Life and death Foure sermons. The first two, of our preparation to death; and expectation of death. The last two, of place, and the iudgement after death. Also points of instruction for the ignorant, with an examination before our comming to the Lords table, and a short direction for spending of time well. By Robert Horne. Auspice Christo.
Publisher: Printed by Iohn Pindley and Iohn Beale for Francis Burton and are to be sold at his shop in Pauls Churchyard at the signe of the green Dragon
THE FIRST SERMON. ECCLES. chap. 12. vers. 1. Remember thy Creator in the dayes of thy youth, before the euill dayes come and yeares approach wherein thou shalt say, I haue no pleasure in them.
THE FIRST SERMON. ECCLES. chap. 12. vers. 1. remember thy Creator in the days of thy youth, before the evil days come and Years approach wherein thou shalt say, I have no pleasure in them.
THis Booke of Ecclesiastes was written by Salomon after hee was fallen from the good way of vertue to the high way of sinne and prophanenesse, forgetting his God and forsaken of Wisedom, whereof hee had great gifts when he was young,
THis Book of Ecclesiastes was written by Solomon After he was fallen from the good Way of virtue to the high Way of sin and profaneness, forgetting his God and forsaken of Wisdom, whereof he had great Gifts when he was young,
and trying nouelties, hee found himselfe to be where he was at first, and further from God and goodnesse at the end of his wearie course, than at the beginning;
and trying novelties, he found himself to be where he was At First, and further from God and Goodness At the end of his weary course, than At the beginning;
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Therefore, returning into the fauour of God, and wearied with the errours of his foolish way, he concludeth in this Book, that all is vanitie vnder the Sun. More specially in this Chapter, hauing in the former disswaded his young man from that follie that had almost vndone him,
Therefore, returning into the favour of God, and wearied with the errors of his foolish Way, he Concludeth in this Book, that all is vanity under the Sun. More specially in this Chapter, having in the former dissuaded his young man from that folly that had almost undone him,
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and raigneth in young yeares, wishing him not onely to flee the concupiscences of youth, and all habit of mind in them, but to giue no way to his corruptsenses,
and Reigneth in young Years, wishing him not only to flee the concupiscences of youth, and all habit of mind in them, but to give no Way to his corruptsenses,
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The exhortation is to remember: wherein two things may be considered, the person to bee remembred, and the time of remembring him The reasons are (likewise) two:
The exhortation is to Remember: wherein two things may be considered, the person to be remembered, and the time of remembering him The Reasons Are (likewise) two:
The exhortation standeth thus, If thou wilt constantly doe the works of holinesse to God, neuer let it slip out of the meditation of thy heart that God doth require of thee by right of creation that thou godlily serue Him all the daies of thy life. And the doctrine from hence is:
The exhortation Stands thus, If thou wilt constantly do the works of holiness to God, never let it slip out of the meditation of thy heart that God does require of thee by right of creation that thou godlily serve Him all the days of thy life. And the Doctrine from hence is:
The remembrance of God, that is the hauing of Him alway before vs, in His infinite holines, wisdome, goodnes, power, truth, is a speciall meane for religion,
The remembrance of God, that is the having of Him always before us, in His infinite holiness, Wisdom, Goodness, power, truth, is a special mean for Religion,
therefore Hee kept his heart in continuall awe, preparing it for the Lords presence. The Lord all sufficient requireth of Abraham that He would walke before Him, Gen. 17.1. that is, that He would make Him the Arbiter of His thoughts, the Interpreter of His words, the Lord of His waies, and commit all His doings to Him; and then will Abraham, without all question, make the Lord His feare, and doe all His workes in His name.
Therefore He kept his heart in continual awe, preparing it for the lords presence. The Lord all sufficient requires of Abraham that He would walk before Him, Gen. 17.1. that is, that He would make Him the Arbiter of His thoughts, the Interpreter of His words, the Lord of His ways, and commit all His doings to Him; and then will Abraham, without all question, make the Lord His Fear, and do all His works in His name.
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wherewith shall I come before the Lord, and bowe my selfe before the high God? Mic. 6.6. that is, how shall I please God in my waies, and rest on His will? and the answere is made by Micah, or rather the Lord by Him: Hee hath shewed thee O man what is good, and that is, to humble thy selfe to walke with thy God.
wherewith shall I come before the Lord, and bow my self before the high God? Mic. 6.6. that is, how shall I please God in my ways, and rest on His will? and the answer is made by micah, or rather the Lord by Him: He hath showed thee Oh man what is good, and that is, to humble thy self to walk with thy God.
and of prouidence and safetie, that (for our good) He will watch ouer vs, being at our right hand by His Angels, and at our left, by His creatures, we cannot chuse but reuerence and loue Him, at least feare to sinne against Him because of His infinite goodnes and power.
and of providence and safety, that (for our good) He will watch over us, being At our right hand by His Angels, and At our left, by His creatures, we cannot choose but Reverence and love Him, At least Fear to sin against Him Because of His infinite Goodness and power.
In the 116. Psalm, the Prophet Dauid, after some notable cause of thankfulnes for His deliuerance from death so neere by Sauls pursuit, because He would remember, by obedience, what God did for Him in that wofull houre;
In the 116. Psalm, the Prophet David, After Some notable cause of thankfulness for His deliverance from death so near by Saul's pursuit, Because He would Remember, by Obedience, what God did for Him in that woeful hour;
As the wicked are said not to serue God because they forget Him; Ps. 9.17. & 106.21. so the godly are said, purely to worship Him, because they remember His name.
As the wicked Are said not to serve God Because they forget Him; Ps. 9.17. & 106.21. so the godly Are said, purely to worship Him, Because they Remember His name.
And, for the Angels that stand in Gods presence continually, they haue their excellent knowledge of God by that which is alwaies before them in the mirrour of the Deitie;
And, for the Angels that stand in God's presence continually, they have their excellent knowledge of God by that which is always before them in the mirror of the Deity;
but recouered by meditation and reasoning, doe get and increase the knowledge of Him, that is, of His mercie, iustice, goodnesse, loue, truth, power, &c. where we doe no• behold Him neare,
but recovered by meditation and reasoning, do get and increase the knowledge of Him, that is, of His mercy, Justice, Goodness, love, truth, power, etc. where we do no• behold Him near,
which is the cause that, in the reckoning vp of those scruices which are taken vp and commanded for God in the scriptures, remembrance is the first, and the first commanded. Deut. 8.2. & 9.7. & 11.2. & 25.17.19. Hebr. 10.32. Iude 17. A reproofe to those who quell memorie vnder the burthen of worldly cares, or oucrcharge it with the remembrance of those things which they should forget:
which is the cause that, in the reckoning up of those scruices which Are taken up and commanded for God in the Scriptures, remembrance is the First, and the First commanded. Deuteronomy 8.2. & 9.7. & 11.2. & 25.17.19. Hebrew 10.32. Iude 17. A reproof to those who quell memory under the burden of worldly Cares, or oucrcharge it with the remembrance of those things which they should forget:
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being like vnto sleepers who would heare no noise, lest they should take no rest? Men would sinne without feare, which they cannot do so long as God is remembred:
being like unto sleepers who would hear no noise, lest they should take no rest? Men would sin without Fear, which they cannot do so long as God is remembered:
and transitorinesse of his short time, that hee may take all occasions, and omit no meanes for the bending of his heart to the true knowledge of God and of himselfe, wisely to lead it in the wayes and true feare of the Lord, which is the beginning of wisedome? For, shall we thinke that by the numbring of his daies, he meant the numbring of them after the account of the Church-booke,
and transitoriness of his short time, that he may take all occasions, and omit no means for the bending of his heart to the true knowledge of God and of himself, wisely to led it in the ways and true Fear of the Lord, which is the beginning of Wisdom? For, shall we think that by the numbering of his days, he meant the numbering of them After the account of the Church book,
and not a holy and fruitfull consideration and premeditation of the shortnesse, frailtie, and vncertaintic of them, that so he might cast how and which way he might best passe them to Gods glorie,
and not a holy and fruitful consideration and premeditation of the shortness, frailty, and vncertaintic of them, that so he might cast how and which Way he might best pass them to God's glory,
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and the good and profit of the Church and Commonwealth wherein he lined? The want of this husbandrie of pretious time, Christ doth mournfully pitie in the inhabitants of Ierusalem, saying, O if thou hadst euen knowne, at the least in this thy day, those things that belong to thy peace, Luc. 19.42.
and the good and profit of the Church and Commonwealth wherein he lined? The want of this Husbandry of precious time, christ does mournfully pity in the inhabitants of Ierusalem, saying, O if thou Hadst even known, At the least in this thy day, those things that belong to thy peace, Luke 19.42.
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thus let time goe, which she should haue redeemed, but long before, in the daies of Ieremie the Prophet, it was obiected, that shee remembred not her last end, and forgat her account,
thus let time go, which she should have redeemed, but long before, in the days of Ieremie the Prophet, it was objected, that she remembered not her last end, and forgot her account,
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It is therefore necessarie, soberly to apply our mindes to the numbring of our dayes; which is the wisedome that teacheth vs to liue here and hereafter.
It is Therefore necessary, soberly to apply our minds to the numbering of our days; which is the Wisdom that Teaches us to live Here and hereafter.
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and therfore with Noah they prepare the Arke of repentance while the season is calme: Gen. 6.12: but fooles neglect it till the waters enter, and storme come (and that of despaire) that carieth them from first death to second death.
and Therefore with Noah they prepare the Ark of Repentance while the season is Cam: Gen. 6.12: but Fools neglect it till the waters enter, and storm come (and that of despair) that Carrieth them from First death to second death.
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Now to number our dayes, or, by numbring of them, wisely to prepare for our end, is to feare the Lord, and in his feare and word, to serue him, Iob 28.28. to loue the good and hate the euill that oursoules may liue. Am. 5.15. wee can encourage one another in wickednesse and say;
Now to number our days, or, by numbering of them, wisely to prepare for our end, is to Fear the Lord, and in his Fear and word, to serve him, Job 28.28. to love the good and hate the evil that oursoules may live. Am. 5.15. we can encourage one Another in wickedness and say;
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but who prepareth for it? and who is wise and of an vnderstanding heart, Deut. 32.29. to consider it? The rich man maketh his small barnes big, as if he would make his short life endlesse. Luk 12.18. The euill seruant saith, my master deferreth his comming, as if that, which is put off, would neuer come. Math. 24.48.
but who Prepareth for it? and who is wise and of an understanding heart, Deuteronomy 32.29. to Consider it? The rich man makes his small Barns big, as if he would make his short life endless. Luk 12.18. The evil servant Says, my master deferreth his coming, as if that, which is put off, would never come. Math. 24.48.
though it stand at the lower end of the presence, yet heart sitteth vnder the cloth of estate, practising for the kingdome. 2. Sam. 15.1.2.3.4.5. &c. In the daies of Noah, they eate, they dranke, they builded, and remembred not the flood. Luk. 17.27. In our daies, men feede themselues without feare, and forget their end.
though it stand At the lower end of the presence, yet heart Sitteth under the cloth of estate, practising for the Kingdom. 2. Sam. 15.1.2.3.4.5. etc. In the days of Noah, they eat, they drank, they built, and remembered not the flood. Luk. 17.27. In our days, men feed themselves without Fear, and forget their end.
Let vs therefore be warned, better to remember our few and euil daies, Gen. 47.9. & to do the workes of God while it is day, Ioh. 9.4. before the long night of sleepe come, out of which there is no awaking till the last great trumpe call vs vp to iudgement.
Let us Therefore be warned, better to Remember our few and evil days, Gen. 47.9. & to do the works of God while it is day, John 9.4. before the long night of sleep come, out of which there is no awaking till the last great trump call us up to judgement.
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the rich man in hell once might and would not heare Moses and the Prophets, afterward, that is, too late, hee would, and could not. Luke 16.25.29. The enemie that is prepared for, hurteth lesse:
the rich man in hell once might and would not hear Moses and the prophets, afterwards, that is, too late, he would, and could not. Lycia 16.25.29. The enemy that is prepared for, hurteth less:
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If we first see this Basiliske death (armed with repentance and with the shield and target of faith in our last houre by preparing for our end,) there is nothing in it that shall not be for our preferment,
If we First see this Basilisk death (armed with Repentance and with the shield and target of faith in our last hour by preparing for our end,) there is nothing in it that shall not be for our preferment,
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for, then we may take it by the hand as a most welcome guest, and as that last seruant whom the Master will send to bring vs to his great Supper, and that at supper time, when all things are readie. Luke 14.17. when our warrefare is accomplished, and our iniquities are pardoned:
for, then we may take it by the hand as a most welcome guest, and as that last servant whom the Master will send to bring us to his great Supper, and that At supper time, when all things Are ready. Luke 14.17. when our warfare is accomplished, and our iniquities Are pardoned:
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and wherefore did he put his spirit of life into vs? Was it to giue vs some large libertie to liue as wee list? or was it not rather to prouoke vs to seeke his glorie that made vs? This is Salomons meaning, where we first are taught, that the Al-mightinesse of the Creator,
and Wherefore did he put his Spirit of life into us? Was it to give us Some large liberty to live as we list? or was it not rather to provoke us to seek his glory that made us? This is Solomon's meaning, where we First Are taught, that the Almightiness of the Creator,
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as if hee should haue said, if God, who is your mightie Lord and shall be your righteous Iudge, bee able to create the windes, to forme the Mountaines,
as if he should have said, if God, who is your mighty Lord and shall be your righteous Judge, be able to create the winds, to Form the Mountains,
and to couer you with the darknesse and shadow of death, and to prepare an eternall iudgement of confusion for you to the destruction of soule and bodie.
and to cover you with the darkness and shadow of death, and to prepare an Eternal judgement of confusion for you to the destruction of soul and body.
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Dauid, by a like argument, inureth himselfe to the feare and reuerence of his wonderfull Maker, saying, I will praise thee: that is, I wil acknowledge thy goodnesse in all my life;
David, by a like argument, inureth himself to the Fear and Reverence of his wonderful Maker, saying, I will praise thee: that is, I will acknowledge thy Goodness in all my life;
So in Psal. 119. ver. 37. the Prophet hath these words, thine hands haue made mee and fashioned me, giue me vnderstanding (therfore) that I may learue thy commandements: and he reasoneth thus:
So in Psalm 119. ver. 37. the Prophet hath these words, thine hands have made me and fashioned me, give me understanding (Therefore) that I may learue thy Commandments: and he reasoneth thus:
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and how easie is it for God to take away our weake life, when weake man, by stopping our breath, is able (suddenly and most certainely) to send vs to our dust? Gal. 2.22. Psal. 104.29.
and how easy is it for God to take away our weak life, when weak man, by stopping our breath, is able (suddenly and most Certainly) to send us to our dust? Gal. 2.22. Psalm 104.29.
And should not this weake and poore life, fed with a little breath, breath forth continually the praises of that God that so feedeth it from the shop of his prouidence? Secondly;
And should not this weak and poor life, fed with a little breath, breath forth continually the praises of that God that so feeds it from the shop of his providence? Secondly;
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This condemneth those who set out no time for the dutie of meditating on their fearefull creation that the strange worke thereof may warne them to feare alwaies to doe euill. One cause why the people of Israel did so often and presumptuously prouoke God was, because they forgate his wonderfull workes. Psal. 78.10.11.
This Condemneth those who Set out no time for the duty of meditating on their fearful creation that the strange work thereof may warn them to Fear always to do evil. One cause why the people of Israel did so often and presumptuously provoke God was, Because they foregate his wonderful works. Psalm 78.10.11.
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and are yee stronger then hee? 1. Cor. 10.22. if hee touch the Mountaines, they smoke, and if he strike hard shall they not burne? The Sorcerers who ascribed so much to the finger of God, Exod. 8.19. what would they haue said of his whole hand? what is stubble to fire? and what are wee to God? Our God is a consuming fire. Heb. 12.19. But God is our Creator;
and Are ye Stronger then he? 1. Cor. 10.22. if he touch the Mountains, they smoke, and if he strike hard shall they not burn? The Sorcerers who ascribed so much to the finger of God, Exod 8.19. what would they have said of his Whole hand? what is stubble to fire? and what Are we to God? Our God is a consuming fire. Hebrew 12.19. But God is our Creator;
ver. 2. But was this written to them, or for them onely? or doth it not also concerne vs, seeing that he who made them, made vs? and who saued them, must be our Sauiour? The same Apostle, writing to the Collossians, chargeth them,
ver. 2. But was this written to them, or for them only? or does it not also concern us, seeing that he who made them, made us? and who saved them, must be our Saviour? The same Apostle, writing to the Colossians, charges them,
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and what Man of occupation can abide that the tooles, and instruments by which he worketh should by one comming into his shop, be vsed to a wrong end? and will not hee who hath created all things for his glorie and seruice, haue Man (his principall worke) more principally seruiceable to his will and glorie? or, can he abide that one of his chiefe tooles, that which was made to be to his praise, should turne to his dishonour, becomming an instrument of vnrighteousnesse to sinne, which was made a weapon of holinesse to God? Secondly;
and what Man of occupation can abide that the tools, and Instruments by which he works should by one coming into his shop, be used to a wrong end? and will not he who hath created all things for his glory and service, have Man (his principal work) more principally serviceable to his will and glory? or, can he abide that one of his chief tools, that which was made to be to his praise, should turn to his dishonour, becoming an Instrument of unrighteousness to sin, which was made a weapon of holiness to God? Secondly;
Mans body is called the Temple of God, or House made by God. 1. Cor. 6.15.19. and shall we not keepe Gods House cleane? If a man, hauing a faire dwelling-House whereinto he meaneth to receaue his Prince, should conuert the same into a stie or stable;
men body is called the Temple of God, or House made by God. 1. Cor. 6.15.19. and shall we not keep God's House clean? If a man, having a fair dwelling-House whereinto he means to receive his Prince, should convert the same into a sty or stable;
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and many also forgetting with the common Parents of the world, that they who transgresse, shall die, be it in youth or age, eate the forhidden tree of putting off from day to day, to turne vnto the Lord: Gen. 3.2.3.6.
and many also forgetting with the Common Parents of the world, that they who transgress, shall die, be it in youth or age, eat the forhidden tree of putting off from day to day, to turn unto the Lord: Gen. 3.2.3.6.
and so (thinking it too soone to beginne in the flight age of youth, or, at Mans estate, carefully to serue God) turne all their termes into vacations,
and so (thinking it too soon to begin in the flight age of youth, or, At men estate, carefully to serve God) turn all their terms into vacations,
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And, lest this young man should thinke the terme of his age (which Salomon here calleth the euill day or time) to be the most conuenient time and terme of beginning remembrance;
And, lest this young man should think the term of his age (which Solomon Here calls the evil day or time) to be the most convenient time and term of beginning remembrance;
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and short winded, and full of aches, and sundrie diseases in his bodie, trembling vpon his staffe, his lips and hands shaking, without memorie and almost robbed of sense: as if He should say;
and short winded, and full of aches, and sundry diseases in his body, trembling upon his staff, his lips and hands shaking, without memory and almost robbed of sense: as if He should say;
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Teach 〈 ◊ 〉 child in the trade of his way, and when he is old, hee shall not depart from it. Prou 22.6. where He speaketh of teaching, not a Man, but a Child;
Teach 〈 ◊ 〉 child in the trade of his Way, and when he is old, he shall not depart from it. Prou 22.6. where He speaks of teaching, not a Man, but a Child;
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This standeth to be read vnder his owne confession, the report whereof is taken and published by the Lord himselfe in these words, I haue heard Ephraim lamenting thus, Thou hast corrected me,
This Stands to be read under his own Confessi, the report whereof is taken and published by the Lord himself in these words, I have herd Ephraim lamenting thus, Thou hast corrected me,
Further, God requiring the first borne for his offering, and the first fruits for his seruice, doth (no doubt) require the prime and maidenhead of euerie mans worke,
Further, God requiring the First born for his offering, and the First fruits for his service, does (no doubt) require the prime and maidenhead of every men work,
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that is, offereth saluation, not hee that is oldest, but hee that steppeth in first, (yong or old) is healed. Ioh. 5.2. Some say, youth must haue a time, but Christians must redeeme the whole, both of youth & yeares. Ephes. 5.16. Col. 4.5.
that is, Offereth salvation, not he that is oldest, but he that steppeth in First, (young or old) is healed. John 5.2. some say, youth must have a time, but Christians must Redeem the Whole, both of youth & Years. Ephesians 5.16. Col. 4.5.
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but godlinesse is profitable vnto all things. 1. Tim. 4.8. Secondly, early instruction perfecteth memory, and that doth long continue that is taught in youth.
but godliness is profitable unto all things. 1. Tim. 4.8. Secondly, early instruction perfecteth memory, and that does long continue that is taught in youth.
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how much lesse able shall we be to ouercome our selues in many, and then specially when all our vices are become customes? Fiftly, the day of youth is as the day that was commended to yong Rehoboam, by his wifest counsell:
how much less able shall we be to overcome our selves in many, and then specially when all our vices Are become customs? Fifty, the day of youth is as the day that was commended to young Rehoboam, by his wifest counsel:
so (commonly) he that proueth not in youth, doth with much ado, beare the blossome of grace in the autumne of ripe affections and winter of age. Wee haue a prouerbe.
so (commonly) he that Proves not in youth, does with much ado, bear the blossom of grace in the autumn of ripe affections and winter of age. we have a proverb.
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An instruction to Parents and other Ouerseers of youth, to grast in the tender stocke of those yeares, the beginning of wisedome, the feare of the Lord.
an instruction to Parents and other Overseers of youth, to grast in the tender stock of those Years, the beginning of Wisdom, the Fear of the Lord.
and sanctifie them, that is, by their prayers for them & teaching of them, see that they be sanctified from the wombe, as Ieremie was, Ier. 1.5. that they may serue God from their first breath, to their last gasp.
and sanctify them, that is, by their Prayers for them & teaching of them, see that they be sanctified from the womb, as Ieremie was, Jeremiah 1.5. that they may serve God from their First breath, to their last gasp.
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For, to say the truth, who should offer this morning sacrifice but Parents, who are bound to set their Children in the good way young, that they may sucke the milke of the Gospel, with the milk of their Mother? But to moue such to doe this dutie with more thankfulnesse, let it be considered (first) that such instruction so giuen by Parents, is more naturall and kindly,
For, to say the truth, who should offer this morning sacrifice but Parents, who Are bound to Set their Children in the good Way young, that they may suck the milk of the Gospel, with the milk of their Mother? But to move such to do this duty with more thankfulness, let it be considered (First) that such instruction so given by Parents, is more natural and kindly,
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Secondly, who but Parents haue such as bee very young and tender vnder their charge and direction? Now while they are yong, one may work in their youth as in the day, Ioh. 9.4. but when the night of their stubborne yeares commeth, that season for good things is commonly lost.
Secondly, who but Parents have such as be very young and tender under their charge and direction? Now while they Are young, one may work in their youth as in the day, John 9.4. but when the night of their stubborn Years comes, that season for good things is commonly lost.
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then that which is giuen in the Autumne of manhood, or winter of gray haires. Fourthly, as Parents haue brought forth their children, the children of wrath by nature:
then that which is given in the Autumn of manhood, or winter of grey hairs. Fourthly, as Parents have brought forth their children, the children of wrath by nature:
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So it concerneth them, by the doctrine of Regeneration, as by a second better nature, in all good conscience to help to make them the sonnes and daughters of God by faith.
So it concerns them, by the Doctrine of Regeneration, as by a second better nature, in all good conscience to help to make them the Sons and daughters of God by faith.
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And is there any trade of their life, for honour, delight, or riches comparable to the trade and way of godlinesse? Is the trade of wisdedome as other common trades, which is a tree of Life to all that lay hold of it? Prou. 2.18. The meaning is, it increaseth & strengthneth life, where worldly trades if they be wel followed) spend and diminish it:
And is there any trade of their life, for honour, delight, or riches comparable to the trade and Way of godliness? Is the trade of wisdedome as other Common trades, which is a tree of Life to all that lay hold of it? Prou. 2.18. The meaning is, it increases & strengtheneth life, where worldly trades if they be well followed) spend and diminish it:
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and happie trade of life, by which they shall be sure to liue euer with the Lord? But if Parents will not (betimes) bind their youth by precept vpon precept, Esay 28.10. as by Indenture, and by Christian discipline, as by Indenture sealed to so good a trade;
and happy trade of life, by which they shall be sure to live ever with the Lord? But if Parents will not (betimes) bind their youth by precept upon precept, Isaiah 28.10. as by Indenture, and by Christian discipline, as by Indenture sealed to so good a trade;
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I beseech their Christian youth to offer themselues vnto it. Sixtly, Parents should remember that they help to build or pull downe the Christian world:
I beseech their Christian youth to offer themselves unto it. Sixty, Parents should Remember that they help to built or pull down the Christian world:
and their children his seed and husbandrie. 1. Cor. 3.9. as therefore in the husbandrie of this world, the good Husband before he reape or inne one crop, will plow and prepare for another;
and their children his seed and Husbandry. 1. Cor. 3.9. as Therefore in the Husbandry of this world, the good Husband before he reap or inn one crop, will blow and prepare for Another;
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So God hauing made religious Parents his husbandmen, and their children his seede and husbandrie, they should see that the haruest of Gods church be in some good proofe,
So God having made religious Parents his husbandmen, and their children his seed and Husbandry, they should see that the harvest of God's Church be in Some good proof,
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heards, not of Beasts, but of Diuels, may soonest bite and nip them, and so the Vineyard, that God loueth so well, may for want of supplies from the seminarie of young men and children begotten to the Gospell, become desolate and wast for euer.
heards, not of Beasts, but of Devils, may soonest bite and nip them, and so the Vineyard, that God loves so well, may for want of supplies from the seminary of young men and children begotten to the Gospel, become desolate and wast for ever.
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Now, is God thus tender of his spirituall Nurserie, and shall Christian Parents, his husbandmen, neglect it? Doe they not know that the old trees cannot stand alwaies,
Now, is God thus tender of his spiritual Nursery, and shall Christian Parents, his husbandmen, neglect it? Do they not know that the old trees cannot stand always,
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and that, sooner or later, they must be cut downe with the axe of death? should they not (then) looke well to the nurserie of the younger impes in their charge, by hedging with good nurture and discipline the young men,
and that, sooner or later, they must be Cut down with the axe of death? should they not (then) look well to the nursery of the younger imps in their charge, by hedging with good nurture and discipline the young men,
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for, if they be well brought vp, they will be carefull that such as proceed from them shall haue good bringing vp also, that age will commend this good education to another, the next to them that follow,
for, if they be well brought up, they will be careful that such as proceed from them shall have good bringing up also, that age will commend this good education to Another, the next to them that follow,
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for, the greater the ship is, and the better merchandise it carrieth, the more neede it hath of an expert and carefull Pilot. And so the greater a childe is by blood & possessions, the more need he shall haue of some speciall Ouerseer,
for, the greater the ship is, and the better merchandise it Carrieth, the more need it hath of an expert and careful Pilot. And so the greater a child is by blood & possessions, the more need he shall have of Some special Overseer,
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The contrarie, carelesse nursing vp of such in vice and idlenesse, is cause of these great wasts that wee find to be made so ordinarily in the best patrimonie of the common wealth;
The contrary, careless nursing up of such in vice and idleness, is cause of these great wasts that we find to be made so ordinarily in the best patrimony of the Common wealth;
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and let them not forget, that if they would haue the blessing of being blessed fathers of a blessed seed, they must bring them within the couenant, endeuouring to make their sonnes by nature, the sons of God by grace.
and let them not forget, that if they would have the blessing of being blessed Father's of a blessed seed, they must bring them within the Covenant, endeavouring to make their Sons by nature, the Sons of God by grace.
which causeth thē to say, peace peace. I•r. 8.11. til with Sisera, they fal into their last sleep of destruction. Iudg. 4.21. & go from their house to graue. Psal. 49.14.
which Causes them to say, peace peace. I•r. 8.11. till with Sisera, they fall into their last sleep of destruction. Judges 4.21. & go from their house to graven. Psalm 49.14.
and some shorter parts? and who knoweth not, though some fruits fall from the tree by a full and naturall ripenes, that all doe not so? nay that more are pulled from it and wither vpon it in the tender bud or young fruit,
and Some shorter parts? and who Knoweth not, though Some fruits fallen from the tree by a full and natural ripeness, that all do not so? nay that more Are pulled from it and wither upon it in the tender bud or young fruit,
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then are suffered to tarrie till they come to their perfect ripenes and mellowing? so, do not mo (without comparison) fall from the tree of time, young;
then Are suffered to tarry till they come to their perfect ripeness and mellowing? so, do not more (without comparison) fallen from the tree of time, young;
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or beaten downe in the greene fruit of youth, then come to their full age of ripenesse by a mellow and kindly death? Further, doth not God call home from his worke, some in the morning, some at noone,
or beaten down in the green fruit of youth, then come to their full age of ripeness by a mellow and kindly death? Further, does not God call home from his work, Some in the morning, Some At noon,
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Besides all this, the fresh life which the youngest haue here, is cut off or continued by the same decree and finger of God that the oldest and most blasted life is prolonged, or finished:
Beside all this, the fresh life which the youngest have Here, is Cut off or continued by the same Decree and finger of God that the oldest and most blasted life is prolonged, or finished:
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What then is our life, and how vaine and false is our hope of long life, seeing no man can tel who hee is that shall receiue the first stroke or knocke, to the destroying of this his mortal tabernacle? In a prison where are many condemned, should some riot and forget death,
What then is our life, and how vain and false is our hope of long life, seeing no man can tell who he is that shall receive the First stroke or knock, to the destroying of this his Mortal tabernacle? In a prison where Are many condemned, should Some riot and forget death,
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shall he that comes last, come forth pleasantly with Agag and say; Surely the bitternes of death is past? 1. Sam. 15.32. because we die not so soone as others (and we shall not all die at once) shall we therefore count our selues immortall? If we be old wee may bee sure our turne is neere;
shall he that comes last, come forth pleasantly with Agag and say; Surely the bitterness of death is passed? 1. Sam. 15.32. Because we die not so soon as Others (and we shall not all die At once) shall we Therefore count our selves immortal? If we be old we may be sure our turn is near;
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and why should we not thinke that the feet of them who carried out that bodie, is at the doore readie to cary vs out also? Act. 5.9. He was not an old man, and he had much peace in his dayes, to whom it was said, O foole, this night they will fetch away thy soule, Luc. 12.20.
and why should we not think that the feet of them who carried out that body, is At the door ready to carry us out also? Act. 5.9. He was not an old man, and he had much peace in his days, to whom it was said, Oh fool, this night they will fetch away thy soul, Luke 12.20.
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This Vnicorne is swift Death, the Man that flieth is euerie sonne of Adam, the pit ouer which he hangeth is hell, the arme of the tree is his short life, the two wormes are day and night, which, without stay, consume the same, the hiue of honie is the pleasures of this world, to which while men wholly deuote themselues, not remembring their last end, the root of the tree, that is, temporall life is spent,
This Unicorn is swift Death, the Man that flies is every son of Adam, the pit over which he hangs is hell, the arm of the tree is his short life, the two worms Are day and night, which, without stay, consume the same, the hive of honey is the pleasures of this world, to which while men wholly devote themselves, not remembering their last end, the root of the tree, that is, temporal life is spent,
Indeed, the good complexion of a man may be a signe of long life, but he that prolongeth our daies on Earth, he onely can make vs to liue long. Exod. 20.12. A third impediment of godlinesse is parentage abused.
