The sinne against the Holy Ghost discouered and other Christian doctrines deliuered: in twelue sermons vpon part of the tenth chapter of the epistle to the Hebrewes. By Sebastian Benefield ...
THE FIRST SERMON VPON PART OF THE TENTH CHAPter of the Epistle to the Hebrewes. HEBR. 10. VER. 26.27. 26 For if we sinne willingly, after that wee haue receaued the knowledge of the truth, there remaineth no more sacrifice for sinne:
THE FIRST SERMON UPON PART OF THE TENTH CHAPter of the Epistle to the Hebrews. HEBREW. 10. VER. 26.27. 26 For if we sin willingly, After that we have received the knowledge of the truth, there remains no more sacrifice for sin:
and we haue in Christ Iesus; and willing to shake of from them and vs, all carelesnesse and fleshly securitie, presuming so farre of our sluggish dulnesse,
and we have in christ Iesus; and willing to shake of from them and us, all carelessness and fleshly security, presuming so Far of our sluggish dulness,
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vseth these words, nothing pleasing to carnall minds, for that they are very forcible, sharper indeed then any two edged sword, to pricke all such consciences as are well nigh seared vp.
uses these words, nothing pleasing to carnal minds, for that they Are very forcible, sharper indeed then any two edged sword, to prick all such Consciences as Are well High seared up.
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In the first general part we may be moued to the consideration of three circumstances. 1 Who they needs must bee, that may fall into this sinne, from which the Apostle so effectually dehorteth vs:
In the First general part we may be moved to the consideration of three Circumstances. 1 Who they needs must be, that may fallen into this sin, from which the Apostle so effectually dehorteth us:
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If we sin willingly after wee haue receaued the knowledge of the truth ] My first observation here, toucheth the persons, who alone doe fall into this sinne.
If we sin willingly After we have received the knowledge of the truth ] My First observation Here, touches the Persons, who alone do fallen into this sin.
They are said to haue beene once lightned, and to haue tasted of the heavenly gift, and to haue bin made partakers of the holy Ghost, and to haue tasted of the good word of God,
They Are said to have been once lightened, and to have tasted of the heavenly gift, and to have been made partakers of the holy Ghost, and to have tasted of the good word of God,
and of the power of the world to come, Heb. 6.4, 5. They are said to haue escaped from the filthinesse of the world, through the knowledge of the Lord,
and of the power of the world to come, Hebrew 6.4, 5. They Are said to have escaped from the filthiness of the world, through the knowledge of the Lord,
Whence it necessarily followeth, that nor Turkes, nor Infidels, nor Atheists, nor Epicures haue yet sinned this sinne: nor Pharaoh, a vessell of Gods wrath;
Whence it necessarily follows, that nor Turkes, nor Infidels, nor Atheists, nor Epicureans have yet sinned this sin: nor Pharaoh, a vessel of God's wrath;
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nor blasphemous Rabshakeh, making the Idols of the nations equall with the God of Heaven, haue yet sinned this sinne. A curse (I graunt) hath gone out against them,
nor blasphemous Rabshakeh, making the Idols of the Nations equal with the God of Heaven, have yet sinned this sin. A curse (I grant) hath gone out against them,
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for long since it was at hand) when it shall be easier for Turke, for Infidel, for Atheist, for Epicure, for Pharaoh, for Sodome, for Gomorah, & the like,
for long since it was At hand) when it shall be Easier for Turk, for Infidel, for Atheist, for Epicure, for Pharaoh, for Sodom, for Gomorrah, & the like,
but contemne also the Graces given vnto them, the knowledge, whereto they haue beene called, and that good Spirit, whereof the Pagans were never made partakers.
but contemn also the Graces given unto them, the knowledge, whereto they have been called, and that good Spirit, whereof the Pagans were never made partakers.
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and that not onely by the heavens, though they declare Gods glory; nor only by the firmament, though that sheweth his handy worke; nor onely by other his creatures,
and that not only by the heavens, though they declare God's glory; nor only by the firmament, though that shows his handy work; nor only by other his creatures,
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though in them also his eternall power & godhead appeareth and shineth, (for of this light all nations are made partakers:) but they haue beene lightned also with his holy word. This hath beene a lanterne to their feet,
though in them also his Eternal power & godhead appears and shines, (for of this Light all Nations Are made partakers:) but they have been lightened also with his holy word. This hath been a lantern to their feet,
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And can we think, that any thus lightned are neere vnto cursing? Yea, the Scripture telleth vs, that they may so fall away, as that it shall be impossible for them to be renued againe by repentance, Heb. 6.6. Indeed the earth which drinketh in the raine, that commeth oft vpon it, and bringeth forth hearbes, meet for them, by whom it is dressed, shal receaue a blessing of God; but that earth, which beareth thornes and briers, is reproued, is neere vnto cursing, the end thereof is to bee burned.
And can we think, that any thus lightened Are near unto cursing? Yea, the Scripture Telleth us, that they may so fallen away, as that it shall be impossible for them to be renewed again by Repentance, Hebrew 6.6. Indeed the earth which Drinketh in the rain, that comes oft upon it, and brings forth herbs, meet for them, by whom it is dressed, shall receive a blessing of God; but that earth, which bears thorns and briers, is reproved, is near unto cursing, the end thereof is to be burned.
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An other marke of theirs is: they haue tasted of the heavenly gift. This heavenly gift is eternall life through Iesus Christ our Lord, Rom. 6.23. It is that great salvatiō that is in Christ Iesus, so called by Christ himselfe, speaking to the woman of Samaria, Iohn. 4.10. This gift they haue not only knowne, but haue also tasted of it. Would you know what taste this is? One expounds it thus.
an other mark of theirs is: they have tasted of the heavenly gift. This heavenly gift is Eternal life through Iesus christ our Lord, Rom. 6.23. It is that great salvation that is in christ Iesus, so called by christ himself, speaking to the woman of Samaria, John. 4.10. This gift they have not only known, but have also tasted of it. Would you know what taste this is? One expounds it thus.
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like Herode, who did gladly heare Iohn Baptist preaching, Mark. 6.20. & like the second kinde of naughty ground, that ioyfully receaved the seed, Mat. 13.20. Herod may willingly heare the preaching of the word, and yet be accursed;
like Herod, who did gladly hear John Baptist preaching, Mark. 6.20. & like the second kind of naughty ground, that joyfully received the seed, Mathew 13.20. Herod may willingly hear the preaching of the word, and yet be accursed;
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Presume wee not then, beloved in the Lord. Whosoever thinkes he standeth, may fall. O! worke we out our salvation with feare and trembling. Their third marke is;
Presume we not then, Beloved in the Lord. Whosoever thinks he Stands, may fallen. OH! work we out our salvation with Fear and trembling. Their third mark is;
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They may repent, like Iudas, Mat. 27.3. confesse their sinnes, like Pharaoh, Exod. 10.16. loue God, as Saule did, 1. Sam. 10.9. They may desire to be like Gods children in happinesse, as Balaam desired, when he said:
They may Repent, like Iudas, Mathew 27.3. confess their Sins, like Pharaoh, Exod 10.16. love God, as Saule did, 1. Sam. 10.9. They may desire to be like God's children in happiness, as balaam desired, when he said:
They may shew liking to Gods Ministers, reverence them, and feare to displease them, as Simon Magus did, who at Philips preaching beleeved, wondred at his miracles,
They may show liking to God's Ministers, Reverence them, and Fear to displease them, as Simon Magus did, who At Philips preaching believed, wondered At his Miracles,
and kept cōpany with him, Act. 8.13. They may be zealous in the profession of the gospell, as the Galatians were, who receaved Paule as an Angell; and if possible, would haue plucked out their eies, to haue done him good, Gal. 4.16.
and kept company with him, Act. 8.13. They may be zealous in the profession of the gospel, as the Galatians were, who received Paul as an Angel; and if possible, would have plucked out their eyes, to have done him good, Gal. 4.16.
they haue receaved the word of God in their hearts in such abundance, as that they are become preachers of the word: for they haue tasted of the good word of God, and of the power of the world to come, they haue tasted it indeed,
they have received the word of God in their hearts in such abundance, as that they Are become Preachers of the word: for they have tasted of the good word of God, and of the power of the world to come, they have tasted it indeed,
Here let me once more remember you of the resemblance of tasting. You know that Cookes which are busied in preparing of banquets, haue commonly as much feeling and seeing of the meates,
Here let me once more Remember you of the resemblance of tasting. You know that Cooks which Are busied in preparing of banquets, have commonly as much feeling and seeing of the Meats,
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& so labouring to saue others, himselfe may proue a reprobate. It hath beene thought, that some of them which built the Arke, were not saved in the Arke:
& so labouring to save Others, himself may prove a Reprobate. It hath been Thought, that Some of them which built the Ark, were not saved in the Ark:
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but certaine it is, (not only thought so) certaine it is, that diverse spirituall builders of Christs Church, shall not be saved with the Church, They may by vs be takē for Gods sheepe, because they are kept in the same pastures, and folded in the same fold with vs;
but certain it is, (not only Thought so) certain it is, that diverse spiritual Builders of Christ Church, shall not be saved with the Church, They may by us be taken for God's sheep, Because they Are kept in the same pastures, and folded in the same fold with us;
they may by vs be taken for Gods sheepe, though indeed they be very Goates. There is a day to come, wherein the heavens shal passe away with a noise, and the elements shall melt with heate, & the earth, with the workes that are therein shall be burnt vp:
they may by us be taken for God's sheep, though indeed they be very Goats. There is a day to come, wherein the heavens shall pass away with a noise, and the elements shall melt with heat, & the earth, with the works that Are therein shall be burned up:
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Having thus considered their markes, & finding that they haue beene once lightened, that they haue tasted of the heavenlie gift, that they haue beene made partakers of the holy Ghost, that they haue received the knowledge of the truth, that they heare the word, and receiue it, and receiue it forthwith, and receiue it forthwith with ioy; examine we our selues by those notes,
Having thus considered their marks, & finding that they have been once lightened, that they have tasted of the heavenly gift, that they have been made partakers of the holy Ghost, that they have received the knowledge of the truth, that they hear the word, and receive it, and receive it forthwith, and receive it forthwith with joy; examine we our selves by those notes,
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as Philadelphia is counselled, to hold that which you haue, that no man take your crownes, Revel. 3.11. and as Sardi is counselled, to strengthē & confirme the things that remaine in you, that your workes might be fulfilled before the Lord, Revel. 3.2.
as Philadelphia is counseled, to hold that which you have, that no man take your crowns, Revel. 3.11. and as Sardi is counseled, to strengthen & confirm the things that remain in you, that your works might be fulfilled before the Lord, Revel. 3.2.
for we must pray cōtinually, 1. Thess. 5.17. Having a long time beene fed delicately and brought vp in scarlet, shall we now perish in the streets, shall we now imbrace the doung? Having a long time had our heads of gold, shall we now (to become like Nabuchadnezzars Image) put on feet of clay? Having long since begun in the spirit, shall we now end in the , flesh? So shall our last estate, be worse then our first:
for we must pray continually, 1. Thess 5.17. Having a long time been fed delicately and brought up in scarlet, shall we now perish in the streets, shall we now embrace the dung? Having a long time had our Heads of gold, shall we now (to become like Nebuchadnezars Image) put on feet of clay? Having long since begun in the Spirit, shall we now end in the, Flesh? So shall our last estate, be Worse then our First:
For he runnes in vaine, whosoever he be that runnes (run he never so swiftly) that sits him downe, or stands still before he comes to the goale. There is no time of standing or sitting still in this life; we must still forwards.
For he runs in vain, whosoever he be that runs (run he never so swiftly) that sits him down, or Stands still before he comes to the goal. There is no time of standing or sitting still in this life; we must still forward.
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He that is righteous, let him be righteous still; he that is holy, let him be holy still. Since we haue bin once lightned, since we haue bin tasters of the heavenly gift, since we haue bin partakers of the holy Ghost, since we haue beene receivers of the knowledge of the truth, such be we still: & thinke we, that every blessing of God bestowed vpō vs, is a further calling and provocation of God,
He that is righteous, let him be righteous still; he that is holy, let him be holy still. Since we have been once lightened, since we have been tasters of the heavenly gift, since we have been partakers of the holy Ghost, since we have been Receivers of the knowledge of the truth, such be we still: & think we, that every blessing of God bestowed upon us, is a further calling and provocation of God,
When God found Elias a daies iourney in the wildernes sitting vnder a Iuniper tree, & sleeping, he called vpon him, saying, vp and eate, and when he had found him a second time so sitting and sleeping, a second time also he called vpon him & said, vp, and eate, thou hast a great iourny to goe:
When God found Elias a days journey in the Wilderness sitting under a Juniper tree, & sleeping, he called upon him, saying, up and eat, and when he had found him a second time so sitting and sleeping, a second time also he called upon him & said, up, and eat, thou hast a great journey to go:
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and whē he had travailed forty daies and was lodged in a caue, he called vpō him againe and said, what doest thou here, Elias? at last he was brought forth to the mount, & then also there came a voice vnto him,
and when he had travailed forty days and was lodged in a cave, he called upon him again and said, what dost thou Here, Elias? At last he was brought forth to the mount, & then also there Come a voice unto him,
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first with milke, and then with stronger meate; we must vp & eate, we haue still a great iourny to goe, we must walke from light to light, from grace to grace, from vertue to vertue, from knowledge to knowledge: we must thinke that alwaies we heare a voice calling vs forward, vp; thou haste a great iourney to go:
First with milk, and then with Stronger meat; we must up & eat, we have still a great journey to go, we must walk from Light to Light, from grace to grace, from virtue to virtue, from knowledge to knowledge: we must think that always we hear a voice calling us forward, up; thou haste a great journey to go:
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I know thy workes, and thy loue, & thy service, and faith, and patience, and that thy last workes are more, then thy first. Here was no backesliding, but great encrease;
I know thy works, and thy love, & thy service, and faith, and patience, and that thy last works Are more, then thy First. Here was no backsliding, but great increase;
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fuller of faith, fuller of loue, fuller of all good workes: and as a new borne babe shee coveted the sincere milke of the word, that shee might grow thereby:
fuller of faith, fuller of love, fuller of all good works: and as a new born babe she coveted the sincere milk of the word, that she might grow thereby:
NONLATINALPHABET, not he, that draweth his sword, nor he, that fighteth the battles of the Lord, nor he, that spendeth his blood, much lesse he, that fainteth, that flyeth, that sleepeth, that standeth, or sitteth still, but NONLATINALPHABET he that overcommeth, shall eate of the tree of life, and of the hidden Manna, shall receaue a white stone, shall be clothed in white aray, shall be made a pillar in Gods Temple, and sit with God himselfe in his throne.
, not he, that draws his sword, nor he, that fights the battles of the Lord, nor he, that spendeth his blood, much less he, that fainteth, that flies, that Sleepeth, that Stands, or Sitteth still, but he that Overcometh, shall eat of the tree of life, and of the hidden Manna, shall receive a white stone, shall be clothed in white array, shall be made a pillar in God's Temple, and fit with God himself in his throne.
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not every one, but he onely, that endureth to the end shall be saved, Mat. 10.22. Not every one, but he only which is faithfull vnto the death shall receaue the Crowne of life, Revel. 2.10. Not every one, but such only as are marked in their forbeads with the letter NONLATINALPHABET;
not every one, but he only, that Endureth to the end shall be saved, Mathew 10.22. Not every one, but he only which is faithful unto the death shall receive the Crown of life, Revel. 2.10. Not every one, but such only as Are marked in their forbeads with the Letter;
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with the note of perfection and perseverance, shall enter the inheritance of the blessed, Ezech. 9.4. NONLATINALPHABET, he that overcommeth, shall never be hurt of the second death.
with the note of perfection and perseverance, shall enter the inheritance of the blessed, Ezekiel 9.4., he that Overcometh, shall never be hurt of the second death.
Let the dogge returne to his vomit, and the sow to her wallowing in the mire; but let vs (like Abraham ) hold on our sacrifices till the evening, the last evening of our liues,
Let the dog return to his vomit, and the sow to her wallowing in the mire; but let us (like Abraham) hold on our Sacrifices till the evening, the last evening of our lives,
If we sinne willingly ] How desirously & with what consent of mind this sinne is committed, it appeareth partly in this place, by this word (willingly) and partly by those wordes, Heb. 6.6. they crucifie againe vnto themselues the sonne of God, and make a mocke of him.
If we sin willingly ] How desirously & with what consent of mind this sin is committed, it appears partly in this place, by this word (willingly) and partly by those words, Hebrew 6.6. they crucify again unto themselves the son of God, and make a mock of him.
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They crucifie againe the sonne of God, that notes their envy and malice; they crucifie him againe vnto themselues, that argues their willingnesse. Their consciences,
They crucify again the son of God, that notes their envy and malice; they crucify him again unto themselves, that argues their willingness. Their Consciences,
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The first lesson that Iohn Baptist taught, was Repent, for the kingdome of Heaven is at hand, Mat. 3.2. The first lesson, that the Disciples taught, was Repent, for the kingdome of Heaven is at hand, Math. 10.7.
The First Lesson that John Baptist taught, was repent, for the Kingdom of Heaven is At hand, Mathew 3.2. The First Lesson, that the Disciples taught, was repent, for the Kingdom of Heaven is At hand, Math. 10.7.
And the first lesson which Christ himselfe taught, was, Repent, too, for the kingdome of Heaven is at hand, Mat. 4.17. Here is no posting over to the houre of death.
And the First Lesson which christ himself taught, was, repent, too, for the Kingdom of Heaven is At hand, Mathew 4.17. Here is no posting over to the hour of death.
It is not for a young man to say, I will repent; for certainely could Iudas haue repented, whē he had listed, he would never haue hanged himselfe; neither is it safe for an old man to say, I haue repented: he hath lived long enough to knowe that God is I am, and therefore is best pleased with I am: he little cares for, I was, or I will be.
It is not for a young man to say, I will Repent; for Certainly could Iudas have repented, when he had listed, he would never have hanged himself; neither is it safe for an old man to say, I have repented: he hath lived long enough to know that God is I am, and Therefore is best pleased with I am: he little Cares for, I was, or I will be.
A second conceit of theirs, making their mind so willing to doe wickedly, is, that the best man that is hath seaven falls every day into grosse sinnes,
A second conceit of theirs, making their mind so willing to do wickedly, is, that the best man that is hath seaven falls every day into gross Sins,
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But we may answer, that this place is to bee vnderstood of fals into afflictions and calamities, rather then of falls into actuall sinnes, and so makes little for their purpose. Their third conceit is:
But we may answer, that this place is to be understood of falls into afflictions and calamities, rather then of falls into actual Sins, and so makes little for their purpose. Their third conceit is:
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that their small sinnes, or hidden sinnes are no sinnes, and that their greatest sinnes, wherein they liue & lie wallowing most dangerously, are but sinnes of infirmitie. And here they are perfit in the reckoning vp of Peters fal, Lots incest, Solomons Idolatrie, Noahs drunkennesse, Davids murther, Sarahs lie, Rebeccahs perswading her sonne Iacob to beguile his owne father, the theft of Onesimus, the many Concubines of the Patriarchs, and the like:
that their small Sins, or hidden Sins Are no Sins, and that their greatest Sins, wherein they live & lie wallowing most dangerously, Are but Sins of infirmity. And Here they Are perfect in the reckoning up of Peter's fall, Lots Incest, Solomons Idolatry, Noahs Drunkenness, Davids murder, Sarahs lie, Rebeccahs persuading her son Iacob to beguile his own father, the theft of Onesimus, the many Concubines of the Patriarchs, and the like:
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Impij in circuitu ambulant, Psal. 12.8. the wicked haue their waies: but they are crooked, they are circular endlesse waies, they walke by compasse, not much vnlike their father the Divell, who testifieth of himselfe, that he had compassed the whole earth, Iob. 1.7. they walke by compasse indeed, but never towards the marke, never towards the price, that is set before them.
Impij in circuitu ambulant, Psalm 12.8. the wicked have their ways: but they Are crooked, they Are circular endless ways, they walk by compass, not much unlike their father the devil, who Testifieth of himself, that he had compassed the Whole earth, Job 1.7. they walk by compass indeed, but never towards the mark, never towards the price, that is Set before them.
like the turning of a mill; which, when it hath laboured the whole day long, is foūd at night in the selfe same place, where it first began? So these men in circuitu ambulant, they walke by compasse, and when the night shall come, their last night, the last houre of their liues, they shall bee found, not to haue proceeded one step forwards, except it be in wickednesse.
like the turning of a mill; which, when it hath laboured the Whole day long, is found At night in the self same place, where it First began? So these men in circuitu ambulant, they walk by compass, and when the night shall come, their last night, the last hour of their lives, they shall be found, not to have proceeded one step forward, except it be in wickedness.
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To this point I say, howsoever grace aboundeth aboue sin, yet accursed are they, yea ever cursed shall they bee, who doe sinne, that grace, and blessing may abound vnto them, Rom. 6.1. we are forbidden to doe evill, where we certainely know that good may come thereof;
To this point I say, howsoever grace Aboundeth above since, yet accursed Are they, yea ever cursed shall they be, who do sin, that grace, and blessing may abound unto them, Rom. 6.1. we Are forbidden to do evil, where we Certainly know that good may come thereof;
how thē is it, that they are freed, from this sinne, for which there remaineth no more sacrifice? This doubt will be cleare if we doe but consider this one position:
how them is it, that they Are freed, from this sin, for which there remains no more sacrifice? This doubt will be clear if we do but Consider this one position:
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and this may wee learne of Paule praying the Corinthians in Christes steed, that they would be reconciled to God; who indeed were reconciled to God before.
and this may we Learn of Paul praying the Corinthians in Christ's steed, that they would be reconciled to God; who indeed were reconciled to God before.
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Thirdly, he may sin presumptuously, that is, he may sinne wittingly, willingly & wilfully. Against this David praied vnto the LORD, Psal. 19.13. keepe thy servaunt from presumptuous sinnes; that he was in danger of them appeareth by the words following, let them not reigne over me.
Thirdly, he may since presumptuously, that is, he may sin wittingly, willingly & wilfully. Against this David prayed unto the LORD, Psalm 19.13. keep thy servant from presumptuous Sins; that he was in danger of them appears by the words following, let them not Reign over me.
The childe of God may fall grievously, may fall dangerously, yet cannot fall finally in the end, nor vtterly at any time. The reason hereof is this:
The child of God may fallen grievously, may fallen dangerously, yet cannot fallen finally in the end, nor utterly At any time. The reason hereof is this:
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Hence is it that Paul praieth for the Ephesians, that they may be strengthened in the inner man, Ephes. 3.16. and for the Colossians, that they might be strengthened with the glorious power of Christ, Coloss. 1.11. and of himselfe he saith, that he is able to doe al things through the power of Christ, that strengtheneth him, Philip. 4.13.
Hence is it that Paul Prayeth for the Ephesians, that they may be strengthened in the inner man, Ephesians 3.16. and for the colossians, that they might be strengthened with the glorious power of christ, Coloss. 1.11. and of himself he Says, that he is able to do all things through the power of christ, that strengtheneth him, Philip. 4.13.
first, it maketh him confesse that he spake that in hast; and then it putteth into his minde a Veruntamen, a particle of better grace, wherewith he correcteth his hasty speech;
First, it makes him confess that he spoke that in haste; and then it putteth into his mind a Veruntamen, a particle of better grace, wherewith he Correcteth his hasty speech;
When Ionas had beene cast into the bottome in the middest of the Sea, and the floods had compassed him about, when all the surges, and all the waues had past over him;
When Ionas had been cast into the bottom in the midst of the Sea, and the floods had compassed him about, when all the surges, and all the waves had passed over him;
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then (looking on his former disobedience) he said, I am cast away out of thy sight, O Lord, Ion. 2.4. and here also this strengthning power revived Ionas spirits with a Veruntamen and an Attamen, words of comfort;
then (looking on his former disobedience) he said, I am cast away out of thy sighed, Oh Lord, Ion. 2.4. and Here also this strengthening power revived Ionas spirits with a Veruntamen and an Attamen, words of Comfort;
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One hath noted vpon this place, that if it were not (for Attamen, verò, and veruntamen, but, yet, notwithstanding, and such like comforting particles, our hearts might quake within vs, to see such passions in the Saints of God. But it is the Lords property, ever to send a gracious raine vpon his inheritāce, to refresh it,
One hath noted upon this place, that if it were not (for Attamen, verò, and Veruntamen, but, yet, notwithstanding, and such like comforting particles, our hearts might quake within us, to see such passion in the Saints of God. But it is the lords property, ever to send a gracious rain upon his inheritance, to refresh it,
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So true is the other part of our former position, the childe of God cannot fall finally in the end, nor vtterly at any time. For God hath blessed his children with repentant hearts:
So true is the other part of our former position, the child of God cannot fallen finally in the end, nor utterly At any time. For God hath blessed his children with repentant hearts:
and this is the DECREE? At what time soever a sinner, whosoever he be shall repent him of his sinnes, whatsoever they be, and shall doe iudgement and iustice, he shall surely liue, he shall not die.
and this is the DECREE? At what time soever a sinner, whosoever he be shall Repent him of his Sins, whatsoever they be, and shall do judgement and Justice, he shall surely live, he shall not die.
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THE SECOND SERMON. HEB. 10. VER. 26. 26 For if we sinne willingly, after that we haue receaved the knowledge of the truth, there remaineth no more sacrifice for sinne:
THE SECOND SERMON. HEBREW. 10. VER. 26. 26 For if we sin willingly, After that we have received the knowledge of the truth, there remains no more sacrifice for sin:
and my selfe, of two blemishes, wherewith the spirit of man (in such a businesse as now we haue in hand) vseth very much to be infected. 1 Too much boldnesse. 2 Too much feare.
and my self, of two blemishes, wherewith the Spirit of man (in such a business as now we have in hand) uses very much to be infected. 1 Too much boldness. 2 Too much Fear.
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Solomon hath said, there is a generatiō, which are pure in their owne conceite, and yet are not washed from their filthines, Prov. 30.12. Experience maketh me presume, that I may as truely say:
Solomon hath said, there is a generation, which Are pure in their own conceit, and yet Are not washed from their filthiness, Curae 30.12. Experience makes me presume, that I may as truly say:
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there is a generation, that are wise and learned in their own conceit, and yet they are not washed from their folly, yet they are not washed from their ignorance. Many men will boast, every one of his owne goodnes,
there is a generation, that Are wise and learned in their own conceit, and yet they Are not washed from their folly, yet they Are not washed from their ignorance. Many men will boast, every one of his own Goodness,
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it were better for them they had neither tongues in their heads, nor hearts in their breasts, then that they should delight in their so vnreverent and vngodly vsage. For hereby what doe they else but blaspheme the eternall wisdome of God? It is a faithfull lesson for servants, to be obedient to them that are their masters according to the flesh, in feare & trembling;
it were better for them they had neither tongues in their Heads, nor hearts in their breasts, then that they should delight in their so unreverent and ungodly usage. For hereby what do they Else but Blaspheme the Eternal Wisdom of God? It is a faithful Lesson for Servants, to be obedient to them that Are their Masters according to the Flesh, in Fear & trembling;
And shall we, servants to that great LORD, our master according to the spirit, when we enter talke of his word, not feare? shall we not tremble? shall we at his greatest mysteries, be carelesse & mockers? The knowledge of Gods predestination should cast downe our proud reason, even to the ground;
And shall we, Servants to that great LORD, our master according to the Spirit, when we enter talk of his word, not Fear? shall we not tremble? shall we At his greatest Mysteres, be careless & mockers? The knowledge of God's predestination should cast down our proud reason, even to the ground;
it should make vs confesse before him, that all his doings are secret, all his iudgements vnsearchable, all his waies past finding out; yet we like fooles, vnwilling (though wee should bee brayed in a morter ) to let our foolishnesse depart from vs, doubt not at all, to examine the high iudgements of God,
it should make us confess before him, that all his doings Are secret, all his Judgments unsearchable, all his ways passed finding out; yet we like Fools, unwilling (though we should be brayed in a mortar) to let our foolishness depart from us, doubt not At all, to examine the high Judgments of God,
Quid tuâ, vt enarres decreta mea? Gods ordinances being holy & pure should not come into mouthes given to filthinesse. With what face then dare men of vncircumcised mindes and mouthes, medle with such holy mysteries, either publikely,
Quid tuâ, vt enarres decreta mea? God's ordinances being holy & pure should not come into mouths given to filthiness. With what face then Dare men of uncircumcised minds and mouths, meddle with such holy Mysteres, either publicly,
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or privatly? Quid tuâ, vt enarres decreta mea? What hast thou to doe to declare mine ordinances? Doth it belong to thee to take my covenant in thy mouth? saith the Lord.
or privately? Quid tuâ, vt enarres decreta mea? What hast thou to do to declare mine ordinances? Does it belong to thee to take my Covenant in thy Mouth? Says the Lord.
In which their opinion they seeme to accord with those, who hold of predestination and election, that they are matters not to be thought of, too high for mans learning.
In which their opinion they seem to accord with those, who hold of predestination and election, that they Are matters not to be Thought of, too high for men learning.
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Shall God here by his Apostle bid, proue, and dares man say, doubt? Shall God bid, examine, & dares mā advise vs, only to hope? Shall the spirit of truth command vs to knowe our salvation, and dares a lying spirit in the mouthes of false prophets account it presumption to knowe our salvation? To this purpose is it, that S. Iohn exhorteth you, 1. Iohn. 4.1. Trie the spirits, whether they are of God, or not.
Shall God Here by his Apostle bid, prove, and dares man say, doubt? Shall God bid, examine, & dares man Advice us, only to hope? Shall the Spirit of truth command us to know our salvation, and dares a lying Spirit in the mouths of false Prophets account it presumption to know our salvation? To this purpose is it, that S. John exhorteth you, 1. John. 4.1. Try the spirits, whither they Are of God, or not.
This sinne is the sinne of such, as haue made the world their God, but your God with whō yee walke, in whose feare you liue, hath had such mercy on you,
This sin is the sin of such, as have made the world their God, but your God with whom ye walk, in whose Fear you live, hath had such mercy on you,
Wheresoever they dwell, that haue thus sinned, and are in this condemnation (be of good comfort) God himselfe beareth you witnesse, that their tents and their tabernacles are not neere you.
Wheresoever they dwell, that have thus sinned, and Are in this condemnation (be of good Comfort) God himself bears you witness, that their tents and their Tabernacles Are not near you.
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Thus haue wee beene warned, touching Gods holy mysteries, that we be neither too bold, nor too fearefull: let vs now, walking in the midst betweene both, betweene feare & boldnesse, drawe neere with reverence;
Thus have we been warned, touching God's holy Mysteres, that we be neither too bold, nor too fearful: let us now, walking in the midst between both, between Fear & boldness, draw near with Reverence;
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and with glad and faithfull eares, abide we the hearing of this sinne; let vs not bee so foolish, either to feare the smoake, since the fire cannot hurt vs;
and with glad and faithful ears, abide we the hearing of this sin; let us not be so foolish, either to Fear the smoke, since the fire cannot hurt us;
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Now then, not to trouble you long, with those six kindes of sinnes against the holy Ghost, much spoken of by the Schoolemen, as namely, presumption of Gods mercies,
Now then, not to trouble you long, with those six Kinds of Sins against the holy Ghost, much spoken of by the Schoolmen, as namely, presumption of God's Mercies,
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and Despaire cōtrary to presumption, and the Oppugning of the known truth, & the Envying of all the good gifts and graces in our brethren, and Obstinacie, & Impenitencie; let it bee sufficient for vs to vnderstand, that in the word of God, there is mention of one onely sinne so called. In Mat. 12.31. as also in Mark. 3.29. and Luke, 12.10. it is called the blasphemie against the holy Ghost.
and Despair contrary to presumption, and the Oppugning of the known truth, & the Envying of all the good Gifts and graces in our brothers, and Obstinacy, & Impenitency; let it be sufficient for us to understand, that in the word of God, there is mention of one only sin so called. In Mathew 12.31. as also in Mark. 3.29. and Lycia, 12.10. it is called the blasphemy against the holy Ghost.
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You shall finde it at large described, if with these words of my text you will conferre those other places, as Heb. 6.4, 5. 2. Pet. 2.20. 1. Ioh. 5.16. All which will manifest, that there is but one only Sinne against the holy Ghost.
You shall find it At large described, if with these words of my text you will confer those other places, as Hebrew 6.4, 5. 2. Pet. 2.20. 1. John 5.16. All which will manifest, that there is but one only Sin against the holy Ghost.
As for the repining at our brethrens good, being but a breach of the second table, & touching the presuming vpon Gods mercies, being but a kind of hypocrisie; I see not how they may bee called Sinnes against the holy Ghost.
As for the repining At our Brothers' good, being but a breach of the second table, & touching the presuming upon God's Mercies, being but a kind of hypocrisy; I see not how they may be called Sins against the holy Ghost.
finall impenitencie, is a consequent, a punishment of it, and so is despaire. And here because there goes somewhat a generall conceit that despaire indeed is the Sin against the holy Ghost, let me shew you some differēce between that Sinne and despaire.
final impenitency, is a consequent, a punishment of it, and so is despair. And Here Because there Goes somewhat a general conceit that despair indeed is the since against the holy Ghost, let me show you Some difference between that Sin and despair.
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This Sinne against the holy Ghost is a blasphemie spoken against the knowne truth; so is not desperation, though sometimes it be a punishment of this sinne.
This Sin against the holy Ghost is a blasphemy spoken against the known truth; so is not desperation, though sometime it be a punishment of this sin.
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It is a true saying, God in some sense may be said to forsake his children. Else why should DAVID say, Psal. 77.7, 8, 9. Will the Lord absent himselfe for ever? Will he shew no more favour? Is his mercie cleane gone for ever? Doth his promise faile for evermore? Hath God forgotten to be mercifull? Hath he shut vp his tender mercies in displeasure? Else why should IONAS say, chap. 2.4. I am cast out of thy sight, O Lord? Else why should GEDEON say, Iud. 6.13. Now the Lord hath forsaken vs, and delivered vs into the hands of the Midianites? Else why should the Saviour of vs all say, Mat. 27.46.
It is a true saying, God in Some sense may be said to forsake his children. Else why should DAVID say, Psalm 77.7, 8, 9. Will the Lord absent himself for ever? Will he show no more favour? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender Mercies in displeasure? Else why should IONAS say, chap. 2.4. I am cast out of thy sighed, Oh Lord? Else why should GIDEON say, Iud. 6.13. Now the Lord hath forsaken us, and Delivered us into the hands of the midianites? Else why should the Saviour of us all say, Mathew 27.46.
It is no new thing, nor strāge to such as tread in the pathes of godlines, to haue their soules like affected to those your trees. The time of comfort will passe away & tentation follow,
It is no new thing, nor strange to such as tread in the paths of godliness, to have their Souls like affected to those your trees. The time of Comfort will pass away & tentation follow,
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But it was the Lords doing; Gedeon with his three hundred souldiers put to flight such an host, Iud. 7.21. A man would thinke that clay and spittle tempered together should put out ones eies. Wonderfull are the Lords doings:
But it was the lords doing; Gideon with his three hundred Soldiers put to flight such an host, Iud. 7.21. A man would think that clay and spittle tempered together should put out ones eyes. Wonderful Are the lords doings:
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Christ vsed clay & spittle so tempered, as a meanes to giue sight vnto the blinde, Ioh. 9.6. A mā would thinke water should put out fire. Behold the finger of the Lord!
christ used clay & spittle so tempered, as a means to give sighed unto the blind, John 9.6. A man would think water should put out fire. Behold the finger of the Lord!
Elias poures water on his sacrifice, and fils a trench with water to make his sacrifice burne, 1. King. 18.35. The like you may obserue in the worke of Grace to salvation.
Elias pours water on his sacrifice, and fills a trench with water to make his sacrifice burn, 1. King. 18.35. The like you may observe in the work of Grace to salvation.
and to be overwhelmed with distrustfulnesse & grievous doubtings of his salvation. Now he iudgeth himselfe to haue beene but an hypocrite in former times:
and to be overwhelmed with distrustfulness & grievous doubtings of his salvation. Now he Judgeth himself to have been but an hypocrite in former times:
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And therefore if any, whose delight hath heretofore seemed to haue beene in the Law of the Lord, shall despaire at his end, we must (for so we learne in this place) leaving secret iudgements to God, in charity iudge the best of them.
And Therefore if any, whose delight hath heretofore seemed to have been in the Law of the Lord, shall despair At his end, we must (for so we Learn in this place) leaving secret Judgments to God, in charity judge the best of them.
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We must rather looke vnto God, who at all times, & especially in temptations, (such are his mercies) accepts the will for the deed; a willing mind to obey God,
We must rather look unto God, who At all times, & especially in temptations, (such Are his Mercies) accepts the will for the deed; a willing mind to obey God,
But happyly some will doubt, if a man in despaire make a way himselfe, if he spill his owne bloud, what may then bee thought? The case, I graunt, is very fearefull;
But happily Some will doubt, if a man in despair make a weigh himself, if he spill his own blood, what may then be Thought? The case, I grant, is very fearful;
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if none of vs be able to comprehend, the bottomles depth of the graces and mercies which are in Christ, we shoulde not dare (passing the bounds of charity) giue too rash a censure,
if none of us be able to comprehend, the bottomless depth of the graces and Mercies which Are in christ, we should not Dare (passing the bounds of charity) give too rash a censure,
Thus haue we seene the difference betweene despaire & the Sinne against the holy Ghost, as also what cōfort, what ioy may from thence shine vnto feeble and weake spirits:
Thus have we seen the difference between despair & the Sin against the holy Ghost, as also what Comfort, what joy may from thence shine unto feeble and weak spirits:
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the Apostle speaketh of repentance frō dead workes, of faith towards God, of the doctrine of baptisme, & laying on of hands, of the resurrection from the dead, and of eternall iudgement. All these he calleth the beginning, the foundation of Christianity. Then verse the 6. he speaketh of an apostacie, of a falling away from all these points,
the Apostle speaks of Repentance from dead works, of faith towards God, of the Doctrine of Baptism, & laying on of hands, of the resurrection from the dead, and of Eternal judgement. All these he calls the beginning, the Foundation of Christianity. Then verse the 6. he speaks of an apostasy, of a falling away from all these points,
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even from the foundatiō and first beginnings of Christian faith, giving vs thereby to vnderstand, that they who are holden in this transgressiō & haue sinned this sinne, haue forsaken all the principles of religiō, haue lost their former light, haue departed from their first vnderstāding.
even from the Foundation and First beginnings of Christian faith, giving us thereby to understand, that they who Are held in this Transgression & have sinned this sin, have forsaken all the principles of Religion, have lost their former Light, have departed from their First understanding.
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So preferre they darknesse before light, ignorance before knowledge, errour before hope, infidelity before faith, shame before glory, a cursed death before eternall life.
So prefer they darkness before Light, ignorance before knowledge, error before hope, infidelity before faith, shame before glory, a cursed death before Eternal life.
they are fallen away from the doctrine of resurrection, and therefore though they rise againe, it shall be to their owne confusion; they are fallen away, from the doctrine of eternal iudgement;
they Are fallen away from the Doctrine of resurrection, and Therefore though they rise again, it shall be to their own confusion; they Are fallen away, from the Doctrine of Eternal judgement;
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they haue fallen away wholy from CHRIST, they haue despised the sweet graces of the HOLY SPIRIT, wherewith they once were lightened, and therefore shal they be fed with wormewood, and be made to drinke the water of gall;
they have fallen away wholly from CHRIST, they have despised the sweet graces of the HOLY SPIRIT, wherewith they once were lightened, and Therefore shall they be fed with wormwood, and be made to drink the water of Gall;
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and not this only, but let all the rivers and streames of fresh water, which glad the city of God, and comfort the soules of the faithfull, runne also into their soules, they will resist them and driue them backe, they will admit no entrance for any perswasion of the graciousnes and kindnes of the Lord,
and not this only, but let all the Rivers and streams of fresh water, which glad the City of God, and Comfort the Souls of the faithful, run also into their Souls, they will resist them and driven them back, they will admit no Entrance for any persuasion of the graciousness and kindness of the Lord,
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They haue sinned against the holie Ghost, and condemnation is their portion. You see in the manner of rebellion, how farre they may fall away; now for the name.
They have sinned against the holy Ghost, and condemnation is their portion. You see in the manner of rebellion, how Far they may fallen away; now for the name.
The Father, Sonne, and holy Ghost haue all one glory, & therefore an iniurie done to one, is done to all. Trium personarum non sunt divisae offensae, saith the Master of the Sentences, Lib. 2. Dist. 43. art. 4. It is impossible, that a sinne committed against the holy Ghost, should not also bee committed against the Father, and against the Sonne; yet saith he, Peccatorum genera distincta sunt; you may vse a distinction betweene sinnes:
The Father, Son, and holy Ghost have all one glory, & Therefore an injury done to one, is done to all. Trium personarum non sunt divisae offensae, Says the Master of the Sentences, Lib. 2. Dist 43. art. 4. It is impossible, that a sin committed against the holy Ghost, should not also be committed against the Father, and against the Son; yet Says he, Peccatorum genera distincta sunt; you may use a distinction between Sins:
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where he sheweth that although power, wisdome, & goodnesse, be one and the same in all three persons, yet sometimes in a more peculiar sort, there is ascribed, power to the father, wisedome to the Sonne,
where he shows that although power, Wisdom, & Goodness, be one and the same in all three Persons, yet sometime in a more peculiar sort, there is ascribed, power to the father, Wisdom to the Son,
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and tread thē vnder foot, and account them prophane, and purposely, and wilfully, and malitiously carry them away to all wantonnesse, hee crucifieth againe vnto himselfo the sonne of God, hee despites the spirit of grace, he sinnes against the holy Ghost.
and tread them under foot, and account them profane, and purposely, and wilfully, and maliciously carry them away to all wantonness, he crucifieth again unto himselfo the son of God, he despites the Spirit of grace, he Sins against the holy Ghost.
