A diuine enthymeme of true obedience: or, A taske for a Christian. Preached at Pauls Crosse the tenth of September, 1615. by Anthonie Hugget Maister of Arts, and parson of the Cliffe neare Lewis in Sussex
Finis & bonum conuertuntur, that vaste Vniuersall, like that confused Chaos in the beginning, out of whose wombe were first drawn all things which were made;
Finis & bonum conuertuntur, that vast Universal, like that confused Chaos in the beginning, out of whose womb were First drawn all things which were made;
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which truth is well seene in the great bodie of nature, and the little bodie of man, which is a compendium of all this All. And hath not mortall man his supernaturall end, where his soule, a stranger here, may stay it selfe for euer? Yes sure he hath,
which truth is well seen in the great body of nature, and the little body of man, which is a compendium of all this All. And hath not Mortal man his supernatural end, where his soul, a stranger Here, may stay it self for ever? Yes sure he hath,
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Now are we the sonnes of God, but it doth not appeare what we shall be, &c. The Apostle therefore in the precedent Chapter hauing earnestly warned his Corinthians to flee the societie and pollutions of Idolaters,
Now Are we the Sons of God, but it does not appear what we shall be, etc. The Apostle Therefore in the precedent Chapter having earnestly warned his Corinthians to flee the society and pollutions of Idolaters,
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and followes the cause for our welfare, Let vs cleanse our selues from, &c. ] Thus who so begins and ends his dayes, shall die the death of the righteous,
and follows the cause for our welfare, Let us cleanse our selves from, etc. ] Thus who so begins and ends his days, shall die the death of the righteous,
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in which obserue the matter, the maner, and both are Euangelical. 1. Modus compellendi (dearly beloued) vox verè apostolica, issuing from no other lips but such as had bin touched from the Altar of the high God with the hote burning coales of zeale and loue, and well beseeming the scholler of such a Lord, who both in life and death did shew himselfe to be the Lord of loue. 2. Causa vel fundamentum competendi, viz. promissiones.
in which observe the matter, the manner, and both Are Evangelical. 1. Modus compellendi (dearly Beloved) vox verè apostolica, issuing from no other lips but such as had been touched from the Altar of the high God with the hight burning coals of zeal and love, and well beseeming the scholar of such a Lord, who both in life and death did show himself to be the Lord of love. 2. Causa vel fundamentum competendi, viz. Promises.
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In which maine ground of his inforcement, he makes vs ioynt purchasers with himselfe, viz. Nos habemus: and that of an inheritance which shall stand for euer, viz. has promissiones. Promissiones: that is the maine thing.
In which main ground of his enforcement, he makes us joint purchasers with himself, viz. Nos habemus: and that of an inheritance which shall stand for ever, viz. has Promises. Promises: that is the main thing.
2. Substitutio boni: and grow vp, &c. For the former, that we may take our worke with vs, let vs remember the passages: 1. Let vs cleanse, that is the propertie of the worke. 2. Our selues, that is the proprietie of the person. 3. From filthinesse, that is the matter to be wrought vpon. 4. All filthinesse, there is the generalitie of the taske. 5. Of the flesh and spirit, there is the specialitie of the parts and powers infected.
2. Substitution boni: and grow up, etc. For the former, that we may take our work with us, let us Remember the passages: 1. Let us cleanse, that is the property of the work. 2. Our selves, that is the propriety of the person. 3. From filthiness, that is the matter to be wrought upon. 4. All filthiness, there is the generality of the task. 5. Of the Flesh and Spirit, there is the speciality of the parts and Powers infected.
so the text faith, Let vs grow vp: yea and flourish in the courts of our God, to full holinesse: & that we may stand fast in this estate, we must take the staffe of Gods feare to prop vs vp, in the feare of God.
so the text faith, Let us grow up: yea and flourish in the Courts of our God, to full holiness: & that we may stand fast in this estate, we must take the staff of God's Fear to prop us up, in the Fear of God.
And thus hauing seene a short view of all, the words containe in them two generall parts: 1. The antecedent or reason premised: 2. The consequent or conclusiō inferred.
And thus having seen a short view of all, the words contain in them two general parts: 1. The antecedent or reason premised: 2. The consequent or conclusion inferred.
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the Apostle, such is the abundance of his loue, that his tongue cannot containe, but expresse the feruent desire of his heart, in that he calleth his people, Dearly beloued. If you turne but your thoughts to that which he faith to his Philippiās, 1.8. you shall find him like the Spouse, euen sicke of loue toward them:
the Apostle, such is the abundance of his love, that his tongue cannot contain, but express the fervent desire of his heart, in that he calls his people, Dearly Beloved. If you turn but your thoughts to that which he faith to his Philippians, 1.8. you shall find him like the Spouse, even sick of love towards them:
God is my record (faith he) how greatly I long after you all in the bowels of Christ Iesus, &c. Had the Apostle either receiued or expected benefite for his loue, it had bene lex talionis; as the multitude loued Christ for the loaues;
God is my record (faith he) how greatly I long After you all in the bowels of christ Iesus, etc. Had the Apostle either received or expected benefit for his love, it had be lex Talionis; as the multitude loved christ for the loaves;
Saint Peter for the example of all others, is bound vpon the allegiance of his loue to feed the flocke, to seed them (I say) as a good shepheard with a watchfull and fatherly care and affection.
Saint Peter for the Exampl of all Others, is bound upon the allegiance of his love to feed the flock, to seed them (I say) as a good shepherd with a watchful and fatherly care and affection.
and nothing but full and plentifull drops of loue, sweeter then the honey and the honey combe, calling them children, little children, babes, little babes, beloued, and dearely beloued. Moses complaineth of the yoke and burden which loue laid vpon him by consequence of his place:
and nothing but full and plentiful drops of love, Sweeten then the honey and the honey comb, calling them children, little children, babes, little babes, Beloved, and dearly Beloved. Moses Complaineth of the yoke and burden which love laid upon him by consequence of his place:
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Wherefore haft thou afflicted thy seruant, and wherefore haue I not found fauour in thy sight, that thou layest the burden of all this people vpon me? haue I conceiued all this people? haue I begotten them, that thou shouldest say vnto me, Carrie them in thy bosome,
Wherefore haft thou afflicted thy servant, and Wherefore have I not found favour in thy sighed, that thou layest the burden of all this people upon me? have I conceived all this people? have I begotten them, that thou Shouldst say unto me, Carry them in thy bosom,
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yet this seueritie must be paterna, non tyrannica; Dum das verbera, ostende vbera, faith Bernard: this gall must be mingled with honey, this bitter water must come out of a sweete fountaine;
yet this severity must be paterna, non tyrannica; Dum das Verbera, ostend Udders, faith Bernard: this Gall must be mingled with honey, this bitter water must come out of a sweet fountain;
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this sharpe reprehension from a louing affection, it must be in spiritu mansuetudinis, Galat. 6.1. Brethren, if a man be fallen by occasion of infirmitie, ye that are spirituall restore such a one in the spirit of meeknesse.
this sharp reprehension from a loving affection, it must be in spiritu mansuetudinis, Galatians 6.1. Brothers, if a man be fallen by occasion of infirmity, you that Are spiritual restore such a one in the Spirit of meekness.
so our hearts must be the hearts of Paul the Apostle to loue them, for you are vnto vs dearely beloued. And are you so to vs, our dearely beloued? Then so ought we to be vnto you your dearely beloued,
so our hearts must be the hearts of Paul the Apostle to love them, for you Are unto us dearly Beloved. And Are you so to us, our dearly Beloved? Then so ought we to be unto you your dearly Beloved,
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but showring downe that which is more precious then gold, and whose price is farre aboue pearles, the precious comforts of the Gospell, the meanes of their eternall saluation;
but showering down that which is more precious then gold, and whose price is Far above Pearls, the precious comforts of the Gospel, the means of their Eternal salvation;
so this of loue and kindnesse to them that teach you the way to heauen, might runne from the head to the skirts of the garment, the vtmost coasts and corners of the land.
so this of love and kindness to them that teach you the Way to heaven, might run from the head to the skirts of the garment, the utmost coasts and corners of the land.
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and you that receiue the sincere milke of the word, that your soules may grow thereby, let me exhort you in the bowels of Christ Iesus, to lend all your helping hands and consenting hearts, that as you haue begun,
and you that receive the sincere milk of the word, that your Souls may grow thereby, let me exhort you in the bowels of christ Iesus, to lend all your helping hands and consenting hearts, that as you have begun,
Surely brethren, the Pastor and the people are an holy temple, wherein the Lord hath a delight to dwell, whose delight hath euer bene amongst the sonnes of men:
Surely brothers, the Pastor and the people Are an holy temple, wherein the Lord hath a delight to dwell, whose delight hath ever be among the Sons of men:
The matter in the whole and summe, is an exhortation to holinesse; but considered in parts and due order, we obserued the antecedent reason, and consequent issue.
The matter in the Whole and sum, is an exhortation to holiness; but considered in parts and due order, we observed the antecedent reason, and consequent issue.
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the other were members of the Church of God in Corinth, and of the Saints that dwelt in Achaia, those that could call God their Father, and Christ Iesus their Lord;
the other were members of the Church of God in Corinth, and of the Saints that dwelled in Achaia, those that could call God their Father, and christ Iesus their Lord;
So then, they which be of faith, are blessed with faithfull Abraham; these haue the promises. Gal. 3.9. The promises of Christ belong to the faithfull onely.
So then, they which be of faith, Are blessed with faithful Abraham; these have the promises. Gal. 3.9. The promises of christ belong to the faithful only.
1. Because they onely haue the earnest of the promises: Gal. 4.5. the adoption of sonnes, whereby they crie, Abba, Father, viz. the inward testimonie of the Spirit fealing to their spirits the ocrtaintie and assurance of their adoption and saluation in Christ Iesus, Rom. 8.16. 2. Because their names onely are written in heauen, they are the inrolled citizens, who onely by right of proprietie and inheritance, haue true right, interest and comfort of all the sweet promises of God, either for this life or for a better;
1. Because they only have the earnest of the promises: Gal. 4.5. the adoption of Sons, whereby they cry, Abba, Father, viz. the inward testimony of the Spirit fealing to their spirits the ocrtaintie and assurance of their adoption and salvation in christ Iesus, Rom. 8.16. 2. Because their names only Are written in heaven, they Are the enrolled Citizens, who only by right of propriety and inheritance, have true right, Interest and Comfort of all the sweet promises of God, either for this life or for a better;
Reioyce in this therefore, that your names are written in heauen. Luk. 10.19. 3. Because to them onely pertaine the couenants, as may appeare by the promulgation. viz. the word;
Rejoice in this Therefore, that your names Are written in heaven. Luk. 10.19. 3. Because to them only pertain the Covenants, as may appear by the Promulgation. viz. the word;
For the word, it is to them onely the sweet sauour of life vnto life, and to others it is otherwise, 2. Cor. 2.16. In the Sacrament, Impy edunt corpus Domini, sed non corpus Dominum;
For the word, it is to them only the sweet savour of life unto life, and to Others it is otherwise, 2. Cor. 2.16. In the Sacrament, Impy edunt corpus Domini, sed non corpus Dominum;
And for the oath of assurance, the Apostle precisely nameth the heires of promise: For God willing more abundant to shew vnto the beires of promise, the stablenesse of his couenant, hath bound himselfe by an oath, &c. Hebr. 6.17. 4. Because that Christ is our Redemption.