Indeed, the good complexion of a man may be a Signen of long life, but he that prolongeth our days on Earth, he only can make us to live long. Exod 20.12. A third impediment of godliness is parentage abused.
but what say such men to Dauid, who set himselfe with his whole heart to seeke the Lord? and what will they thinke of Salomon, who in this booke of his repentance, calleth himselfe Ecclesias•es, or Preacher? Are they better then Dauid? and wiser then Salomon? or, doe they thinke,
but what say such men to David, who Set himself with his Whole heart to seek the Lord? and what will they think of Solomon, who in this book of his Repentance, calls himself Ecclesias•es, or Preacher? are they better then David? and Wiser then Solomon? or, do they think,
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because they liue better, that is, in better estate, then poore men, that therefore they shal liue longer? and what difference, concerning death, betweene a Nobleman and a Beggar, when both goe to one place? when in these Acts and Scenes of seeming life,
Because they live better, that is, in better estate, then poor men, that Therefore they shall live longer? and what difference, Concerning death, between a Nobleman and a Beggar, when both go to one place? when in these Acts and Scenes of seeming life,
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as at a game at chesse, the highest (now) vpon boord may (presently) be the lowest vnder boord? & when the breath in the nostrels of the Rich, may assoone be stopped,
as At a game At chess, the highest (now) upon board may (presently) be the lowest under board? & when the breath in the nostrils of the Rich, may As soon be stopped,
things that bring repentance and sorrow, like sweet meates of hard digestion, for, what are they when they come to the shot and reckoning? are they not deare penniworths to all such guests as will needes be Merchants of them? Salomon in this booke tels vs, that though they be pleasant to the eie, eare, mouth,
things that bring Repentance and sorrow, like sweet Meats of hard digestion, for, what Are they when they come to the shot and reckoning? Are they not deer pennyworth to all such guests as will needs be Merchant's of them? Solomon in this book tells us, that though they be pleasant to the eye, ear, Mouth,
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and what careth death (which is indifferent to all) for a faire and goodly complexion? And is not a beautifull face as mortall as a foule hue? The like may be spoken of health, strength,
and what Careth death (which is indifferent to all) for a fair and goodly complexion? And is not a beautiful face as Mortal as a foul hue? The like may be spoken of health, strength,
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nor haue made them helpes to godlinesse, but haue giuen them their head at sinne, it will be said after death of such, that a beautifull person, a strong young man, a goodly tall fellow,
nor have made them helps to godliness, but have given them their head At sin, it will be said After death of such, that a beautiful person, a strong young man, a goodly tall fellow,
A sixt impediment of godlinesse is the bad fellowship and example of those, who (being themselues drunken with the pleasures of youth) seeke to drowne others in the same perdition and destruction;
A sixt impediment of godliness is the bad fellowship and Exampl of those, who (being themselves drunken with the pleasures of youth) seek to drown Others in the same perdition and destruction;
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that it is too soone and vnkindly, in youth to be religious, that such yeeres are for the lap of the world, not for Ezras Pulpit, that youth must haue a time, &c. yet euery day they should set Iosephs locke vpon them of not hearkning vnto them, nor of being in their company, Gen. 39.10. for it is a true saying:
that it is too soon and unkindly, in youth to be religious, that such Years Are for the lap of the world, not for Ezras Pulpit, that youth must have a time, etc. yet every day they should Set Joseph's lock upon them of not Harkening unto them, nor of being in their company, Gen. 39.10. for it is a true saying:
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If a man that had wallowed in the mire, & tumbled in the filthy chanel, should offer to companie with vs, would we not loat• and shun him? and why would wee so auoid him,
If a man that had wallowed in the mire, & tumbled in the filthy channel, should offer to company with us, would we not loat• and shun him? and why would we so avoid him,
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but because quickly he would make his filth to cleaue vnto vs? And doe not bad & wicked persons set their markes and sinnes vpon those with whom they company? Doe they not, where they come, leaue of their filth, that is some print or badge of their prophanenesse behinde them? And shall wee sit so close to them, who haue so plunged themselues in the mire of sin:
but Because quickly he would make his filth to cleave unto us? And do not bad & wicked Persons Set their marks and Sins upon those with whom they company? Do they not, where they come, leave of their filth, that is Some print or badge of their profaneness behind them? And shall we fit so close to them, who have so plunged themselves in the mire of since:
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who should either labour to drawe them out of filthinesse, or withdraw our selues, that we proue not as loathsome & filthy as they are? Should we not rather say;
who should either labour to draw them out of filthiness, or withdraw our selves, that we prove not as loathsome & filthy as they Are? Should we not rather say;
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These and such like impediments of sanctification in young men, and they who meane to giue their yong time to God, must striue to ouercome yong, by fighting that fight of faith and a good conscience to which their Baptisme hath sealed them. 1. Tim. 1.18.19.
These and such like impediments of sanctification in young men, and they who mean to give their young time to God, must strive to overcome young, by fighting that fight of faith and a good conscience to which their Baptism hath sealed them. 1. Tim. 1.18.19.
thou after thine hardnesse, and heart that cannot repent, heapest vnto thy self• wrath against the day of wrath. Rom. 2.5. and let them remember that custome will adde to nature, and turne it vnto it selfe.
thou After thine hardness, and heart that cannot Repent, heapest unto thy self• wrath against the day of wrath. Rom. 2.5. and let them Remember that custom will add to nature, and turn it unto it self.
Whiles the euill dayes come not, &c. ] These are the reasons, for which, Salomon would haue his young man not to put of, in the age of youth, (which is most prime and teachable) the remembrance spoken of.
While the evil days come not, etc. ] These Are the Reasons, for which, Solomon would have his young man not to put of, in the age of youth, (which is most prime and teachable) the remembrance spoken of.
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Well, my sonne, thou art now yong, lustie, and actiue, of good apprehension, and sharpe conceite, indued with fresh and strong faculties of wit and remembrance, thy feete are nimble, thy sight is good, and thy hearing perfect:
Well, my son, thou art now young, lusty, and active, of good apprehension, and sharp conceit, endued with fresh and strong faculties of wit and remembrance, thy feet Are nimble, thy sighed is good, and thy hearing perfect:
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and the lame and sicke for a• hallowed thing. Mal. 1.8. He that would not haue a beast that had no eyes in his seruice, would haue the• whiles thou hast eyes to serue him.
and the lame and sick for a• hallowed thing. Malachi 1.8. He that would not have a beast that had no eyes in his service, would have the• while thou hast eyes to serve him.
and bee they good ware now in the sicke and lame bodie of a man that hath desperately put off his turning to God, till he can neither draw winde nor legge? Moses knew this,
and be they good ware now in the sick and lame body of a man that hath desperately put off his turning to God, till he can neither draw wind nor leg? Moses knew this,
That, when he was come to age, hee refused to be called the sonne of Pharaohs daughter, that is, would not liue in delicacies, while he had strength to liue vnto God. Heb. 11.24.25.26.
That, when he was come to age, he refused to be called the son of Pharaohs daughter, that is, would not live in delicacies, while he had strength to live unto God. Hebrew 11.24.25.26.
Iosiah a good King, in the eight yeare of his raigne, and sixteene of his age, (when he was yet a Child) began to seeke after the God of Dauid his Father: and in the twelfth yeare of his raigne,
Josiah a good King, in the eight year of his Reign, and sixteene of his age, (when he was yet a Child) began to seek After the God of David his Father: and in the twelfth year of his Reign,
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and twentieth of his age, made a famous reformation. 2. Chro. 34.3.4.5.6. What? so soone, and so young? So saith the Scripture, and so it was without controuersie.
and twentieth of his age, made a famous Reformation. 2. Chro 34.3.4.5.6. What? so soon, and so young? So Says the Scripture, and so it was without controversy.
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so farre, and much before it. Secondly, old age is full of wearinesse and trouble: and where wee haue elbow-roome in youth, we cannot turne vs in old age.
so Far, and much before it. Secondly, old age is full of weariness and trouble: and where we have elbowroom in youth, we cannot turn us in old age.
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and is this a fit condition of life, and age of time to serue God in? Or doe we thinke, seeing wee will not know God in youth, that he wil know vs at these yeares,
and is this a fit condition of life, and age of time to serve God in? Or do we think, seeing we will not know God in youth, that he will know us At these Years,
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Or, when they haue giuen away the flower of their yong yeeres to Gods enemie, offer to God, (who will haue the first and deserues the best) the dregges and leauings? To such I say:
Or, when they have given away the flower of their young Years to God's enemy, offer to God, (who will have the First and deserves the best) the dregs and leavings? To such I say:
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Which would bee considered of those who haue (already) put foot within the dores of that age, in the which the Almond tree flourisheth, & the haires are turned white to the haruest of death. Eccl. 12.5.
Which would be considered of those who have (already) put foot within the doors of that age, in the which the Almond tree flourishes, & the hairs Are turned white to the harvest of death. Ecclesiastes 12.5.
And though they haue beene children long, hauing so long and much forgotten God in the ignorance of childhood and vanitie of youth, should they alwaies be so? or, should they not grow to be men in Christ,
And though they have been children long, having so long and much forgotten God in the ignorance of childhood and vanity of youth, should they always be so? or, should they not grow to be men in christ,
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and should not the hoare head that looketh euery day, for the last sabbath of mortalitie and long sabbath of glorie, in an age and day so neare vnto it, heare twice as much? pray twice as much? do twice as much good? & be more fruitfull then in all his life before, vsing, not legs as youth,
and should not the hoar head that looks every day, for the last Sabbath of mortality and long Sabbath of glory, in an age and day so near unto it, hear twice as much? pray twice as much? do twice as much good? & be more fruitful then in all his life before, using, not legs as youth,
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And who is there almost (though hauing liued verie long alreadie) that thinketh not hee may liue one yeer longer? we read, that threescore and ten is a great age: Psa. 90.10.
And who is there almost (though having lived very long already) that Thinketh not he may live one year longer? we read, that threescore and ten is a great age: Psa. 90.10.
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Little thought hee to die before the morrow, who promising many yeeres of ease to himselfe, said, hee would pull downe his old barnes, and build new. Luc. 12.18.19. The like condition in sudden death, may steale vpon the like foolish numberers of their daies.
Little Thought he to die before the morrow, who promising many Years of ease to himself, said, he would pull down his old Barns, and built new. Luke 12.18.19. The like condition in sudden death, may steal upon the like foolish numberers of their days.
Nor the yeares approach, wherein •hou shalt &c. ] This secōd reason, gi•en for remembrance, is drawne frō •n age in a neerer degree to death by •ōmon course,
Nor the Years approach, wherein •hou shalt etc. ] This secōd reason, gi•en for remembrance, is drawn from •n age in a nearer degree to death by •ommon course,
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For these yee• take all pleasure from our life, whe• in affliction followeth affliction, 〈 ◊ 〉 the clouds returne after the raine, E•cles. 12.2. The reason may be draw• from the lesse to the more, thus;
For these yee• take all pleasure from our life, whe• in affliction follows affliction, 〈 ◊ 〉 the Clouds return After the rain, E•cles. 12.2. The reason may be draw• from the less to the more, thus;
The Doctrine is, If in old age, then muc• more in that age it is verie late 〈 ◊ 〉 consecrate our time to God, whe• our houses are turned into our prisons,
The Doctrine is, If in old age, then muc• more in that age it is very late 〈 ◊ 〉 consecrate our time to God, whe• our houses Are turned into our prisons,
and we haue no taste in that 〈 ◊ 〉 eat, or in that we drinke, 2. Sam 19.35. Of Ephraim it was said, Th• gray hayres were here and there vp•• him, yet he knew it not, Hos. 7.9.
and we have no taste in that 〈 ◊ 〉 eat, or in that we drink, 2. Sam 19.35. Of Ephraim it was said, Th• grey hairs were Here and there vp•• him, yet he knew it not, Hos. 7.9.
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What would •t haue beene said, if being readie to •ye downe in the graue, he had fared •s one that had come into the world but yesterday? And that he thought not of putting off sinne,
What would •t have been said, if being ready to •ye down in the graven, he had fared •s one that had come into the world but yesterday? And that he Thought not of putting off sin,
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And who knoweth not (that hath vnderstanding) that when those yeeres approach, and that gastly houre is come, there is businesse and worke enough in the mind and externall man, of deaths condemned prisoner to resist and prepare against the extremitie of that combat, which (because it is the last of the day) is like to be the sharpest.
And who Knoweth not (that hath understanding) that when those Years approach, and that ghastly hour is come, there is business and work enough in the mind and external man, of death's condemned prisoner to resist and prepare against the extremity of that combat, which (Because it is the last of the day) is like to be the Sharpest.
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and the gaping pit and deepe lake of hell doe (altogether) with greatest terror & astonishmēt, present themselues to mans sorrowfull and sore incumbred soule.
and the gaping pit and deep lake of hell doe (altogether) with greatest terror & astonishment, present themselves to men sorrowful and soar encumbered soul.
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or some short time before hee departed, from the Crosse, to Paradise: Luke 23.43. Answ. I confesse that the Scripture speaketh of such an one, crucified at the right hand of the Sonne of God, who crauing with faith, mercy to saluation, receiued this answer;
or Some short time before he departed, from the Cross, to Paradise: Luke 23.43. Answer I confess that the Scripture speaks of such an one, Crucified At the right hand of the Son of God, who craving with faith, mercy to salvation, received this answer;
as with gold and siluer, but with the precious bloud of Christ, as of a Lambe vndefiled and without spot: 1. Pet. 1.17. To whom, with the Father, and Holyghost, be all glory for euer.
as with gold and silver, but with the precious blood of christ, as of a Lamb undefiled and without spot: 1. Pet. 1.17. To whom, with the Father, and Holy ghost, be all glory for ever.
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THese words were spoken by Iob, of whose patience and prouocations to impatiencie, this whole booke and the testimonie of Saint Iames are liuely proofes. Iam. 5.11.
THese words were spoken by Job, of whose patience and provocations to impatiency, this Whole book and the testimony of Saint James Are lively proofs. Iam. 5.11.
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In the thirteene verse of this chapter, Iob hauing (as it seemed to him) beheld Gods anger in the chastisements that his soule felt, wherein (as hee said) the Lord wrote bitter things against him, desiring to bee hid in some secret place of the earth, till the Lords face were changed toward him,
In the thirteene verse of this chapter, Job having (as it seemed to him) beheld God's anger in the chastisements that his soul felt, wherein (as he said) the Lord wrote bitter things against him, desiring to be hid in Some secret place of the earth, till the lords face were changed towards him,
In this verse, he professeth, that if he could perperswade himselfe of any hope yet behinde (God shewing himselfe to be an enemie, and setting him vp as a marke for all his arrowes) he would wait for it euen till death.
In this verse, he Professes, that if he could perperswade himself of any hope yet behind (God showing himself to be an enemy, and setting him up as a mark for all his arrows) he would wait for it even till death.
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For, the bodie of sinne (which in our weakest times and estate, thrusteth into the motions of our minde diuers carnall distrusts and fleshly feares) will neuer cease to molest & keep vs downe,
For, the body of sin (which in our Weakest times and estate, thrusts into the motions of our mind diverse carnal distrusts and fleshly fears) will never cease to molest & keep us down,
and would wait for Gods help and deliuerance, though it should bee deferred till hee must put off this tabernacle, and change mortalitie for immortall. Where let vs consider the attendance spoken of, and the terme or continuance.
and would wait for God's help and deliverance, though it should be deferred till he must put off this tabernacle, and change mortality for immortal. Where let us Consider the attendance spoken of, and the term or Continuance.
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The Prophet was in great miserie, who, praying to God, said; My soule fainteth for thy saluation. Psal. 119.81. His affliction was great, and, through the infirmitie of the flesh, he fainted:
The Prophet was in great misery, who, praying to God, said; My soul fainteth for thy salvation. Psalm 119.81. His affliction was great, and, through the infirmity of the Flesh, he fainted:
and steepe mountaines and high hils on euery hand & side of them, was: Stand still and you shall see the saluation of God. Exod. 14.13. As if he had said;
and steep Mountains and high hills on every hand & side of them, was: Stand still and you shall see the salvation of God. Exod 14.13. As if he had said;
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yea, thought the time long, and was greeued till he fell into his last agonie and cold sweat, in the which he was couered (after a sort) with clodded blood that ran abundantly from his face downe to the ground: Luc. 12.50. & 22.44.
yea, Thought the time long, and was grieved till he fell into his last agony and cold sweat, in the which he was covered (After a sort) with clodded blood that ran abundantly from his face down to the ground: Luke 12.50. & 22.44.
and shall a little so trouble vs, who (as the theefe said to his fellow) receaue things worthie of that we haue done, where Christ suffered innocently and so much for vs? Luc. 23 41. or, shall we see the sonne of God all in goare blood,
and shall a little so trouble us, who (as the thief said to his fellow) receive things worthy of that we have done, where christ suffered innocently and so much for us? Luke 23 41. or, shall we see the son of God all in gore blood,
not a thin faint sweat, but a sweat of great droppes, and those of blood and water so strong and forcible, that they ranne down his cloathes, and streamed to the ground;
not a thin faint sweat, but a sweat of great drops, and those of blood and water so strong and forcible, that they ran down his clothes, and streamed to the ground;
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when the whole storme was vpon him, a storme so fierce and percing that it rent the vaile of his body from the top to the bottom? and be vnquiet in a small shoure who are commanded to possesse our soules in the middes of our troubles,
when the Whole storm was upon him, a storm so fierce and piercing that it rend the veil of his body from the top to the bottom? and be unquiet in a small shower who Are commanded to possess our Souls in the mids of our Troubles,
when whole floods of his bitter passion could not carry him to the least vnquietnes in all his agonies & bloody sweats? Fourthly, it is the triall of our faith tried, or tried at all;
when Whole floods of his bitter passion could not carry him to the least unquietness in all his agonies & bloody sweats? Fourthly, it is the trial of our faith tried, or tried At all;
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before Lazarus bee carried by the Angels to Abrahams bosome, blessed Lazarus must bee laid at the Rich mans gate, full of sores and diseases. Luk. 16.20.22.
before Lazarus be carried by the Angels to Abrahams bosom, blessed Lazarus must be laid At the Rich men gate, full of sores and diseases. Luk. 16.20.22.
It, and they must be kept in the coffin of the earth and there putrifie (as doth the seede of corne) before there can be any putting on of the greene garment of the resurrection to eternall life.
It, and they must be kept in the coffin of the earth and there putrify (as does the seed of corn) before there can be any putting on of the green garment of the resurrection to Eternal life.
For, since the fall of Adam, no man passeth to Paradise but by the burning Seraphins, Gen. 3.24. nor to the holy Citie, but by the Riuers of Babel, which must enter into his soule.
For, since the fallen of Adam, no man passes to Paradise but by the burning Seraphim, Gen. 3.24. nor to the holy city, but by the rivers of Babel, which must enter into his soul.
Christ vpon the Crosse, as a Doctor in his Church, did by his owne example and in his great patience (then) commend his truth vnto vs, who relyed vpon his fathers deliuerance, when the snares of death compassed him,
christ upon the Cross, as a Doctor in his Church, did by his own Exampl and in his great patience (then) commend his truth unto us, who relied upon his Father's deliverance, when the snares of death compassed him,
and the paines of hell caught hold of him, and when hee found trouble and sorrow. Psal. 116 3. Luke 23.46. Esay saith, Peace shall come. Esay 57.2. but to whom? to euery one (saith he) who walketh before the Lord.
and the pains of hell caught hold of him, and when he found trouble and sorrow. Psalm 116 3. Lycia 23.46. Isaiah Says, Peace shall come. Isaiah 57.2. but to whom? to every one (Says he) who walks before the Lord.
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and continueth to doe well, who persisteth in his good course, meeting the Lord in a readie heart, and prepared soule, Psal. 108.1. and who (when Christ saith I come quickly ) doth reply and make answer, with all Saints saying;
and Continueth to do well, who persisteth in his good course, meeting the Lord in a ready heart, and prepared soul, Psalm 108.1. and who (when christ Says I come quickly) does reply and make answer, with all Saints saying;
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and receiue encrease, they forsake their patience and further their paine, by beating the aire and themselues with their raging and vnquiet sounds, till they cause the Lord to lay heauier penalties vpon them,
and receive increase, they forsake their patience and further their pain, by beating the air and themselves with their raging and unquiet sounds, till they cause the Lord to lay Heavier penalties upon them,
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And so, as the Bird that is caught with the Lime-rodde, and the Fish that is taken in the Net, the more they striue, the more they entangle themselues.
And so, as the Bird that is caught with the Lime-rodde, and the Fish that is taken in the Net, the more they strive, the more they entangle themselves.
and so the more vnquiet and vnruly we are vnder the heauy burthen of the Lords chastisements for sinne, the more we gall our soules and bruse our flesh in vaine, where, by our patience, wee may auoide such needelesse vexation and tirings out, it being truly said (which is commonly spoken) that of sufferance commeth ease.
and so the more unquiet and unruly we Are under the heavy burden of the lords chastisements for sin, the more we Gall our Souls and bruise our Flesh in vain, where, by our patience, we may avoid such needless vexation and tirings out, it being truly said (which is commonly spoken) that of sufferance comes ease.
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and truth in his righteous testimonies, and therfore receiued comfort, that is, that word, or rather the truth of God in that word, sustained him in all troubles. Psal. 119.147.
and truth in his righteous testimonies, and Therefore received Comfort, that is, that word, or rather the truth of God in that word, sustained him in all Troubles. Psalm 119.147.
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Our Sauiour Christ (therefore) to shew that this should be the expectation and mind of Christians, exhorteth them to bee as men that wait for their Master when hee will returne from the wedding:
Our Saviour christ (Therefore) to show that this should be the expectation and mind of Christians, exhorteth them to be as men that wait for their Master when he will return from the wedding:
and by the custome that was obserued in mariages then, which was, to bring the Bride from her fathers house, to the mans house in the night: Luke 12.35.36.
and by the custom that was observed in marriages then, which was, to bring the Bride from her Father's house, to the men house in the night: Luke 12.35.36.
and therefore we must haue the light which is put in the lanthorne of the Law to guide and direct vs stil in the dangerous waies of it, Psal. 119.105. and this light must be burning in vs, that is, wee must adde zeale to our knowledge;
and Therefore we must have the Light which is put in the lanthorn of the Law to guide and Direct us still in the dangerous ways of it, Psalm 119.105. and this Light must be burning in us, that is, we must add zeal to our knowledge;
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and with Eliah in the mouth of the caue, waiting for it: Gen. 18.1. & 1. King. 19.9. that is, they must dwell in the world as in tents, and as strangers in these caues of the earth, wait for their house aboue.
and with Elijah in the Mouth of the cave, waiting for it: Gen. 18.1. & 1. King. 19.9. that is, they must dwell in the world as in tents, and as Strangers in these caves of the earth, wait for their house above.
so they, that looke for Christ, and wait by hope, for the day of his comming, will purge, by repentance, all the roomes of his spirituall house, put away sinne and bring in righteousnesse into euerie power and member of soule and bodie.
so they, that look for christ, and wait by hope, for the day of his coming, will purge, by Repentance, all the rooms of his spiritual house, put away sin and bring in righteousness into every power and member of soul and body.
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or (which may haue this meaning) their waiting for his saluation, by death, that they may goe to God. Esa. 25.9. where it is entended that they did not onely reioice in his saluation, but so liue, that death might bring them, in the Charet of their godly life, to the God of their saluation.
or (which may have this meaning) their waiting for his salvation, by death, that they may go to God. Isaiah 25.9. where it is intended that they did not only rejoice in his salvation, but so live, that death might bring them, in the Chariot of their godly life, to the God of their salvation.
Thus did Simeon that embraced Christ, and thus did Ioseph that embalmed Christ, waite for the kingdome of God, Luc. 2.25. & 23.51. and their saluation by death. Luc. 2.25. & 23.51. They liued not contented with their present estate, but waited for a better;
Thus did Simeon that embraced christ, and thus did Ioseph that embalmed christ, wait for the Kingdom of God, Luke 2.25. & 23.51. and their salvation by death. Luke 2.25. & 23.51. They lived not contented with their present estate, but waited for a better;
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and as Elijah came out of the caue when the Lord came to him, so they were ready alwaies to come out of the caue of their bodies to meet the Lord. 1. King. 19.11.
and as Elijah Come out of the cave when the Lord Come to him, so they were ready always to come out of the cave of their bodies to meet the Lord. 1. King. 19.11.
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this is the propertie of the sonnes that they waite for the adoption, that is, looke for the fulfilling of it, in death, by their owne full redemption. Rom. 8.23. The reasons.
this is the property of the Sons that they wait for the adoption, that is, look for the fulfilling of it, in death, by their own full redemption. Rom. 8.23. The Reasons.
Christ appeareth vnto saluation onely to those that looke for him. Hebr. 9.28. that is, that so liue, as, whether hee come in the second watch, or in the third, he shall find them waiting in their doore for Him, by continuance in well doing.
christ appears unto salvation only to those that look for him. Hebrew 9.28. that is, that so live, as, whither he come in the second watch, or in the third, he shall find them waiting in their door for Him, by Continuance in well doing.
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But, doe they looke for him, who continually serue sin in their mortall bodies, and continually and ordinarily are holden in those cursed lusts of the world and flesh, wherein is nothing but death and hell? I speake of fornicators, couetous, drunkards, daily swearers,
But, do they look for him, who continually serve since in their Mortal bodies, and continually and ordinarily Are held in those cursed Lustiest of the world and Flesh, wherein is nothing but death and hell? I speak of fornicators, covetous, drunkards, daily swearers,
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if they thought presenttly to die, and presently to come to their terrible account, & they may presently come vnto it? Thirdly, wee serue a prentiship of attendance for our worldly freedome,
if they Thought presenttly to die, and presently to come to their terrible account, & they may presently come unto it? Thirdly, we serve a prenticeship of attendance for our worldly freedom,
and (to reason from the lesse to the greater) will we not attend seuen yeres (perhaps we shall not wait seuen dayes) to be free for euer? For by the portall of death the godlie passe from bondage to libertie, from the land of Aegypt to the land of righteousnesse, from the vale of tears to mansions of glorie.
and (to reason from the less to the greater) will we not attend seuen Years (perhaps we shall not wait seuen days) to be free for ever? For by the portal of death the godly pass from bondage to liberty, from the land of Egypt to the land of righteousness, from the vale of tears to mansions of glory.
or come vpon vs vnlooked for, as Iehu furiously came vpon Iehoram, 2. King. 9.23.24. bee made with al speed to his charet, thinking to flie, but the arrow that Iehu shot, preuented him:
or come upon us unlooked for, as Iehu furiously Come upon Jehoram, 2. King. 9.23.24. be made with all speed to his chariot, thinking to fly, but the arrow that Iehu shot, prevented him:
as it were Charets of vaine delayes and hopes further to auoide it, haue presently receaued into their bodies the fatall dart of death, and haue presently died.
as it were Charets of vain delays and hope's further to avoid it, have presently received into their bodies the fatal dart of death, and have presently died.
The Apostle Paul might well say, he was ready to be offered, to wit by that end of all the liuing, death, seeing he had fought a good fight in the battell of his life, finished a good course in the race of his pilgrimage,
The Apostle Paul might well say, he was ready to be offered, to wit by that end of all the living, death, seeing he had fought a good fight in the battle of his life, finished a good course in the raze of his pilgrimage,
because then shee hopes for deliuerance, the nerer the day of his last Iubilee or last breath drew, the more his ioy increased, being sure that (then) he should goe out of prison. Leuit. 25.41.54.
Because then she hope's for deliverance, the nearer the day of his last Jubilee or last breath drew, the more his joy increased, being sure that (then) he should go out of prison. Levites 25.41.54.
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A charge (therefore) vpon carelesse persons who, as if they should say with the euill Seruant, spoken of Math. 24.48. My Master doth differre his comming, fall into a deep sleepe of false peace without all regard of awaking to righteousnesse. 1. Cor. 15.34. till death come to cut them off with sinners.
A charge (Therefore) upon careless Persons who, as if they should say with the evil Servant, spoken of Math. 24.48. My Master does differre his coming, fallen into a deep sleep of false peace without all regard of awaking to righteousness. 1. Cor. 15.34. till death come to Cut them off with Sinners.
Further, speaking in like manner of the daies of Lot, he saith of the men of that time, that they ate, they dranke, they bought, they sould, they planted, they built.
Further, speaking in like manner of the days of Lot, he Says of the men of that time, that they ate, they drank, they bought, they should, they planted, they built.
And doe not some of these, or all of these lusts of the world hold carelesse Christians (if we may call such Christians) so in the loue of earthly things at this day, that there is no remembrance of death in their waies.
And do not Some of these, or all of these Lustiest of the world hold careless Christians (if we may call such Christians) so in the love of earthly things At this day, that there is no remembrance of death in their ways.
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Doe not worldlings, entring into a dreame of an Heauen vpon Earth, dote so vpō things that perish with the vse, that they neuer thinke of things eternall,
Do not worldlings, entering into a dream of an Heaven upon Earth, dote so upon things that perish with the use, that they never think of things Eternal,
whether life or death euerlasting, till they must (no remedie) passe from this world to another? The foolish Virgines thought not of their oile till the Bride-groome came and there was no opening. Mat. 25.8.11.12.
whither life or death everlasting, till they must (no remedy) pass from this world to Another? The foolish Virgins Thought not of their oil till the Bridegroom Come and there was no opening. Mathew 25.8.11.12.
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And foolish sinners so flatter themselues with a slumbering opinion of preparing (time •inough) for death when they goe on their last houre, that they will know nothing till the flood come. Mat. 24.39. nor looke toward heauen till they bee in hell. Luc. 16.23. nor haue oile in their vessels and repentance in their hearts, with it to meete the bride-groome, Christ, till the gate of mercie and of all hope be shut. Math. 25.10.
And foolish Sinners so flatter themselves with a slumbering opinion of preparing (time •inough) for death when they go on their last hour, that they will know nothing till the flood come. Mathew 24.39. nor look towards heaven till they be in hell. Luke 16.23. nor have oil in their vessels and Repentance in their hearts, with it to meet the bridegroom, christ, till the gate of mercy and of all hope be shut. Math. 25.10.
Meane while, what doe they but follow the pride, couetousnesse, whoredome, drunkennesse, and lusts of their owne heart, not remembring Ioseph? But pray we (beloued) for a waking conscience,
Mean while, what do they but follow the pride, covetousness, whoredom, Drunkenness, and Lustiest of their own heart, not remembering Ioseph? But pray we (Beloved) for a waking conscience,
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and let not this keeper of the house, in a heart past feeling, so drowse and sleepe in vs, that our house be broken, digged through and rifled before we haue time,
and let not this keeper of the house, in a heart passed feeling, so drowse and sleep in us, that our house be broken, dug through and rifled before we have time,
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Al the daies of mine appointed time, &c. ] The time of Iobs attendance or waiting on God for his helpe, is the whole terme or act of his life, which he calleth, not yeeres, but daies.
All the days of mine appointed time, etc. ] The time of Jobs attendance or waiting on God for his help, is the Whole term or act of his life, which he calls, not Years, but days.