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the two former notes haue made it sufficiently manifest, that the malice of this sinne is directed against the whole TRINITIE, against the very maiestie of God himselfe,
the two former notes have made it sufficiently manifest, that the malice of this sin is directed against the Whole TRINITY, against the very majesty of God himself,
and against his Christ: it directly respecteth the first table of the morall law, it is not any particular slipping aside, it is a generall defection, a generall apostacie from God, and that totally.
and against his christ: it directly respecteth the First table of the moral law, it is not any particular slipping aside, it is a general defection, a general apostasy from God, and that totally.
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Here should I shew you, what punishment is provided for such sinners: but that discourse is better fitting the later words of my Text. Yet that wee bee not swallowed vp by secure and carelesse living,
Here should I show you, what punishment is provided for such Sinners: but that discourse is better fitting the later words of my Text. Yet that we be not swallowed up by secure and careless living,
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everlastingly shall they burne, yet not cōsume. You may read of the wine of giddinesse, Psalme 60.3. of a strange kinde of worme, Esa. 66.24. of the winepresse of Gods wrath, Revelat. 14.10. of fire and brimstone, Ezech. 38.22. All these, & (if worse may be) many more worse then these, are for so many torments, assuredly allotted them.
everlastingly shall they burn, yet not consume. You may read of the wine of giddiness, Psalm 60.3. of a strange kind of worm, Isaiah 66.24. of the winepress of God's wrath, Revelation 14.10. of fire and brimstone, Ezekiel 38.22. All these, & (if Worse may be) many more Worse then these, Are for so many torments, assuredly allotted them.
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They shall bee tormented before the holy Angels, and the lambe in fire and in brimstone: not such as fell vpon Sodome and Gomorah; (for so might they haue some hope at length to bee dissolved into heaps of ashes,
They shall be tormented before the holy Angels, and the lamb in fire and in brimstone: not such as fell upon Sodom and Gomorrah; (for so might they have Some hope At length to be dissolved into heaps of Ashes,
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or clouds of pitch) but in fire and brimstone, ascending from a mine without bottome, burning in the lake of death, giving them no rest, either day or night.
or Clouds of pitch) but in fire and brimstone, ascending from a mine without bottom, burning in the lake of death, giving them no rest, either day or night.
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When time shall be no more, yet then shall their torment continue, & that in such a measure as no eye hath ever seene the like, no eare hath ever heard the like, no tongue hath ever vttered the like, no heart hath beene, is,
When time shall be no more, yet then shall their torment continue, & that in such a measure as no eye hath ever seen the like, no ear hath ever herd the like, no tongue hath ever uttered the like, no heart hath been, is,
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Having thus pointed at their punishment, let vs now consider the degrees, by which they haue ascended to that fulnesse of their iniquitie, as also how far our selues haue troden in their steps.
Having thus pointed At their punishment, let us now Consider the Degrees, by which they have ascended to that fullness of their iniquity, as also how Far our selves have trodden in their steps.
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3 This hardnesse of heart by continuance breedeth in the wickednesse, and perversitie. 4 There followeth incredulitie and vnbeleefe. 5 After their vnbeleefe, they fall to a generall apostacie, necessarily, and that immediatly.
3 This hardness of heart by Continuance breeds in the wickedness, and perversity. 4 There follows incredulity and unbelief. 5 After their unbelief, they fallen to a general apostasy, necessarily, and that immediately.
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first deceit by sin, then hardnesse of heart arising from deceit, the heart being hardned it becommeth wicked and perverse, this wickednes and perversitie of heart, causeth incredulitie & vnbeleefe, whereby is wrought that highest step, generall apostacie, and falling away from God. The two first steps haue beene & are vsually trodden in by vs:
First deceit by since, then hardness of heart arising from deceit, the heart being hardened it becomes wicked and perverse, this wickedness and perversity of heart, Causes incredulity & unbelief, whereby is wrought that highest step, general apostasy, and falling away from God. The two First steps have been & Are usually trodden in by us:
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entised a younger Prophet contrary to the commandment of God, to turne home with him, and to eate and drinke, but at the last he cursed him for his labour,
enticed a younger Prophet contrary to the Commandment of God, to turn home with him, and to eat and drink, but At the last he cursed him for his labour,
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and his curse tooke effect, for as hee returned hee was slaine by a lyon in the way. Not much vnlike is Satans dealing with vs. He entiseth vs to sinne, from which wee are, by the Lords commandment, to fly, as from a serpent;
and his curse took Effect, for as he returned he was slain by a Lion in the Way. Not much unlike is Satan dealing with us He enticeth us to sin, from which we Are, by the lords Commandment, to fly, as from a serpent;
Be there any sinne, that delighteth vs more then other, wee will take part with Naaman, ( let God be mercifull vnto vs if he will ) we will not leaue it, we will wallow in it, ioy in it, liue in it, grow old in it.
Be there any sin, that delights us more then other, we will take part with Naaman, (let God be merciful unto us if he will) we will not leave it, we will wallow in it, joy in it, live in it, grow old in it.
except God giue vs grace to returne, can be no other, then into a wicked and perverse heart, and then will follow incredulitie & vnbeleefe, wherevpon immediatly and necessarily must ensue the highest degree,
except God give us grace to return, can be no other, then into a wicked and perverse heart, and then will follow incredulity & unbelief, whereupon immediately and necessarily must ensue the highest degree,
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In which case at this time I say no more vnto you, then the Apostle said vnto the Hebrewes, chap. 3.12, 13. Take heed, my brethren, lest at any time there be in any of you an evill heart,
In which case At this time I say no more unto you, then the Apostle said unto the Hebrews, chap. 3.12, 13. Take heed, my brothers, lest At any time there be in any of you an evil heart,
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Secondly, let vs examine that which these words do naturally afford, & that is, that the Sinne against the holy Ghost is not at any time, nor can ever be, forgiven.
Secondly, let us examine that which these words do naturally afford, & that is, that the Sin against the holy Ghost is not At any time, nor can ever be, forgiven.
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For if it be true, that they which sinne after Baptisme once receaved, be it either of ignorance or of infirmity, cā haue no hope of pardon for their sinne, are not we, who hitherto haue learned the contrary, of all men most miserable? Haue we not iust cause with those men of Israel, Act. 2.37.
For if it be true, that they which sin After Baptism once received, be it either of ignorance or of infirmity, can have no hope of pardon for their sin, Are not we, who hitherto have learned the contrary, of all men most miserable? Have we not just cause with those men of Israel, Act. 2.37.
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and were made partakers of the holy Ghost, and haue tasted of the good word of God & of the power of the world to come, it is impossible for such, if they fall away to be renued by repētāce.
and were made partakers of the holy Ghost, and have tasted of the good word of God & of the power of the world to come, it is impossible for such, if they fallen away to be renewed by Repentance.
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misconceiving (I say) these two places, yet vnwilling to subscribe to so foule an heresie, haue reiected this Epistle as vnfit to proue any principle in religion, haue accoūted it, as not Canonicall.
misconceiving (I say) these two places, yet unwilling to subscribe to so foul an heresy, have rejected this Epistle as unfit to prove any principle in Religion, have accounted it, as not Canonical.
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For the holy Ghost saith not, if they fall, but NONLATINALPHABET, if they fall away; and in the same, Heb. 6.6. it is added, they crucifie againe vnto themselues the sonne of God, & make a mocke of him; and Heb. 10.29.
For the holy Ghost Says not, if they fallen, but, if they fallen away; and in the same, Hebrew 6.6. it is added, they crucify again unto themselves the son of God, & make a mock of him; and Hebrew 10.29.
it is said, that they trāple vnder foot the Sonne of God, that they count the bloud of the Testament an vnholy thing, that they despite the spirit of grace, & in the 26. verse the word NONLATINALPHABET, translated with vs willingly, imports some what more,
it is said, that they trample under foot the Son of God, that they count the blood of the Testament an unholy thing, that they despite the Spirit of grace, & in the 26. verse the word, translated with us willingly, imports Some what more,
to such, as sinne NONLATINALPHABET, only because they will sinne, purposely, wilfully, and maliciously, to such (I graunt) these places proue an impossibility of pardon: but that a man, sinning ignorantly, or of infirmity, should be past hope of forgiuenes, these places proue not:
to such, as sin, only Because they will sin, purposely, wilfully, and maliciously, to such (I grant) these places prove an impossibility of pardon: but that a man, sinning ignorantly, or of infirmity, should be passed hope of forgiveness, these places prove not:
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They presse vs yet, for the further establishment of their cōceit, with old Elies words, 1. Sam. 2.25. If one man sinne against another, the iudge shal iudge it;
They press us yet, for the further establishment of their conceit, with old Ely's words, 1. Sam. 2.25. If one man sin against Another, the judge shall judge it;
and there sheweth by other like speeches in the Scripture, that these words are not necessarily to force that meaning which they would haue. Ps. 15.1. David saith LORD who shal dwel in thy tabernacle, who shall rest in thy holy mountaine? Quaeritur quis, non excluditur;
and there shows by other like Speeches in the Scripture, that these words Are not necessarily to force that meaning which they would have. Ps. 15.1. David Says LORD who shall dwell in thy tabernacle, who shall rest in thy holy mountain? Quaeritur quis, non Excluditur;
for in the words following it is answered, He that walketh vprightly, and worketh righteousnes, & speaketh the truth in his heart, hee shal never be moved;
for in the words following it is answered, He that walks uprightly, and works righteousness, & speaks the truth in his heart, he shall never be moved;
he shal dwell in the tabernacle of the Lord, he shall rest vpon his holy mountaine. Psal. 24.3. the same Psalmist hath likewise said, who shall ascend into the moūtaine of the LORD? and who shall stand in his holy place? And here also Quaeritur QVIS, non exeluditur, the question is, who shall ascend into the mountaine of the LORD? Every one is not excluded from so ascending.
he shall dwell in the tabernacle of the Lord, he shall rest upon his holy mountain. Psalm 24.3. the same Psalmist hath likewise said, who shall ascend into the mountain of the LORD? and who shall stand in his holy place? And Here also Quaeritur QUIS, non exeluditur, the question is, who shall ascend into the mountain of the LORD? Every one is not excluded from so ascending.
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nor sworne deceitfully, even he shall receaue a blessing from the LORD, and righteousnes from the God of his salvation, he shal ascend into the mountaine of the LORD, and stand in his holy place. Luk. 12.42. the LORD hath said;
nor sworn deceitfully, even he shall receive a blessing from the LORD, and righteousness from the God of his salvation, he shall ascend into the mountain of the LORD, and stand in his holy place. Luk. 12.42. the LORD hath said;
but if a man sin against the LORD, who will plead for him? The vulgar translation hath, Quis orabit pro eo? If a man sin against the Lord, who will pray for him? Quis orabit pro eo? that is, saith S. Ambrose, Singularis vitae aliquis debet orare pro eo, qui peccavit in Dominum:
but if a man since against the LORD, who will plead for him? The Vulgar Translation hath, Quis Orabit Pro eo? If a man since against the Lord, who will pray for him? Quis Orabit Pro eo? that is, Says S. Ambrose, Singularis vitae aliquis debet orare Pro eo, qui peccavit in Dominum:
If one man sinne against another, the Iudge shall iudge it, that is, if one man doe iniury and wrong vnto another, there may be a composition and an agreement made betweene them, either in Ecclesiasticall or civill policie:
If one man sin against Another, the Judge shall judge it, that is, if one man do injury and wrong unto Another, there may be a composition and an agreement made between them, either in Ecclesiastical or civil policy:
if a man sinne NONLATINALPHABET, only because he will sinne, if he sinne elatâ manu, Num. 15.30. with a high hand, not only presumptuously & secretly, but openly, perversely, contēptuously, malitiously, neither fearing nor regarding God nor man, exscindendo exscinditor anima illa, it is the Lords irrevocable sentēce. Num. 15.31. that persō shal vtterly be cut of, that soule shall die the death.
if a man sin, only Because he will sin, if he sin elatâ manu, Num. 15.30. with a high hand, not only presumptuously & secretly, but openly, perversely, contemptuously, maliciously, neither fearing nor regarding God nor man, exscindendo exscinditor anima illa, it is the lords irrevocable sentence. Num. 15.31. that person shall utterly be Cut of, that soul shall die the death.
And therefore wee may bee bold to grant that those words of Elie doe proue an impossibilitie of pardon, but it is to such as doe sinne Elatâ manu, with an high hand, only because they will sinne, openly, perversly, contemptuously, malitiously, to such I say, wee may bee bold to grant, that these words doe proue an impossibilitie of pardon; but that a mā sinning ignorantly, or of infirmitie, should haue no hope of forgiuenesse, they proue not,
And Therefore we may be bold to grant that those words of Ely do prove an impossibility of pardon, but it is to such as do sin Elatâ manu, with an high hand, only Because they will sin, openly, perversely, contemptuously, maliciously, to such I say, we may be bold to grant, that these words do prove an impossibility of pardon; but that a man sinning ignorantly, or of infirmity, should have no hope of forgiveness, they prove not,
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S. Ambrose (to whom I referre you) hath very cōfortably discoursed against them Lib. 1. de poenitentiâ, and the thirteene first chapters of that booke:
S. Ambrose (to whom I refer you) hath very comfortably discoursed against them Lib. 1. de poenitentiâ, and the thirteene First Chapters of that book:
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Which proposition devides it selfe into two parts severally to be confirmed, 1. the chosen of God (for they only stand by grace) ma• fall. 2. notwithstanding their falls, they may find pardon.
Which proposition divides it self into two parts severally to be confirmed, 1. the chosen of God (for they only stand by grace) ma• fallen. 2. notwithstanding their falls, they may find pardon.
Yet lest happily some one or more, through the abundance of knowledge given from aboue shall thinke better of themselues, thē meete is, I will bee bold to remember them of S. Paules estate, who 2. Cor. 12.7. speaketh thus of himselfe;
Yet lest happily Some one or more, through the abundance of knowledge given from above shall think better of themselves, them meet is, I will be bold to Remember them of S. Paul's estate, who 2. Cor. 12.7. speaks thus of himself;
Least I should bee exalted out of measure through the abundance of revelations, there was given vnto me a sharpe pointed stake in the flesh, the messenger of Satan to buffet me.
lest I should be exalted out of measure through the abundance of revelations, there was given unto me a sharp pointed stake in the Flesh, the Messenger of Satan to buffet me.
Because I should not bee exalted out of measure there was given mee, saith hee, NONLATINALPHABET, a sharp stake fastned in my flesh, the messenger of Satan to buffet me,
Because I should not be exalted out of measure there was given me, Says he,, a sharp stake fastened in my Flesh, the Messenger of Satan to buffet me,
that there is in him also a rebellion of the flesh against the spirit, that hee hath had many falls, yea such falls, as his very remembrāces of them, are like so many kniues in his eies,
that there is in him also a rebellion of the Flesh against the Spirit, that he hath had many falls, yea such falls, as his very remembrances of them, Are like so many knives in his eyes,
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And if thus it fareth with the best, what shall become of the more evill sort? Surely there is no man iust in the earth, that doth good & sinneth not, saith the preacher, Ch. 7.22. And Prov. 20.9. So•omon hath this question:
And if thus it fareth with the best, what shall become of the more evil sort? Surely there is no man just in the earth, that does good & Sinneth not, Says the preacher, Christ 7.22. And Curae 20.9. So•omon hath this question:
who can say I haue purged my heart, I am cleane from my sinne? O saith Eliphaz vnto Iob. chap. 15.14. What is man that he should be cleane, and he that is borne of a woman, that he should be iust? Behold (saith he) God hath found no stedfastnesse in his Saints;
who can say I have purged my heart, I am clean from my sin? Oh Says Eliphaz unto Job chap. 15.14. What is man that he should be clean, and he that is born of a woman, that he should be just? Behold (Says he) God hath found no steadfastness in his Saints;
yea, the heavens are not clean in his sight, how much more is man abominable and filthie, which drinketh iniquitie like water? whose desire to sinne is such,
yea, the heavens Are not clean in his sighed, how much more is man abominable and filthy, which Drinketh iniquity like water? whose desire to sin is such,
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as a thirstie mans desire is to drink? He is altogether sinful. Sinfull in his conception, sinfull in his birth, sinfull in the whole course of his life;
as a thirsty men desire is to drink? He is altogether sinful. Sinful in his conception, sinful in his birth, sinful in the Whole course of his life;
I will not be too forward in the discovery of the nakednes of Gods chosen children, descended from the loynes of Adā; and therefore will not trouble you with the relation of Noahs drunkennesse, of Davids murther, of Sarahs lye, of Rebeccaes perswading her sonne Iacob to beguile his owne father, of the theft of Onesimus, and of the severall falls of many other,
I will not be too forward in the discovery of the nakedness of God's chosen children, descended from the loins of Adā; and Therefore will not trouble you with the Relation of Noahs Drunkenness, of Davids murder, of Sarahs lie, of Rebecca's persuading her son Iacob to beguile his own father, of the theft of Onesimus, and of the several falls of many other,
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The consideration whereof moued S. Paule in the bowels of compassion, to exhort the Thessalonians, 1. Thess. 5.19. not to quench the spirit: and the Ephesians, Eph. 4.30. not to grieue the holy spirit of God.
The consideration whereof moved S. Paul in the bowels of compassion, to exhort the Thessalonians, 1. Thess 5.19. not to quench the Spirit: and the Ephesians, Ephesians 4.30. not to grieve the holy Spirit of God.
For he well knewe, that the holy spirit vseth to be grieved, and the fire thereof to be quenched, whensoever we put away from within vs the care of Gods word, not regarding the sanctified motions of our hearts, the sanctified words of our lips, the sāctified actions of our handes; but entertaining the contrary;
For he well knew, that the holy Spirit uses to be grieved, and the fire thereof to be quenched, whensoever we put away from within us the care of God's word, not regarding the sanctified motions of our hearts, the sanctified words of our lips, the sanctified actions of our hands; but entertaining the contrary;
and also by the iudgement of the Physition is taken for dead: Thus haue David, Peter, & other, the strongest pillers in the Lords temple, beene shaken.
and also by the judgement of the physician is taken for dead: Thus have David, Peter, & other, the Strongest pillars in the lords temple, been shaken.
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Yet it may befall a true Christian. Ioh. 5.14. when Christ had healed the man, that had beene sicke 38. yeares, he said vnto him: Behold, thou art made whole:
Yet it may befall a true Christian. John 5.14. when christ had healed the man, that had been sick 38. Years, he said unto him: Behold, thou art made Whole:
sin no more, least a worse thing befall thee. And you know by Luk. 11.26. how the vncleane spirit returning, tooke vnto him other seaven spirits worse then himselfe.
sin no more, lest a Worse thing befall thee. And you know by Luk. 11.26. how the unclean Spirit returning, took unto him other seaven spirits Worse then himself.
In regard hereof S. Paule, 2. Cor. 5.20. prayeth them in Christs steed, that they would be reconciled to God, when (as it is evident by the former Epistle) they were recōciled to God, before.
In regard hereof S. Paul, 2. Cor. 5.20. Prayeth them in Christ steed, that they would be reconciled to God, when (as it is evident by the former Epistle) they were reconciled to God, before.
wittingly, willingly, yea and in some sort, wilfully. What else is it, that David prayeth against, Psal. 19.13. Keepe thy servant, O Lord, from presumptuous sinnes? Now that he was in danger of so sinning appeareth by the words following;
wittingly, willingly, yea and in Some sort, wilfully. What Else is it, that David Prayeth against, Psalm 19.13. Keep thy servant, Oh Lord, from presumptuous Sins? Now that he was in danger of so sinning appears by the words following;
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Some thinke David was tainted herewith, when he said in his hast, that he was cast out of the Lords sight, Psal. 31.22. as also when powring forth the deepe anguish of his soule for the Lords long absence, hee saith, this is my death, Psal 77.10.
some think David was tainted herewith, when he said in his haste, that he was cast out of the lords sighed, Psalm 31.22. as also when Pouring forth the deep anguish of his soul for the lords long absence, he Says, this is my death, Psalm 77.10.
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Who is able to looke vpon these ruines without compassion, and to remember them, without feare? Can the weake shrub hope to stand when the strongest Cedars are blowne downe? They which haue had more gifts thē we, deeper roots then we, stronger hearts then we, surer props then we, haue fallen downe: and can we inferiour to them in all these, hope to stand? O all ye that thirst come to the waters of comfort, drinke,
Who is able to look upon these ruins without compassion, and to Remember them, without Fear? Can the weak shrub hope to stand when the Strongest Cedars Are blown down? They which have had more Gifts them we, Deeper roots then we, Stronger hearts then we, Surer props then we, have fallen down: and can we inferior to them in all these, hope to stand? Oh all you that thirst come to the waters of Comfort, drink,
Is it true indeed that Gods chosen children may thus fall? Yet behold, as true it is, that notwithstanding their fals they may rise againe: and this is that other point of my proposition, implying a truth, against which Hell gates shall never be able to prevaile; and this is that truth:
Is it true indeed that God's chosen children may thus fallen? Yet behold, as true it is, that notwithstanding their falls they may rise again: and this is that other point of my proposition, implying a truth, against which Hell gates shall never be able to prevail; and this is that truth:
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This is it, St. Paule meaneth, when he prayed for the Ephesians, that they might be strengthned in the inner man, Ephe. 3.16. and for the Colossians, that they might be strēgthned with the glorious power of Christ, Coloss. 1.11. and when of himselfe he saith, that he is able to doe all things through the power of Christ, that strēgthneth him, Phil. 4.13. This corroboration, this strengthning power of Christ is that, that raiseth vp Gods chosen, as oft as they are fallen.
This is it, Saint Paul means, when he prayed for the Ephesians, that they might be strengthened in the inner man, Ephes 3.16. and for the colossians, that they might be strengthened with the glorious power of christ, Coloss. 1.11. and when of himself he Says, that he is able to do all things through the power of christ, that strengtheneth him, Philip 4.13. This corroboration, this strengthening power of christ is that, that Raiseth up God's chosen, as oft as they Are fallen.
Wonderfull & fearefull may the passions be, wherewith the Saints of God, as long as they wāder in this vale of mourning, may be shaken, only through the remembrance of their sinnes committed.
Wonderful & fearful may the passion be, wherewith the Saints of God, as long as they wander in this vale of mourning, may be shaken, only through the remembrance of their Sins committed.
Whō God hath predestinated, them hath he called, them hath he iustified, them hath he glorified. What shall we then say to these things? Shall any one lay ought to the charge of Gods chosen? Shall tribulation, anguish, persecution, famine, nakednes, perill,
Whom God hath predestinated, them hath he called, them hath he justified, them hath he glorified. What shall we then say to these things? Shall any one lay ought to the charge of God's chosen? Shall tribulation, anguish, persecution, famine, nakedness, peril,
for whom God hath predestinated, them hath he called, them hath he iustified, them hath he glorified. Wee may be barren, and hear not, and forsake the lawes of the Lord, & refuse to walke in his iudgments, and breake his statutes, and cast behind vs his commandements;
for whom God hath predestinated, them hath he called, them hath he justified, them hath he glorified. we may be barren, and hear not, and forsake the laws of the Lord, & refuse to walk in his Judgments, and break his statutes, and cast behind us his Commandments;
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but as for his loving kindnesse, that hee will never take from vs, Psal 89.33. Hee may hide his face from vs for a moment, for a little season, but with everlasting mercy he will haue compassion on vs, saith the LORD our redeemer, Esay, 54.8. Our corrupt nature, by reason of our ill husbandry, may be like the field of the slothfull, Prov. 24.30. It may bee all growne over with thornes; nettles may cover the face thereof, & the stone wall thereof may be broken downe, and through that breach may be descryed from within vs, all manner of filthinesse and abomination.
but as for his loving kindness, that he will never take from us, Psalm 89.33. He may hide his face from us for a moment, for a little season, but with everlasting mercy he will have compassion on us, Says the LORD our redeemer, Isaiah, 54.8. Our corrupt nature, by reason of our ill Husbandry, may be like the field of the slothful, Curae 24.30. It may be all grown over with thorns; nettles may cover the face thereof, & the stone wall thereof may be broken down, and through that breach may be descried from within us, all manner of filthiness and abomination.
Hee will build againe our broken wall, laying the stones thereof with the carbuncle, and the foundation with Saphires, hee will make our windowes of pearle, & our gates shining stones.
He will built again our broken wall, laying the stones thereof with the carbuncle, and the Foundation with Sapphires, he will make our windows of pearl, & our gates shining stones.
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And this is vnto vs, as the waters of Noah, even as sure as the promise which God made vnto Noah: for as he hath sworne, that the waters of NOAH shall no more overflow the earth,
And this is unto us, as the waters of Noah, even as sure as the promise which God made unto Noah: for as he hath sworn, that the waters of NOAH shall no more overflow the earth,
The comparison holds out of the 54. of Esai, vers. 9. and in the tenth verse it followeth, that the mountaines may remoue, and the hills fall down, but Gods mercy shall never depart from vs, nor the covenant of his peace fall away.
The comparison holds out of the 54. of Isaiah, vers. 9. and in the tenth verse it follows, that the Mountains may remove, and the hills fallen down, but God's mercy shall never depart from us, nor the Covenant of his peace fallen away.
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I might here alleage many other places, and some examples out of the holy Scriptures, to shew you yet farther, that the child of God, notwithstanding his many falls, may find pardon,
I might Here allege many other places, and Some Examples out of the holy Scriptures, to show you yet farther, that the child of God, notwithstanding his many falls, may find pardon,
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and overthrowne the doctrine of the Catharists. All which I haue delivered for your comforts, which haue already sinned, not for your encouragements, who meane to sinne hereafter.
and overthrown the Doctrine of the Catharists. All which I have Delivered for your comforts, which have already sinned, not for your encouragements, who mean to sin hereafter.
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You may read for this purpose the beginning of the sixt chap. to the Romans there shall you finde an impossibilitie for you, that are dead to sinne, yet to liue therein: knowe yee not, that all ye, which haue beene baptised into Iesus Christ, haue been baptised into his death? Why then, yee are buried by baptisme into his death, that as he was raised from the dead, so yee also should walke in newnesse of life.
You may read for this purpose the beginning of the sixt chap. to the Roman there shall you find an impossibility for you, that Are dead to sin, yet to live therein: know ye not, that all you, which have been baptised into Iesus christ, have been baptised into his death? Why then, ye Are buried by Baptism into his death, that as he was raised from the dead, so ye also should walk in newness of life.
but if a man sinne, presuming vpon Gods mercies, that he shal haue time hereafter for repentance from his former dead workes, I must needs say, his damnation may be warrantable to be very iust.
but if a man sin, presuming upon God's Mercies, that he shall have time hereafter for Repentance from his former dead works, I must needs say, his damnation may be warrantable to be very just.
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If I should stand to refute the reasons brought against this doctrine, by them, who haue given their names to great Babylon, that mother of whordomes and abominations, I should passe the time limited vnto mee;
If I should stand to refute the Reasons brought against this Doctrine, by them, who have given their names to great Babylon, that mother of whoredoms and abominations, I should pass the time limited unto me;
and therfore since one contrarie (as in the scholes we learne) may be the better knowne by the other, let it suffice, that at this time, I set downe a positiue doctrine without any refutation of the contrary.
and Therefore since one contrary (as in the Schools we Learn) may be the better known by the other, let it suffice, that At this time, I Set down a positive Doctrine without any refutation of the contrary.
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There is a woman cloathed with the Sunne, the moone is vnder her feete, and on her head is a crowne of twelue stars; al shee hath, shee hath from Christ;
There is a woman clothed with the Sun, the moon is under her feet, and on her head is a crown of twelue Stars; all she hath, she hath from christ;
all her beauty is spirituall and heavenly; all her milke is sweete and comfortable. This comely one deciphered vnto you by St Iohns vision, Revel. 12.1.
all her beauty is spiritual and heavenly; all her milk is sweet and comfortable. This comely one deciphered unto you by Saint Iohns vision, Revel. 12.1.
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Shee beleeveth that this sinne not only easily shall not bee forgiven, but not at all. Her spowse saith, neither in this world, nor in the world to come, Mat. 12.32. St Iohn tels her, that there is a sinne vnto death, which shee may not pray for, 1. Ioh. 5.16. Our Apostle assureth her, that such sinners cannot possibly bee renewed by repentance, Heb. 6.6. and my text hath, there remaineth no more sacrifice for such sin. It is a necessary consequēce:
She Believeth that this sin not only Easily shall not be forgiven, but not At all. Her spouse Says, neither in this world, nor in the world to come, Mathew 12.32. Saint John tells her, that there is a sin unto death, which she may not pray for, 1. John 5.16. Our Apostle assureth her, that such Sinners cannot possibly be renewed by Repentance, Hebrew 6.6. and my text hath, there remains no more sacrifice for such since. It is a necessary consequence:
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For the declaratiō of the force of this reason, we may note touching the sacrifices, by which the Church of Christ doth liue (for the Iewish sacrifices I omit, in regard that Christ our redeemer, is the very substance of them all) touching the sacrifices (I say) by which Christs Church doth liue, we may note that every such sacrifice is either NONLATINALPHABET or NONLATINALPHABET, either a propitiatorie sacrifice, a sacrifice for sinne, a sinne offering; or else a sacrifice of praise and thanksgiving, a peace offering.
For the declaration of the force of this reason, we may note touching the Sacrifices, by which the Church of christ does live (for the Jewish Sacrifices I omit, in regard that christ our redeemer, is the very substance of them all) touching the Sacrifices (I say) by which Christ Church does live, we may note that every such sacrifice is either or, either a propitiatory sacrifice, a sacrifice for sin, a sin offering; or Else a sacrifice of praise and thanksgiving, a peace offering.
That therefore, is either cruentum, or incruentum, a bloodie sacrifice, or a sacrifice without blood. The bloody sacrifice is that which Christ our faithfull Saviour did once offer vp for vs vpon the Altar o• the Crosse:
That Therefore, is either Cruentum, or Incruentum, a bloody sacrifice, or a sacrifice without blood. The bloody sacrifice is that which christ our faithful Saviour did once offer up for us upon the Altar o• the Cross:
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of which sacrifice the necessity, the efficacie, the vnity, the perpetuity are at large laid open to our view by our Apostle in this Epistle to the Hebrewes.
of which sacrifice the necessity, the efficacy, the unity, the perpetuity Are At large laid open to our view by our Apostle in this Epistle to the Hebrews.
That other sacrifice without blood, not simply propitiatory, yet a sinne offering too, and in some sort enabled through the propitiation of Christ to procure pardon for our sinnes, is the sacrifice of repentance from dead workes, proceeding frō a liuely saith in Christ, causing vs to make our most humble suite for pardon, even for Christ Iesus sake.
That other sacrifice without blood, not simply propitiatory, yet a sin offering too, and in Some sort enabled through the propitiation of christ to procure pardon for our Sins, is the sacrifice of Repentance from dead works, proceeding from a lively Says in christ, causing us to make our most humble suit for pardon, even for christ Iesus sake.
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For if Christ hath died for vs, then assuredly hee will bee at all times ready to offer vp our broken and contrite hearts, our humiliation, our repentance from dead workes, our prayers, praise and thanksgiving, yea and all our sacrifices vpon the golden Altar, which is before the throne.
For if christ hath died for us, then assuredly he will be At all times ready to offer up our broken and contrite hearts, our humiliation, our Repentance from dead works, our Prayers, praise and thanksgiving, yea and all our Sacrifices upon the golden Altar, which is before the throne.
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And touching them who haue sinned against the holy Ghost, departing from their former light, and casting behinde them their first vnderstanding, I adde yet farther:
And touching them who have sinned against the holy Ghost, departing from their former Light, and casting behind them their First understanding, I add yet farther:
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since they are fallen away from repentance, impossible shall it bee for them hereafter to repent; since they are fallen away from faith towards God, never may they hope to beleeue againe; since they are fallen away from the doctrine of the baptisme and laying on of hands, they are not likely any more by these meanes to bee illuminated; since they are fallen away from the doctrine of the resurrection of the dead, when they shall rise againe they shall rise to their own damnation:
since they Are fallen away from Repentance, impossible shall it be for them hereafter to Repent; since they Are fallen away from faith towards God, never may they hope to believe again; since they Are fallen away from the Doctrine of the Baptism and laying on of hands, they Are not likely any more by these means to be illuminated; since they Are fallen away from the Doctrine of the resurrection of the dead, when they shall rise again they shall rise to their own damnation:
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and last of all, since they are fallen away from the doctrine of eternal iudgement, needs must it come to passe that eternall iudgement shall devoure them.
and last of all, since they Are fallen away from the Doctrine of Eternal judgement, needs must it come to pass that Eternal judgement shall devour them.
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since they are fallen away wholy from Christ, since they haue troden him vnder foot, since they haue despised those sweet graces of the holy spirit, wherewith they were once lightned, they shall be fed with wormewood, and be made to drinke the water of gall: and somewhat happie were they, were this all. But this is not all:
since they Are fallen away wholly from christ, since they have trodden him under foot, since they have despised those sweet graces of the holy Spirit, wherewith they were once lightened, they shall be fed with wormwood, and be made to drink the water of Gall: and somewhat happy were they, were this all. But this is not all:
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for let all the rivers and streames of fresh water, which glad the Citie of God, and comfort the soules of the faithfull, runne also into their soules, they will resist them, and driue them backe: they will admit no entrance for any perswasion of the graciousnesse and kindnesse of the Lord,
for let all the Rivers and streams of fresh water, which glad the city of God, and Comfort the Souls of the faithful, run also into their Souls, they will resist them, and driven them back: they will admit no Entrance for any persuasion of the graciousness and kindness of the Lord,
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all the riches of Solomon, all the treasures of Ezechias, al the silver, al the gold within the bowels of the earth could never haue mounted to so high a reckoning.
all the riches of Solomon, all the treasures of Hezekiah, all the silver, all the gold within the bowels of the earth could never have mounted to so high a reckoning.
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for more passions. They that will goe into captivitie againe, let thē go but they shall not returne: they that wil sel thē selues to the will of their enimie, let them sell themselues,
for more passion. They that will go into captivity again, let them go but they shall not return: they that will sell them selves to the will of their enemy, let them fell themselves,
Peter gaue vnto the Iewes a shield of ignorance, wherewith they might partly defend themselues against the weapons of Gods wrath, and that, not in any common cause,
Peter gave unto the Iewes a shield of ignorance, wherewith they might partly defend themselves against the weapons of God's wrath, and that, not in any Common cause,
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he adviseth them, to repent & returne, that their sinnes might bee done away. Here we see that Ignorance must be beaten, vnlesse it be cleansed by repentance.
he adviseth them, to Repent & return, that their Sins might be done away. Here we see that Ignorance must be beaten, unless it be cleansed by Repentance.
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I was (saith he) receaved to mercy, because I did it ignorantly, through vnbeleefe, 1. Timoth. 1.13. I was (saith hee) receaued to mercy, because I did it ignorantly through vnbeleefe.
I was (Says he) received to mercy, Because I did it ignorantly, through unbelief, 1. Timothy 1.13. I was (Says he) received to mercy, Because I did it ignorantly through unbelief.
And surely could ignorance haue pleaded for her owne innocency, never would the blood of Christ haue cryed to the Father vpon the Crosse, Father forgiue them, they knowe not what they doe, Luke 23.34.
And surely could ignorance have pleaded for her own innocency, never would the blood of christ have cried to the Father upon the Cross, Father forgive them, they know not what they do, Lycia 23.34.
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and vnprofitable knowledge of his lawes, bee requited with scourges? Shall Tyre, and Sidon, and Sodome, wherein was never vertue done that might haue reclaimed them, shall they (I say) burne like stubble in Hell fire? Shall the smoake of their torment ascend for evermore? And shall Corazin, and Bethsaida, and Capernaum, whose streetes haue beene sowne with the miracles of Christ, and made fat with his doctrine shall they escape vntouched,
and unprofitable knowledge of his laws, be requited with scourges? Shall Tyre, and Sidon, and Sodom, wherein was never virtue done that might have reclaimed them, shall they (I say) burn like stubble in Hell fire? Shall the smoke of their torment ascend for evermore? And shall Chorazin, and Bethsaida, and Capernaum, whose streets have been sown with the Miracles of christ, and made fat with his Doctrine shall they escape untouched,
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of ignorance in her Citizens, of corruption in her Colleges, of idlenes & loosenes of life in her seniors, of wilfull, impudent, and contemptuous behaviour in her juniours.
of ignorance in her Citizens, of corruption in her Colleges, of idleness & looseness of life in her Seniors, of wilful, impudent, and contemptuous behaviour in her juniours.
Dictum sapienti. You will not marvaile to see the wildernesse lie wast and desert; but if a ground well husbanded and manured yeeld no profit, that deserues cursing.
Dictum sapienti. You will not marvel to see the Wilderness lie waste and desert; but if a ground well husbanded and manured yield no profit, that deserves cursing.
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Our ground in all likelyhood should bee well husbanded and manured. Here is much preaching, much hearing, but where is any profit? What our Saviour said of the Scribes and Pharisees, dicunt & non faciunt, they say & do not, may truely be spoken of vs, we see, we heare, we say, we know, but doe not. O let vs not still be sicke of Adams disease, desiring rather to eate of the tree of knowledge, then of the tree of life. We may and must be carefull of knowledge vnto sobriety,
Our ground in all likelihood should be well husbanded and manured. Here is much preaching, much hearing, but where is any profit? What our Saviour said of the Scribes and Pharisees, dicunt & non faciunt, they say & do not, may truly be spoken of us, we see, we hear, we say, we know, but do not. Oh let us not still be sick of Adams disease, desiring rather to eat of the tree of knowledge, then of the tree of life. We may and must be careful of knowledge unto sobriety,
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but we must haue a regard also of profiting thereby, that the fruit of a good life, bringing eternity of daies to come, may wait vpon our knowledge. For S. Peter assureth vs, that it is better for vs never to know the way of righteousnes, thē after we know it, to turne from it, 2. Pet. 2.21. The same is also taught vs by my text, If we sinne willingly after that wee haue receaved the knowledge of the truth, there remaineth no more sacrifice for sinne.
but we must have a regard also of profiting thereby, that the fruit of a good life, bringing eternity of days to come, may wait upon our knowledge. For S. Peter assureth us, that it is better for us never to know the Way of righteousness, them After we know it, to turn from it, 2. Pet. 2.21. The same is also taught us by my text, If we sin willingly After that we have received the knowledge of the truth, there remains no more sacrifice for sin.
Yet the sonne of Sirach, chap. 22.8. perswading me that many exhortations may bee spent, as vpon men that are asleepe, who when the Sermon is done, wil say, what is the matter? and the truth requiring our assent to Elihues words, Iob. 33.14. God speaketh once and twise, and man seeth it not;
Yet the son of Sirach, chap. 22.8. persuading me that many exhortations may be spent, as upon men that Are asleep, who when the Sermon is done, will say, what is the matter? and the truth requiring our assent to Elihues words, Job 33.14. God speaks once and twice, and man sees it not;
and a greater then either Sirachs sonne, or Elihu, even Iesus our Saviour in the parable, Mat. 13.4. teacheth vs, that much seed sowen miscaryeth, some by the high waies side, some among thornes, some vpon stony ground; haue made me bold to recal to your remēbrances what before by me was delivered.
and a greater then either Sirachs son, or Elihu, even Iesus our Saviour in the parable, Mathew 13.4. Teaches us, that much seed sown miscaryeth, Some by the high ways side, Some among thorns, Some upon stony ground; have made me bold to Recall to your remembrances what before by me was Delivered.
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then what S. Austine said, when he was enforced to some iteratiō: lib. 2. de baptismo contra Donatist. c. 2. Ignoscāt scientes, ne offendantur nescientes:
then what S. Augustine said, when he was Enforced to Some iteration: lib. 2. de Baptismo contra Donatist. c. 2. Ignoscant Knowing, ne offendantur nescientes:
Let those that know it already, pardon me lest I offend those that are ignorant: for it is better to giue to him that hath, then to turne him away that hath not.
Let those that know it already, pardon me lest I offend those that Are ignorant: for it is better to give to him that hath, then to turn him away that hath not.
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May it please you therfore to remember how in the words, containing an effectuall perswasion for our constant continuing and persevering in the faith, which the Hebrewes had,
May it please you Therefore to Remember how in the words, containing an effectual persuasion for our constant Continuing and persevering in the faith, which the Hebrews had,
and we haue in Christ Iesus, or which is the same, containing a disswasion, a dehortation from our back-slidings and fallings away from the same faith, I proposed to your godly considerations two things. 1 What it is from which in this place we are disswaded;
and we have in christ Iesus, or which is the same, containing a dissuasion, a dehortation from our backslidings and fallings away from the same faith, I proposed to your godly considerations two things. 1 What it is from which in this place we Are dissuaded;
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it is from sinning willingly after that we haue receaved the knowledge of the truth. 2 What reasons are vsed by our Apostle to disswade frō so sinning:
it is from sinning willingly After that we have received the knowledge of the truth. 2 What Reasons Are used by our Apostle to dissuade from so sinning:
and they are two. 1 Because if thus we sinne, we shal never be able by any sacrifice to make an atonement betweene vs and God revenging; in these words;
and they Are two. 1 Because if thus we sin, we shall never be able by any sacrifice to make an atonement between us and God revenging; in these words;
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by Iudgement, and by Fire. For if we sinne willingly, after &c. In the first generall part my endeavour was to vnfold three circumstances. 1 Who they needes must be that doe fall into this sinne. 2 With what minde this sinne vseth to be committed. 3 What the sinne it selfe is.
by Judgement, and by Fire. For if we sin willingly, After etc. In the First general part my endeavour was to unfold three Circumstances. 1 Who they needs must be that do fallen into this sin. 2 With what mind this sin uses to be committed. 3 What the sin it self is.
