Fiue godly, and profitable sermons concerning 1 The slaverie of sinne. 2 The mischiefe of ignorance. 3 The roote of apostasie. 4 The benefit of Gods service. 5 The Christians loue. Preached in his life time in sundry places. By that late faithfull minister of Christ Mr William Pemble of Magdalen Hall in the Vniversity of Oxford.
Vpon some conference and arguments between our Saviour Christ and the Pharisees with other of the Iewes about the qualitie of his person, who and what manner of man he should be;
Upon Some conference and Arguments between our Saviour christ and the Pharisees with other of the Iewes about the quality of his person, who and what manner of man he should be;
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it so comes to passe, that many of the people that were present hearing Christ defend his authoritie against the cavils of the Pharises, were thereby moved to belieue in him, ver.
it so comes to pass, that many of the people that were present hearing christ defend his Authority against the cavils of the Pharisees, were thereby moved to believe in him, ver.
30. Vnto these believers Christ directs his speach, telling them that it was not enough for the present to seeme forward in embracing & yeelding assent vnto his doctrine.
30. Unto these believers christ directs his speech, telling them that it was not enough for the present to seem forward in embracing & yielding assent unto his Doctrine.
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There is more in it then so, if they will proue themselues to be true beleivers and his Disciples they must persevere in the profession and practise of his Doctrine (if yee Continue in my word ye are verily my Disciples) vers.
There is more in it then so, if they will prove themselves to be true believers and his Disciples they must persevere in the profession and practice of his Doctrine (if ye Continue in my word you Are verily my Disciples) vers.
and with all those manifold sinfull Corruptions from which they could not quickly shift themselues, Christ for their encouragement adds by way of promise, that if they will hold on they both (shall know the truth) vz:
and with all those manifold sinful Corruptions from which they could not quickly shift themselves, christ for their encouragement adds by Way of promise, that if they will hold on they both (shall know the truth) Vz:
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as feare of the displeasure of the Pharises and rulers, feare of losse, disgrace and reproach in the world, loue of those sinnes and pleasures wherein they liued heretofore and which now they might be vnwilling to leaue.
as Fear of the displeasure of the Pharisees and Rulers, Fear of loss, disgrace and reproach in the world, love of those Sins and pleasures wherein they lived heretofore and which now they might be unwilling to leave.
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Those encumbrances, which caused many a one to withdraw himselfe from following of Christ, our Saviour promiseth these beleivers, that if they will be Constant they shall haue no power nor Commande over them:
Those encumbrances, which caused many a one to withdraw himself from following of christ, our Saviour promises these believers, that if they will be Constant they shall have no power nor Command over them:
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But that the grace of God in the cleere knowledge of the Gospell should make them Freemen and set them at liberty from the feare or loue of all such things,
But that the grace of God in the clear knowledge of the Gospel should make them Freemen and Set them At liberty from the Fear or love of all such things,
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Christ had touched vpon that string that jarred, and they might not endure to be thus closely though iustly taxed for hypocrites and Counterfeites, such as were so farre from being true beleiuing Disciples vnto him,
christ had touched upon that string that jarred, and they might not endure to be thus closely though justly taxed for Hypocrites and Counterfeits, such as were so Far from being true believing Disciples unto him,
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Wherefore when Christ tells them that the truth should make them freemen, out of a perverse mistake they turne this clause into occasion of quarrell and take great exceptions at Christ for calling them slaves and bondmen (wee be say they, in great stomack, Abrahams seed and were never in bondage to any man;
Wherefore when christ tells them that the truth should make them freemen, out of a perverse mistake they turn this clause into occasion of quarrel and take great exceptions At christ for calling them slaves and bondmen (we be say they, in great stomach, Abrahams seed and were never in bondage to any man;
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So it is with these worthlesse Iewes, who stand punctually vpon points of honour to cleare themselues from that imputation of bodily slauery, which Christ layd on them (as they thought) when yet in the meane time they are of all slaues the basest, vz servants of sinne and Corruption.