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And that it is so, experience, and that which we see in daily vse doth shew besides the word, which (for this) speaking of mans short time, vseth to take the shortest diuision in nature to expresse it by;
And that it is so, experience, and that which we see in daily use does show beside the word, which (for this) speaking of men short time, uses to take the Shortest division in nature to express it by;
as a watch in the night, vers. 4. the life of a thought, whereof there may bee a thousand in an houre, vers. 9. a life of nothing, Psal. 39.5. that is, of no time, or of vanitie, which is next to nothing.
as a watch in the night, vers. 4. the life of a Thought, whereof there may be a thousand in an hour, vers. 9. a life of nothing, Psalm 39.5. that is, of no time, or of vanity, which is next to nothing.
So soone passeth our life and it is gone. The reasons. First, Iniquity now aboundeth, and more in these latter times, then in forme• ages: Math. 24.22.2. Tim. 3.1.2. which must needs prouoke God to cut shorter these our dayes, then those better daies wherein our fathers liued, who liued more simply and in fewer sinnes then wee their children doe at this day.
So soon passes our life and it is gone. The Reasons. First, Iniquity now Aboundeth, and more in these latter times, then in forme• ages: Math. 24.22.2. Tim. 3.1.2. which must needs provoke God to Cut shorter these our days, then those better days wherein our Father's lived, who lived more simply and in fewer Sins then we their children do At this day.
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Secondly, our time is short, that our short time might moue vs not to deferre to doe good as the manner is, seeing euen the Diuel himselfe is busie because his time is short.
Secondly, our time is short, that our short time might move us not to defer to do good as the manner is, seeing even the devil himself is busy Because his time is short.
and from those that burthen them in this life, and that the wicked (the children of this world) might haue a shorter time to keepe in bondage and vnder the whip of malice those poore ones, who desire to sacrifice their life to God in a conscience of his seruice, and to walke in faith, before him.
and from those that burden them in this life, and that the wicked (the children of this world) might have a shorter time to keep in bondage and under the whip of malice those poor ones, who desire to sacrifice their life to God in a conscience of his service, and to walk in faith, before him.
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This cruell age, in which wee liue would too long torment, and too vilely deale with Gods faithfull ones, there being no hooke of short time in the iawes of the wicked to keepe them in feare;
This cruel age, in which we live would too long torment, and too vilely deal with God's faithful ones, there being no hook of short time in the Jaws of the wicked to keep them in Fear;
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And indeede, how can they doe that in their fortie and vnder their fourescore, which they might doe and would be hold to doe, being men of might, in their hundreds? Also,
And indeed, how can they do that in their fortie and under their fourescore, which they might do and would be hold to do, being men of might, in their hundreds? Also,
Hee that hath a long iourney to goe in a short time, will make hast: and he, who remembreth that euery day runneth away with his life, cannot sit still.
He that hath a long journey to go in a short time, will make haste: and he, who Remember that every day Runneth away with his life, cannot fit still.
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and not in a volume of yeares, as in the booke at large. So Christ saith to Ierusalem, in this thy day. Luke 19.42. not granting a longer terme then the terme of one poore day vnto her.
and not in a volume of Years, as in the book At large. So christ Says to Ierusalem, in this thy day. Luke 19.42. not granting a longer term then the term of one poor day unto her.
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Where, and in which manner, after he had liued seuen yeeres, he yeelded to death: and beeing readie to die, commanded that it should bee written on his tombe:
Where, and in which manner, After he had lived seuen Years, he yielded to death: and being ready to die, commanded that it should be written on his tomb:
How many warre after the flesh vnder the Emperor of the aire (not vnder Adrian, ) who yet (I cannot say seuen yeeres) I would I could say that seuen dayes or houres before their death, they did cast away these weapons of sinne that it might bee engrauen vpon their graue stone for their Epitaph, that seuen daies before their last day,
How many war After the Flesh under the Emperor of the air (not under Adrian,) who yet (I cannot say seuen Years) I would I could say that seuen days or hours before their death, they did cast away these weapons of sin that it might be engraved upon their graven stone for their Epitaph, that seuen days before their last day,
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And from hence it is, that hee who hath peace in his dayes, and is besotted with the flumber of long life, being loath to leaue his possession for an vncertaintie,
And from hence it is, that he who hath peace in his days, and is besotted with the flumber of long life, being loath to leave his possession for an uncertainty,
Yet they thinke not of their enduring house, and house from heauen, or they so much delight in the momentanie gourd of their short life (which yet hath her worme of speedie corruption) that they forget the dayes euerlasting,
Yet they think not of their enduring house, and house from heaven, or they so much delight in the momentary gourd of their short life (which yet hath her worm of speedy corruption) that they forget the days everlasting,
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But they had Christ with them in the Ship. But some thinke not of Christ to awake him to their saluation (being strangers to God through the ignorance that is in them) til the ship of their body, tossed with the tempests of their last sicknesse, bee readie to sinke into death,
But they had christ with them in the Ship. But Some think not of christ to awake him to their salvation (being Strangers to God through the ignorance that is in them) till the ship of their body, tossed with the tempests of their last sickness, be ready to sink into death,
and by many leakes and wearings, beginne to receiue into their soules that dead sea that must needs drown them in perditiō & destruction, before the Lord for euer.
and by many leaks and wearings, begin to receive into their Souls that dead sea that must needs drown them in perdition & destruction, before the Lord for ever.
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& till that last time and houre of the day come vnto them in the which they must come to the barre, to receiue their doome and iudgement? The reason of all this backwardnesse to a new life in the feare of God, is mens ouer-hungrie desire to follow those pleasures of sinne, into which Satan putteth himselfe as he did into the Serpent, to beguile Heue. The subtile enemie knoweth with what bait to take a worldling to all forgetfulnes of God,
& till that last time and hour of the day come unto them in the which they must come to the bar, to receive their doom and judgement? The reason of all this backwardness to a new life in the Fear of God, is men's ouer-hungrie desire to follow those pleasures of sin, into which Satan putteth himself as he did into the Serpent, to beguile Heaven. The subtle enemy Knoweth with what bait to take a worldling to all forgetfulness of God,
And therefore as the hunter minding to take the Tygres young one, is said to set vp certaine looking glasses in the Tygres way, that is, in the way that she passeth to seek her straying brood, that finding in such glasses a perfect resemblance of her selfe, the same may cause her to leaue the pursuit, and to loose her whelpe:
And Therefore as the hunter minding to take the Tigers young one, is said to Set up certain looking glasses in the Tigers Way, that is, in the Way that she passes to seek her straying brood, that finding in such glasses a perfect resemblance of her self, the same may cause her to leave the pursuit, and to lose her whelp:
So this old huntsman Satan, obseruing what care man ought to haue (which care but few men haue) to saue from hell and destruction his stray soule, doth set many goodly shewes,
So this old huntsman Satan, observing what care man ought to have (which care but few men have) to save from hell and destruction his stray soul, does Set many goodly shows,
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or false glasses of pleasures (which seeme, but are not) in the way of his Christian walke, that by holding his sight in these deere-prized delights, he may more willingly leaue the care of that one thing which is necessarie, the saluation of his soule.
or false glasses of pleasures (which seem, but Are not) in the Way of his Christian walk, that by holding his sighed in these deere-prized delights, he may more willingly leave the care of that one thing which is necessary, the salvation of his soul.
When we goe to bed we should remember our graue, and when wee rise in the morning, consider that we shall rise out of the graue of the earth at the last day.
When we go to Bed we should Remember our graven, and when we rise in the morning, Consider that we shall rise out of the graven of the earth At the last day.
and perceiuing that the other two Captains with their fifties were deuoured with fire from heauen, at the request of Eliah, grew wife by their experience,
and perceiving that the other two Captains with their fifties were devoured with fire from heaven, At the request of Elijah, grew wife by their experience,
So we, seeing or hearing of so many fifties, young and old, that in these late yeares of mortalitie haue ended their liues in a fire of pestilence sent from the Lord, should make supplication day and night, not as that Captaine to the man of God,
So we, seeing or hearing of so many fifties, young and old, that in these late Years of mortality have ended their lives in a fire of pestilence sent from the Lord, should make supplication day and night, not as that Captain to the man of God,
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An apologie or defence of those good Christians, who considering the vncertaintie and shortnesse of Mans time, redeeme as much as may be of it into the band and to the glorie of Him that made and is owner of all their daies, in a care of his seruice.
an apology or defence of those good Christians, who considering the uncertainty and shortness of men time, Redeem as much as may be of it into the band and to the glory of Him that made and is owner of all their days, in a care of his service.
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and therefore they care not to buie time with any redemption temporall, so they may haue store of it for the markets of godlinesse and thefeare of the Lord. This would be well obserued:
and Therefore they care not to buy time with any redemption temporal, so they may have store of it for the Markets of godliness and thefeare of the Lord. This would be well observed:
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The wicked, who haue spent their short time euil, must needs greatly feare at the end of their short time, seeing when they see death, they may doubt if it be peace, hauing neuer yet loued the God of peace: 2. King. 9.22. The righteous are in the world as the Israelites in Babylon, who beeing captiues in this prison of life, care not how soone they bee deliuered, that they may sing the songs of the Lord in their owne Land; Psal. 137.4.
The wicked, who have spent their short time evil, must needs greatly Fear At the end of their short time, seeing when they see death, they may doubt if it be peace, having never yet loved the God of peace: 2. King. 9.22. The righteous Are in the world as the Israelites in Babylon, who being captives in this prison of life, care not how soon they be Delivered, that they may sing the songs of the Lord in their own Land; Psalm 137.4.
The worlds children are here at home in their Mothers lappe, here they haue their pleasure. Luk. 16.25. and receiue their portion, hauing great things for themselues, and to leaue to their Babes when they are gone.
The world's children Are Here At home in their Mother's lap, Here they have their pleasure. Luk. 16.25. and receive their portion, having great things for themselves, and to leave to their Babes when they Are gone.
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therefore they are, and are reputed seruants in Egypt, and strangers in the wildernesse, being vnhappy, to wit in the opinion of worldly men, till they come into their happy land,
Therefore they Are, and Are reputed Servants in Egypt, and Strangers in the Wilderness, being unhappy, to wit in the opinion of worldly men, till they come into their happy land,
And Mathew, to shew how little wee know the comming of it till it come, compareth it to a Master from home, who returneth to his house in a day that the seruants looke not for him,
And Matthew, to show how little we know the coming of it till it come, compareth it to a Master from home, who returns to his house in a day that the Servants look not for him,
The whorish woman, because she knew the rust time when her husband would returne, who went into a far countrie, did by such a certaine knowledge of the appointed time of his comming backe, the more liberally poure out her soule to vice & wantonnesse. Prou. 7.20.
The whorish woman, Because she knew the rust time when her husband would return, who went into a Far country, did by such a certain knowledge of the appointed time of his coming back, the more liberally pour out her soul to vice & wantonness. Prou. 7.20.
The consideration hereof should make vs carefull to doe good while we haue time, seeing we are so vnsure of it. Gal. 6.10. The time of making peace with our Aduersarie is while wee are in the way. Math. 5.25.
The consideration hereof should make us careful to do good while we have time, seeing we Are so unsure of it. Gal. 6.10. The time of making peace with our Adversary is while we Are in the Way. Math. 5.25.
So one forethought, is better then twentie after wits. Death looketh for vs euerie where: therfore (as one saith) wee should euery where looke for him: Luke 12.35.36.
So one forethought, is better then twentie After wits. Death looks for us every where: Therefore (as one Says) we should every where look for him: Luke 12.35.36.
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As the last day of our life leaueth vs, so shall that last day, the day of Christs comming, finde vs. How good were it (therefore) before we runne into desperate arrierages, to cast our billes of account:
As the last day of our life Leaveth us, so shall that last day, the day of Christ coming, find us How good were it (Therefore) before we run into desperate arrierages, to cast our bills of account:
Luke 16.2 Some Emperors among the Heathen were woont (as bookes say) to bee crowned ouer the sepulchers and graues of dead men, to teach them by the certaine,
Luke 16.2 some Emperor's among the Heathen were wont (as books say) to be crowned over the sepulchers and graves of dead men, to teach them by the certain,
The old Saints, who liued in a continuall meditation of their short and vncertaine time, were wont alway (like wise Merchants) to thinke of their returne homeward:
The old Saints, who lived in a continual meditation of their short and uncertain time, were wont always (like wise Merchant's) to think of their return homeward:
And the Philosophers (who saw not beyond the clouds of humane reason) when they perceiued how much men did decline by course of yeares and wastes of time, were woont to say:
And the Philosophers (who saw not beyond the Clouds of humane reason) when they perceived how much men did decline by course of Years and wastes of time, were wont to say:
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And were it no more but that it is enacted as by an euerlasting Parliament, that all must once die: Heb. 9.27. This were inough to cast a cloud, yea a whol dark sky, ouer the fairest day we see here and passe in our fairest pleasures.
And were it not more but that it is enacted as by an everlasting Parliament, that all must once die: Hebrew 9.27. This were enough to cast a cloud, yea a Whole dark sky, over the Fairest day we see Here and pass in our Fairest pleasures.
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and to thinke how to liue and die well in so short and certaine, but vncertain time of our expectation of such a day, a day of such dread and tertour to carelesse liuers, a black, hideous, and dismall day.
and to think how to live and die well in so short and certain, but uncertain time of our expectation of such a day, a day of such dread and tertour to careless livers, a black, hideous, and dismal day.
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and goe to bed in the dark, doe consume on their lusts those good graces (as it were lights, which they haue receiued for saluation, from the father of lights: Iam. 4.3. which is cause, that when their bodies must goe to their bed of death, they go to it in vtter darknesse, where is weeping and gnashing of teeth.
and go to Bed in the dark, do consume on their Lustiest those good graces (as it were lights, which they have received for salvation, from the father of lights: Iam. 4.3. which is cause, that when their bodies must go to their Bed of death, they go to it in utter darkness, where is weeping and gnashing of teeth.
he she wecht, hat the Almighty Maker of this Worlds-masse, is not to be straitned, who hath shut in with the straites of time, fore-se• by himselfe, all men and creatures, hauing assigned their times,
he she wecht, hat the Almighty Maker of this Worlds-masse, is not to be straitened, who hath shut in with the straits of time, fore-se• by himself, all men and creatures, having assigned their times,
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And in this Booke of Iob, it is moued by a question, but taken for granted, that there is an appointed time to man vpon Earth. Iob 7.1. or a set time of mans warrefare here:
And in this Book of Job, it is moved by a question, but taken for granted, that there is an appointed time to man upon Earth. Job 7.1. or a Set time of men warfare Here:
but how long and for how short a time, he shall be, and continue in this field of his bodie vnder corruption, fighting against the strangelusts that are in the world, it is ordered by him who hath summed vp all the number of his daies,
but how long and for how short a time, he shall be, and continue in this field of his body under corruption, fighting against the strangelusts that Are in the world, it is ordered by him who hath summed up all the number of his days,
that is, that he hath set bounds to all the moments of his life here. Iob 14.5. By which it is plaine that the maker of man hath in his hand the whole number of mans time, such as it hath pleased himselfe to adde to the Moneths and yeeres that he hath giuen him in this vale of miserie. The reasons.
that is, that he hath Set bounds to all the moments of his life Here. Job 14.5. By which it is plain that the maker of man hath in his hand the Whole number of men time, such as it hath pleased himself to add to the Months and Years that he hath given him in this vale of misery. The Reasons.
or to take it from him when his sinne hath giuen him into the power of the Law and of the Magistrate vnto death? Answ. In this case, the Magistrate hath no power, but what is giuen him:
or to take it from him when his sin hath given him into the power of the Law and of the Magistrate unto death? Answer In this case, the Magistrate hath no power, but what is given him:
but our obedience to the will of God must correct nature in so direct an opposition to his decree that hath made vs we must call to our remembrance, not what we could wish,
but our Obedience to the will of God must correct nature in so Direct an opposition to his Decree that hath made us we must call to our remembrance, not what we could wish,
So much for the mid-times of that naturall life in which Iob became attendant, and did waite for a better life, the period of time which he expected, followeth. Till my change were come.
So much for the midtimes of that natural life in which Job became attendant, and did wait for a better life, the Period of time which he expected, follows. Till my change were come.
] Here Iob sheweth how long hee would waite, by hope, in his afflicted estate• euen till that period of time should come (which he calleth the time of change) when hee should finish the daies of his warre-fare on Earth,
] Here Job shows how long he would wait, by hope, in his afflicted estate• even till that Period of time should come (which he calls the time of change) when he should finish the days of his warfare on Earth,
in their soules, from an house of clay to an house not made with hands, from Men to Angels, from Earth to Heauen, from prison to libertie, from mortalitie to immortall, and from death to liue.
in their Souls, from an house of clay to an house not made with hands, from Men to Angels, from Earth to Heaven, from prison to liberty, from mortality to immortal, and from death to live.
And is there any thing in this but what is excellent, and worthy (if any thing be worthy) our trauell & best paines here? Iohn, speaking of the Saints glorified, saith;
And is there any thing in this but what is excellent, and worthy (if any thing be worthy) our travel & best pains Here? John, speaking of the Saints glorified, Says;
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All teares shall be wiped from their eyes: Apoc. 21.4. His meaning is, that as soone as death shall let them out of the world, they shall haue no more sorrow:
All tears shall be wiped from their eyes: Apocalypse 21.4. His meaning is, that as soon as death shall let them out of the world, they shall have no more sorrow:
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The Saints militant, did alwaies with the eyes of faith, in the Gospell, behold this great honour and preferment by death, in the happy ends of the righteous,
The Saints militant, did always with the eyes of faith, in the Gospel, behold this great honour and preferment by death, in the happy ends of the righteous,
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and therefore sighed, desiring their house from Heauen. 2. Cor. 5.2. for, they knew, that, if it were an honour to be remoued from a base cote to a Princes court;
and Therefore sighed, desiring their house from Heaven. 2. Cor. 5.2. for, they knew, that, if it were an honour to be removed from a base coat to a Princes court;
1, 23. which hee would not haue said, if any preferment had beene better then that by death, which is from basenes into the glorious libertie of the sonnes of God The reasons.
1, 23. which he would not have said, if any preferment had been better then that by death, which is from baseness into the glorious liberty of the Sons of God The Reasons.
as, to a hauen that (after they haue passed the troublesome waues of the sea of this world) carrieth them to their owne key or backe in the which they ride safely to their iourneys end,
as, to a Haven that (After they have passed the troublesome waves of the sea of this world) Carrieth them to their own key or back in the which they ride safely to their journeys end,
after which they come home to their owne house, being strangers here. 1. Pet. 2.11. to the medicine that cureth most perfectly the sicknesse of life, to the messenger that biddeth them to the marriage dinner of their great King. Mat. 22.2.3. to their returne from banishment, into their owne countrey and naturall land;
After which they come home to their own house, being Strangers Here. 1. Pet. 2.11. to the medicine that cureth most perfectly the sickness of life, to the Messenger that bids them to the marriage dinner of their great King. Mathew 22.2.3. to their return from banishment, into their own country and natural land;
to their deliuerance from the gaole of sorrow, where, they are taken (with Ioseph) out of prison to be set with Princes, to the laying downe of their tabernacle, and to the putting on of their house from Heauen;
to their deliverance from the gaol of sorrow, where, they Are taken (with Ioseph) out of prison to be Set with Princes, to the laying down of their tabernacle, and to the putting on of their house from Heaven;
to a deliuerance, like that out of Egypt, from the bondage of corruption to the libertie of saints; from a land of darknesse to a land where the sunne neuer goeth downe: and from a land of destruction to the land of the liuing.
to a deliverance, like that out of Egypt, from the bondage of corruption to the liberty of Saints; from a land of darkness to a land where the sun never Goes down: and from a land of destruction to the land of the living.
Now, what is there in all these, that is not perfitly good and desirable? Secondly, death abolisheth in the faithfull departed, all power of sinning and sting of sinne. Thirdly, the bodie feeleth no more paine,
Now, what is there in all these, that is not perfectly good and desirable? Secondly, death abolisheth in the faithful departed, all power of sinning and sting of sin. Thirdly, the body feeleth no more pain,
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Fourthly, death is but the dore of the soule out of an earthly dungeon (such as the bodie is, that must be destroied before the wormes) into an heauenly kingdome,
Fourthly, death is but the door of the soul out of an earthly dungeon (such as the body is, that must be destroyed before the worms) into an heavenly Kingdom,
or passage from death to life, from a short death to a long life. Lastly, God executeth his iudgements vpon the damned, and purgeth his Church by death.
or passage from death to life, from a short death to a long life. Lastly, God Executeth his Judgments upon the damned, and Purgeth his Church by death.
When Hester was taken from Mardochay (who had brought her vp as his owne daughter ) to be married to King Assuerus, and to receaue the crowne of Queene in the kingdome, did he either bewaile or enuie that her great preferment? the faithfull are taken from sorrowfullmen to be espoused to Christ,
When Esther was taken from Mardochay (who had brought her up as his own daughter) to be married to King Assuerus, and to receive the crown of Queen in the Kingdom, did he either bewail or envy that her great preferment? the faithful Are taken from sorrowfullmen to be espoused to christ,
and shall they, that liue, by such vnmeasurable sorrow and taking on, as is too commonly vsed at the graues of their friends, vnwish to them, in a sort so great happinesse? Will a father be sorrie or can he without imputation of enuie repine, that his sonne or daughter is (with Ioseph ) taken out of prison to be set with Princes? when thou giuest forth thy child to nurse,
and shall they, that live, by such unmeasurable sorrow and taking on, as is too commonly used At the graves of their Friends, unwish to them, in a sort so great happiness? Will a father be sorry or can he without imputation of envy repine, that his son or daughter is (with Ioseph) taken out of prison to be Set with Princes? when thou givest forth thy child to nurse,
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for taking of his owne? Parents that so lose their children (if they may be called lost that are so found) are but nurses to them, in their absence from their owne fathers house, to nurse them with the milke of the Gospel,
for taking of his own? Parents that so loose their children (if they may be called lost that Are so found) Are but Nurse's to them, in their absence from their own Father's house, to nurse them with the milk of the Gospel,
and when he so doth, haue they cause to complaine of wrong? father, mother, sonne, wife, husband, brother, are but lent goods, which we must restore when the creditor,
and when he so does, have they cause to complain of wrong? father, mother, son, wife, husband, brother, Are but lent goods, which we must restore when the creditor,
And shall we count our selues spoiled or vndone, because they are required? If one should lend vs a thing of price or thing that is costly, would wee (for a recompence of the vse of it) vpbraid the owner because he sendeth for it? or,
And shall we count our selves spoiled or undone, Because they Are required? If one should lend us a thing of price or thing that is costly, would we (for a recompense of the use of it) upbraid the owner Because he sends for it? or,
as he did to Iob, and we should be made to part with them all in one day, would it become vs with rough words to receaue that supposed losse? or would we complaine of wrong, where none is offered? and where our good is sought and our childrens gaine, be vnthankfull? if we should, may not the Lord of them and of vs, iustly taxe our vnthankfulnesse and complaine of wrong? May he not say:
as he did to Job, and we should be made to part with them all in one day, would it become us with rough words to receive that supposed loss? or would we complain of wrong, where none is offered? and where our good is sought and our Children's gain, be unthankful? if we should, may not the Lord of them and of us, justly Tax our unthankfulness and complain of wrong? May he not say:
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did Iob, my seruant so, from whom I tooke ten children in one day, and, in a few daies, all the honour and substance that he had? did he not rather confesse my vnquestionable right in such moueables, and say;
did Job, my servant so, from whom I took ten children in one day, and, in a few days, all the honour and substance that he had? did he not rather confess my unquestionable right in such moveables, and say;
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so order our iourney and affaires, that we (also) might (with as great dispatch as might be) receaue such preferment as (wee know) our child hath entred on alreadie? And why are we vnquiet, seeing the Lord of Heauen and earth hath called our child from a base condition to noblenesse, to bestow honours vpon him and ritches that shall not faile, promising the like to vs by the way of death? should we not rather so dispose our occasions and life, that we may ioifully follow him whom wee haue not lost but sent before? But you will say, my child was young and died in his flowers? well, be it so,
so order our journey and affairs, that we (also) might (with as great dispatch as might be) receive such preferment as (we know) our child hath entered on already? And why Are we unquiet, seeing the Lord of Heaven and earth hath called our child from a base condition to nobleness, to bestow honours upon him and riches that shall not fail, promising the like to us by the Way of death? should we not rather so dispose our occasions and life, that we may joyfully follow him whom we have not lost but sent before? But you will say, my child was young and died in his flowers? well, be it so,
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And did not Iosiah die old, whom the Lord, in a battle at Megiddo, tooke from the filthy will of Iudah to plant him, before himselfe in the garden of his owne presence, in glorie. 2. King. 24.29.
And did not Josiah die old, whom the Lord, in a battle At Megiddo, took from the filthy will of Iudah to plant him, before himself in the garden of his own presence, in glory. 2. King. 24.29.
and why should you, that the Lord should haue his owne? or, will you (with Phurao ) offer to hold in the prison of life (as in Egypt ) any seruant of his, whom hee shall send for by death, his last messenger,
and why should you, that the Lord should have his own? or, will you (with Phurao) offer to hold in the prison of life (as in Egypt) any servant of his, whom he shall send for by death, his last Messenger,
But you wil say, He was my onely child. Indeed the death of an onely childe is very greeuous to the Parents. Zechar. 12.10. Am. 8.10. yet Abraham was readie to haue sacrificed his onely sonne Isaac at Gods commandement: Gen. 22.3.10. and God gaue his onely sonne (Christ) to death for our sal•ation. Ioh. 3.16. wherefore, as Elkanah said to Annah, so, and much more may the Lord say to vs:
But you will say, He was my only child. Indeed the death of an only child is very grievous to the Parents. Zechariah 12.10. Am. 8.10. yet Abraham was ready to have sacrificed his only son Isaac At God's Commandment: Gen. 22.3.10. and God gave his only son (christ) to death for our sal•ation. John 3.16. Wherefore, as Elkanah said to Hannah, so, and much more may the Lord say to us:
Then, though he be your onely child and all you haue, whom God thus, by death, taketh from you, there is no cause of griefe or of complaint, seeing the Lord hath but his owne when he hath taken him,
Then, though he be your only child and all you have, whom God thus, by death, Takes from you, there is no cause of grief or of complaint, seeing the Lord hath but his own when he hath taken him,
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and seeing (also) that he taketh him, and you giue him, but as your pledge and earnest to binde vnto you the right of that inheritance that you looke for;
and seeing (also) that he Takes him, and you give him, but as your pledge and earnest to bind unto you the right of that inheritance that you look for;
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but as fooles iudge of him, who behold him, through false spectacles, as he is in his owne vncorrected nature, considered out of Christ, that is, vgly, terrible, and hideous.
but as Fools judge of him, who behold him, through false spectacles, as he is in his own uncorrected nature, considered out of christ, that is, ugly, terrible, and hideous.
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for, this Aduersarie, death armed as Goliah, and vaunting as that proud Gyant of Gath, commeth stalking toward such in fearefull manner, infulting ouer weake dust,
for, this Adversary, death armed as Goliath, and vaunting as that proud Giant of Gaza, comes stalking towards such in fearful manner, infulting over weak dust,
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and going backward as men readie to sinke into the earth, with abated courages and lookes cast downe, stained with the colours of feare & death, trembling like leaues in a storme,
and going backward as men ready to sink into the earth, with abated courages and looks cast down, stained with the colours of Fear & death, trembling like leaves in a storm,
dares and doth boldly encounter with this huge Philistian, death (supposed inuincible and seeming great) but neither with sword nor speare, but in the name of the God of the hoast of Israel, by whose might onely hee woundeth,
dares and does boldly encounter with this huge Philistian, death (supposed invincible and seeming great) but neither with sword nor spear, but in the name of the God of the host of Israel, by whose might only he wounds,
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and singing ouer him this ioiful and triumphant song of victorie: O death, where is thy sting? 1. Cor. 15.55. Hee hath Steuens eyes to looke into heauen:
and singing over him this joiful and triumphant song of victory: Oh death, where is thy sting? 1. Cor. 15.55. He hath Steuens eyes to look into heaven:
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and so the sting is taken from it, which is of force, and carieth an edge of second death against all the workers of iniquitie, who dying out of Christ, die miserably, hellishly, and with horrible feare.
and so the sting is taken from it, which is of force, and Carrieth an edge of second death against all the workers of iniquity, who dying out of christ, die miserably, hellishly, and with horrible Fear.
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By Christ the doore, death is made a doore out of spirituall death into spirituall life, out of vnhappinesse and paines mortall, into all happinesse, and ioyes eternall.
By christ the door, death is made a door out of spiritual death into spiritual life, out of unhappiness and pains Mortal, into all happiness, and Joys Eternal.
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and by taking away from our hearts, and the conuersation of our liues, the sinne and sting of drunkennesse, whoredome, blasphemie, pride, lying, and other abominable lustes;
and by taking away from our hearts, and the Conversation of our lives, the sin and sting of Drunkenness, whoredom, blasphemy, pride, lying, and other abominable lusts;
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else, why did Eliah flye from it in the persecution of Iezabel? 1. Kin. 19.3. and Christ teach his, to decline it in the persecutions of men? Math. 10.23. and Christ himselfe pray against the bitter cup of it in in his agonie, and before his apprehension? Mat. 26.39. Ans. I answere briefely.
Else, why did Elijah fly from it in the persecution of Jezebel? 1. Kin. 19.3. and christ teach his, to decline it in the persecutions of men? Math. 10.23. and christ himself pray against the bitter cup of it in in his agony, and before his apprehension? Mathew 26.39. Ans. I answer briefly.
and blessed end of a good life, but vsed the meants of flight (onely) to preuent violent and hastie death, till the houre appointed should come that they were to giue their spirit in peace, into the hands of him that made it.
and blessed end of a good life, but used the meants of flight (only) to prevent violent and hasty death, till the hour appointed should come that they were to give their Spirit in peace, into the hands of him that made it.
therefore they went aside by flying, for some time, and till the time of their departure came, that they might do the good, to which they were appointed,
Therefore they went aside by flying, for Some time, and till the time of their departure Come, that they might do the good, to which they were appointed,
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but euer vnder the correction of Gods will. Esay 38.2.3. For the rodde of death turned into a Serpent, made Moses to feare, Exo. 4.3. and the best haue moderately declined, and shrunke at the stroke of death when it came in some tempest.
but ever under the correction of God's will. Isaiah 38.2.3. For the rod of death turned into a Serpent, made Moses to Fear, Exo. 4.3. and the best have moderately declined, and shrunk At the stroke of death when it Come in Some tempest.