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Touching the subiect of this sinne (I meane the persons in whom it is possible for this sinne to haue dominion) we haue heard, that they are neither Turkes, nor Infidels, nor Atheists, nor Epicures; not such as Pharaoh was,
Touching the Subject of this sin (I mean the Persons in whom it is possible for this sin to have dominion) we have herd, that they Are neither Turkes, nor Infidels, nor Atheists, nor Epicureans; not such as Pharaoh was,
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nor such as blasphemous Rabshakeh was, though by him the Idols of the nations were accounted equall with the God of Heauen: but such as haue received the knowledge of the truth, so my text hath:
nor such as blasphemous Rabshakeh was, though by him the Idols of the Nations were accounted equal with the God of Heaven: but such as have received the knowledge of the truth, so my text hath:
such as haue beene once lightened, and haue tasted of the heavenly gift, and haue beene made partakers of the Holy Ghost, and haue tasted of the good word of God,
such as have been once lightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted of the good word of God,
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so this Apostle saith, Heb. 6.4, 5. such as haue escaped from the filthinesse of this world, through their knowledge in our Lord and Saviour Iesus Christ:
so this Apostle Says, Hebrew 6.4, 5. such as have escaped from the filthiness of this world, through their knowledge in our Lord and Saviour Iesus christ:
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so S. Peter telleth vs, 2. Pet. 2.20. such as haue swept & garnished their houses after the departure of the vncleane spirit, witnesse our Saviour Christ, Mat. 12.43, 44. Who also, Mat. 13.20. saith, they are such, as heare the word and incontinently with ioy receiue it.
so S. Peter Telleth us, 2. Pet. 2.20. such as have swept & garnished their houses After the departure of the unclean Spirit, witness our Saviour christ, Mathew 12.43, 44. Who also, Mathew 13.20. Says, they Are such, as hear the word and incontinently with joy receive it.
are •hey not sweet blessings descending frō the LORD of lights? What could the Lord haue done more vnto his vineyard, then that he hath done to it? Yet, see the perversity of the nature it hath;
Are •hey not sweet blessings descending from the LORD of lights? What could the Lord have done more unto his vineyard, then that he hath done to it? Yet, see the perversity of the nature it hath;
For all these, before recited graces may be lost; the possessours of them may so fall away, as that it shall be impossible for them to be renued by repentance.
For all these, before recited graces may be lost; the possessors of them may so fallen away, as that it shall be impossible for them to be renewed by Repentance.
though he that standeth indeed can never so fall ) it might (I say) haue perswaded vs, to beware of presumptiō, & seriously to worke out our salvatiō with feare and trembling:
though he that Stands indeed can never so fallen) it might (I say) have persuaded us, to beware of presumption, & seriously to work out our salvation with Fear and trembling:
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In the second place, we heard, that the efficient cause of this sinne is a set, a wilfull, and an obstinate malice deepely rooted in the hearts of some backsliders by reason of a threefold misconceit, wherewith even wee also vse too much to please our selues.
In the second place, we herd, that the efficient cause of this sin is a Set, a wilful, and an obstinate malice deeply rooted in the hearts of Some backsliders by reason of a threefold misconceit, wherewith even we also use too much to please our selves.
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2 Finding it written, that the righteous falleth seavē times a day, and riseth againe, are we not encouraged to thinke it no great preiudice against our selues to haue a few falles?
2 Finding it written, that the righteous falls seavē times a day, and Riseth again, Are we not encouraged to think it no great prejudice against our selves to have a few falls?
and that our greatest sinnes, wherein wee liue and lie most dangerously, are but sinnes of infirmitie. And hence is our hope (it may be our vaine hope) that it shall be as well with vs for all our sinnes, as it was with Noah, Lot, David, Peter, & many other, the strongest pillars of the Lords Temple for their many downefalls.
and that our greatest Sins, wherein we live and lie most dangerously, Are but Sins of infirmity. And hence is our hope (it may be our vain hope) that it shall be as well with us for all our Sins, as it was with Noah, Lot, David, Peter, & many other, the Strongest pillars of the lords Temple for their many downfalls.
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and withall, because it was thereby manifest, that Gods chosen children doe sin also willingly, I tooke occasion to put some difference betweene them so sinning, and the sinfull reprobates:
and withal, Because it was thereby manifest, that God's chosen children do sin also willingly, I took occasion to put Some difference between them so sinning, and the sinful Reprobates:
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Touching the third circumstance, wherein were obserued, the name, the nature, and the obiect of this sinne; we haue heard that this sinne is commonly called the sinne against the holy Ghost:
Touching the third circumstance, wherein were observed, the name, the nature, and the Object of this sin; we have herd that this sin is commonly called the sin against the holy Ghost:
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the Godhead of the Father, of the Sonne, and of the holy Ghost is all one, their glory is equall, their Maiestie is coeternall: nor because it is against the person of the Holy Ghost, for that is no greater then the person of the Father and of the Sonne;
the Godhead of the Father, of the Son, and of the holy Ghost is all one, their glory is equal, their Majesty is coeternal: nor Because it is against the person of the Holy Ghost, for that is no greater then the person of the Father and of the Son;
and tread them vnder foot, and account them prophane, and purposely, and wilfully, and maliciously cary them away to all wantonnesse, he crucifieth againe vnto himselfe the Sonne of God, he despites the spirit of grace, he sinnes against the holy Ghost.
and tread them under foot, and account them profane, and purposely, and wilfully, and maliciously carry them away to all wantonness, he crucifieth again unto himself the Son of God, he despites the Spirit of grace, he Sins against the holy Ghost.
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Whereby it is plaine, that the nature of this sinne, is such, as we find it to be described, Heb. 6.1, 2. where the Apostle mentioning repentance from dead workes, faith towards God, the doctrine of baptisme, of laying on of hands, of resurrection from the dead, and of eternall iudgement, and in the same place calling all these the doctrine of the beginning of Christ, speaketh vers. •. of an apostacie, of a falling away from all these points, even from the very foundation and first beginning of Christian faith, giving vs thereby to vnderstand;
Whereby it is plain, that the nature of this sin, is such, as we find it to be described, Hebrew 6.1, 2. where the Apostle mentioning Repentance from dead works, faith towards God, the Doctrine of Baptism, of laying on of hands, of resurrection from the dead, and of Eternal judgement, and in the same place calling all these the Doctrine of the beginning of christ, speaks vers. •. of an apostasy, of a falling away from all these points, even from the very Foundation and First beginning of Christian faith, giving us thereby to understand;
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that they who are holden in this transgression, and haue sinned this sinne, haue forsaken all the principles of Christian religion, haue lost their former light, haue departed from their first vnderstanding.
that they who Are held in this Transgression, and have sinned this sin, have forsaken all the principles of Christian Religion, have lost their former Light, have departed from their First understanding.
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Hauing thus repeated vnto you the summe of that which heretofore I haue delivered, I come now to the second reason in my second generall part, to speake of this fearefull looking for of iudgement and violent fire, which shall devoure the adversaries.
Having thus repeated unto you the sum of that which heretofore I have Delivered, I come now to the second reason in my second general part, to speak of this fearful looking for of judgement and violent fire, which shall devour the Adversaries.
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The doctrine grounded vpon the first reason of our Apostle in this place might haue sufficed, to make all that loue God, to looke to their steps, that they fall not away by committing so grievous a sinne.
The Doctrine grounded upon the First reason of our Apostle in this place might have sufficed, to make all that love God, to look to their steps, that they fallen not away by committing so grievous a sin.
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But there is a generation of men monstrously mishapen in the powers of the soule, who like the Kings and Princes of the earth, banding themselues and taking counsaile together against the Lord,
But there is a generation of men monstrously Misshapen in the Powers of the soul, who like the Kings and Princes of the earth, banding themselves and taking counsel together against the Lord,
of the resurrection, this feeds them with many a merry conceit, they thinke pleasantly with themselues, what maner of bodies they shall haue at that day, of what proportion their bodies shall bee,
of the resurrection, this feeds them with many a merry conceit, they think pleasantly with themselves, what manner of bodies they shall have At that day, of what proportion their bodies shall be,
I only note them, as I passe, by the way, whom, were they vsed for their deserts, the preacher should pronounce, and the Prince proclaime, the foulest leapers, that ever yet sore ranne vpon;
I only note them, as I pass, by the Way, whom, were they used for their deserts, the preacher should pronounce, and the Prince proclaim, the Foulest leapers, that ever yet soar ran upon;
For though the Lord God of hosts by his Ministers and servants, doe call them vnto weeping and mourning, to baldnesse, and girding with sackcloath, as he called the Iewes, Esai 22.12.
For though the Lord God of hosts by his Ministers and Servants, do call them unto weeping and mourning, to baldness, and girding with Sackcloth, as he called the Iewes, Isaiah 22.12.
Therefore to meete with these mē also, our Apostle bringeth a second reason, able, at some time or other, to affright the hardest heart, that ever yet Atheisme had infected, telling them, that for them which sinne willingly though there remaineth no more sacrifice, which they regard not;
Therefore to meet with these men also, our Apostle brings a second reason, able, At Some time or other, to affright the Hardest heart, that ever yet Atheism had infected, telling them, that for them which sin willingly though there remains no more sacrifice, which they regard not;
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If shee lay her downe, her case will be, as Iobs was, chap. 7.4. She wil say, when shall I rise? she measureth the howers of the night, shee is full of tossing to and fro vntill the dawning of the day.
If she lay her down, her case will be, as Jobs was, chap. 7.4. She will say, when shall I rise? she measureth the hours of the night, she is full of tossing to and from until the dawning of the day.
And verse the 14. if shee say, my couch shall relieue me, & my bed shalt bring comfort in my meditation, thē is she feared with dreames, and astonished with visions.
And verse the 14. if she say, my couch shall relieve me, & my Bed shalt bring Comfort in my meditation, them is she feared with dreams, and astonished with visions.
Who is able to conceiue the terrour of the Iudge? St Iohn saw a great white throne, and one sitting on it, from whose face fled both the earth and the Heaven, and their place was no more found, Revel. 20.11. Wonderfull is the terrour in this place resembled.
Who is able to conceive the terror of the Judge? Saint John saw a great white throne, and one sitting on it, from whose face fled both the earth and the Heaven, and their place was no more found, Revel. 20.11. Wonderful is the terror in this place resembled.
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but his condition is farre worse then so. The Preacher, chap. 7.20. doth assure vs, that there is no man iust in the earth, that doeth good, and sinneth not;
but his condition is Far Worse then so. The Preacher, chap. 7.20. does assure us, that there is no man just in the earth, that doth good, and Sinneth not;
how much more is man vnstedfast, how much more abominable and filthy, greedyly thirsting after iniquity? When the LORD looked downe from heavē, to see,
how much more is man unsteadfast, how much more abominable and filthy, greedily thirsting After iniquity? When the LORD looked down from heaven, to see,
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if there were any childe of man, that would vnderstand and seeke God, Psal. 14.2. could he finde any, framed according to the rule of that perfection, which he requireth? He could not: this only he found;
if there were any child of man, that would understand and seek God, Psalm 14.2. could he find any, framed according to the Rule of that perfection, which he requires? He could not: this only he found;
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The kings of the earth, the great men, the rich men, the chiefe captaines, the mighty men, bondmen and free men, as many of al sorts as are not washed cleane in the blood of the slaughtered Lambe, shall hide themselues in dennes and among the rockes of the mountaines, if possible, to be covered from the presēce of their iudge; in the great day of whose wrath they know they cannot stand.
The Kings of the earth, the great men, the rich men, the chief Captains, the mighty men, bondmen and free men, as many of all sorts as Are not washed clean in the blood of the slaughtered Lamb, shall hide themselves in dens and among the Rocks of the Mountains, if possible, to be covered from the presence of their judge; in the great day of whose wrath they know they cannot stand.
The next words of my text are, NONLATINALPHABET, read in the Vulgar Latin, ignis aemulatio; by Tremellius out of the Syriacke, as it is in the Greeke, ignis zelus; by Castalio, ignis saevitia; by Beza & Vatablus, ignis fervor; in the Rhemish translation, rage of fire; in our common English, violent fire; all describing, the punishment, which shall follow that great iudgement.
The next words of my text Are,, read in the vulgar Latin, ignis aemulatio; by Tremellius out of the Syriacke, as it is in the Greek, ignis Zeal; by Castalio, ignis saevitiam; by Beza & Vatablus, ignis fervor; in the Rhemish Translation, rage of fire; in our Common English, violent fire; all describing, the punishment, which shall follow that great judgement.
By the word NONLATINALPHABET in this place, some vnderstand exceeding violence, and parching heate. I thinke, that it may well signifie vehementissimam Dei iram, as Tremellius explicates it, the fierce anger of God;
By the word in this place, Some understand exceeding violence, and parching heat. I think, that it may well signify vehementissimam Dei iram, as Tremellius explicates it, the fierce anger of God;
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& saith, In my zeale, and in the fire of my wrath haue I spoken. And Ezech. 16.38. taking displeasure against his spowse for her filthines, tels her, that he will giue her the blood of wrath & zeale. And Zephan. 1.18. & 3.8. the Lord tels vs, that in the day of his wrath the whole earth shall be devoured with the fire of his zeale.
& Says, In my zeal, and in the fire of my wrath have I spoken. And Ezekiel 16.38. taking displeasure against his spouse for her filthiness, tells her, that he will give her the blood of wrath & zeal. And Zephaniah. 1.18. & 3.8. the Lord tells us, that in the day of his wrath the Whole earth shall be devoured with the fire of his zeal.
And this fire, so zealous for the glory of the Lord of hosts, is the vnquencheable fire provided to burne the chaffe, Mat. 3.12. that Hell fire never going out, Mark. 9.43. That flaming fire rendring vengeance vnto them, that loue not God, and are disobediēt to his Gospell, 2. Thess. 1.8. that eternall fire, whose vengeance must be suffered, Iude. 7. that everlasting fire, prepared for the Devill and his Angels, Mat. 25.41. Of what qualitie this fire is, it is not expresly defined in the written word. St Augustine de civitate Dei. lib.
And this fire, so zealous for the glory of the Lord of hosts, is the unquenchable fire provided to burn the chaff, Mathew 3.12. that Hell fire never going out, Mark. 9.43. That flaming fire rendering vengeance unto them, that love not God, and Are disobedient to his Gospel, 2. Thess 1.8. that Eternal fire, whose vengeance must be suffered, Iude. 7. that everlasting fire, prepared for the devil and his Angels, Mathew 25.41. Of what quality this fire is, it is not expressly defined in the written word. Saint Augustine de Civitate Dei. lib.
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4. cap. 90. are of opinion that Hell fire prepared for the damned, is a corporall fire. This opinion is subscribed vnto by Zanchius part. 1. de operibus Dei lib. 4. cap. 19. & in his explications in cap. 1. ep. 2. ad Thess. and allowed of by the Divines of Magdeburg in their first Century, lib. 1. cap. 4. and favoured as it seemes by Musculus in his comment vpon Mat. cap. 25. I leaue these and many other of the same opinion;
4. cap. 90. Are of opinion that Hell fire prepared for the damned, is a corporal fire. This opinion is subscribed unto by Zanchius part. 1. de operibus Dei lib. 4. cap. 19. & in his explications in cap. 1. Epistle. 2. and Thess and allowed of by the Divines of Magdeburg in their First Century, lib. 1. cap. 4. and favoured as it seems by Musculus in his comment upon Mathew cap. 25. I leave these and many other of the same opinion;
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28. writeth Ignem aeternum nō materiâ instar huiusce nostri constare, that the fire of Hell is not materiall, like our fire. Esai. 66.24. The Lord himselfe speaking of this everlasting punishment of the wicked, saith:
28. Writeth Ignem aeternum nō materiâ instar huiusce Our constare, that the fire of Hell is not material, like our fire. Isaiah. 66.24. The Lord himself speaking of this everlasting punishment of the wicked, Says:
In which places Hel fire, and the worme of conscience being foure times ioined togither by him, that is the wisedome of the Father, (as I take it) doe shew evidently that the kinde of speach in both is alike.
In which places Hell fire, and the worm of conscience being foure times joined together by him, that is the Wisdom of the Father, (as I take it) do show evidently that the kind of speech in both is alike.
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Now there is no man so carnally minded, as by this worme of cōscience to vnderstand a materiall worme. It is a Metaphor, and signifieth that cursed and damnable torment of conscience, which continually shall gnaw vpon the children of vnbeliefe,
Now there is no man so carnally minded, as by this worm of conscience to understand a material worm. It is a Metaphor, and signifies that cursed and damnable torment of conscience, which continually shall gnaw upon the children of unbelief,
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I graunt indeed that the body is subiect to burning with bodily fire; but that the soule, which is spirituall, should be subiect to such burning, I cannot finde it proved;
I grant indeed that the body is Subject to burning with bodily fire; but that the soul, which is spiritual, should be Subject to such burning, I cannot find it proved;
and therefore do cōclude that Hell fire meant in my text, is not any materiall fire, or any bodyly flame, but a grievous torment, fitly thereby resembled;
and Therefore do conclude that Hell fire meant in my text, is not any material fire, or any bodily flame, but a grievous torment, fitly thereby resembled;
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For our Lord God, the Lord of Heaven and earth, giving certaine names, to such punishments as shall be inflicted vpon the damned, to make vs carefull by shunning sinne to be freed from Hell, dealeth no otherwise,
For our Lord God, the Lord of Heaven and earth, giving certain names, to such punishments as shall be inflicted upon the damned, to make us careful by shunning sin to be freed from Hell, deals not otherwise,
In both he dealeth NONLATINALPHABET, applying himselfe to our weake capacities, who are not able by our deepest meditations to conceiue in any meane, what either the ioyes of Heaven, or torments of Hell may be.
In both he deals, applying himself to our weak capacities, who Are not able by our Deepest meditations to conceive in any mean, what either the Joys of Heaven, or torments of Hell may be.
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For vs therefore and for our good, for our easier vnderstanding, it hath pleased the Holy Ghost, to shew vnto vs, the ioyes of Heaven vnder the types of temporall blessings, and eternall torments vnder the figures of earthly punishments.
For us Therefore and for our good, for our Easier understanding, it hath pleased the Holy Ghost, to show unto us, the Joys of Heaven under the types of temporal blessings, and Eternal torments under the figures of earthly punishments.
that his increase of governement and peace shall be without end, that there, no nation shall lift vp a sword against another, but that their swords shall be turned into mattockes, and their speares into sythes; that nor violence nor desolation, nor destruction shall be within her borders, that the wolfe shall dwell with the lambe, and the leopard with the kid;
that his increase of government and peace shall be without end, that there, no Nation shall lift up a sword against Another, but that their swords shall be turned into mattocks, and their spears into scythes; that nor violence nor desolation, nor destruction shall be within her borders, that the wolf shall dwell with the lamb, and the leopard with the kid;
that every child there shal fill his daies; that from our faces all teares shall then bee cleane wiped away; that we shall goe in through the gates into the citte, and there eate of the tree of life, and of the hidden manna, and be cloathed in white aray, and receaue white stones,
that every child there shall fill his days; that from our faces all tears shall then be clean wiped away; that we shall go in through the gates into the citte, and there eat of the tree of life, and of the hidden manna, and be clothed in white array, and receive white stones,
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All which speeches of sensible and temporall blessings, are so many figures, leading vs, as it were by the hands, to some reasonable knowledge of those ioyes spirituall and eternall.
All which Speeches of sensible and temporal blessings, Are so many figures, leading us, as it were by the hands, to Some reasonable knowledge of those Joys spiritual and Eternal.
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Could he in more familiar tearmes signifie that eternall death prepared for the vnbeleeuers & blasphemers? Only he alludeth to the custome of the princes of this world, in whose presence rebels many times are put to death. Luke 16.23.
Could he in more familiar terms signify that Eternal death prepared for the unbelievers & blasphemers? Only he alludeth to the custom of the Princes of this world, in whose presence rebels many times Are put to death. Lycia 16.23.
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there is much vttered in common and sensible speeches to signifie the gluttons torments endured in Hell: as, his seeing Abraham a farre off, and Lazarus in his bosome, the burning of his tongue, and the cooling thereof, the dipping of Lazarus finger into the water, the great gulfe betweene them both, and the like;
there is much uttered in Common and sensible Speeches to signify the gluttons torments endured in Hell: as, his seeing Abraham a Far off, and Lazarus in his bosom, the burning of his tongue, and the cooling thereof, the dipping of Lazarus finger into the water, the great gulf between them both, and the like;
must needes haue some other sense then the letter will afford, because the damned soules which now suffer torments in Hell, haue neither teeth to make any gnashing, nor eyes to shed teares.
must needs have Some other sense then the Letter will afford, Because the damned Souls which now suffer torments in Hell, have neither teeth to make any gnashing, nor eyes to shed tears.
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What shall I further trouble you with the relation of divers other attributs, vsed in the word ▪ diversly to expresse the horror of Hell? As the names, of outward darknesse, of the deepe, of the lake burning with fire and brimstone, of the never dying worme, and such like?
What shall I further trouble you with the Relation of diverse other attributes, used in the word ▪ diversely to express the horror of Hell? As the names, of outward darkness, of the deep, of the lake burning with fire and brimstone, of the never dying worm, and such like?
because it is represented vnto vs, onely vnder types and shadowes, & that according to the wisdome of the spirit, we must not curiously prye farther into it,
Because it is represented unto us, only under types and shadows, & that according to the Wisdom of the Spirit, we must not curiously pry farther into it,
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but rather lay our hands vpon our mouthes, and stop the course of our lips, lest, medling with such secrets, we falter in our speeches before the LORD.
but rather lay our hands upon our mouths, and stop the course of our lips, lest, meddling with such secrets, we falter in our Speeches before the LORD.
It followeth in my text, that this fire shall devoure the aduersaries. SIC vorabit vt perdat, non consumat, saith Calvin; this zeale of fire shall greedily consume them.
It follows in my text, that this fire shall devour the Adversaries. SIC vorabit vt perdat, non consumat, Says calvin; this zeal of fire shall greedily consume them.
that a man, should bee devoured, yet not cease to be; that hee should be eaten vp, yet not consumed; that he should bee taken away by death eternally, and yet liue eternally? Never haue any descended to that firy lake, and returned thence, to tell vs the torments thereof.
that a man, should be devoured, yet not cease to be; that he should be eaten up, yet not consumed; that he should be taken away by death eternally, and yet live eternally? Never have any descended to that firy lake, and returned thence, to tell us the torments thereof.
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so by a tast of bitternesse, wherewith this present life is seasoned, wee may haue some conceit of the sorrow and vexation, to bee endured by the wicked in the life to come.
so by a taste of bitterness, wherewith this present life is seasoned, we may have Some conceit of the sorrow and vexation, to be endured by the wicked in the life to come.
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Cā we read of the mournings of Ioseph, of Hanna, of David, of Iob, of Ieremie, of Ierusalem, and not be moved? Could wee? Our hearts certainely should be harder then the hardest yron. Can we thinke of the hideous torments invented,
Can we read of the mournings of Ioseph, of Hannah, of David, of Job, of Ieremie, of Ierusalem, and not be moved? Could we? Our hearts Certainly should be harder then the Hardest iron. Can we think of the hideous torments invented,
and inflicted by Tyrāts, as the teeth of wild beasts, hot glowing fornaces, caldrons of boyling oyle, fiery brasē bulls, powning to death in morters, rouling in barrels of nayles, roasting vpon spits, boring with augers, parting the nayles from the fingers ends with needles, nipping the flesh with pincers, renting asunder the ioynts with wild horses, can we, I say, thinke of these,
and inflicted by Tyrants, as the teeth of wild beasts, hight glowing furnaces, caldrons of boiling oil, fiery brazen Bulls, powning to death in mortars, ruling in barrels of nails, roasting upon spits, boring with augers, parting the nails from the fingers ends with needles, nipping the Flesh with pincers, renting asunder the Joints with wild Horses, can we, I say, think of these,
a patrimonie of howling, weeping, and gnashing; a patrimonie of darknesse, blacknesse, and obscuritie; a patrimonie of fire, brimstone, and the wrath of God. There shall they be tormented before the Holy Angels, and before the lambe;
a patrimony of howling, weeping, and gnashing; a patrimony of darkness, blackness, and obscurity; a patrimony of fire, brimstone, and the wrath of God. There shall they be tormented before the Holy Angels, and before the lamb;
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Why should wee bee that ground by the highway side, or that stony, or that bushie ground? The good ground it is, that receaues the seed, & beares, & brings forth fruit. Since we haue brought our eares to heare the word, let vs keepe our hearts here also.
Why should we be that ground by the highway side, or that stony, or that bushy ground? The good ground it is, that receives the seed, & bears, & brings forth fruit. Since we have brought our ears to hear the word, let us keep our hearts Here also.
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The consideration of the terror of the Iudge, of Hell fire, and of the torments there to bee endured, may moue vs, to thinke with our selues how neere that day of iudgement is,
The consideration of the terror of the Judge, of Hell fire, and of the torments there to be endured, may move us, to think with our selves how near that day of judgement is,
if the day of iudgement were at hand sixteene ages since, as the Crier in the wildernesse proclaimed, Mat. 3.2. as the Disciples taught, according to their charge, Mat. 10.7. and as Christ himselfe preached, Mat. 4.17. if in those daies the end of the world were come, as S. Paule saith. 1. Cor. 10.11. if then was the last time, as S. Iohn tels vs, 1. Iohn. 2.18. if at that time the end of all things drew neere, as S. Peter affirmeth, 1. Pet. 4.7.
if the day of judgement were At hand sixteene ages since, as the Crier in the Wilderness proclaimed, Mathew 3.2. as the Disciples taught, according to their charge, Mathew 10.7. and as christ himself preached, Mathew 4.17. if in those days the end of the world were come, as S. Paul Says. 1. Cor. 10.11. if then was the last time, as S. John tells us, 1. John. 2.18. if At that time the end of all things drew near, as S. Peter Affirmeth, 1. Pet. 4.7.
In the time of the Apostles there were two heresies concerning this second comming of Christ; the one refuted by S. Peter, the other by S. Paule. S. Peter, 2 Pet. 3.3. wisheth vs to vnderstand, that in the last daies (which then were come) there shall be mockers, walking after their own lusts;
In the time of the Apostles there were two heresies Concerning this second coming of christ; the one refuted by S. Peter, the other by S. Paul. S. Peter, 2 Pet. 3.3. wishes us to understand, that in the last days (which then were come) there shall be mockers, walking After their own Lustiest;
Miserable men, to bee perswaded that the day of the LORD shall never come, because it is deferred. But such iesting, scoffing, and mocking at that fearefull day vsed heretofore,
Miserable men, to be persuaded that the day of the LORD shall never come, Because it is deferred. But such jesting, scoffing, and mocking At that fearful day used heretofore,
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as may appeare by the conference of these places, Mat. 14.25. Luk. 12.38. Exod. 14.24 The words then suffering this expos•tion, that a thousand yeares in respect of the Lord, are but as a watch of the night, but of three houres, doe plainely shew that Peter meant not to speake any thing distinctly of a thousand yeares, but of a long time, so his meaning is, that innumerable yeares are but as a short time with God.
as may appear by the conference of these places, Mathew 14.25. Luk. 12.38. Exod 14.24 The words then suffering this expos•tion, that a thousand Years in respect of the Lord, Are but as a watch of the night, but of three hours, do plainly show that Peter meant not to speak any thing distinctly of a thousand Years, but of a long time, so his meaning is, that innumerable Years Are but as a short time with God.
He might as well and truely haue said, two thousand, eight, or ten thousand years with God, are but as one day. And this is his first answere to such as aske, where is the promise of his comming?
He might as well and truly have said, two thousand, eight, or ten thousand Years with God, Are but as one day. And this is his First answer to such as ask, where is the promise of his coming?
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Where it being manifest, that the LORD differreth his comming only for our good, to giue vs time to turne vnto him, is it meete we should mocke at the slacknesse of his comming? You see the first Heresie refuted.
Where it being manifest, that the LORD differeth his coming only for our good, to give us time to turn unto him, is it meet we should mock At the slackness of his coming? You see the First Heresy refuted.
In this ranke of false teachers may be placed they, who haue held opinion, that the day of iudgement shalbe about sixe thousand yeares after the beginning of the world;
In this rank of false Teachers may be placed they, who have held opinion, that the day of judgement shall about sixe thousand Years After the beginning of the world;
as also they, who abusing the places in Daniel and in the Revelation, doe say, that the end of the world shall be three yeares & a halfe after the revealing of Antichrist.
as also they, who abusing the places in daniel and in the Revelation, do say, that the end of the world shall be three Years & a half After the revealing of Antichrist.
But St Paule answering these false teachers of Thessalonica, answereth all of the like opinion; and therefore, 2. Thess. 2.2. to •nstruct them, against the assaults of such teachers, he bids thē beleeue it for a certainety;
But Saint Paul answering these false Teachers of Thessalonica, Answers all of the like opinion; and Therefore, 2. Thess 2.2. to •nstruct them, against the assaults of such Teachers, he bids them believe it for a certainty;
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But how is it, that St Paule saith, the day of the LORD is not at hand, When it is evident by Heb. 9.26. that Christ appeared in the end of the world to put away sinne by sacrificing himselfe? And by Iam. 5.8. that the comming of the Lord is at hand, and by the authorities before alleaged, of Iohn Baptist, of the Disciples, of the Apostles, yea of Christ himselfe, that the kingdome of God is at hand, that the ends of the world are come, that the last time is come, that the end of all things is at hand.
But how is it, that Saint Paul Says, the day of the LORD is not At hand, When it is evident by Hebrew 9.26. that christ appeared in the end of the world to put away sin by sacrificing himself? And by Iam. 5.8. that the coming of the Lord is At hand, and by the authorities before alleged, of John Baptist, of the Disciples, of the Apostles, yea of christ himself, that the Kingdom of God is At hand, that the ends of the world Are come, that the last time is come, that the end of all things is At hand.
In those many places, wherein it is avouched, that the day of the Lord is at hand, they obserue the word vsed in the originall to be NONLATINALPHABET, Appropinquat; signifying, that the day of the Lord may be this day, as well as to morrow; and to morrow as well as the next day; & many a day hereafter,
In those many places, wherein it is avouched, that the day of the Lord is At hand, they observe the word used in the original to be, Appropinquate; signifying, that the day of the Lord may be this day, as well as to morrow; and to morrow as well as the next day; & many a day hereafter,
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But in this place of St Paule, where he saith, the day of the Lord is not at hand, they note the word in the originall to be NONLATINALPHABET, instat, and to signifie, not only generally, a time drawing nere, but also precisely, a limited and certaine time; as, such an houre, such a day, such a weeke, such a month, such an yeare, such an age. And in this sense St Pauls saying is very true;
But in this place of Saint Paul, where he Says, the day of the Lord is not At hand, they note the word in the original to be, Instant, and to signify, not only generally, a time drawing never, but also precisely, a limited and certain time; as, such an hour, such a day, such a Week, such a Monn, such an year, such an age. And in this sense Saint Paul's saying is very true;
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NONLATINALPHABET, non instat, the day of the Lord is not at hand; not so at hand, as that we may be able to say, it shal be this houre, this day, this week, this month, this yeare, this age.
, non Instant, the day of the Lord is not At hand; not so At hand, as that we may be able to say, it shall be this hour, this day, this Week, this Monn, this year, this age.
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Thus we see, it is certaine, that the day of the Lord, that the day of iudgement, is at hand; but in what precise age or time it will happen, we see it is vncertaine.
Thus we see, it is certain, that the day of the Lord, that the day of judgement, is At hand; but in what precise age or time it will happen, we see it is uncertain.
and by no meanes to say with the evill servant, Matth. 24.48. Our master deferres his comming, let vs eate and drinke and beate our fellowes; but rather to betake our selues to the performance of the good servants duety, verse 42. even to watch. For the day of the Lord commeth as a thiefe in the night, and as travaile commeth vpon a womā with childe;
and by no means to say with the evil servant, Matthew 24.48. Our master defers his coming, let us eat and drink and beat our Fellows; but rather to betake our selves to the performance of the good Servants duty, verse 42. even to watch. For the day of the Lord comes as a thief in the night, and as travail comes upon a woman with child;
we shall partake the blessings of the sixe vpon the mount Gerizzim: we shall not need to feare the cursing of the other sixe vpon mount Ebal. Wee shall not be afraid of the thundring and lightning of Sinai, nor of fire to the middest of Heaven,
we shall partake the blessings of the sixe upon the mount Gerizzim: we shall not need to Fear the cursing of the other sixe upon mount Ebal. we shall not be afraid of the thundering and lightning of Sinai, nor of fire to the midst of Heaven,
we shall be sure to possesse mourning for ioye, ashes for beauty, the spirit of heavinesse, for the oile of gladnes, & a rent in steed of a girdle; whatsoever shall become of our garments, assured we are, our heartes shall be torne a sunder. Watch we therefore,
we shall be sure to possess mourning for joy, Ashes for beauty, the Spirit of heaviness, for the oil of gladness, & a rend in steed of a girdle; whatsoever shall become of our garments, assured we Are, our hearts shall be torn a sunder. Watch we Therefore,
29 Of how much sorer punishment, suppose yee, shall he be worthy, which treadeth vnder foot the Sonne of God, and coūteth the blood of the Testament as an vnholy thing, wherewith he was sanctified,
29 Of how much Sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified,
N the former verses I haue heretofore shewed, how that the author of this Epistle vseth an effectuall perswasion for our constant continuing and persevering in the faith, which the Hebrewes had,
N the former Verses I have heretofore showed, how that the author of this Epistle uses an effectual persuasion for our constant Continuing and persevering in the faith, which the Hebrews had,
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• our hearts the reasons brought by our vs from so sinning, which in these words 1 Because if thus we sinne, wee shall never be able by any sacrifice to make an atonement betweene vs, and God revenging vs:
• our hearts the Reasons brought by our us from so sinning, which in these words 1 Because if thus we sin, we shall never be able by any sacrifice to make an atonement between us, and God revenging us:
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2 Because if thus we sinne, we must looke for no other, thē eternall destruction, specified, vers. 27. by two things, Iudgement, and Fire: For if we sinne willingly, after wee haue receaved &c. Of these points, and many other circumstances by occasion of those words observed, I haue already spoken.
2 Because if thus we sin, we must look for no other, them Eternal destruction, specified, vers. 27. by two things, Judgement, and Fire: For if we sin willingly, After we have received etc. Of these points, and many other Circumstances by occasion of those words observed, I have already spoken.
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Therefore if we, having receaued the knowledge of the truth, doe sinne willingly, to vs also there remaineth no more sacrifice for sinne, we also must fearefully looke for iudgement,
Therefore if we, having received the knowledge of the truth, do sin willingly, to us also there remains no more sacrifice for sin, we also must fearfully look for judgement,
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The first drawne à comparatis minoribus, by a thing done lesse probable, to proue vnto vs a thing of greater probability, vers. 28, 29. He that despiseth Moses law, dyeth without mercy, vnder two or three witnesses;
The First drawn à comparatis minoribus, by a thing done less probable, to prove unto us a thing of greater probability, vers. 28, 29. He that despises Moses law, Dies without mercy, under two or three Witnesses;
The second is taken from the authoritie of the Scriptures, vers. 30. where two testimonies are cited: one out of Deut. 32.35. where the LORD saith, Vengeance and recompense are mine.
The second is taken from the Authority of the Scriptures, vers. 30. where two testimonies Are cited: one out of Deuteronomy 32.35. where the LORD Says, Vengeance and recompense Are mine.
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The truth of both those testimonies, is in this my text confirmed by the witnesses of the consciences of Gods elect, who doe assuredly know Gods nature and custome to be such,
The truth of both those testimonies, is in this my text confirmed by the Witnesses of the Consciences of God's elect, who do assuredly know God's nature and custom to be such,
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for we know (saith the Apostle in the behalfe of all the faithfull) wee knowe him that hath said, vengeance (belongeth) vnto me: I will recompense, saith the LORD:
for we know (Says the Apostle in the behalf of all the faithful) we know him that hath said, vengeance (belongeth) unto me: I will recompense, Says the LORD:
Then followeth an acclamation, an epiphoneme, a conclusion to this whole argument, whereby all backsliders from the truth, whose whole delight is, to tread vnder foot the Sonne of God, to account the blood of the Testament wherewith they were sanctified,
Then follows an acclamation, an epiphoneme, a conclusion to this Whole argument, whereby all backsliders from the truth, whose Whole delight is, to tread under foot the Son of God, to account the blood of the Testament wherewith they were sanctified,
Now returne we to the first reason here set downe, for the confirmation of the principall argument of this place, vers. 28, 29. He that despiseth Moses Law &c. Here my purpose is,
Now return we to the First reason Here Set down, for the confirmation of the principal argument of this place, vers. 28, 29. He that despises Moses Law etc. Here my purpose is,
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first to speake somewhat of the words themselues, of their meaning; and then to gather out some points of doctrine, the one consideration whereof may be for our bettering. Both these at this time. He that despiseth Moses law, NONLATINALPHABET.
First to speak somewhat of the words themselves, of their meaning; and then to gather out Some points of Doctrine, the one consideration whereof may be for our bettering. Both these At this time. He that despises Moses law,.
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For this place is not to bee vnderstood of breaking, violating, transgressing, or sinning against any one commandement, but of an apostacie, of a defection, of a falling away wholy from religion. This exposition is afforded vs out of Deut. 17.2. there the Lord giues Moses charge;
For this place is not to be understood of breaking, violating, transgressing, or sinning against any one Commandment, but of an apostasy, of a defection, of a falling away wholly from Religion. This exposition is afforded us out of Deuteronomy 17.2. there the Lord gives Moses charge;
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if any man, or woman, hath wrought wickednesse in the sight of the LORD, in transgressing his covenant, that then hee bee brought forth to the gates of the citie,
if any man, or woman, hath wrought wickedness in the sighed of the LORD, in transgressing his Covenant, that then he be brought forth to the gates of the City,
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But what is this, for man or woman to worke wickednesse before the Lord in transgressing his covenant? Is it not to transgresse some one or other commandement of the LORD? No:
But what is this, for man or woman to work wickedness before the Lord in transgressing his Covenant? Is it not to transgress Some one or other Commandment of the LORD? No:
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NONLATINALPHABET, hee that doth reiect, cast behind him, make frustrate, and despise the law of Moses, he dyeth without mercy vnder two or three witnesses.
, he that does reject, cast behind him, make frustrate, and despise the law of Moses, he Dies without mercy under two or three Witnesses.
In regard of such his ministring, and conveying the law of God vnto the people, the law of God is in this place tearmed, the law of Moses, a sonne of man, the more to set out and to amplifie, the worthinesse of the Gospell, discovered and delivered to posteritie by Iesus Christ the Sonne of God.
In regard of such his ministering, and conveying the law of God unto the people, the law of God is in this place termed, the law of Moses, a son of man, the more to Set out and to amplify, the worthiness of the Gospel, discovered and Delivered to posterity by Iesus christ the Son of God.
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how shall wee escape, if wee neglect so great salvation, which at the first began to be preached by the Lord, and afterwards was confirmed vnto vs by them that heard him, God bearing witnesse thereto, both with signes and wonders,
how shall we escape, if we neglect so great salvation, which At the First began to be preached by the Lord, and afterwards was confirmed unto us by them that herd him, God bearing witness thereto, both with Signs and wonders,
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He that despiseth Moses law NONLATINALPHABET, dyeth without mercy ] This NONLATINALPHABET, this putting away and contemning the law of Moses, deserues for punishment death without mercy. NONLATINALPHABET, he that reiects the law, he that sins against it, Elatâ manu, Num. 15.30.
He that despises Moses law, Dies without mercy ] This, this putting away and contemning the law of Moses, deserves for punishment death without mercy., he that rejects the law, he that Sins against it, Elatâ manu, Num. 15.30.
not only secretly and presumptuously but openly, perversly, contemptuously, and maliciously, neither fearing nor regarding God nor man, Exscindendo exscinditor anima illa; it is a sentence not to be recalled,
not only secretly and presumptuously but openly, perversely, contemptuously, and maliciously, neither fearing nor regarding God nor man, Exscindendo exscinditor anima illa; it is a sentence not to be Recalled,
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A false witnesse rising vp against his brother to accuse him of trespasse (Deut. 19.16.) a stubborne, and disobedient sonne, a rioter, a drunkard, one that wil not hearken to the voice of his parents ( Deut. 21.20.) a man & woman taken in adultery (Deut. 22.22.) all these,
A false witness rising up against his brother to accuse him of trespass (Deuteronomy 19.16.) a stubborn, and disobedient son, a rioter, a drunkard, one that will not harken to the voice of his Parents (Deuteronomy 21.20.) a man & woman taken in adultery (Deuteronomy 22.22.) all these,
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because they reiect and despise Moses law, must die the death, your eies shall haue no cōpassion, you shall take away those evils frō among you, that all the rest of Israel may heare it, and feare. NONLATINALPHABET, vnder two or three witnesses.
Because they reject and despise Moses law, must die the death, your eyes shall have no compassion, you shall take away those evils from among you, that all the rest of Israel may hear it, and Fear., under two or three Witnesses.
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One witnesse shall not rise vp against a man for any trespasse, or for any sin, or for any fault that he offendeth in, but at the mouth of two witnesses,
One witness shall not rise up against a man for any trespass, or for any since, or for any fault that he offends in, but At the Mouth of two Witnesses,
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Two wicked men did falsly witnes against Naboth, that he blasphemed God and the King, 1. Kings 21.13. Two wicked men did falsly witnesse against Steven, that he spake blasphemous words against Moses and God, Act. 6.11.
Two wicked men did falsely witness against Naboth, that he blasphemed God and the King, 1. Kings 21.13. Two wicked men did falsely witness against Steven, that he spoke blasphemous words against Moses and God, Act. 6.11.
Our first lesson we comprehend within this proposition; Every one is bound, to subiect himselfe to honest and iust politique lawes, and this, even for conscience sake.
Our First Lesson we comprehend within this proposition; Every one is bound, to Subject himself to honest and just politic laws, and this, even for conscience sake.