And for the oath of assurance, the Apostle precisely names the Heirs of promise: For God willing more abundant to show unto the beires of promise, the stableness of his Covenant, hath bound himself by an oath, etc. Hebrew 6.17. 4. Because that christ is our Redemption.
yea our Sanctification, 1. Cor. 1.30. Our Redemption through faith, in whose bloud we are reconciled to God, and of enemies are made heires, Rom. 3.24.
yea our Sanctification, 1. Cor. 1.30. Our Redemption through faith, in whose blood we Are reconciled to God, and of enemies Are made Heirs, Rom. 3.24.
And our Sanctification also, in whom all the comfortable promises are sanctified to vs, and through whom all our endeuours are sanctified and accepted of God.
And our Sanctification also, in whom all the comfortable promises Are sanctified to us, and through whom all our endeavours Are sanctified and accepted of God.
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Do the promises belong to the faithfull onely? then 1. Hence learne the freedome and libertie of Gods Saints, that they shall not be condemned with the world, Rom. 8.1.
Do the promises belong to the faithful only? then 1. Hence Learn the freedom and liberty of God's Saints, that they shall not be condemned with the world, Rom. 8.1.
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For Now (saith the Apostle, as speaking of the vertue of these sweet promises) there is no condēnation to thē which liue godly in Christ Iesus, &c. for Christ hath set thē free, frō sin. Satan, death, hel, and condemnatiō:
For Now (Says the Apostle, as speaking of the virtue of these sweet promises) there is no condemnation to them which live godly in christ Iesus, etc. for christ hath Set them free, from since. Satan, death, hell, and condemnation:
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and this is that which seasons the bitternesse of all sorrowes, though they were more bitter then the waters of Marrah, euen the promised eternall and farre more excellent weight of glorie, where (as Augustine speaketh) we shall haue laetitiane sine tristitia, sine dolore locum,
and this is that which seasons the bitterness of all sorrows, though they were more bitter then the waters of Marrah, even the promised Eternal and Far more excellent weight of glory, where (as Augustine speaks) we shall have laetitiane sine Tristitia, sine dolore locum,
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nor sorrow knowne, but possession of euerlasting ioyes, summam & certam tranquilitatem, great tranquilitie, tranquill felicity, happie eternitie, eternall blessednesse in the presence of the God of glorie, with whom is stabilitie and sacietie of cuerlasting life and happinesse, without danger of failing or falling, deceasing or decreasing for euermore.
nor sorrow known, but possession of everlasting Joys, summam & certam tranquilitatem, great tranquillity, tranquil felicity, happy eternity, Eternal blessedness in the presence of the God of glory, with whom is stability and satiety of cuerlasting life and happiness, without danger of failing or falling, deceasing or decreasing for evermore.
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So that whatsoeuer we do (if we be within the couenant of promise) either concerning our bodies or soules, our life present or our life to come, Gods blessing shall be with vs. And therefore, saith Moses, Deut. 28.1, 2, 3, 4, 5. If thou shalt obey diligently the voice of the Lord thy God,
So that whatsoever we do (if we be within the Covenant of promise) either Concerning our bodies or Souls, our life present or our life to come, God's blessing shall be with us And Therefore, Says Moses, Deuteronomy 28.1, 2, 3, 4, 5. If thou shalt obey diligently the voice of the Lord thy God,
and obserue and do all his commandements, blessed shalt thou be in the citie, and blessed in the field, blessed shalt thou be in the fruite of thy bodie,
and observe and do all his Commandments, blessed shalt thou be in the City, and blessed in the field, blessed shalt thou be in the fruit of thy body,
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as Hagar and her sonne were cast out of the house of Abraham, Gal. 4.30. Put out the seruant and her sonne, for the sonne of the seruant shall not be heire with the free woman.
as Hagar and her son were cast out of the house of Abraham, Gal. 4.30. Put out the servant and her son, for the son of the servant shall not be heir with the free woman.
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And for this life, Iob speaketh, Their portion shall be accursed on earth. And God speaketh, Deut. 28.16. If thou shalt not obey and keepe all these my cōmandements, all these curses shall come vpon thee:
And for this life, Job speaks, Their portion shall be accursed on earth. And God speaks, Deuteronomy 28.16. If thou shalt not obey and keep all these my Commandments, all these curses shall come upon thee:
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cursed shalt thou be in the towne, and cursed shalt thou be in the field, cursed shall be thy basket and thy dough, the fruite of thy land, the increase of thy kine,
cursed shalt thou be in the town, and cursed shalt thou be in the field, cursed shall be thy basket and thy dough, the fruit of thy land, the increase of thy kine,
Put case in the most prosperous of the wicked, such a one as the Prophet speaketh of, which neuer had knot to his death, the web of whose life hath bene altogether without trouble or molestation,
Put case in the most prosperous of the wicked, such a one as the Prophet speaks of, which never had knot to his death, the web of whose life hath be altogether without trouble or molestation,
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for one drop of cold water to coole his tong, to teach vs that there is great differēce twixt the rich mans non mouebor, &c. & their downfall, imply descendunt in infernum. O how suddenly do they vanish, perish,
for one drop of cold water to cool his tonge, to teach us that there is great difference betwixt the rich men non mouebor, etc. & their downfall, imply descendunt in infernum. Oh how suddenly do they vanish, perish,
but as for Gods Saints be they despicable in the eies of men, yet their prayers and teares are written in the booke of Gods remembrance, and right deare and precious in the sight of God, is the death of all his Saints.
but as for God's Saints be they despicable in the eyes of men, yet their Prayers and tears Are written in the book of God's remembrance, and right deer and precious in the sighed of God, is the death of all his Saints.
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Art thou then in affliction? know that there is no darknesse but flieth from the Sunne, no poyson but yeeldeth to medicine, no winter but is remoued by Sommer;
Art thou then in affliction? know that there is no darkness but flies from the Sun, no poison but yields to medicine, no winter but is removed by Summer;
then ought we to labour for a true faith, for this is the instrument of our redemption, the fruite of the Spirit, the clothing of our soules, the ioy of the godly, the perfection of the Church, the euidence by which we hold both our Being, and well being;
then ought we to labour for a true faith, for this is the Instrument of our redemption, the fruit of the Spirit, the clothing of our Souls, the joy of the godly, the perfection of the Church, the evidence by which we hold both our Being, and well being;
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8. Lastly, hath God giuen vs these promises? Let vs then learne to giue vnto God that which is Gods, viz. thankes and praise, For he that offereth me thankes and praise, hehonoureth me, Psal. 50.23.
8. Lastly, hath God given us these promises? Let us then Learn to give unto God that which is God's, viz. thanks and praise, For he that Offereth me thanks and praise, hehonoureth me, Psalm 50.23.
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or to be expected from man which may adde vnto his honour, to whose complete and all-sufficient fulnesse, nothing can be added? Surely this is some and all;
or to be expected from man which may add unto his honour, to whose complete and All-sufficient fullness, nothing can be added? Surely this is Some and all;
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behold I am he that putteth away thy vnrighteousnesse euen for my names sake, Isa. 43.25. These are called the promises of Gods grace, because freely giuen, and so performed gratis:
behold I am he that putteth away thy unrighteousness even for my names sake, Isaiah 43.25. These Are called the promises of God's grace, Because freely given, and so performed gratis:
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they are also the promises of hope, because that our haruest is in hope onely: The hope of eternal life which God that cannot lie hath promised, Tit. 1.2. God hath made a couenant with his people, and it is called the couenant of promise, Eph. 2.12. the Arke of which testimony is the sure words of the Gospell;
they Are also the promises of hope, Because that our harvest is in hope only: The hope of Eternal life which God that cannot lie hath promised, Tit. 1.2. God hath made a Covenant with his people, and it is called the Covenant of promise, Ephesians 2.12. the Ark of which testimony is the sure words of the Gospel;
the keepers and interpreters whereof are his holy ones, vpon whom he hath put his Vrim and Thummim, to cause Israel to heare and know and do his couenant.
the keepers and Interpreters whereof Are his holy ones, upon whom he hath put his Urim and Thummim, to cause Israel to hear and know and do his Covenant.
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So that Subiectum huiusfaederis, are the sonnes of God onely, (as I haue shewed before) the sonnes of promise, Rom. 9.8. such as through faith in a pure conscience keepe his commandement alway.
So that Subjectum huiusfaederis, Are the Sons of God only, (as I have showed before) the Sons of promise, Rom. 9.8. such as through faith in a pure conscience keep his Commandment always.
As a good Physitian he healeth vs, and as a good merchant hireth vs, non vt duram seruiamus seruitutem, but that we should be made coheires with Christ. Has promissiones, these promises also.
As a good physician he heals us, and as a good merchant hireth us, non vt duram seruiamus seruitutem, but that we should be made coheirs with christ. Has Promises, these promises also.
God hath promised saluation to his people which haue bene since the world began, from Adam to Abraham, Gen. 3.15. from Abraham to Moses, Gen. 17.4. from Moses to Christ, Exod. 14.10. Heb. 9.15.
God hath promised salvation to his people which have be since the world began, from Adam to Abraham, Gen. 3.15. from Abraham to Moses, Gen. 17.4. from Moses to christ, Exod 14.10. Hebrew 9.15.
and our Sauiour Christ did mightily shew himselfe to be the Sonne of God, and the Redeemer of his people Israel, Luk. 24 19. in whō all the prophecies, promises and figures did meet,
and our Saviour christ did mightily show himself to be the Son of God, and the Redeemer of his people Israel, Luk. 24 19. in whom all the prophecies, promises and figures did meet,
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The Apostle doth alledge onely two texts of these promises, which are like the grapes and fruites of Eschol, which the spies brought from the land of Canaan; (as if he should say) By these few you may taste and see how sweete the Lord is;
The Apostle does allege only two texts of these promises, which Are like the grapes and fruits of Eschol, which the spies brought from the land of Canaan; (as if he should say) By these few you may taste and see how sweet the Lord is;
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Moses the man of God doth giue vs to wit, that these promises are first, Rarae & inauditae, worthy his performance onely, who in all things with his holy arme doth get himselfe the victorie.