And who doth not dread all Gods terrours, wherof death is one? And feare that which is the punishment of sin and curse of sinners? And decline that which is the destruction of humane Nature? and shrinke at that which hath made the strongest, the wisest, the richest, the greatest to fall downe flatte before it? Therefore the feare of death,
And who does not dread all God's terrors, whereof death is one? And Fear that which is the punishment of since and curse of Sinners? And decline that which is the destruction of humane Nature? and shrink At that which hath made the Strongest, the Wisest, the Richest, the greatest to fallen down flat before it? Therefore the Fear of death,
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as namely, that which is seruile and cowardly, wee will shew (and that briefely) why such feare of death should fall vpon none of Gods seruants, who in so great peace, leaue this world,
as namely, that which is servile and cowardly, we will show (and that briefly) why such Fear of death should fallen upon none of God's Servants, who in so great peace, leave this world,
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or to lay it in the quiet bed of the earth, where no sounds or feare can disease it? And if to Gods Children, death bee not onely a departing from paine and euril,
or to lay it in the quiet Bed of the earth, where no sounds or Fear can disease it? And if to God's Children, death be not only a departing from pain and euril,
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can Gods children thinke it any disaduantage to exchange the sense of paine, for the fruition of that which is perfectly pleasing and good? Or, to change death for life? Or, to passe from a wearie pilgrimage to their desired homes, where they shall not onely neuer feele miserie,
can God's children think it any disadvantage to exchange the sense of pain, for the fruition of that which is perfectly pleasing and good? Or, to change death for life? Or, to pass from a weary pilgrimage to their desired homes, where they shall not only never feel misery,
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but bee euer happie and blessed, with the full sight of that, the glimpse wherof shining vpon the face of our Sauiour, in his transfiguration, made Peter to say:
but be ever happy and blessed, with the full sighed of that, the glimpse whereof shining upon the face of our Saviour, in his transfiguration, made Peter to say:
and receiueth honour from God, who is the light and temple of that Cirie? Lastly, death hath lost his sting, his hell, his victorie (I speake in regard of the righteous) that which remaineth (if wee liue in the spirit,
and receiveth honour from God, who is the Light and temple of that Cirie? Lastly, death hath lost his sting, his hell, his victory (I speak in regard of the righteous) that which remains (if we live in the Spirit,
Now what feare is in all this? Let them feare (therefore) who haue (giuen vnto them) a spirit of bondage and of feare, in which they tremble at their owne estate,
Now what Fear is in all this? Let them Fear (Therefore) who have (given unto them) a Spirit of bondage and of Fear, in which they tremble At their own estate,
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for such may be comforted in death, as a Souldiour, who hath endured the skirmishes and scarres of warre, is glad and may haue ioy, that the enemie is spent, and the warre ended;
for such may be comforted in death, as a Soldier, who hath endured the Skirmishes and scars of war, is glad and may have joy, that the enemy is spent, and the war ended;
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and how ioyfull they were, as at a royall feast, in all those troubles and sufferings for Christ, that they might enter vpon the comfortable death of the righteous.
and how joyful they were, as At a royal feast, in all those Troubles and sufferings for christ, that they might enter upon the comfortable death of the righteous.
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It is enough: 1. King. 19.4 It made Dauid to lay vp his flesh in hope: Psal. 16.9. It made Paul to say, I am readie not to bee bound onely, but to die at Ierusalem for the name of the Lord Iesus: Act. 21.13.
It is enough: 1. King. 19.4 It made David to lay up his Flesh in hope: Psalm 16.9. It made Paul to say, I am ready not to be bound only, but to die At Ierusalem for the name of the Lord Iesus: Act. 21.13.
So the godly haue such comfort in death, that they say with old Simeon, and all Saintes: Come, Lord Iesu, come quickly: Apo. 22.20. apprehending death, as their onely way to Christ, and guide to happinesse, and applauding death as Iacob applauded the Chariots that Ioseph his sonne sent for the bringing of him out of a land of miserie, into a land of plentie and fulnesse, where hee should haue foode inough, the best in the land: Gen. 45.27.48.
So the godly have such Comfort in death, that they say with old Simeon, and all Saints: Come, Lord Iesu, come quickly: Apostle 22.20. apprehending death, as their only Way to christ, and guide to happiness, and applauding death as Iacob applauded the Chariots that Ioseph his son sent for the bringing of him out of a land of misery, into a land of plenty and fullness, where he should have food enough, the best in the land: Gen. 45.27.48.
and come to Christ by death presently in their soules, and in their bodies at the last day, when all the bones in Golgotha shall rise at that voice that shall say, returne yee sonnes of Adam. Psal. 90.3.
and come to christ by death presently in their Souls, and in their bodies At the last day, when all the bones in Golgotha shall rise At that voice that shall say, return ye Sons of Adam. Psalm 90.3.
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For though death shall swallow them vp, as the Whale did Ionah, and shall binde them as the Philistims did Sampson, and the shroude did Lazarus, hand and foote; Ioh. 11.44.
For though death shall swallow them up, as the Whale did Jonah, and shall bind them as the philistines did Sampson, and the shroud did Lazarus, hand and foot; John 11.44.
when God shall speake, by his last trumpet, to the graues of the earth, and they shall cast out all the Lords Ionahs. Ion. 2.10. The bands of death shall fall asunder, as corruption and rottennesse in that day, in which Christ shall command the holds of darkenesse to deliuer his Saints, saying, loose them and let them goe. Ioh. 11.44. This (then) beeing all that the righteous shall loose by their gainfull death:
when God shall speak, by his last trumpet, to the graves of the earth, and they shall cast out all the lords Jonahs. Ion. 2.10. The bans of death shall fallen asunder, as corruption and rottenness in that day, in which christ shall command the holds of darkness to deliver his Saints, saying, lose them and let them go. John 11.44. This (then) being all that the righteous shall lose by their gainful death:
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They finde that their bodie, such as it is now in the estate of corruption, is an image of golde, which is disfigured, that it can be brought to no shape, till the owner melt and refound it to a new similitude:
They find that their body, such as it is now in the estate of corruption, is an image of gold, which is disfigured, that it can be brought to no shape, till the owner melt and refound it to a new similitude:
Euen so, the bodie that at first, was beautifull, hauing such a grace and maiestie set in the face of it, that (after a sort and outwardly) it resembled the Creators image, fairer then any of Gold, they finde so to bee troden in the mire,
Even so, the body that At First, was beautiful, having such a grace and majesty Set in the face of it, that (After a sort and outwardly) it resembled the Creators image, Fairer then any of Gold, they find so to be trodden in the mire,
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and so mishapen by sinne, that it can neuer receiue the beautie and condition of the first worke, till it bee dissolued and new-moulded, by the hand of GOD at the resurrection of all bodies:
and so Misshapen by sin, that it can never receive the beauty and condition of the First work, till it be dissolved and new-moulded, by the hand of GOD At the resurrection of all bodies:
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and therefore they desire death, as the first necessary and blessed workhouse of this their repaire from deformitie to fashion, and from corruptible to eternall.
and Therefore they desire death, as the First necessary and blessed workhouse of this their repair from deformity to fashion, and from corruptible to Eternal.
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but their sleepe of refreshing after the toiles of their life, when the night is come in which no man can worke? Ioh. 9.4 To this blessed sleepe of peace, the Lord for his mercies sake, lay euerie one of vs, whom hee hath purposed to take to rest from labour, in his time appointed.
but their sleep of refreshing After the toils of their life, when the night is come in which no man can work? John 9.4 To this blessed sleep of peace, the Lord for his Mercies sake, lay every one of us, whom he hath purposed to take to rest from labour, in his time appointed.
THis scripture is a scripture of much comfort bringing an oliue leafe of peace in the mouth of it to the righteous that perish, and to mercifull men that are shut vp with the flood of death in the Arke of their graues, that they might not see the euill, the great euill to come,
THis scripture is a scripture of much Comfort bringing an olive leaf of peace in the Mouth of it to the righteous that perish, and to merciful men that Are shut up with the flood of death in the Ark of their graves, that they might not see the evil, the great evil to come,
when they should see their enemies in the habitation of the Lord, and Iuda, with her King and inhabitants, lead in Chaines of bondage to Babylon. The words (particularly) and those of the fiue verses immediately before (foure of them in the former Chapter, the fift and sixt at the beginning of this) containe two things: as a complaint and comfort.
when they should see their enemies in the habitation of the Lord, and Iuda, with her King and inhabitants, led in Chains of bondage to Babylon. The words (particularly) and those of the fiue Verses immediately before (foure of them in the former Chapter, the fift and sixt At the beginning of this) contain two things: as a complaint and Comfort.
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The complaint, which is ioined with a threatning, concerneth the vngodly that liued in their sinnes, the comfort pertaineth, to those that should be taken away in peace, walking before the Lord, that is, in pathes of righteousnesse before him.
The complaint, which is joined with a threatening, concerns the ungodly that lived in their Sins, the Comfort pertaineth, to those that should be taken away in peace, walking before the Lord, that is, in paths of righteousness before him.
In the complaint, the Prophet speaketh of a lamentable and very vniuersall destruction or plague that the Lord was preparing to send shortly vpon that wicked Rebell Iudah, which was come to such a brimme of sinne and senslesse wickednesse;
In the complaint, the Prophet speaks of a lamentable and very universal destruction or plague that the Lord was preparing to send shortly upon that wicked Rebel Iudah, which was come to such a brim of sin and senseless wickedness;
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and that is, he would call for the wild beasts of the field and forrest of Babel, (meaning those Gentils and Nebuchadnezar, their King ) to deuoure them, and to execute the Lords iudgements vpon them, eating their flesh and inuading their land.
and that is, he would call for the wild beasts of the field and forest of Babel, (meaning those Gentiles and Nebuchadnezzar, their King) to devour them, and to execute the lords Judgments upon them, eating their Flesh and invading their land.
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And because it might appeare that the Lords iudgements are euer righteous, (as he himselfe is most righteous and holy) in the three verses that follow, he speaketh of one maine cause that moued the iust God to send so great a storme of affliction and death, in the captiuitie then threatned:
And Because it might appear that the lords Judgments Are ever righteous, (as he himself is most righteous and holy) in the three Verses that follow, he speaks of one main cause that moved the just God to send so great a storm of affliction and death, in the captivity then threatened:
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and that was, their watchmen who should haue told them of their sinnes, and giuen them warning, with the Lords trumpet at their mouth, of a plague so neere,
and that was, their watchmen who should have told them of their Sins, and given them warning, with the lords trumpet At their Mouth, of a plague so near,
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And indeed, when a kingdome is ouer-runne by such, in the forme and calling of Teachers, it is a blazing-starre to that people and kingdome of some alteration at hand.
And indeed, when a Kingdom is overrun by such, in the Form and calling of Teachers, it is a Blazing star to that people and Kingdom of Some alteration At hand.
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if the blind lead the blind, must not both of them by the darknes that is in them of sinne and ignorance, fall into the ditch of the condemnation of the Lord. Mat. 15.14.
if the blind led the blind, must not both of them by the darkness that is in them of sin and ignorance, fallen into the ditch of the condemnation of the Lord. Mathew 15.14.
the people them selues had their sinne also (spoken of in the first verse of this Chapter) and that was a carelesse regard of the deaths of the righteous, beside their festrednesse,
the people them selves had their sin also (spoken of in the First verse of this Chapter) and that was a careless regard of the death's of the righteous, beside their festrednesse,
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and more then stand, in sinne and wickednesse wherein they continued and went on carnally, not feeling any stroke of Gods hand in that iudgement, which he begunne at his owne house, by taking away, suddenly his best men.
and more then stand, in sin and wickedness wherein they continued and went on carnally, not feeling any stroke of God's hand in that judgement, which he begun At his own house, by taking away, suddenly his best men.
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or begun vnto vs, to destruction. Thus farre the complaint. The comfort entended only to those who should walke before God in their goodnesse, fidelitie,
or begun unto us, to destruction. Thus Far the complaint. The Comfort intended only to those who should walk before God in their Goodness, Fidis,
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The persons to whom this promise is made, are iust men and mercifull men that walke before the Lord, that is, that doe his commandements that they may liue. Luc. 10.28. and keep his sayings that their part may bee in the tree of life. Apoc. 22.14. The text may be resolued thus: (as a learned man resolueth it:) He, that is, the righteous, shal enter into peace, or vpon peace; and they, namely the godly: shall rest in their beddes:
The Persons to whom this promise is made, Are just men and merciful men that walk before the Lord, that is, that do his Commandments that they may live. Luke 10.28. and keep his sayings that their part may be in the tree of life. Apocalypse 22.14. The text may be resolved thus: (as a learned man resolveth it:) He, that is, the righteous, shall enter into peace, or upon peace; and they, namely the godly: shall rest in their Beds:
as their must be a particularitie of receauing in vs, that walketh before the Lord, that is, that hath his conuersation in the Lord, walking in no way but by him,
as their must be a particularity of receiving in us, that walks before the Lord, that is, that hath his Conversation in the Lord, walking in no Way but by him,
and this peace, as by the knitting of this sentence to the former, with the tie of reference, may appeare, doth come presently vnto them vpon their going hence. The meaning is:
and this peace, as by the knitting of this sentence to the former, with the tie of Referente, may appear, does come presently unto them upon their going hence. The meaning is:
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righteous persons so soone as they die, and mercifull men vpon the instant of their change, enter into a more excellent state both of peace and rest, then euer they had here.
righteous Persons so soon as they die, and merciful men upon the instant of their change, enter into a more excellent state both of peace and rest, then ever they had Here.
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not some time after, nor at any time before, but, so soone as they die, who die in the Lord, or for the Lord. Apoc. 14, 13. And this we haue confirmed by that which we reade of Lazarus, Luc. 16.22. who was carried imme diately vpon his death into Abrahams bosom: before his end no man regarded him, at it, the Angels came from Heauen to fetch him.
not Some time After, nor At any time before, but, so soon as they die, who die in the Lord, or for the Lord. Apocalypse 14, 13. And this we have confirmed by that which we read of Lazarus, Luke 16.22. who was carried imme diately upon his death into Abrahams bosom: before his end no man regarded him, At it, the Angels Come from Heaven to fetch him.
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Iob calleth the daies of man, that is, his daies on earth, the daies of an hireling; Iob 7.1. as if hee should call them, daies of labour and wearines:
Job calls the days of man, that is, his days on earth, the days of an hireling; Job 7.1. as if he should call them, days of labour and weariness:
and, speaking of the life of man, his life here; he cals it a life of short continuance and much trouble. Iob 14.1. Months of vanitie, and nights of sorrow. Iob 7.3. Salomon saith, all things are full of labour, Eccles. 1.8. that is, all things here.
and, speaking of the life of man, his life Here; he calls it a life of short Continuance and much trouble. Job 14.1. Months of vanity, and nights of sorrow. Job 7.3. Solomon Says, all things Are full of labour, Eccles. 1.8. that is, all things Here.
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in the world, that is, so long as yee walke in it as men, and soiourne in it as Pilgrimes, ye shal haue affliction. Ioh. 16.33. The words are plaine, and the meaning is, there is nothing in it to, or for Gods children but sorrow and misery.
in the world, that is, so long as ye walk in it as men, and sojourn in it as Pilgrims, you shall have affliction. John 16.33. The words Are plain, and the meaning is, there is nothing in it to, or for God's children but sorrow and misery.
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Secondly, there is continuall enmitie, as it were daggers drawing betweene vs and Satan, and betweene Gods children and his cursed children. Gen. 3. 1•. Apoc. 12.13.
Secondly, there is continual enmity, as it were daggers drawing between us and Satan, and between God's children and his cursed children. Gen. 3. 1•. Apocalypse 12.13.
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For, from the first scene of our comming vp vpon the stage of this world, to the last act of our going downe, what part of our life is not full of vanitie and vexation of spirit? Eccles. 1.14.
For, from the First scene of our coming up upon the stage of this world, to the last act of our going down, what part of our life is not full of vanity and vexation of Spirit? Eccles. 1.14.
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The first scene is of our infancie when we are in our nurses armes, and doth not that beginne with teares? and is not all that vnhappy, saue that we want reason, that is, the vse thereof to apprehend that happinesse? when we come out of our nurses armes, to goe in our nurses hands,
The First scene is of our infancy when we Are in our Nurse's arms, and does not that begin with tears? and is not all that unhappy, save that we want reason, that is, the use thereof to apprehend that happiness? when we come out of our Nurse's arms, to go in our Nurse's hands,
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or mans age, and what haue wee here but blasts, and stormes of greater vnrest then in any age before? from one trauell we passe to another, neuer ending, but changing our miseries.
or men age, and what have we Here but blasts, and storms of greater unrest then in any age before? from one travel we pass to Another, never ending, but changing our misery's.
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And can there be any comfort in these diseases (as I may call them) and daies of euill, wherein doe meete and flocke together so many vultures of life, the weakenesse of infancie, the seruitude of childhood, the sicknesse of youth, the carkes of mans age, all which come againe,
And can there be any Comfort in these diseases (as I may call them) and days of evil, wherein do meet and flock together so many vultures of life, the weakness of infancy, the servitude of childhood, the sickness of youth, the carks of men age, all which come again,
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and come all together, as so many stormes vpon one poore old house that is sore shaken already, violently in death, to ouerthrow it for euer? Here the excesse and riot of youth is recompenced wi•• goutes, palsies,
and come all together, as so many storms upon one poor old house that is soar shaken already, violently in death, to overthrow it for ever? Here the excess and riot of youth is recompensed wi•• gouts, palsies,
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The peace they haue or seek to haue, is in God, and from him, in the comfortable testimonie and peace of their consciences, which they desire to lay vp,
The peace they have or seek to have, is in God, and from him, in the comfortable testimony and peace of their Consciences, which they desire to lay up,
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The carnal Epicure & natural man, when hee is crossed, in his health, with disabilitie to follow that life of excesse which (before) he most intemperately followed, is presently altered from happie to miserable.
The carnal Epicure & natural man, when he is crossed, in his health, with disability to follow that life of excess which (before) he most intemperately followed, is presently altered from happy to miserable.
And if that peace (which standeth vpon stronger proppes and likelihoods then any, which is carnall and (meerely) of the world, doth) be many times broken off by the vnquiet blasts that come from this earthly skie:
And if that peace (which Stands upon Stronger props and likelihoods then any, which is carnal and (merely) of the world, does) be many times broken off by the unquiet blasts that come from this earthly sky:
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how shall that peace, that is set but vpon rotten posts of casualtie and brittlenesse, bee able to stand in so continuall a tempest of trouble and alteration,
how shall that peace, that is Set but upon rotten posts of casualty and brittleness, be able to stand in so continual a tempest of trouble and alteration,
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as (day and night) beates vpon it? Therefore our rest is placed in the things which are aboue the sphere of changeable mortalitie, and not in transitorie matters.
as (day and night) beats upon it? Therefore our rest is placed in the things which Are above the sphere of changeable mortality, and not in transitory matters.
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and there is much errour in laughing. Eccles. 2.2. The difference (then) betweene this life which wee haue, and that which we looke for, standeth in this;
and there is much error in laughing. Eccles. 2.2. The difference (then) between this life which we have, and that which we look for, Stands in this;
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For from this supposed lake, and imaginate hell of the temporarie chastisement of soules, in the fire of purgatorie, came all their markets of Masse, Dirges,
For from this supposed lake, and imaginate hell of the temporary chastisement of Souls, in the fire of purgatory, Come all their Markets of Mass, Dirges,
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if they must continue for some yeares after their blessed death in burning fire, as terrible as the fire of hell, saue in respect that the one is eternall, the other but for a time? And not end their miseries,
if they must continue for Some Years After their blessed death in burning fire, as terrible as the fire of hell, save in respect that the one is Eternal, the other but for a time? And not end their misery's,
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but prolong them? Or, is there any rest in the fire, or peace in the fire and water? Or remission of punishment, in a place of punishment? Or ease in labour? Or blessednesse in miserie? Hath Christ said, It is finished? Ioh. 19.30. and shall men say nay, but we shall feele more of it in Purgatorie? He hath done it:
but prolong them? Or, is there any rest in the fire, or peace in the fire and water? Or remission of punishment, in a place of punishment? Or ease in labour? Or blessedness in misery? Hath christ said, It is finished? John 19.30. and shall men say nay, but we shall feel more of it in Purgatory? He hath done it:
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and shall any vndoe it? Or thinke to doe it better? The blood of Christ is our purgatorie 1. Ioh. 1.7. It, and nothing but it purgeth our sinne, and prepareth places for vs in heauen.
and shall any undo it? Or think to do it better? The blood of christ is our purgatory 1. John 1.7. It, and nothing but it Purgeth our sin, and Prepareth places for us in heaven.
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and of a streete whose pauement is gold. Apoc. 21.18.19.20.21. & 1. Cor. 2.9. Dauid calleth them ioyes, and fulnesse 〈 ◊ 〉; also, pleasures, and pleasures eternall: Psal. 16.11. that is, blessednesse without end, and the same without want.
and of a street whose pavement is gold. Apocalypse 21.18.19.20.21. & 1. Cor. 2.9. David calls them Joys, and fullness 〈 ◊ 〉; also, pleasures, and pleasures Eternal: Psalm 16.11. that is, blessedness without end, and the same without want.
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there is such fulnesse in it. And they are called the well and riuer of life, Apoc. 22.1. as beeing alway full, and hauing springs, that come from God, to feede them.
there is such fullness in it. And they Are called the well and river of life, Apocalypse 22.1. as being always full, and having springs, that come from God, to feed them.
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and an inheritance immortal, & therefore, not for yeares, but for euer. Life, in it selfe, is good, good life is better, but eternitie maketh it excellent.
and an inheritance immortal, & Therefore, not for Years, but for ever. Life, in it self, is good, good life is better, but eternity makes it excellent.
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Now the firmament, hath not so much light as the starres haue, that lighten it, and the starres haue lesse light then the Sun hath, that lighteneth them.
Now the firmament, hath not so much Light as the Stars have, that lighten it, and the Stars have less Light then the Sun hath, that lighteneth them.
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and shall we thinke that heauen, which can giue an entire, will giue an imperfect crowne of righteousnesse? Will not the Kings of the earth dwel in base cottages,
and shall we think that heaven, which can give an entire, will give an imperfect crown of righteousness? Will not the Kings of the earth dwell in base cottages,
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but in royall courts? And shal these Kings of a better kingdome want glorie, where mortall Kings haue so great glorie and power? Princes on earth dwell in royall palaces,
but in royal Courts? And shall these Kings of a better Kingdom want glory, where Mortal Kings have so great glory and power? Princes on earth dwell in royal palaces,
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But they whom Christ hath made Kings & Priests to God his Father (who dwell in tabernacles not made with hands ) shall raigne in a citie whose twelue gates are twelue Pearles, whose wall is of Iasper,
But they whom christ hath made Kings & Priests to God his Father (who dwell in Tabernacles not made with hands) shall Reign in a City whose twelue gates Are twelue Pearls, whose wall is of Iasper,
or as Moses saw the land of Canaan, in a very short Map or Card, a farre off. Deu. 34.1.2.3.4. We see but the outward wall of this heauenly citie, new Ierusalem;
or as Moses saw the land of Canaan, in a very short Map or Carded, a Far off. Deu. 34.1.2.3.4. We see but the outward wall of this heavenly City, new Ierusalem;
and behold, (though with Peter, Iames and Iohn at a glance & blush superficially,) the goodly pauement of heauen within, whose floore is of gold, and wall about, is garnished with precious stones? Apoc. 21.19. Thirdly;
and behold, (though with Peter, James and John At a glance & blush superficially,) the goodly pavement of heaven within, whose floor is of gold, and wall about, is garnished with precious stones? Apocalypse 21.19. Thirdly;
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how pleasant and glorious is Gods owne garden, and seat of his owne residence? Hee spake of it with a wondering tongue, whose finite heart could not comprehend so infinite an excellencie:
how pleasant and glorious is God's own garden, and seat of his own residence? He spoke of it with a wondering tongue, whose finite heart could not comprehend so infinite an excellency:
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because of Gods presence, and the godly exercises of Gods people performed there, yet his meaning was, vnder the cloud of the phrase, to direct Gods children to a higher tabernacle,
Because of God's presence, and the godly exercises of God's people performed there, yet his meaning was, under the cloud of the phrase, to Direct God's children to a higher tabernacle,
then begin indeed, being like to a false conception that comes not to bearing. Many are vnwilling to leaue this world, because of the acquaintance they haue in it,
then begin indeed, being like to a false conception that comes not to bearing. Many Are unwilling to leave this world, Because of the acquaintance they have in it,
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when wee shall see but with other eyes, and in a spirituall manner, Abraham, of whom we haue heard so much, Isaac, Iacob, Iob, Samuel, and the Prophets, whose names we haue loued:
when we shall see but with other eyes, and in a spiritual manner, Abraham, of whom we have herd so much, Isaac, Iacob, Job, Samuel, and the prophets, whose names we have loved:
The sumptuous buildings of Kings and stately Nobilitie, though all the rich entrals of the earth had conspired to giue them varnish and glories, what are they but base Cotes, compared to this frame, not made with hands? And doe we so much wonder at mortall, lime and stone,
The sumptuous buildings of Kings and stately Nobilt, though all the rich entrails of the earth had conspired to give them varnish and Glories, what Are they but base Coats, compared to this frame, not made with hands? And do we so much wonder At Mortal, lime and stone,
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and so little care for our eternall house? The three Disciples, who in the transfiguration, saw but a glimpse of this heauenly glorie shining vpon the face of their Sauiour, would needs build taberbernacles in it:
and so little care for our Eternal house? The three Disciples, who in the transfiguration, saw but a glimpse of this heavenly glory shining upon the face of their Saviour, would needs built taberbernacles in it:
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what, if we saw the whole Sunne of it, and not some glimpses onely? Math. 17.2.4. Moses saw God but a little in the mount and with mortall eyes, and his face so show that the people were afraid to come neere him. Exod. 34.30.
what, if we saw the Whole Sun of it, and not Some glimpses only? Math. 17.2.4. Moses saw God but a little in the mount and with Mortal eyes, and his face so show that the people were afraid to come near him. Exod 34.30.
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A kingdome, for they that are in it, haue ouercome and shall sit on thrones. Apoc. 2.7. A feast, yea, the marriage feast of the sonne of God, in which he shall euer be espoused to the Church his wife.
A Kingdom, for they that Are in it, have overcome and shall fit on thrones. Apocalypse 2.7. A feast, yea, the marriage feast of the son of God, in which he shall ever be espoused to the Church his wife.
But, if these excellent things, spoken of the citie of God, cannot winne our loue thither, remember we the rich man in torments, and by this burnt child learne to dread the fire of hell.
But, if these excellent things, spoken of the City of God, cannot win our love thither, Remember we the rich man in torments, and by this burned child Learn to dread the fire of hell.
And now, if so great glorie and pleasures, so many and so endlesse, cannot please you, doe but a litte cast downe your eyes into that deepe lake, where are nothing but flaming fire, palpable darknesse, and perpetuall burning:
And now, if so great glory and pleasures, so many and so endless, cannot please you, do but a litte cast down your eyes into that deep lake, where Are nothing but flaming fire, palpable darkness, and perpetual burning:
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The rich man in torments, craued but one drop of water, when whole riuers of water would not quench those riuers of brimstone that fed that fire; and could not haue it. Luc. 16.24.25.
The rich man in torments, craved but one drop of water, when Whole Rivers of water would not quench those Rivers of brimstone that fed that fire; and could not have it. Luke 16.24.25.
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And, if the rods wherewith God chastneth his children in this life, be so smart and galling, that they haue brought them downe to the brimme of despaire,
And, if the rods wherewith God Chasteneth his children in this life, be so smart and galling, that they have brought them down to the brim of despair,
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But neither the loue of heauen, nor feare of hell, can worke in some any little distast of this worldly Egypt, that they may eat of this Manna that is hidden. Apoc. 2.17. That is, of the bread of heauen, in the kingdome of heauen.
But neither the love of heaven, nor Fear of hell, can work in Some any little distaste of this worldly Egypt, that they may eat of this Manna that is hidden. Apocalypse 2.17. That is, of the bred of heaven, in the Kingdom of heaven.
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They cloy their stomacks with the grose dinners of this present world, and so haue no appetite to the Lambs dinner, where, Christ being gouernour, keepeth his best things last. Ioh. 2.10. When we speake to them of peace, they prepare themselues to battell. Ps. 120.7. In heauen is peace, and here on earth is nothing but warre, within and without;
They cloy their stomachs with the grose dinners of this present world, and so have no appetite to the Lambs dinner, where, christ being governor, Keepeth his best things last. John 2.10. When we speak to them of peace, they prepare themselves to battle. Ps. 120.7. In heaven is peace, and Here on earth is nothing but war, within and without;
while we are on the earth in our bodies (if we will be the members of Christ and the citizens of heauen) let vs dwell before God in our soules, framed in the forme and manner of a ship, which is close downeward and shut to the world,
while we Are on the earth in our bodies (if we will be the members of christ and the Citizens of heaven) let us dwell before God in our Souls, framed in the Form and manner of a ship, which is close downward and shut to the world,
They who in such a presse of worldly affaires, beeing with Zacheus vpon too low a ground to see Christ, doe therefore climbe vp in their affections, aboue earthly matters,
They who in such a press of worldly affairs, being with Zacchaeus upon too low a ground to see christ, do Therefore climb up in their affections, above earthly matters,
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and other godly striuings (like that of Iacob with the Angell before hee blessed him ) laboured vnto. Gen. 32.26. Herod promised much when he promised halfe his kingdome. Mark. 6.23.
and other godly strivings (like that of Iacob with the Angel before he blessed him) laboured unto. Gen. 32.26. Herod promised much when he promised half his Kingdom. Mark. 6.23.
and all receiue, not some few Manors, and small Lordships, but crownes of righteousnesse. Rom. 8.17. O (then) what should let our desires, with the tribes of Renben & Gad, to passe ouer this Iordan of death, by the parting (not of waters) but of soule & body, to come to our Land of promise. Num. 32.3.4.5.6. Iacobs 7. yeeres seemed light vnto him, in regard of Rahel for whom he serued. Ge. 29.20.
and all receive, not Some few Manors, and small Lordship's, but crowns of righteousness. Rom. 8.17. O (then) what should let our Desires, with the tribes of Renben & Gad, to pass over this Iordan of death, by the parting (not of waters) but of soul & body, to come to our Land of promise. Num. 32.3.4.5.6. Iacobs 7. Years seemed Light unto him, in regard of Rachel for whom he served. Ge. 29.20.
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And why should the labour & trauel not of 7. yeares, for it may be (as was said) we shall not serue 7. dayes;) & we serue not a churlish Laban, but a most bountiful redeemer:
And why should the labour & travel not of 7. Years, for it may be (as was said) we shall not serve 7. days;) & we serve not a churlish Laban, but a most bountiful redeemer:
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And they shal rest in their beds &c. ] By beds, the Prophet vnderstandeth the places, into which the Lord bestoweth the bodies of his seruants in or after their death,
And they shall rest in their Beds etc. ] By Beds, the Prophet understandeth the places, into which the Lord bestoweth the bodies of his Servants in or After their death,
The Papists say otherwise, who hold that the righteous take no possession of their beds of rest, till the Priest haue put them into their beds of earth.