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we may note, that all such lawes, politique, civill, mans lawes, are either iust or vniust; if iust, then without doubt they bind our consciences to due obedience.
we may note, that all such laws, politic, civil, men laws, Are either just or unjust; if just, then without doubt they bind our Consciences to due Obedience.
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And this they doe, not because they are set forth and published by man; but partly because they haue their original from the law of Nature, whervnto our consciences stand bound;
And this they do, not Because they Are Set forth and published by man; but partly Because they have their original from the law of Nature, whereunto our Consciences stand bound;
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or having authority, because he makes them rather for his own private, then for any common good; or making them for the common good, because he bids and commaundes that, which is aboue a mans power to performe.
or having Authority, Because he makes them rather for his own private, then for any Common good; or making them for the Common good, Because he bids and commands that, which is above a men power to perform.
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yet (because they put nothing that may detract either from the law of nature, or from the law of reason, or from the law of nations, or from the law of God, and his glorie) they leaue vnto vs a liberty, either to keepe them as well,
yet (Because they put nothing that may detract either from the law of nature, or from the law of reason, or from the law of Nations, or from the law of God, and his glory) they leave unto us a liberty, either to keep them as well,
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as we shall bee able, or not to keepe them at all, vnlesse charity, which chargeth vs in any wise to beware of giving offence to our neighbours, commaundeth vs to obserue them.
as we shall be able, or not to keep them At all, unless charity, which charges us in any wise to beware of giving offence to our neighbours, commandeth us to observe them.
Rather then we breake this bond of charity, rather then we giue iust offence to our neighbours, it is our Saviours coūsaile, Mat. 5.39, 40, 41. Whosoever shall smite vs on the right cheeke, that wee turne to him the other also;
Rather then we break this bound of charity, rather then we give just offence to our neighbours, it is our Saviors counsel, Mathew 5.39, 40, 41. Whosoever shall smite us on the right cheek, that we turn to him the other also;
whosoever, suing vs at the law, shall take away our coate, that we let him haue our cloake also; whosoever shall compell vs to go one mile, that wee sticke not to goe twaine with him.
whosoever, suing us At the law, shall take away our coat, that we let him have our cloak also; whosoever shall compel us to go one mile, that we stick not to go twaine with him.
The care then we are to haue, not to offend the weake consciences of our neighbours, may binde vs to the observing of those humane lawes before spoken of, which,
The care then we Are to have, not to offend the weak Consciences of our neighbours, may bind us to the observing of those humane laws before spoken of, which,
albeit in regard of their maker and his private respects, they are called vniust, are notwithstanding otherwise left to our free choice to bee kept or broken,
albeit in regard of their maker and his private respects, they Are called unjust, Are notwithstanding otherwise left to our free choice to be kept or broken,
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because without any repugnancie they may stand together with those eternall lawes; the law of nature, the law Celestial, the law of reason, the law of God, the iust law of mā, & the law of nations. So in a first sense, the lawes of mā are called vniust; if he that makes them hath no authority so to doe;
Because without any repugnancy they may stand together with those Eternal laws; the law of nature, the law Celestial, the law of reason, the law of God, the just law of man, & the law of Nations. So in a First sense, the laws of man Are called unjust; if he that makes them hath no Authority so to do;
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or having authority, if he makes them rather for his owne private, then for any common good; or making them for the cōmon good, if he bids and commaundes that, which is aboue mans power to performe.
or having Authority, if he makes them rather for his own private, then for any Common good; or making them for the Common good, if he bids and commands that, which is above men power to perform.
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In a second sense, humane lawes are said to be vniust, if they bid that which is contrary to Gods lawes, to Gods revealed will, to Gods glory: and these lawes are so farre from binding vs to their observance,
In a second sense, humane laws Are said to be unjust, if they bid that which is contrary to God's laws, to God's revealed will, to God's glory: and these laws Are so Far from binding us to their observance,
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as that the loue of God, dwelling in our soules, deepely chargeth vs with all our might to resist them. The answer which Peter and Iohn made to those of Ierusalem, Act. 4.19. well fitteth this place;
as that the love of God, Dwelling in our Souls, deeply charges us with all our might to resist them. The answer which Peter and John made to those of Ierusalem, Act. 4.19. well fits this place;
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Obedience is first due vnto God; and next vnto men for Gods sake. And therefore if men shall require any thing of vs, which by anie meanes may redound to Gods dishonour, leaue we men to thēselues,
obedience is First due unto God; and next unto men for God's sake. And Therefore if men shall require any thing of us, which by any means may redound to God's dishonour, leave we men to themselves,
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Yet are there humane lawes, iust lawes, lawes of equity and vprightnes, binding the consciences of all that are placed in publike societies, whether civill or spirituall. In such societies though the lawes of nature and of reason, be of necessary force, yet those lawes suffice not:
Yet Are there humane laws, just laws, laws of equity and uprightness, binding the Consciences of all that Are placed in public societies, whither civil or spiritual. In such societies though the laws of nature and of reason, be of necessary force, yet those laws suffice not:
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over and besides them, somewhat is necessary, namely, humane & positiue law, together with that law, which is of commerce, of merchādise, of exchange between the greatest societies, the law of nations, and of nations Christian.
over and beside them, somewhat is necessary, namely, humane & positive law, together with that law, which is of commerce, of merchandise, of exchange between the greatest societies, the law of Nations, and of Nations Christian.
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the law of God, and the law of nature. Humane lawes then, must be made according to the general lawes of nature, & without contradictiō to any positiue law in Scripture. If they are otherwise made, they are ill made.
the law of God, and the law of nature. Humane laws then, must be made according to the general laws of nature, & without contradiction to any positive law in Scripture. If they Are otherwise made, they Are ill made.
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Vnto lawes thus iustly made, and received by a whole Church, a vvhole cōmon wealth, a vvhole corporation, a vvhole College, they which liue within the bosome of that Church, that Common vvealth, that Corporation, that College, must not thinke it a matter indifferent either to yeeld, or not to yeeld, obedience.
Unto laws thus justly made, and received by a Whole Church, a Whole Common wealth, a Whole corporation, a Whole College, they which live within the bosom of that Church, that Common wealth, that Corporation, that College, must not think it a matter indifferent either to yield, or not to yield, Obedience.
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The lavv of God hath said, let every soule be subiect to the higher povvers, Rom. 13.1. The publike povver of all societies, is aboue every soule conteined in the same societies:
The law of God hath said, let every soul be Subject to the higher Powers, Rom. 13.1. The public power of all societies, is above every soul contained in the same societies:
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which lawes in such case we must obey, vnlesse there be reason shewed, necessarily to enforce, that the law of reason, or of God, doth enioyne the cōtrary.
which laws in such case we must obey, unless there be reason showed, necessarily to enforce, that the law of reason, or of God, does enjoin the contrary.
For vnles our own private resolutions be overruled by the law of publicke determinations, wee shall leaue no possibilitie of sociable life in this world.
For unless our own private resolutions be overruled by the law of public determinations, we shall leave no possibility of sociable life in this world.
This made our Saviour to admonish those hypocrits which came to tempt him, to giue vnto Caesar the things of Caesar, Mat. 22.21. This made Paule to exhort servants to bee obedient vnto their Masters, with feare and trembling in singlenesse of their hearts as vnto Christ, Ephes. 6.5. This made Peter to call vpon vs, to submit our selues in all maner ordinance of man for the Lords sake. 1. Pet. 2.13. who, vers. 15. telleth vs, that it is the Lords will, we should doe so.
This made our Saviour to admonish those Hypocrites which Come to tempt him, to give unto Caesar the things of Caesar, Mathew 22.21. This made Paul to exhort Servants to be obedient unto their Masters, with Fear and trembling in singleness of their hearts as unto christ, Ephesians 6.5. This made Peter to call upon us, to submit our selves in all manner Ordinance of man for the lords sake. 1. Pet. 2.13. who, vers. 15. Telleth us, that it is the lords will, we should do so.
But doe we al herein, as we are bound to doe? Those which liue within the bosome of the Church, the common wealth, or great corporations, I leaue to their owne examinations.
But doe we all herein, as we Are bound to do? Those which live within the bosom of the Church, the Common wealth, or great corporations, I leave to their own examinations.
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Their hearts will witnesse with them, that nor laws of Church, nor laws of commō wealth, nor lawes of Vniversitie, nor laws of great townes, are in any meane kept, as they ought to bee.
Their hearts will witness with them, that nor laws of Church, nor laws of Common wealth, nor laws of university, nor laws of great Towns, Are in any mean kept, as they ought to be.
My sonne (saith he, Prov. 6.20.) My sonne keepe thy fathers commandement, and forget not thy mothers instruction, bind them both alwaies about thine heart.
My son (Says he, Curae 6.20.) My son keep thy Father's Commandment, and forget not thy mother's instruction, bind them both always about thine heart.
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It doth not stand with the duty which we owe to our heavenly father, that wee should shewe our selues disobedient to the ordinances, to the good and iust ordinances appointed by authoritie for the directing of our steps in the course of this life.
It does not stand with the duty which we owe to our heavenly father, that we should show our selves disobedient to the ordinances, to the good and just ordinances appointed by Authority for the directing of our steps in the course of this life.
Let vs not say, we keepe the commandements of the one, when wee breake the law of the other: for vnlesse we obserue both, we obey neither. God hath expresly cōmanded vs to obey mans lawes, which if we obey not, Gods lawe by vs is disobeyed.
Let us not say, we keep the Commandments of the one, when we break the law of the other: for unless we observe both, we obey neither. God hath expressly commanded us to obey men laws, which if we obey not, God's law by us is disobeyed.
And is it possible, that man the noblest creature in the world, yea a very world in himselfe, transgressing the law of God in despising mans law, should drawe no harme after him? Mans noblenesse aboue other creatures in this case helps him nothing.
And is it possible, that man the Noblest creature in the world, yea a very world in himself, transgressing the law of God in despising men law, should draw no harm After him? men nobleness above other creatures in this case helps him nothing.
But this latter and last age, full of the ripest & last sins, which no posteritie shall be ever able to adde vnto, forbids me so to say. I must say the contrary:
But this latter and last age, full of the Ripest & last Sins, which no posterity shall be ever able to add unto, forbids me so to say. I must say the contrary:
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and my prayer is, that it would please the Father of our Lord Iesus Christ, to turne the hearts both of Heads & mēbers; of Heads, that they would not grieue their companies, by stopping,
and my prayer is, that it would please the Father of our Lord Iesus christ, to turn the hearts both of Heads & members; of Heads, that they would not grieve their companies, by stopping,
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and of members, that they thinke not much to bee restrained by their Heads according to the lawes of their Colleges: that so ioyntly and ioyfully both Heads and members may labour together for the due performing of their Founders will.
and of members, that they think not much to be restrained by their Heads according to the laws of their Colleges: that so jointly and joyfully both Heads and members may labour together for the due performing of their Founders will.
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As in a plague time, we marvaile not so much at those that dye, as at those which escape; so in this generall infection of sin, wherein these latter and last times are drunken and drowned, we marvaile not so much at the vilenesse of the most,
As in a plague time, we marvel not so much At those that die, as At those which escape; so in this general infection of since, wherein these latter and last times Are drunken and drowned, we marvel not so much At the vileness of the most,
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but assured I am I should endammage mine owne soule. So much Solomon teacheth mee, Prov. 29.24. where he saith, He that is partner with a theefe, hateth his own soule.
but assured I am I should endamage mine own soul. So much Solomon Teaches me, Curae 29.24. where he Says, He that is partner with a thief, hates his own soul.
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It hath beene often spoken out of this place (and I doubt not but with good fruit) of an intolerable abuse nusled and fostred vp for a long time in some of our Colleges; I meane the deare and vsuall selling of Places, which at the first were destined and appointed by our Founders lawes to schollers of best desert.
It hath been often spoken out of this place (and I doubt not but with good fruit) of an intolerable abuse nusled and fostered up for a long time in Some of our Colleges; I mean the deer and usual selling of Places, which At the First were destined and appointed by our Founders laws to Scholars of best desert.
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I grieue, & shame (even for the loue wee all ought to haue of this place wherein we liue) to repeat all that hath beene publikely preached vnto vs concerning this point.
I grieve, & shame (even for the love we all ought to have of this place wherein we live) to repeat all that hath been publicly preached unto us Concerning this point.
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Guided therewith consider we (I beseech you) that it is no smal matter to despise the iust laws of our Founders, and remember we, that he that despiseth Moses law dyeth without mercy.
Guided therewith Consider we (I beseech you) that it is no small matter to despise the just laws of our Founders, and Remember we, that he that despises Moses law Dies without mercy.
Can wee therefore hate the one, and leane to the other? or despising one, despise we not both? Our founders doe charge vs in regard of our elections to take no bribes, no rewards, to make no bargaine;
Can we Therefore hate the one, and lean to the other? or despising one, despise we not both? Our founders do charge us in regard of our elections to take no Bribes, no rewards, to make no bargain;
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like purging fire, and fullers sope) wil be a swift witnesse against all false swearers, Mal. 3.5. Carelesse of Moses reason, vsed by him to enforce our obedience to the law;
like purging fire, and Fullers soap) will be a swift witness against all false swearers, Malachi 3.5. Careless of Moses reason, used by him to enforce our Obedience to the law;
for handfuls of barly, and for pieces of bread, but for gold and silver. For gold and silver, wee slay the soules of them, that should not die, and we giue life to the soules of them, that should not liue, that is, we admit into our societies Asinos auro onustos, those which are very vnfit,
for handfuls of Barley, and for Pieces of bred, but for gold and silver. For gold and silver, we slay the Souls of them, that should not die, and we give life to the Souls of them, that should not live, that is, we admit into our societies Asses auro onustos, those which Are very unfit,
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yet haue we not girded our selues with sackcloath, we haue not wallowed our selues in ashes; we haue made no lamentation; we haue not mourned; yea, we are so farre from being grieved at these our misdoings,
yet have we not girded our selves with Sackcloth, we have not wallowed our selves in Ashes; we have made no lamentation; we have not mourned; yea, we Are so Far from being grieved At these our misdoings,
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Our defences for this corruption so heartely entertained amongst vs, are vsually those, which every one of vs, cunningly alleageth for our private & dayly trespasses;
Our defences for this corruption so heartily entertained among us, Are usually those, which every one of us, cunningly allegeth for our private & daily Trespasses;
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least that repentance, which we frame to our selues, when we are dying, die also with vs. Our se•ond defence, is grounded vpō such places of Scripture, wherein is signified;
lest that Repentance, which we frame to our selves, when we Are dying, die also with us Our se•ond defence, is grounded upon such places of Scripture, wherein is signified;
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how that the stowtest pillars of the Lords house are sundry times & grievously shaken. One place may serue for all, Prov. 24.16. The iust man is said to fall seaven times a day, and rise againe; & hereby we iudge it no great preiudice against our selues to haue a few fals. But we misvnderstand this place, being spoken of fals into afflictions and calamities, and not of fals into actuall sinnes. And if it be spoken of falls into actuall sins, what then? Is this a necessary consequence, Seavē fals a day are pardoned to the iust;
how that the Stoutest pillars of the lords house Are sundry times & grievously shaken. One place may serve for all, Curae 24.16. The just man is said to fallen seaven times a day, and rise again; & hereby we judge it no great prejudice against our selves to have a few falls. But we misunderstand this place, being spoken of falls into afflictions and calamities, and not of falls into actual Sins. And if it be spoken of falls into actual Sins, what then? Is this a necessary consequence, Seavē falls a day Are pardoned to the just;
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how long now shall I suffer you? Matth. 17.17. Hee cryeth vnto the Iewes (and are not we as bad as the Iewes?) O Ierusalem, Ierusalem how often? Matth. 23.37. He dresseth his vineyard with the best and kindlyest husbandry, that his heart could invent, Esai. 5.2. afterward he looked for fruit, he required it not the first houre, but tarying the ful time, he looked that it should bring forth grapes, in the autumne & time of vintage. He waiteth for the fruit of his figtree three yeares, Luk. 13.6.
how long now shall I suffer you? Matthew 17.17. He Cries unto the Iewes (and Are not we as bad as the Iewes?) O Ierusalem, Ierusalem how often? Matthew 23.37. He dresseth his vineyard with the best and kindliest Husbandry, that his heart could invent, Isaiah. 5.2. afterwards he looked for fruit, he required it not the First hour, but tarrying the full time, he looked that it should bring forth grapes, in the autumn & time of vintage. He waits for the fruit of his Fig tree three Years, Luk. 13.6.
Gods dealing with vs sinneful wretches, is like Davids dealing with Saule; he tooke away his speare, & his waterpot, and a piece of his cloake: so God takes away from vs a little rest,
God's dealing with us sinful wretches, is like Davids dealing with Saule; he took away his spear, & his waterpot, and a piece of his cloak: so God Takes away from us a little rest,
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Thus we see (and it may not be denied) that the patience of God is very abundant, that the Lord is mercifull and gracious, long suffering and of great goodnesse. Of such his patience, mercie and goodnesse we may not presume.
Thus we see (and it may not be denied) that the patience of God is very abundant, that the Lord is merciful and gracious, long suffering and of great Goodness. Of such his patience, mercy and Goodness we may not presume.
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We haue learned, that God punished his Angels in Heavē for one breach; Adam for one morsell; Miriam for one sclander; Moses for one angry word; Achan for one sacrilege; Ezechias for once shewing his treasures to the ambassadours of Babel; Iosias for once going to warre without asking counsaile at the Lord;
We have learned, that God punished his Angels in Heaven for one breach; Adam for one morsel; Miriam for one slander; Moses for one angry word; achan for one sacrilege; Hezekiah for once showing his treasures to the Ambassadors of Babel; Iosias for once going to war without asking counsel At the Lord;
God is not slacke in comming, as some count slacknes; he maketh the cloudes his chariots, hee rideth vpon the Cherubins, he flyeth with the wings of the winde: and so he commeth, and commeth quickely, and his reward is with him, to giue to every one, according as his workes shall be.
God is not slack in coming, as Some count slackness; he makes the Clouds his chariots, he rides upon the Cherubim, he flies with the wings of the wind: and so he comes, and comes quickly, and his reward is with him, to give to every one, according as his works shall be.
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we imagine with those wicked ones, Ps. 73.11. & Ps. 94.7. that God will not behold our iniquities, or if he doe, that he will not much regard to punish vs for them.
we imagine with those wicked ones, Ps. 73.11. & Ps. 94.7. that God will not behold our iniquities, or if he do, that he will not much regard to Punish us for them.
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yet knowe we, that there is a time to come, spoken of by St Paule, 1. Cor. 4.5. wherein the Lord shal come, to lighten things that are hid in darknes, & to make the counsels of the heart manifest.
yet know we, that there is a time to come, spoken of by Saint Paul, 1. Cor. 4.5. wherein the Lord shall come, to lighten things that Are hid in darkness, & to make the Counsels of the heart manifest.
And this he will be sure to doe, because in presence he beholdeth whatsover is done in the darkest places, and is privy to all the devises, of our hearts.
And this he will be sure to do, Because in presence he beholdeth whatsoever is done in the Darkest places, and is privy to all the devises, of our hearts.
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I will not stay your eares with commemoration of many notable places of Holy Scripture, set downe by the holy Spirit to amplifie Gods illimited presence. In the 139. Psalme, wonderfull are the testimonies brought there by the Prophet for this purpose.
I will not stay your ears with commemoration of many notable places of Holy Scripture, Set down by the holy Spirit to amplify God's illimited presence. In the 139. Psalm, wonderful Are the testimonies brought there by the Prophet for this purpose.
there is no corner in Hel, no mansiō in Heavē, no caue in the top of Carmel, no fishes belly in the bottome of Sea, no darke dungeon in the land of captivity, nor the clowdes of the day,
there is no corner in Hell, no mansion in Heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of Sea, no dark dungeon in the land of captivity, nor the Clouds of the day,
If therefore secretly taking bribes for fellowes, for schollers places, and the like; if SECRETLY liuing in fornication, adultery and vncleanesse; if secretly stealing;
If Therefore secretly taking Bribes for Fellows, for Scholars places, and the like; if SECRETLY living in fornication, adultery and uncleanness; if secretly stealing;
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if secretly any way sinning wee purpose to avoid the presence of Almightie God, I must thē needs say with Ieremie, ch. 10.14. Doubtlesse ▪ every man is a beast by his owne knowledge.
if secretly any Way sinning we purpose to avoid the presence of Almighty God, I must them needs say with Ieremie, changed. 10.14. Doubtless ▪ every man is a beast by his own knowledge.
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Thus farre haue I beene guided by my first position, Every one is bound to subiect himselfe to honest and iust politique lawes, and that for conscience sake.
Thus Far have I been guided by my First position, Every one is bound to Subject himself to honest and just politic laws, and that for conscience sake.
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Now beseech wee Almightie God, by whose great mercies we haue receaued the knowledge of the truth, that by the same his mercies, he would giue vs grace to continue, liue, and die therein:
Now beseech we Almighty God, by whose great Mercies we have received the knowledge of the truth, that by the same his Mercies, he would give us grace to continue, live, and die therein:
cleanse our hearts, renue our spirits, and free vs from all desire of doing wickedly, that so at the last day, we may be presented spotlesse & without blame before him that sitteth vpon the throne.
cleanse our hearts, renew our spirits, and free us from all desire of doing wickedly, that so At the last day, we may be presented spotless & without blame before him that Sitteth upon the throne.
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29 Of how much sorer punishment, suppose yee, shall he be worthy, which treadeth vnder foot the Sonne of God, and coūteth the blood of the Testament, as an vnholy thing, wherewith he was sanctified,
29 Of how much Sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified,
as oft, as we conceiue ill of others (whether our superiors, or equals, or inferiours) for any private reportes. Christian Charitie, hath three branches.
as oft, as we conceive ill of Others (whither our superiors, or equals, or inferiors) for any private reports. Christian Charity, hath three branches.
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Diliges Iehovam NONLATINALPHABET thou shalt loue the LORD thy God, one God and three persons, not with part of thine heart, nor with part of thy soule, nor with part of thy might, but with all of all, both heart, soule, and might. The reason why God is thus to be loued, is put before, ver. 4. Heare O Israel, the LORD our God is LORD only. The meaning is;
Diligent Iehovam thou shalt love the LORD thy God, one God and three Persons, not with part of thine heart, nor with part of thy soul, nor with part of thy might, but with all of all, both heart, soul, and might. The reason why God is thus to be loved, is put before, ver. 4. Hear Oh Israel, the LORD our God is LORD only. The meaning is;
For the second we haue a more speciall charge, 1. Cor. 16.22. There S. Paule saith, If any man loue not the Lord Iesus Christ, let him be Anathema Maranatha;
For the second we have a more special charge, 1. Cor. 16.22. There S. Paul Says, If any man love not the Lord Iesus christ, let him be Anathema Maranatha;
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The rule for this part is laid before vs, Ioh. 13.34. Christ there hath given vs a new commandemēt, that we loue one another; as he hath loued vs, that even so we loue one another. Wee must loue one another; that is, wee must loue the whole Church and every member thereof, all that are our brethren in the Lord & the sonnes of God:
The Rule for this part is laid before us, John 13.34. christ there hath given us a new Commandment, that we love one Another; as he hath loved us, that even so we love one Another. we must love one Another; that is, we must love the Whole Church and every member thereof, all that Are our brothers in the Lord & the Sons of God:
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1 Looke we vnto the cause, which moued Christ to loue vs; he loved vs because we were elected; because wee were chosen in him, by God the Father, to bee his members,
1 Look we unto the cause, which moved christ to love us; he loved us Because we were elected; Because we were chosen in him, by God the Father, to be his members,
yet not we now, but Christ liveth in vs, and in that, that wee now liue in the flesh, wee liue by faith in the Sonne of God, who hath loved vs, and giuen himselfe for vs. So peculiarly hath Christ loued vs. Therefore must wee also peculiarly loue our brethren in the Lord,
yet not we now, but christ lives in us, and in that, that we now live in the Flesh, we live by faith in the Son of God, who hath loved us, and given himself for us So peculiarly hath christ loved us Therefore must we also peculiarly love our brothers in the Lord,
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for that very cause, because for ought wee can discerne; (and how can wee discerne spiritually, being but flesh? ) they are the elect and chosen of God the Father in Christ, from before the foundations of this world, to be saved by Christ.
for that very cause, Because for ought we can discern; (and how can we discern spiritually, being but Flesh?) they Are the elect and chosen of God the Father in christ, from before the foundations of this world, to be saved by christ.
2 Thinke we of the time when Christ loued vs. Wee shall find that he loued vs first, 1. Ioh. 4.19. he staied not for our loue: we loue him, because he loued vs first. He loued vs first: therfore must we also prevent one another in loue;
2 Think we of the time when christ loved us we shall find that he loved us First, 1. John 4.19. he stayed not for our love: we love him, Because he loved us First. He loved us First: Therefore must we also prevent one Another in love;
wee must not looke that our brethren first loue vs. For if wee bee friendly to them only, who are friendly to vs, what singular thing doe we? Doe not even the heathen likewise? If we loue them onely, which loue vs, what reward shall we haue? Doe not Infidels even the same? We Christians must loue our brethren first.
we must not look that our brothers First love us For if we be friendly to them only, who Are friendly to us, what singular thing do we? Do not even the heathen likewise? If we love them only, which love us, what reward shall we have? Do not Infidels even the same? We Christians must love our brothers First.
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Vs, that is, all: all the elect, Gentiles as well as Iewes; Barbarians as well as Grecians; bond as well as free; women as well as men; the base & the poore, as well as the noble and the rich. For all the elect,
Us, that is, all: all the elect, Gentiles as well as Iewes; Barbarians as well as Greeks; bound as well as free; women as well as men; the base & the poor, as well as the noble and the rich. For all the elect,
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be they of what estate or cōdition soever, so it bee not evident, that they are adiudged to bee partakers with the Divell and his Angels in the ever burning lake.
be they of what estate or condition soever, so it be not evident, that they Are adjudged to be partakers with the devil and his Angels in the ever burning lake.
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but for their good. So did Moses, who prayed to haue his name rased out of Gods booke, rather then that the sinnes of the people vnder his government should not be forgiuen, Exod. 32.32.
but for their good. So did Moses, who prayed to have his name rased out of God's book, rather then that the Sins of the people under his government should not be forgiven, Exod 32.32.
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So did David, who made his supplications to God, for to lay the pestilence vpon him and his fathers house, and to spare the people committed to his charge, 2. Sam. 24.17.
So did David, who made his supplications to God, for to lay the pestilence upon him and his Father's house, and to spare the people committed to his charge, 2. Sam. 24.17.
So did S. Paul, who wished his own damnation, to redeeme the reiection of the Iewes, Rom. 9.3. Christ loued vs for our soules health, not for any profit of his own;
So did S. Paul, who wished his own damnation, to Redeem the rejection of the Iewes, Rom. 9.3. christ loved us for our Souls health, not for any profit of his own;
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5 Consider we the measure of the loue, wherewith Christ hath loved vs. It is a true loue; for Christ is truth it selfe, Iohn, 14.6. It is a burning loue; for Christ laid downe his life, Christ shed his blood for his sheep, Ioh. 10.15. It is an everlasting loue; for Christ loues his owne vnto the ende, Iohn. 13.1.
5 Consider we the measure of the love, wherewith christ hath loved us It is a true love; for christ is truth it self, John, 14.6. It is a burning love; for christ laid down his life, christ shed his blood for his sheep, John 10.15. It is an everlasting love; for christ loves his own unto the end, John. 13.1.
Therefore must our loue also to all the faithfull, be true; it must be earnest; it must be constant. Christs commandement is that we loue one another, as he hath loved vs, even so, that we loue one another.
Therefore must our love also to all the faithful, be true; it must be earnest; it must be constant. Christ Commandment is that we love one Another, as he hath loved us, even so, that we love one Another.
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The third branch of Christian charitie is NONLATINALPHABET, the loue of our neighbours. The rule for this part is laid before vs, Levit. 19. ver. 11, 13, 15.16. acknowledged by the scribe, Mark. 12.33. and proclaimed by Christ himselfe, to bee like that great commandement, Mat. 19.19. &c. This is the rule:
The third branch of Christian charity is, the love of our neighbours. The Rule for this part is laid before us, Levit. 19. ver. 11, 13, 15.16. acknowledged by the scribe, Mark. 12.33. and proclaimed by christ himself, to be like that great Commandment, Mathew 19.19. etc. This is the Rule:
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Thou shalt loue thy neighbour, that is, every man; for so Christ expounds it vnto the lawyer, shewing him by the example of the Samaritane, who is his neighbour, Luk. 10.30.
Thou shalt love thy neighbour, that is, every man; for so christ expounds it unto the lawyer, showing him by the Exampl of the Samaritan, who is his neighbour, Luk. 10.30.
Thou shalt loue thy neighbour, not onely such as fancie thee, or are thy friendes, but thy enimies too. Thou shalt blesse them, that curse thee; doe good to them, that hate thee; pray for them, that hurt thee.
Thou shalt love thy neighbour, not only such as fancy thee, or Are thy Friends, but thy enemies too. Thou shalt bless them, that curse thee; doe good to them, that hate thee; pray for them, that hurt thee.
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such was S. Iohns counsaile to the elect Ladies childrē, 2. Ioh. vers. 10. who also in his first and generall Epistle, chap. 5. vers. 16. speaking of a sinne vnto death, reigning in the enimies of God, forbids vs to pray for it. Whom God hateth we may not loue.
such was S. Iohns counsel to the elect Ladies children, 2. John vers. 10. who also in his First and general Epistle, chap. 5. vers. 16. speaking of a sin unto death, reigning in the enemies of God, forbids us to pray for it. Whom God hates we may not love.
In him and for him wee must loue every man. If we can knowe any to be of the number of the reprobate, to whom God wil not pardon their transgressions, we may not in our prayers desire forgiuenesse for their sinnes, we may not pray for their salvation.
In him and for him we must love every man. If we can know any to be of the number of the Reprobate, to whom God will not pardon their transgressions, we may not in our Prayers desire forgiveness for their Sins, we may not pray for their salvation.
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And this rule simply bindeth vs (who cannot discerne betweene the reprobate and the elect ) to loue every man, vnderstood here, by the name, of neighbour; Thou shalt loue thy neighbour.
And this Rule simply binds us (who cannot discern between the Reprobate and the elect) to love every man, understood Here, by the name, of neighbour; Thou shalt love thy neighbour.
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as thy selfe. That is, not with a feigned loue, not with a cold loue, not with a temporarie loue, not in word only. Therefore must thy loue towardes thy neighbour be vnfeigned, it must be fervēt, it must be enduring, it must be effectuall. A fift condition is required that our loue be holy and pure; for we must loue our selues, and so our neighbours, in God,
as thy self. That is, not with a feigned love, not with a cold love, not with a temporary love, not in word only. Therefore must thy love towards thy neighbour be unfeigned, it must be fervent, it must be enduring, it must be effectual. A fift condition is required that our love be holy and pure; for we must love our selves, and so our neighbours, in God,
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to a great commaundement, and another like vnto it: on which, he saith, the whole law & the Prophets do depēd, Mat. 22.40. & Mat. 7.12. he putteth downe but one head, and calleth that one the Law & the Prophets:
to a great Commandment, and Another like unto it: on which, he Says, the Whole law & the prophets do depend, Mathew 22.40. & Mathew 7.12. he putteth down but one head, and calls that one the Law & the prophets:
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& verse 10. Loue is the fulfilling of the law. And, Gal. 5.14. All the law is fulfilled in one word, which is this, Thou shalt loue thy neighbour as thy selfe.
& verse 10. Love is the fulfilling of the law. And, Gal. 5.14. All the law is fulfilled in one word, which is this, Thou shalt love thy neighbour as thy self.
making of the whole law but two parts, loue of God, and, loue of our neighbours, excludeth not my third part NONLATINALPHABET, that brotherly loue, whereof you heard,
making of the Whole law but two parts, love of God, and, love of our neighbours, excludeth not my third part, that brotherly love, whereof you herd,
and that so, that vnlesse you obserue all, you keepe neither; you cannot loue God and hate your neighbour; neither can you loue your neighbour, but you must loue God too. Every stepping aside, every transgressiō of the law is a blemish to your loue.
and that so, that unless you observe all, you keep neither; you cannot love God and hate your neighbour; neither can you love your neighbour, but you must love God too. Every stepping aside, every Transgression of the law is a blemish to your love.
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there cannot be a deadlier bane of friendship and amity betwixt man and man, then to loue to heare, what bitter & sharpe tongues shal seeke to speake. Soone creepes it into your eares, that will never out againe,
there cannot be a deadlier bane of friendship and amity betwixt man and man, then to love to hear, what bitter & sharp tongues shall seek to speak. Soon creeps it into your ears, that will never out again,
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A wise lawmaker, being asked why he appointed no punishment for such a one as should kill his parēts, made this answer, that he thought no mā so barbarous,
A wise lawmaker, being asked why he appointed no punishment for such a one as should kill his Parents, made this answer, that he Thought no man so barbarous,
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Without doubt if a law bee made against any actions, vvordes, or thoughts, it was first in the lawgivers conceit, that there would be hearts to harbour such thoughts, lips to vtter such words,
Without doubt if a law be made against any actions, words, or thoughts, it was First in the lawgivers conceit, that there would be hearts to harbour such thoughts, lips to utter such words,
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There is one lawgiver, which is able to saue and to destroy; from him out of the Highest Heavens a law is given vnto vs, to be of force as long as we shall walke vpon this earth:
There is one lawgiver, which is able to save and to destroy; from him out of the Highest Heavens a law is given unto us, to be of force as long as we shall walk upon this earth:
of such (I say) as should walke about with tales among their brethrē. Such there were in the time when Ezechiel prophecied: for chap. 22.9. Ierusalem is reproved, because in her were tale-cariers, men that caried tales vp and downe to shed blood.
of such (I say) as should walk about with tales among their brothers. Such there were in the time when Ezechiel prophesied: for chap. 22.9. Ierusalem is reproved, Because in her were tale-carriers, men that carried tales up and down to shed blood.
And the strife that hitherto hath beene, now is, and here, after is like to be in all places, in Church, in Common wealth, in societies, in families, proveth that no age is voide of such whisperers. You need not to doubt of the proofe. It is Solomons, Prov. 26.20. Without wood fire is quenched, and without a tale-bearer strife ceaseth.
And the strife that hitherto hath been, now is, and Here, After is like to be in all places, in Church, in Common wealth, in societies, in families, Proves that no age is void of such whisperers. You need not to doubt of the proof. It is Solomons, Curae 26.20. Without wood fire is quenched, and without a talebearer strife ceases.
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To such as by their private reports in your eares, that are any way in governement, shall depresse and disgrace their brethren, in hope to lift vp & advāce themselues;
To such as by their private reports in your ears, that Are any Way in government, shall depress and disgrace their brothers, in hope to lift up & advance themselves;
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As for you (dearely beloved in the Lord) whose heads it hath pleased God to advance aboue your brethren, either in Church or common wealth, or lesser societies, or private families, let me bee bold to put you in minde of a daunger, very neere you in respect of such busie-bodies, which will not let your eares take rest.
As for you (dearly Beloved in the Lord) whose Heads it hath pleased God to advance above your brothers, either in Church or Common wealth, or lesser societies, or private families, let me be bold to put you in mind of a danger, very near you in respect of such busybodies, which will not let your ears take rest.
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You haue already heard, there is no want of them. The daunger I speake of, is descryed, by the wisest amōg the sonnes of men. He, Prov. 18.8. tels you, that, the words of a tale-bearer are as flatterings, and they goe downe into the bowels of the belly. One expounds it thus;
You have already herd, there is no want of them. The danger I speak of, is descried, by the Wisest among the Sons of men. He, Curae 18.8. tells you, that, the words of a talebearer Are as flatterings, and they go down into the bowels of the belly. One expounds it thus;
for all they seeme so pleasant, so sweet, so soft, so gentle, yet notwithstanding, they go downe into the bovvels within you, they wound your very entrailes;
for all they seem so pleasant, so sweet, so soft, so gentle, yet notwithstanding, they go down into the bowels within you, they wound your very entrails;
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To keepe you spotlesse and without blame, that this danger, which you haue heard of, overtake you not, a commandement is giuen you, Exod. 23.1. not to receaue a false tale:
To keep you spotless and without blame, that this danger, which you have herd of, overtake you not, a Commandment is given you, Exod 23.1. not to receive a false tale:
where he tels you, that you shall never dwell in the tabernacle of the Lord, nor rest in his holy moūtaine, if you receaue a false report against your neighbour.
where he tells you, that you shall never dwell in the tabernacle of the Lord, nor rest in his holy mountain, if you receive a false report against your neighbour.
Publike Magistrates, and all such as haue authoritie to punish faults, may bee well advised, by that charge which the Lord giueth, Deut. 13.12. If you shall heare say, that wicked men are gone out from among you, and haue drawne away the inhabitants of your citie, to goe and serue other Gods, which yee haue not knowne:
Public Magistrates, and all such as have Authority to Punish Faults, may be well advised, by that charge which the Lord gives, Deuteronomy 13.12. If you shall hear say, that wicked men Are gone out from among you, and have drawn away the inhabitants of your City, to go and serve other God's, which ye have not known:
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then shall you slay the inhabitants, vtterly destroy the citie, &c. What charge is there given, concerning the punishment due vnto the authors of apostacie, to such as iutise men vnto Idolatry, and to Idolaters themselues, is giuen to you all, to be followed in your civil punishings.
then shall you slay the inhabitants, utterly destroy the City, etc. What charge is there given, Concerning the punishment due unto the Authors of apostasy, to such as iutise men unto Idolatry, and to Idolaters themselves, is given to you all, to be followed in your civil punishings.
If you shal heare say, concerning any that liue with you, that they despise your laws, your Churches laws, common wealths laws, or Collegiat laws, then shall you seeke, make search, and enquire diligently; and if it be true,
If you shall hear say, Concerning any that live with you, that they despise your laws, your Churches laws, Common wealths laws, or Collegiate laws, then shall you seek, make search, and inquire diligently; and if it be true,
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You shall seeke, make search, enquire, & that diligently; and why, I pray you, is all this repetition of words? if not to giue vs to vnderstand, what a fault it is to condemne before we knowe,
You shall seek, make search, inquire, & that diligently; and why, I pray you, is all this repetition of words? if not to give us to understand, what a fault it is to condemn before we know,
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and by and by to beleeue whatsoever we heare? You shall seeke, make search, enquire, and that diligently; and if it be true, which was privatly told you against others;
and by and by to believe whatsoever we hear? You shall seek, make search, inquire, and that diligently; and if it be true, which was privately told you against Others;
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But one private reporter, though he speake nothing but the truth, is not sufficient to convince any one of a crime, neither should be able to make you conceaue hardly of any.
But one private reporter, though he speak nothing but the truth, is not sufficient to convince any one of a crime, neither should be able to make you conceive hardly of any.
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One witnes shall not testifie against a murtherer to cause him to dye, for hee must die through witnesses, Num. 35.30. One witnesse shall not cause an idolater to die; for he must die at the mouth of two or three witnesses, Deut. 17.6.
One witness shall not testify against a murderer to cause him to die, for he must die through Witnesses, Num. 35.30. One witness shall not cause an idolater to die; for he must die At the Mouth of two or three Witnesses, Deuteronomy 17.6.
One witnesse shall not make the despiser of Moses law to die; for my text requireth two or three. One witnesse shall not rise vp against a man for any trespasse,
One witness shall not make the despiser of Moses law to die; for my text requires two or three. One witness shall not rise up against a man for any trespass,
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when we are whispered in the eare against any? Why should wee by and by kill our brother in our hearts, by conceauing ill of him for one reporters speech?
when we Are whispered in the ear against any? Why should we by and by kill our brother in our hearts, by conceiving ill of him for one reporters speech?
To rob my neighbour of that his credit in my heart, which he hath had there heretofore (though he truely deserue it) yet vnlesse it be certaine to me by sufficient witnesse, that hee deserue it) can in me, be no lesse, then a branch of murther.
To rob my neighbour of that his credit in my heart, which he hath had there heretofore (though he truly deserve it) yet unless it be certain to me by sufficient witness, that he deserve it) can in me, be no less, then a branch of murder.
I say with the Prophet Malachie chap. 2.10 [ & my prayer to God is that we may ever consider it ] Haue we not all one Father? hath not one God made vs? Why then should we transgresse every man against his brother? and breake the covenant of our Father?
I say with the Prophet Malachi chap. 2.10 [ & my prayer to God is that we may ever Consider it ] Have we not all one Father? hath not one God made us? Why then should we transgress every man against his brother? and break the Covenant of our Father?
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By this which hath beene spoken, wee haue seene what the rule of charitie is, and that every stepping aside, every transgression, every sinne is a breach of it;
By this which hath been spoken, we have seen what the Rule of charity is, and that every stepping aside, every Transgression, every sin is a breach of it;
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It followeth vers. 29. Of how much sorer punishment, suppose yee shall he bee worthy, that treadeth vnder foot the Sonne of God, & accounteth the blood of the Testament, wherewith he was sanctified, as an vnholy thing;
It follows vers. 29. Of how much Sorer punishment, suppose ye shall he be worthy, that treadeth under foot the Son of God, & accounteth the blood of the Testament, wherewith he was sanctified, as an unholy thing;
A farre greater punishment is allotted to the despisers of Christs Gospell. He also must abide death without mercy, but it is the death of both body and soule; for as it is vers. 27. (which I haue already explicated) hee must fearefully looke for iudgement and violent fire therewith to bee devoured. Of the despiser of Moses law, I haue already spoken.
A Far greater punishment is allotted to the despisers of Christ Gospel. He also must abide death without mercy, but it is the death of both body and soul; for as it is vers. 27. (which I have already explicated) he must fearfully look for judgement and violent fire therewith to be devoured. Of the despiser of Moses law, I have already spoken.