Moses the man of God does give us to wit, that these promises Are First, Rare & inauditae, worthy his performance only, who in all things with his holy arm does get himself the victory.
Who would haue thought that a wombe of ninety yeares barrennesse, should be a ioyfull mother of children? God promised it, Gen. 17.17. and he performed it, Gen. 21.6.
Who would have Thought that a womb of ninety Years Barrenness, should be a joyful mother of children? God promised it, Gen. 17.17. and he performed it, Gen. 21.6.
and the Sunne forget his going downe? that Manna should be rained from heauen? that liuing waters should flow from the flintie rocke? These things God promised, Exod. 3.19. and these, and greater then these the Lord hath done in their due season:
and the Sun forget his going down? that Manna should be reigned from heaven? that living waters should flow from the flinty rock? These things God promised, Exod 3.19. and these, and greater then these the Lord hath done in their due season:
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Therfore the Apostle doth thus stile him, God that cannot lie, Tit. 1.2. The faithfull God, Deut. 7.8. with whom is no change, his promises are therefore Yea and Amen, 2. Cor. 1.20. certissimae.
Therefore the Apostle does thus style him, God that cannot lie, Tit. 1.2. The faithful God, Deuteronomy 7.8. with whom is no change, his promises Are Therefore Yea and Amen, 2. Cor. 1.20. certissimae.
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yea and enlargeth the same, Ier. 31.1. I will be the God of all the families of Israel, and they shal be my people, &c. When Adam sinned against God, God had compassion towards him;
yea and enlarges the same, Jeremiah 31.1. I will be the God of all the families of Israel, and they shall be my people, etc. When Adam sinned against God, God had compassion towards him;
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yea when he maketh Gods liberalitie the patrone of his iniquitie, saying, The woman which thou gauest me, &c. then did he promise, The seed of the woman should breake the Serpents head.
yea when he makes God's liberality the patron of his iniquity, saying, The woman which thou Gavest me, etc. then did he promise, The seed of the woman should break the Serpents head.
These and the like are gratuitae promissiones, without any precedent merit of man as a motiue to moue him thereunto, the free donations and enlargements of his goodnesse and bountie.
These and the like Are gratuity Promises, without any precedent merit of man as a motive to move him thereunto, the free donations and enlargements of his Goodness and bounty.
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For these, that our God will be with vs wheresoeuer we go, ruling and assisting vs in whatsoeuer we do, these are magnae & pretiosae. Oh how sweete are thy promises!
For these, that our God will be with us wheresoever we go, ruling and assisting us in whatsoever we do, these Are Great & pretiosae. O how sweet Are thy promises!
Psal. 119. He ruleth vs according to his promise, not as Pharaoh ruled Israel, with a rod of iron, toyling them in their taskes of bricke, allowing no straw;
Psalm 119. He Ruleth us according to his promise, not as Pharaoh ruled Israel, with a rod of iron, toiling them in their tasks of brick, allowing no straw;
Magnae & pretiosae. So that as a Father saith, The children of God hauing tasted hereof in the life to come, do mourne and grieue in the heauens, that their repentance was no sooner, their thankfulnesse no more,
Great & pretiosae. So that as a Father Says, The children of God having tasted hereof in the life to come, do mourn and grieve in the heavens, that their Repentance was no sooner, their thankfulness no more,
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Oh how great and wonderfull things are spoken of thee, O thou Citie of God! such are his promises according to the excellencie of his wisedome and power, Magnae & pretiosae.
O how great and wonderful things Are spoken of thee, Oh thou city of God! such Are his promises according to the excellency of his Wisdom and power, Great & pretiosae.
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Eph. 6. if a sea-faring, hope is our anchor, to stay our ships in danger, till the day appeare, Act. 28. And in a word, in all things this is our stay, God is faithfull;
Ephesians 6. if a seafaring, hope is our anchor, to stay our ships in danger, till the day appear, Act. 28. And in a word, in all things this is our stay, God is faithful;
in briefe, the promises of God are generall, particular, reall, personall, conditionall, free, temporall, eternall, who can go through them all? The Apostle saith, that the Angels looke with amazement at the mysterie of our redemption, to behold the infinite oddes betwixt Gods greatnesse and our vilenesse:
in brief, the promises of God Are general, particular, real, personal, conditional, free, temporal, Eternal, who can go through them all? The Apostle Says, that the Angels look with amazement At the mystery of our redemption, to behold the infinite odds betwixt God's greatness and our vileness:
and to consider that our very corrections shall do vs good, Psal. 94.12. that he will turne our beds in our sicknesse, Psal. 41. take care of the haires of our heads, Matth. 10. it will driue vs to astonishment to consider;
and to Consider that our very corrections shall do us good, Psalm 94.12. that he will turn our Beds in our sickness, Psalm 41. take care of the hairs of our Heads, Matthew 10. it will driven us to astonishment to Consider;
My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour: this is the song of that blessed euer Virgin mother, who reioyced in these promises.
My soul does magnify the Lord, and my Spirit rejoices in God my Saviour: this is the song of that blessed ever Virgae mother, who rejoiced in these promises.
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Thus Moses is bold to charge God with his promise, on the behalfe of Israel, Exod. 32.13. Remember Abraham, Isaac and Iacob, to whom thou swarest, &c. and it followeth, ver 14. Then the Lord changed his mind from the euill, &c. An instance of like nature we haue in Deut. 9.27. Dauid had the like refuge in extremitie, Lord, where are thy former mercies which thou swarest to Dauid in thy truth? Psal. 89.49. Calling to minde therefore the certaintie of these promises, let vs by the example of Iacob commit our selues to Gods tuition and defence, Gen. 32.9. for they are certissimae.
Thus Moses is bold to charge God with his promise, on the behalf of Israel, Exod 32.13. remember Abraham, Isaac and Iacob, to whom thou swarest, etc. and it follows, for 14. Then the Lord changed his mind from the evil, etc. an instance of like nature we have in Deuteronomy 9.27. David had the like refuge in extremity, Lord, where Are thy former Mercies which thou swarest to David in thy truth? Psalm 89.49. Calling to mind Therefore the certainty of these promises, let us by the Exampl of Iacob commit our selves to God's tuition and defence, Gen. 32.9. for they Are certissimae.
and the workes of supererogation of insolent Iesuites? their pretended merits either of condignitie or congruity, are altogether repugnant to the freedome of these promises:
and the works of supererogation of insolent Iesuites? their pretended merits either of condignity or congruity, Are altogether repugnant to the freedom of these promises:
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a debt of desert as hire to a labourer, or of duty as of thankfulnesse to a benefactour, farre be it that we should claime any such due from God to vs;
a debt of desert as hire to a labourer, or of duty as of thankfulness to a benefactor, Far be it that we should claim any such due from God to us;
When one told Dauid Sauls intendment to make him his sonne in law, he answered, For what? Seemeth it a small thing vnto you to be sonne in law to a King? what am I? or what is my life,
When one told David Saul's intendment to make him his son in law, he answered, For what? Seems it a small thing unto you to be son in law to a King? what am I? or what is my life,
& yet vs tantillos & tales, so weake, and so vnworthy, hath he crowned with his honours, to make vs sonnes and daughters to himselfe, to reigne and rule for euer in his glory.
& yet us Tantillos & tales, so weak, and so unworthy, hath he crowned with his honours, to make us Sons and daughters to himself, to Reign and Rule for ever in his glory.
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5. Are they Futurae, of good things to come? Then it behoueth vs, expectare impletionem, to waite on his mercies vntill he heare vs, helpe vs, heale vs, and crowne vs:
5. are they Futurae, of good things to come? Then it behooves us, expectare impletionem, to wait on his Mercies until he hear us, help us, heal us, and crown us:
The promises of God are the ground of obedience, I beseech you by the mercies of God, saith Saint Paul, Rom. 12.1. that you giue vp your bodies and soules a liuing sacrifice vnto God. &c. Where he makes Gods mercies the onely motiue to obedience;
The promises of God Are the ground of Obedience, I beseech you by the Mercies of God, Says Saint Paul, Rom. 12.1. that you give up your bodies and Souls a living sacrifice unto God. etc. Where he makes God's Mercies the only motive to Obedience;
Si nisi non esset, perfectum quidlibet esset, Were it not for conditions and exceptions, our end was present destruction, Except you repent you shall all perish:
Si nisi non esset, perfectum quidlibet esset, Were it not for conditions and exceptions, our end was present destruction, Except you Repent you shall all perish:
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Should a malefactor contemne his Prince because he is mercifull, or a sonne disobey his father for his loue and affection? This I say, that precedent promises can purchase no license for subsequent sinnes.
Should a Malefactor contemn his Prince Because he is merciful, or a son disobey his father for his love and affection? This I say, that precedent promises can purchase no license for subsequent Sins.