The Papists say otherwise, who hold that the righteous take no possession of their Beds of rest, till the Priest have put them into their Beds of earth.
but in these sleeping places which the Prophet calleth beds of rest, wee may lay vs downe and sleepe in peace. Psal. 4.8. the Lord of life being our keeper, who will make vs dwell in safetie.
but in these sleeping places which the Prophet calls Beds of rest, we may lay us down and sleep in peace. Psalm 4.8. the Lord of life being our keeper, who will make us dwell in safety.
but being altered to the Iewes in promise, to vs, in performance by Christs graue, who was buried in the earth to change the nature of it, it is made to vs a chamber of rest, and bed of Downe. The point here taught is:
but being altered to the Iewes in promise, to us, in performance by Christ graven, who was buried in the earth to change the nature of it, it is made to us a chamber of rest, and Bed of Down. The point Here taught is:
and there make our beds or lie downe in bed, till the day of refreshing (which is the day of rising) come, that commeth from the Lord. The reasons are;
and there make our Beds or lie down in Bed, till the day of refreshing (which is the day of rising) come, that comes from the Lord. The Reasons Are;
And, since that time, Satan, who can turne himselfe into all formes, did, in the darke night of Poperie, (to deceiue that ignorant age) change himselfe into the similitude and forme of some person that was lately or had beene long dead,
And, since that time, Satan, who can turn himself into all forms, did, in the dark night of Popery, (to deceive that ignorant age) change himself into the similitude and Form of Some person that was lately or had been long dead,
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and was beleeued, by such a transformation, to bee the partie, man or woman, that hee made resemblance off? So entred the errour that Spirits did walke:
and was believed, by such a transformation, to be the party, man or woman, that he made resemblance off? So entered the error that Spirits did walk:
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But God hauing giuen eyes to vs to see his truth, and the light of iudgement to see it by, let vs not walke in so great darknesse as they who know not the truth, nor whether they goe.
But God having given eyes to us to see his truth, and the Light of judgement to see it by, let us not walk in so great darkness as they who know not the truth, nor whither they go.
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the godly hauing their graues for their beddes of rest, the wicked (contrarily) for their prisons, out of which they shall come to the resurrection of death. Ioh. 5.29. as malefactors to their execution.
the godly having their graves for their Beds of rest, the wicked (contrarily) for their prisons, out of which they shall come to the resurrection of death. John 5.29. as malefactors to their execution.
And what comfort can this be to shamelesse sinners, in the night of the putting off of their tabernacle, seeing they goe not to their beddes (as doe the righteous) but to their dungeons of darknesse and horrible feare? For,
And what Comfort can this be to shameless Sinners, in the night of the putting off of their tabernacle, seeing they go not to their Beds (as doe the righteous) but to their dungeons of darkness and horrible Fear? For,
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as, if a man should be bidden to goe to his rest, that after he had slept and was risen, the punishment of some terrible death might be inflicted vpon him:
as, if a man should be bidden to go to his rest, that After he had slept and was risen, the punishment of Some terrible death might be inflicted upon him:
For, they must lie downe, for some time, in their beddes of dust, and rise againe, that a second fearefull death may be inflicted vpon their soules and bodies.
For, they must lie down, for Some time, in their Beds of dust, and rise again, that a second fearful death may be inflicted upon their Souls and bodies.
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Now, could any poore man goe comfortably to his bed, that is bidden so (as we haue heard) to goe vnto it? with what comfort (then) can desperate sinners remember their graues of earth from which they must passe to their graues of fire for euer? Indeed as a man, that is out-lawed, may take his pleasure and walke at large for a time,
Now, could any poor man go comfortably to his Bed, that is bidden so (as we have herd) to go unto it? with what Comfort (then) can desperate Sinners Remember their graves of earth from which they must pass to their graves of fire for ever? Indeed as a man, that is outlawed, may take his pleasure and walk At large for a time,
so the wicked, vpon whom sentence of damnation is past alreadie by an out-lawrie and iudgement that cannot be reuoked, may (for a season) goe vntaken, taking their libertie,
so the wicked, upon whom sentence of damnation is passed already by an outlawry and judgement that cannot be revoked, may (for a season) go untaken, taking their liberty,
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and fetching their friskes, as if it would neuer be otherwise, or as if that iust God (who is their creditour and must be their Iudge) would neuer serue an execution vpon them by death his Minister;
and fetching their frisk's, as if it would never be otherwise, or as if that just God (who is their creditor and must be their Judge) would never serve an execution upon them by death his Minister;
but the time will come, when they shal be arrested, and, after some short repriuie of their bodies in the gaole of the graue, be violently haled to the prison and pit of hell, from which there is no redemption.
but the time will come, when they shall be arrested, and, After Some short repriuie of their bodies in the gaol of the graven, be violently haled to the prison and pit of hell, from which there is no redemption.
For, who would be sorrie for his friend, because, after his hard labour, he goeth to his rest in a bedde of much ease prepared for him? or, to vse an other comparison.
For, who would be sorry for his friend, Because, After his hard labour, he Goes to his rest in a Bed of much ease prepared for him? or, to use an other comparison.
A man locketh vp his best apparrell in a chest, meaning hereafter to weare it, will he mourne and be sorrie, that it is so kept till there come a high daie to weare it? So the faithfull, concerning their bodies, which are the vesture of their soules, are shut vp, by death, in the coffers of the Earth.
A man locketh up his best apparel in a chest, meaning hereafter to wear it, will he mourn and be sorry, that it is so kept till there come a high day to wear it? So the faithful, Concerning their bodies, which Are the vesture of their Souls, Are shut up, by death, in the coffers of the Earth.
And shall their friends take on, because their friend hath his best clothing so preciously laid vp, that euerie soule, vpon the highest day of the daies of the yeere, may haue the seuerall robe and vesture of it owne body to be put vpon it? or, will any man thinke much, that his friend hath put off his old rags, to put on robes of glorie? This is the very case of the righteous when they lay downe their bodies.
And shall their Friends take on, Because their friend hath his best clothing so preciously laid up, that every soul, upon the highest day of the days of the year, may have the several robe and vesture of it own body to be put upon it? or, will any man think much, that his friend hath put off his old rags, to put on robes of glory? This is the very case of the righteous when they lay down their bodies.
and their bodies are but chested in the earth when they returne to their dust, that in the solemne and high day of resurrection, they may be brought forth againe and restored,
and their bodies Are but chested in the earth when they return to their dust, that in the solemn and high day of resurrection, they may be brought forth again and restored,
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but with farre greater beautie and shining, to the soules that were owners of them? So much for the comforts promised, The persons follow, to whom such comforts are promised.
but with Far greater beauty and shining, to the Souls that were owners of them? So much for the comforts promised, The Persons follow, to whom such comforts Are promised.
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Euerie one that walketh, &c. ] The persons whose soules shall enter into peace, and bodies be put in their sepulchers, no otherwaies then if they should be laid in their beds of rest,
Every one that walks, etc. ] The Persons whose Souls shall enter into peace, and bodies be put in their sepulchers, no otherways then if they should be laid in their Beds of rest,
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and commandeth them to iudge indifferently not accepting faces. 1. Sam. 16.7. 2. Chr. 19.7. It was Iehosaphats charge to his Iudges, or rather the Lords by him.
and commands them to judge indifferently not accepting faces. 1. Sam. 16.7. 2. Christ 19.7. It was Iehosaphats charge to his Judges, or rather the lords by him.
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And, will an honest man keepe his word? and shall God falsifie his truth. Ps. 51.4. shall he say it and shall he not doe it? God forbid wee should so thinke.
And, will an honest man keep his word? and shall God falsify his truth. Ps. 51.4. shall he say it and shall he not do it? God forbid we should so think.
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God is generall in his gifts, and we must be particular in our receit: and euerie man liue by his owne faith. Habac 2.4. Anothers good life will not bee imputed to vs, nor anothers faith saue vs. Therefore all that thine hand shall find to doe, doe it (saith Salomon ) with all thy power. Eccles. 9.10. He saith, thine hand, not, anothers hand. For, he that will not doe good but by a deputie;
God is general in his Gifts, and we must be particular in our receipt: and every man live by his own faith. Habakkuk 2.4. Another's good life will not be imputed to us, nor another's faith save us Therefore all that thine hand shall find to do, do it (Says Solomon) with all thy power. Eccles. 9.10. He Says, thine hand, not, another's hand. For, he that will not do good but by a deputy;
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but for themselues, because they are not in that calling, they take liberty and giue themselues leaue by a dispensation sealed by themselues to walke other wise;
but for themselves, Because they Are not in that calling, they take liberty and give themselves leave by a Dispensation sealed by themselves to walk other wise;
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and shall a iustified sinner feare to make the generall promise to all beleeuers, particular to himselfe, who is a beleeuer, that be may liue? Paul saith, Christ came to saue sinners of whom I am chiefe. 1. Tim. 1.15. He pleaded the Lords generall pardon, though a sinner and the chiefe of sinners.
and shall a justified sinner Fear to make the general promise to all believers, particular to himself, who is a believer, that be may live? Paul Says, christ Come to save Sinners of whom I am chief. 1. Tim. 1.15. He pleaded the lords general pardon, though a sinner and the chief of Sinners.
So the father of Iohn the Baptist, Zacharias, in his canticle, putteth in for the horne of saluation, Christ, drawing that great redemption, in him, to himselfe,
So the father of John the Baptist, Zacharias, in his canticle, putteth in for the horn of salvation, christ, drawing that great redemption, in him, to himself,
That is, Doth the hungry soule pant for my saluation, and the thirstie for my righteousnesse? Doth it yet trust in God? Doth it still beleeue? Behold (saith the mercifull King of Christendom, Christ Iesus, and hee that saueth vs from our sinnes ) I haue brought many brethren to my father, and many sonnes to glorie: and this is one.
That is, Does the hungry soul pant for my salvation, and the thirsty for my righteousness? Does it yet trust in God? Does it still believe? Behold (Says the merciful King of Christendom, christ Iesus, and he that Saveth us from our Sins) I have brought many brothers to my father, and many Sons to glory: and this is one.
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The father will not cast away his penitent child, nor one most kinde brother betray another to death. 1. King. 20.33. Indeed, the deiected soule of man cannot alwaies, being laden with troubles, thus raise vp it self into confidence:
The father will not cast away his penitent child, nor one most kind brother betray Another to death. 1. King. 20.33. Indeed, the dejected soul of man cannot always, being laden with Troubles, thus raise up it self into confidence:
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and make it a two-fold cord that cannot be broken, he calleth him againe, the second time, his God; that is, the God, in whom he trusted, in whom hee will trust.
and make it a twofold cord that cannot be broken, he calls him again, the second time, his God; that is, the God, in whom he trusted, in whom he will trust.
yet if, as repentant sinners, we can beleeue the remission of sins by Christ, & not too popishly, harpe vpon a satisfaction for sin by our owne doings, our part is in his great saluation.
yet if, as repentant Sinners, we can believe the remission of Sins by christ, & not too popishly, harp upon a satisfaction for since by our own doings, our part is in his great salvation.
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If we be neuer so great sinners, and haue a hand of faith in our harts, to receiue that grace of God that hath brought saluation. Tit. 2.11; neither wee nor our sinnes can disanull the promise of God, which is, that he will be mercifull to our sinnes.
If we be never so great Sinners, and have a hand of faith in our hearts, to receive that grace of God that hath brought salvation. Tit. 2.11; neither we nor our Sins can disannul the promise of God, which is, that he will be merciful to our Sins.
Then, let our sinnes be neuer so many, and those many sinnes neuer so great, being truely repented off, God is greater, who hath forgiuen vs all our sinnes.
Then, let our Sins be never so many, and those many Sins never so great, being truly repented off, God is greater, who hath forgiven us all our Sins.
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and shall wee, being bidden to the great Kings wedding, by turning the point of crueltie vpon our selues, strike our owne names out of the roule of the guests that are bidden to the Lambes feast? Math. 22.4.5.
and shall we, being bidden to the great Kings wedding, by turning the point of cruelty upon our selves, strike our own names out of the roll of the guests that Are bidden to the Lambs feast? Math. 22.4.5.
Therefore, sinne doth not simply hurt vs, but impenitencie in sinne, hurteth the wicked. For, Herod had rather loose Iohn, then his brothers wife. Mat. 14.3.5.
Therefore, sin does not simply hurt us, but impenitency in sin, hurteth the wicked. For, Herod had rather lose John, then his Brother's wife. Mathew 14.3.5.
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But, doth not God accept mens persons? Then his Magistrates on earth, which are called Gods. Psal. 82.6. should not in causes be partiall betwixt man and man.
But, does not God accept men's Persons? Then his Magistrates on earth, which Are called God's Psalm 82.6. should not in Causes be partial betwixt man and man.
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The Magistrates seat must bee the throne that iudgeth right, and when he giueth sentence in a matter, he must lay iudgement to the rule, and righteousnesse to the ballance. Esay 28.17. as if hee would waigh out an equall & euen proportion of iustice to rich and poore.
The Magistrates seat must be the throne that Judgeth right, and when he gives sentence in a matter, he must lay judgement to the Rule, and righteousness to the balance. Isaiah 28.17. as if he would weigh out an equal & even proportion of Justice to rich and poor.
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nor seperate betweene their verdit, and the truch of their knowledge, which should goe together: nor vse sudden resolutions: nor be hastie in iudgement. So shall iustice be free:
nor separate between their verdict, and the truch of their knowledge, which should go together: nor use sudden resolutions: nor be hasty in judgement. So shall Justice be free:
A reproofe of those proud christians who grace religion in a veluet hood, but scorne it in vile raiment, hauing the faith of the Lord Iesus Christ in respect of persons. Iam. 2.1.2.3. or, who bid rich religion home vnto them, but will not take poore religion by the hand:
A reproof of those proud Christians who grace Religion in a velvet hood, but scorn it in vile raiment, having the faith of the Lord Iesus christ in respect of Persons. Iam. 2.1.2.3. or, who bid rich Religion home unto them, but will not take poor Religion by the hand:
for either they turne from it as strangers, or against it as enemies: So, the poore is seperated from his neighbour, Pro. 19.4. that is, his carnall friends will not helpe him;
for either they turn from it as Strangers, or against it as enemies: So, the poor is separated from his neighbour, Pro 19.4. that is, his carnal Friends will not help him;
for outward matters, and to do nothing partially, 1. Tim 5.21. that is, not to spare to reproue for affection, nor to rebuke bitterly for displeasure and euill will.
for outward matters, and to do nothing partially, 1. Tim 5.21. that is, not to spare to reprove for affection, nor to rebuke bitterly for displeasure and evil will.
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Is it not to make the word it selfe, and the author of it, God himselfe, partiall, and to prophane that which is holy? Which may bee spoken of priuate persons as well as of publike ministers, who in their enemy can see the mote of a small fault,
Is it not to make the word it self, and the author of it, God himself, partial, and to profane that which is holy? Which may be spoken of private Persons as well as of public Ministers, who in their enemy can see the mote of a small fault,
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and endeuoured himselfe to that which was before, and followed hard toward the marke, to the prize of the high calling of God in Christ Iesus. Phil. 3.13.14. He was not as a vain foolish man, who running in a race, will bee euer and anone looking backe to see how much ground hee hath rid:
and endeavoured himself to that which was before, and followed hard towards the mark, to the prize of the high calling of God in christ Iesus. Philip 3.13.14. He was not as a vain foolish man, who running in a raze, will be ever and anon looking back to see how much ground he hath rid:
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that is, hee would haue them to proceed in that grace to which they were come. Phil. 3.16. as if he should haue exhorted them to abound more and more, in all wisedome and godlinesse. Rom. 15.14.
that is, he would have them to proceed in that grace to which they were come. Philip 3.16. as if he should have exhorted them to abound more and more, in all Wisdom and godliness. Rom. 15.14.
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So then, wee must continue to walke before God as we ought to walke, and to please him that hath called vs, growing in grace, and increasing in goodnesse.
So then, we must continue to walk before God as we ought to walk, and to please him that hath called us, growing in grace, and increasing in Goodness.
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nor when they begin to beleeue, Rom. 13.11. but when they come to the end of faith, 1. Pet. 1.9. Apoc. 2.10. nor when they are baptized, but when they die in the faith of their baptism.
nor when they begin to believe, Rom. 13.11. but when they come to the end of faith, 1. Pet. 1.9. Apocalypse 2.10. nor when they Are baptised, but when they die in the faith of their Baptism.
Thirdly, that we must continue, and not begin onely to walke before the Lord, is plaine by the word, which in the tense wherein the Prophet vseth it, signifieth to continue walking, not giuing ouer till we come to our waies end:
Thirdly, that we must continue, and not begin only to walk before the Lord, is plain by the word, which in the tense wherein the Prophet uses it, signifies to continue walking, not giving over till we come to our ways end:
Doth he hate drunkennesse? he must shun, as hell, the roomes, nay sties, where drunkards be If (then) the exercises of religion doe not affect vs so much as vaine exercises:
Does he hate Drunkenness? he must shun, as hell, the rooms, nay sties, where drunkards be If (then) the exercises of Religion do not affect us so much as vain exercises:
that is, if shame, or feare, or both, rather then conscience of sinne, make vs bashfull to commit that sinne openly, which we boldly doe in corners, waiting for the twilight,
that is, if shame, or Fear, or both, rather then conscience of sin, make us bashful to commit that sin openly, which we boldly do in corners, waiting for the twilight,
and if this be all our strife and resistance, not striuing till we ouercome, how shall we be crowned? and what difference between vs and those Souldiers, who are loth to be ouercome,
and if this be all our strife and resistance, not striving till we overcome, how shall we be crowned? and what difference between us and those Soldiers, who Are loath to be overcome,
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Which may be spoken of those professors that are off and on, and who, because they neuer had foundation well laid, stand in no weather, nor change. Math. 7.27. Such houses are blowne downe with euerie wind.
Which may be spoken of those professors that Are off and on, and who, Because they never had Foundation well laid, stand in no weather, nor change. Math. 7.27. Such houses Are blown down with every wind.
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If those hearers withered away in destruction, whose blade continued not, Math. 13.6. how shall they prosper, vpon whom neuer plough came, and who neuer were tillable, but a wild waste? If painted tombs, hauing rotten bones, be odious to God;
If those hearers withered away in destruction, whose blade continued not, Math. 13.6. how shall they prosper, upon whom never plough Come, and who never were tillable, but a wild waste? If painted tombs, having rotten bones, be odious to God;
nor in all their life, that they might haue some hope to be saued? But where it hath beene said, that they who continue not in goodnesse, shall perish and be damned, I would not be mistaken,
nor in all their life, that they might have Some hope to be saved? But where it hath been said, that they who continue not in Goodness, shall perish and be damned, I would not be mistaken,
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But let none aduenture so dangerously to tempt God, or thus to put all to the successe of the last battle, hauing no better weapons then those, wherewith so many millions of slumbering christians, haue before them lost the field.
But let none adventure so dangerously to tempt God, or thus to put all to the success of the last battle, having no better weapons then those, wherewith so many millions of slumbering Christians, have before them lost the field.
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Here, an answere for them, and that also which teacheth them to answere for themselues, who meete with the thrusts of the world for their zeale and care (precisely to hold the way of life.) O, say some;
Here, an answer for them, and that also which Teaches them to answer for themselves, who meet with the thrusts of the world for their zeal and care (precisely to hold the Way of life.) O, say Some;
and the losse of our peace for euer. Indeed, we are men by nature; but we must correct nature by grace, and labour to be good men. We are not Angels; it is true:
and the loss of our peace for ever. Indeed, we Are men by nature; but we must correct nature by grace, and labour to be good men. We Are not Angels; it is true:
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Be perfect (saith our Sauiour Christ) as your heaneuly Father is perfect. Math. 5.48. It was spoken to his Disciples, and it is spoken in them to vs. Wee can not, neithes could they be perfect in the same measure;
Be perfect (Says our Saviour christ) as your heaneuly Father is perfect. Math. 5.48. It was spoken to his Disciples, and it is spoken in them to us we can not, neithes could they be perfect in the same measure;
Prou. 6.10, till finne be full, and many litles in finne make a great totall. There is no dalying with God, nor playing out and in our progresse to saluation:
Prou. 6.10, till fin be full, and many littles in fin make a great total. There is no dallying with God, nor playing out and in our progress to salvation:
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which is to heape wrath vpon wrath, til it come to a mountaine, or from some small heapes to come to a treasure. Rom. 2.5. The way is, to giue the water no passage, to pound in sinne, and to giue no way to occasion, to take heed we be not led away from our stedfastuesse in knowledge and grace. 2. Pet. 3.17.18. not to trip, (if we can chuse,) but to make straight steps in the way, and to hold on our fellowship in the Gospell from this day and hereafter. Philip. 1.5. Blessed is the seruant whom his Master, when he commeth, shall find so doing. Math. 24.46.
which is to heap wrath upon wrath, till it come to a mountain, or from Some small heaps to come to a treasure. Rom. 2.5. The Way is, to give the water no passage, to pound in sin, and to give no Way to occasion, to take heed we be not led away from our stedfastuesse in knowledge and grace. 2. Pet. 3.17.18. not to trip, (if we can choose,) but to make straight steps in the Way, and to hold on our fellowship in the Gospel from this day and hereafter. Philip. 1.5. Blessed is the servant whom his Master, when he comes, shall find so doing. Math. 24.46.
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Dauid made this question, Lord who shall rest in thy mountaine, that is, in heauen, not as Pilgrims for a time, but as heires for euer. Ps. 15.1. and God maketh this answere.
David made this question, Lord who shall rest in thy mountain, that is, in heaven, not as Pilgrim's for a time, but as Heirs for ever. Ps. 15.1. and God makes this answer.
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who shall ascend into the Lords mountaine? Psal. 24.3. that is, who shall be taken from their pilgrimage to their countrey, and from this mortall vale, to the hils of immortall rest? and the answere is.
who shall ascend into the lords mountain? Psalm 24.3. that is, who shall be taken from their pilgrimage to their country, and from this Mortal vale, to the hills of immortal rest? and the answer is.
Who (saith he) shall dwell with the deuouring fire? who shall dwell with the euerlasting burning? Esay 33.14. His meaning is, who shall abide the presence of God, who is a consuming fire? Heb. 12.29. and dwel safely before him? This is the question; and the answere is;
Who (Says he) shall dwell with the devouring fire? who shall dwell with the everlasting burning? Isaiah 33.14. His meaning is, who shall abide the presence of God, who is a consuming fire? Hebrew 12.29. and dwell safely before him? This is the question; and the answer is;
And Christ (our blessed Sauiour) telling vs, who shall not enter into the kingdome of heauen, as the hypocrites of heart, who make a stirre with their mouthes,
And christ (our blessed Saviour) telling us, who shall not enter into the Kingdom of heaven, as the Hypocrites of heart, who make a stir with their mouths,
telleth vs, that they shall enter into heauen, who doe his fathers will which is in heauen. Math. 7.21.22. All desire to rest in the holy mountaine of God, but few behaue themselues as Pilgrims in his tabernacle:
Telleth us, that they shall enter into heaven, who do his Father's will which is in heaven. Math. 7.21.22. All desire to rest in the holy mountain of God, but few behave themselves as Pilgrim's in his tabernacle:
Yea, all desire with Balaam, to die the death of the righteous, when there are few who take care to liue the life of the righteous, that they may so die; Num. 23.10.
Yea, all desire with balaam, to die the death of the righteous, when there Are few who take care to live the life of the righteous, that they may so die; Num. 23.10.
and die vnrewarded? Also, they who conforme to Gods commandements are his faithfull scruants, and loyall subiects, whom a good master and gracious Prince must needs countenance.
and die unrewarded? Also, they who conform to God's Commandments Are his faithful scruants, and loyal Subjects, whom a good master and gracious Prince must needs countenance.
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Or, shall we thinke that men can easily begin righteousnesse at their last houre, and that repentance in that houre is (ordinarily) good and sound repentance? Let them well consider this who put off their conuersion to God,
Or, shall we think that men can Easily begin righteousness At their last hour, and that Repentance in that hour is (ordinarily) good and found Repentance? Let them well Consider this who put off their conversion to God,
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seeke yee my face, presently answered, thy face will I seeke. Psal. 27.8. The Lord hath promised pardon to him that repenteth, saith another, but that hee or any other shall liue till to morrow, he hath not promised.
seek ye my face, presently answered, thy face will I seek. Psalm 27.8. The Lord hath promised pardon to him that Repenteth, Says Another, but that he or any other shall live till to morrow, he hath not promised.
But where, in the meane season, is their walking before God yong, that peace may come when they are old? And is it not a iust thing, that men (dying) should forget themselues, who (liuing) neuer remembred God? Surely, let them looke for no better, who watch not the stealing steps of death in their tower of repentance,
But where, in the mean season, is their walking before God young, that peace may come when they Are old? And is it not a just thing, that men (dying) should forget themselves, who (living) never remembered God? Surely, let them look for no better, who watch not the stealing steps of death in their tower of Repentance,
how can they thinke one poore houre to be sufficient to bring the seednesse, the spring, the summer, the autumne and full crop of these things together, in so short time? and how can they hope in such a span of life, to prepare themselues for the Lord,
how can they think one poor hour to be sufficient to bring the seedness, the spring, the summer, the autumn and full crop of these things together, in so short time? and how can they hope in such a span of life, to prepare themselves for the Lord,
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when so many els of long l•fe afford so scant measure to the best men to set them in a readinesse for him? Let vs (therefore) while wee haue time, laying vp treasures in heauen for our soules, store vp in the summer of life,
when so many Else of long l•fe afford so scant measure to the best men to Set them in a readiness for him? Let us (Therefore) while we have time, laying up treasures in heaven for our Souls, store up in the summer of life,
But shall they who liue well here, liue well hereafter, that is, blessedly? then their desperate and cursed errour is confuted, who blaspheme the way of righteousnesse, saying, that it is to no purpose to bee so deuout & godly,
But shall they who live well Here, live well hereafter, that is, blessedly? then their desperate and cursed error is confuted, who Blaspheme the Way of righteousness, saying, that it is to no purpose to be so devout & godly,
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and they that serue him shall raigne before him. The wicked are as the chaffe which the wind driueth away. Psal. 1.4. That is, so soon as God punisheth them with the wind of death, their hope is gone.
and they that serve him shall Reign before him. The wicked Are as the chaff which the wind Driveth away. Psalm 1.4. That is, so soon as God Punisheth them with the wind of death, their hope is gone.
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and the righteous shall flourish, when the hornes of the vngodly shall be broken. And thus it is no vaine labour, nor gamelesse seruice to serue the Lord.
and the righteous shall flourish, when the horns of the ungodly shall be broken. And thus it is no vain labour, nor gamelesse service to serve the Lord.
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So did Eliah, who (therefore) saith to Ahab: As the Lord lineth before whom I stand. 1. King. 17.2. Where hee confirmeth his speech with an oath, and, lest Ahab should thinke, he made no conscience of what he said, addeth this clause, that he stood in the presence of God.
So did Elijah, who (Therefore) Says to Ahab: As the Lord lineth before whom I stand. 1. King. 17.2. Where he confirmeth his speech with an oath, and, lest Ahab should think, he made no conscience of what he said, adds this clause, that he stood in the presence of God.
Cornelius in like manner, considering that hee was before God in Peters ministery, prouoketh himselfe and others with him, to a solemne hearing of what shold be spoken from God vnto them; and therefore said:
Cornelius in like manner, considering that he was before God in Peter's Ministry, provoketh himself and Others with him, to a solemn hearing of what should be spoken from God unto them; and Therefore said:
Wee are all here present before God, to heare all things that shall be commanded vs of God. Act. 10.33. His meaning was, as if he should haue said to Peter; though wee much reuerence thee, yet wee more reuerence a greater in place, then thou art, to wit, that terrible God and consuming fire that speaketh by thee.
we Are all Here present before God, to hear all things that shall be commanded us of God. Act. 10.33. His meaning was, as if he should have said to Peter; though we much Reverence thee, yet we more Reverence a greater in place, then thou art, to wit, that terrible God and consuming fire that speaks by thee.
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The euill Steward, when he remembred that hee had a Master who wold shortly take his office from him, did wisely (though not iustly) in it. Luc. 16.4.8.
The evil Steward, when he remembered that he had a Master who would shortly take his office from him, did wisely (though not justly) in it. Luke 16.4.8.
The contrary for getting of the iudgement to come, and Iudge that will come, is the cause why so many so much differre to knocke at the gate of Heauen with the hand of repentance,
The contrary for getting of the judgement to come, and Judge that will come, is the cause why so many so much differre to knock At the gate of Heaven with the hand of Repentance,
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And (therefore) as riotous persons, who hauing little in their purse, doe in their Inne call for all sortes and varietie of Cates, forgetting that a reckoning and shot will come:
And (Therefore) as riotous Persons, who having little in their purse, do in their Inn call for all sorts and variety of Cates, forgetting that a reckoning and shot will come:
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so these gracelesse spenders in their Innes of ease, forgetting or putting off the shot and doome of the last day, doe nothing but bath themselues in the delights of sinne,
so these graceless spenders in their Inns of ease, forgetting or putting off the shot and doom of the last day, do nothing but both themselves in the delights of sin,
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and put inough vpon the reckoning & account to come, that they may walke securely acording to the course of this world in all manner lusts and vnrighteousnesse, contemning God. Am. 6.3.
and put enough upon the reckoning & account to come, that they may walk securely according to the course of this world in all manner Lustiest and unrighteousness, contemning God. Am. 6.3.
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For this cause, the word is called a treasure; Mat. 13.44. A treasure which is to be found onely in the field of the scriptures of the old and new testament;
For this cause, the word is called a treasure; Mathew 13.44. A treasure which is to be found only in the field of the Scriptures of the old and new Testament;
but in the blind-way of their ignorant and foolish hearts, that are full of darkenesse. Rom. 1.21. Set not the Lord, but all manner sinne and concupiscence before them, to worke the same with all greedinesse. Eph. 4.19.
but in the blind-way of their ignorant and foolish hearts, that Are full of darkness. Rom. 1.21. Set not the Lord, but all manner sin and concupiscence before them, to work the same with all greediness. Ephesians 4.19.
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For, how did the fatherly compassion and motherly pitty of the Lord worke, nay exceed toward both of them? Dauid committed two great sinnes, not repenting for them,
For, how did the fatherly compassion and motherly pity of the Lord work, nay exceed towards both of them? David committed two great Sins, not repenting for them,
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nor speake roughly to him, but deale kindly with him, nor run from him, but towards him, to bid him welcome, not to bid him be gone. Luc. 15.11. &c. His very miserie was sufficient matter to worke vpon his fathers heart, would not this ouercome a man? the Lord is kinder to vs:
nor speak roughly to him, but deal kindly with him, nor run from him, but towards him, to bid him welcome, not to bid him be gone. Luke 15.11. etc. His very misery was sufficient matter to work upon his Father's heart, would not this overcome a man? the Lord is kinder to us:
So did Dauids enemies, of whom hee maketh complaint in diuers Psalmes. For, he saith, they sought not God: and (which made them more securely to doe euill) they thought there was no God.
So did David enemies, of whom he makes complaint in diverse Psalms. For, he Says, they sought not God: and (which made them more securely to do evil) they Thought there was no God.
that which made them so cruell (as he saith) was: they set not God before them. Ps. 54.3. & 86.14. God was not in their thoughts, nor the feare of God before their eies:
that which made them so cruel (as he Says) was: they Set not God before them. Ps. 54.3. & 86.14. God was not in their thoughts, nor the Fear of God before their eyes:
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and doe euill more vnwillingly, seeing whatsoeuer commeth to vs commeth by his appointment, and whatsoeuer euill is done against him by vs, is done against his bounties and loue.
and doe evil more unwillingly, seeing whatsoever comes to us comes by his appointment, and whatsoever evil is done against him by us, is done against his bounties and love.