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1 Because the reprobates (not all of them, but such as are deepest in Gods displeasure, such as doe sinne against the holy Ghost ) are in this place said to be sanctified with the blood of the Testament, we are to consider;
1 Because the Reprobates (not all of them, but such as Are Deepest in God's displeasure, such as do sin against the holy Ghost) Are in this place said to be sanctified with the blood of the Testament, we Are to Consider;
2 Because the adversaries of our doctrine, whereby wee defend the perseverance of Gods Saints in their faith, doe out of this place make a strong argument (as they take it) for their purpose;
2 Because the Adversaries of our Doctrine, whereby we defend the perseverance of God's Saints in their faith, do out of this place make a strong argument (as they take it) for their purpose;
To enter a due discourse of these doctrines, or particularly to examine the wordes, from which these notes doe arise, it would cary me beyond the time limited;
To enter a due discourse of these doctrines, or particularly to examine the words, from which these notes do arise, it would carry me beyond the time limited;
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Is it not a fearefull condition that a man sanctified with the blood of the Testament, should tread vnder foot the Son of God? that a man liuing as wee liue,
Is it not a fearful condition that a man sanctified with the blood of the Testament, should tread under foot the Son of God? that a man living as we live,
and prosessing as wee professe, should fall away wholy from Christ, & Christianitie? Yes (beloued in the Lord) very feareful is the condition of such a one;
and processing as we profess, should fallen away wholly from christ, & Christianity? Yes (Beloved in the Lord) very fearful is the condition of such a one;
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and if we haue not browes of brasse, necks of iron, and hearts of flint, our very hearing of it, must needes in some sort cast vs downe; if we haue any feeling of Gods spirit within vs, it will make vs vse all diligence in working our salvation, in attaining vnto faith, in dying vnto sinne, in living vnto newnesse of life.
and if we have not brows of brass, necks of iron, and hearts of flint, our very hearing of it, must needs in Some sort cast us down; if we have any feeling of God's Spirit within us, it will make us use all diligence in working our salvation, in attaining unto faith, in dying unto sin, in living unto newness of life.
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My beloued (saith S. Paule) as you haue alwaies obeyed, so make an end of your owne salvation with feare and trembling, Philip. 2 12. And so (beloued in the Lord) let vs also make an ende of our salvation with feare and trembling.
My Beloved (Says S. Paul) as you have always obeyed, so make an end of your own salvation with Fear and trembling, Philip. 2 12. And so (Beloved in the Lord) let us also make an end of our salvation with Fear and trembling.
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Some of vs do gladly preach the word, we willingly declare good tidings and publish salvation, saying vnto you, your God reigneth; yet hereby are we not iustified:
some of us do gladly preach the word, we willingly declare good tidings and publish salvation, saying unto you, your God Reigneth; yet hereby Are we not justified:
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& if wee beate not downe our bodies and bring them into subiection, it may be that after we haue preached to others, our selues may prooue castavvaies. It is Saint Paules iudgement, 1. Cor. 9.27. By Christs name we may prophecy, we may cast out Devils, we may doe many great workes; yet hereby are we not iustified;
& if we beat not down our bodies and bring them into subjection, it may be that After we have preached to Others, our selves may prove castavvaies. It is Saint Paul's judgement, 1. Cor. 9.27. By Christ name we may prophecy, we may cast out Devils, we may do many great works; yet hereby Are we not justified;
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it may be, Christ at his comming will professe vnto vs; I never knew you, depart from me yee workers of iniquity, Mat. 7.22. We haue hitherto beene fed delicately, and brought vp in scarlet, shall we now perish in the streets? shall we now embrace the dunge? O let vs not go backeward, or stand still; but make wee an end of our salvation with feare and trembling.
it may be, christ At his coming will profess unto us; I never knew you, depart from me ye workers of iniquity, Mathew 7.22. We have hitherto been fed delicately, and brought up in scarlet, shall we now perish in the streets? shall we now embrace the dung? Oh let us not go backward, or stand still; but make we an end of our salvation with Fear and trembling.
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and let my last end be like his, Num. 23.10. Remember the Galatians; they receaved St Paule for his ministeries sake, as an An•ell of God, yea as Christ Iesus; and if it had beene possible, would haue plucked out their owne eies, and haue given them to him, to haue done him good.
and let my last end be like his, Num. 23.10. remember the Galatians; they received Saint Paul for his ministeries sake, as an An•ell of God, yea as christ Iesus; and if it had been possible, would have plucked out their own eyes, and have given them to him, to have done him good.
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they turned againe to impotent and beggarly rudiments, wherevnto at the first they were in bōdage; in steed of going forward toward Christ, they turned backward from him, Galat. 4 9. Having hitherto had our heades of gold, shall we now, that we may be like Nabuchad-nezzars image put on feete of clay? O let vs not go backwarde,
they turned again to impotent and beggarly rudiments, whereunto At the First they were in bondage; in steed of going forward towards christ, they turned backward from him, Galatians 4 9. Having hitherto had our Heads of gold, shall we now, that we may be like Nebuchadnezars image put on feet of clay? Oh let us not go backward,
Yet are we not hereby iustified. Many of Christs disciples went backe, and walked no more with him, Ioh. 6.66. Simon Magus beleeved at Philips preaching, and was baptized, & wondred at his miracles, & kept company with him:
Yet Are we not hereby justified. Many of Christ Disciples went back, and walked no more with him, John 6.66. Simon Magus believed At Philips preaching, and was baptised, & wondered At his Miracles, & kept company with him:
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yet afterward was it found, that his heart was not right before God, Act. 8.21. The Devils also they beleeue and tremble, saith St Iames, chap. 2.19.
yet afterwards was it found, that his heart was not right before God, Act. 8.21. The Devils also they believe and tremble, Says Saint James, chap. 2.19.
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for he said, I haue sinned against the LORD God, Exod. 10.16. so blessed had Saule been, for he also said, I haue sinned, 1. Sam. 15.30. so, well had it beene with Iudas, for neither was he behinde them in saying, I haue sinned, Mat. 27.3. Well:
for he said, I have sinned against the LORD God, Exod 10.16. so blessed had Saule been, for he also said, I have sinned, 1. Sam. 15.30. so, well had it been with Iudas, for neither was he behind them in saying, I have sinned, Mathew 27.3. Well:
will nothing profit you, vnlesse your hearts also be ready to say with Shadrach, Meshach, and Abednego, Dan. 3.18. We will not sinne. For it is most true, which Solomō hath, Prov. 28.13. He that hideth his sinnes shall not prosper;
will nothing profit you, unless your hearts also be ready to say with Shadrach, Meshach, and Abednego, Dan. 3.18. We will not sin. For it is most true, which Solomō hath, Curae 28.13. He that Hideth his Sins shall not prosper;
29 Of how much sorer punishment, suppose yee, shall he be worthy, wh••h •re•deth vnder foot the Sonne of God, and coūteth t•e •••od of the Testament, as an vnholy thing, wherewith he was sanctified,
29 Of how much Sorer punishment, suppose ye, shall he be worthy, wh••h •re•deth under foot the Son of God, and counteth t•e •••od of the Testament, as an unholy thing, wherewith he was sanctified,
First to bee somewhat like vs, that loue Christ. Secondly to be much vnlike vs. He is somwhat like to vs that loue Christ: for hee is sanctified with the blood of the Testament.
First to be somewhat like us, that love christ. Secondly to be much unlike us He is somewhat like to us that love christ: for he is sanctified with the blood of the Testament.
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1 Because the reprobate, (not all of them, but such only as are deepest in Gods displeasure, such as doe sinne against the holy Ghost ) are in this place said to bee sanctified with the blood of the Testament; it may be asked;
1 Because the Reprobate, (not all of them, but such only as Are Deepest in God's displeasure, such as do sin against the holy Ghost) Are in this place said to be sanctified with the blood of the Testament; it may be asked;
For though the word NONLATINALPHABET doe properly signifie a testament, and is often so vsed, Heb. 9. yet also it fitly answereth to the Hebrew wo•d NONLATINALPHABET and signifieth pactionem viventiū, conventionem inter •i•entes, an agreement or covenant betweene the living.
For though the word do properly signify a Testament, and is often so used, Hebrew 9. yet also it fitly Answers to the Hebrew wo•d and signifies pactionem viventiū, conventionem inter •i•entes, an agreement or Covenant between the living.
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I cite only one. 1. Sam. 11.1 When Nahash the Ammonite had besieged Iabesh Gilead, the men of the citie said vnto him, (as the Seaventie doe expound it) NONLATINALPHABET, make a covenant with vs, and wee will be thy servants.
I Cite only one. 1. Sam. 11.1 When Nahash the Ammonite had besieged Jabesh Gilead, the men of the City said unto him, (as the Seaventie do expound it), make a Covenant with us, and we will be thy Servants.
Nothing then remained for the making of this agreemēt betweene God & vs, but that the Sonne of God, very God & very man, should interpose himselfe. Which already is performed.
Nothing then remained for the making of this agreement between God & us, but that the Son of God, very God & very man, should interpose himself. Which already is performed.
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For he being in the forme of God, and thinking it no robbery to be be equall with God, hath made himselfe of no reputation, hath taken on himselfe the forme of a servant, & was made of the seed of David according to the flesh:
For he being in the Form of God, and thinking it no robbery to be be equal with God, hath made himself of no reputation, hath taken on himself the Form of a servant, & was made of the seed of David according to the Flesh:
and being thus humbled, hee hath vndertaken to satisfie his angry Father for vs, and in fulnesse of time became obedient to the death, to that death of the Crosse; and so hath wrought our reconcilement. And now hee sitting at the right hand of his Father in the highest heauens, holdeth for vs in possession an eternall inheritance; and because the right of this inheritance is purchased by him for no lesse price,
and being thus humbled, he hath undertaken to satisfy his angry Father for us, and in fullness of time became obedient to the death, to that death of the Cross; and so hath wrought our reconcilement. And now he sitting At the right hand of his Father in the highest heavens, holds for us in possession an Eternal inheritance; and Because the right of this inheritance is purchased by him for no less price,
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and we shall be his people ) may beare the shew, & haue the name, of a Testament. For, he that made it was dead; though now he liueth, and liueth for evermore.
and we shall be his people) may bear the show, & have the name, of a Testament. For, he that made it was dead; though now he lives, and lives for evermore.
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that is it, that purgeth our consciences from dead workes to serue the liuing God. And for this cause, is Christ the mediator of the new Testament, (NONLATINALPHABET Heb. 9.15. in which chapter this word NONLATINALPHABET is often vsed in the same signification) for this cause.
that is it, that Purgeth our Consciences from dead works to serve the living God. And for this cause, is christ the Mediator of the new Testament, (Hebrew 9.15. in which chapter this word is often used in the same signification) for this cause.
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I say, is Christ the mediator of the new Testament, that through death, which was for the redemption of the transgressions in the former Testament, they which were called, might receaue the promise of eternall inheritance.
I say, is christ the Mediator of the new Testament, that through death, which was for the redemption of the transgressions in the former Testament, they which were called, might receive the promise of Eternal inheritance.
In regard of Christ thē, whose death hath made the covenant betweene God and vs to bee of force, this covenant may very fitly be called a Testament: and this respect of him, that dyed for vs, warranteth both those expositions;
In regard of christ them, whose death hath made the Covenant between God and us to be of force, this Covenant may very fitly be called a Testament: and this respect of him, that died for us, warrants both those expositions;
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and is in the iudgement of such, as sin willingly, after that they haue received the knowledge of the truth, but common blood, as it were the blood of any other man ] this blood of Christ, is here called the blood of the Covenāt, or the blood of the Testament; because,
and is in the judgement of such, as sin willingly, After that they have received the knowledge of the truth, but Common blood, as it were the blood of any other man ] this blood of christ, is Here called the blood of the Covenant, or the blood of the Testament; Because,
as Theophylact and Aquinas do both note, the new Testament was confirmed by the blood of Christ. And this is the Testament: After those dayes, saith the LORD, I will put my lawes in their mind, and in their heart will I write them;
as Theophylact and Aquinas do both note, the new Testament was confirmed by the blood of christ. And this is the Testament: After those days, Says the LORD, I will put my laws in their mind, and in their heart will I write them;
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This new Testament, by which that other is disanulled and waxed old, is confirmed by the blood of Christ. Now may we be bold to enter into the holy place: a new and living way is prepared for vs through the vaile, which our Apostle, Heb. 10.20. affirmeth to be, the flesh of Christ.
This new Testament, by which that other is Disannulled and waxed old, is confirmed by the blood of christ. Now may we be bold to enter into the holy place: a new and living Way is prepared for us through the veil, which our Apostle, Hebrew 10.20. Affirmeth to be, the Flesh of christ.
With this blood of the covenant, the sinner against the Holy Ghost, is in my text said to bee sanctified. NONLATINALPHABET, with which blood, though now he account it common and prophane, he was sanctified. I may not stand to remember you of the many significations, by which in many places of the Holy Scriptures, these words, Sanctus and Sanctificare, are expoūded:
With this blood of the Covenant, the sinner against the Holy Ghost, is in my text said to be sanctified., with which blood, though now he account it Common and profane, he was sanctified. I may not stand to Remember you of the many significations, by which in many places of the Holy Scriptures, these words, Sanctus and Sanctificare, Are expounded:
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and is, truely holy: and therefore, that God being alone absolutely Iust, must of necessitie alone be absolutly Holy: that is, God being Iust with that vniversall and most perfect Iustice, yea himselfe being his owne Iustice, it must needs be, that he is (as the Seraphins, Esai. 6.3. and as the foure beasts, Revel. 4.8.
and is, truly holy: and Therefore, that God being alone absolutely Just, must of necessity alone be absolutely Holy: that is, God being Just with that universal and most perfect justice, yea himself being his own justice, it must needs be, that he is (as the Seraphim, Isaiah. 6.3. and as the foure beasts, Revel. 4.8.
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I will not here dispute, whether in those places the Spirit of God noteth the three persons in the Trinity, by thrise repeating the word Holy. I knowe that many of the ancient,
I will not Here dispute, whither in those places the Spirit of God notes the three Persons in the Trinity, by thrice repeating the word Holy. I know that many of the ancient,
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Yet may I wish, and I shall wish no more thē Calvin doth, on Esay 6. that if at any time we are to deale with Arrians, and are against them to maintaine & proue three persons in one divine essence, that we would be carefull to vse testimonies of greater strength.
Yet may I wish, and I shall wish no more them calvin does, on Isaiah 6. that if At any time we Are to deal with Arians, and Are against them to maintain & prove three Persons in one divine essence, that we would be careful to use testimonies of greater strength.
For those enimies of the blessed Trinitie, when they are assayled with such testimonies, which may as naturally bee expounded otherwise, are so farre from yeelding to the truth of that doctrine,
For those enemies of the blessed Trinity, when they Are assailed with such testimonies, which may as naturally be expounded otherwise, Are so Far from yielding to the truth of that Doctrine,
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the Seraphins and the foure beasts proclaiming, the LORD God Almightie to be Holy, holy, holy, doe testifie, that all the waies of God, even all his most severe iudgements are iust, and vpright, and holy, howsoever they may seem vnto men.
the Seraphim and the foure beasts proclaiming, the LORD God Almighty to be Holy, holy, holy, do testify, that all the ways of God, even all his most severe Judgments Are just, and upright, and holy, howsoever they may seem unto men.
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For God willing to let Zedechias vnderstand of the vtter and finall ruine of his kingdome, bids the Prophet say from him vnto the prophane and wicked King, Ezech. 21.27. I will overturne, overturne, overturne it, and it shall bee no more, vntill (the Messiah) come; his right it is, and I will giue it him:
For God willing to let Zedechiah understand of the utter and final ruin of his Kingdom, bids the Prophet say from him unto the profane and wicked King, Ezekiel 21.27. I will overturn, overturn, overturn it, and it shall be no more, until (the Messiah) come; his right it is, and I will give it him:
assuredly and without repentance will I overturne, and bring to ruine the kingdome of Zedechias; such force doth the repetition giue the speech. And as there, so here; God is Holy, Holy, Holy:
assuredly and without Repentance will I overturn, and bring to ruin the Kingdom of Zedechiah; such force does the repetition give the speech. And as there, so Here; God is Holy, Holy, Holy:
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without doubt Holy, onely Holy, most holy. Holynesse becommeth the house of God for ever, so wee read Psal. 93.5. I will not restraine it to any particular house. Vnderstand it, if you will, of the palace and basilicke of the great King, or of the Temple of Ierusalem, which the childrē of God in former times had respect vnto;
without doubt Holy, only Holy, most holy. Holiness becomes the house of God for ever, so we read Psalm 93.5. I will not restrain it to any particular house. Understand it, if you will, of the palace and basilica of the great King, or of the Temple of Ierusalem, which the children of God in former times had respect unto;
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Holynesse becommeth the house of God for ever. And hereby hath God set a barre about his Temples, as he did about the mount, to keepe out beasts and brutish men.
Holiness becomes the house of God for ever. And hereby hath God Set a bar about his Temples, as he did about the mount, to keep out beasts and brutish men.
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For as his Temples vpon the earth none should, so that other farre more sacred, which is in Heaven, none shall, ever enter into, that is, vnholy, and vncleane. The Apostle, Heb. 7.26.
For as his Temples upon the earth none should, so that other Far more sacred, which is in Heaven, none shall, ever enter into, that is, unholy, and unclean. The Apostle, Hebrew 7.26.
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and made higher then the Heavens. Where the latter attributes, doe only expound the former; and it is, as if the Apostle had said, to be holy is nothing else,
and made higher then the Heavens. Where the latter attributes, do only expound the former; and it is, as if the Apostle had said, to be holy is nothing Else,
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for whosoever is harmelesse, vndefiled, and separate from sinners, he is already made higher then the Heavens. Thus we see, that God alone is naturally, properly,
for whosoever is harmless, undefiled, and separate from Sinners, he is already made higher then the Heavens. Thus we see, that God alone is naturally, properly,
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It is a true rule, which may be collected out of Saint Cyrils treasurie lib. 3. cap. 1. Quae in Deo sunt naturaliter, ea in creaturis esse posse participatione.
It is a true Rule, which may be collected out of Saint Cyrils treasury lib. 3. cap. 1. Quae in God sunt naturaliter, ea in Creaturis esse posse participation.
So may we be said to be partakers of the divine nature, when those most great and precious promises are given vs, 2. Pet. 1.4. There he teacheth vs, that we haue all good things from Gods free promise;
So may we be said to be partakers of the divine nature, when those most great and precious promises Are given us, 2. Pet. 1.4. There he Teaches us, that we have all good things from God's free promise;
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For by divine nature in that place is not meant NONLATINALPHABET, Gods divine essence, but participatio qualitatum, certaine qualities, which the power of God hath wrought in vs, that by them his image, in vs now a long time defaced, may be restored againe.
For by divine nature in that place is not meant, God's divine essence, but participatio qualitatum, certain qualities, which the power of God hath wrought in us, that by them his image, in us now a long time defaced, may be restored again.
In the Scriptures we are charged to be perfect, as our Heavenly Father is perfect; to be mercifull, as he is mercifull; to be Holy, as he is Holy. Where we must not thinke, we are enioyned to haue such perfection, mercifulnesse, holynesse, as is essentially in God [ that is not communicable to any creature:
In the Scriptures we Are charged to be perfect, as our Heavenly Father is perfect; to be merciful, as he is merciful; to be Holy, as he is Holy. Where we must not think, we Are enjoined to have such perfection, mercifulness, holiness, as is essentially in God [ that is not communicable to any creature:
] but then are we perfect, mercifull, and holy, according to that charge, when we are fulfilled with the effects, with the image and similitude of that perfection, mercifulnesse, and holynesse, which is in God.
] but then Are we perfect, merciful, and holy, according to that charge, when we Are fulfilled with the effects, with the image and similitude of that perfection, mercifulness, and holiness, which is in God.
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We are then wise, then good, then iust, when there appeareth in vs the image and similitude of Gods wisedome, goodnesse, and iustice. It being true then, that God alone is Holy, and man not holy, but by participation only;
We Are then wise, then good, then just, when there appears in us the image and similitude of God's Wisdom, Goodness, and Justice. It being true then, that God alone is Holy, and man not holy, but by participation only;
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Now because the Spirit of God commeth to, and worketh in diverse men, diversely, and in diverse measures; we must know, that holynesse, a gift of that Spirit, is not in all mē after one sort.
Now Because the Spirit of God comes to, and works in diverse men, diversely, and in diverse measures; we must know, that holiness, a gift of that Spirit, is not in all men After one sort.
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& indeed sanctified before God, by the holy Spirit. They in whom this sanctity shineth, were elected from everlasting, according to the purpose of him, which worketh all things after the counsell of his owne will;
& indeed sanctified before God, by the holy Spirit. They in whom this sanctity shines, were elected from everlasting, according to the purpose of him, which works all things After the counsel of his own will;
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It is manifest by that indissoluble chaine of fiue linkes, Rom. 8.29, 30. For whom God knew before, them hath he predestinated, them hath he called, them hath he iustified, them hath he glorified. This true holynesse is meant by the Apostle, Eph. 1.4. where he saith, That God hath chosen vs in Christ, before the foundation of the world, that we should be Holy. And what is this, to be Holy? It is expounded in the same place;
It is manifest by that indissoluble chain of fiue links, Rom. 8.29, 30. For whom God knew before, them hath he predestinated, them hath he called, them hath he justified, them hath he glorified. This true holiness is meant by the Apostle, Ephesians 1.4. where he Says, That God hath chosen us in christ, before the Foundation of the world, that we should be Holy. And what is this, to be Holy? It is expounded in the same place;
even to be without blame before God in loue. The same is meant, Ephes. 5.26. there it is said, that Christ gaue himselfe for the Church, that he might sanctifie it. And what is this, to sanctifie the Church? It is expounded in the wordes following;
even to be without blame before God in love. The same is meant, Ephesians 5.26. there it is said, that christ gave himself for the Church, that he might sanctify it. And what is this, to sanctify the Church? It is expounded in the words following;
even to cleanse it by the washing of vvater through the word, that he might make it vnto himselfe a glorious Church, not having spot or wrinckle, or any such thing;
even to cleanse it by the washing of water through the word, that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing;
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as of the Godly, is called, though not truely and properly, yet NONLATINALPHABET, in a figuratiue kind of speech, tota sancta, the Holy Church: and that especially in regard of him, the holy of holies, that most Holy one, who dwelleth in the Church, and sanctifieth them that beleeue in him:
as of the Godly, is called, though not truly and properly, yet, in a figurative kind of speech, tota sancta, the Holy Church: and that especially in regard of him, the holy of holies, that most Holy one, who dwells in the Church, and Sanctifieth them that believe in him:
& againe in regard of such, as in the Church are in deed and truely holy. Neither should this seeme strange, that hypocrites, dissemblers, and godlesse men are called holy. For whosoever giue their names to Christ, and are baptized into his name, though all of them be not truely grafted into Christ, nor all of them be truely baptized into Christs death and resurrection; that is,
& again in regard of such, as in the Church Are in deed and truly holy. Neither should this seem strange, that Hypocrites, dissemblers, and godless men Are called holy. For whosoever give their names to christ, and Are baptised into his name, though all of them be not truly grafted into christ, nor all of them be truly baptised into Christ death and resurrection; that is,
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In this sense, St Paule saith, that all the Romanes are Saints, beloved of God, Rom 1.7. and that all the Galatians are sonnes of God, Galat. 3.26. and that all the Corinthians are washed, and sanctified, and iustified, 1. Cor. 6.11.
In this sense, Saint Paul Says, that all the Romans Are Saints, Beloved of God, Rom 1.7. and that all the Galatians Are Sons of God, Galatians 3.26. and that all the Corinthians Are washed, and sanctified, and justified, 1. Cor. 6.11.
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And so saith St Peter of all the Iewes which dwelt here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, that they were a chosen generation, a royall priesthood, a holy nation, a peculiar people, 1. Pet. 2.9. The Scriptures are very plentiful in gracing the sonnes of darknes (such as fall away from the truth) with beautiful and glorious titles, to take from them, against that great day, all excuse. In Heb. 10.26. they are said to haue receaved the knowledge of the truth.
And so Says Saint Peter of all the Iewes which dwelled Here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bythynia, that they were a chosen generation, a royal priesthood, a holy Nation, a peculiar people, 1. Pet. 2.9. The Scriptures Are very plentiful in gracing the Sons of darkness (such as fallen away from the truth) with beautiful and glorious titles, to take from them, against that great day, all excuse. In Hebrew 10.26. they Are said to have received the knowledge of the truth.
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In Heb. 6.4, 5. they are reported to haue been once lightned, to haue tasted of the heavēly gift, to haue been made partakers of the Holy Ghost, and to haue tasted of the good word of God, and of the powers of the world to come. In 2. Pet. 2.20. we read, that they haue escaped from the filthinesse of this world, through their knowledge in our Lord and Saviour Iesus Christ.
In Hebrew 6.4, 5. they Are reported to have been once lightened, to have tasted of the heavenly gift, to have been made partakers of the Holy Ghost, and to have tasted of the good word of God, and of the Powers of the world to come. In 2. Pet. 2.20. we read, that they have escaped from the filthiness of this world, through their knowledge in our Lord and Saviour Iesus christ.
In Mat. 12.43, 44. wee finde, that they haue swept and garnished their houses after the departure of the vncleane spirit. And in Mat. 13.20. Christ telleth vs, that they heare the word, and incontinently with ioy receaue it.
In Mathew 12.43, 44. we find, that they have swept and garnished their houses After the departure of the unclean Spirit. And in Mathew 13.20. christ Telleth us, that they hear the word, and incontinently with joy receive it.
it may seeme to be that roabe of Adam, that his roabe of innocencie, of holynesse, and of the grace of God, wherewith before his fall he was invested. To haue receaued the knowledge of the truth;
it may seem to be that robe of Adam, that his robe of innocence, of holiness, and of the grace of God, wherewith before his fallen he was invested. To have received the knowledge of the truth;
The Queene may be stript of her Iewels; Adam spoyled of his roabes, and the soule of man may be robbed of her ornaments & rich attire. For all those before recited graces may be lost; the possessours of them may so fall away, as that it shall be impossible for them to be renewed againe by repentance.
The Queen may be stripped of her Jewels; Adam spoiled of his robes, and the soul of man may be robbed of her Ornament & rich attire. For all those before recited graces may be lost; the possessors of them may so fallen away, as that it shall be impossible for them to be renewed again by Repentance.
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Which being so, it followeth, that the places now alleaged must be vnderstood of that generall sanctity, by which mē may be said to be sanctified, iustified, cleansed, washed, and the like;
Which being so, it follows, that the places now alleged must be understood of that general sanctity, by which men may be said to be sanctified, justified, cleansed, washed, and the like;
namely that they are sanctified with the blood of the covenant. The question arising hence, may out of that which already is delivered, easily be answe•ed.
namely that they Are sanctified with the blood of the Covenant. The question arising hence, may out of that which already is Delivered, Easily be answe•ed.
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be it, that they thinke of thee much better, then of themselues, yet will not all this exempt thee from being a reprobate. What thou art inwardly and in the sight of God, God alone knoweth;
be it, that they think of thee much better, then of themselves, yet will not all this exempt thee from being a Reprobate. What thou art inwardly and in the sighed of God, God alone Knoweth;
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as of one truely grafted into Christ, and truely regenerate; but (I say) what thou art inwardly and in the sight of God, God knoweth: examine thou thy selfe. More particularly I answer thus: As I said before;
as of one truly grafted into christ, and truly regenerate; but (I say) what thou art inwardly and in the sighed of God, God Knoweth: examine thou thy self. More particularly I answer thus: As I said before;
NONLATINALPHABET and NONLATINALPHABET, in a figure, and according to the custome of the Scriptures, all that are in the Church, though they all be not of the Church and truely holy, are notwithstanding called holy, and are said to be sanctified with the blood of Christ.
and, in a figure, and according to the custom of the Scriptures, all that Are in the Church, though they all be not of the Church and truly holy, Are notwithstanding called holy, and Are said to be sanctified with the blood of christ.
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They knowe him not; yet as they see others doe, so doe they; with others they worship and confesse him. Much like them, of whom our Saviour said to the woman of Samaria, Ioh. 4.22. Yee worship that, which yee know not.
They know him not; yet as they see Others doe, so do they; with Others they worship and confess him. Much like them, of whom our Saviour said to the woman of Samaria, John 4.22. Ye worship that, which ye know not.
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hence it commeth to passe, that such mere talkers of Christ (if their liues be not exceeding wicked) may be said to be regenerate, iustified, & sanctified. These goe not beyond one step in the profession of the Gospell.
hence it comes to pass, that such mere talkers of christ (if their lives be not exceeding wicked) may be said to be regenerate, justified, & sanctified. These go not beyond one step in the profession of the Gospel.
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Others there are, which possesse Christ not only in their mouthes, but also in their vnderstanding. These of all reprobates goe farthest in the profession of the Gospell.
Others there Are, which possess christ not only in their mouths, but also in their understanding. These of all Reprobates go farthest in the profession of the Gospel.
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So farre they goe, as that it is impossible for man to discerne betweene them and Christs sheepe, though they bee but goats; betweene them and true Christians, though they bee but hypocrites. For they are kept in the same pastures, and solded in the same fold with vs;
So Far they go, as that it is impossible for man to discern between them and Christ sheep, though they be but Goats; between them and true Christians, though they be but Hypocrites. For they Are kept in the same pastures, and solded in the same fold with us;
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and doe so behaue themselues in obedience to the word and discipline of the Church, as that by vs, they must needs be taken for true members of Christ. And because this their knowledge of Christ, is in the elect the beginning of regeneratiō, hence it cōmeth to passe, that these men,
and do so behave themselves in Obedience to the word and discipline of the Church, as that by us, they must needs be taken for true members of christ. And Because this their knowledge of christ, is in the elect the beginning of regeneration, hence it comes to pass, that these men,
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though indeed they are not borne a newe, may yet be said to be regenerate, iustified, & sanctified. Thus we see how farre a reprobate may goe in Christianitie.
though indeed they Are not born a new, may yet be said to be regenerate, justified, & sanctified. Thus we see how Far a Reprobate may go in Christianity.
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he receaues the word, not only into his mouth, to talke of it, or into his vnderstanding to knowe it, but into his open and enlarged heart to embrace it.
he receives the word, not only into his Mouth, to talk of it, or into his understanding to know it, but into his open and enlarged heart to embrace it.
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And so is he sanctified in mouth, in mind, in heart; and being so sanctified, he chearefully runnes forward in that race of righteousnesse, wherein through Iesus Christ GOD hath freely placed him, that being conducted by his Spirit to walke in good workes, hee may make his calling and election sure.
And so is he sanctified in Mouth, in mind, in heart; and being so sanctified, he cheerfully runs forward in that raze of righteousness, wherein through Iesus christ GOD hath freely placed him, that being conducted by his Spirit to walk in good works, he may make his calling and election sure.
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Now to consider, that a man sanctified with the blood of the Testament, may account that blood vnholy and prophane, may trample vnder foot the sonne of God,
Now to Consider, that a man sanctified with the blood of the Testament, may account that blood unholy and profane, may trample under foot the son of God,
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will not this moue our hearts to wisdome? To cōsider, that men, living as we liue, and professing as wee professe, may vtterly and finally fall away from Christ and Christianity;
will not this move our hearts to Wisdom? To Consider, that men, living as we live, and professing as we profess, may utterly and finally fallen away from christ and Christianity;
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yea, if we be wearie, before we haue gone so farre as they; if we come short of them in the duties of religion, can wee in reason looke to be rewarded better then they? Shall Herod feare, & reverence Iohn Baptist, and heare him gladly, and yet be damned? & shall we nor feare, nor reverence Gods Ministers, not heare thē willingly, and yet be saued? Shall Pharaoh, Saule, and Iudas, confesse their sinnes, and yet be damned? and shall we hide our sinnes, and yet be saued? Shall the wicked confesse Christ with their mouthes,
yea, if we be weary, before we have gone so Far as they; if we come short of them in the duties of Religion, can we in reason look to be rewarded better then they? Shall Herod Fear, & Reverence John Baptist, and hear him gladly, and yet be damned? & shall we nor Fear, nor Reverence God's Ministers, not hear them willingly, and yet be saved? Shall Pharaoh, Saule, and Iudas, confess their Sins, and yet be damned? and shall we hide our Sins, and yet be saved? Shall the wicked confess christ with their mouths,
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and knowe him in their vnderstanding, and yet be dāned? and shal we vse our mouthes only to sweare, to blaspheme, to lye, to speake evill of others, & keepe our vnderstanding, (like a faire and cleane table booke) without all godly knowledge, and yet be saued?
and know him in their understanding, and yet be damned? and shall we use our mouths only to swear, to Blaspheme, to lie, to speak evil of Others, & keep our understanding, (like a fair and clean table book) without all godly knowledge, and yet be saved?
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The Apostle in the verse following modestly & kindly qualifieth his speech; But (saith he) beloved, we haue perswaded our selues, better things of you, though we thus speake.
The Apostle in the verse following modestly & kindly Qualifieth his speech; But (Says he) Beloved, we have persuaded our selves, better things of you, though we thus speak.
Should we thus speake of these vnprofitable dayes, we are perswaded better things? Doubtlesse wee should seeme to you, to walke before you in the spirit of falshood, and flatterie. For you know, that wee cannot but knowe, that ignorance in the most,
Should we thus speak of these unprofitable days, we Are persuaded better things? Doubtless we should seem to you, to walk before you in the Spirit of falsehood, and flattery. For you know, that we cannot but know, that ignorance in the most,
but I feare me, it may too truely bee verified of the greatest part of them, which Christ spake of the Samaritans, that they worship that which they knowe not:
but I Fear me, it may too truly be verified of the greatest part of them, which christ spoke of the Samaritans, that they worship that which they know not:
The raine, that most sweet raine, distilling from no clowdy region, but from Gods most gracious f•vour, hath now these forty yeares and better, watred this our ground,
The rain, that most sweet rain, distilling from no cloudy region, but from God's most gracious f•vour, hath now these forty Years and better, watered this our ground,
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why then shoulde it not bring forth hearbs meete for the husbandman, that dressed it? Let vs doe our best, to plucke vp by the roots •ll briars, and thornes, and weedes, that the hearbs may be seene.
why then should it not bring forth herbs meet for the husbandman, that dressed it? Let us do our best, to pluck up by the roots •ll briers, and thorns, and weeds, that the herbs may be seen.
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that the earth which drinketh in the raine that cōmeth oft vpon it, and bringeth forth h•arbs meet for them, by whō it is dressed, shall receiue blessing of God.
that the earth which Drinketh in the rain that comes oft upon it, and brings forth h•arbs meet for them, by whom it is dressed, shall receive blessing of God.
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Since then by Gods gracious favour, we haue receaved Christ into our mouthes, to confesse him; and into our vnderstandings, to knowe him; let our hearts be opened and enlarged to embrace him So shall we be sanctified in mouth, in minde, in heart; and be most willing to runne forward in that race of righteousnes, wherin through Iesus Christ God hath freely placed vs, by whose spirit beeing guided to walke in good workes, we, (leaving farre behinde vs all reprobates ) shall make our calling and election sure. Now God graunt vs so to do,
Since then by God's gracious favour, we have received christ into our mouths, to confess him; and into our understandings, to know him; let our hearts be opened and enlarged to embrace him So shall we be sanctified in Mouth, in mind, in heart; and be most willing to run forward in that raze of righteousness, wherein through Iesus christ God hath freely placed us, by whose Spirit being guided to walk in good works, we, (leaving Far behind us all Reprobates) shall make our calling and election sure. Now God grant us so to do,
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29 Of how much sorer punishment, suppose yee, shall he be worthy, which treadeth vnder foot the Sonne of God, and coūteth the blood of the Testament, as an vnholy thing, wherewith he was sanctified,
29 Of how much Sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified,
They are among the number of those many, that are called, Mat. 2•. 14. but God never vouchsafed them his Holie Spirit, in so great measure, as to seale them vnto the day of redemption.
They Are among the number of those many, that Are called, Mathew 2•. 14. but God never vouchsafed them his Holy Spirit, in so great measure, as to seal them unto the day of redemption.
And he shall no sooner say vnto them, Seeke yee my face; but their hearts shall answere him againe, like Davids heart, Psal. 27.8. O LORD, I will seeke thy face.
And he shall no sooner say unto them, Seek ye my face; but their hearts shall answer him again, like Davids heart, Psalm 27.8. O LORD, I will seek thy face.
He that is NONLATINALPHABET, and sees and knowes their hearts, knowes they are but hypocrites. Hypocrits they are, howsoever their conversatiō for a time (yea,
He that is, and sees and knows their hearts, knows they Are but Hypocrites. Hypocrites they Are, howsoever their Conversation for a time (yea,
This impossibility to discerne betweene such Goates and Christs Sheepe, made St Paul to say of al the Romanes, that they were Saints, beloved of God, Rom. 1.7 and of all the Galatians, that they were the Sonnes of God, Gal. 3.26. and of all the Corinthians, that they were washed and sanctified, and iustified, (1. Cor. 6.11.) It made St Peter also, to say of those Iewes in Pontus, Galatiae, Asia, Cappadocia, and Bithynia; of all of them with out exception;
This impossibility to discern between such Goats and Christ Sheep, made Saint Paul to say of all the Romans, that they were Saints, Beloved of God, Rom. 1.7 and of all the Galatians, that they were the Sons of God, Gal. 3.26. and of all the Corinthians, that they were washed and sanctified, and justified, (1. Cor. 6.11.) It made Saint Peter also, to say of those Iewes in Pontus, Galatia, Asia, Cappadocia, and Bythynia; of all of them with out exception;
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In Mat. 12.43, 44. they are said to haue swept and garnished their houses after the departure of the vncleane spirit. In Mat. 13.30. Christ saith of them, that they heare the word & incontinently with ioy receiue it.
In Mathew 12.43, 44. they Are said to have swept and garnished their houses After the departure of the unclean Spirit. In Mathew 13.30. christ Says of them, that they hear the word & incontinently with joy receive it.
St Peter Ep. 2. chap 2. ver. 20. recordeth of them, that they haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ.
Saint Peter Epistle 2. chap 2. ver. 20. recordeth of them, that they have escaped from the filthiness of this world through their knowledge in our Lord and Saviour Iesus christ.
The writer of this Epistle to the Hebrewes chap. 6 vers. 4, 5. noteth of them, that they haue been once lightened; that they haue tasted of the heavenly gift, of the good word of God, of the powers of the world to come;
The writer of this Epistle to the Hebrews chap. 6 vers. 4, 5. notes of them, that they have been once lightened; that they have tasted of the heavenly gift, of the good word of God, of the Powers of the world to come;
Here might we stād amazed, to see such beauty in fire brāds prepared for Hell, were it not, that the wisedome of God in all these places now alleaged, doth plainely shew, that such men,
Here might we stand amazed, to see such beauty in fire brands prepared for Hell, were it not, that the Wisdom of God in all these places now alleged, does plainly show, that such men,
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For where they are said, to haue the vncleane spirit departed from them, and after his departure to haue swept & garnished their houses, Mat. 12. there it followeth, verse 45: that, that vncleane spirit, returneth accompanied with seaven fouler spirits then himselfe, and entereth, & dwelleth in those new swept houses.
For where they Are said, to have the unclean Spirit departed from them, and After his departure to have swept & garnished their houses, Mathew 12. there it follows, verse 45: that, that unclean Spirit, returns accompanied with seaven Fowler spirits then himself, and entereth, & dwells in those new swept houses.
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And where they are said, to heare the word, and incontinently with ioy to receaue it, Mat. 13. there it followeth verse 21. that as soone as tribulation or persecution comme•h because of the word, by & by they are offended. And where it is said, that they haue escaped from the filthinesse of the world through their knowledge in our Lord & Saviour Iesus Christ, 2. Pet. 2. there is it added in the same chap. ver. 20. that they are yet tangled againe in filthinesse, and are overcome thereof.
And where they Are said, to hear the word, and incontinently with joy to receive it, Mathew 13. there it follows verse 21. that as soon as tribulation or persecution comme•h Because of the word, by & by they Are offended. And where it is said, that they have escaped from the filthiness of the world through their knowledge in our Lord & Saviour Iesus christ, 2. Pet. 2. there is it added in the same chap. for. 20. that they Are yet tangled again in filthiness, and Are overcome thereof.
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and of the powers of the world to come, & haue beene made partakers of the Holy Ghost, Heb. 6. there is it also noted, verse, 6. that they fall away, & crucifie againe vnto themselues the Sonne of God, and make a mocke of him.
and of the Powers of the world to come, & have been made partakers of the Holy Ghost, Hebrew 6. there is it also noted, verse, 6. that they fallen away, & crucify again unto themselves the Son of God, and make a mock of him.
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And lastly, where they may farther seeme to be commended, as having receaved the knowledge of the truth, and as being sanctified with the blood of the Testament, Heb. 10. there are they certainely noted with disgrace, verse 26. for sinning willingly, and verse 29,
And lastly, where they may farther seem to be commended, as having received the knowledge of the truth, and as being sanctified with the blood of the Testament, Hebrew 10. there Are they Certainly noted with disgrace, verse 26. for sinning willingly, and verse 29,
whosoever, when tribulation and persecution commeth because of the word, is by and by offended; whosoever is yet tangled againe in filthinesse, and overcome thereof;
whosoever, when tribulation and persecution comes Because of the word, is by and by offended; whosoever is yet tangled again in filthiness, and overcome thereof;
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The word he vseth, is NONLATINALPHABET, noting by translation extremitie of contempt: as it doth more plainely Mat. 7.6. Giue not that which is holy vnto doggs, neither cast your pearles before swine NONLATINALPHABET lest they tread your pearles vnder foot, and turning againe all to rent you. And as plainely, Mat. 5.13.
The word he uses, is, noting by Translation extremity of contempt: as it does more plainly Mathew 7.6. Give not that which is holy unto Dogs, neither cast your Pearls before Swine lest they tread your Pearls under foot, and turning again all to rend you. And as plainly, Mathew 5.13.