Purge out the old leauen, that you may be a new lumpe, for Christ our passeouer is sacrificed for vs. Because he was crucified for vs, let vs not crucifie him againe,
Purge out the old leaven, that you may be a new lump, for christ our passover is sacrificed for us Because he was Crucified for us, let us not crucify him again,
For Gods mercie and our obedience must be ioyned together, and they that turne away obedience and faith from their hearts, turne away Christs merits and mercies from their soules;
For God's mercy and our Obedience must be joined together, and they that turn away Obedience and faith from their hearts, turn away Christ merits and Mercies from their Souls;
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2. See the calumniation of our quarrelling aduersaries, the aduersaries of the grace of God, the Church of Rome, which charge vs with that we neuer taught, God he knowes our innocency, viz. that we teach promise without obedience, faith without workes;
2. See the calumniation of our quarreling Adversaries, the Adversaries of the grace of God, the Church of Rome, which charge us with that we never taught, God he knows our innocency, viz. that we teach promise without Obedience, faith without works;
for howsoeuer they are sufficient in themselues, yet are they not effectuall in vs. But to bring home their sinne to their owne doores, to pay them with their owne coine,
for howsoever they Are sufficient in themselves, yet Are they not effectual in us But to bring home their sin to their own doors, to pay them with their own coin,
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may I not say, and experience beare me witnesse, that I speake the truth in Christ and lie not? Is not their doctrine a doctrine of liberty, or rather of diuels? which make merchandise of sinne,
may I not say, and experience bear me witness, that I speak the truth in christ and lie not? Is not their Doctrine a Doctrine of liberty, or rather of Devils? which make merchandise of sin,
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and the life of the whole land, vno tactu, vno ictu, vno nictu, with one blow, sulphurious blast, in the twinkling of an eye, to haue dismembred and crushed together the gouernment, counsell, wisedom, learning, iustice and religion of God in the whole land? Oh inauditum nefas, oh nefandum scelus!
and the life of the Whole land, vno tactu, vno ictu, vno nictu, with one blow, sulphurous blast, in the twinkling of an eye, to have dismembered and crushed together the government, counsel, Wisdom, learning, Justice and Religion of God in the Whole land? O inauditum nefas, o Nefandum scelus!
and doth not the Pope giue libertie and dispensations for the committing of the same? is not this a doctrine of libertie, which doth giue libertie to make themselues (as it were) drunke with the bloud of so many worthies? I dare be bold to say, that all the Masses, Dirges, Trentals, smoakie fumes and polluted lip-seruice,
and does not the Pope give liberty and dispensations for the committing of the same? is not this a Doctrine of liberty, which does give liberty to make themselves (as it were) drunk with the blood of so many worthies? I Dare be bold to say, that all the Masses, Dirges, Trentals, smoky fumes and polluted lip-seruice,
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and it is to be obserued, that Gods Saints out of his promises deduce arguments of obedience, which worldly libertines do not. I wil dwell among you: I will walke with you: I will be your God:
and it is to be observed, that God's Saints out of his promises deduce Arguments of Obedience, which worldly Libertines do not. I will dwell among you: I will walk with you: I will be your God:
I will be your Father, &c. these are Gods promises, and the Apostle reades them in feare and feeling, Seeing we haue these promises, let vs cleanse our selues;
I will be your Father, etc. these Are God's promises, and the Apostle reads them in Fear and feeling, Seeing we have these promises, let us cleanse our selves;
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Know ye not, my brethren, that the wisedome of the world is foolishnesse? and, the loue of the world is enmitie with God, Iam. 4. By which opposition you may perceiue that there are two sorts of men here aimed at;
Know you not, my brothers, that the Wisdom of the world is foolishness? and, the love of the world is enmity with God, Iam. 4. By which opposition you may perceive that there Are two sorts of men Here aimed At;
the former, such as are not named, nor worthy the naming, which promise themselues libertie, and yet are themselues the seruants of corruption, 2. Pet. 2.19.
the former, such as Are not nam, nor worthy the naming, which promise themselves liberty, and yet Are themselves the Servants of corruption, 2. Pet. 2.19.
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Who turne the grace of God into wantonnesse, beasts without reason, men without humanitie, as bad as the horse and mule which haue no vnderstanding, their consciences are feared with an hote iron,
Who turn the grace of God into wantonness, beasts without reason, men without humanity, as bad as the horse and mule which have no understanding, their Consciences Are feared with an hight iron,
Can the adulterer take delight in the sinne of the flesh, considering his flesh that was wounded for his sinnes? Could the voluptuous and feathered gallants take such surfets of pleasure, seeing Christ sweating and shedding streames of water & bloud? Could the horseleach the vnsatiable seruant of Mammon say as the Poet saith, Populus me sibilat, mihi plaudo ipse domi, so blesse himselfe in his wretched gettings,
Can the adulterer take delight in the sin of the Flesh, considering his Flesh that was wounded for his Sins? Could the voluptuous and feathered gallants take such Surfeits of pleasure, seeing christ sweating and shedding streams of water & blood? Could the horseleech the unsatiable servant of Mammon say as the Poet Says, Populus me Sibilant, mihi plaudo ipse At Home, so bless himself in his wretched gettings,
and yet continue in sinning? Can we loue that, which God at all times and in all places hath so protested that he hates? He could not endure it in heauen;
and yet continue in sinning? Can we love that, which God At all times and in all places hath so protested that he hates? He could not endure it in heaven;
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so let vs (as Augustine counselleth) vpon the crosse of repentance betweene these two grand theeues, the world and the flesh, crucifie sinne, pursue it in the rising, resist it in the growing, rest not vntill we haue killed it,
so let us (as Augustine counselleth) upon the cross of Repentance between these two grand thieves, the world and the Flesh, crucify sin, pursue it in the rising, resist it in the growing, rest not until we have killed it,
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And in conclusion, Seeing we haue these promises, merits and mercies for the remission of sinnes, let vs cleanse our selues from all filthinesse of the flesh and spirit,
And in conclusion, Seeing we have these promises, merits and Mercies for the remission of Sins, let us cleanse our selves from all filthiness of the Flesh and Spirit,
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My text, you see, hath brought vs now from the antecedent promises to the consequent inferred, Let vs cleanse, &c. Which conclusion is a sure perswasion to a regenerate life;
My text, you see, hath brought us now from the antecedent promises to the consequent inferred, Let us cleanse, etc. Which conclusion is a sure persuasion to a regenerate life;
wherein is contained the two parts of sanctification: 1. Remotio mali, Let vs cleanse our selues from, &c. 2. Substitutio boni, And grow vp to full holinesse, &c.
wherein is contained the two parts of sanctification: 1. Remotion mali, Let us cleanse our selves from, etc. 2. Substitution boni, And grow up to full holiness, etc.
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Furthermore, in the conclusion obserue the two generall parts of a proposition. 1. Subiectum, Vs: Let vs cleanse, &c. 2. Praedicatum, in the two parts forenamed, Remotione mali, Let vs cleanse, &c. Substitutione boni, And grow vp to, &c. To take them then in order as they are propounded.
Furthermore, in the conclusion observe the two general parts of a proposition. 1. Subjectum, Us: Let us cleanse, etc. 2. Praedicatum, in the two parts forenamed, Remotione mali, Let us cleanse, etc. Substitution boni, And grow up to, etc. To take them then in order as they Are propounded.
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And first of the Subiectum, Vs. Vs ] If we enquire who are here meant, we shall finde them the same with the former (We) viz. Paul and the Corinthians beleeuers;
And First of the Subjectum, Us Us ] If we inquire who Are Here meant, we shall find them the same with the former (We) viz. Paul and the Corinthians believers;
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in many things (saith the Apostle) we sinne all. And therefore saith Iob, though a iust man, If I shall iustifie my selfe, my owne mouth shall condemne me:
in many things (Says the Apostle) we sin all. And Therefore Says Job, though a just man, If I shall justify my self, my own Mouth shall condemn me:
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And who so faith that he is without sinne, is a lier, and the truth is not in him, 1. Ioh. 1.10. There is sinne therefore in the godly aswell as the vngodly, but with difference;
And who so faith that he is without sin, is a liar, and the truth is not in him, 1. John 1.10. There is sin Therefore in the godly aswell as the ungodly, but with difference;
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against thee, thee onely haue I sinned and done euill in thy sight, &c. Psal. 51.2.3. He humbles himselfe with the prodigo, I haue sinned against heauen and against thee ô Father of my flesh and spirit.
against thee, thee only have I sinned and done evil in thy sighed, etc. Psalm 51.2.3. He humbles himself with the Prodigal, I have sinned against heaven and against thee o Father of my Flesh and Spirit.
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but conceiued in sinne, Psal. 51.5. Nemo naescitur sanctus; and therefore in that we are heires in hope, Non tam generatio quàm regeneratio spectanda est;
but conceived in sin, Psalm 51.5. Nemo naescitur Sanctus; and Therefore in that we Are Heirs in hope, Non tam generatio quàm regeneratio spectanda est;
yet will he be prompt and readie to bring forth fruites of vnrighteousnesse, vpon occasion, till the walles of this earthly house be destroied by death, to be raised againe more gloriously.
yet will he be prompt and ready to bring forth fruits of unrighteousness, upon occasion, till the walls of this earthly house be destroyed by death, to be raised again more gloriously.
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2. Because our sanctification is but in part, as Saint Paule doth dispute the point, Rom. 7.22. For I delight in the law of God after the inward man, but I see another law in my members rebelling against the law of my minde.
2. Because our sanctification is but in part, as Saint Paul does dispute the point, Rom. 7.22. For I delight in the law of God After the inward man, but I see Another law in my members rebelling against the law of my mind.
but lest he should be exalted out of measure, there is giuen him, stimulus concupiscentiae, and the messenger of Satan was sent to buffet him, 2. Cor. 12.7.
but lest he should be exalted out of measure, there is given him, stimulus concupiscentiae, and the Messenger of Satan was sent to buffet him, 2. Cor. 12.7.
Know that a man is not iustified by the deedes of the law, but by the faith of Iesus Christ, &c. 2. See here the Errour of the Catharists, which hold that after regeneration none can sinne;
Know that a man is not justified by the Deeds of the law, but by the faith of Iesus christ, etc. 2. See Here the Error of the Catharists, which hold that After regeneration none can sin;
Build not therefore vpon their ruines, for their infirmities are written for our instruction, to shew that God will not spare sinne wheresoeuer he findes it, no not in his Saints,
Built not Therefore upon their ruins, for their infirmities Are written for our instruction, to show that God will not spare sin wheresoever he finds it, no not in his Saints,
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and to giue vs warning, vpon whom the ends of the world are come, that whereas for them there was a cure behind, the sacrifice of the Lambe, which was not yet slaine,
and to give us warning, upon whom the ends of the world Are come, that whereas for them there was a cure behind, the sacrifice of the Lamb, which was not yet slain,
as because one professor is discouered for an hypocrite, therefore to censure all, as if all the Apostles were to be condemned for Iudas. Should a sonne despise his father because he is poore? or the blind disdaine to be directed by the lame,
as Because one professor is discovered for an hypocrite, Therefore to censure all, as if all the Apostles were to be condemned for Iudas. Should a son despise his father Because he is poor? or the blind disdain to be directed by the lame,
for in the building of the Temple all haue not the chiefest place, but some square the stones, some fit the mortar, some carry, and some place the worke.
for in the building of the Temple all have not the chiefest place, but Some square the stones, Some fit the mortar, Some carry, and Some place the work.