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And, if we would set him before vs in Christ, how could we sinne against the sacrifice of such a Redeemer? or if we wold set Christ before vs, in that day, wherein this world (that must be destroied) shall crackle about our cares, being all on fire,
And, if we would Set him before us in christ, how could we sin against the sacrifice of such a Redeemer? or if we would Set christ before us, in that day, wherein this world (that must be destroyed) shall crackle about our Cares, being all on fire,
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what doe all these shew but that God is forgotten, and that the fearefull God is cast behind vs in this age of so great liberty and fulnes of sinne? The Lord giue vs the due consideration of these things,
what do all these show but that God is forgotten, and that the fearful God is cast behind us in this age of so great liberty and fullness of sin? The Lord give us the due consideration of these things,
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This prophecie of Enochs, and testimonie of Iudes might bee one: yet was it as common water, till it passed through the sanctuarie. Ezech. 47.1. Till the Apostle Iude, or the holy Ghost by him set it down in scripture, it was to be receiued but as other truths, which are to haue their allowance from the booke of faith.
This prophecy of Enochs, and testimony of Iudes might be one: yet was it as Common water, till it passed through the sanctuary. Ezekiel 47.1. Till the Apostle Iude, or the holy Ghost by him Set it down in scripture, it was to be received but as other truths, which Are to have their allowance from the book of faith.
among the other golden plates which beare (for letters of credence) the stampe of his Spirit, wee must take it for his owne coine and sacred metall, distinguishing it from baser metall that hath receiued but common impression,
among the other golden Plataea which bear (for letters of credence) the stamp of his Spirit, we must take it for his own coin and sacred metal, distinguishing it from baser metal that hath received but Common impression,
That which the Apostle would proue by this testimoni•, is, that those seducers of Gods people, of whom he had spoken already in the fourth verse, should perish, being fore-written to condemnation.
That which the Apostle would prove by this testimoni•, is, that those seducers of God's people, of whom he had spoken already in the fourth verse, should perish, being forewritten to condemnation.
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Wherein, (to say nothing of the preface to it,) wee haue speech of the last generall iudgement, ver. 14. and of the ends of the Iudges comming, ver. 15. In the first, the Apostle speaketh of the certaintie of the thing,
Wherein, (to say nothing of the preface to it,) we have speech of the last general judgement, ver. 14. and of the ends of the Judges coming, ver. 15. In the First, the Apostle speaks of the certainty of the thing,
& surely as concerne, the wicked; first, in their deeds, whereof they shall be iudged; and secondly, in their words, for which they shall giue answere.
& surely as concern, the wicked; First, in their Deeds, whereof they shall be judged; and secondly, in their words, for which they shall give answer.
as first, who shall be Iudge, the Lord, and secondly, the manner of propounding this iudgement, in the word commeth. Hee that is iudge, is the Lord, to wit, the Lord Iesus Christ, who shall hold the Court of assise in the clouds,
as First, who shall be Judge, the Lord, and secondly, the manner of propounding this judgement, in the word comes. He that is judge, is the Lord, to wit, the Lord Iesus christ, who shall hold the Court of assize in the Clouds,
Peter, in his Sermon to Cornelius and his company, saith as much, saying, that Christ is ordained of God a iudge of quicke and dead. Act. 10.42. His meaning is:
Peter, in his Sermon to Cornelius and his company, Says as much, saying, that christ is ordained of God a judge of quick and dead. Act. 10.42. His meaning is:
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whom he describeth by a proper effect, which is, that hee shall indge the quicke and dead, at his appearing and in his kingdome, that is, in that day of his great glorie. 2. Tim. 4.1.
whom he Describeth by a proper Effect, which is, that he shall Indge the quick and dead, At his appearing and in his Kingdom, that is, in that day of his great glory. 2. Tim. 4.1.
And hee (saith the Apostle) shall iudge the world in righteousnesse. Act. 17.31. Others may sell iudgement, but he wil giue true iudgement, and execute iudgement with righteousnesse. You will say:
And he (Says the Apostle) shall judge the world in righteousness. Act. 17.31. Others may fell judgement, but he will give true judgement, and execute judgement with righteousness. You will say:
But what say you, to those places of Scripture, where it is said that the Apostles shall sit vpon Thrones and iudge the tribes of Israel, Mat. 19.28. and that the Saints shall iudge the world? 1. Cor. 6.2. I say that the authoritie of iudgement doth not belong either to Apostles or Saints:
But what say you, to those places of Scripture, where it is said that the Apostles shall fit upon Thrones and judge the tribes of Israel, Mathew 19.28. and that the Saints shall judge the world? 1. Cor. 6.2. I say that the Authority of judgement does not belong either to Apostles or Saints:
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Our conuersation (saith the Apostle) is in heauen. He speaketh of himselfe and of the Saints, whose conuersation and life is not carnall, but spirituall.
Our Conversation (Says the Apostle) is in heaven. He speaks of himself and of the Saints, whose Conversation and life is not carnal, but spiritual.
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And from thence, we (saith the same Apostle) that is, all the godly, looke for the Sauiour, meaning Christ the Lord, who is a Sauiour to the righteous,
And from thence, we (Says the same Apostle) that is, all the godly, look for the Saviour, meaning christ the Lord, who is a Saviour to the righteous,
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as they that looke for the appearing of their Sauiour, Tit, 2.13. that is, for the comming of Christ, who will saue his people, and iudge the wicked and sinners.
as they that look for the appearing of their Saviour, Tit, 2.13. that is, for the coming of christ, who will save his people, and judge the wicked and Sinners.
And that this will be a terrible day to the wicked, and day of as great reiolcing to the righteous, appeareth in Psal. first, & verses 3. & 4. Where that Prophet, speaking of the different estates of the godly and sinners, in their apparances at the great Sessions of the last iudgement, saith, that the leafe of the righteous shall not fade, but the chaffe of the vngodly, shall be driuen away. Christ saith that it shall be a day of such tribulation to the vngodly men, that their hearts shall faile them for feare,
And that this will be a terrible day to the wicked, and day of as great reiolcing to the righteous, appears in Psalm First, & Verses 3. & 4. Where that Prophet, speaking of the different estates of the godly and Sinners, in their appearances At the great Sessions of the last judgement, Says, that the leaf of the righteous shall not fade, but the chaff of the ungodly, shall be driven away. christ Says that it shall be a day of such tribulation to the ungodly men, that their hearts shall fail them for Fear,
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ver. 28. And the Prophet Daniel aimeth at this, where speaking of the diuers manners and ends of their rising, who sleep in the dust of the earth, saith that some shall awake to euerlasting life, some to shame and perpetuall contempt. Dan. 12.2. as if hee had said;
ver. 28. And the Prophet daniel aimeth At this, where speaking of the diverse manners and ends of their rising, who sleep in the dust of the earth, Says that Some shall awake to everlasting life, Some to shame and perpetual contempt. Dan. 12.2. as if he had said;
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for some shall be raised to life, some to condemnation, some shall haue a ioyfull, some a dreadfull rising, to some it shall be a bitter day, to some their marriage day. Ioh. 5.29.
for Some shall be raised to life, Some to condemnation, Some shall have a joyful, Some a dreadful rising, to Some it shall be a bitter day, to Some their marriage day. John 5.29.
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Thus the righteous shall reioice when hee seeth the vengeance. Ps. 58.10. But the strange children shall shrinke away and feare in their priuie chambers. Ps. 18.45.
Thus the righteous shall rejoice when he sees the vengeance. Ps. 58.10. But the strange children shall shrink away and Fear in their privy chambers. Ps. 18.45.
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saying to the mountaines, fall vpon vs, and to the hils, couer vs. The godly shall appeare with boldnesse, comming before Christ, who will be their aduocate, not Iudge,
saying to the Mountains, fallen upon us, and to the hills, cover us The godly shall appear with boldness, coming before christ, who will be their advocate, not Judge,
Secondly, he is the head of his Church to saue it from harmes, and to wring out the dregs of his wrath vpon their heads that harme it. Eph. 5.23. Esa. 63.1.2.6.
Secondly, he is the head of his Church to save it from harms, and to wring out the dregs of his wrath upon their Heads that harm it. Ephesians 5.23. Isaiah 63.1.2.6.
But, as the godly shal (thus) heare a most blessed sentence of absolution, so the wicked shall (then) heare their iust sentence of seperation from God.
But, as the godly shall (thus) hear a most blessed sentence of absolution, so the wicked shall (then) hear their just sentence of separation from God.
Where all things shall make them to melt away with an horrible dread, and minister great matter of all feare and terrour in that day For first, it shall be a most fearefull thing to see and consider the number of them without number, that shall run hither and thither to hide themselues in the holes of the earth.
Where all things shall make them to melt away with an horrible dread, and minister great matter of all Fear and terror in that day For First, it shall be a most fearful thing to see and Consider the number of them without number, that shall run hither and thither to hide themselves in the holes of the earth.
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The place & ground on which they must stand will be fearefull: for, it shall be all on a flaming fire. The Iudge will be fearefull: for, God is Iudge himselfe.
The place & ground on which they must stand will be fearful: for, it shall be all on a flaming fire. The Judge will be fearful: for, God is Judge himself.
The witnesses will be fearefull, which will be their owne griping conscience, and Gods all-seeing prouidence, the accusing Angels, their offended brother,
The Witnesses will be fearful, which will be their own gripping conscience, and God's All-seeing providence, the accusing Angels, their offended brother,
Go ye accursed into euerlasting fire, prepared for the Deuil and his Angels. And the fire, that to which they are appointed, shall haue no end of feare.
Go you accursed into everlasting fire, prepared for the devil and his Angels. And the fire, that to which they Are appointed, shall have no end of Fear.
and they who haue followed him in the regeneration, may lift their head to their redemption at hand when he commeth, who will iudge his people with equitie, that is, with sauour.
and they who have followed him in the regeneration, may lift their head to their redemption At hand when he comes, who will judge his people with equity, that is, with savour.
For he must be Iudge, who hath communicated to all his seruants the sweete and louing names of his mother, sisters, brethren, Cant. 4.9 10.11.12. spouse, Iohn. 15.14.15. friends.
For he must be Judge, who hath communicated to all his Servants the sweet and loving names of his mother, Sisters, brothers, Cant 4.9 10.11.12. spouse, John. 15.14.15. Friends.
And we are his brethren and sisters, if we loue him as brethren, and cherish him as sisters, in his weake and despised seruants among vs. And if we keepe our selues to him alone by matrimoniall faithfulnesse, we are his spouse & wife.
And we Are his brothers and Sisters, if we love him as brothers, and cherish him as Sisters, in his weak and despised Servants among us And if we keep our selves to him alone by matrimonial faithfulness, we Are his spouse & wife.
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and by the espousall of faith our husband and friend? or, will one kind brother, feare to make another his Iudge? Can he condemne vs to death, who hath redeemed vs from death eternall? He is our Iudge, who (also) is our aduocate at his fathers right hand,
and by the espousal of faith our husband and friend? or, will one kind brother, Fear to make Another his Judge? Can he condemn us to death, who hath redeemed us from death Eternal? He is our Judge, who (also) is our advocate At his Father's right hand,
and maketh intercession for vs. Art thou afraide that thy Iudge will be vnmercifull? O what a vaine feare is that, seeing he is thy Iudge, who condemned himselfe to saue thee from iudgement? who emptied himselfe for thy filling? bestowed and spent himselfe for thy restoring? and gaue his life, which passed out at all the gates of his bodic,
and makes Intercession for us Art thou afraid that thy Judge will be unmerciful? O what a vain Fear is that, seeing he is thy Judge, who condemned himself to save thee from judgement? who emptied himself for thy filling? bestowed and spent himself for thy restoring? and gave his life, which passed out At all the gates of his bodic,
for the life of thy soule? Can the sentence be sharpe that commeth from the throne of grace, in the hand of a Redeemer, from whom commeth saluation? or, will he, who stood at the barre to deliuer vs, go vp to the bench, and sit downe in the throne to condemne vs? Rom. 8.1.
for the life of thy soul? Can the sentence be sharp that comes from the throne of grace, in the hand of a Redeemer, from whom comes salvation? or, will he, who stood At the bar to deliver us, go up to the bench, and fit down in the throne to condemn us? Rom. 8.1.
For what a hart-breaking will it bee to the wicked and death, beyond all kindes of death temporall, to see him who is their chiefe enemie, in chiefe place? What comfort can it bee to a couetous man or woman to be iudged by him,
For what a hart-breaking will it be to the wicked and death, beyond all Kinds of death temporal, to see him who is their chief enemy, in chief place? What Comfort can it be to a covetous man or woman to be judged by him,
for auarice, who limited all his cares to the present day, and spake so much & earnestly against the morrowes care? Or, to a proud person to haue him his Iudge, who humbled himselfe as a child being God of maiestie,
for avarice, who limited all his Cares to the present day, and spoke so much & earnestly against the morrows care? Or, to a proud person to have him his Judge, who humbled himself as a child being God of majesty,
and set the low doore of humilitie, before the courts of his fathers house? Or to fleshly persons to appeare at his barre of iudgement, whose whole life was lead in temperance,
and Set the low door of humility, before the Courts of his Father's house? Or to fleshly Persons to appear At his bar of judgement, whose Whole life was led in temperance,
If thou hadst a cause to be heard in some court of iustice, and it should be told thee that the like in that very Court, had beene iudged against another that morning;
If thou Hadst a cause to be herd in Some court of Justice, and it should be told thee that the like in that very Court, had been judged against Another that morning;
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& the presence of that Iudge before whom the very same matter had been already condemned in another mans case? Euen so then, seeing it is most certaine, that sentence hath passed alreadie against all kindes of sinnes and degrees of sinners,
& the presence of that Judge before whom the very same matter had been already condemned in Another men case? Eve so then, seeing it is most certain, that sentence hath passed already against all Kinds of Sins and Degrees of Sinners,
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and free? Should they not rather goe backe by confideration? Entreat the iudge by prayers of repentance? Submit by a better course? be reconciled by amendment? And please him by obedience who is Lord of all? Men must not thinke to sinne,
and free? Should they not rather go back by consideration? Entreat the judge by Prayers of Repentance? Submit by a better course? be reconciled by amendment? And please him by Obedience who is Lord of all? Men must not think to sin,
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He that hath so much pleasure here, as to be clothed in purple, and to fare well and delicately euery day, Luke 16.19. could not haue in hell torments, one drop of water to coole his tongue tormented in those flames.
He that hath so much pleasure Here, as to be clothed in purple, and to fare well and delicately every day, Lycia 16.19. could not have in hell torments, one drop of water to cool his tongue tormented in those flames.
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vers. 24. Neither could he haue the presence of Lazarus for a moment, who cared not for the cry of Lazarus, when he was in his ruffe, and Lazarus in his ragges. ver, 26.29.31, A reproofe of their madnesse, who goe on in sinne impenitently, because here they answere not for sinne at the barre of man:
vers. 24. Neither could he have the presence of Lazarus for a moment, who cared not for the cry of Lazarus, when he was in his ruff, and Lazarus in his rags. ver, 26.29.31, A reproof of their madness, who go on in sin impenitently, Because Here they answer not for sin At the bar of man:
The Iurors (the creatures) are the Lords seruants to whom they shall giue glorie in their true and honest verdicts, not respecting the arme of flesh, or face of man.
The Jurors (the creatures) Are the lords Servants to whom they shall give glory in their true and honest verdicts, not respecting the arm of Flesh, or face of man.
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The high acts of God are in their mouth, and a two edged sword is put in their hands to execute vengeance vpon the heathen, and corrections among the people. Psal. 149.6.7.
The high acts of God Are in their Mouth, and a two edged sword is put in their hands to execute vengeance upon the heathen, and corrections among the people. Psalm 149.6.7.
In the time of the Prophet Zephanie it is said to be neere. Zeph. 1.14. and Malachi, another Prophet, and the last of the Prophets, speaketh (as Enoch here,) it commeth.
In the time of the Prophet Zephaniah it is said to be near. Zephaniah 1.14. and Malachi, Another Prophet, and the last of the prophets, speaks (as Enoch Here,) it comes.
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Peter saith it is at hand, though no man can shew the fingers of this hand. 1. Pet. 4.7. Christ saith, he commeth shortlie. Apoc. 3.11. nay, that he standeth at the doore, as if he were come already.
Peter Says it is At hand, though no man can show the fingers of this hand. 1. Pet. 4.7. christ Says, he comes shortly. Apocalypse 3.11. nay, that he Stands At the door, as if he were come already.
First, it is the will and decree of God; for, the Apostle saith: He hath appointed a day in the which hee will iudge the world in righteousnesse. Act. 17.31.
First, it is the will and Decree of God; for, the Apostle Says: He hath appointed a day in the which he will judge the world in righteousness. Act. 17.31.
Now the wil and decree of God is vnchangeable. His counsell shall stand Esa. 46.10. Secondly, it is an article of our faith grounded on the word of God.
Now the will and Decree of God is unchangeable. His counsel shall stand Isaiah 46.10. Secondly, it is an article of our faith grounded on the word of God.
Thirdly, the scripture saith that God will make manifest euerie mans worke, and iudge the secrets of men. Eccles. 12.14. Luc. 8.17. Rom. 2.16. This is not done here:
Thirdly, the scripture Says that God will make manifest every men work, and judge the secrets of men. Eccles. 12.14. Luke 8.17. Rom. 2.16. This is not done Here:
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Therefore, and that God may be iust in his sayings, there must be a sessions of gaol-deliuery, which we call, with the scriptures, the iudgement of the last day.
Therefore, and that God may be just in his sayings, there must be a sessions of Gaol delivery, which we call, with the Scriptures, the judgement of the last day.
for the ioy that was set before them, if there shold not come a time of refreshing from God? and would it not too much indu•rate the wicked, who drinke iniquity as water,
for the joy that was Set before them, if there should not come a time of refreshing from God? and would it not too much indu•rate the wicked, who drink iniquity as water,
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and other ontward and inward ornaments of life, which they haue consumed on their lusts? Sixtly, euery wicked mans conscience doth, by a trembling feare,
and other onward and inward Ornament of life, which they have consumed on their Lustiest? Sixty, every wicked men conscience does, by a trembling Fear,
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In the euening of this world, and when there shall be no more time, he will call the labourers before him, giuing them the pennie or pay of euerlasting life;
In the evening of this world, and when there shall be no more time, he will call the labourers before him, giving them the penny or pay of everlasting life;
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and not to bee executed by a close death in the goale but be broght forth to suffer vpon the high stage of the world, in the sight of Saints and Angels, where all eyes may see them.
and not to be executed by a close death in the goal but be brought forth to suffer upon the high stage of the world, in the sighed of Saints and Angels, where all eyes may see them.
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The wicked securely despise, or scornefully deride this iudge and iudgement seat: but it giueth them many secret gripes, though they profit not by them.
The wicked securely despise, or scornfully deride this judge and judgement seat: but it gives them many secret gripes, though they profit not by them.
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Oftentimes, Gods children themselues, because that the noises and sounds that the ring of the world maketh in them, doe too much neglect these loude cals of their consciences to amendment of life.
Oftentimes, God's children themselves, Because that the noises and sounds that the ring of the world makes in them, do too much neglect these loud calls of their Consciences to amendment of life.
But this is the iudgement that the Lord beginneth here, with which they must well bee acquainted, who meane to stand before Christ the iudge at the last day.
But this is the judgement that the Lord begins Here, with which they must well be acquainted, who mean to stand before christ the judge At the last day.
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For in this mid-space betweene these Sessions, and that day of assise, the Lord executeth a kind of iudgement among his houshould people and enemies, by taking his grace from his seruants for a season, from the wicked for euer;
For in this midspace between these Sessions, and that day of assize, the Lord Executeth a kind of judgement among his household people and enemies, by taking his grace from his Servants for a season, from the wicked for ever;
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The first, to prepare the righteous for a better world, the other, to make the wicked readie for the sentence of their last and iust damnation begunne in this world.
The First, to prepare the righteous for a better world, the other, to make the wicked ready for the sentence of their last and just damnation begun in this world.
and not liue in sinne, as those workers of iniquitie do•, vpon whom these mid-Sessions haue passed sentence, binding them ouer to the close sessions of their death,
and not live in sin, as those workers of iniquity do•, upon whom these mid-Sessions have passed sentence, binding them over to the close sessions of their death,
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let vs not sleightly passe ouer those seuerall penalties that the Lord inflicteth at his quartersessions in the twitches of our conscience for some good omitted, or euill done:
let us not slightly pass over those several penalties that the Lord inflicteth At his quartersessions in the Twitches of our conscience for Some good omitted, or evil done:
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But when he thus calleth vs, let vs answere, here am I. A learned Father compareth conscience (which is the knowledge that we haue with our selues of some good or euill) to water in a Well, which,
But when he thus calls us, let us answer, Here am I. A learned Father compareth conscience (which is the knowledge that we have with our selves of Some good or evil) to water in a Well, which,
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So if we suffer this christall of our conscience to bee mudded with foule trespasses of habit or impenitencie, wee shall neuer see our naturall face in it,
So if we suffer this crystal of our conscience to be mudded with foul Trespasses of habit or impenitency, we shall never see our natural face in it,
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neither perceiue how deadly we sinne against God and our owne soules: Where if we purge daily for our daily offences, and greatly for our greater sinnes;
neither perceive how deadly we sin against God and our own Souls: Where if we purge daily for our daily offences, and greatly for our greater Sins;
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if we haue an eye alway to the Lord and his proceedings in vs, making good vse of those priuie & secret pinches that our consciences giue vs, when we doe amisse;
if we have an eye always to the Lord and his proceedings in us, making good use of those privy & secret pinches that our Consciences give us, when we do amiss;
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and that, while we be tender and sensible of sinne; wee shall auoide the plague of a foolish heart, or heart past feeling, Ephes. 4.19. and not goe desperately on with bold sinners, in the way that leadeth to destruction.
and that, while we be tender and sensible of sin; we shall avoid the plague of a foolish heart, or heart passed feeling, Ephesians 4.19. and not go desperately on with bold Sinners, in the Way that leads to destruction.
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Thus may wee profit greatly by the iudgement that is begunne in vs, in these mulcts of our consciences or mid-hearings, preparing vs, with comfort, to the hearing of the last day.
Thus may we profit greatly by the judgement that is begun in us, in these mulcts of our Consciences or mid-hearings, preparing us, with Comfort, to the hearing of the last day.
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And in Amos time there was a large fellowship of these mates, who put the euill day, the day of their death and iudgement which they called euill, farre off. Amos 6.3.
And in Amos time there was a large fellowship of these mates, who put the evil day, the day of their death and judgement which they called evil, Far off. Amos 6.3.
But knowing these terrours of the Lord, what care should bee in vs, presently to set our house and nature in some good order for the comming of Christ the iudge,
But knowing these terrors of the Lord, what care should be in us, presently to Set our house and nature in Some good order for the coming of christ the judge,
or for our own last end, in which we shall be iudged? 2. Cor. 5.11. Schollars who come to render to their Master the lesson or part giuen them, doe it not without feare:
or for our own last end, in which we shall be judged? 2. Cor. 5.11. Scholars who come to render to their Master the Lesson or part given them, do it not without Fear:
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and shall we not feare to thinke of that day in which wee must giue account to Christ the iudge for all the things that hee hath put in our hand and keeping? When Paul willed the men of Athens to repent, it was vpon this ground that the Lord had appointed a day wherein hee would iudge the world in righteousnesse. Act. 17.31. As if he had said;
and shall we not Fear to think of that day in which we must give account to christ the judge for all the things that he hath put in our hand and keeping? When Paul willed the men of Athens to Repent, it was upon this ground that the Lord had appointed a day wherein he would judge the world in righteousness. Act. 17.31. As if he had said;
and such conuenticles of spirituall fugitiues from God on his Sabbaths? who would not (rather) passe the time, that remaineth, in Gods seruice? and run to sermons? and reade and pray deuoutly? and bestow good houres well,
and such conventicles of spiritual fugitives from God on his Sabbaths? who would not (rather) pass the time, that remains, in God's service? and run to Sermons? and read and pray devoutly? and bestow good hours well,
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and terrible fire of the Lords comming, that will most certainely, (we know not how soone) flame out to the burning of this great Sodom of the Earth, in the which the heauens shal passe away with a noise, the elements shall melt with heat, and all things corruptible shall be dissolued most speedily,
and terrible fire of the lords coming, that will most Certainly, (we know not how soon) flame out to the burning of this great Sodom of the Earth, in the which the heavens shall pass away with a noise, the elements shall melt with heat, and all things corruptible shall be dissolved most speedily,
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as if they did flee away? 2. Pet. 3.10. Apoc. 20.11. Christ, euen now, standeth at the doore of thy Christian heart, to wit, as a guest and stranger that would be entertained. Apoc. 3.20. and thou by continuing in sinne, deniest to receaue him.
as if they did flee away? 2. Pet. 3.10. Apocalypse 20.11. christ, even now, Stands At the door of thy Christian heart, to wit, as a guest and stranger that would be entertained. Apocalypse 3.20. and thou by Continuing in sin, deniest to receive him.
and wilt thou tarrie till by thy death he breake in, or by his particular comming? If a great man should knocke at our doore, what stirring would there bee to receiue him presently,
and wilt thou tarry till by thy death he break in, or by his particular coming? If a great man should knock At our door, what stirring would there be to receive him presently,
and as is me•te? Is there any greater or more worthy guest then Christ, who knocketh, by the ministerie of the Gospell, at the gate of our heart, who reacheth forth the hand of his threatnings, to beate vpon our consciences day and night, that we might turne with all speed, which is our opening to the sonne of God:
and as is me•te? Is there any greater or more worthy guest then christ, who knocketh, by the Ministry of the Gospel, At the gate of our heart, who reaches forth the hand of his threatenings, to beat upon our Consciences day and night, that we might turn with all speed, which is our opening to the son of God:
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and shall we thinke that the mighty God will take it well, that, after so many knockings and long standing without, he should finde no dore of admission into vs,
and shall we think that the mighty God will take it well, that, After so many knockings and long standing without, he should find no door of admission into us,
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And, men hold their peace of these things, but will God doe so? will not he speake? will he keepe silence for euer? will he not by the writ of his last great sessions, remoue all these matters to his owne court of audience shortly? Let vs not therefore too much presume,
And, men hold their peace of these things, but will God do so? will not he speak? will he keep silence for ever? will he not by the writ of his last great sessions, remove all these matters to his own court of audience shortly? Let us not Therefore too much presume,
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And that we may not enter vpon the sharpe of it, it shall bee good to practise that lesson of the Apostle, where hee telleth vs that if wee would iudge our selues, we should not be iudged. 1. Cor. 11.31.
And that we may not enter upon the sharp of it, it shall be good to practise that Lesson of the Apostle, where he Telleth us that if we would judge our selves, we should not be judged. 1. Cor. 11.31.
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These thousands of Christ are the royall hoast of his Angels, and the glorious company of his Saints, all which shall attend their Lord vnto iudgement.
These thousands of christ Are the royal host of his Angels, and the glorious company of his Saints, all which shall attend their Lord unto judgement.
and therefore called thrones of fire, the wheeles of which were as burning fire; Dan. 7.9. He saith that the ancient of daies, meaning Christ, who is the same and his yeares shall not faile, Heb. 1.12. sate on his throne, where thousand thousands ministred vnto him;
and Therefore called thrones of fire, the wheels of which were as burning fire; Dan. 7.9. He Says that the ancient of days, meaning christ, who is the same and his Years shall not fail, Hebrew 1.12. sat on his throne, where thousand thousands ministered unto him;
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ver. 10. al which is spoken, to shew, with what a Court of attendance, and traine of glorie, Christ shall (as it were) bee brought to the hall and iudgement place at the last great day.
ver. 10. all which is spoken, to show, with what a Court of attendance, and train of glory, christ shall (as it were) be brought to the hall and judgement place At the last great day.
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meaning chiefely by these bookes, as Saint. Iohn doth. Apoc. 20.12. the booke of Life, which is the booke of the law written, and the booke of conscience in euery mans heart.
meaning chiefly by these books, as Saint. John does. Apocalypse 20.12. the book of Life, which is the book of the law written, and the book of conscience in every men heart.
For, hee saith, it shall be with a shout. 1. Thes. 4.16. Meaning by it, aloud and vehement crie, such as Mariners nake, who doing some businesse in the ship, make a very strong and common shout.
For, he Says, it shall be with a shout. 1. Thebes 4.16. Meaning by it, aloud and vehement cry, such as Mariners nake, who doing Some business in the ship, make a very strong and Common shout.
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The Sonne of Man shall come in his glorie, and all the holy Angels with him. Mat. 25.31. Mar. 8.38. Mat. 16 27. Or, the Sonne of Man shall come in a cloud with power & great glorie. Luk. 21.27. Their meaning is;
The Son of Man shall come in his glory, and all the holy Angels with him. Mathew 25.31. Mar. 8.38. Mathew 16 27. Or, the Son of Man shall come in a cloud with power & great glory. Luk. 21.27. Their meaning is;
and with Disciples innumerable, whose guard are the Angels, and not a few bil-men, whose troupes are the blessed Martyrs, the fourtie and foure thousand who haue his fathers name written in their forheads. Apoc. 14.1.
and with Disciples innumerable, whose guard Are the Angels, and not a few billmen, whose troops Are the blessed Martyrs, the fourtie and foure thousand who have his Father's name written in their foreheads. Apocalypse 14.1.
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shal we think that the Lord of the Angels, & iudge of man wil go meanly attended) to his tribunall in the clouds? 2. Christs second cōming is to cōdemn̄ the world,
shall we think that the Lord of the Angels, & judge of man will go meanly attended) to his tribunal in the Clouds? 2. Christ second coming is to condemn the world,
It is requisite (therfore) it should be with power, & with signes of power. 3. Christ shall haue, at his cōming, all that may set forth the state & roialtie of such a King.
It is requisite (Therefore) it should be with power, & with Signs of power. 3. christ shall have, At his coming, all that may Set forth the state & royalty of such a King.