If the salt haue lost his savour, wherewith shall it be salted? It is thence forth good for nothing, hut to be cast out, NONLATINALPHABET, and to be troden vnder foot of men So,
If the salt have lost his savour, wherewith shall it be salted? It is thence forth good for nothing, hut to be cast out,, and to be trodden under foot of men So,
as wee care not to tread vnder foot. And what are they? Truely such things as wee despise and make no account of, abiect things; things without profit.
as we care not to tread under foot. And what Are they? Truly such things as we despise and make no account of, abject things; things without profit.
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These answers of this ancient Father, albeit I must admit with reverence, yet giue mee leaue to adde a fourth, most fitting the nature of this place we haue in hand.
These answers of this ancient Father, albeit I must admit with Reverence, yet give me leave to add a fourth, most fitting the nature of this place we have in hand.
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I take it of Zanchius Miscel. lib. 2. There he putteth this doctrine (and it may serue for an answere to the question proposed by PRIMASIVS) Reccare contra conscientiam, seu peccare ex contemptu Dei, hoc est, conculcare pedibus filium Dei:
I take it of Zanchius Miscel lib. 2. There he putteth this Doctrine (and it may serve for an answer to the question proposed by PRIMASIUS) Reccare contra conscientiam, seu Peccare ex contemptu Dei, hoc est, conculcare pedibus Son Dei:
as if a man, knowing, if hee doth this or that, that he shall doe against the law of God, is yet notwithstanding willing, even against the law of God, to doe this or that.
as if a man, knowing, if he does this or that, that he shall do against the law of God, is yet notwithstanding willing, even against the law of God, to do this or that.
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The elect doth it impropriè, imperfectè, non plenè, not properly, not perfectly, not fully. He in the generall and vniversall, knowing that to be evill which he is about to doe, doth it notwithstanding willingly, induced thereto by his corrupt affections.
The elect does it impropriè, imperfectè, non plenè, not properly, not perfectly, not Fully. He in the general and universal, knowing that to be evil which he is about to do, does it notwithstanding willingly, induced thereto by his corrupt affections.
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Willingly he doth it, and he doth it not willingly. Willingly in part only, forced by the flesh, but for his soules desire guided by the Spirit simply not willingly. Willingly, in as much as he naturally inclineth to that hee doth;
Willingly he does it, and he does it not willingly. Willingly in part only, forced by the Flesh, but for his Souls desire guided by the Spirit simply not willingly. Willingly, in as much as he naturally Inclineth to that he does;
but in as much as it is sinfull that he doth, not willingly. Willingly, in that the thing presented to his will, seemes to be good, profitable, or delightful;
but in as much as it is sinful that he does, not willingly. Willingly, in that the thing presented to his will, seems to be good, profitable, or delightful;
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but in that it falleth out to be against the Maiestie of God, not willingly. So of one and the same will in the elect, there may bee two considerations:
but in that it falls out to be against the Majesty of God, not willingly. So of one and the same will in the elect, there may be two considerations:
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S Paule by his own experience sheweth this to be true in all the faithfull, whose condition he declareth, Rom. 7.15. to be such, as that they doe not what they would;
S Paul by his own experience shows this to be true in all the faithful, whose condition he Declareth, Rom. 7.15. to be such, as that they do not what they would;
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and causing them dayly in a sort to sinne against their consciences, yet because in minde they serue the law of God, and sinne not in contempt of God, they may not be said to tread vnder foot the Sonne of God.
and causing them daily in a sort to sin against their Consciences, yet Because in mind they serve the law of God, and sin not in contempt of God, they may not be said to tread under foot the Son of God.
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as there haue beene many which never heard, so there are many which heare not, and there shall bee many which shall never heare, the preaching of the Gospell;
as there have been many which never herd, so there Are many which hear not, and there shall be many which shall never hear, the preaching of the Gospel;
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no not so much as the name of Christ. St Paule told the Lycaonians, Act. 14.16. how that God in former times suffered all the Gentils to walke in their own waies.
no not so much as the name of christ. Saint Paul told the Lycaonians, Act. 14.16. how that God in former times suffered all the Gentiles to walk in their own ways.
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As much in effect, he told the Ephesians, chap. 2.12. that before their calling, they were aliens from the common wealth of Israel, strangers from the Covenants of promise, without hope, without Christ, without God in the world.
As much in Effect, he told the Ephesians, chap. 2.12. that before their calling, they were aliens from the Common wealth of Israel, Strangers from the Covenants of promise, without hope, without christ, without God in the world.
MOSES and the Prophets are plentifull in shewing this, that in former times the Covenant was peculiar to the Iewes. Among the rest DAVID saith, Psalm. 76.1, 2. that, in Iewry God is knowne, his name is great in Israel, that his tabernacle is at Salem, and his dwelling in Sion.
MOSES and the prophets Are plentiful in showing this, that in former times the Covenant was peculiar to the Iewes. Among the rest DAVID Says, Psalm. 76.1, 2. that, in Iewry God is known, his name is great in Israel, that his tabernacle is At Salem, and his Dwelling in Sion.
as there haue beene many which never heard, so there are many which heare not; and there shal be many which shall never heare, the preaching of the Gospel;
as there have been many which never herd, so there Are many which hear not; and there shall be many which shall never hear, the preaching of the Gospel;
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Them I name, to whom God hath abundantly granted the outward meanes of salvation, as the word, prayer, sacraments, and discipline: them I name, to whom God giueth many worthy properties of faith;
Them I name, to whom God hath abundantly granted the outward means of salvation, as the word, prayer, Sacraments, and discipline: them I name, to whom God gives many worthy properties of faith;
them I name on whom God bestoweth no small measure of repentance; as to see their sinnes, to be sory sor them, to confesse them, to resolue for a time to sinne no more. These are the reprobats, I name to be such as doe sinne in the highest degree against their consciences.
them I name on whom God bestoweth no small measure of Repentance; as to see their Sins, to be sorry sor them, to confess them, to resolve for a time to sin no more. These Are the Reprobates, I name to be such as do sin in the highest degree against their Consciences.
albeit they are clad in a faire robe, in shew like to that of Adam; Adams robe of integritie, of holinesse, and of the grace of God, wherewith before his fall hee was invested;
albeit they Are clad in a fair robe, in show like to that of Adam; Adams robe of integrity, of holiness, and of the grace of God, wherewith before his fallen he was invested;
albeit the vesture they haue put on, be as seemely to the eye, as was that vesture of needle worke wrought with diverse colours, wherewith the Queene was clothed,
albeit the vesture they have put on, be as seemly to the eye, as was that vesture of needle work wrought with diverse colours, wherewith the Queen was clothed,
who, of set purpose, disdainefully, spitefully, and malitiously, turned the light into darknesse, when they saw, that Christ by the power of God, made the blind and dumb, that was possessed with a divell, both to speake and see; for they said, hee hath an vncleane spirit: then would they appeare even to vs,
who, of Set purpose, disdainfully, spitefully, and maliciously, turned the Light into darkness, when they saw, that christ by the power of God, made the blind and dumb, that was possessed with a Devil, both to speak and see; for they said, he hath an unclean Spirit: then would they appear even to us,
Such men as these, harbouring within them, hearts of such quality, hearts made fat, haue also eares and eies suteable to their hearts; eares made heavy, and eies shut vp:
Such men as these, harbouring within them, hearts of such quality, hearts made fat, have also ears and eyes suitable to their hearts; ears made heavy, and eyes shut up:
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they see not, they heare not, they vnderstand not. If you talke with them of the Holy Scriptures, happyly they will graunt them to be a well devised story, and that's all.
they see not, they hear not, they understand not. If you talk with them of the Holy Scriptures, happily they will grant them to be a well devised story, and that's all.
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But hath this fire, though mightily flaming, stirred them from their sleep? Or haue they yeelded obedience to the calling of God? Behold (it followeth in that text) with them is ioy and gladnesse, slaying oxen and killing sheepe, eating flesh and drinking wine; eating and drinking,
But hath this fire, though mightily flaming, stirred them from their sleep? Or have they yielded Obedience to the calling of God? Behold (it follows in that text) with them is joy and gladness, slaying oxen and killing sheep, eating Flesh and drinking wine; eating and drinking,
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In the meane time, that is, to day, while it is called to day, they sinne like Elyes sonnes, 1. Sam. 3.14. such a sinne, which (God hath sworne) shall not bee purged with sacrifice nor offering for ever:
In the mean time, that is, to day, while it is called to day, they sin like Ely's Sons, 1. Sam. 3.14. such a sin, which (God hath sworn) shall not be purged with sacrifice nor offering for ever:
now sitteth at the right hand of God the Father? Zanchius thus teacheth: Peccare contra cōscientiam seu peccare ex contemptu Dei, hoc est conculcare pedibus filium Dei.
now Sitteth At the right hand of God the Father? Zanchius thus Teaches: Peccare contra cōscientiam seu Peccare ex contemptu Dei, hoc est conculcare pedibus Son Dei.
WEE haue heretofore heard, that the blood of the Testament is here put for the blood of Christ, because as Theophylact and Aquinas haue both noted, the New Testament was confirmed by the blood of Christ: and wee haue further heard,
we have heretofore herd, that the blood of the Testament is Here put for the blood of christ, Because as Theophylact and Aquinas have both noted, the New Testament was confirmed by the blood of christ: and we have further herd,
how farre a reprobate may be said to be sanctified with this blood of the Testament; namely, not truely, nor before God, but in the face of the Church, and before men, as it were sacramētally. How men thus sanctified doe account of that blood, wee may now see by the word which the Holy Ghost here vseth:
how Far a Reprobate may be said to be sanctified with this blood of the Testament; namely, not truly, nor before God, but in the face of the Church, and before men, as it were sacramentally. How men thus sanctified do account of that blood, we may now see by the word which the Holy Ghost Here uses:
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they count the blood of CHRIST, the blood of the Testament, wherwith they were sanctified, to be NONLATINALPHABET, The Vulgar reads it pollutum, a defiled thing, an vncleane thing.
they count the blood of CHRIST, the blood of the Testament, wherewith they were sanctified, to be, The vulgar reads it pollutum, a defiled thing, an unclean thing.
Another is, that then we account the blood of CHRIST polluted and vncleane, when being washed in baptisme through the power of his blood, we fall to sin againe.
another is, that then we account the blood of CHRIST polluted and unclean, when being washed in Baptism through the power of his blood, we fallen to sin again.
and to this purpose they alleage that, Eccles. 34.4. Ab immundo quis mundabitur? Who can be cleansed by the vncleane? Of these three the last construction hath the best shew;
and to this purpose they allege that, Eccles. 34.4. Ab Impure quis mundabitur? Who can be cleansed by the unclean? Of these three the last construction hath the best show;
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I know that sōetimes NONLATINALPHABET signifies that, which is impure and vncleane. So it doth, Mark. 7.2. where the Scribes & Pharisees cōplaine vpon Christs disciples for eating with vncleane & filthy hands. In the text it is NONLATINALPHABET, with commō hands, explicated there by NONLATINALPHABET, a word noting vncleane & foule hands, such as vnwashed hands doe vse to bee.
I know that sometime signifies that, which is impure and unclean. So it does, Mark. 7.2. where the Scribes & Pharisees complain upon Christ Disciples for eating with unclean & filthy hands. In the text it is, with Common hands, explicated there by, a word noting unclean & foul hands, such as unwashed hands do use to be.
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And so it doth, Act. 10.14. where Peter, being commanded to kill and eate of those beasts, let downe vnto him in a certaine vessel from Heaven, made answere:
And so it does, Act. 10.14. where Peter, being commanded to kill and eat of those beasts, let down unto him in a certain vessel from Heaven, made answer:
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the text hath NONLATINALPHABET, which, though generally it signifies common, is there restrai•ed by NONLATINALPHABET, to note that which is polluted and vncleane. But for this place;
the text hath, which, though generally it signifies Common, is there restrai•ed by, to note that which is polluted and unclean. But for this place;
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since it is not necessarie, that every thing by and by should bee polluted which is common, wee may content our selues with the proper signification of the worde,
since it is not necessary, that every thing by and by should be polluted which is Common, we may content our selves with the proper signification of the word,
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and read here for NONLATINALPHABET, vulgar, or common blood, as it may bee, the blood of any man; for so is it expounded in the Syriacke; or prophane blood, and this is the interpretation of Pagnin, Vatablus, and others.
and read Here for, Vulgar, or Common blood, as it may be, the blood of any man; for so is it expounded in the Syriacke; or profane blood, and this is the Interpretation of Pagnin, Vatablus, and Others.
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The exposition then, that here I doe admit, is the same that Beza hath in his greater annotations: where he saith, NONLATINALPHABET in this place, is as much, as, NONLATINALPHABET 1 Cor. 11.29.
The exposition then, that Here I do admit, is the same that Beza hath in his greater annotations: where he Says, in this place, is as much, as, 1 Cor. 11.29.
As if he should haue said, They doe account the blood of the Testament to bee but a vulgar, a common, an vnholy, a prophane thing, whosoever they be that doe esteem the blood of CHRIST shed for sinfull mans ransome, of no greater price, of no better value, of no more efficacie,
As if he should have said, They do account the blood of the Testament to be but a Vulgar, a Common, an unholy, a profane thing, whosoever they be that do esteem the blood of CHRIST shed for sinful men ransom, of no greater price, of no better valve, of no more efficacy,
it is not possible, they should bee so farre seduced, as to haue so vile a perswasion of the blood of their Redeemer. Yet because many, who doe thinke they doe surely stand in the state of Grace, may be hardned through the deceitfulnesse of sinne,
it is not possible, they should be so Far seduced, as to have so vile a persuasion of the blood of their Redeemer. Yet Because many, who do think they do surely stand in the state of Grace, may be hardened through the deceitfulness of sin,
Is it true which St Iames hath, that our faith must be shewn by our works? Why thē surely, our seldome celebrating of the memorial of the blessed death and passion of our Lord and Saviour Iesus Christ, must be a witnesse against vs, that we put not that difference which wee should, betweene the blood of Christ, and common blood. A fault well worthy our amending, that so at length discerning the blood of Christ, as meet is;
Is it true which Saint James hath, that our faith must be shown by our works? Why them surely, our seldom celebrating of the memorial of the blessed death and passion of our Lord and Saviour Iesus christ, must be a witness against us, that we put not that difference which we should, between the blood of christ, and Common blood. A fault well worthy our amending, that so At length discerning the blood of christ, as meet is;
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for every trifling, (not cause, but) excuse, then absent our selues, when occasion is giuen vs, to offer vp our selues, our soules and bodies, a holy, a liuing,
for every trifling, (not cause, but) excuse, then absent our selves, when occasion is given us, to offer up our selves, our Souls and bodies, a holy, a living,
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Touching the wise ones. Politicians of this age, who discerne not at all the blood of Christ, but doe account it common and prophane, I only wish they could lay vnto their hearts, the end of one of their chiefe captaines, NESTORIVS Bishop of Constātinople, if not for their amendments sake,
Touching the wise ones. Politicians of this age, who discern not At all the blood of christ, but do account it Common and profane, I only wish they could lay unto their hearts, the end of one of their chief Captains, NESTORIUS Bishop of Constātinople, if not for their amendments sake,
was there convicted in disputation by Cyrell; was for his error depriued of his Bishopricke, lurked after that foure yeares in a monastery neere vnto Antiochia; was thence by the Emperours commandment sent an exile to the vttermost borders of Egypt and Africa: I need not, I say, bee long in telling you of all this:
was there convicted in disputation by Cyrell; was for his error deprived of his Bishopric, lurked After that foure Years in a monastery near unto Antiochia; was thence by the emperors Commandment sent an exile to the uttermost borders of Egypt and Africa: I need not, I say, be long in telling you of all this:
that some memorable example (as in Corah, Dathan, & Abiram ) of his so great and so impious blaspheming against Christ, might remaine vnto posteritie, it pleased God in iustice, that first wormes should eate and consume his tongue, and then that the earth should open her mouth & swallow him vp. — NONLATINALPHABET:
that Some memorable Exampl (as in Corah, Dathan, & Abiram) of his so great and so impious blaspheming against christ, might remain unto posterity, it pleased God in Justice, that First worms should eat and consume his tongue, and then that the earth should open her Mouth & swallow him up. —:
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The Holy Ghost, is here called the Spirit of Grace, ab effectu, by reason of that it worketh in vs. By it we receaue grace offered in Christ Iesus. It enlightneth our minds by faith;
The Holy Ghost, is Here called the Spirit of Grace, ab effectu, by reason of that it works in us By it we receive grace offered in christ Iesus. It Enlighteneth our minds by faith;
whether they be not in perill of falling away from God, since it is a truth not to bee gainesaid, that the very faithfull doe oftentimes diminish and lessen, the good graces of God within them.
whither they be not in peril of falling away from God, since it is a truth not to be gainsaid, that the very faithful do oftentimes diminish and lessen, the good graces of God within them.
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In the bowels of compassion, he coūselleth the EPHESIANS, not to grieue the Spirit, and the THESSALONIANS, not to quench the spirit. Well knewe the blessed Apostle, that the Holy Spirit vseth to be grieued, and the fire thereof to be quenched, whensoever wee put away from within vs, the care of Gods word, not regarding the sanctified motions of our hearts, the sanctified words of our lips, the sanctified actions of our hands,
In the bowels of compassion, he counselleth the EPHESIANS, not to grieve the Spirit, and the THESSALONIANS, not to quench the Spirit. Well knew the blessed Apostle, that the Holy Spirit uses to be grieved, and the fire thereof to be quenched, whensoever we put away from within us, the care of God's word, not regarding the sanctified motions of our hearts, the sanctified words of our lips, the sanctified actions of our hands,
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but eternall in the Heavens, a consideration, I say, that must needes make vs, doe our best, in working out our salvation, in attaining vnto faith, in dying vnto sinne, in liuing vnto newnesse of life.
but Eternal in the Heavens, a consideration, I say, that must needs make us, do our best, in working out our salvation, in attaining unto faith, in dying unto sin, in living unto newness of life.
will not our hearts burne within vs? What are we, but men sanctified with the blood of CHRIST? Let vs then in all humblenesse of mind, walk as it becommeth men so sanctified; and never giue eare to such deceauers,
will not our hearts burn within us? What Are we, but men sanctified with the blood of CHRIST? Let us then in all humbleness of mind, walk as it becomes men so sanctified; and never give ear to such deceivers,
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that though they may fall grievously, and dangerously, yet they cannot fall finally in the end, nor vtterly at any time: though they may NONLATINALPHABET Ephes. 4.30. grieue the Spirit; yea, though they may NONLATINALPHABET, 1. Thess. 5.19. quench the Spirit, for a time;
that though they may fallen grievously, and dangerously, yet they cannot fallen finally in the end, nor utterly At any time: though they may Ephesians 4.30. grieve the Spirit; yea, though they may, 1. Thess 5.19. quench the Spirit, for a time;
yet can they not like the sinners, whose markes I haue now in some measure opened NONLATINALPHABET, they cannot doe contumely vnto, nor can despite the Spirit. For by it are they sealed vnto the day of redemption.
yet can they not like the Sinners, whose marks I have now in Some measure opened, they cannot do contumely unto, nor can despite the Spirit. For by it Are they sealed unto the day of redemption.
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if they that are once in the state of grace, shall be in the same for ever? Shall we that are written in the booke of life, and doe stand by grace, therefore not care how we commit sinne? God forbid.
if they that Are once in the state of grace, shall be in the same for ever? Shall we that Are written in the book of life, and do stand by grace, Therefore not care how we commit sin? God forbid.
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This truth, namely, that not one of the faithfull shall perish, may bee a comfort to vs, that haue already sinned; but surely no encouragement to them, that will sinne hereafter.
This truth, namely, that not one of the faithful shall perish, may be a Comfort to us, that have already sinned; but surely no encouragement to them, that will sin hereafter.
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And how shal we that are dead to sinne, yet liue therein? St Paul holds this for an impossibilitie, Rom. 6. Knowe yee not (saith he) that all wee that haue beene baptized into Iesus Christ, haue beene baptized into his death? Why then, are wee buried by baptisme into his death, that, as he was raised from the dead,
And how shall we that Are dead to sin, yet live therein? Saint Paul holds this for an impossibility, Rom. 6. Knowe ye not (Says he) that all we that have been baptised into Iesus christ, have been baptised into his death? Why then, Are we buried by Baptism into his death, that, as he was raised from the dead,
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For they being in CHRIST, doe walke not after the flesh, but after the Spirit. But may not wee repent hereafter, though now we liue in sinne? Thou foole,
For they being in CHRIST, do walk not After the Flesh, but After the Spirit. But may not we Repent hereafter, though now we live in sin? Thou fool,
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and never suffer vs through the deceaueablenesse of sinne to be so farre seduced, as to tread vnder foot his eternall Sonne, to account his blood common, or to despite the spirit of Grace.
and never suffer us through the deceaueablenesse of sin to be so Far seduced, as to tread under foot his Eternal Son, to account his blood Common, or to despite the Spirit of Grace.
Aggredior ad statum & principalem huius loci propositionem. Sic habet: Hebraeis, adeó { que } fidelibus omnibus, ideóque & nobis, non est à Christo deficiendum,
Aggredior ad Statum & principalem Huius loci propositionem. Sic habet: Hebraeis, adeó { que } fidelibus omnibus, ideóque & nobis, non est à Christ deficiendum,
Hic enim apertis verbis ostenditur, certam & severissimam futuram Dei ultionem in eos omnes, qui post acceptam veritatis cognitionem ultrò peccaverint.
Hic enim apertis verbis Ostenditur, certam & severissimam futuram Dei ultionem in eos omnes, qui post acceptam veritatis cognitionem ultrò peccaverint.
Qui vltrò post agnitam veritatem peccaverit; qui sciens ac volens gratiam, quam adeptus erat abiecerit; qui à Christi morte, non particulari aliquo delicto, sed abiectâ in totum fide discesserit;
Qui vltrò post agnitam veritatem peccaverit; qui sciens ac volens gratiam, quam adeptus erat abiecerit; qui à Christ morte, non particulari Aliquo delicto, sed abiectâ in totum fide discesserit;
ei hostia pro peccatis non est residua; horrenda judicii expectatio eum exedet; ignis fervor eum devorabit. Haec habemus expressa versibus 26, 27. Voluntatiè peccantibus post acceptam veritatis notitiam, non ampliùs relinquitur pro peccatis hostia;
ei Hostia Pro peccatis non est residua; Horrenda Judicii expectatio Eum exedet; ignis fervor Eum devorabit. Haec habemus expressam versibus 26, 27. Voluntatiè peccantibus post acceptam veritatis notitiam, non ampliùs relinquitur Pro peccatis Hostia;
Attamen cum amentes simus, & tardi corde, ad credendum omnibus, quae sanctissimi Christi testes sunt locuti, id, quod in rem nostram sit, facit Apostolus; propositam veritatem duplici stabilit argumento:
Attamen cum Amentes Simus, & tardi cord, and credendum omnibus, Quae sanctissimi Christ testes sunt locuti, id, quod in remembering nostram sit, facit Apostles; propositam veritatem Duplicity stabilit Argumento:
quorum prius ductum est à minoribus comparatis; posterius à divinis pronuntiatis: utrum { que } aptissimum, illud ad Iudaeos, hoc ad quoscun { que } commovendos.
quorum prius ductum est à minoribus comparatis; Posterior à divinis pronuntiatis: utrum { que } aptissimum, illud ad Jews, hoc ad quoscun { que } commovendos.
Prius exponitur vers. 28.29. in quibus Spiritus ille veritatis, quem mundus non potest recipere, fidelibus satis indicat, poenam minimè dubiam, mortem certissimam eis omnibus esse constitutam, qui MOSIS legém spreverint:
Prius exponitur vers. 28.29. in quibus Spiritus Isle veritatis, Whom World non potest recipere, fidelibus satis indicat, poenam minimè dubiam, mortem certissimam eis omnibus esse constitutam, qui MOSES legém spreverint:
itáque deducit nos ad seriam meditationem acerbissimi illius supplicij, quo sine omni controversiâ excruciabuntur, qui Dei filium pro nihilo habuerint.
itáque deducit nos ad seriam meditationem acerbissimi Illius supplicij, quo sine omni controversiâ excruciabuntur, qui Dei Son Pro nihilo habuerint.
Quantò (putatis) acerbiore supplicio dignus censebitur, qui filium Dei conculcârit, & sanguinem foederis, per quem fuerat sanctificatus, profanum duxerit,
Quantò (putatis) acerbiore Supplicio Dignus censebitur, qui Son Dei conculcârit, & sanguinem Fœderis, per Whom fuerat Sanctificatus, Profanum duxerit,
& spiritum gratiae contumeliâ affecerit? Posterius argumentum habetur vers. 30. Duobus nititur testimoniis. Virum { que } legimus, Deut. 32. Primum vers. 35. Mea est ultio & retributio.
& spiritum Gratiae contumeliâ affecerit? Posterior argumentum habetur vers. 30. Duobus Nititur testimoniis. Virum { que } Legimus, Deuteronomy 32. Primum vers. 35. Mea est ultio & Retribution.
NONLATINALPHABET: scimus, Deum non esse, ut hominem, qui mentiatur; scimus, eum sui semper similē; scimus, eorum, quae dixit, ipsum poenitere non posse.
: scimus, God non esse, ut hominem, qui mentiatur; scimus, Eum sui semper similem; scimus, Their, Quae dixit, ipsum poenitere non posse.
Accuratam hanc superioris doctrinae confirmationem illustri tandem exornat Epiphonemate, vt illo, de horrendâ divini iudicij seueritate bene moniti, in eo toti simus, vt ne simus apostatae. Vers. 31. Horrendum est incidere in manus Dei viuentis. Horrendum est:
Accuratam hanc superioris Doctrine confirmationem illustri tandem exornat Epiphonemate, vt illo, de horrendâ Divine iudicij seueritate bene moniti, in eo Totius Simus, vt ne Simus Apostatae. Vers. 31. Horrendum est incidere in manus Dei viuentis. Horrendum est:
Fidelis David, cum ei à Gade Propheta Dei iussu trium malorū daretur optio, incidā obsecro, inquit, in manum IEHOVAE, quia magnae sunt miserationes ejus.
Fidelis David, cum ei à Gade Propheta Dei iussu trium malorū daretur optio, incidan Obsecro, inquit, in manum IEHOVAE, quia Great sunt miserationes His.
Sic horrendum nō est eis, qui fide viuunt, vt in Dei manus incidant. At quibus igitur hic horror incutitur? Incutitur sanè omnibus infidelibus & impijs; sed apostatis praecipuè, à fide Christi defectoribus, à purâ religione transfugis, Evangelicaeque doctrinae proditoribus. At hi viuunt tamē. Ʋiuunt? Immo senescunt; etiam valent viribus:
Sic horrendum nō est eis, qui fide viuunt, vt in Dei manus incidant. At quibus igitur hic horror incutitur? Incutitur sanè omnibus infidelibus & impijs; said apostatis praecipuè, à fide Christ defectoribus, à purâ Religion transfugis, Evangelicaeque Doctrine proditoribus. At him viuunt tamē. Ʋiuunt? Immo senescunt; etiam valent viribus:
Horrendum est incidere in manus Dei vivi, NONLATINALPHABET: rectissimé habet Epigramma. Insuave est, quicquid nimium est; nam dicitur, olim Mel quoque, si immodica est copia, bilis erit.
Horrendum est incidere in manus Dei Vivi,: rectissimé habet Epigram. Insuave est, quicquid Nimium est; nam dicitur, Once Mel quoque, si immodica est copia, bilis erit.
& iterum, judicabit Dominus populum suum. Quo in versu tria mihi videntur praecipuè esse obseruanda. Primum, Deum in omnibus promissionibus suis, in omnibus dictis suis veracem esse.
& iterum, Judges Dominus Populum suum. Quo in versu tria mihi videntur praecipuè esse obseruanda. Primum, God in omnibus promissionibus suis, in omnibus dictis suis veracem esse.
Id verba volunt, quae statim subiunguntur; Mihi vltio, ego retribuam, dicit Dominus. Tertium, Deum etiam in populum suum severissimè animadversurum. Id, quod vltimo loco asseritur: DOMINVS judicabit populum suum.
Id verba volunt, Quae Immediately subiunguntur; Mihi Vltio, ego retribuam, dicit Dominus. Tertium, God etiam in Populum suum severissimè animadversurum. Id, quod vltimo loco asseritur: DOMINVS Judges Populum suum.
Deus veritas est in operibus suis; tam ordinariis; cuiusmodi sunt opera creationis, & gubernationis mundi; quàm extraordinariis; qualia appello, opera miraculorum, & conservationis Ecclesiae.
Deus veritas est in operibus suis; tam ordinariis; cuiusmodi sunt opera creationis, & gubernationis mundi; quàm extraordinariis; Galatia Appeal, opera miraculorum, & conservationis Ecclesiae.
Deus deni { que } veritas est in verbis suis: veritas in verbo incarnato, vero Dei filio, Deo & homine, vtro { que } vero; Propheta, Pontifice, Rege, veris singulis.
Deus Deni { que } veritas est in verbis suis: veritas in verbo incarnato, vero Dei filio, God & homine, vtro { que } vero; Propheta, Pontifice, Rege, veris Singulis.
Tot modis Deus verus dicitur, etiam ipsa veritas, sua ipsius veritas. Cetera nil moror. Ʋnica certè doctrinae coelestis cognitio nobis est ad salutem necessaria;
Tot modis Deus verus dicitur, etiam ipsa veritas, sua Himself veritas. Cetera nil moror. Ʋnica certè Doctrine coelestis cognitio nobis est ad salutem necessaria;
Quid nō eo delectemur? Quid non in eo consenescimus? O quanta faex est in orbe Christiano, ut nihil ferè tam sit NONLATINALPHABET, quod non alicui videatur venustissimum? Nihil dico, hunc in fructuosâ vtriusque juris scientiâ studium ponere; illum medicorum libris pervolutandis invigilare;
Quid nō eo delectemur? Quid non in eo consenescimus? O quanta Faex est in orbe Christian, ut nihil ferè tam sit, quod non alicui Videatur venustissimum? Nihil dico, hunc in fructuosâ vtriusque Juris scientiâ studium ponere; Ilum Medicorum Books pervolutandis invigilare;
Scio jurisconsultorum domos ipsa esse Civitatum oracula, eós { que }, dum pro tribunali ius dicunt, à potentissimo rerum omnium conditore Deos esse appellatos. Scio, medicos honore esse afficiendos; creavit eos Dominus.
Scio jurisconsultorum Domos ipsa esse Civitatum oracula, eós { que }, dum Pro tribunali Just dicunt, à potentissimo rerum omnium conditore Gods esse appellatos. Scio, medicos honore esse afficiendos; Created eos Dominus.
Hoc tamen liceat dicere, pleros { que } hisce studiis sic inflammari, ut tempus eis non sit reliquum, quod verbi divini, aut auditioni, aut lectioni, aut meditationi velint impertire.
Hoc tamen liceat dicere, pleros { que } hisce studiis sic inflammari, ut Tempus eis non sit Reliquum, quod verbi Divine, Or auditioni, Or lectioni, Or meditationi velint impertire.
dum edenda curant & pervulgāda, quae ipsi fecerint poemata, nugatoria, scurrilia, lasciva? quorum ingratâ senioribus dulcedine corruptelá { que }, mirum nî sint iuniorum mores depravati.
dum edenda Curant & pervulgāda, Quae ipsi fecerint poemata, nugatoria, scurrilia, lasciva? quorum ingratâ senioribus dulcedine corruptelá { que }, Mirum nî sint iuniorum mores depravati.
De libellis ipsis sic facilè censuerim, aptissimos esse, qui tunica sint scombris, & involucra thuri, odoribus, piperi, ceteris { que }, quaecun { que } chartis amiciuntur ineptissimis:
De libellis Ipse sic facilè censuerim, aptissimos esse, qui tunica sint scombris, & involucra thuri, odoribus, piperi, ceteris { que }, quaecun { que } chartis amiciuntur ineptissimis:
Ille, quâ fuit coelesti sapientiâ perstrinxit eos omnes, qui in posterum ludicra scriberent & inutilia. Quàm modestè id fecerit verba indicabunt faciendi multos libros nullus est finis.
Isle, quâ fuit Coelesti sapientiâ perstrinxit eos omnes, qui in posterum Ludicra scriberent & inutilia. Quàm modest id fecerit verba indicabunt faciendi multos libros nullus est finis.
Ita pleri { que } sumus (qui sumus Academici ) ad quamlibet perversitatem ingenio proclivi, ut ad ineptias quascun { que } malimus abire, quàm ut reconditum sapientiae coelestis thesaurum, nobis ipsis vel minimo cum sudore vel•mus comparare. Duo mala facimus, scaturiginem aquarum viventium derelinquimus;
Ita pleri { que } sumus (qui sumus Academici) ad quamlibet perversitatem ingenio proclivi, ut ad ineptias quascun { que } malimus abire, quàm ut reconditum sapientiae coelestis Thesaurum, nobis Ipse vel minimo cum Sudore vel•mus comparare. Duo mala facimus, scaturiginem aquarum viventium derelinquimus;
& effodimus nobis cisternas, cisternas fractas, aquae capiendae nunquam suffecturas, Quae certè minimè faceremus, si nôssemus unicum illum verum Deum, acerrimum sui ipsius defensorem, acerbissimum hostium suorum vindicem, iustissimum populi sui assertorem.
& effodimus nobis cisternas, cisternas fractas, Water capiendae Never suffecturas, Quae certè minimè faceremus, si nôssemus unicum Ilum verum God, acerrimum sui Himself defensorem, acerbissimum Enemies suorum vindicem, iustissimum People sui assertorem.
Eum si nôssemus, non, perinde ac vivimus, viveremus; piâ mente eum coleremus; mandata eius servaremus. Nimiùm, heu nimiùm, mentes nostras intra pollutionis humanae fines continemus: extra terram non respicimus;
Eum si nôssemus, non, Perinde ac vivimus, viveremus; piâ mente Eum coleremus; Commandments eius servaremus. Nimiùm, heu nimiùm, mentes nostras intra pollutionis humanae fines continemus: extra terram non respicimus;
Ita sumus homines naturâ comparati, nihil ut sciamus eorum, quae Dei sunt. Abscede à me Satana; offendiculo mihi es; Matth. 16.23. non sapis quae Dei sunt, sed quae hominum:
Ita sumus homines naturâ comparati, nihil ut sciamus Their, Quae Dei sunt. Abscede à me Satan; offendiculo mihi es; Matthew 16.23. non sapis Quae Dei sunt, sed Quae hominum:
dignus erat Petrus, qui haec audiret à Domino. Iustissima est illa quorela Dei, Ierem. 4.22. quâ populum suum insimulat stultitiae, quòd ipsum non noverint. De Ephraimo & Israele pronunciat Hoseas, c. 5. 4. ipsos IEHOVAM non agnoscere. Admonetur Titus, illâ ad ipsum epistolâ, c. 1.16. esse, qui profitentur Deum se scire, cum factis negent.
Dignus erat Peter, qui haec audiret à Domino. Iustissima est illa quorela Dei, Jeremiah 4.22. quâ Populum suum insimulat stultitiae, quòd ipsum non noverint. De Ephraimo & Israel pronunciat Hoseas, c. 5. 4. ipsos IEHOVAM non agnoscere. Admonetur Titus, illâ ad ipsum epistolâ, c. 1.16. esse, qui profitentur God se Scire, cum factis Negent.
Deum profitentur se scire, quē minimè sciunt, factis negant. Apertissimè Iohannes ep. 1. c. 2.4. Qui dicit se nôsse Deum, & mandata ejus non servat, mendax est; non est in eo veritas.
God profitentur se Scire, quē minimè sciunt, factis negant. Apertissimè Iohannes Epistle. 1. c. 2.4. Qui dicit se nôsse God, & Commandments His non Servant, mendax est; non est in eo veritas.
nullam gentem tam efferatam, cui non insideat haec persuasio, Deum esse. Latè certè patet, nec obscura est ist haec in humanâ mente divini numinis impressio.
Nullam gentem tam efferatam, cui non insideat haec persuasio, God esse. Latè certè patet, nec Obscure est is't haec in humanâ mente Divine numinis impressio.
Si quis enim paulisper à terrenis curis & studijs vacuus, totā hanc mundi machinam consideret, quae ut decore ornata est mirifico, ita legibus gubernatur certissimis;
Si quis enim Paulisper à terrenis Care & studijs vacuus, totā hanc mundi machinam Consider, Quae ut decore ornata est mirifico, ita legibus gubernatur certissimis;
certè fieri non potest, quin cogitet, esse aliquem, qui haec omnia condiderit, condita sui• legibus circumscripserit, circumscripta legibus intra illarū fines continuerit, & contineat.
certè fieri non potest, quin cogitet, esse aliquem, qui haec omnia condiderit, Condita sui• legibus circumscripserit, circumscripta legibus intra illarū fines continuerit, & contineat.
Haec si cogitârit, incipit mox videre, qualis sit DEVS. Quia enim ipsum esse rerum omnium creatorē, ideo { que } rebus omnibus creatis priorem sentit, luculentum habet intra se de ejus aeternitate testimonium.
Haec si cogitârit, incipit mox To see, qualis sit DEVS. Quia enim ipsum esse rerum omnium creatorē, ideo { que } rebus omnibus creatis priorem Sentit, luculentum habet intra se de His aeternitate testimonium.
spectét { que } usum singulorum, & utilitatem ex iis ad homines redeuntem, certus erit (nisi fuerit ingratus) de Dei bonitate. A coelis oculos convertat ad terram, ad flores agri, ad volucres, ad minutissima quae { que } animalcula;
spectét { que } usum singulorum, & utilitatem ex iis ad homines redeuntem, Certus erit (nisi fuerit Ingrateful) de Dei bonitate. A Coelis Eyes convertat ad terram, ad flores Agri, ad volucres, ad minutissima Quae { que } animalcula;
eorum sive formam, sive agilitatem ponderet, velit nolit, etiam in illis cogetur virtutem agnoscere, humanâ longè majorem. In semetipsum respiciat, consideret { que } membrorum corporis sui dispositionem & vsum, multa perspiciet divinae potentiae, sapientiae, bonitatis argumenta.
Their sive formam, sive agilitatem ponderet, velit nolit, etiam in illis cogetur virtutem agnoscere, humanâ long majorem. In semetipsum respiciat, Consider { que } Members corporis sui dispositionem & vsum, Multa perspiciet Divinae potentiae, sapientiae, bonitatis Argumenta.
His deni { que } adiiciat exempla iudiciorum Dei, quibus aut cultores suos tuetur, aut hostes punit, perspicua scilicet mansuetudinis & justitiae ipsius specimina contuebitur.
His Deni { que } adjiciat exempla Judiciorum Dei, quibus Or Cultores suos tuetur, Or hosts punit, perspicua scilicet mansuetudinis & justitiae Himself Specimina contuebitur.
Habemus iam apertum, & nobis ob oculos positum, librum illum physicum, quo aeternus ille Rex Regum, potentissimus, sapientissimus, verissimus, optimus, benignissimus, & iustissimus declaratur.
Habemus iam apertum, & nobis ob Eyes positum, Librum Ilum Physicum, quo Eternal Isle Rex Regum, potentissimus, sapientissimus, verissimus, optimus, benignissimus, & iustissimus declaratur.
Haec est illa divini numinis intelligentia; haec illa Dei notitia, quam Paulus ad Rom. 1o. firmiter asseverat hominum mentibus insculptam esse, & vniversis inditam, ut ne quis impietatem suam,
Haec est illa Divine numinis Intelligence; haec illa Dei notitia, quam Paulus and Rom. 1o. firmiter asseverat hominum mentibus insculptam esse, & vniversis inditam, ut ne quis impietatem suam,
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Singulare Dei donum est, quod ad Ecclesiam suam erudiendam, non mutis tantùm utatur magistris, sed & os suum sacrosanctum aperiat, quo certissimos nos faciat, ipsum se solum esse & summum Deū, qui unicè fit observandus, timendus, colendus.
Singular Dei Donum est, quod ad Church suam erudiendam, non mutis tantùm utatur magistris, said & os suum Sacrosanctum aperiat, quo certissimos nos Faciat, ipsum se solum esse & summum Deū, qui unicè fit observandus, timendus, colendus.
Tam hi, quâm illi, ad verbum audiendum vocati, & admissi, ex eodem edocentur, non solùm esse Deum; sed & observandum esse, timēdum esse, colendum esse.
Tam him, quâm illi, ad verbum audiendum vocati, & admissi, ex Eodem edocentur, non solùm esse God; said & observandum esse, timēdum esse, colendum esse.
quâ solâ, qui mortui eramus, vivificamur; quâ solâ Deum ipsum, non tantùm ut mundi conditorem, omnium { que } quae fiunt, unicum autorē & arbitrum, sed etiam, ut nostrum in Mediatoris personà redemptorem, confitemur & agnoscimus.
quâ sola, qui Deads Eramus, vivificamur; quâ sola God ipsum, non tantùm ut mundi conditorem, omnium { que } Quae Fluent, unicum autorē & arbitrum, sed etiam, ut nostrum in Mediatoris personà redemptorem, confitemur & agnoscimus.
ex •ibro fidei credimus eundē nobis esse Servatorem. Haec ultima & perfectissima Dei notitia, unicè vera & salutaris, in solis electis ex Evangelij gratiâ residens & elucens, ea est, quam hoc in loco vult Apostolus, dum ait: Novimus eum qui dixit.
ex •ibro fidei Credimus eunden nobis esse Servatorem. Haec ultima & perfectissima Dei notitia, unicè vera & Salutaris, in solis electis ex Evangelij gratiâ residens & elucens, ea est, quam hoc in loco vult Apostles, dum ait: Novimus Eum qui dixit.