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so to the building of the Temple of Christ, some bring stubble, some straw, some mortar, euery man according to the measure of faith which he hath receiued,
so to the building of the Temple of christ, Some bring stubble, Some straw, Some mortar, every man according to the measure of faith which he hath received,
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Which of you casteth away a crackt peece of gold, or a broken siluer cup? No more are we to despise the graces of God in a meane person though imperfect;
Which of you Cast away a cracked piece of gold, or a broken silver cup? No more Are we to despise the graces of God in a mean person though imperfect;
When we haue preached all our liues, and praied with neuer so entire affection, and laboured our callings with neuer so great diligence, we are altogether vnprofitable, hauing left more vndone then those we haue performed:
When we have preached all our lives, and prayed with never so entire affection, and laboured our callings with never so great diligence, we Are altogether unprofitable, having left more undone then those we have performed:
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In conclusion therefore let him haue the glory in all things, who giueth seede vnto the sower and bread to him that needeth, who worketh in vs both to will and to do:
In conclusion Therefore let him have the glory in all things, who gives seed unto the sour and bred to him that needs, who works in us both to will and to do:
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Wherin obserue the fiue forenamed passages. 1. The property of the worke, Cleanse. ] 2. The propriety of the persons [ our selues ] 3. The matter to be wrought on [ filthinesse ] 4. The generality of the taske [ all filthinesse ] 5. The speciality of the parts and powers infected [ flesh and spirit. ] For the first, &c. Cleanse ] which is a metaphoricall speech taken from outward washing:
Wherein observe the fiue forenamed passages. 1. The property of the work, Cleanse. ] 2. The propriety of the Persons [ our selves ] 3. The matter to be wrought on [ filthiness ] 4. The generality of the task [ all filthiness ] 5. The speciality of the parts and Powers infected [ Flesh and Spirit. ] For the First, etc. Cleanse ] which is a metaphorical speech taken from outward washing:
of cleansing the Altar, Exod, 29. of cleansing the Leaper, Leuit. 13. of cleansing the house of the Lord, 2. Chron. 29. of cleansing Iudah and Ierusalem, 2. Chron. 34. of cleansing the people, with the gates and entrances of their cities and houses, Nehem. 11. And these lawes, we know, were typicall, hauing resemblance of things to come:
of cleansing the Altar, Exod, 29. of cleansing the Leaper, Levites 13. of cleansing the house of the Lord, 2. Chronicles 29. of cleansing Iudah and Ierusalem, 2. Chronicles 34. of cleansing the people, with the gates and entrances of their cities and houses, Nehemiah 11. And these laws, we know, were typical, having resemblance of things to come:
For the Altar is our heart, Cor mundum, Psal. 51. a cleane heart: the leprosie is our sinne, which stings like a scorpion, and infects like a leprosie:
For the Altar is our heart, Cor Mundum, Psalm 51. a clean heart: the leprosy is our sin, which stings like a scorpion, and infects like a leprosy:
and the people and their gates, are we here assembled, whom of no people, he hath made a people, that we should sanctifie our gates, viz. our affections and actions, through which the Spirit of grace shall go in and out.
and the people and their gates, Are we Here assembled, whom of no people, he hath made a people, that we should sanctify our gates, viz. our affections and actions, through which the Spirit of grace shall go in and out.
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and though Israel play the harlot, yet let not Iudah sinne, but make cleane and prepare the doores of your tabernacles, that the King of glorie may come in. Againe.
and though Israel play the harlot, yet let not Iudah sin, but make clean and prepare the doors of your Tabernacles, that the King of glory may come in. Again.
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or sow on the shoare, as by words thinke to winne a man to repentance: for this cleansing, it is the gift of God, Ephes. 2.4. and the first act thereof is his immediate hand;
or sow on the shore, as by words think to win a man to Repentance: for this cleansing, it is the gift of God, Ephesians 2.4. and the First act thereof is his immediate hand;
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For, as the wise man speaketh, Who can say, I haue made my owne heart cleane? Prou. 20, 19. And as that cripple which eight and thirtie yeares waited at the poole of Bethesda,
For, as the wise man speaks, Who can say, I have made my own heart clean? Prou. 20, 19. And as that cripple which eight and thirtie Years waited At the pool of Bethesda,
And to this purpose runne all the precepts and commandements, which call for our obedience and amendments, Turne you, turne you, &c. Wash you, make you cleane, &c. Fashion not your selues like vnto this world,
And to this purpose run all the Precepts and Commandments, which call for our Obedience and amendments, Turn you, turn you, etc. Wash you, make you clean, etc. Fashion not your selves like unto this world,
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These precepts we call Euangelicall, which do alwayes presuppose Gods mercifull hand to helpe, whose grace is prest and readie to all that call vpon him, more willing to giue then we to aske,
These Precepts we call Evangelical, which do always presuppose God's merciful hand to help, whose grace is pressed and ready to all that call upon him, more willing to give then we to ask,
but to see and heare, and worke and walke? So his grace which is giuen vnto vs, must not be idle but operatiue to all good workes, to adde to our faith vertue, to vertue knowledge, to knowledge temperance, &c. 2. Pet. 1.5.6. —
but to see and hear, and work and walk? So his grace which is given unto us, must not be idle but operative to all good works, to add to our faith virtue, to virtue knowledge, to knowledge temperance, etc. 2. Pet. 1.5.6. —
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or the stumpe of Dagon, or the idols of the Gentiles, which haue eyes and see not, eares and heare not, mouthes and speake not, hands, &c. But as the sicke which was healed, must take vp his bed and walke;
or the stump of Dagon, or the Idols of the Gentiles, which have eyes and see not, ears and hear not, mouths and speak not, hands, etc. But as the sick which was healed, must take up his Bed and walk;
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but we must set our hands to his plow, labour in his vineyard, worke the saluation of our selues and others, worke (I say) and that for life, euen with feare and trembling.
but we must Set our hands to his blow, labour in his vineyard, work the salvation of our selves and Others, work (I say) and that for life, even with Fear and trembling.
The carter driuing by the way (let me craue your honourable patience for a familiar and homely comparison) sodainly his wheele chopped into a dangerous pit,
The carter driving by the Way (let me crave your honourable patience for a familiar and homely comparison) suddenly his wheel chopped into a dangerous pit,
1. Because our God is most pure and holy, which hath found folly in his Angels, yea and the heauens are not cleare in his sight, Iob 15.15. how much more is man abhominable and filthy, which drinketh iniquitie like water? yea our God is iealous and iust God, whose eyes cannot see and spare offenders.
1. Because our God is most pure and holy, which hath found folly in his Angels, yea and the heavens Are not clear in his sighed, Job 15.15. how much more is man abominable and filthy, which Drinketh iniquity like water? yea our God is jealous and just God, whose eyes cannot see and spare offenders.
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Slow to anger, but great in power, and cannot iustifie the wicked, Nahum 1.3. He spared not the world which sinned, but ouerwhelmed all with a floud of water.
Slow to anger, but great in power, and cannot justify the wicked, Nahum 1.3. He spared not the world which sinned, but overwhelmed all with a flood of water.
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Surely it is time that we cleanse our selues, for our God is a iealous God, to visite the sinnes of the fathers vpon the children, to the third and fourth generation of them that hate him.
Surely it is time that we cleanse our selves, for our God is a jealous God, to visit the Sins of the Father's upon the children, to the third and fourth generation of them that hate him.
2. Because it is his will and pleasure that we should be pure and holy, As obedient children (saith Saint Peter ) not fashioning your selues to the former lusts of your ignorance,
2. Because it is his will and pleasure that we should be pure and holy, As obedient children (Says Faint Peter) not fashioning your selves to the former Lustiest of your ignorance,
And if you call him Father, which without respect of person iudgeth euery man according to his worke, passe the time of your dwelling here in feare, I. Pet. 1.15, 16.
And if you call him Father, which without respect of person Judgeth every man according to his work, pass the time of your Dwelling Here in Fear, I Pet. 1.15, 16.
3. Because the pure in heart shall onely stand in his presence, to which purpose were all the oblations and washings of the Leuiticall law, together with the differences and distinguishments of the cleane and vncleane, in birds,
3. Because the pure in heart shall only stand in his presence, to which purpose were all the Oblations and washings of the Levitical law, together with the differences and distinguishments of the clean and unclean, in Birds,
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For if the question be, Who shall ascend into the mountaine of the Lord? or who shall stand in his holy place? The answer is, Euen he that hath innocent hands,
For if the question be, Who shall ascend into the mountain of the Lord? or who shall stand in his holy place? The answer is, Even he that hath innocent hands,
1. The vse of this point is, that seeing in the worke of renouation, man is meerely a patient dead vnto sinne &c. not to ascribe the worke of renouation or corruption vnto our selues, but vnto God onely.
1. The use of this point is, that seeing in the work of renovation, man is merely a patient dead unto sin etc. not to ascribe the work of renovation or corruption unto our selves, but unto God only.
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so for man to passe from the waies of death, to the waies of life, from the waies of sinne to the waies of righteousnesse, without the speciall meditation and helpe of diuine grace is impossible.
so for man to pass from the ways of death, to the ways of life, from the ways of sin to the ways of righteousness, without the special meditation and help of divine grace is impossible.
before our hearts be prepared, or can we run with our heart, before God hath enlarged it? Can we run the way without the way? which is Christ Iesus, away which we cannot see, till our eies be enlightned? Not so:
before our hearts be prepared, or can we run with our heart, before God hath enlarged it? Can we run the Way without the Way? which is christ Iesus, away which we cannot see, till our eyes be enlightened? Not so:
but seeing he hath begun, conuerted, cleansed vs, let vs second this inchoation, conuersion, purgation, by cleansing our selues and working out our owne saluation.
but seeing he hath begun, converted, cleansed us, let us second this inchoation, conversion, purgation, by cleansing our selves and working out our own salvation.
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when in the infirmities of others, they are more then Lynceous eyes, but in their owne offences they are oculis capti, and more blinde then Bats and Moles:
when in the infirmities of Others, they Are more then Lynceous eyes, but in their own offences they Are oculis capti, and more blind then Bats and Moles:
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Et qui sibi malus, cui bonus? and how should we expect good from him to others, which knowes not to be good vnto himselfe? For charity first purgeth her owne heart,
Et qui sibi malus, cui bonus? and how should we expect good from him to Others, which knows not to be good unto himself? For charity First Purgeth her own heart,
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And What art thou then that iudgest another mans servant, seeing in that thou iudgest another thou doest condemne thy selfe, Rom. 2. 1. And againe, that euery seruant standeth or falleth to his owne Lord, Rom. 144. And in this case it may well be said, Who made thee a iudge or aruler ouer him? Peter therefore when he will be smattering in Iohns affaires, our Sauiour answereth, Quid est hoc tibi? What is that to thee? looke thou to thy selfe, follow thoume.
And What art thou then that Judges Another men servant, seeing in that thou Judges Another thou dost condemn thy self, Rom. 2. 1. And again, that every servant Stands or falls to his own Lord, Rom. 144. And in this case it may well be said, Who made thee a judge or aruler over him? Peter Therefore when he will be smattering in Iohns affairs, our Saviour Answers, Quid est hoc tibi? What is that to thee? look thou to thy self, follow thoume.