So it is with these worthless Iewes, who stand punctually upon points of honour to clear themselves from that imputation of bodily slavery, which christ laid on them (as they Thought) when yet in the mean time they Are of all slaves the Basest, Vz Servants of sin and Corruption.
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and the present subiection of their whole state vnder the yoke of the Roman governement was witnes sufficient that it was no such strange matter for a Iew to be a bondman.
and the present subjection of their Whole state under the yoke of the Roman government was witness sufficient that it was no such strange matter for a Iew to be a bondman.
But say they had beene alwayes free from such bodily slavery, this was not that which Christ aimed at in that speech of his (the truth shall make you free) tw'as spirituall se•vitude vnder the power of sinne which he meant,
But say they had been always free from such bodily slavery, this was not that which christ aimed At in that speech of his (the truth shall make you free) tw'as spiritual se•vitude under the power of sin which he meant,
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and seeing they will not otherwise vnderstand him hee declares himselfe in plaine tearmes in this 34. verse. verily verily I say vnto you whosoever Committeth sinne is the servant of sinne) There are servants of sinne as well as servants of men,
and seeing they will not otherwise understand him he declares himself in plain terms in this 34. verse. verily verily I say unto you whosoever Committeth sin is the servant of sin) There Are Servants of sin as well as Servants of men,
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So must sinners from Christ the only sonne of God, who hath this power and authority given vnto him of bondslaues to Sathan and sinne to make them Gods freemen.
So must Sinners from christ the only son of God, who hath this power and Authority given unto him of bondslaves to Sathan and sin to make them God's freemen.
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He alone brings deliverance to captiues and prisoners, translating miserable sinners, from vnder the commande of the power of darknesse into the liberty of Gods adopted sonnes;
He alone brings deliverance to captives and Prisoners, translating miserable Sinners, from under the command of the power of darkness into the liberty of God's adopted Sons;
Their vngodly practise shewed plainely what master they serued, and by whose cōmande they were ruled, [ I know, saith Christ, yee are Abrahams seed ] viz. according to the flesh,
Their ungodly practice showed plainly what master they served, and by whose command they were ruled, [ I know, Says christ, ye Are Abrahams seed ] viz. according to the Flesh,
but yet yee are not freemen so long as malice, contempt of the gospell, loue of the world, bloody desires of an innocent mans death with such like corruptions, tyrannize and beare rule over your hearts as they doe.
but yet ye Are not freemen so long as malice, contempt of the gospel, love of the world, bloody Desires of an innocent men death with such like corruptions, tyrannise and bear Rule over your hearts as they do.
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But the reason followes ye doe it (because my words haue no place in you.) That most holy, pure, meeke and peaceable Doctrine of the Gospell, which Christ published vnto them could haue no command over their heartes to win them to subiectiō & obedience therevnto:
But the reason follows you do it (Because my words have no place in you.) That most holy, pure, meek and peaceable Doctrine of the Gospel, which christ published unto them could have no command over their hearts to win them to subjection & Obedience thereunto:
they were engaged to another master & to his word they would obey, not Christs, not Gods, ve. 37. which in the next vers. 38. appeares yet more plainly.) I saith Christ speake vnto you that which I haue seene with my Father:
they were engaged to Another master & to his word they would obey, not Christ, not God's, ve. 37. which in the next vers. 38. appears yet more plainly.) I Says christ speak unto you that which I have seen with my Father:
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or the children of the Divel and slavish vassalls vnder his mercilesse tyrainie. You see now the occasion and Coherence of these wordes I haue read vnto you.
or the children of the devil and slavish vassals under his merciless tyrainie. You see now the occasion and Coherence of these words I have read unto you.
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And for this purpose he pronounceth to them and vs this most certaine and vndeniable truth (Verily verily I say vnto you whosoever Committeth sinne is the servant of sinne.