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& now stand about his throne in heauē? Euen they who band the world to resist Christ (notwithstanding that they boast so much of their thousands, whom they haue numbred against religion) shall know one day,
& now stand about his throne in heaven? Eve they who band the world to resist christ (notwithstanding that they boast so much of their thousands, whom they have numbered against Religion) shall know one day,
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yet did they stumble, and fall, and were broken, and snared, and taken, verse 15. look Nahum. 2.1. 2. 13. & Ioel 3.9.11. There was a conspiracie of Kings against Christ, and Dauid prophecied of a world of kingdomes that should bee against him:
yet did they Stumble, and fallen, and were broken, and snared, and taken, verse 15. look Nahum. 2.1. 2. 13. & Joel 3.9.11. There was a Conspiracy of Kings against christ, and David prophesied of a world of kingdoms that should be against him:
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But, will Christ come with such power, and signes of power? then how terrible shall his comming be to presumptuous and vnrepentant sinners? what will become of vnpardoned swearers, drunkards, whooremongers, breakers of the sabbath, liars, slaunderers,
But, will christ come with such power, and Signs of power? then how terrible shall his coming be to presumptuous and unrepentant Sinners? what will become of unpardoned swearers, drunkards, whoremongers, breakers of the Sabbath, liars, slanderers,
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and such sinners, at that great day of the Lords comming? whether will they runne to saue themselues? and into what holes of the earth to hide themselues? how will they resist Christ who commeth so strong against them? and if they must yeeld vnto him, (as is without question they must,) how will they abide the rebukes of his comming? If the people could nor endure his glorie when he descended on mount Sinai, in a storme of fire, in tempest, thunder,
and such Sinners, At that great day of the lords coming? whither will they run to save themselves? and into what holes of the earth to hide themselves? how will they resist christ who comes so strong against them? and if they must yield unto him, (as is without question they must,) how will they abide the rebukes of his coming? If the people could nor endure his glory when he descended on mount Sinai, in a storm of fire, in tempest, thunder,
And if the sight was so terrible, that Moses himselfe said, I feare and quake. Heb. 12.21. (And yet Christ came then but to giue the law as Mediatour, not to visit for it as Iudge:) how shall his despisers stand before his great glorie and second comming,
And if the sighed was so terrible, that Moses himself said, I Fear and quake. Hebrew 12.21. (And yet christ Come then but to give the law as Mediator, not to visit for it as Judge:) how shall his despisers stand before his great glory and second coming,
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What shal these bastard brethren say to this glorious Ioseph, our brother, their Iudge, for innumerable contempts and trespasses wherewith they haue pierced him, being not ouer one kingdome only,
What shall these bastard brothers say to this glorious Ioseph, our brother, their Judge, for innumerable contempts and Trespasses wherewith they have pierced him, being not over one Kingdom only,
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and vnder an higher, as Ioseph ouer Egypt, and vnder Pharao, but ouer all the kingdomes of the world? And if they who came to take Christ (being a well prouided company) when he himselfe was not countenanced with worldly meanes to resist,
and under an higher, as Ioseph over Egypt, and under Pharaoh, but over all the kingdoms of the world? And if they who Come to take christ (being a well provided company) when he himself was not countenanced with worldly means to resist,
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and was onely followed by a few vnarmed men, fell to the earth, after he but spake vnto them, Ioh. 18.6. how shall they fall back, or (rather) altogether flat vpon their faces with horrible feare, who shal come qu•uering before him, not attended (as then) with eleuen Apostles (onely) but with thousands of his Saints:
and was only followed by a few unarmed men, fell to the earth, After he but spoke unto them, John 18.6. how shall they fallen back, or (rather) altogether flat upon their faces with horrible Fear, who shall come qu•uering before him, not attended (as then) with eleuen Apostles (only) but with thousands of his Saints:
Who can compell an Angell to returne to heauen? What then, when mighty troupes of Angels shall threaten the world at Christs comming? Who shall daunt so strong a power, the strong power of the Angels,
Who can compel an Angel to return to heaven? What then, when mighty troops of Angels shall threaten the world At Christ coming? Who shall daunt so strong a power, the strong power of the Angels,
when they shall keep their march in the aire, and professe to rebuke the vngodly and sinners that shall be turned into hell, with all that forget God? The Sunne, Moone,
when they shall keep their march in the air, and profess to rebuke the ungodly and Sinners that shall be turned into hell, with all that forget God? The Sun, Moon,
and shall the race of men, that haue beene such sinners, and stand not in any borrowed corruption (as those heauenly lights doe) but in their proper transgression and filthinesse, appeare without shame,
and shall the raze of men, that have been such Sinners, and stand not in any borrowed corruption (as those heavenly lights do) but in their proper Transgression and filthiness, appear without shame,
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if the sea and waters, not infected by their owne, but by mans sinne, shall (then) roare and cry out because of those things which shall come on the world, Luk. 21.25.26.
if the sea and waters, not infected by their own, but by men sin, shall (then) roar and cry out Because of those things which shall come on the world, Luk. 21.25.26.
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How shall the wicked roare out for the disquietnesse of their harts, and how shall the vngodly and sinners feare and be troubled, who haue stained themselues and cast into the world those defilings that cannot bee washed but with a floud of fire? A comfort to the righteous.
How shall the wicked roar out for the disquietness of their hearts, and how shall the ungodly and Sinners Fear and be troubled, who have stained themselves and cast into the world those defilings that cannot be washed but with a flood of fire? A Comfort to the righteous.
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But the Saints are a part of Christs company & attendance, that is, he will bring them with him when hee commeth to giue iudgement against the world of the vngodly.
But the Saints Are a part of Christ company & attendance, that is, he will bring them with him when he comes to give judgement against the world of the ungodly.
From whence we learne, that the faithull (though despised here) shall haue the honour from Christ, at his comming, to bee companions with him in the last Sessions.
From whence we Learn, that the faithull (though despised Here) shall have the honour from christ, At his coming, to be Sodales with him in the last Sessions.
When the wicked shall stand vpon the earth, as vpon a burning floore, the fire flaming high about their cares, they shall bee receiued into fellowship, with Christ,
When the wicked shall stand upon the earth, as upon a burning floor, the fire flaming high about their Cares, they shall be received into fellowship, with christ,
The Prophet aimed at this, who speaking of this great day of the Lords comming, sheweth whom the Lord would call vnto it, either to stand before him as witnesses,
The Prophet aimed At this, who speaking of this great day of the lords coming, shows whom the Lord would call unto it, either to stand before him as Witnesses,
This is resembled in the Lambes standing on mount Sion, and in those hundred fourtic and foure thousand that were with him, hauing his fathers name written in their forheads. Apoc. 14.1.
This is resembled in the Lambs standing on mount Sion, and in those hundred fourtic and foure thousand that were with him, having his Father's name written in their foreheads. Apocalypse 14.1.
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10. But the Apostle S. Paul speaketh plainely, and not in a figure, where, speaking of the great honour that the Saints shall haue in the sight of the damned, he saith:
10. But the Apostle S. Paul speaks plainly, and not in a figure, where, speaking of the great honour that the Saints shall have in the sighed of the damned, he Says:
Christ himselfe hath said it, who speaking to his Disciples and, in them, to the rest of the thousands of his Saints, that haue followed him in the regeneration, promiseth that they shall sit on seats, or rather on glorious thrones. Math. 19.28. Luc. 22.30.
christ himself hath said it, who speaking to his Disciples and, in them, to the rest of the thousands of his Saints, that have followed him in the regeneration, promises that they shall fit on seats, or rather on glorious thrones. Math. 19.28. Luke 22.30.
Now he is faithfull who hath promised, and will surely doe it. Therefore shall the righteous abide with Christ for euer. The reasons. The Saints are Christs seruants.
Now he is faithful who hath promised, and will surely do it. Therefore shall the righteous abide with christ for ever. The Reasons. The Saints Are Christ Servants.
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Now where the Master is there must the seruants bee that, waite vpon him. Ioh. 12.26. nay, they are Christs friends. Ioh. 15.5. and where should a friend be, but in the presence of his friend? or they are Christs court.
Now where the Master is there must the Servants be that, wait upon him. John 12.26. nay, they Are Christ Friends. John 15.5. and where should a friend be, but in the presence of his friend? or they Are Christ court.
And so, they who haue had fellowship with Christ in his afflictions, shall haue fellowship with him in his glorie, and they who haue suffered with him, shall raigne with him. 2. Tim. 2.12.
And so, they who have had fellowship with christ in his afflictions, shall have fellowship with him in his glory, and they who have suffered with him, shall Reign with him. 2. Tim. 2.12.
but let me not too much discourage Gods children, for, that which is thus, and so here, shall bee contrary hereafter, when the Lord shall requite the furie of his aduersaries with a recompence, verse 18. then they who here despised the righteous mans life, will say, that they, whom they thought to bee fooles,
but let me not too much discourage God's children, for, that which is thus, and so Here, shall be contrary hereafter, when the Lord shall requite the fury of his Adversaries with a recompense, verse 18. then they who Here despised the righteous men life, will say, that they, whom they Thought to be Fools,
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what though the companions of the diuell set themselues, as in battell array, against those whom it pleaseth Christ, in a gracious fellowship thus to call his,
what though the Sodales of the Devil Set themselves, as in battle array, against those whom it Pleases christ, in a gracious fellowship thus to call his,
There is a large fellowship of men in the world, whose whole studies and desires are bent to passe the time in drinking, gaming, rioting, and other beastly exercises;
There is a large fellowship of men in the world, whose Whole studies and Desires Are bent to pass the time in drinking, gaming, rioting, and other beastly exercises;
and not haue one purse or communion with them, who beleeue the communion of saints; not communion of light with such darknesse. Prou. 1.14. 2. Cor. 6.14.
and not have one purse or communion with them, who believe the communion of Saints; not communion of Light with such darkness. Prou. 1.14. 2. Cor. 6.14.
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Or shal they sit on the throne of iniquity, who must sit on thrones with Christ? And make a league with the world, who must iudge it and the Angels? 1. Cor. 6.2.3.
Or shall they fit on the throne of iniquity, who must fit on thrones with christ? And make a league with the world, who must judge it and the Angels? 1. Cor. 6.2.3.
and the hels of the diuels with the sentence of their mouth, and sinceritie of their waies? That holy Author of the 119. Psalme, had an eye to this blessed hope of being one of Christs attendants hereafter;
and the hels of the Devils with the sentence of their Mouth, and sincerity of their ways? That holy Author of the 119. Psalm, had an eye to this blessed hope of being one of Christ attendants hereafter;
and therfore, would not be for all companies, but professed himselfe a companion onely to such as feared God and kept his lawes. Psal. 119.62. He would not hazard his fraile pot-shard vpon the rocke of euill company for any thing.
and Therefore, would not be for all companies, but professed himself a Companion only to such as feared God and kept his laws. Psalm 119.62. He would not hazard his frail pot-shard upon the rock of evil company for any thing.
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But what saith the text? The world was not worthy of them Heb. 11.36.37.38. The wicked dr•ue them out of their companies by sharpe persecution, into deserts, and mountaines, and holes of the earth:
But what Says the text? The world was not worthy of them Hebrew 11.36.37.38. The wicked dr•ue them out of their companies by sharp persecution, into deserts, and Mountains, and holes of the earth:
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It is because they are good to liue among them, and too precious to be cast before Swine, that so tread them vnder foote, and rent them. Mat. 7.6. And where they say;
It is Because they Are good to live among them, and too precious to be cast before Swine, that so tread them under foot, and rend them. Mathew 7.6. And where they say;
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Away with such fellowes from the earth, Act. 22.22. Christ will in his time, take them from the earth by a blessed & sweet death to haue fellowship with him & his thousands.
Away with such Fellows from the earth, Act. 22.22. christ will in his time, take them from the earth by a blessed & sweet death to have fellowship with him & his thousands.
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Wherfore, let vs comfort one another with these sayings. 1. Thes. 4.18. A comfort against death, or instruction not to feare death, but rather to long for the houre of our happy death, by which we shall haue so great preferment as to bee with Christ and his Saints.
Wherefore, let us Comfort one Another with these sayings. 1. Thebes 4.18. A Comfort against death, or instruction not to Fear death, but rather to long for the hour of our happy death, by which we shall have so great preferment as to be with christ and his Saints.
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and shall this prerogatiue of the Saints get from vs so small affections and weake desires? Shall wee not rather preferre to our chiefe ioy, not Ierusalem onely, the Church of Christ:
and shall this prerogative of the Saints get from us so small affections and weak Desires? Shall we not rather prefer to our chief joy, not Ierusalem only, the Church of christ:
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& in the thousands of his Saints? Againe, if we be hated in a place, we will long to goe out of it, to a place, where we know or hope to bee otherwise, and better regarded.
& in the thousands of his Saints? Again, if we be hated in a place, we will long to go out of it, to a place, where we know or hope to be otherwise, and better regarded.
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To giue indgement vpon all men, &c. ] The ends of Christs comming are to iudge generally, all men; particularly, all vngodly men. The generall is of good and bad;
To give judgement upon all men, etc. ] The ends of Christ coming Are to judge generally, all men; particularly, all ungodly men. The general is of good and bad;
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the bad shall haue their iudgement, but it shall bee of rebuke. For the first, which is the iudgement that concerneth all men; it administreth this doctrine;
the bad shall have their judgement, but it shall be of rebuke. For the First, which is the judgement that concerns all men; it administereth this Doctrine;
& wrote it in a booke. His words are: And I saw the dead both great and small, stand before God. Apoc. 20.12. Not some dead, but all the dead, little and great. And they were iudged:
& wrote it in a book. His words Are: And I saw the dead both great and small, stand before God. Apocalypse 20.12. Not Some dead, but all the dead, little and great. And they were judged:
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euen they shall stand before Him, and the elect (then aliue) shall come vp vnto him. 1. Thes. 4.16. The elect shall be with him in the Mount, the wicked and sinners shall stand at the foote of the hill. The reasons.
even they shall stand before Him, and the elect (then alive) shall come up unto him. 1. Thebes 4.16. The elect shall be with him in the Mount, the wicked and Sinners shall stand At the foot of the hill. The Reasons.
when the whole world shall appeare together at once, that is, at one session and iudgement? If a King should marrie his eldest sonne and bid many Kings,
when the Whole world shall appear together At once, that is, At one session and judgement? If a King should marry his eldest son and bid many Kings,
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and some Emperours to the marriage, would not that be a great marriage? but at the day of Christs marriage, wherein he shall be (eternally) espoused to his Church, all the world shall be present:
and Some emperors to the marriage, would not that be a great marriage? but At the day of Christ marriage, wherein he shall be (eternally) espoused to his Church, all the world shall be present:
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how is it true, that the Saints shall come with Christ, and that no iudgement shall passe by Christ against the saints? and why doth Saint Iohn say, that he who beleeueth in the Sonne, shall not come into iudgement? Ioh. 3.18.
how is it true, that the Saints shall come with christ, and that no judgement shall pass by christ against the Saints? and why does Saint John say, that he who Believeth in the Son, shall not come into judgement? John 3.18.
For answere, I say, that, though all persons must come vnto iudgement, yet the righteous onely shall stand in the iudgment. Ps. 1.3. and with boldnesse, before Christ the Iudge: Luc. 21.36.
For answer, I say, that, though all Persons must come unto judgement, yet the righteous only shall stand in the judgement. Ps. 1.3. and with boldness, before christ the Judge: Luke 21.36.
This point of the resurrection, is a point or article of faith to saluation, wherein we professe to beleeue, by the scriptures, that when the soule goeth out of the bodie to rest or paine, the bodie it selfe is laid in some graue till the day come, wherein the Lord Iesus will raise it, by his voice in an Archangell, either to eternall happinesse, or to eternall miserie.
This point of the resurrection, is a point or article of faith to salvation, wherein we profess to believe, by the Scriptures, that when the soul Goes out of the body to rest or pain, the body it self is laid in Some graven till the day come, wherein the Lord Iesus will raise it, by his voice in an Archangel, either to Eternal happiness, or to Eternal misery.
So Lazarus soule was carried to heauen. Therefore not least in the bodie, but taken out of the bodie. Luc. 16.22. Other groser opinions of the soules estate after death, I leaue to the Mowles and to the Backes from which they came, Esa. 2.20. My purpose being to speake of the bodies estate as it shall be at the last day;
So Lazarus soul was carried to heaven. Therefore not lest in the body, but taken out of the body. Luke 16.22. Other groser opinions of the Souls estate After death, I leave to the Mowles and to the Backs from which they Come, Isaiah 2.20. My purpose being to speak of the bodies estate as it shall be At the last day;
And (here) for the resurrection of bodies, which we beleeue with all the true Churches of Christ, Satan hath raised some in all ages to cauill against it, or flatly to denie it.
And (Here) for the resurrection of bodies, which we believe with all the true Churches of christ, Satan hath raised Some in all ages to cavil against it, or flatly to deny it.
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Indeed the Stoikes and Epicures, among the Philosophers were peremptorie ad•ersaries to it. Act. 17.18, and Libertines among Christians doe in their liues denie it.
Indeed the Stoics and Epicureans, among the Philosophers were peremptory ad•ersaries to it. Act. 17.18, and Libertines among Christians do in their lives deny it.
Iob saith, that after the wormes haue done with his bodie, yet euen in that bodie he shall see God. Iob. 19.26. Ezechiel foresheweth the bringing againe of the people out of captiuitie vnder an excellent figure of the rising and restoring of our flesh at the last day. Ezech. 37.5.6. as if he should haue said;
Job Says, that After the worms have done with his body, yet even in that body he shall see God. Job 19.26. Ezechiel foreshoweth the bringing again of the people out of captivity under an excellent figure of the rising and restoring of our Flesh At the last day. Ezekiel 37.5.6. as if he should have said;
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He that can restore flesh and breath to rotten bones, can restore the Israelites to their country, Esay speaketh plaine of this matter, saying, Thy dead men shall liue, together with my dead bodies shall they rise. Esa. 26.19. where the Prophet testifieth, without any figure, his hope in the resurrection, both of his owne bodie and the bodies of all beleeuers.
He that can restore Flesh and breath to rotten bones, can restore the Israelites to their country, Isaiah speaks plain of this matter, saying, Thy dead men shall live, together with my dead bodies shall they rise. Isaiah 26.19. where the Prophet Testifieth, without any figure, his hope in the resurrection, both of his own body and the bodies of all believers.
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His drift is, to proue that same thing, whereof we spake before out of Ezechiel; namely, the restoring of Israel after their long captiuitie in Babylon: where he sheweth, that,
His drift is, to prove that same thing, whereof we spoke before out of Ezechiel; namely, the restoring of Israel After their long captivity in Babylon: where he shows, that,
Daniel speaketh yet more plainely, and saith: Many of them that sleepe in the dust of the earth shall awake. Dan. 12.2. He saith many, as if he should say:
daniel speaks yet more plainly, and Says: Many of them that sleep in the dust of the earth shall awake. Dan. 12.2. He Says many, as if he should say:
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Or, by many, hee vnderstandeth all; as the Apostle in a like case doth, Rom. 5.15.19. Where, speaking of many dead by the sinne of Adam, he sheweth in the 18. verse, that by those many, hee meaneth all.
Or, by many, he understandeth all; as the Apostle in a like case does, Rom. 5.15.19. Where, speaking of many dead by the sin of Adam, he shows in the 18. verse, that by those many, he means all.
The Iewes gather from the text in Daniel, that there shall be no resurrection of the wicked, which also they doe from the first Psalme. But they gather that the holy Ghost neuer scattered.
The Iewes gather from the text in daniel, that there shall be no resurrection of the wicked, which also they do from the First Psalm. But they gather that the holy Ghost never scattered.
But to proceed, wherefore did Dauid lay vp his flesh in such hope, but because hee had greater faith in the resurrection? Psal. 16.9.10. Martha neuer staggered at the resurrection, but confessed it, as a doctrine of the faith of those times.
But to proceed, Wherefore did David lay up his Flesh in such hope, but Because he had greater faith in the resurrection? Psalm 16.9.10. Martha never staggered At the resurrection, but confessed it, as a Doctrine of the faith of those times.
For when Christ had said, thy brother shall rise againe, shee readily answered, I know that hee shall rise againe in the resurrection at the last day. Ioh. 11.23.24.
For when christ had said, thy brother shall rise again, she readily answered, I know that he shall rise again in the resurrection At the last day. John 11.23.24.
Act. 24. The Epistle to the Hebrews speaking of the manifold martyrdomes of the Saints, sheweth that they quietly endured al those sharpe stormes in their faces,
Act. 24. The Epistle to the Hebrews speaking of the manifold martyrdoms of the Saints, shows that they quietly endured all those sharp storms in their faces,
Also, how could Christs argument hold, that God is the God of the liuing, being the God of Abraham, Isaac, and Iacob; if Abraham, Isaac, and Iacob, should not liue,
Also, how could Christ argument hold, that God is the God of the living, being the God of Abraham, Isaac, and Iacob; if Abraham, Isaac, and Iacob, should not live,
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so it is requisite, that as the soule of the one is glorified, and the soules of the other are condemned to hell, that (I say) their bodies also should, in Gods time, bee brought to pleasures or torment.
so it is requisite, that as the soul of the one is glorified, and the Souls of the other Are condemned to hell, that (I say) their bodies also should, in God's time, be brought to pleasures or torment.
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who promiseth a reward to the iust, but it is at the resurrection. Luke 14.14. Fiftly, the reuolutions of so many springs, summers, haruests, & hard winters, as it were so many deaths and resurrections;
who promises a reward to the just, but it is At the resurrection. Lycia 14.14. Fifty, the revolutions of so many springs, summer's, harvest's, & hard winter's, as it were so many death's and resurrections;
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Sixtly, doe we not see, in the spring, how that from a dead & dry tree leaues proceed and sprout forth, by a kinde of resurrection? And doe wee not see the same tree to beare further fruit,
Sixty, do we not see, in the spring, how that from a dead & dry tree leaves proceed and sprout forth, by a kind of resurrection? And do we not see the same tree to bear further fruit,
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and to be adorned with a new rinde, as it were, fresh and beautifull skin? do wee not fee in a small seede a tall and great tree? is that, which is sowne quickened except it die? 1. Cor. 15.36. Doe not our Meddowes, pastures, and pleasant gardens which in the winter appeare dead, without all beautie, returne, with the returne of the Sunne, to their former full life and glorie? This winter is our death:
and to be adorned with a new rind, as it were, fresh and beautiful skin? do we not fee in a small seed a tall and great tree? is that, which is sown quickened except it die? 1. Cor. 15.36. Do not our Meadows, pastures, and pleasant gardens which in the winter appear dead, without all beauty, return, with the return of the Sun, to their former full life and glory? This winter is our death:
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and this spring our rising from death to life. Seuenthly, the swallowes, wormes, and flies which lie dead all winter, doe with the returne of the Sunne,
and this spring our rising from death to life. Seuenthly, the Swallows, worms, and flies which lie dead all winter, do with the return of the Sun,
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Where was the seede of Leui, when (to speake as the Scriptures do) hee was in the loines of Abraham his great grand-father? Heb. 7.20. Many alterations, corruptions, and changes came between, yet God purposed that Leui should be so borne, that is of the feede of Abraham, and not all the corruptions that came betweene, could alter his purpose.
Where was the seed of Levi, when (to speak as the Scriptures do) he was in the loins of Abraham his great grandfather? Hebrew 7.20. Many alterations, corruptions, and changes Come between, yet God purposed that Levi should be so born, that is of the feed of Abraham, and not all the corruptions that Come between, could altar his purpose.
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as of the Shunamites sonne. 2. Kin. 4.33. Of the body that was cast into the Prophets graue, 2. King 13.21. of Lazarus, Ioh. 11.43. of Iairus daughter, Mat. 9.25. yea, of the bright Sunne himself, and of many Saints with him, Mat. 27.52.53. are as so many pledges to vs of the resurrection that shal be of all dead bodies at Christs comming.
as of the Shunamites son. 2. Kin. 4.33. Of the body that was cast into the prophets graven, 2. King 13.21. of Lazarus, John 11.43. of Jairus daughter, Mathew 9.25. yea, of the bright Sun himself, and of many Saints with him, Mathew 27.52.53. Are as so many pledges to us of the resurrection that shall be of all dead bodies At Christ coming.
But must all bodies bee raised? O then, let vs so prepare for death by a good life, that the day of our resurrection may bee a day of refreshing to vs from the Lord. Act. 3.19.
But must all bodies be raised? O then, let us so prepare for death by a good life, that the day of our resurrection may be a day of refreshing to us from the Lord. Act. 3.19.
When the wicked (as seede that rotteth in the earth which God doth not blesse) shall arise without comfort, let vs endeuor to lie downe in that fauour of God, wherein who so falleth a sleep, shal out of the same be sure to awake comfortably and ioifully, hauing no more woe nor sorrow.
When the wicked (as seed that rotteth in the earth which God does not bless) shall arise without Comfort, let us endeavour to lie down in that favour of God, wherein who so falls a sleep, shall out of the same be sure to awake comfortably and joyfully, having no more woe nor sorrow.
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or hour in the night, whereof our Sauiour spake, when hee said; the night commeth when no man can worke, Ioh. 9.4. we may goe down peaceably to our sepulchers, as into our beds, with confidence to stand before God in the resurrection of the iust.
or hour in the night, whereof our Saviour spoke, when he said; the night comes when no man can work, John 9.4. we may go down peaceably to our sepulchers, as into our Beds, with confidence to stand before God in the resurrection of the just.
if we meane to receiue from Christ the Iudge, a comfortable sentence in that day, to looke well to our estate and matters here, that we bring a good cause,
if we mean to receive from christ the Judge, a comfortable sentence in that day, to look well to our estate and matters Here, that we bring a good cause,
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He that hath a matter to be heard before some earthly Iudge, and vpon some certaine day, will, at the time and about the day appointed, be in some good readinesse. That is:
He that hath a matter to be herd before Some earthly Judge, and upon Some certain day, will, At the time and about the day appointed, be in Some good readiness. That is:
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And, shall we negligently deale in so waighty an action, as that which must come to hearing before so great a Iudge of quicke and dead? The day is set:
And, shall we negligently deal in so weighty an actium, as that which must come to hearing before so great a Judge of quick and dead? The day is Set:
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and thinke to haue him on our side and part, or dreame that he will be for vs whom we haue crucified? should we not rather kisse the Sonne with the kisse of our reconcilement to Christ, who must speake for vs,
and think to have him on our side and part, or dream that he will be for us whom we have Crucified? should we not rather kiss the Son with the kiss of our reconcilement to christ, who must speak for us,
and shall we follow after vnrighteousnesse, doe bad deeds with greedinesse, and shew no good euidence why we should not be damned? our witnesses are the word and our owne consciences:
and shall we follow After unrighteousness, do bad Deeds with greediness, and show no good evidence why we should not be damned? our Witnesses Are the word and our own Consciences:
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and if we goe against our conscience, it will surely be against vs. And should not man feare to bring a witnesse (specially in such a court) that will fearefully speake against him? Let vs (therefore) endeuour, by making much of the word, by preferring it to our chiefe ioy, by hearing it diligently, by being moulded in it,
and if we go against our conscience, it will surely be against us And should not man Fear to bring a witness (specially in such a court) that will fearfully speak against him? Let us (Therefore) endeavour, by making much of the word, by preferring it to our chief joy, by hearing it diligently, by being moulded in it,
For, this Christ hath forbidden who is Iudg. Math. 7 1. And the Apostle Saint Paul would not haue vs thus to iudge our brother, giuing this for a reason:
For, this christ hath forbidden who is Judges Math. 7 1. And the Apostle Saint Paul would not have us thus to judge our brother, giving this for a reason:
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by iudging in this manne• we would seeme to step before God, and to preuent his sentence, exposing our brother, with great wrong, to a double iudgement, one, which we pronounce, another, which Christ will giue at the last day.
by judging in this manne• we would seem to step before God, and to prevent his sentence, exposing our brother, with great wrong, to a double judgement, one, which we pronounce, Another, which christ will give At the last day.
and iudge him by the word, though he may not iudge him to hell, nor iudge him before the time. 1. Cor. 4.5. we may iudge the tree by the fruit, because by the fruit we may know it.
and judge him by the word, though he may not judge him to hell, nor judge him before the time. 1. Cor. 4.5. we may judge the tree by the fruit, Because by the fruit we may know it.
and that, that Iudge is the Lord, who is full of eyes, and lacketh not power to thrust into hell all such vsurping Iudges, who speake cruelly and without respect, either of their owne frailtie or their brothers amendment.
and that, that Judge is the Lord, who is full of eyes, and lacketh not power to thrust into hell all such usurping Judges, who speak cruelly and without respect, either of their own frailty or their Brother's amendment.
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Here (also) they are reproued, who giue a fauourable sentence, not so much vpon euill doers, as vpon their euill deedes, calling their euill good. Esa. 5.20.
Here (also) they Are reproved, who give a favourable sentence, not so much upon evil doers, as upon their evil Deeds, calling their evil good. Isaiah 5.20.
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For, these doe not onlie preuent, but flatly crosse Christs righteous iudgement. Of these saith Salomon: He that iustifieth the wicked, and he that condemneth the iust,
For, these do not only prevent, but flatly cross Christ righteous judgement. Of these Says Solomon: He that Justifieth the wicked, and he that Condemneth the just,
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Charitably, I grant, but not falsely. Charitie must neither bee too quicksighted, nor blind. And here wise iudgement is not forbidden, but rash iudgement.
Charitably, I grant, but not falsely. Charity must neither be too quick-sighted, nor blind. And Here wise judgement is not forbidden, but rash judgement.
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The forme is by a iudgement of rebuke or conuiction, wherein the Lord will proceede against all vngodly persons seuerely and terribly by his word and their owne consciences.
The Form is by a judgement of rebuke or conviction, wherein the Lord will proceed against all ungodly Persons severely and terribly by his word and their own Consciences.
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For God rebuketh two waies, either in mercy when he correcteth his children. Ha•. 3.2. or in iustice without mercie, when he destroyeth his enemies. Psal. 6.1.
For God Rebuketh two ways, either in mercy when he Correcteth his children. Ha•. 3.2. or in Justice without mercy, when he Destroyeth his enemies. Psalm 6.1.
The day of Christs comming against his enemies will be intollerable and full of wrath. So the word sheweth whereby the Apostle doth expresse their igtollerable iudgement to come.
The day of Christ coming against his enemies will be intolerable and full of wrath. So the word shows whereby the Apostle does express their igtollerable judgement to come.
For, he saith, the Lord, will rebuke. Meaning, that in his iudgement of rebuke, he will reproue them by the booke of theirown wicked hearts, which shall be so touched (as it were opened) euerie leafe of it,
For, he Says, the Lord, will rebuke. Meaning, that in his judgement of rebuke, he will reprove them by the book of theirown wicked hearts, which shall be so touched (as it were opened) every leaf of it,
before the face of his rebuke in all their sinnes, hee will, in the chiding voice of that his last iudgement, send them from his own comfortable presence, to haue company with the Diuell & his Angels of darknes in the lowest hels. The words are:
before the face of his rebuke in all their Sins, he will, in the chiding voice of that his last judgement, send them from his own comfortable presence, to have company with the devil & his Angels of darkness in the lowest hels. The words Are:
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Yet, say the damned, if thou put vs out of thy sight, blesse vs before we goe. Gen. 27.38. No, saith the Lord, but depart yee cursed. And must wee goe with a curse, say the damned? yet send vs into some place of ease and comfort.
Yet, say the damned, if thou put us out of thy sighed, bless us before we go. Gen. 27.38. No, Says the Lord, but depart ye cursed. And must we go with a curse, say the damned? yet send us into Some place of ease and Comfort.
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but for you the workers of iniquitie, Depart from mee, I know you not. Gen. 27.30.33.38. Mat. 7.23. It is a plague of all plagues, and the very bottome of the viall of Gods wrath, to bee separated from Christ.
but for you the workers of iniquity, Depart from me, I know you not. Gen. 27.30.33.38. Mathew 7.23. It is a plague of all plagues, and the very bottom of the vial of God's wrath, to be separated from christ.
Let mee see the Kings face, and if there bee any trespasse in mee, let him kill me. 2. Sa. 14.32. His meaning was, rather let me not liue, then liue in disgrace, an exile from my fathers court and fauour.
Let me see the Kings face, and if there be any trespass in me, let him kill me. 2. Sa. 14.32. His meaning was, rather let me not live, then live in disgrace, an exile from my Father's court and favour.
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And what will the wicked say, who must in this rebuke of their euerlasting banishment, from the face and saluation of Christ, depart, neuer to returne? And if the comming of the Sunne to a place, promise ioy,
And what will the wicked say, who must in this rebuke of their everlasting banishment, from the face and salvation of christ, depart, never to return? And if the coming of the Sun to a place, promise joy,
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what ioy must needs be lacking, and sorrow abound, where the Sunne and God of saluation, shall neuer in the sunne-shine of his presence, bee seene any more? Where shall be no gleames of fauour,
what joy must needs be lacking, and sorrow abound, where the Sun and God of salvation, shall never in the sunshine of his presence, be seen any more? Where shall be no gleams of favour,
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For, the damned Cains of hell, shall not onely haue this cursed marke set vpon them, to goe from the presence of the Lord; Gen 4.16. but shall dwell for euer in the Tophet of damnation, Esay 30.33. where besides their not endurable pain of losse, they shall haue inflicted vpon them paines of sense that are intolerable.