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and pursue the infirmities of their brethren with deadly hatred. Clodius accusat Moechos, Catilina Cethegum. They which are most in fault, for the most part will soonest find fault:
and pursue the infirmities of their brothers with deadly hatred. Clodius accusat Moechos, Catilina Cethegum. They which Are most in fault, for the most part will soonest find fault:
but thou which teachest another, teachest thou not thy selfe? Rom. 2. Thou that preachest to another, Thou shalt not steale, doest thou steale? Or thou which sayest to another, Thou shalt not commit adulterie, doest thou commit adulterie? Hypocrite, primùm ecce trabem, Matth. 7.3. first cast the beame out of thine owne eye, that thou mayest more clearely see the more that is in thy brothers eye.
but thou which Teachest Another, Teachest thou not thy self? Rom. 2. Thou that Preachest to Another, Thou shalt not steal, dost thou steal? Or thou which Sayest to Another, Thou shalt not commit adultery, dost thou commit adultery? Hypocrite, primùm ecce trabem, Matthew 7.3. First cast the beam out of thine own eye, that thou Mayest more clearly see the more that is in thy Brother's eye.
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And among all other hypocrites, it taxeth the headlong and blind zeale of our late Separatists and Anabaptisticall spirits, whose bowels of late yeares did euen burst with indignation,
And among all other Hypocrites, it Taxes the headlong and blind zeal of our late Separatists and Anabaptistical spirits, whose bowels of late Years did even burst with Indignation,
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they taxed his disciples for vnwashen hands, Mat. 15. yea and censured them for the eares of corne, Math. 12. so these supercilious and blind guides, in other mens infirmities they straine at a gnat,
they taxed his Disciples for unwashen hands, Mathew 15. yea and censured them for the ears of corn, Math. 12. so these supercilious and blind guides, in other men's infirmities they strain At a gnat,
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but in their owne they swallow a camell. Qui non suis bonis, sed alienis malis sanctimoniae laudem venantur: whose NONLATINALPHABET is NONLATINALPHABET:
but in their own they swallow a camel. Qui non suis bonis, sed alienis malis sanctimoniae Laudem venantur: whose is:
their madnesse (I say) and folly is manifest, because not for good things (which themselues do not,) but from euils, which they spie out it others (as best acquainted therewith in secret) hence would they gaine the name of zeale and puritie;
their madness (I say) and folly is manifest, Because not for good things (which themselves do not,) but from evils, which they spy out it Others (as best acquainted therewith in secret) hence would they gain the name of zeal and purity;
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The proud who examine all things falsly, take this preposterous course, in comparing themselues with others, they put in one scale the infirmities of their brethren,
The proud who examine all things falsely, take this preposterous course, in comparing themselves with Others, they put in one scale the infirmities of their brothers,
And the most dangerous sicknesse which doth befall the soule (the bottomlesse gulfe of despaire onely excepted) is, that any should thinke himselfe pure,
And the most dangerous sickness which does befall the soul (the bottomless gulf of despair only excepted) is, that any should think himself pure,
But we, my brethren, knowing our manifold and foule offences, let my text bring vs backe, whence we are digressed, to cleanse and purge our owne hearts first, euery one to cleanse one, that so all may be cleansed;
But we, my brothers, knowing our manifold and foul offences, let my text bring us back, whence we Are digressed, to cleanse and purge our own hearts First, every one to cleanse one, that so all may be cleansed;
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Dauid calleth it, rottennesse and putrifaction, My wounds stinke, and are corrupt, &c. And speaking more generally of all sinners, he saith, Corrupt they are, and become abhominable.
David calls it, rottenness and putrefaction, My wounds stink, and Are corrupt, etc. And speaking more generally of all Sinners, he Says, Corrupt they Are, and become abominable.
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they haue not bene wrapped, nor bound vp, nor mollified with oyle, Isa. 1.5, 6. And the Prophet Ezechiel sets downe the ingendring of such a spurious and beastly progenie,
they have not be wrapped, nor bound up, nor mollified with oil, Isaiah 1.5, 6. And the Prophet Ezechiel sets down the engendering of such a spurious and beastly progeny,
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nor yet to pursue the filthines of this whole land, which were onus humeris impar, a burden farre too heauie for my shoulders) if I should but enter ionahs one dayes iourney into this Citie and Suburbes,
nor yet to pursue the filthiness of this Whole land, which were onus humeris impar, a burden Far too heavy for my shoulders) if I should but enter Jonahs one days journey into this city and Suburbs,
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now through the riot of sinne, are in many places become Mara & Amara, a roote of bitternesse, a sinke of sinne, a welspring of pollution, a stage of vngodlinesse, a baite of deceitfulnesse, and a debarring from happinesse.
now through the riot of sin, Are in many places become Mara & Amara, a root of bitterness, a sink of sin, a wellspring of pollution, a stage of ungodliness, a bait of deceitfulness, and a debarring from happiness.
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but when they for sooke him, and defiled themselues with the abhominations of the heathen, God as though their sinnes had blotted their names out of the booke of his remembrance, he calles them Sodome and Gomorrah. Esa. 1. Surely (brethren) Samaria by her fornications did iustifie Sodome,
but when they for sooke him, and defiled themselves with the abominations of the heathen, God as though their Sins had blotted their names out of the book of his remembrance, he calls them Sodom and Gomorrah. Isaiah 1. Surely (brothers) Samaria by her fornications did justify Sodom,
where as Ahab sold himselfe to worke wickednesse in the sight of the Lord, so men as beasts haue giuen themselues ouer to worke all vncleannesse euen with greednesse;
where as Ahab sold himself to work wickedness in the sighed of the Lord, so men as beasts have given themselves over to work all uncleanness even with greednesse;
some like the proud Angels feathering their wings in presumptuous pride, soaring aloft til their plumes like Daedalus his wings, melted with the fire of Gods wrath, driue them downe to the pit of destruction:
Some like the proud Angels feathering their wings in presumptuous pride, soaring aloft till their plumes like Daedalus his wings, melted with the fire of God's wrath, driven them down to the pit of destruction:
yea, here may you see murder and malice runne headlong to destruction, monstrous Anakims men of might, building a Babel their owne confusion, enuious Hamans macerating themselues for their brethrens welfare, snudging Nabals and churlish Labans, withholding the wages of the hireling and grinding the face of the poore;
yea, Here may you see murder and malice run headlong to destruction, monstrous Anakims men of might, building a Babel their own confusion, envious Hamans macerating themselves for their Brothers' welfare, snudging Nabals and churlish Labans, withholding the wages of the hireling and grinding the face of the poor;
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The Lacedaemonians a people which knew not God, by the light of nature did so abhorre this brutish sinne, that their Helots, slaues which they bought for villanage, they would make drunken,
The Lacedaemonians a people which knew not God, by the Light of nature did so abhor this brutish sin, that their Helots, slaves which they bought for villeinage, they would make drunken,
and bring them into the market place and expose them as malefactours on a gibbet, that their children seeing their vncleannesse and filthinesse, might thereby detest and abhorre that swinish sin.
and bring them into the market place and expose them as malefactors on a gibbet, that their children seeing their uncleanness and filthiness, might thereby detest and abhor that swinish since.
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But we need not buy Helots to set vp as scarecrowes to the world, for eueu before your doores and in your houses may you daily see these beastly Epicures:
But we need not buy Helots to Set up as scarecrowes to the world, for eueu before your doors and in your houses may you daily see these beastly Epicureans:
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and were there not a remnant of the house of Israel amongst you to stand in the gap like Moses & Aaron twixt the liuing and the dead, inwardly mourning and lamenting,
and were there not a remnant of the house of Israel among you to stand in the gap like Moses & Aaron betwixt the living and the dead, inwardly mourning and lamenting,
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and sit till the wine inflame, Esa. 5.11. Woe to them that are mighty to drinke wine, and strong to poure in strong drinke, Esa, 5.22. Awake ye drunkards, faith Ioel, 1.4. and howleye that are strong to drinke.
and fit till the wine inflame, Isaiah 5.11. Woe to them that Are mighty to drink wine, and strong to pour in strong drink, Isaiah, 5.22. Awake you drunkards, faith Joel, 1.4. and howleye that Are strong to drink.
and your faith also vaine, and this booke of truth hath no truth in it. Hearken therefore ye men of vnderstanding, and you shall heare the drunkards doome;
and your faith also vain, and this book of truth hath no truth in it. Harken Therefore you men of understanding, and you shall hear the drunkards doom;
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woe vpon woe shall light vpon them, their posterity shall be beggers, their estate consumed, their name shall rot and perish, their bodies odious euen to them:
woe upon woe shall Light upon them, their posterity shall be beggars, their estate consumed, their name shall rot and perish, their bodies odious even to them:
It is a sinne against nature, for whereas other men sow for an haruest, foule fornicators and wicked adulterers, which plow with other mens heisers, they sow that which they dare not reape.
It is a sin against nature, for whereas other men sow for an harvest, foul fornicators and wicked Adulterers, which blow with other men's heisers, they sow that which they Dare not reap.
Yea he or his posterity shall be glad to beg a peece of bread, Prou. 6.26. 2. With infamie, for his name and credite shall take such a deepe and incurable wound, that his reproch shall neuer be done away, Prou. 6.33. 3. With most loathsome diseases:
Yea he or his posterity shall be glad to beg a piece of bred, Prou. 6.26. 2. With infamy, for his name and credit shall take such a deep and incurable wound, that his reproach shall never be done away, Prou. 6.33. 3. With most loathsome diseases:
it bringeth corruption of the bloud, dissolution of the sinewes, rottennes of the marrow, aches in the ioynts, crudities in the stomacke, paines in the head, defects and weaknesse, gouts and palsies, heauinesse of heart and stinging of the conscience.
it brings corruption of the blood, dissolution of the sinews, rottenness of the marrow, aches in the Joints, crudities in the stomach, pains in the head, defects and weakness, gouts and palsies, heaviness of heart and stinging of the conscience.
4. Yea and after all these it shall be punished with hel fire, for it is writen, Fornication, vncleannesse, inordinate affection, &c. the wrath of God remaineth on such, Col. 3. 6. And againe Whoremongers and adulterers God wil iudge, Heb. 13.4. The holy Ghost ioyneth a whore and a dog together, Deut. 23.18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of God;
4. Yea and After all these it shall be punished with hell fire, for it is written, Fornication, uncleanness, inordinate affection, etc. the wrath of God remains on such, Col. 3. 6. And again Whoremongers and Adulterers God will judge, Hebrew 13.4. The holy Ghost Joineth a whore and a dog together, Deuteronomy 23.18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of God;
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and Ieremy compareth adulterous beasts to neighing horses. Ier. 5.8. And the wiseman likens them to an oxe going to the slaughter, Prou. 7.22. and calles the whore a deepe ditch & a narrow pit, Prou. 23.27. And they that enter in to her, hardly returne againe to take hold of the way of life, Prou. 2.19.
and Ieremy compareth adulterous beasts to neighing Horses. Jeremiah 5.8. And the Wiseman likens them to an ox going to the slaughter, Prou. 7.22. and calls the whore a deep ditch & a narrow pit, Prou. 23.27. And they that enter in to her, hardly return again to take hold of the Way of life, Prou. 2.19.