And for this purpose he pronounceth to them and us this most certain and undeniable truth (Verily verily I say unto you whosoever Committeth sin is the servant of sin.
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for even the regenerate and most sanctified men in many thing•s sin often, who neverthelesse are not the servants of sinne but are free from sinne and made the servants of God as it is Rom. 6. 22. In this place therefore to commit sinne [ NONLATINALPHABET ] is to do evill willingly and ordinarily:
for even the regenerate and most sanctified men in many thing•s since often, who nevertheless Are not the Servants of sin but Are free from sin and made the Servants of God as it is Rom. 6. 22. In this place Therefore to commit sin [ ] is to do evil willingly and ordinarily:
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When men make as it were a trade and common practise of breaking the lawe of God holding on in an vnusuall course of vngodly liuing without remorse & reformatiō, of such Christ tels vs that they be the servants or slaues [ NONLATINALPHABET ] of sinne (i) they liue in subiection to the power of their sinnfull Corruption,
When men make as it were a trade and Common practice of breaking the law of God holding on in an unusual course of ungodly living without remorse & Reformation, of such christ tells us that they be the Servants or slaves [ ] of sin (i) they live in subjection to the power of their sinnfull Corruption,
A slaue is not in his owne power but his masters, hee cannot goe whither he will nor doe what he lifts nor dispose of himselfe as he pleaseth, his service, his goods, his life are all ordered by his masters discretion.
A slave is not in his own power but his Masters, he cannot go whither he will nor doe what he lifts nor dispose of himself as he Pleases, his service, his goods, his life Are all ordered by his Masters discretion.
In men that are regenerate and sanctified in part experience yet witnesseth how much they are pestered and cumbred with this sinne that hangeth on so fast about them.
In men that Are regenerate and sanctified in part experience yet Witnesseth how much they Are pestered and cumbered with this sin that hangs on so fast about them.
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yet the flesh is weake and they are so shackled with it, that for their liues they can make but slow hast in the wayes of godlines, much a doe they haue to keepe jogging on, dulnesse, distraction, hypocrisie, formality and a world of other corruptions set vpon them in every spirituall duty, in every good resolution;
yet the Flesh is weak and they Are so shackled with it, that for their lives they can make but slow haste in the ways of godliness, much a do they have to keep jogging on, dulness, distraction, hypocrisy, formality and a world of other corruptions Set upon them in every spiritual duty, in every good resolution;
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Grace is yoked with Corruption, when that puts vs forward, this puls vs backeward, in so much that a regenerate man is but halfe a freeman, being alwayes in some sort molested by his Corruption in the whole course of his religious Conversation, according as the Apostle Paul in the person of euery regenerate man complaines very pittifully.
Grace is yoked with Corruption, when that puts us forward, this puls us backward, in so much that a regenerate man is but half a freeman, being always in Some sort molested by his Corruption in the Whole course of his religious Conversation, according as the Apostle Paul in the person of every regenerate man complains very pitifully.
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so that they are holden prisoners of Sathan at his pleasure, as the Apostle speaketh, 2. Tim. 2. 26. Sinne hath dealt with those men as wee doe with wilde fowle, clipping their wings that they may not fly away;
so that they Are held Prisoners of Sathan At his pleasure, as the Apostle speaks, 2. Tim. 2. 26. Sin hath dealt with those men as we do with wild fowl, clipping their wings that they may not fly away;
Beside this sinne hath taken away all desire of doeing good, haueing affected the soule of m•n with the loue of all vnrighteousnes, where by it comes to passe that man is well contented to be the servant of sinne taking great delight in his owne shame and misery:
Beside this sin hath taken away all desire of doing good, having affected the soul of m•n with the love of all unrighteousness, where by it comes to pass that man is well contented to be the servant of sin taking great delight in his own shame and misery:
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and kept fast for escaping, [ I finde saith Solomon, Eccles. 7. 28. ] more bitter then death, the woman whose heart is as netts and snares, & her hands as bounds.
and kept fast for escaping, [ I find Says Solomon, Eccles. 7. 28. ] more bitter then death, the woman whose heart is as nets and snares, & her hands as bounds.