Dixit, Mea est ultio, ego rependam ] Dixit? & non perficiet? Immò, inquit BALAAMVS: Deus fortis non est homo, qui mentiatur, aut filius hominis, quem poeniteat.
Dixit, Mea est ultio, ego rependam ] Dixit? & non perficiet? Immò, inquit BALAAMVS: Deus fortis non est homo, qui mentiatur, Or filius hominis, Whom poeniteat.
Quod etiamsi dictum vult Hieronymus, ne putemus, Deum divinitatis mutare naturam; AVGVSTINVS tamē aliud mavult illis verbis significari, nempe in Deo non esse mutationem secundum voluntatem, & propositum.
Quod Even if dictum vult Hieronymus, ne putemus, God divinitatis mutare naturam; AUGUSTINUS tamē Aliud Mavult illis verbis significari, nempe in God non esse mutationem secundum voluntatem, & propositum.
Ex istis liquidò constat, DEVM in omnibus promissionibus suis, in omnibus dictis suis veracem esse, talem { que } agnosci à fidelibus Novimus eum qui dixit ] Dixit, & facturus est, Dixit, & praestabit illud:
Ex istis liquidò constat, DEUM in omnibus promissionibus suis, in omnibus dictis suis veracem esse, talem { que } agnosci à fidelibus Novimus Eum qui dixit ] Dixit, & Facturus est, Dixit, & praestabit illud:
ut in eam indies magis magísque intenti, convenienter eidem cursum nostrum peragamus, donec tandem perveniamus ad fruitionem beatissimae illius quietis, quam nobis peperit vnigenitus Filius tuus, Dominus noster, Iesus Christus:
ut in eam indies magis magísque intenti, Conveniently Eidem Cursum nostrum peragamus, donec tandem perveniamus ad fruitionem beatissimae Illius quietis, quam nobis Peperit Unigenitus Filius Thy, Dominus Noster, Iesus Christus:
THE NINTH SERMON, TRANslated into English by a learned student in Divinitie. HEBR. 10. VER. 30. 30 For we know him that hath said, Vengeance (belongeth) vnto me:
THE NINTH SERMON, TRANslated into English by a learned student in Divinity. HEBREW. 10. VER. 30. 30 For we know him that hath said, Vengeance (belongeth) unto me:
If there be any, which haue not a true feeling and touch of this the Apostles most louing invitation to be constant in the faith of Christ, they are altogether dead in their sinnes. But they which liue by the power of God with Christ, are wonderfully affected,
If there be any, which have not a true feeling and touch of this the Apostles most loving invitation to be constant in the faith of christ, they Are altogether dead in their Sins. But they which live by the power of God with christ, Are wonderfully affected,
For here we be taught by plaine expresse words, that God will certainely most severely be revenged of those, who doe willingly sinne, after they haue receaued the knowledge of the truth.
For Here we be taught by plain express words, that God will Certainly most severely be revenged of those, who do willingly sin, After they have received the knowledge of the truth.
The first argument is expressed, vers. 28, 29. wherein that spirit of truth which the world cannot receaue, doth assure the faithfull, that all they shall certainely die, which despise MOSES law; and so the same spirit doth as it were lead vs by the hand to a serious and earnest meditation of that most bitter punishment, wherewith all those questionlesse shall bee tortured, which tread vnder foot the Sonne of God.
The First argument is expressed, vers. 28, 29. wherein that Spirit of truth which the world cannot receive, does assure the faithful, that all they shall Certainly die, which despise MOSES law; and so the same Spirit does as it were led us by the hand to a serious and earnest meditation of that most bitter punishment, wherewith all those questionless shall be tortured, which tread under foot the Son of God.
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What could be spokē more plainely? what more forcibly? Hee that despiseth Moses law, dyeth without mercy, vnder two or three witnesses, v. 28. Of how much sorer punishment, suppose yee, shall he be worthy, which treadeth vnder foot the Sonne of God,
What could be spoken more plainly? what more forcibly? He that despises Moses law, Dies without mercy, under two or three Witnesses, v. 28. Of how much Sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God,
& counteth the blood of the Testament, as an vnholy thing, wherewith he was sanctified, and doth despite the spirit of grace? v. 29. We haue the second argument, vers. 30. and it is grounded vpon two testimonies, which are recorded, Deut. 32. The first vers. 35. Vengeance belongeth vnto me, I will recompense saith the LORD.
& counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified, and does despite the Spirit of grace? v. 29. We have the second argument, vers. 30. and it is grounded upon two testimonies, which Are recorded, Deuteronomy 32. The First vers. 35. Vengeance belongeth unto me, I will recompense Says the LORD.
By which men being warned of the fearefull severitie of Gods iudgement, may learne so to apply themselues, that they never fall from Christ. It is a fearefull thing.
By which men being warned of the fearful severity of God's judgement, may Learn so to apply themselves, that they never fallen from christ. It is a fearful thing.
But to whom? To the faithful? No. Holy David, when by Gods commandement the Prophet Gad offered him the choise of three evills, I am, saith he, in a wonderfull streight, let vs fall now into the hand of the LORD, for his mercies are great.
But to whom? To the faithful? No. Holy David, when by God's Commandment the Prophet Gad offered him the choice of three evils, I am, Says he, in a wonderful straight, let us fallen now into the hand of the LORD, for his Mercies Are great.
On whom then falleth this feare? Truely vpon all the wicked, and vnbeleeuers, but especially vpon Apostataes, those which fall from Christ, forsake the true religion, and betray the Gospell. But yet these liue.
On whom then falls this Fear? Truly upon all the wicked, and unbelievers, but especially upon Apostates, those which fallen from christ, forsake the true Religion, and betray the Gospel. But yet these live.
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they toyle not themselues as others doe, neither are they plagued like other men. They gird thēselues with pride, as with a chaine, and cloath themselues with crueltie, as with a garment.
they toil not themselves as Others do, neither Are they plagued like other men. They gird themselves with pride, as with a chain, and cloth themselves with cruelty, as with a garment.
Hence yee may learne, that our God is a living God, that God it is, who with his yron rod wil breake the stifnecked, like a potters vessell: that this is the God, beside whom there is no other, that it is he alone, who both can, and will destroy the wicked man, both soule and body, in hell fire.
Hence ye may Learn, that our God is a living God, that God it is, who with his iron rod will break the Stiffnecked, like a potters vessel: that this is the God, beside whom there is no other, that it is he alone, who both can, and will destroy the wicked man, both soul and body, in hell fire.
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It is a fearefull thing to fall into the hands of the living God. NONLATINALPHABET: as the Greeke Epigrammatist saith. Insuave est, quicquid nimium est;
It is a fearful thing to fallen into the hands of the living God.: as the Greek Epigrammatist Says. Insuave est, quicquid Nimium est;
God is truth, in himselfe, both because he is most truely that, which he seeth and knoweth himselfe to be, to wit, the eternal and most perfect essence, and being; as also because hee is the forme and beautie of all things, which are without him, according to which all things that be, must bee conformed and proportioned.
God is truth, in himself, both Because he is most truly that, which he sees and Knoweth himself to be, to wit, the Eternal and most perfect essence, and being; as also Because he is the Form and beauty of all things, which Are without him, according to which all things that be, must be conformed and proportioned.
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Lastly, God is truth in his words; truth both in VERBO INCARNATO, that incarnate word, the true sonne of God, God & man, vtro { que } vero, both a true God, and true man; a true Prophet, Priest, and King: and he is truth also verbo scripto, in his writtē word, of which one IOTA shall not passe, till all things be fulfilled.
Lastly, God is truth in his words; truth both in VERBO INCARNATO, that incarnate word, the true son of God, God & man, vtro { que } vero, both a true God, and true man; a true Prophet, Priest, and King: and he is truth also verbo Scripto, in his written word, of which one IOTA shall not pass, till all things be fulfilled.
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Truely, seeing the knowledge of heavenly doctrine, which is necessarie for vs to salvation, is to be drawn only out of the divine fountaine, the written word of God, wee must not seeke for it in the muddie chanels of heathen Philosophers.
Truly, seeing the knowledge of heavenly Doctrine, which is necessary for us to salvation, is to be drawn only out of the divine fountain, the written word of God, we must not seek for it in the muddy channels of heathen Philosophers.
Why should we not take delight, and spend our daies therein? The Christian world is so corrupted, that there is nothing so improper, which to one or other seemes not most elegant.
Why should we not take delight, and spend our days therein? The Christian world is so corrupted, that there is nothing so improper, which to one or other seems not most elegant.
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I say not, that one spends his time in the study of the Laws another in Physicke, a third in the liberall sciences. I know that Lawiers houses are counted oracula civitatum, and that,
I say not, that one spends his time in the study of the Laws Another in Physic, a third in the liberal sciences. I know that Lawyers houses Are counted oracula Civitatum, and that,
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If these deserue reproofe, what shall wee say of those, who spend the flowre, and strength of their wits in divulging wanton and scurrilous Poems? Which though they be distastfull to men of graue and setled iudgements,
If these deserve reproof, what shall we say of those, who spend the flower, and strength of their wits in divulging wanton and scurrilous Poems? Which though they be distasteful to men of graven and settled Judgments,
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Which wee would never do, if wee knew, that the only true God, were a most earnest defender of himselfe, a most severe revenger of his enimies, & a iust iudge of his people. If we knewe him, we would not liue as we doe,
Which we would never do, if we knew, that the only true God, were a most earnest defender of himself, a most severe revenger of his enemies, & a just judge of his people. If we knew him, we would not live as we do,
but the things that are of men. God doth most iustly complaine Ierem. 4.22. that his people is foolish, and haue not knowne him. The Prophet Hosea, chap. 5.4. complaines of Ephraim and Israel, that they haue not knowne the Lord.
but the things that Are of men. God does most justly complain Jeremiah 4.22. that his people is foolish, and have not known him. The Prophet Hosea, chap. 5.4. complains of Ephraim and Israel, that they have not known the Lord.
although they never gaue him glory, nor thanks; if there bee no falshood in this, which is spoken in the name of all the faithfull, We knowe him that hath said;
although they never gave him glory, nor thanks; if there be no falsehood in this, which is spoken in the name of all the faithful, We know him that hath said;
There is no controversie, but that in the mind of man there is naturally a sense and feeling of God, and his divine nature. This was so manifest to the Heathē, that one of them affirmed for certaine, that there was no nation so barbarous, no people so rude,
There is no controversy, but that in the mind of man there is naturally a sense and feeling of God, and his divine nature. This was so manifest to the Heathen, that one of them affirmed for certain, that there was no Nation so barbarous, no people so rude,
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Which shewes, that in the mind of man there is a deepe impression of the divine nature. For if any man would sequester and abstract his thoughts from the studie of earthly things,
Which shows, that in the mind of man there is a deep impression of the divine nature. For if any man would sequester and abstract his thoughts from the study of earthly things,
truely hee cannot chuse but think, that there is some one, who hath created all these things, & to them created hath appointed those bounds & limits which they cannot passe.
truly he cannot choose but think, that there is Some one, who hath created all these things, & to them created hath appointed those bounds & Limits which they cannot pass.
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Hee that will thus bethinke himselfe, will soone begin to knowe, what God is. For when hee shal knowe him to bee the Creator of all things, and therefore to bee before all things created, he then hath in himselfe an evident testimonie of Gods eternitie.
He that will thus bethink himself, will soon begin to know, what God is. For when he shall know him to be the Creator of all things, and Therefore to be before all things created, he then hath in himself an evident testimony of God's eternity.
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The excellent disposition, beautie, and conveniencie betweene the severall parts, will forceibly lead a man to the admiration of the Creators wisdome. The constant course and order of the worlds frame will tell a man, that God is truth. Let him not here stand amazed;
The excellent disposition, beauty, and conveniency between the several parts, will forcibly led a man to the admiration of the Creators Wisdom. The constant course and order of the world's frame will tell a man, that God is truth. Let him not Here stand amazed;
vnlesse he be vngratefull, but be assured of Gods goodnes. Let him looke downe from the Heaven to the earth, consider the flowers of the field, the foules of the aire,
unless he be ungrateful, but be assured of God's Goodness. Let him look down from the Heaven to the earth, Consider the flowers of the field, the fowls of the air,
and the least living creatures that be, if he will but consider their forme, and agilitie, will he, nil he, hee must needs acknowledge a puissance aboue mans.
and the least living creatures that be, if he will but Consider their Form, and agility, will he, nil he, he must needs acknowledge a puissance above men.
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Let him reflect his eies vpō himselfe, consider the disposition and vse of his owne members, and he hath matter enough of Gods power, wisdome, & goodnesse. Moreover, let him consider the examples of Gods iudgements, wherewith hee doth either defend his faithfull servants,
Let him reflect his eyes upon himself, Consider the disposition and use of his own members, and he hath matter enough of God's power, Wisdom, & Goodness. Moreover, let him Consider the Examples of God's Judgments, wherewith he does either defend his faithful Servants,
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Wee haue thus seene opened, and haue read in, the booke of nature, wherein the eternall King of kings is declared to bee most mightie, wise, true, good, bountifull, and iust.
we have thus seen opened, and have read in, the book of nature, wherein the Eternal King of Kings is declared to be most mighty, wise, true, good, bountiful, and just.
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This is that knowledge of the Divine power, that knowledge of God, which S. Paul. Rom. 1. affirmes to haue beene written and engrauen in the minds of all men,
This is that knowledge of the Divine power, that knowledge of God, which S. Paul. Rom. 1. affirms to have been written and engraved in the minds of all men,
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Now, besides this knowledge of God, which we haue learned in the booke of his Creatures, there is a more perfect knowledge to be learned in the booke of his Law. It is an excellent gift and blessing of God, that for the instructing of his Church, he hath not only vsed dumb masters,
Now, beside this knowledge of God, which we have learned in the book of his Creatures, there is a more perfect knowledge to be learned in the book of his Law. It is an excellent gift and blessing of God, that for the instructing of his Church, he hath not only used dumb Masters,
The Iebusite dwels with those of Ierusalem; the nettle and myrrhe grow together, the goats and lambes feed together, both good and bad fishes are taken in the same nette, in Gods field lilies growe among the thornes, and tares among the wheat. Such is the condition, state,
The Iebusite dwells with those of Ierusalem; the nettle and myrrh grow together, the Goats and Lambs feed together, both good and bad Fish Are taken in the same net, in God's field lilies grow among the thorns, and tares among the wheat. Such is the condition, state,
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and forme of the visible Church; wherein are mixed with the Elect, faithfull, and Godly, the Reprobate, infidels, & wicked. Both these are called to heare the word of God, and are thence taught, that there is but one only God to be honoured, feared, and worshipped.
and Form of the visible Church; wherein Are mixed with the Elect, faithful, and Godly, the Reprobate, Infidels, & wicked. Both these Are called to hear the word of God, and Are thence taught, that there is but one only God to be honoured, feared, and worshipped.
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There remaines, the only and most perfect knowledge of God, to be drawen from the booke of Faith, by which we are illightned to the hope of eternall life, by which alone, wee, that were dead, are revived; by which alone we confesse & acknowledge God, not only as he is the Creator of the world,
There remains, the only and most perfect knowledge of God, to be drawn from the book of Faith, by which we Are enlightened to the hope of Eternal life, by which alone, we, that were dead, Are revived; by which alone we confess & acknowledge God, not only as he is the Creator of the world,
By the book of Nature, we know Deum esse, that there is a God; by the booke of the Law, wee know hee is to be worshipped, honoured, and feared; by the booke of Faith, wee beleeue that he is our Saviour. This last and most perfect knowledge of God, the only true,
By the book of Nature, we know God esse, that there is a God; by the book of the Law, we know he is to be worshipped, honoured, and feared; by the book of Faith, we believe that he is our Saviour. This last and most perfect knowledge of God, the only true,
and wholesome knowledge, infused into the elect only by the grace of the Gospell, and illightning them, is that knowledge, which the Apostle here vnderstands,
and wholesome knowledge, infused into the elect only by the grace of the Gospel, and illigthening them, is that knowledge, which the Apostle Here understands,
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We, that are giuen to Christ by the Father, chosen out of the world, deliuered out of the power of Satan, doe surely knowe him that hath said, Vengance belongeth vnto me. Wee certainely knowe, what maner of God he is,
We, that Are given to christ by the Father, chosen out of the world, Delivered out of the power of Satan, do surely know him that hath said, Vengeance belongeth unto me. we Certainly know, what manner of God he is,
Hath he said it, and will hee not performe it? Yea, saith Balaam, The mightie God, is not as mā, that he should lie, nor as the Sonne of man, that it should repent him.
Hath he said it, and will he not perform it? Yea, Says balaam, The mighty God, is not as man, that he should lie, nor as the Son of man, that it should Repent him.
because hee loued the wages of iniquitie, then let vs heare Samuel confessing as much, 1. Sam. chap. 15. vers. 29. The strength of Israel, will not lie, nor repent,
Because he loved the wages of iniquity, then let us hear Samuel confessing as much, 1. Sam. chap. 15. vers. 29. The strength of Israel, will not lie, nor Repent,
for hee is not as man, that hee should repent: let vs heare the Apostle, Romm. 9.19. Who (saith he) can resist the will of God? let vs heare God himselfe, Malach. 3.6. I am the Lord, I change not.
for he is not as man, that he should Repent: let us hear the Apostle, Rome. 9.19. Who (Says he) can resist the will of God? let us hear God himself, Malachi 3.6. I am the Lord, I change not.
Which although S. Hierome thinke spokē, that we should not thinke, that God changeth the nature of his divinitie, yet St Augustine vnderstands another thing by these words, to wit, that in God there is no mutation of will and purpose.
Which although S. Jerome think spoken, that we should not think, that God changes the nature of his divinity, yet Saint Augustine understands Another thing by these words, to wit, that in God there is no mutation of will and purpose.
A very fit interpretation, agreeable to the rule of the Schoolemen, Ʋoluntatem Dei, quocūque sese vertant creaturae, manere semper invictam atque immutabilem:
A very fit Interpretation, agreeable to the Rule of the Schoolmen, Ʋoluntatem Dei, quocūque seize vertant creaturae, manner semper invictam atque immutabilem:
Grant we beseech thee, that the truth which shines in thy word, may giue vs light in the darknesse of this world, that studying it dayly more & more, we may finish our course according to the same truth, til we fully enioy that most blessed quietnesse, which thy only Sonne, our Lord Iesus Christ, hath prepared for vs, to whom with thee and the holy Ghost hee all honour and glory, now and ever. AMEN.
Grant we beseech thee, that the truth which shines in thy word, may give us Light in the darkness of this world, that studying it daily more & more, we may finish our course according to the same truth, till we Fully enjoy that most blessed quietness, which thy only Son, our Lord Iesus christ, hath prepared for us, to whom with thee and the holy Ghost he all honour and glory, now and ever. AMEN.
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The first, that God is true in all his promises, in all his threatnings, in all his sayings, & is acknowledged to be such by all the fathfull: which I gathered out of the preface to the testimonies, these words:
The First, that God is true in all his promises, in all his threatenings, in all his sayings, & is acknowledged to be such by all the fathfull: which I gathered out of the preface to the testimonies, these words:
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Ʋengeance belongeth vnto mee, I will recompense, saith the LORD. THese words in so many syllables are cited by St Paule, Rom. 12.19. in a sense somewhat different from that, they beare in this place.
Ʋengeance belongeth unto me, I will recompense, Says the LORD. THese words in so many syllables Are cited by Saint Paul, Rom. 12.19. in a sense somewhat different from that, they bear in this place.
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There the Apostle following the naturall meaning of the words, as they are vsed in the song of Moses, by way of exhortation vnto patience adviseth vs to giue place vnto God in all matters of revenge, it being a thing onely and properly belonging vnto him.
There the Apostle following the natural meaning of the words, as they Are used in the song of Moses, by Way of exhortation unto patience adviseth us to give place unto God in all matters of revenge, it being a thing only and properly belonging unto him.
After which he brings in God himselfe moued to ielousie, and angrie with their provocatiō, breathing forth threatning vpon threatning of plague vpon plague to light vpon so froward a generation.
After which he brings in God himself moved to jealousy, and angry with their provocation, breathing forth threatening upon threatening of plague upon plague to Light upon so froward a generation.
they yeeld matter of comfort to all the faithfull, God will revenge all wrongs done vnto them, for the LORD shall iudge his people, & repent towards his servants.
they yield matter of Comfort to all the faithful, God will revenge all wrongs done unto them, for the LORD shall judge his people, & Repent towards his Servants.
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They yeeld also matter of fearefulnesse and horrour to al the wicked, who must know, that God is a revengefull iudge: the day of their destruction is at hand;
They yield also matter of fearfulness and horror to all the wicked, who must know, that God is a revengeful judge: the day of their destruction is At hand;
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Now wee see the naturall meaning of these wordes, as they are vsed, Deut 32. and alleaged, Rom. 12. They confirme that constant and eternall rule of right and wrong,
Now we see the natural meaning of these words, as they Are used, Deuteronomy 32. and alleged, Rom. 12. They confirm that constant and Eternal Rule of right and wrong,
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Homer in the fourth of his Iliads, Theocritus in his tenth Idyllium, Pindarus in his Pythia, and generally the residue of prophane writers, all doe giue their assent to this, that God finds out the wicked man wheresoever, to be avenged on him.
Homer in the fourth of his Iliads, Theocritus in his tenth Idyllium, Pindarus in his Pythia, and generally the residue of profane writers, all do give their assent to this, that God finds out the wicked man wheresoever, to be avenged on him.
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it's their part rather, to rest in God, and to commit all their iniuries vnto him, that hee, to whom alone vengeance belongeth, may at length shew himselfe.
it's their part rather, to rest in God, and to commit all their injuries unto him, that he, to whom alone vengeance belongeth, may At length show himself.
Albeit therefore it was MOSES his purpose in vsing these words, and Pauls in citing them, to disswade, the godly from all private revenge, by assuring thē that God will be the avenger of all their iniuries and wrongs;
Albeit Therefore it was MOSES his purpose in using these words, and Paul's in citing them, to dissuade, the godly from all private revenge, by assuring them that God will be the avenger of all their injuries and wrongs;
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yet may they, well suting the analogie of faith afforde this doctrine more vniversall, that it is proper vnto God to take vengeance vpon all the wicked.
yet may they, well suiting the analogy of faith afford this Doctrine more universal, that it is proper unto God to take vengeance upon all the wicked.
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only because he will sinne, wilfully, spitefully, & malitiously; and so shall crucifie againe the sonne of God, shall count his blood prophane, shall tread him vnder foot, shall make a mocke of him, and shall despite the spirit of grace;
only Because he will sin, wilfully, spitefully, & maliciously; and so shall crucify again the son of God, shall count his blood profane, shall tread him under foot, shall make a mock of him, and shall despite the Spirit of grace;
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that is, whosoever, hauing receaued the knowledge of God and his Christ, shall fall away from God and godlinesse, from Christ & Christianitie, his root shall be rottennesse, and his bud shall rise vp like the dust, for the mightie one of Israel, having put on the garment of vengeance for clothing,
that is, whosoever, having received the knowledge of God and his christ, shall fallen away from God and godliness, from christ & Christianity, his root shall be rottenness, and his bud shall rise up like the dust, for the mighty one of Israel, having put on the garment of vengeance for clothing,
and will bee a swift witnesse against them. For as the Prophet Ieremie, chap. 51.56. speaketh to the confusion of idolatrous Babel; The LORD God that recompenseth, shall surely recompense;
and will be a swift witness against them. For as the Prophet Ieremie, chap. 51.56. speaks to the confusion of idolatrous Babel; The LORD God that recompenseth, shall surely recompense;
so speaketh our Apostle to the astonishment of all back-sliders, VVee knowe him that hath said, vengeance belongeth vnto mee, I will recompense, saith the LORD.
so speaks our Apostle to the astonishment of all backsliders, We know him that hath said, vengeance belongeth unto me, I will recompense, Says the LORD.
Ʋengeance belongeth vnto me ] In speaking of the vengeance of God our first care must bee, not to derogate any thing from his proclivitie and propensnesse vnto mercy. Wee must breake out into the mention of his great goodnesse, and sing aloud of his mercies; saith DAVID, Psal. 145.7.
Ʋengeance belongeth unto me ] In speaking of the vengeance of God our First care must be, not to derogate any thing from his proclivity and propenseness unto mercy. we must break out into the mention of his great Goodness, and sing aloud of his Mercies; Says DAVID, Psalm 145.7.
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The LORD strong and mightie, blessed aboue all, yea being blessednesse it selfe, and therefore hauing no need of any man, is loving and good vnto every man. Our sinnes haue provoked his vengeance against vs;
The LORD strong and mighty, blessed above all, yea being blessedness it self, and Therefore having no need of any man, is loving and good unto every man. Our Sins have provoked his vengeance against us;
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and forgiueth all their iniquities, transgressions, and sinnes. His goodnesse here resteth not, it reacheth also vnto the reprobate, though they cannot feele the sweet comfort of it.
and forgives all their iniquities, transgressions, and Sins. His Goodness Here rests not, it reaches also unto the Reprobate, though they cannot feel the sweet Comfort of it.
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yea, many times the Sunne and raine, and all outward & temporarie blessings are wanting to the iust and good, when the vniust and evill doe flourish, & are in great prosperitie.
yea, many times the Sun and rain, and all outward & temporary blessings Are wanting to the just and good, when the unjust and evil do flourish, & Are in great Prosperity.
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Thus is Gods gratiousnesse and great bountie extended vnto every man, whether he be a blessed Abel, or a cursed Cain; a loued Iacob, or an hated Esau; an elected David, or a reiected Saul. GOD is louing and good vnto every man. The Psalmist addeth;
Thus is God's Graciousness and great bounty extended unto every man, whither he be a blessed Abel, or a cursed Cain; a loved Iacob, or an hated Esau; an elected David, or a rejected Saul. GOD is loving and good unto every man. The Psalmist adds;
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There is not any one of Gods workes, but it sheweth vnto others, and findeth in it selfe, very large testimonies of Gods mercies and goodnesse. I except not the damnation of the wicked, much lesse the chastisemēts of the godly.
There is not any one of God's works, but it shows unto Others, and finds in it self, very large testimonies of God's Mercies and Goodness. I except not the damnation of the wicked, much less the chastisements of the godly.
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Gods mercies are over all his workes. DAVID knew it well, and sang accordingly, Psal. 145.8. The Lord is gracious and mercifull, long suffering, & of great goodnesse.
God's Mercies Are over all his works. DAVID knew it well, and sang accordingly, Psalm 145.8. The Lord is gracious and merciful, long suffering, & of great Goodness.
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IONAS knewe it well, and confessed accordingly, chap. 4.2. Thou art a gracious God, and mercifull, slow to anger and of great kindnesse, and repentest thee of evill.
IONAS knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God, and merciful, slow to anger and of great kindness, and Repentest thee of evil.
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DAVID, IONAS, and the CHVRCH, all haue learned it at Gods owne mouth, who hauing descended in a cloud to mount Sinai, passed before the face of Moses, & cryed, as is recorded, Exod. 34.6.
DAVID, IONAS, and the CHURCH, all have learned it At God's own Mouth, who having descended in a cloud to mount Sinai, passed before the face of Moses, & cried, as is recorded, Exod 34.6.
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In which place of Scripture, although afterward there follow a little of his iustice, which he may not forget, yet wee see the maine streame runneth concerning mildnesse, and kindnesse, & compassion. Whereby wee may perceaue, what it is wherein the Lord delighteth;
In which place of Scripture, although afterwards there follow a little of his Justice, which he may not forget, yet we see the main stream Runneth Concerning mildness, and kindness, & compassion. Whereby we may perceive, what it is wherein the Lord delights;
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The LORD shall stand as (once hee did) in mount Perazim (when David overcame the Philistines ) he will be angry as (once hee was) in the valley of Gibeon, when Ioshuah discomfited the fiue Kings of the Amorites; hee shall stand, hee shall be angry, that hee may doe his worke, his strange worke,
The LORD shall stand as (once he did) in mount Perazim (when David overcame the philistines) he will be angry as (once he was) in the valley of Gibeon, when Joshua discomfited the fiue Kings of the amorites; he shall stand, he shall be angry, that he may do his work, his strange work,
Out of which words of the Prophet hee notes, that Gods workes are of two sorts, either proper vnto him and naturall, as to haue mercy, and to forgiue; or else strange & somewhat diverse from his nature,
Out of which words of the Prophet he notes, that God's works Are of two sorts, either proper unto him and natural, as to have mercy, and to forgive; or Else strange & somewhat diverse from his nature,
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I knowe some doe expound these words otherwise, vnderstanding by NONLATINALPHABET and NONLATINALPHABET that strange worke, and strange act of God there mentioned, opus aliquod insolens & admirabile, some such worke,
I know Some do expound these words otherwise, understanding by and that strange work, and strange act of God there mentioned, opus aliquod insolens & admirabile, Some such work,
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for it is not altogether vnnaturall, being grounded vpon such places of Scripture, as doe make for the preheminence of mercy aboue iustice. Its true, God hath one skale of iustice,
for it is not altogether unnatural, being grounded upon such places of Scripture, as do make for the pre-eminence of mercy above Justice. Its true, God hath one scale of Justice,
but the other proues the heavier, mercy doth overway. Hee who is ever iust, is mercifull more then ever, if it may be possible. Hee may forget our iniquities;
but the other Proves the Heavier, mercy does overway. He who is ever just, is merciful more then ever, if it may be possible. He may forget our iniquities;
all his promises, all his threatnings, all his mercies, all his iudgements, all his words, yea all the titles of all his words, are yea and amen, so firmely ratified that they cannot be broken,
all his promises, all his threatenings, all his Mercies, all his Judgments, all his words, yea all the titles of all his words, Are yea and Amen, so firmly ratified that they cannot be broken,
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Because men, for the exceeding care they haue to keepe their wiues chast, doe get to be called iealous; therefore God caring in like sort to keep his spouse chast, to preserue his Church spotlesse, is called also iealous. Againe,
Because men, for the exceeding care they have to keep their wives chaste, do get to be called jealous; Therefore God caring in like sort to keep his spouse chaste, to preserve his Church spotless, is called also jealous. Again,
The holy Ghost, speaking, not only to our vnderstanding, but also as things indeed are, ascribeth anger vnto God in a proper, peculiar, and true meaning.
The holy Ghost, speaking, not only to our understanding, but also as things indeed Are, ascribeth anger unto God in a proper, peculiar, and true meaning.
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First it signifieth the eternall decree, whereby God hath purposed in himselfe, to take vengeance vpon all evill doers, such especially as shal do wrōg vnto God himselfe, or to his Church:
First it signifies the Eternal Decree, whereby God hath purposed in himself, to take vengeance upon all evil doers, such especially as shall do wrong unto God himself, or to his Church:
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in which sense Iohn Baptist vseth it in his doctrine deliuered vnto the Iews, Ioh. 3.36. HE that obeyeth not the Son, shall not see life, but NONLATINALPHABET, the anger and wrath of God abideth on him, that is, he shall assuredly feele that iust vengeance decreed against him from all eternitie.
in which sense John Baptist uses it in his Doctrine Delivered unto the Iews, John 3.36. HE that Obeyeth not the Son, shall not see life, but, the anger and wrath of God Abideth on him, that is, he shall assuredly feel that just vengeance decreed against him from all eternity.
To like purpose is it vsed by St Paul, Rom. 1.18. NONLATINALPHABET: the anger and wrath of God is revealed from Heaven, against al vngodlinesse, and vnrighteousnesse of men. The meaning is plaine:
To like purpose is it used by Saint Paul, Rom. 1.18.: the anger and wrath of God is revealed from Heaven, against all ungodliness, and unrighteousness of men. The meaning is plain:
Againe the anger or wrath of God, betokeneth his menacings or threatnings. Examples hereof are frequent. David praieth, Psal. 6.1. O LORD, rebuke me not in thine anger, neither chastize me in thy wrath; as if he had praied;
Again the anger or wrath of God, Betokeneth his menacings or threatenings. Examples hereof Are frequent. David Prayeth, Psalm 6.1. Oh LORD, rebuke me not in thine anger, neither chastise me in thy wrath; as if he had prayed;
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Who can tell, whether God will turne and repent, & turne away from the fierenesse of his wrath, that we perish not? as if he had asked, who knoweth, whether God may bee intreated not to doe accordingly, as hee hath threatned.
Who can tell, whither God will turn and Repent, & turn away from the fierenesse of his wrath, that we perish not? as if he had asked, who Knoweth, whither God may be entreated not to do accordingly, as he hath threatened.
To such as despise the riches of Gods boūtifulnesse, patience, and long sufferance, Paule saith, Rom. 2.5. After thine hardnesse, and heart that cannot repent, thou heapest vnto thy selfe wrath against the day of wrath.
To such as despise the riches of God's bountifulness, patience, and long sufferance, Paul Says, Rom. 2.5. After thine hardness, and heart that cannot Repent, thou heapest unto thy self wrath against the day of wrath.
O generation of Vipers, who hath forwarned you to flee from the anger to come? frō the anger, that is, from the punishments hanging over your heads because of Gods anger. One example more in soe great variety, and no more.
Oh generation of Vipers, who hath forwarned you to flee from the anger to come? from the anger, that is, from the punishments hanging over your Heads Because of God's anger. One Exampl more in so great variety, and no more.
The anger of God, that is, his vengeance, the effectes of his anger shall assuredly light vpon the children of disobedience, such as excuse themselues,
The anger of God, that is, his vengeance, the effects of his anger shall assuredly Light upon the children of disobedience, such as excuse themselves,
what remaineth but that we acknowledge & confesse with feare & humblenesse, that vengeance truly & properly belongeth vnto God, and that he shall surely recompense.
what remains but that we acknowledge & confess with Fear & humbleness, that vengeance truly & properly belongeth unto God, and that he shall surely recompense.
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by rebellion & contumacie, in taking counsell together against the LORD, and against his Christ; by blasphemie, in doing despite to the spirite of Grace.
by rebellion & contumacy, in taking counsel together against the LORD, and against his christ; by blasphemy, in doing despite to the Spirit of Grace.
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It may moue vs also to beware of those other sinnes, crying sinnes too, vsually committed against the second table, that we provoke not Gods vengeance against vs;
It may move us also to beware of those other Sins, crying Sins too, usually committed against the second table, that we provoke not God's vengeance against us;
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I might say of it, that it is nomē NONLATINALPHABET, so reputed by superstitious Iewes; a name not to bee pronounced, not to be taken within polluted lipps.
I might say of it, that it is nomē, so reputed by superstitious Iewes; a name not to be pronounced, not to be taken within polluted lips.
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In which regard when, reading the Scriptures, they meet with this name either they passe it over with silence, making obeisance with their bodies in token of reverence;
In which regard when, reading the Scriptures, they meet with this name either they pass it over with silence, making obeisance with their bodies in token of Reverence;
and those foure letters in Hebrew are al letters of rest, whereout they gather a mysterie, that the rest, repose and tranquillitie of all the creatures in the world is in God alone.
and those foure letters in Hebrew Are all letters of rest, whereout they gather a mystery, that the rest, repose and tranquillity of all the creatures in the world is in God alone.
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I might say of it, that many haue conceaued it to be a powerfull name for the working of miracles, and that thereby Christ and Moses haue done great wonders.
I might say of it, that many have conceived it to be a powerful name for the working of Miracles, and that thereby christ and Moses have done great wonders.
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Againe it noteth the existence and perfection of all things in God, as from whom all creatures in the world haue their life, motion, & being. God is the being of all his creatures, not that they are the same that he is,
Again it notes the existence and perfection of all things in God, as from whom all creatures in the world have their life, motion, & being. God is the being of all his creatures, not that they Are the same that he is,
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And last of all it is the memoriall of God vnto all ages, as himselfe calls it, Exod. 3.15. the memoriall of his faithfulnesse, his truth, and his constancie, in the performance of his promises.
And last of all it is the memorial of God unto all ages, as himself calls it, Exod 3.15. the memorial of his faithfulness, his truth, and his constancy, in the performance of his promises.
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And therefore whensoever in any of the Prophets God promiseth or threatneth any great matter, to assure vs of the most certaine event of such his promise or threatning, he addeth vnto it his name IEHOVAH.
And Therefore whensoever in any of the prophets God promises or threatens any great matter, to assure us of the most certain event of such his promise or threatening, he adds unto it his name JEHOVAH.
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Hee that made the heavens and spread them out like a curtaine, to cloath himselfe with light as with a rayment, he can againe cloth the heavens with darknesse,
He that made the heavens and spread them out like a curtain, to cloth himself with Light as with a raiment, he can again cloth the heavens with darkness,
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He that made the Sea to lay the beames of his chamber therein, and placed the sands for bounds vnto it, by a perpetuall decree not to be passed over, howsoever the waues thereof shall rage and roare, he can with a word smite the pride thereof.
He that made the Sea to lay the beams of his chamber therein, and placed the sands for bounds unto it, by a perpetual Decree not to be passed over, howsoever the waves thereof shall rage and roar, he can with a word smite the pride thereof.
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At his rebuke the flouds shall be turned into a wildernesse, the Sea shall be dryed vp, the fish shall rot for want of water, and dye for thirst. Hee that made the dry land, and so set it vpon foundations, that it should never moue, hee can cover her againe with the deepe,
At his rebuke the floods shall be turned into a Wilderness, the Sea shall be dried up, the Fish shall rot for want of water, and die for thirst. He that made the dry land, and so Set it upon foundations, that it should never move, he can cover her again with the deep,
This name of power, NONLATINALPHABET, vulgarly translated LORD, is in the writings of the Apostles simply and absolutely ascribed vnto Christ. (if the learned haue made a iust calculation) 1000. times;
This name of power,, vulgarly translated LORD, is in the writings of the Apostles simply and absolutely ascribed unto christ. (if the learned have made a just calculation) 1000. times;
that CHRIST the engraved forme of his father, sitting at the right hand of the maiestie in the highest places, is together with the Father and the Holy Ghost, the author and governor of all things,
that CHRIST the engraved Form of his father, sitting At the right hand of the majesty in the highest places, is together with the Father and the Holy Ghost, the author and governor of all things,
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The workes of God begun externally, and perfected in some one of the persons, what are they? They are such as was the voice of the Father concerning Christ; This is my beloued Sonne.
The works of God begun externally, and perfected in Some one of the Persons, what Are they? They Are such as was the voice of the Father Concerning christ; This is my Beloved Son.
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A body and soule created by all three persons, yet assumed only by the Sonne of God. This is that obvious and much vsed distinction in schoole divinitie, Inchoatiuè, & Terminatiuè. For if wee respect the beginning of these workes, they are the workes of the whole TRINITIE, common vnto all;
A body and soul created by all three Persons, yet assumed only by the Son of God. This is that obvious and much used distinction in school divinity, Inchoatiuè, & Terminatiuè. For if we respect the beginning of these works, they Are the works of the Whole TRINITY, Common unto all;
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either supernaturall (such I call the miraculous workes of God) or naturall, such as are, the creation of the world, the preservation of the same, and the government of it.
either supernatural (such I call the miraculous works of God) or natural, such as Are, the creation of the world, the preservation of the same, and the government of it.
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Yet must I adde, that this name of power, NONLATINALPHABET, or LORD, is most often and very specially giuen vnto Christ; for that hee hath receaued of God the Father, absolute soveraigntie over all creatures in Heaven, in earth,
Yet must I add, that this name of power,, or LORD, is most often and very specially given unto christ; for that he hath received of God the Father, absolute sovereignty over all creatures in Heaven, in earth,
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Her first borne sonne was by Gods appointment named NONLATINALPHABET Iezreel, to remember them of the house of Israel, that for the much blood shed by Iehu in Iezreel, the chiefe citie of the ten tribes vnder Ahab, their kingdome should cease.
Her First born son was by God's appointment nam Jezreel, to Remember them of the house of Israel, that for the much blood shed by Iehu in Jezreel, the chief City of the ten tribes under Ahab, their Kingdom should cease.
They much boasted of their name, for that they were called Israel, as if they could prevaile with God: but they came to be, of a base and vnnoble linage, to be called Iezreel a people disseminated, dispersed, and scattered among the Gentiles:
They much boasted of their name, for that they were called Israel, as if they could prevail with God: but they Come to be, of a base and unnoble lineage, to be called Jezreel a people disseminated, dispersed, and scattered among the Gentiles:
NONLATINALPHABET Lo-ruchamah, to let the house of Israel further to vnderstand, that it was the Lords absolute resolution, to take no more pitie vp on them,
Lo-ruhamah, to let the house of Israel further to understand, that it was the lords absolute resolution, to take no more pity up on them,
She conceaued a third time and bare a sonne, & called him as God hath cōmanded, NONLATINALPHABET Lo-ammi, yet further to signifie vnto the house of Israel, that therefore hee will not bee their God, because they are not his people. Lo-ammi, you are not my people.
She conceived a third time and bore a son, & called him as God hath commanded, Lo-ammi, yet further to signify unto the house of Israel, that Therefore he will not be their God, Because they Are not his people. Lo-ammi, you Are not my people.
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For of both, both Israelites and, Gentiles saith God, Hos. 2.23. I will call them my people, which were not my people; and, Hos. 1.10. God saith likewise:
For of both, both Israelites and, Gentiles Says God, Hos. 2.23. I will call them my people, which were not my people; and, Hos. 1.10. God Says likewise:
To shew therefore how farre forth it may bee verified both of Israelites, and Gentiles, that they are, or are not the people of God, I must distinguish.
To show Therefore how Far forth it may be verified both of Israelites, and Gentiles, that they Are, or Are not the people of God, I must distinguish.
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and the damnation of the rest, set downe by himselfe from all eternitie. In which sence there is among both the Israelites and Gentiles, Ammi, the Lords people,
and the damnation of the rest, Set down by himself from all eternity. In which sense there is among both the Israelites and Gentiles, Ammi, the lords people,
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the rest whom so he foreknewe not (for otherwise to his absolute prescience all thinges are naked) the rest, I say, whom specially hee foreknewe not, them hath he ordained of old to bee no people of his.
the rest whom so he foreknew not (for otherwise to his absolute prescience all things Are naked) the rest, I say, whom specially he foreknew not, them hath he ordained of old to be no people of his.