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And in the latter end when iudgement shall bring his sinne to the doore of his conscience, he shall wonder at himselfe and say, O now was I deceiued! Prou. 5.12.
And in the latter end when judgement shall bring his sin to the door of his conscience, he shall wonder At himself and say, Oh now was I deceived! Prou. 5.12.
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I conclude the point with that of S. Hierome, O ignis infernalis luxuria, cuius materia gula, &c. Where he compareth whoredome to the infernall fire, whose matter or nourishment are gluttony and drunkennesse, the flame is feruor cōcupiscentiae: as an ouen heated by the baker, so is an adulterer;
I conclude the point with that of S. Jerome, Oh ignis Infernal luxuria, cuius materia gula, etc. Where he compareth whoredom to the infernal fire, whose matter or nourishment Are gluttony and Drunkenness, the flame is feruor cōcupiscentiae: as an oven heated by the baker, so is an adulterer;
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the sparkes are corrupt speeches and filthy communication, the smoke infamy and disgrace, the acts adulterie, fornication, vncleannesse, and the end hell torments.
the sparks Are corrupt Speeches and filthy communication, the smoke infamy and disgrace, the acts adultery, fornication, uncleanness, and the end hell torments.
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Drunkennesse and whoredome, with other the odious sinnes of these latter and dangerous times, these are they which haue kissed each other, which go hand in hand,
drunkenness and whoredom, with other the odious Sins of these latter and dangerous times, these Are they which have kissed each other, which go hand in hand,
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how long and how loud haue we cried against these foule offences, and yet who hath beleeued our report? or to whom is the arme of the Lord reuealed? Surely if our words take no deeper impression, it resteth that you second our words with the sword of iustice.
how long and how loud have we cried against these foul offences, and yet who hath believed our report? or to whom is the arm of the Lord revealed? Surely if our words take no Deeper impression, it rests that you second our words with the sword of Justice.
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And to the Honorable and Worshipfull of this assembly be it spoken, to whom God hath imparted his own Name, (for ye are called Gods ) that you ioyne your helping hands to pull downe these shops of iniquitie,
And to the Honourable and Worshipful of this assembly be it spoken, to whom God hath imparted his own Name, (for you Are called God's) that you join your helping hands to pull down these shops of iniquity,
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for the good and godly zeale they haue shewed for the lord our God on this behalfe, the fame whereof hath spread it selfe into all corners of the land,
for the good and godly zeal they have showed for the lord our God on this behalf, the fame whereof hath spread it self into all corners of the land,
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All that I haue further to say to you the Magistracie of this honorable Assembly, touching this point, is the charge of God himselfe to his seruant Ioshua; Onely be strong,
All that I have further to say to you the Magistracy of this honourable Assembly, touching this point, is the charge of God himself to his servant Ioshua; Only be strong,
Thus cleanse, yea and your selues, yea and cleanse your selues from filthinesse, yea and that from all filthinesse, and that is the fourth part and passage of my text, viz. the generalitie and difficultie of the taske.
Thus cleanse, yea and your selves, yea and cleanse your selves from filthiness, yea and that from all filthiness, and that is the fourth part and passage of my text, viz. the generality and difficulty of the task.
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not onely from filthinesse indefinite, lest sinne should haue a starting hole, but all filthinesse vniuersaliter, that no sinne should escape: whence note,
not only from filthiness indefinite, lest sin should have a starting hold, but all filthiness vniuersaliter, that no sin should escape: whence note,
for whosoeuer shall faile in one point of the law, is guiltie of all, Iam. 2. 10. And againe, Whosoeuer breaketh the least of these commandements, the same shall be called the least in the kingdome of heauen.
for whosoever shall fail in one point of the law, is guilty of all, Iam. 2. 10. And again, Whosoever breaks the least of these Commandments, the same shall be called the least in the Kingdom of heaven.
Which was mystically signified in the law, where Moses was commanded to cut the haire of the Leaper, supercilia & cilia, not an haire of sinne must be left.
Which was mystically signified in the law, where Moses was commanded to Cut the hair of the Leaper, supercilia & cilia, not an hair of sin must be left.
The Holocausts, whether they were boues, oues, or aues, were wholy consumed; to teach vs, that whatsoeuer we do in Gods seruice, must be done wholy.
The Holocausts, whither they were boues, oues, or aves, were wholly consumed; to teach us, that whatsoever we do in God's service, must be done wholly.
our whole heart must we giue, and that continually, Deut 6.5. Vae duplici cordi, saith Saint Austen. They dissemble with a double heart, saith the Psalmist.
our Whole heart must we give, and that continually, Deuteronomy 6.5. Vae Duplicity Cordii, Says Saint Austen. They dissemble with a double heart, Says the Psalmist.
Preach to the vsurer or oppressour, That he which doth not prouide for his owne familie is worse then an infidel, or against prodigality or suretiship,
Preach to the usurer or oppressor, That he which does not provide for his own family is Worse then an infidel, or against prodigality or suretyship,
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or if thy foote offend thee to cause thee to sin, that is, if thy sinne be so necessary as thy foote wherewith thou bearest thy selfe, yet spare it not:
or if thy foot offend thee to cause thee to since, that is, if thy sin be so necessary as thy foot wherewith thou bearest thy self, yet spare it not:
so your sinne if you trust it, will betray you to the diuel, and he will send you with such a grist to grinde, that you shall pay your soule for the tole.
so your sin if you trust it, will betray you to the Devil, and he will send you with such a grist to grind, that you shall pay your soul for the tole.
This is the point which I aime at, viz. the triall of out integrity, when a man can say with good conscience, as Psal. 139. Try me O God, and know my heart, proue me and knew my thoughts,
This is the point which I aim At, viz. the trial of out integrity, when a man can say with good conscience, as Psalm 139. Try me Oh God, and know my heart, prove me and knew my thoughts,
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5. Of the flesh and spirit ] There was a law in Rome, De purgandis fontibus, and it holds good in Scripture, where we must purge our hearts, which is fons vitoa, tam naturalis quàm spiritualis;
5. Of the Flesh and Spirit ] There was a law in Room, De purgandis fontibus, and it holds good in Scripture, where we must purge our hearts, which is fons vitoa, tam Naturalis quàm spiritualis;
I beseech you (brethren) by the mercies God that you giue vp your bodies and soules a liuing sacrifice, &c. In stead of the bodies of dead beasts, we must giue our bodies a liuing sacrifice,
I beseech you (brothers) by the Mercies God that you give up your bodies and Souls a living sacrifice, etc. In stead of the bodies of dead beasts, we must give our bodies a living sacrifice,
Create in me a new heart O Lord, and renew a right spirit within me, Psal. 51.10. 1. This teacheth vs, that sinne is there to be rooted our where it had beginning, which is from the heart;
Create in me a new heart Oh Lord, and renew a right Spirit within me, Psalm 51.10. 1. This Teaches us, that sin is there to be rooted our where it had beginning, which is from the heart;
For out of the heart proceede thefts, adulteries, murders, &c. Out of the abundance of the heart the tongue speaketh, the hand work•th, the foote walketh;
For out of the heart proceed thefts, adulteries, murders, etc. Out of the abundance of the heart the tongue speaks, the hand work•th, the foot walks;
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Let vs cleanse therefore our flesh and spirit, frequentieiectione of euill thoughts receiued, diligenti euitatione of all enticements, & sedula repressione of all carnall concupiscence.
Let us cleanse Therefore our Flesh and Spirit, frequentieiectione of evil thoughts received, diligenti euitatione of all enticements, & sedula repressione of all carnal concupiscence.
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and so should we turne the current of our flesh and spirit moouing vs to euill, orando, meditando, laborando, semper aliquid bone operando, it a vt diabolus cum veniat, iuuentat nos semper occupatos:
and so should we turn the current of our Flesh and Spirit moving us to evil, Praying, meditando, laborando, semper Aliquid bone Operating, it a vt diabolus cum Veniat, iuuentat nos semper occupatos:
2. If we must cleanse our bodies and soules, and giue both to Gods seruice, what shall I say them of the Papists who will serue the Lord onely in their bodily exercises? their beade-prayers,
2. If we must cleanse our bodies and Souls, and give both to God's service, what shall I say them of the Papists who will serve the Lord only in their bodily exercises? their beade-prayers,
and kissing their painted Paxe, their holy water sprinkling, their going on pilgrimage bare footed and bare legged, their whipping themselues on Saints eues,
and kissing their painted Pax, their holy water sprinkling, their going on pilgrimage bore footed and bore legged, their whipping themselves on Saints eues,
and such their superstitious fooleries, are meerely outward exercises, which as concerning the flesh haue a shew of holinesse in voluntary religion and not sparing of the flesh,
and such their superstitious fooleries, Are merely outward exercises, which as Concerning the Flesh have a show of holiness in voluntary Religion and not sparing of the Flesh,
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such are the knee-praiers and lip-labours of our time-seruing hearers, which outwardly professe Christ, but inwardly Belial; Christians onely in name, Saints onely in shew: of which Saint Bernard speakes.
such Are the knee-praiers and lip-labours of our timeserving hearers, which outwardly profess christ, but inwardly Belial; Christians only in name, Saints only in show: of which Saint Bernard speaks.
and therefore our Sauiour calleth them serpents, and viperous serpents, O ye viperous serpents, ye generation of vipers, how shall you escape the damnation to come? Math. 23.33.
and Therefore our Saviour calls them Serpents, and viperous Serpents, Oh you viperous Serpents, you generation of vipers, how shall you escape the damnation to come? Math. 23.33.