Thereby signifing the most intangling and inthralling nature of the sinne of adultery, whereinto few men fall that euer get out againe [ I see that thou art in the gall of bitternesse,
Thereby signifying the most intangling and enthralling nature of the sin of adultery, whereinto few men fallen that ever get out again [ I see that thou art in the Gall of bitterness,
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and in the bond of iniquity ] saith Peter to Simon Magus Acts. 8. 23. Why because for all his seeming profession, he was still tyed to his couetousnes & other vile affections,
and in the bound of iniquity ] Says Peter to Simon Magus Acts. 8. 23. Why Because for all his seeming profession, he was still tied to his covetousness & other vile affections,
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So Paul exhorts Timothy that he instruct his hearers to the end they might [ Come to amendment and recouer out of the snare of the Divell, of whome they were taken prisoners at his will. 2. Tim. 2. 26. ] And for this cause are sinners in the state of vnregeneration, compared to captiues and prisoners kept vp in restraint, Isaiah. 61. 1. Isai. 42. 7.
So Paul exhorts Timothy that he instruct his hearers to the end they might [ Come to amendment and recover out of the snare of the devil, of whom they were taken Prisoners At his will. 2. Tim. 2. 26. ] And for this cause Are Sinners in the state of unregeneration, compared to captives and Prisoners kept up in restraint, Isaiah. 61. 1. Isaiah 42. 7.
or who stick fast in the dirt or mire of beastly, coveteous, and voluptuous affections: in a word those that are giuen over to all vngodly and lewd courses.
or who stick fast in the dirt or mire of beastly, covetous, and voluptuous affections: in a word those that Are given over to all ungodly and lewd courses.
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They walke abroad but ti's in fetters, or as prisoners in Rome vsed to be dealt with, chained to a souldier their keeper that doth accompany them to see them safe returned to their jayle.
They walk abroad but ti's in fetters, or as Prisoners in Room used to be dealt with, chained to a soldier their keeper that does accompany them to see them safe returned to their jail.
A slaue you knowe must ride and runne, drudg and trudg, carry and draw, hew in quarries, digg in the mines, tugge at the oare, labour like horses in a mill,
A slave you know must ride and run, drudge and trudg, carry and draw, hew in quarries, dig in the mines, tug At the oar, labour like Horses in a mill,
He will be profound, crafty, and diligent in contriving and dispatching the affaires, which the Divell and his corrupt heart haue giuen him in command.
He will be profound, crafty, and diligent in contriving and dispatching the affairs, which the devil and his corrupt heart have given him in command.
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And hence also is Satan stiled the prince of this world, because he hath noe meane company at his devotion ouer whome hee rules as vassals and slaues, most ready to obey his will and pleasure.
And hence also is Satan styled the Prince of this world, Because he hath no mean company At his devotion over whom he rules as vassals and slaves, most ready to obey his will and pleasure.
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or what will not one of their servants do against religion, conscience, justice, common honesty, yea and nature it selfe? Let coveteousnes tyrannize ouer him:
or what will not one of their Servants do against Religion, conscience, Justice, Common honesty, yea and nature it self? Let covetousness tyrannise over him:
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how basely, niggardly, scraping, pinching and sparing will he be? How most vnconscionably and vnmercifully will he oppresse, exact, cozen and deceiue all the world, strangers, acquaintance, rich, poore, friends or foes, Brother, Father and all that may challenge faire and honest dealing? If lust rule him he will damne his soule, destroy his body, disgrace his name, ouerthrow his estate, vndoe all his posterity for the loue of some base whore.
how basely, niggardly, scraping, pinching and sparing will he be? How most unconscionably and unmercifully will he oppress, exact, cozen and deceive all the world, Strangers, acquaintance, rich, poor, Friends or foes, Brother, Father and all that may challenge fair and honest dealing? If lust Rule him he will damn his soul, destroy his body, disgrace his name, overthrow his estate, undo all his posterity for the love of Some base whore.