For, the damned Cains of hell, shall not only have this cursed mark Set upon them, to go from the presence of the Lord; Gen 4.16. but shall dwell for ever in the Tophet of damnation, Isaiah 30.33. where beside their not endurable pain of loss, they shall have inflicted upon them pains of sense that Are intolerable.
So why may not these bushes of the curse ordained to burning, and hellish Salamanders iudged to perpertuall fire be, day and night, tormented in a fornace of intollerable heat,
So why may not these Bushes of the curse ordained to burning, and hellish Salamanders judged to perpertuall fire be, day and night, tormented in a furnace of intolerable heat,
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and yet their flesh neuer be diminished, nor their bodie consumed in those flames? Some are curious to know what manner fire that shall be, that is able to burne vpon, not the bodies onely,
and yet their Flesh never be diminished, nor their body consumed in those flames? some Are curious to know what manner fire that shall be, that is able to burn upon, not the bodies only,
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and to take from it the wood-pile that fedeth it, then curiously to dispute or search how fire can fasten vpon a spirituall substance and with what kind of burning.
and to take from it the woodpile that feedeth it, then curiously to dispute or search how fire can fasten upon a spiritual substance and with what kind of burning.
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Prou. 16.14, how terrible to eternall death, shall the Lords anger be, prouoked by sinners? how insufferable to all those, who haue by rebellious wickednesse offended him? If the King passe sentence, who will denie execution? For, where the word of the King is (saith the Preacher) there is power. Eccles. 8.4.
Prou. 16.14, how terrible to Eternal death, shall the lords anger be, provoked by Sinners? how insufferable to all those, who have by rebellious wickedness offended him? If the King pass sentence, who will deny execution? For, where the word of the King is (Says the Preacher) there is power. Eccles. 8.4.
But if God once passe sentence, who will stop it? nay, who will not be readie, both good and bad Angels, to execute it? If Gods wrath be to be feared in man:
But if God once pass sentence, who will stop it? nay, who will not be ready, both good and bad Angels, to execute it? If God's wrath be to be feared in man:
as the darkning of the Sunne and Moone, the roaring of the Sea and waters, not by an ordinary but strange vnquietnesse, the failing of mens hearts, the generall palsey or shaking disposition, that shall be in all the heauenly powers, which shall be so violent,
as the darkening of the Sun and Moon, the roaring of the Sea and waters, not by an ordinary but strange unquietness, the failing of men's hearts, the general palsy or shaking disposition, that shall be in all the heavenly Powers, which shall be so violent,
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that the starres shall fall, that is, shall seeme to fall from heauen, and the signe of the Sonne of Man, which I take to be the burning of the high heauens and this lower earth, which, at the instant of his comming shall be set on fire;
that the Stars shall fallen, that is, shall seem to fallen from heaven, and the Signen of the Son of Man, which I take to be the burning of the high heavens and this lower earth, which, At the instant of his coming shall be Set on fire;
and not of fauour, but of great wrath to sinners) how can they but pierce with feare all such as shal come before the Lord, in their sinnes without repentance, at this day? If the winds keepe vs in some awe when they be high and loud,
and not of favour, but of great wrath to Sinners) how can they but pierce with Fear all such as shall come before the Lord, in their Sins without Repentance, At this day? If the winds keep us in Some awe when they be high and loud,
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and meete vpon the (then) firie stage of this world, and be ready to execute, in their fiercest wrath and greatest power, the law and will of their most excellent Creator against all faithlesse reprobates? Fourthly, this will be a day, not of mercie,
and meet upon the (then) firy stage of this world, and be ready to execute, in their Fiercest wrath and greatest power, the law and will of their most excellent Creator against all faithless Reprobates? Fourthly, this will be a day, not of mercy,
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For, if the Lord doe straitly marke what is done amisse, who shall abide it? Psal. 130.3. An admonition, seeing it shall be thus to all the enemies of Christ, presently to make our peace with Him while we are in the way. Mat. 5.25. Our Sauiour doth exhort all the faithfull to this wisdome by the example of a King, going to warre, who being wise, confidereth if hee be able with tenne thousand, to meere him that commeth against him with twenty thousand:
For, if the Lord do straitly mark what is done amiss, who shall abide it? Psalm 130.3. an admonition, seeing it shall be thus to all the enemies of christ, presently to make our peace with Him while we Are in the Way. Mathew 5.25. Our Saviour does exhort all the faithful to this Wisdom by the Exampl of a King, going to war, who being wise, Considereth if he be able with tenne thousand, to mere him that comes against him with twenty thousand:
Haue we our ten thousands to incounter with Christ, who commeth, that is, will come with thousands of his Saints, to giue iudgement vpon all men? Surely,
Have we our ten thousands to encounter with christ, who comes, that is, will come with thousands of his Saints, to give judgement upon all men? Surely,
as the men of Samaria reasoned concerning Iohn; two Kings could not stand before him, how then shal we stand? 2. King. 10.4. so we may more truly and better say concerning Christ:
as the men of Samaria reasoned Concerning John; two Kings could not stand before him, how then shall we stand? 2. King. 10.4. so we may more truly and better say Concerning christ:
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for he may be neeter then we are aware) but in his way yet toward vs by his singular patience, send forth an ambassage of humble supplication and teares,
for he may be neeter then we Are aware) but in his Way yet towards us by his singular patience, send forth an ambassage of humble supplication and tears,
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and while we haue hands, and before our hands fall from our arme, and arme rot from our shoulder, let vs worke with our hands, the thing that is good, Ephes. 4.28. and procure things that bee honest in the sight of all men:
and while we have hands, and before our hands fallen from our arm, and arm rot from our shoulder, let us work with our hands, the thing that is good, Ephesians 4.28. and procure things that be honest in the sighed of all men:
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and while we haue eares, and before our eares, these daughters of singing, bee abased, Eccles. 12.4. let vs lift vp our eares to the word, and not vnto vanitie.
and while we have ears, and before our ears, these daughters of singing, be abased, Eccles. 12.4. let us lift up our ears to the word, and not unto vanity.
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nay many, like some players at the game of cardes, who (though the night be farre spent) will not giue ouer till their candle faile them, will not leaue off to doe wickedly, till the candle, that Iob speaketh of, bee put out.
nay many, like Some players At the game of cards, who (though the night be Far spent) will not give over till their candle fail them, will not leave off to do wickedly, till the candle, that Job speaks of, be put out.
And for the day of the generall death of this languishing world, he that wisely considereth the waines and declinings that haue been found in it within these few yeares,
And for the day of the general death of this languishing world, he that wisely Considereth the wains and declinings that have been found in it within these few Years,
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and (how like a woman with child, which hath many panges & fits before the throwes of her great labour come) it is now in paine till it be deliuered, hauing much complained in those signes and alterations that are gone before;
and (how like a woman with child, which hath many pangs & fits before the throws of her great labour come) it is now in pain till it be Delivered, having much complained in those Signs and alterations that Are gone before;
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and seeing that there is so insatiable a minde of hauing, in all conditions and callings of people now, it is a sure signe to the heart of a wiseman, that this world is sicke vnto death,
and seeing that there is so insatiable a mind of having, in all conditions and callings of people now, it is a sure Signen to the heart of a Wiseman, that this world is sick unto death,
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or poore growth in faith, insomuch as Sermons are seldom heard, or with small amendment, can not but testifie that the world it selfe came to be of no long life.
or poor growth in faith, insomuch as Sermons Are seldom herd, or with small amendment, can not but testify that the world it self Come to be of no long life.
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For, now the Kings writs come forth for the execution of all vngodly men, and of such he will say, at his second comming, bring them hither, and slay them before mee. Luk. 19.27.
For, now the Kings writs come forth for the execution of all ungodly men, and of such he will say, At his second coming, bring them hither, and slay them before me. Luk. 19.27.
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and cast them into vtter darknesse, that if they would flye, they may not know whether to flye in the darke. Mat. 22.13. They haue had their time, and this is mine.
and cast them into utter darkness, that if they would fly, they may not know whither to fly in the dark. Mathew 22.13. They have had their time, and this is mine.
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At his comming, & when hee shall put on these garments of rebuke, hee will sharpely reproue the world, with a fire burning before him? At mignight shal a cry be made by the voice of an Angell, and trumpet of God.
At his coming, & when he shall put on these garments of rebuke, he will sharply reprove the world, with a fire burning before him? At mignight shall a cry be made by the voice of an Angel, and trumpet of God.
what a terrible cracke and great burst will the heauens, aire, sea, and all the elements, with all the buildings and houses of this large and great frame, make when they shall (all) runne togither like a scroule in the fire? Therefore,
what a terrible Crac and great burst will the heavens, air, sea, and all the elements, with all the buildings and houses of this large and great frame, make when they shall (all) run together like a scroule in the fire? Therefore,
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if wee would not haue this cry, at midnight to condemne vs, let vs now in this mid-day of the Gospell, heare, to obedience, the cry of the word, that we may liue.
if we would not have this cry, At midnight to condemn us, let us now in this midday of the Gospel, hear, to Obedience, the cry of the word, that we may live.
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Vngodlinesse is a sinne directly against God, and vngodly men are fighters aagainst him. Either their thoughts are, that their is no God. Ps. 10.4. or, if they beleeue a God, yet they denie his prouidence, and distinguish of his presence:
Ungodliness is a sin directly against God, and ungodly men Are fighters against him. Either their thoughts Are, that their is no God. Ps. 10.4. or, if they believe a God, yet they deny his providence, and distinguish of his presence:
Or, if they confesse that God is Ruler, yet they will not confesse his rule by his word. Iob 21.14. nor worship him as he hath commanded, but as they (themselues) thinke good.
Or, if they confess that God is Ruler, yet they will not confess his Rule by his word. Job 21.14. nor worship him as he hath commanded, but as they (themselves) think good.
they make much of his enemies, and smite downe his people, liuing as if there were no God, nor iudgement to come, Ps. 44.5. These are vngodly men, and against these this iudgement of rebuke is threatned.
they make much of his enemies, and smite down his people, living as if there were no God, nor judgement to come, Ps. 44.5. These Are ungodly men, and against these this judgement of rebuke is threatened.
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But neither is lacking to God, who for power is almightie, and for zeale against sinne, of pure eyes that cannot see euill. Habac. 1.13. That is, cannot abide it.
But neither is lacking to God, who for power is almighty, and for zeal against sin, of pure eyes that cannot see evil. Habakkuk 1.13. That is, cannot abide it.
The godly would be discouraged from doing good, and the wicked incouraged to doe euill. Thirdly, so, God should condemne the generation of the righteous.
The godly would be discouraged from doing good, and the wicked encouraged to do evil. Thirdly, so, God should condemn the generation of the righteous.
and therefore if God should for euer spare them, the word should not be true. Will not God iustifie sinners? then, men must not, and good men will not.
and Therefore if God should for ever spare them, the word should not be true. Will not God justify Sinners? then, men must not, and good men will not.
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Magistrat• also, that are too sparing to malefactors, are here admonished not to keep still in sheath the sword of punishment for euil deeds, which they should draw vpon offendours.
Magistrat• also, that Are too sparing to malefactors, Are Here admonished not to keep still in sheath the sword of punishment for evil Deeds, which they should draw upon offenders.
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〈 … 〉 to Christians, to deny vngodlinesse, and to exercise themselues vnto godlinesse, and the duties thereof, that they may escape this sentence of the rebuke of vngodly men.
〈 … 〉 to Christians, to deny ungodliness, and to exercise themselves unto godliness, and the duties thereof, that they may escape this sentence of the rebuke of ungodly men.
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so much the grace of God, that (namely) which hath appeared in our saluation, teacheth vs. Tit. 2.11. Where the Apostles meaning is, that we should forbeare, not onely palpable Atheisme, of an vngodly life in Christianitie:
so much the grace of God, that (namely) which hath appeared in our salvation, Teaches us Tit. 2.11. Where the Apostles meaning is, that we should forbear, not only palpable Atheism, of an ungodly life in Christianity:
Some will beleeue that what God hath promised, in mercie to his people shall bee done, who will not beleeue that what the same God hath threatned in iustice, to sinners, shall be performed. This is open vngodlinesse.
some will believe that what God hath promised, in mercy to his people shall be done, who will not believe that what the same God hath threatened in Justice, to Sinners, shall be performed. This is open ungodliness.
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though carelesse how to pray, and receiue the Sacrament, though not Christ by faith in the Sacrament, that their comming hither, and being here is sufficient.
though careless how to pray, and receive the Sacrament, though not christ by faith in the Sacrament, that their coming hither, and being Here is sufficient.
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For, their waies are contrarie to wisdoms waies, of which it is said: Her waies are waies of pleasure, and all her paths prosperity. Pro. 3.17. Indeed, there is a way that seemeth right to a man, the issues wherof are the waies of death. Prou. 16.25.
For, their ways Are contrary to wisdoms ways, of which it is said: Her ways Are ways of pleasure, and all her paths Prosperity. Pro 3.17. Indeed, there is a Way that seems right to a man, the issues whereof Are the ways of death. Prou. 16.25.
and walke vprightly, that the Lord may be our shield for euer. Prou. 2.7.8. A reproofe of the worlds errour, which thinketh that they onely are the happie men, who liue in all pleasures and peace here.
and walk uprightly, that the Lord may be our shield for ever. Prou. 2.7.8. A reproof of the world's error, which Thinketh that they only Are the happy men, who live in all pleasures and peace Here.
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euen from their cradles to their graues, (though this be rather in opinion so, then so indeed:) yet after this commeth the iudgement. Eccles. 11.9; and when they come downe, who now are on horsebacke in their ruffe, against Christ and christians, their fall shall be great;
even from their cradles to their graves, (though this be rather in opinion so, then so indeed:) yet After this comes the judgement. Eccles. 11.9; and when they come down, who now Are on horseback in their ruff, against christ and Christians, their fallen shall be great;
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not to conuersion with Saul. Act. 9.4.6. but into hell with all that forget God. God will rebuke them, and (suddenly) they shall be cut off in iudgement:
not to conversion with Saul. Act. 9.4.6. but into hell with all that forget God. God will rebuke them, and (suddenly) they shall be Cut off in judgement:
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Is there any happinesse in this? or can a man be happie for this? And yet the life, that these wretched men haue here, is not altogether so without twitches of sorrow, as we thinke.
Is there any happiness in this? or can a man be happy for this? And yet the life, that these wretched men have Here, is not altogether so without Twitches of sorrow, as we think.
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For, when we suppose them most happie in their goods, and most pleasant in their daies, perhaps euen then, there is a most bitter remembrance of death within.
For, when we suppose them most happy in their goods, and most pleasant in their days, perhaps even then, there is a most bitter remembrance of death within.
nor sound ioy in the wicked, and what is it (then) that we thinke to be so full of pleasure in a life so vnpleasant, tormented with the guilt of an euill conscience, that like an vlcer in the body, will put those to great anguish that are pursued of it in the middes of their feasting,
nor found joy in the wicked, and what is it (then) that we think to be so full of pleasure in a life so unpleasant, tormented with the guilt of an evil conscience, that like an ulcer in the body, will put those to great anguish that Are pursued of it in the mids of their feasting,
and not cease to torment them day and night, though wrapped vpwith neuer so great brauery? But, this is the very case of some of those whose life we thinke to be so happie,
and not cease to torment them day and night, though wrapped vpwith never so great bravery? But, this is the very case of Some of those whose life we think to be so happy,
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] The matters about which the sessions of the last day shall be holden, by Christ with all wicked sinners, concerne their deeds and speeches, according to which,
] The matters about which the sessions of the last day shall be held, by christ with all wicked Sinners, concern their Deeds and Speeches, according to which,
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If Iudas had repented for betraying of Christ, as Peter did repent for denying of Christ, Iudas had not perished more then did Peter. Iudas did cast to doe euill, Peter was circumuented:
If Iudas had repented for betraying of christ, as Peter did Repent for denying of christ, Iudas had not perished more then did Peter. Iudas did cast to do evil, Peter was circumvented:
Else why came Christ? Was it not to saue sinners, that is, repentant sinners? 1. Tim. 1.15. I speake not this, as if sinnes of infirmitie did deserue pardon.
Else why Come christ? Was it not to save Sinners, that is, repentant Sinners? 1. Tim. 1.15. I speak not this, as if Sins of infirmity did deserve pardon.
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All are sinners in Adam, and all haue sinne in them, that came from Adam: and therefore if sinne (simply) should condemne a man, no man should be saued.
All Are Sinners in Adam, and all have sin in them, that Come from Adam: and Therefore if sin (simply) should condemn a man, no man should be saved.
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but the wicked fall into them, and lie in them, and loue them. Againe, the sinne of wantonnesse is couered by sinners with a cloke of naturall infirmitie,
but the wicked fallen into them, and lie in them, and love them. Again, the sin of wantonness is covered by Sinners with a cloak of natural infirmity,
But the godly say with Dauid, Lord remember not the dayes of my youth. Psal. 25. and the sinnes of my youth, they call not infirmities, but rebellions.
But the godly say with David, Lord Remember not the days of my youth. Psalm 25. and the Sins of my youth, they call not infirmities, but rebellions.
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But godly parents, will sacrifice care for their children, with Iob, in such a case: Iob. 1.5. and religious masters say for themselues & their seruants, with Iosua in a like matter:
But godly Parents, will sacrifice care for their children, with Job, in such a case: Job 1.5. and religious Masters say for themselves & their Servants, with Iosua in a like matter:
The wicked iustifie that vnthristinesse, the godly bewaile their losse of precious time. The wicked say, how shall we passe the time? They cast to doe euill:
The wicked justify that vnthristinesse, the godly bewail their loss of precious time. The wicked say, how shall we pass the time? They cast to do evil:
And thus great difference is to be put betweene the fals of Gods children, and the breake neckes of the wicked, who fall into death. A comfort to repentant sinners.
And thus great difference is to be put between the falls of God's children, and the break necks of the wicked, who fallen into death. A Comfort to repentant Sinners.
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and beleeue that vpon his true conuersion or comming home, God will receiue him, and the father welcome home his straying sonne. Luk 15.20.22.23. Some will say:
and believe that upon his true conversion or coming home, God will receive him, and the father welcome home his straying son. Luk 15.20.22.23. some will say:
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so you may haue confidence for pardon, that God will bee mercifull to your vnrighteousnesse, and forgiue you your sinnes. Ezech. 18.21.22.23.32. Luc. 17.4.
so you may have confidence for pardon, that God will be merciful to your unrighteousness, and forgive you your Sins. Ezekiel 18.21.22.23.32. Luke 17.4.
and when you come to him with true submission, as Benhadads seruants did to the King of Israel, with signes of submission. 1. King. 20.31.32. he will be as readie to grant your pardon, as you to aske it.
and when you come to him with true submission, as Benhadad's Servants did to the King of Israel, with Signs of submission. 1. King. 20.31.32. he will be as ready to grant your pardon, as you to ask it.
Of all their vngodly deedes, &c. ] Secondly, where the vngodly shall be called to their answere for all that they haue done, we learne that all the deeds of the wicked shall be rebuked to damnation.
Of all their ungodly Deeds, etc. ] Secondly, where the ungodly shall be called to their answer for all that they have done, we Learn that all the Deeds of the wicked shall be rebuked to damnation.
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and the wicked bring into iudgement the bad deedes of sinne, properly theirs. Math. 16.27. The like we read in the booke of the Reuelation, or rather the same, where it is said, that all the dead shall be iudged according to their works.
and the wicked bring into judgement the bad Deeds of sin, properly theirs. Math. 16.27. The like we read in the book of the Revelation, or rather the same, where it is said, that all the dead shall be judged according to their works.
The good, for Christs righteousnesse, and by it, shall liue: the wicked shall be damned for their owne vnrighteousnesse. Apoc. 20.11.12. But some may say:
The good, for Christ righteousness, and by it, shall live: the wicked shall be damned for their own unrighteousness. Apocalypse 20.11.12. But Some may say:
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Secondly, these things saith Amen; now, if Amen say it, the same Amen, who is faithfull, will doe it. Apoc. 3.14. Amen hath said by his Seruants and in the Scriptures, that he will bring euery work vnto iudgement. Eccles. 12.14.
Secondly, these things Says Amen; now, if Amen say it, the same Amen, who is faithful, will do it. Apocalypse 3.14. Amen hath said by his Servants and in the Scriptures, that he will bring every work unto judgement. Eccles. 12.14.
But none can stand before his great power. Ier 49.19. And he that is Iudge of the world wil iudge it with righteousnesse. Psal. 98.9. An instruction to doe good deeds, seeing bad deeds shall be iudged to hell.
But none can stand before his great power. Jeremiah 49.19. And he that is Judge of the world will judge it with righteousness. Psalm 98.9. an instruction to do good Deeds, seeing bad Deeds shall be judged to hell.
Therefore, though good workes cannot saue vs, yet bad workes and the want of good, may damne vs. They be euidences of our saluation, though not causes.
Therefore, though good works cannot save us, yet bad works and the want of good, may damn us They be evidences of our salvation, though not Causes.
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so the good euidence of our saluation, is in our sanctified liues, the cause of it in Christs merits, no other coine, either of gold or siluer, could purchase it at the hands of Gods iustice;
so the good evidence of our salvation, is in our sanctified lives, the cause of it in Christ merits, no other coin, either of gold or silver, could purchase it At the hands of God's Justice;
in our redemption. 1. Pet. 1.18. wherefore, as S. Iames saith: If thou hast faith, shew it by thy workes. Iam. 2.18. so with the Apostle S. Iames I say:
in our redemption. 1. Pet. 1.18. Wherefore, as S. James Says: If thou hast faith, show it by thy works. Iam. 2.18. so with the Apostle S. James I say:
For, Christ will come to iudgement against all those who, in such manner and so cruelly, smite their fellowes with imprisonment and death. Math. 24.49.
For, christ will come to judgement against all those who, in such manner and so cruelly, smite their Fellows with imprisonment and death. Math. 24.49.
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And, the beast and false Prophet shall bee cast into the lake of fire and brimstone, there to be tormented day and night for euermore. Apoc. 20.10.
And, the beast and false Prophet shall be cast into the lake of fire and brimstone, there to be tormented day and night for evermore. Apocalypse 20.10.
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] The last of those things, whereof the vngodly shall be iudged, is their cruell speakings, that is words proceeding from a cruell minde in all vngodly and railing tongues of euill men.
] The last of those things, whereof the ungodly shall be judged, is their cruel speakings, that is words proceeding from a cruel mind in all ungodly and railing tongues of evil men.
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whether hands or tongue. 2. Cor. 5.10. The doctrine from hence is: The wicked shall not onely answere for their euill deedes, but for their bad tongues. So saith our Sauiour Christ.
whither hands or tongue. 2. Cor. 5.10. The Doctrine from hence is: The wicked shall not only answer for their evil Deeds, but for their bad tongues. So Says our Saviour christ.
By thy words, to wit, if they be gracious, thou shalt be iustified: and by thy words, if they bee wicked, thou shalt be condemned. Math. 12.37. Salomon did confesse as much, when hee said, that death and life are in the power of the tongue. Prou. 18.21. as if he had said, as a man ordereth his tongue well or ill, so shall hee receiue his sentence from the throne that iudgeth right, either vnto death or life. And hee (further saith;
By thy words, to wit, if they be gracious, thou shalt be justified: and by thy words, if they be wicked, thou shalt be condemned. Math. 12.37. Solomon did confess as much, when he said, that death and life Are in the power of the tongue. Prou. 18.21. as if he had said, as a man Ordereth his tongue well or ill, so shall he receive his sentence from the throne that Judgeth right, either unto death or life. And he (further Says;
Thirdly, cruell tongues are compared to sharp arrowes, and coles of Iuniper, to shew, that as arrowes sent out of a bow, by the hand of a strong man, flye with great force and violence,
Thirdly, cruel tongues Are compared to sharp arrows, and coals of Juniper, to show, that as arrows sent out of a bow, by the hand of a strong man, fly with great force and violence,
So cruell words forced out of an euill heart, and wicked speeches fired by the malice of a spitefull soule, doe not only pierce violently through the name of the innocent;
So cruel words forced out of an evil heart, and wicked Speeches fired by the malice of a spiteful soul, do not only pierce violently through the name of the innocent;
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But shall cruell speeches and speakers be iudged to condemnation? It shall be (then) an admonition to the godly, patiently to suffer the reuilings of men,
But shall cruel Speeches and Speakers be judged to condemnation? It shall be (then) an admonition to the godly, patiently to suffer the revilings of men,
and not to render euill for euill, one euill word for another. Rom. 12.17. Some giue reproch for reproch, as if they would fight against an iniury, not with the weapons of Christ, who being reuiled, reuiled not againe, 1. Pet. 2.23.
and not to render evil for evil, one evil word for Another. Rom. 12.17. some give reproach for reproach, as if they would fight against an injury, not with the weapons of christ, who being reviled, reviled not again, 1. Pet. 2.23.
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and therfore seeing that the reuiling tong shall be brought into iudgement, let the Lord iudge it, let not vs iudge it before the time. And as our Sauiour saith: resist not euill. Mat. 5.39;
and Therefore seeing that the reviling tonge shall be brought into judgement, let the Lord judge it, let not us judge it before the time. And as our Saviour Says: resist not evil. Mathew 5.39;
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So let vs bee so farre from fighting with the wicked at their owne weapons, auenging our selues, that we be ready rather to suffer two wrongs then to reuenge one. ver. 39.40.41. Dauids example is notable in this case:
So let us be so Far from fighting with the wicked At their own weapons, avenging our selves, that we be ready rather to suffer two wrongs then to revenge one. ver. 39.40.41. David Exampl is notable in this case:
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And shold we not fear more then he to let our tongues goe at such liberty without a keeper and watch man, being nothing so able to guide them as he was? This would be considered of those who turne their tongues loose,
And should we not Fear more then he to let our tongues go At such liberty without a keeper and watch man, being nothing so able to guide them as he was? This would be considered of those who turn their tongues lose,
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And now where these things are stiled, with the name of crueltie, The doctrine is; That the scornes and reuilings of the wicked, incident to Gods children, are persecutions.
And now where these things Are styled, with the name of cruelty, The Doctrine is; That the scorns and revilings of the wicked, incident to God's children, Are persecutions.
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And thus was Isaac persecuted by scoffing Ismael. Moses saith no more but that Sarah saw the sonne of the Egyptian, mocking her sonne. Gen. 21.9. yet, S Paul speaking to that point, saith, He persecuted him. Gal. 4.29. Saint Pauls meaning is, that scoffes and girds at men for good waies, are sore afflictions and the point of cruelty at their heart.
And thus was Isaac persecuted by scoffing Ishmael. Moses Says no more but that Sarah saw the son of the Egyptian, mocking her son. Gen. 21.9. yet, S Paul speaking to that point, Says, He persecuted him. Gal. 4.29. Saint Paul's meaning is, that scoffs and girds At men for good ways, Are soar afflictions and the point of cruelty At their heart.
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It was not the least part of Christs suffering, that the instruments of his death and many limmes of the Diuell so despitefully wagged their heads at him in great disdaine:
It was not the least part of Christ suffering, that the Instruments of his death and many limbs of the devil so despitefully wagged their Heads At him in great disdain:
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Thou that destroiest the temple and buildest it in three daies, saue thy selfe, &c. Math. 27.40. A great portion of the cup of his bitter Passion consisted in this, that hee was mocked for his confidence in God. For, they said:
Thou that destroiest the temple and buildest it in three days, save thy self, etc. Math. 27.40. A great portion of the cup of his bitter Passion consisted in this, that he was mocked for his confidence in God. For, they said:
First, it is a degree of murder thus to speake. Math. 5.22. For, to speake cruelly, is to speake wrathfully, with despitefull tongues and goomes in blood.
First, it is a degree of murder thus to speak. Math. 5.22. For, to speak cruelly, is to speak wrathfully, with despiteful tongues and goomes in blood.
Hebr. 10.33.34 Act. 20.23.24 Lastly, that which sauoureth of cruelty must needs be an affliction. But cruel speakings are such, for they are cast vpon the righteous with terrible indignities,
Hebrew 10.33.34 Act. 20.23.24 Lastly, that which savoureth of cruelty must needs be an affliction. But cruel speakings Are such, for they Are cast upon the righteous with terrible indignities,
let them learne here that they are right Ismaelites, and therfore bound ouer to condemnation for their cruell speakings against Christ, and the Church of Christ.
let them Learn Here that they Are right Ismaelites, and Therefore bound over to condemnation for their cruel speakings against christ, and the Church of christ.
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Secondly, true christians here learne to prepare for, & to bear the scourge of tongues. For among other persecutions that they must looke for, persecution by euill tongues, is one.
Secondly, true Christians Here Learn to prepare for, & to bear the scourge of tongues. For among other persecutions that they must look for, persecution by evil tongues, is one.
and they must expect accordingly, to suffer, that are in Christ It is our Masters reproch, and we must beare it. Hebr. 13. 1•. or (properly) our own reproch, and good reason wee should beare it.
and they must expect accordingly, to suffer, that Are in christ It is our Masters reproach, and we must bear it. Hebrew 13. 1•. or (properly) our own reproach, and good reason we should bear it.
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For hee taketh the iniuries of his Saints, to bee iniuries done vnto himself: they that deale despitefully with them, deale contemptuously with him. The point taught is:
For he Takes the injuries of his Saints, to be injuries done unto himself: they that deal despitefully with them, deal contemptuously with him. The point taught is:
Whatsoeuer is spoken or practised against the godly for their righteousnesse is esteemed as spoken, and done vnto Christ, for whose sake and cause they so suffer.
Whatsoever is spoken or practised against the godly for their righteousness is esteemed as spoken, and done unto christ, for whose sake and cause they so suffer.
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Therefore the Lord counted himselfe despised, because they had despised him whom he had chosen. 1. Sam. 8.7. Saul persecuted the church, and Christ saith, I am Iesus whom thou persecutest:
Therefore the Lord counted himself despised, Because they had despised him whom he had chosen. 1. Sam. 8.7. Saul persecuted the Church, and christ Says, I am Iesus whom thou Persecutest:
So he persecuteth Christ, that vexeth his seruants. Pharao, Saul, Senacherib, Herod and others, found the truth of this in their fearefull destruction,
So he persecuteth christ, that vexes his Servants. Pharaoh, Saul, Sennacherib, Herod and Others, found the truth of this in their fearful destruction,
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Therefore was hee deliuered from the battell that was against him; for many were with him. Psal. 55.18. To conclude therefore, let vs prouide our selues of a good cause:
Therefore was he Delivered from the battle that was against him; for many were with him. Psalm 55.18. To conclude Therefore, let us provide our selves of a good cause:
to whom, Father, Sonne, and holy Ghost, three persons, and one immortall and onely wise God, be rendred all glorie, power and thanksgiuing now and euer. Amen. All glorie to God. FINIS.
to whom, Father, Son, and holy Ghost, three Persons, and one immortal and only wise God, be rendered all glory, power and thanksgiving now and ever. Amen. All glory to God. FINIS.
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