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And to shew the certaintie of their damnation, beside the manifold woes which Christ denounceth against them, it is said, that wicked men shall haue their portion with hypocrites;
And to show the certainty of their damnation, beside the manifold woes which christ Denounceth against them, it is said, that wicked men shall have their portion with Hypocrites;
Let me therefore vse that counsell of Chrysostome, Hypocrita, aut esto quod appares, aut appare quodes, Either be as thou seemest, or appeare as thou art:
Let me Therefore use that counsel of Chrysostom, Hypocrite, Or esto quod appares, Or appare quodes, Either be as thou seemest, or appear as thou art:
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but the wounded soule, the sinceritie of the heart, the contrite spirit ioyned with our outward obseruance and obedience which shal administer true ioy in the latter end.
but the wounded soul, the sincerity of the heart, the contrite Spirit joined with our outward observance and Obedience which shall administer true joy in the latter end.
first killing the old man with the fil thy workes of darknesse, and then raising the new man, which according to God is created in holinesse and righteousnesse.
First killing the old man with the fill thy works of darkness, and then raising the new man, which according to God is created in holiness and righteousness.
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First ceasse to do euill (saith Dauid) then learne to do well. Eschue euill (saith Isaiah) and then do good. First we must die vnto sinne and then liue vnto righteousnesse;
First cease to do evil (Says David) then Learn to do well. Eschew evil (Says Isaiah) and then do good. First we must die unto sin and then live unto righteousness;
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And it is most true of any person, so long as he continues in any sinne not repented of and cast out, his seruice is not acceptable, but his prayers are abhominable.
And it is most true of any person, so long as he continues in any sin not repented of and cast out, his service is not acceptable, but his Prayers Are abominable.
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and through thy name cast out diuels,) yet if he commit iniquitie, all his righteousnesse that he hath done, shall not be mentioned, Ezech. 18.24. but in his transgression that he hath committed, and in the sinne that he hath sinned he shall die.
and through thy name cast out Devils,) yet if he commit iniquity, all his righteousness that he hath done, shall not be mentioned, Ezekiel 18.24. but in his Transgression that he hath committed, and in the sin that he hath sinned he shall die.
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and the words of the holy Ghost, as it is written, Ezech. 18.30. Returne therefore, and cause others to turne from all your transgressions, and so iniquitie shall not be your destruction:
and the words of the holy Ghost, as it is written, Ezekiel 18.30. Return Therefore, and cause Others to turn from all your transgressions, and so iniquity shall not be your destruction:
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] Which part of the conclusion, I haue formerly viewed vnder three heads. 1. The growth (Growvp) 2. The perfection (to fall holinesse.) 3. The measure or rule to maintaine and preserue godlines, viz. (in the feare of God.)
] Which part of the conclusion, I have formerly viewed under three Heads. 1. The growth (Growvp) 2. The perfection (to fallen holiness.) 3. The measure or Rule to maintain and preserve godliness, viz. (in the Fear of God.)
Titus the Emperour was wont to say of a day that passed him without some good, Perdidi diem; to teach vs, that all time is not time to vs, which is not lent to this seruice.
Titus the Emperor was wont to say of a day that passed him without Some good, Perdidi diem; to teach us, that all time is not time to us, which is not lent to this service.
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but of the Sabboth there is no mention made either of morning or euening; to teach that our seruice to God must be without euening, viz. without ending;
but of the Sabbath there is no mention made either of morning or evening; to teach that our service to God must be without evening, viz. without ending;
if we haue faith to confirme it, (Lord I beleeue, helpe my vnbeleefe;) if loue to increase it, (Many sinnes are forgiuen her for she loued much:) if zeale to enkindle it (The zeale of thy house hath euen eaten me vp.) And as God hath begun and continued a chaine of his high fauours towards vs, in predestinating, calling, iustifying, sanctifying, and glorifying his Church:
if we have faith to confirm it, (Lord I believe, help my unbelief;) if love to increase it, (Many Sins Are forgiven her for she loved much:) if zeal to enkindle it (The zeal of thy house hath even eaten me up.) And as God hath begun and continued a chain of his high favours towards us, in predestinating, calling, justifying, sanctifying, and glorifying his Church:
so let vs encounter his loue with all diligence, ioyning to our vertue faith. to faith knowledge, to knowledge temperance, to temperance patience, to patience godlinesse, to godlinesse brotherly kindnesse, to brotherly kindnesse loue.
so let us encounter his love with all diligence, joining to our virtue faith. to faith knowledge, to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, to brotherly kindness love.
and make a mocke of his fauours. Heb. 6.6. 1. This serueth for the examination and condemnation of those which the world calls harmelesse men, who haue set vp their pride in this: viz. To do no harme:
and make a mock of his favours. Hebrew 6.6. 1. This serveth for the examination and condemnation of those which the world calls harmless men, who have Set up their pride in this: viz. To do no harm:
The Israelits gathered Manna euery day but vpon the Saboath day, to teach vs and teach thē, that vntil that euerlasting Saboath of rest, where we shall be glorified bodies and soules, we must neuer stand still in our Christian growth.
The Israelites gathered Manna every day but upon the Sabbath day, to teach us and teach them, that until that everlasting Sabbath of rest, where we shall be glorified bodies and Souls, we must never stand still in our Christian growth.
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and like that corne riper and riper vntill the end of the world when the Lord shall winnow the chaffe from the wheate, the wheate he shall receiue into his garner,
and like that corn riper and riper until the end of the world when the Lord shall winnow the chaff from the wheat, the wheat he shall receive into his garner,
And as the kine of the Philistims which drew the Arke of God, 1. Sam. 6. though they were milch and had calues at home, the one to weaken them, the other to withdraw them,
And as the kine of the philistines which drew the Ark of God, 1. Sam. 6. though they were milch and had calves At home, the one to weaken them, the other to withdraw them,
though we haue many hindrances, wordly allurements, the diuels temptations, and our owne sinfull prouocations, yet must we keepe on the way of holinesse to perfection:
though we have many hindrances, wordly allurements, the Devils temptations, and our own sinful provocations, yet must we keep on the Way of holiness to perfection:
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like Zachary and Elizabeth, of whom Saint Luke reporteth that they were both righteous befor God, walking in all the commandements and iustifications of the Lord without rebuke:
like Zachary and Elizabeth, of whom Saint Lycia Reporteth that they were both righteous before God, walking in all the Commandments and justifications of the Lord without rebuke:
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We must resolue, endeauour, contend, and striue for perfection as for a prize, euer be adding grace, till we are in some sort according to the capacity of our humane nature perfect men in Christ Ie sus:
We must resolve, endeavour, contend, and strive for perfection as for a prize, ever be adding grace, till we Are in Some sort according to the capacity of our humane nature perfect men in christ Ie sus:
which begin with Peter and end with Iudas, hauing entred the couenant of grace they fall away like vntimely fruites, trees that are twise dead and plucked vp by the roots, whose end is to be burned;
which begin with Peter and end with Iudas, having entered the Covenant of grace they fallen away like untimely fruits, trees that Are twice dead and plucked up by the roots, whose end is to be burned;
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and the powers of the world to come, if they fall away, that they should be renewed againe by repentance. Heb. 6.4.5. For they after they haue escaped the fil.
and the Powers of the world to come, if they fallen away, that they should be renewed again by Repentance. Hebrew 6.4.5. For they After they have escaped the fill.
and are againe intangled therein, and ouercome, the latter end is worse then the beginning: for it had bene better for them not to haue knowne the way of righteousnesse,
and Are again entangled therein, and overcome, the latter end is Worse then the beginning: for it had be better for them not to have known the Way of righteousness,
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For where is that discipline in manners, zeale to the word, hunger and thirst after righteousnesse, which doth become and adorne the Gospell of Christ? May I not speake in generall,
For where is that discipline in manners, zeal to the word, hunger and thirst After righteousness, which does become and adorn the Gospel of christ? May I not speak in general,
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so) you are become changelings, and haue forsaken your first loue? And what should I name in particular, that stedfastnesse in faith, modestie in words, that vprightnesse in actions, mercie in workes, that discipline in manners, loue and vnitie among brethren, which in the primitiue Church was the glorie of the first Christians? Yea and brethren, I must tell you, that you did runne well,
so) you Are become changelings, and have forsaken your First love? And what should I name in particular, that steadfastness in faith, modesty in words, that uprightness in actions, mercy in works, that discipline in manners, love and unity among brothers, which in the primitive Church was the glory of the First Christians? Yea and brothers, I must tell you, that you did run well,
and what should turne you out of the way of holinesse, that you should haue an euill heart to depart from the liuing God? This you know of a suretie, that to him that striueth and contendeth, to him is the kingdome giuen.
and what should turn you out of the Way of holiness, that you should have an evil heart to depart from the living God? This you know of a surety, that to him that strives and contendeth, to him is the Kingdom given.
But Saint Iohn saith, Perfect loue casts out feare, 1. Ioh. 4.18. viz. this seruile feare, and begets another, borne of the free Spirit, Psal. 51. viz. this filiall feare, the feare and reuerence of a sonne to a louing father.
But Saint John Says, Perfect love Cast out Fear, 1. John 4.18. viz. this servile Fear, and begets Another, born of the free Spirit, Psalm 51. viz. this filial Fear, the Fear and Reverence of a son to a loving father.
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And this is that of which Saint Luke speaketh, We must serue God without feare, Luk. 1. And Saint Paul makes it more plaine, Rom. 8. not in the spirit of bondage for feare of punishment,
And this is that of which Saint Lycia speaks, We must serve God without Fear, Luk. 1. And Saint Paul makes it more plain, Rom. 8. not in the Spirit of bondage for Fear of punishment,
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before they come to be ioyned with the sinnes of the world, to the griefe of the godly, the reproch of the wicked, the trouble of our owne consciences,
before they come to be joined with the Sins of the world, to the grief of the godly, the reproach of the wicked, the trouble of our own Consciences,
or the hazard of Gods glorie. Thus the feare of God is the beginning of wisedome, Prou. 1. yea and the perfection of holinesse is the feare of the Lord. heare the end of all:
or the hazard of God's glory. Thus the Fear of God is the beginning of Wisdom, Prou. 1. yea and the perfection of holiness is the Fear of the Lord. hear the end of all:
Consider therefore a little the height of his Maiestie, the brightnesse of his glorie, the perfection of his goodnesse, the strength of his power, the excellency of his wisedome, the eternitie of his being, the holinesse of his truth, the sweetnesse of his mercie, the blessednesse of his presence, in whose sight there is length of dayes,
Consider Therefore a little the height of his Majesty, the brightness of his glory, the perfection of his Goodness, the strength of his power, the excellency of his Wisdom, the eternity of his being, the holiness of his truth, the sweetness of his mercy, the blessedness of his presence, in whose sighed there is length of days,
and as we haue dealt truly in a little, so he may then make vs rulers ouer much, through the riches of his grace, who hath freely and formerly beloued vs, not for our owne sake,
and as we have dealt truly in a little, so he may then make us Rulers over much, through the riches of his grace, who hath freely and formerly Beloved us, not for our own sake,
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