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In which covenant three things doe concurre: a condition, on Abrahams side to be performed; a promise of God vpon the condition, to bee expected; and the signe of covenant.
In which Covenant three things do concur: a condition, on Abrahams side to be performed; a promise of God upon the condition, to be expected; and the Signen of Covenant.
In which sense the Israelites, the ofspring of Abraham according to the flesh, they were Ammi, the Lords people, chosen by God himselfe to bee a precious people vnto himselfe.
In which sense the Israelites, the offspring of Abraham according to the Flesh, they were Ammi, the lords people, chosen by God himself to be a precious people unto himself.
Last of all, a people may be or not be Gods people, in respect of the new covenant the covenant of grace, and of the Gospell, the new covenant made with the house of Israel, and the house of Iudah. Now no more division;
Last of all, a people may be or not be God's people, in respect of the new Covenant the Covenant of grace, and of the Gospel, the new Covenant made with the house of Israel, and the house of Iudah. Now no more division;
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In substance this new covenant agreeth with the old; only it is called new, because of the manifestation of Christ, and the abundant graces of the holy Ghost giuen to his Church vnder the Gospell. And here also for this new covenants sake there is the Lords people,
In substance this new Covenant agreeth with the old; only it is called new, Because of the manifestation of christ, and the abundant graces of the holy Ghost given to his Church under the Gospel. And Here also for this new Covenants sake there is the lords people,
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But they are the Lords people, both in respect of the new covenant, and also in respect of Gods predestination, the LORD shall iudge the whole Church, and every member thereof,
But they Are the lords people, both in respect of the new Covenant, and also in respect of God's predestination, the LORD shall judge the Whole Church, and every member thereof,
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The whole world stands of beleeuers, or of vnbeleeuers. For the beleeuers it is plaine, Ioh. 5.24. that already they haue everlasting life, and shall not come into iudgement. For the vnbeleeuers it is as plaine, Ioh. 3.18. that they are already condemned. Both are already iudged;
The Whole world Stands of believers, or of unbelievers. For the believers it is plain, John 5.24. that already they have everlasting life, and shall not come into judgement. For the unbelievers it is as plain, John 3.18. that they Are already condemned. Both Are already judged;
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Good men haue bands in their death, but the wicked are lustie, and strong. Good men are so overlaid with miseries, that their words are even swallowed vp;
Good men have bans in their death, but the wicked Are lusty, and strong. Good men Are so overlaid with misery's, that their words Are even swallowed up;
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wherefore doth the way of the wicked prosper? why are all they in wealth that rebelliously transgresse? It makes the Godly, to whome waters of a full cup are wrung out, many times to take into their mouthes that passionate complaint, Psal. 73.11.
Wherefore does the Way of the wicked prosper? why Are all they in wealth that rebelliously transgress? It makes the Godly, to whom waters of a full cup Are wrung out, many times to take into their mouths that passionate complaint, Psalm 73.11.
Certainely wee haue cleansed our hearts in vaine, and in vaine haue we washed our hands in innocencie; for dayly haue we beene punished, and chastened every morning.
Certainly we have cleansed our hearts in vain, and in vain have we washed our hands in innocence; for daily have we been punished, and chastened every morning.
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Doubtles if God had any care of men, & their actions, good men should be in good estate, and wicked men in worse. But now we haue experience of the contrarie; Improbis optimè, bonis malè est;
Doubtless if God had any care of men, & their actions, good men should be in good estate, and wicked men in Worse. But now we have experience of the contrary; Improbis optimè, bonis malè est;
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Giue me leaue for mine owne comfort, and the comfort of the rest of you that are any way afflicted, to repeate for this purpose two or three sentences well knowne vnto you. It's written, 1. Pet. 4.17. Iudgement beginneth at the house of God. It's writen, 1. Cor. 11.32. When we are iudged, we are chastned of the Lord, because wee should not bee condemned with the world. It's written, 2. Tim. 3.12.
Give me leave for mine own Comfort, and the Comfort of the rest of you that Are any Way afflicted, to repeat for this purpose two or three sentences well known unto you. It's written, 1. Pet. 4.17. Judgement begins At the house of God. It's written, 1. Cor. 11.32. When we Are judged, we Are chastened of the Lord, Because we should not be condemned with the world. It's written, 2. Tim. 3.12.
and the Godly are kept vnder, it remaineth of necessitie, that there must be a second comming of Christ, a last iudgement, when the Godly shall receiue fulnesse of ioy and glory,
and the Godly Are kept under, it remains of necessity, that there must be a second coming of christ, a last judgement, when the Godly shall receive fullness of joy and glory,
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Now for the removall of the scruple, which I entended, I must explicate the places, which it troubleth. To that place. Ioh. 5.24. I say that by iudgement is meant the iudgement of Cōdemnation. The beleeuer shall not come into iudgement, the iudgement of Condemnation; for already he is passed from death to life, already he hath everlasting life, non re, sed spe: non fruitione, sed fide.
Now for the removal of the scruple, which I intended, I must explicate the places, which it Troubles. To that place. John 5.24. I say that by judgement is meant the judgement of Condemnation. The believer shall not come into judgement, the judgement of Condemnation; for already he is passed from death to life, already he hath everlasting life, non re, sed See: non fruition, sed fide.
We are already passed from death to life; spe, non re; for we are saued by hope, as saith the Apostle, Rom. 8.24. We haue already life everlasting, fide, non fruitione; for wee walke by faith, and not by sight; as the same Apostle speaketh, 2 Cor. 5 7. The truth is;
We Are already passed from death to life; See, non re; for we Are saved by hope, as Says the Apostle, Rom. 8.24. We have already life everlasting, fide, non fruition; for we walk by faith, and not by sighed; as the same Apostle speaks, 2 Cor. 5 7. The truth is;
For in this flesh wee knowe God, to bee the only very God, and whom he hath sent IESVS Christ: and this is life eternall. It's Christ's assertion, Iohn. 17.3. Whereto may be added that, 1. Cor. 13.9. We knowe in part, and prophecy in part. And that, Coloss. 1.13. God hath translated vs into the kingdome of his deare sonne. And that, 1. Ioh. 3.14. Wee knowe, that we are translated from death to life.
For in this Flesh we know God, to be the only very God, and whom he hath sent JESUS christ: and this is life Eternal. It's Christ's assertion, John. 17.3. Whereto may be added that, 1. Cor. 13.9. We know in part, and prophecy in part. And that, Coloss. 1.13. God hath translated us into the Kingdom of his deer son. And that, 1. John 3.14. we know, that we Are translated from death to life.
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But there is a iudgement of Absolution, then to be executed, when the Lord himselfe shall descend frō Heaven with a shout, and with the voice of the Archangell,
But there is a judgement of Absolution, then to be executed, when the Lord himself shall descend from Heaven with a shout, and with the voice of the Archangel,
then we, which liue and remaine, shall with thē bee caught vp in the clouds to meet the LORD in the aire: at whose right hand wee shall bee set, to receiue, to the eternall ioy of our hearts, that happy sentence, Come yee blessed of my Father, inherit the kingdome prepared for you from the foundations of the world.
then we, which live and remain, shall with them be caught up in the Clouds to meet the LORD in the air: At whose right hand we shall be Set, to receive, to the Eternal joy of our hearts, that happy sentence, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundations of the world.
In the counsell of God, in the word of God, and in his owne conscience. Hee is condemned in Gods counsell and purpose, before ever he commeth into the world, as Esau was, Rom. 9.11. Hee is condemned in the word of God, wherein sentence is already passed against him, for that, light being come into the world, hee yet loveth darknesse, rather then light.
In the counsel of God, in the word of God, and in his own conscience. He is condemned in God's counsel and purpose, before ever he comes into the world, as Esau was, Rom. 9.11. He is condemned in the word of God, wherein sentence is already passed against him, for that, Light being come into the world, he yet loves darkness, rather then Light.
but the full manifestation thereof shall bee at the day of wrath. Then shall they see the Sonne of man comming in the cloudes of Heaven, with power & great glory;
but the full manifestation thereof shall be At the day of wrath. Then shall they see the Son of man coming in the Clouds of Heaven, with power & great glory;
at whose left hand they must be set, to receiue to their eternall horror that irrevocable sentence, Depart from me yee cursed, into everlasting fire, which is prepared for the Divell and his Angels.
At whose left hand they must be Set, to receive to their Eternal horror that irrevocable sentence, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his Angels.
His iudgement of Protection is meant in these words, as they are vsed by MOSES, Deut. 32.36. The LORD shall iudge his people, that is, the Lord shall keepe, protect, and defend his people.
His judgement of Protection is meant in these words, as they Are used by MOSES, Deuteronomy 32.36. The LORD shall judge his people, that is, the Lord shall keep, Pact, and defend his people.
and his reason hath force from the place, à minore; If God shall iudge and punish his owne people, much more shal he deale so with the Reprobate, such as fall away from the truth.
and his reason hath force from the place, à Lesser; If God shall judge and Punish his own people, much more shall he deal so with the Reprobate, such as fallen away from the truth.
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This latter exposition of these words, containes the very matter of my third note, which I commended vnto you in the beginning of this exercise, namely:
This latter exposition of these words, contains the very matter of my third note, which I commended unto you in the beginning of this exercise, namely:
d d n1 pp-f d n2, vvz dt j n1 pp-f po11 ord n1, r-crq pns11 vvd p-acp pn22 p-acp dt n-vvg pp-f d n1, av:
Wee are the Lords people, his people in respect of the new Covenant, the memoriall whereof we are this day met together to celebrate (O let vs celebrate it together,
we Are the lords people, his people in respect of the new Covenant, the memorial whereof we Are this day met together to celebrate (Oh let us celebrate it together,
as if you were vnwilling to shew your selues to be the Lords people? Did Christ ever doe you any harme? We are his people also (I hope well of all) in respect of Gods predestination.
as if you were unwilling to show your selves to be the lords people? Did christ ever do you any harm? We Are his people also (I hope well of all) in respect of God's predestination.
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Wee must be knowne by the badge of afflictions, of tribulations, of persecutions; yet ought wee not to be dismaied, bee the burden wee beare never so vnwildie, bee it never so heauie.
we must be known by the badge of afflictions, of tribulations, of persecutions; yet ought we not to be dismayed, be the burden we bear never so unwieldy, be it never so heavy.
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and to lighten it, and therefore though we walke in the very shadow of death (a much lower estate then is the deprivation of our ease, commodities, and preferments ) yet must not we take discōfort at it.
and to lighten it, and Therefore though we walk in the very shadow of death (a much lower estate then is the deprivation of our ease, commodities, and preferments) yet must not we take discomfort At it.
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and stay his leasure, and he will deliver vs, not only from the death of our bodies, when wormes and rottennesse shall haue made their last prey vpon vs;
and stay his leisure, and he will deliver us, not only from the death of our bodies, when worms and rottenness shall have made their last prey upon us;
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I Am now to speake of this Epiphoneme, or Acclamation; wherin at the first entrance we meete with feare and horror. NONLATINALPHABET, It is a fearefull thing.
I Am now to speak of this Epiphoneme, or Acclamation; wherein At the First Entrance we meet with Fear and horror., It is a fearful thing.
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Can Astaroth the God of Sidon, or Melchom of Ammon, or Chemosch of Moab, or Beelzebub of Ekron, or Dagon of Ashdod, or any other Idol-god of any nation, lay hands vpon you to your hurt? Feare thē not.
Can Astaroth the God of Sidon, or Milcom of Ammon, or Chemosch of Moab, or Beelzebub of Ekron, or Dagon of Ashdod, or any other Idol-god of any Nation, lay hands upon you to your hurt? fear them not.
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I note therfore in the third place, that the God into whose hands wee may well feare to fall, is a living God. It is a fearefull thing to fall into the hands of the living God. Of these in their order.
I note Therefore in the third place, that the God into whose hands we may well Fear to fallen, is a living God. It is a fearful thing to fallen into the hands of the living God. Of these in their order.
It is a fearefull thing ] I will not particularly examine the many kinds of feare, much mentiōed by the writers of Schoole-divinitie. Yet generally to speake somewhat of them, giue me leaue to touch three kindes.
It is a fearful thing ] I will not particularly examine the many Kinds of Fear, much mentioned by the writers of School-divinity. Yet generally to speak somewhat of them, give me leave to touch three Kinds.
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and by the invasion of enimies. His griefe may bee caused many waies: by losse of parents, kinred, and friends; by losse of goods; by slaunderous, and lying lips; by imprisonement, by banishment.
and by the invasion of enemies. His grief may be caused many ways: by loss of Parents, kindred, and Friends; by loss of goods; by slanderous, and lying lips; by imprisonment, by banishment.
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This feare being such a passiō, as is NONLATINALPHABET (as Damascene calls it) that is, a naturall and a blamelesse passion, hath not failed to assault our Saviour Christ, howsoever the Aphthartodocites, Gaianites, & Iulianists haue taught otherwise,
This Fear being such a passion, as is (as Damascene calls it) that is, a natural and a blameless passion, hath not failed to assault our Saviour christ, howsoever the Aphthartodocites, Gaianites, & Julianists have taught otherwise,
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namely that Christ frō the very time he was conceiued by the Holy Ghost in the Virgins womb, was by reason of the cōjunction of the word and flesh, exempted and freed from al maner of passion. For he perceauing the time of his suffering to draw neere, began to be afraid: so speaketh the Evangelist S. Mark. chap. 14.33. Hee began to bee afraid;
namely that christ from the very time he was conceived by the Holy Ghost in the Virgins womb, was by reason of the conjunction of the word and Flesh, exempted and freed from all manner of passion. For he perceiving the time of his suffering to draw near, began to be afraid: so speaks the Evangelist S. Mark. chap. 14.33. He began to be afraid;
As for a man to be afraid of every small fly that passeth by, of every litle noyse that a mouse may make, of his owne shadow, according to the old proverbes,
As for a man to be afraid of every small fly that passes by, of every little noise that a mouse may make, of his own shadow, according to the old proverbs,
Sailing vpon the water they cried out for feare: being together at Ierusalem within doores they were abashed and afraid. But why so? The thing obiected to them, should haue bin rather, a ioy & reioycing to their hearts, then any cause of feare.
Sailing upon the water they cried out for Fear: being together At Ierusalem within doors they were abashed and afraid. But why so? The thing objected to them, should have been rather, a joy & rejoicing to their hearts, then any cause of Fear.
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And how can we imagine that Christs Disciples could be ignorant of the impossibilitie which a spirituall substance hath to be sensibly perceived? Neither had they (for any thing I find in Gods word) at any time seene a spirit to moue them to that conceite.
And how can we imagine that Christ Disciples could be ignorant of the impossibility which a spiritual substance hath to be sensibly perceived? Neither had they (for any thing I find in God's word) At any time seen a Spirit to move them to that conceit.
It partly appeareth, 2. King. 17.30. where we find that the men of Babel had for their God Sucoth-Benoth, the men of Cuth for theirs Nergal, and the men of Chamath for theirs Aschima. It's added vers. 31. that the Avims had their gods Nibchaz and Tartak, and the Sepharvims theirs, Adrammelec and Anammelec, to whom for sacrifice they burnt their children in the fire.
It partly appears, 2. King. 17.30. where we find that the men of Babel had for their God Sucoth-Benoth, the men of Cuth for theirs Nergal, and the men of Chamath for theirs Aschima. It's added vers. 31. that the Avims had their God's Nibhaz and Tartak, and the Sepharvims theirs, Adrammelec and Anammelec, to whom for sacrifice they burned their children in the fire.
I haue alreadie made mention of Astaroth for Sidon, of Melchom for Ammon, of Chemosch for Moab, of Beelzebub for Ekron, of Dagon for Ashdod: I might further remember you of Bel and Nebo, for Babylon; of Baalpeor for backsliding Israel; and of Baalim, a multitude of gods (such as they were) for the residue of nations;
I have already made mention of Astaroth for Sidon, of Milcom for Ammon, of Chemosch for Moab, of Beelzebub for Ekron, of Dagon for Ashdod: I might further Remember you of Bel and Nebo, for Babylon; of Baalpeor for backsliding Israel; and of Baalim, a multitude of God's (such as they were) for the residue of Nations;
For though there bee that are named gods, whether in Heaven or in Earth (as there be many Gods, and many Lords ) as St Paul himselfe confesseth, 1 Cor. 8.5.
For though there be that Are nam God's, whither in Heaven or in Earth (as there be many God's, and many lords) as Saint Paul himself Confesses, 1 Cor. 8.5.
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yet knowing it to bee true which he addeth, NONLATINALPHABET, that an Idole is nothing in the world, wee must with him make our further confession, that vnto vs there is but one God, the Father, of whom are all things, and we in him;
yet knowing it to be true which he adds,, that an Idol is nothing in the world, we must with him make our further Confessi, that unto us there is but one God, the Father, of whom Are all things, and we in him;
in some by the eies of faith: in the rest by the eies of nature. By the eies of faith, in such as are kept by the power of God through faith vnto salvation:
in Some by the eyes of faith: in the rest by the eyes of nature. By the eyes of faith, in such as Are kept by the power of God through faith unto salvation:
Aristotle in the 2. booke of his Oeconomickes and 2. chap. to shew what feare a good wife should owe vnto her husband, speaketh of two kindes of feare;
Aristotle in the 2. book of his Economics and 2. chap. to show what Fear a good wife should owe unto her husband, speaks of two Kinds of Fear;
the one accompanied with shamefastnesse and reverence; the other attended with enmitie and hatred. The first is such a feare, as wherewith a good sonne honoureth his father, or a good subiect his ruler; the other such,
the one accompanied with shamefastness and Reverence; the other attended with enmity and hatred. The First is such a Fear, as wherewith a good son Honoureth his father, or a good Subject his ruler; the other such,
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as wherewith a lewd servant is affected towards his Master, or a rebellious subiect towards his governour. A distinction well knowne to every novice in the studie of divinitie; it being so commonly & much vsed by such,
as wherewith a lewd servant is affected towards his Master, or a rebellious Subject towards his governor. A distinction well known to every novice in the study of divinity; it being so commonly & much used by such,
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Wherefore to passe it over in few words, I note briefly touching the faithfull, that the feare of God in them, is such a feare as the good child honoureth his father with;
Wherefore to pass it over in few words, I note briefly touching the faithful, that the Fear of God in them, is such a Fear as the good child Honoureth his father with;
a feare waited vpon with loue, reverence, puritie, ingenuitie, freedome of spirit, ever beholding God in the gratious light of his countenance, howsoever sometimes the cloudes of displeasure may seem to hide that grace away.
a Fear waited upon with love, Reverence, purity, ingenuity, freedom of Spirit, ever beholding God in the gracious Light of his countenance, howsoever sometime the Clouds of displeasure may seem to hide that grace away.
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to the faithfull, who by continuance in well doing haue sought glory and honour, and immortalitie; eternall life; but to the faithlesse, who haue disobeyed the truth,
to the faithful, who by Continuance in well doing have sought glory and honour, and immortality; Eternal life; but to the faithless, who have disobeyed the truth,
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and given credit to vnrighteousnesse, to every such soule indignation, and wrath, and tribulation, and anguish, a iust and full measure in the ever burning lake.
and given credit to unrighteousness, to every such soul Indignation, and wrath, and tribulation, and anguish, a just and full measure in the ever burning lake.
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For the persons, it is out of doubt, they are not the faithfull. For many excellent things being spoken of them by the Holy Spirit in the word of truth:
For the Persons, it is out of doubt, they Are not the faithful. For many excellent things being spoken of them by the Holy Spirit in the word of truth:
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It was Davids choise, & his choise was good, 2. Sam. 24.14 Let vs fall now into the hands of the Lord (for his mercies are great) and let me not fall into the hand of man.
It was Davids choice, & his choice was good, 2. Sam. 24.14 Let us fallen now into the hands of the Lord (for his Mercies Are great) and let me not fallen into the hand of man.
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Vpon the mentiō of this chice of David, a learned and zealous Professour not long since speaking out of this place for maintenance of your religion against Iesuitisme, and the heat of the Popish or Spanish faction, made his prayer vnto the LORD,
Upon the mention of this chice of David, a learned and zealous Professor not long since speaking out of this place for maintenance of your Religion against Jesuitism, and the heat of the Popish or Spanish faction, made his prayer unto the LORD,
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but eternall in the heavens, doe you feare to fal into the hands of God? Why should you feare it? You know knowe full well, that with him there is mercy and plenteous redemption, Psal. 130.7. that he hath healed your rebellion, turned his anger away from you, and now loues you freely, Hos. 14.4. that he is iealous over you with a great zeale, & tenders you as the apple of his eye, Zach. 2.8.
but Eternal in the heavens, do you Fear to fall into the hands of God? Why should you Fear it? You know know full well, that with him there is mercy and plenteous redemption, Psalm 130.7. that he hath healed your rebellion, turned his anger away from you, and now loves you freely, Hos. 14.4. that he is jealous over you with a great zeal, & tenders you as the apple of his eye, Zach 2.8.
but for you, whose sinnes though like crimson, and red as scarlet, he hath punished to the full in the death of CHRIST, he hath an easie hand; a hand sometimes of fatherly Correction,
but for you, whose Sins though like crimson, and read as scarlet, he hath punished to the full in the death of CHRIST, he hath an easy hand; a hand sometime of fatherly Correction,
and dangerously, you shall not be cast off (either finally in the end, or vtterly at any time) for the LORD (whose bowels are troubled for you) he puts vnder his hand, he vpholds you.
and dangerously, you shall not be cast off (either finally in the end, or utterly At any time) for the LORD (whose bowels Are troubled for you) he puts under his hand, he upholds you.
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It lights therefore of necessitie vpon the faithlesse. To the faithlesse, and vnbeleeuing man, to the vnregenerate man, to mā in the state of depravation & corruption, it is a fearefull thing to fall into the hands of God. Infiniti ad finitum nulla proportio.
It lights Therefore of necessity upon the faithless. To the faithless, and unbelieving man, to the unregenerate man, to man in the state of depravation & corruption, it is a fearful thing to fallen into the hands of God. Infiniti ad finitum nulla proportio.
What proportion cā there be betweene that infinite essence and a house of clay, that vnlimited power and a tabernacle of earth? that incomprehensible maiestie and dust or ashes? Man is no better in comparison of the ever being, Almightie, incomprehensible God,
What proportion can there be between that infinite essence and a house of clay, that unlimited power and a tabernacle of earth? that incomprehensible majesty and dust or Ashes? Man is no better in comparison of the ever being, Almighty, incomprehensible God,
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The Prophet David in the like conceit of Gods supereminencie, and excellencie aboue all things, abaseth & discountenanceth mans nature and his whole race,
The Prophet David in the like conceit of God's supereminency, and excellency above all things, abaseth & discountenanceth men nature and his Whole raze,
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and not fall asunder? Well, if the Lion once roare, all the beasts of the forrest shall tremble. And man, vnbeleeuing man, vnregenerate man, corrupt man, let his courage be the stowtest,
and not fallen asunder? Well, if the lion once roar, all the beasts of the forest shall tremble. And man, unbelieving man, unregenerate man, corrupt man, let his courage be the Stoutest,
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if God at any time shall strike him, or but hold forth vnto him the rod of his indignation, it shall fare with him as it did with Belshazzar king of Babylon, Dan. 5.6. his countenance shall be changed; his thoughts shall trouble him; the ioynts of his loynes shall be loosed, and his knees shall smite one against the other.
if God At any time shall strike him, or but hold forth unto him the rod of his Indignation, it shall fare with him as it did with Belshazzar King of Babylon, Dan. 5.6. his countenance shall be changed; his thoughts shall trouble him; the Joints of his loins shall be loosed, and his knees shall smite one against the other.
and reproach, seeking to hide himselfe from the sight of God, say vnto the mountaines, fall on me, and to the hills, cover me; his soule and conscience bearing witnesse to the truth of this scripture;
and reproach, seeking to hide himself from the sighed of God, say unto the Mountains, fallen on me, and to the hills, cover me; his soul and conscience bearing witness to the truth of this scripture;
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The thing to be feared is this; to fall into the hands of God. The letter killeth, but the spirit giueth life, saith S. PAVL, 2. Cor. 3.6. St Augustine de doctrinâ Christianâ lib.
The thing to be feared is this; to fallen into the hands of God. The Letter kills, but the Spirit gives life, Says S. PAUL, 2. Cor. 3.6. Saint Augustine de doctrinâ Christianâ lib.
3. c. 5. vpō those words adviseth vs to beware that we take not a figuratiue speech according to the letter. For (saith he) when we take that which is spoken in a figure as if it were spoken properly, it is a carnall sense, ne { que } vlla mors animae congruentius appellatur:
3. c. 5. upon those words adviseth us to beware that we take not a figurative speech according to the Letter. For (Says he) when we take that which is spoken in a figure as if it were spoken properly, it is a carnal sense, ne { que } vlla mors Spirits congruentius Appellatur:
If a figuratiue speech be properly taken, or if the letter be vrged against the spirituall meaning, that which was spoken to giue life to the inward man, may subvert the faith, & indanger the soule.
If a figurative speech be properly taken, or if the Letter be urged against the spiritual meaning, that which was spoken to give life to the inward man, may subvert the faith, & endanger the soul.
they tooke it literally, which Christ spake in a figure, touching his owne body, Ioh. 2.19. Destroy this Temple, and in three daies I will raise it vp againe. It caused Nicodemus to erre:
they took it literally, which christ spoke in a figure, touching his own body, John 2.19. Destroy this Temple, and in three days I will raise it up again. It caused Nicodemus to err:
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hee tooke it literally, which Christ spake in a figure touching mans regeneration, Iob. 3.3. Except a man be borne againe, he cannot see the kingdome of God.
he took it literally, which christ spoke in a figure touching men regeneration, Job 3.3. Except a man be born again, he cannot see the Kingdom of God.
they tooke it literally, which Christ spake in a figure touching the execution of his Fathers will, Ioh. 4.32. I haue meate to eate that yee knowe not of.
they took it literally, which christ spoke in a figure touching the execution of his Father's will, John 4.32. I have meat to eat that ye know not of.
I hold it to be an errour of Nicephorus and others, to take it after the letter, as if Paule had indeed fought vpon a theatre with Lyons at Ephesus, because he faith, 1. Cor. 15.32. That hee f•ught with beasts at Ephesus;
I hold it to be an error of Nicephorus and Others, to take it After the Letter, as if Paul had indeed fought upon a theatre with Lyons At Ephesus, Because he faith, 1. Cor. 15.32. That he f•ught with beasts At Ephesus;
for in the iudgement of Tertullian and Theophylact of old, of Beza, Baronius, and some other very learned of this age, he spake it figuratiuely, to designe & note that disordered assembly gathered together against him at Ephesus, vpon the complaint of the silversmyth Demetrius, for defence of great Diana.
for in the judgement of Tertullian and Theophylact of old, of Beza, Baronius, and Some other very learned of this age, he spoke it figuratively, to Design & note that disordered assembly gathered together against him At Ephesus, upon the complaint of the silversmyth Demetrius, for defence of great Diana.
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Hee calls the bread his body, by way of signification, by way of similitude, by way of representation; after the maner of sacraments, in a signe; not according to the letter, but in a spirituall and mysticall vnderstanding;
He calls the bred his body, by Way of signification, by Way of similitude, by Way of representation; After the manner of Sacraments, in a Signen; not according to the Letter, but in a spiritual and mystical understanding;
these few already spoken of may serue, to make it plaine, that the not admitting of a trope or a figure there, where in great reason it ought to be admitted, is a cause of errour.
these few already spoken of may serve, to make it plain, that the not admitting of a trope or a figure there, where in great reason it ought to be admitted, is a cause of error.
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I haue beene bold (beloued) to giue this note in this place, because the phrase here vsed (to fall into the hands of God) being spirit and life, hath beene mistaken,
I have been bold (Beloved) to give this note in this place, Because the phrase Here used (to fallen into the hands of God) being Spirit and life, hath been mistaken,
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Frō hence as from other places of holy Scripture, in which other the members of mans body are ascribed vnto God, as the face, the mouth, eares, eyes, armes, feet, and some other;
From hence as from other places of holy Scripture, in which other the members of men body Are ascribed unto God, as the face, the Mouth, ears, eyes, arms, feet, and Some other;
It was on foot many yeares after him in the time of Arius, patronized by those hereticks, who by Epiphanius are called Audiani, and by Augustine Vadiani; after whom also it was egerly maintained in the time of Chrysostome by certain monks of Egypt, who were therevpon called Anthropomorphitae.
It was on foot many Years After him in the time of Arius, patronized by those Heretics, who by Epiphanius Are called Audiani, and by Augustine Vadiani; After whom also it was eagerly maintained in the time of Chrysostom by certain Monks of Egypt, who were thereupon called Anthropomorphites.
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Thus farre we are yours, Bellarmine. Wee mainteine with you, that the members attributed vnto God in holy Scripture, are to be taken figuratiuely. But you builde herevpon chaffe & stubble.
Thus Far we Are yours, Bellarmine. we maintain with you, that the members attributed unto God in holy Scripture, Are to be taken figuratively. But you build hereupon chaff & stubble.
To proue a non licet to be your Licet; licere pingere imaginē Dei Patris in formâ hominis senis, to proue it to be lawfull to represent God the Father by the image of an old man, you draw one argument from those places of Scripture, which doe attribute vnto GOD bodyly members. Your conclusion is by way of question; thus:
To prove a non licet to be your Licet; licere pingere imaginē Dei Patris in formâ hominis senis, to prove it to be lawful to represent God the Father by the image of an old man, you draw one argument from those places of Scripture, which do attribute unto GOD bodily members. Your conclusion is by Way of question; thus:
Because every such picture, or image, or stocke (call it as you will) is censured by Ieremie, to be a doctrine of vanity, chap. 10.8. by Zachary, to be a speaker of vanity, chapter. 10.2. by Habakkuk, to bee a teacher of lies, chapter. 2.18. and Gods expresse commaundement is against it, Deut. 4.16. You shall not make you a graven image, or representation of any figure.
Because every such picture, or image, or stock (call it as you will) is censured by Ieremie, to be a Doctrine of vanity, chap. 10.8. by Zachary, to be a speaker of vanity, chapter. 10.2. by Habakkuk, to be a teacher of lies, chapter. 2.18. and God's express Commandment is against it, Deuteronomy 4.16. You shall not make you a graved image, or representation of any figure.
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A reason of this prohibition is adioyned, verse 12. and 15. by which it is manifest, that God simplie and absolutely forbiddeth any image at all to be made of himselfe:
A reason of this prohibition is adjoined, verse 12. and 15. by which it is manifest, that God simply and absolutely forbiddeth any image At all to be made of himself:
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The Prophet Esaie is plentifull in this demonstration, to shew how vnseemely & absurd it is, to turne the truth of God into a lie, as they do who forsake the blessed Creator to worship the creature, to turne the Maiestie of God invisible into a picture of visible man; to turne the glory of the incorruptible God to the similitude of the image of a corruptible man. His vehement expostulation with idolaters to this purpose, is in the 40. of his prophecie verse 18. To whom will yee liken God? Or what similitude will yee set vp vnto him? The workeman melteth an image, the goldsmith beates it out in gold or silver plats.
The Prophet Isaiah is plentiful in this demonstration, to show how unseemly & absurd it is, to turn the truth of God into a lie, as they do who forsake the blessed Creator to worship the creature, to turn the Majesty of God invisible into a picture of visible man; to turn the glory of the incorruptible God to the similitude of the image of a corruptible man. His vehement expostulation with Idolaters to this purpose, is in the 40. of his prophecy verse 18. To whom will ye liken God? Or what similitude will ye Set up unto him? The workman melts an image, the goldsmith beats it out in gold or silver plots.
The poore (see now the rage, fury and madnesse of Idolaters, though they haue not wherewith to suffice their own necessities, they wil defraud themselues to serue their Idols ) the poore chooseth out a tree, that will not rot,
The poor (see now the rage, fury and madness of Idolaters, though they have not wherewith to suffice their own necessities, they will defraud themselves to serve their Idols) the poor chooses out a tree, that will not rot,
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Know yee nothing? haue yee not heard it? hath it not beene told you from the beginning? haue ye not vnderstood it by the foundation of the earth? God sitteth vpon the circle of the earth,
Know ye nothing? have ye not herd it? hath it not been told you from the beginning? have you not understood it by the Foundation of the earth? God Sitteth upon the circle of the earth,
the Scripture in expresse words attributeth vnto God many the members of mans body. It saith of him, that he stands, he sits, he walkes; it nameth his head, his feete, his armes; it giues him a seate, a throne, a footstoole. But al these,
the Scripture in express words attributeth unto God many the members of men body. It Says of him, that he Stands, he sits, he walks; it names his head, his feet, his arms; it gives him a seat, a throne, a footstool. But all these,
and other like, bodyly offices, parts, & members being spoken of, as belonging vnto God, must be vnderstood figuratiuely. It hath pleased the Spirit of wisedome to deale with vs NONLATINALPHABET, to fit the holy Scriptures to our weake capacities; to vse known, familiar,
and other like, bodily Offices, parts, & members being spoken of, as belonging unto God, must be understood figuratively. It hath pleased the Spirit of Wisdom to deal with us, to fit the holy Scriptures to our weak capacities; to use known, familiar,
It's noted by the Magdeburgenses out of Innocentius, that the Hand of God doth beare diverse offices among vs. Officia creatoris, largientis, protegentis, minantis, the offices of a Creator, liberall giuer, protector and threatner.
It's noted by the Magdeburgenses out of Innocentius, that the Hand of God does bear diverse Offices among us Offices Creatoris, largientis, protegentis, minantis, the Offices of a Creator, liberal giver, protector and threatener.
But these and all other the significations of the hands of God, I reduce to two heads, to the loue of God, and his displeasure, vnder them comprehending all their consequents, and effects.
But these and all other the significations of the hands of God, I reduce to two Heads, to the love of God, and his displeasure, under them comprehending all their consequents, and effects.
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The collection thence may be, that the Lords hand is sometime towardes some for good. It's made plaine, Nehem. 2.8. where the Prophet to shew how ready Artaxerxes, was to doe him pleasure, saith, The King gaue mee according to the good hand of my God vpon me.
The collection thence may be, that the lords hand is sometime towards Some for good. It's made plain, Nehemiah 2.8. where the Prophet to show how ready Artaxerxes, was to do him pleasure, Says, The King gave me according to the good hand of my God upon me.
When the Israelites, hauing forsaken God, betooke themselues to serue Baalim, the hand of the LORD was sore against them, Iudg. 2.15. His hand; that is his iudgement, punishment, and revengement was sore vpon them:
When the Israelites, having forsaken God, betook themselves to serve Baalim, the hand of the LORD was soar against them, Judges 2.15. His hand; that is his judgement, punishment, and revengement was soar upon them:
When the Philistines had brought the Arke of God into the house of Dagon; the HAND of the LORD was heavie vpon them, 1. Sam. 5.6 His hand; that is, his iudgement, punishment,
When the philistines had brought the Ark of God into the house of Dagon; the HAND of the LORD was heavy upon them, 1. Sam. 5.6 His hand; that is, his judgement, punishment,
They betoken, not his chastizements or corrections; for they ▪ proceeding from the loue of God, are appropriat to the godly, to make them out of loue with this world;
They betoken, not his chastisements or corrections; for they ▪ proceeding from the love of God, Are appropriat to the godly, to make them out of love with this world;
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but they signifie in this place the punishments of God, his iudgements, and revengements, wherewith hee overtaketh all the wicked in their wickednesse,
but they signify in this place the punishments of God, his Judgments, and revengements, wherewith he overtakes all the wicked in their wickedness,
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but especially, such of the wicked as are in vers. 26. of this chap. noted, to sinne willingly after the receiving of the knowne truth; such as are, Hebrews, 6.6. noted, to fall away after their partaking of the holy Ghost;
but especially, such of the wicked as Are in vers. 26. of this chap. noted, to sin willingly After the receiving of the known truth; such as Are, Hebrews, 6.6. noted, to fallen away After their partaking of the holy Ghost;
such as sinning willingly and falling away after their sanctification by the blood of the Covenant, doe count that blood prophane, doe despite the spirit of grace,
such as sinning willingly and falling away After their sanctification by the blood of the Covenant, do count that blood profane, do despite the Spirit of grace,
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For hee whose words are yea and Amen, so ratified in the heavens, that they cannot be altered, he hath said it; we knowe he hath said it; it is in the verse next before my text;
For he whose words Are yea and Amen, so ratified in the heavens, that they cannot be altered, he hath said it; we know he hath said it; it is in the verse next before my text;
Now, if that monstrous brood of men, mishapen in the powers of their soules, shall steppe forth with open mouth against the God of Heaven, as if there were no such; or if any,
Now, if that monstrous brood of men, Misshapen in the Powers of their Souls, shall step forth with open Mouth against the God of Heaven, as if there were not such; or if any,
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I will not now enter into any long discourse of this attribute of God. The profitable labours of the excellently learned Zanchius, are not wanting to this point.
I will not now enter into any long discourse of this attribute of God. The profitable labours of the excellently learned Zanchius, Are not wanting to this point.
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Wherefore to touch it but in a glance, let it please you to be remembred, you whose liues are but a shadow, & doe hold your liues only at the good pleasure of your maker;
Wherefore to touch it but in a glance, let it please you to be remembered, you whose lives Are but a shadow, & do hold your lives only At the good pleasure of your maker;
In both hee is often called NONLATINALPHABET, the liuing God. Our forefathers did oftē swear, As the LORD liueth. It was a protestation much vsed by God himselfe, As I liue. You may hence conclude;
In both he is often called, the living God. Our Forefathers did often swear, As the LORD lives. It was a protestation much used by God himself, As I live. You may hence conclude;
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How much then is the condition of many in this our daye to be deplored? I meane the conditiō of such against whom there hath beene much complaint made out of this place and the like,
How much then is the condition of many in this our day to be deplored? I mean the condition of such against whom there hath been much complaint made out of this place and the like,
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for their going out from among vs, if not bodily, yet in heart and affection to adore that Romish Idol. For the sinne of Apostacie there is no sacrifice that can make satisfaction:
for their going out from among us, if not bodily, yet in heart and affection to adore that Romish Idol. For the sin of Apostasy there is no sacrifice that can make satisfaction:
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Wherefore, leauing all backsliders, revolters, or fallers away from the holy religion which you professe to the secret iudgements of Almightie God, suffer your selues to be put in mind of your owne estate.
Wherefore, leaving all backsliders, revolters, or fallers away from the holy Religion which you profess to the secret Judgments of Almighty God, suffer your selves to be put in mind of your own estate.
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Your consciences haue hitherto beene at libertie; will you now suffer them to bee enthralled to mens traditions? Your zeale hath hitherto beene rectified by knowledge: can you now be content to haue the eye of your knowledge put out? the preaching of the Gospell hindred? and blind zeale fostered in your bosomes? Your religion hath hitherto beene reformed by Gods ordinances, shall it now bee deformed by those impotent and beggarly rudiments, wherevnto your grandfathers were in bondage? Why should your last estate be worse, then your first?
Your Consciences have hitherto been At liberty; will you now suffer them to be enthralled to men's traditions? Your zeal hath hitherto been rectified by knowledge: can you now be content to have the eye of your knowledge put out? the preaching of the Gospel hindered? and blind zeal fostered in your bosoms? Your Religion hath hitherto been reformed by God's ordinances, shall it now be deformed by those impotent and beggarly rudiments, whereunto your grandfathers were in bondage? Why should your last estate be Worse, then your First?
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NONLATINALPHABET, it is the conclusion to each of those Epistles writtē to the seaven Churches in the Revelation. He that overcōmeth, not he that draweth his sword,
, it is the conclusion to each of those Epistles written to the seaven Churches in the Revelation. He that Overcometh, not he that draws his sword,
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nor he that fighteth the battels of the Lord, nor he that spendeth his bloo•, much lesse he that fainteth, that flyeth, that sleepeth, that standeth, or sitteth still;
nor he that fights the battles of the Lord, nor he that spendeth his bloo•, much less he that fainteth, that flies, that Sleepeth, that Stands, or Sitteth still;
but NONLATINALPHABET, He that overcommeth, shall never be hurt of the second death. Be yee therefore of good courage, and faint not: your cause is Gods cause: your quarell Gods quarell; your enimies Gods enimies.
but, He that Overcometh, shall never be hurt of the second death. Be ye Therefore of good courage, and faint not: your cause is God's cause: your quarrel God's quarrel; your enemies God's enemies.
when he put it in print, that Cardinall Allen and Father Parsons, as Moses and Iosua, iam diu proculdubio occupassent promissionis terram, had long since out of doubt possessed this Realme of England, had not the disobedience of some secular Priests, & their most displeasing murmuring hindred it?
when he put it in print, that Cardinal Allen and Father Parsons, as Moses and Iosua, iam Diu Without doubt occupassent promissionis terram, had long since out of doubt possessed this Realm of England, had not the disobedience of Some secular Priests, & their most displeasing murmuring hindered it?
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Wanted the Iesuits boldnes, when they thus threatned the secular Pri•sts in England; The INFANTA of Spaine shal be your Queene, and that sooner then you looke for? You see their boldnes:
Wanted the Iesuits boldness, when they thus threatened the secular Pri•sts in England; The INFANTA of Spain shall be your Queen, and that sooner then you look for? You see their boldness:
Let vs practise the word, and be instant in season and out of season, if possibly, to restore to Christ the seduced by Antichrist; to gather vp the spirituall stones of Gods house already fallen; and to giue strēgth to such as are falling: that so having fought this good fight,
Let us practise the word, and be instant in season and out of season, if possibly, to restore to christ the seduced by Antichrist; to gather up the spiritual stones of God's house already fallen; and to give strength to such as Are falling: that so having fought this good fight,
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