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Yea to goe farther, the godly many times are here besotted, who to satifie some one vnmasterly desire, will hazard the peace and comfort of their soules ▪ disgrace themselues and their profession, vexe the spirite and cast themselues vpon Gods sore displeasure.
Yea to go farther, the godly many times Are Here besotted, who to satify Some one vnmasterly desire, will hazard the peace and Comfort of their Souls ▪ disgrace themselves and their profession, vex the Spirit and cast themselves upon God's soar displeasure.
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So violent and tyrannicall are these commands of sinne and Satan, and so base and servile are we growne in our obedience to them, that we will not stick to do that which in the practise or event of it tends to our owne vtter vndoing.
So violent and tyrannical Are these commands of sin and Satan, and so base and servile Are we grown in our Obedience to them, that we will not stick to do that which in the practice or event of it tends to our own utter undoing.
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Now who would not be ashamed of such a master, and such a service? Nay who is not ashamed of it? But here is the power of darknesse and the invisible tyrannie of Sathan, that whom wee hate yet we feare, and serue:
Now who would not be ashamed of such a master, and such a service? Nay who is not ashamed of it? But Here is the power of darkness and the invisible tyranny of Sathan, that whom we hate yet we Fear, and serve:
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while it stil cryes in his eare in this ruefull voice [ yet know that for this God shall bring thee to Iudgment ] oh this makes him quake and grow pale he is afraide to looke God or men in the face, he shifts & faine would if he could hide his sinnes from the knowledge of his Conscience, and both from Gods eie.
while it still cries in his ear in this rueful voice [ yet know that for this God shall bring thee to Judgement ] o this makes him quake and grow pale he is afraid to look God or men in the face, he shifts & feign would if he could hide his Sins from the knowledge of his Conscience, and both from God's eye.
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3 From God himselfe, whose most furious wrath and vnavoideable vengeance he knows is prepared for him and readie every moment to swallow him for his rebellion.
3 From God himself, whose most furious wrath and vnavoideable vengeance he knows is prepared for him and ready every moment to swallow him for his rebellion.
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Now who coulde eate his meate merrily that must pay such a shot? What comforts of this life, what pleasures of sin can be sweete which are every moment imbittered with so many woes? It helpes not a iot that they be for a time deferred:
Now who could eat his meat merrily that must pay such a shot? What comforts of this life, what pleasures of since can be sweet which Are every moment imbittered with so many woes? It helps not a jot that they be for a time deferred:
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Yet such is the miserable thraldome of a wicked man, he is everie way in the bryers, being on the one side fast chained to his sinnefull and vngodlie courses;
Yet such is the miserable thraldom of a wicked man, he is every Way in the briers, being on the one side fast chained to his sinful and ungodly courses;
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Such are all those that commit sinne with greedinesse, who take pleasure in all vnrighteousnesse, who loue the wages of iniquitie, who obey sinne in the lust thereof, who take thought to fulfill the desires of the flesh, with full consent and heartie good will, giving vp themselues to be ruled by the counsels of Satan, and their wicked hearts.
Such Are all those that commit sin with greediness, who take pleasure in all unrighteousness, who love the wages of iniquity, who obey sin in the lust thereof, who take Thought to fulfil the Desires of the Flesh, with full consent and hearty good will, giving up themselves to be ruled by the Counsels of Satan, and their wicked hearts.
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1 How strangely base and degenerat mans nature is growne, who being a most noble Creature, made for the most honourable purposes and services in the world, is now growne so vile and extreamly base,
1 How strangely base and degenerate men nature is grown, who being a most noble Creature, made for the most honourable Purposes and services in the world, is now grown so vile and extremely base,
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so farre forgetfull of his duty and the dignity of his creation, as to be willing insteed of the free and happy service of God and goodnes, to put himselfe into a most ignominious slaverie vnto Divels and vile affections.
so Far forgetful of his duty and the dignity of his creation, as to be willing instead of the free and happy service of God and Goodness, to put himself into a most ignominious slavery unto Devils and vile affections.
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But sinne hath prevailed with vs against nature and so taken off from vs the edge of all vertuous and manly resolution, that of our owne accorde we offer our selues vnto it, being put in fetters and manicles by our owne corruptions,
But sin hath prevailed with us against nature and so taken off from us the edge of all virtuous and manly resolution, that of our own accord we offer our selves unto it, being put in fetters and manacles by our own corruptions,
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That servant who in the seventh yeere of his bondage did so loue his master that he would not goe out free, he was by the law to serue his maister for ever afterwarde Exod. 21. 5. Hee that would not be free when he might should not afterwards when happily he would.
That servant who in the seventh year of his bondage did so love his master that he would not go out free, he was by the law to serve his master for ever afterward Exod 21. 5. He that would not be free when he might should not afterwards when happily he would.
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And so it is with the servants of sinne when once they beare a good affection to their Master and are so far bewitched as to hold themselues well apayd with his service.
And so it is with the Servants of sin when once they bear a good affection to their Master and Are so Far bewitched as to hold themselves well payed with his service.
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Then are their eares nayled fast to the postes and gates of Hell, or rather with Siser• a nayle is stricken through their temples and at one stroke they loose both life and liberty for ever.
Then Are their ears nailed fast to the posts and gates of Hell, or rather with Siser• a nail is stricken through their Temples and At one stroke they lose both life and liberty for ever.
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Such is the Condition of Godly men many times who by some furious, and vehement assault of temptation are wounded, overthrowne, taken, led away captiue and clapt vp in irons vnder the guard of some strong vnruly lust,
Such is the Condition of Godly men many times who by Some furious, and vehement assault of temptation Are wounded, overthrown, taken, led away captive and clapped up in irons under the guard of Some strong unruly lust,
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But now during this straightnesse, what sighes and sorrowes doe possese the Godly heart? How tedious aud irksom is this bondage? How doeth he long till his heart bee againe enlarged, that hee may run the race of Gods Commandements? Life it selfe is vnpleasant till this liberty be obtained againe.
But now during this straightness, what sighs and sorrows do possese the Godly heart? How tedious and irksome is this bondage? How doth he long till his heart be again enlarged, that he may run the raze of God's commandments? Life it self is unpleasant till this liberty be obtained again.
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Wherfore many a harty prayer is sent vp to Heaven dayly to intreate God for his enlargement, willingly doth he embrace all meanes of freedome, gladly doeth he run and rest in him that onely bringeth deliverance vnto captiue prisoners, with the Israelites in Aegipt he is even weary of his life for the oppression and cruell tyrannie vnder which he is holden, which makes him in the bitternes of his soule cry out vnto God for deliverance frō his heavy bondage.
Wherefore many a hearty prayer is sent up to Heaven daily to entreat God for his enlargement, willingly does he embrace all means of freedom, gladly doth he run and rest in him that only brings deliverance unto captive Prisoners, with the Israelites in Egypt he is even weary of his life for the oppression and cruel tyranny under which he is held, which makes him in the bitterness of his soul cry out unto God for deliverance from his heavy bondage.
Often taking vp that Complaint of the Apostle Rom. 7. 24. [ O Wretched man that I am, who shall deliver me from the body of this death ] These are the severall degrees of this bondage which was the second part proposed to be handled.
Often taking up that Complaint of the Apostle Rom. 7. 24. [ O Wretched man that I am, who shall deliver me from the body of this death ] These Are the several Degrees of this bondage which was the second part proposed to be handled.
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In corporall seruitude 1 master may haue many seruāts, but for 1 servant to haue two or more masters is a thing vnreasonable and vnpossible ▪ suppose they were both good;
In corporal servitude 1 master may have many Servants, but for 1 servant to have two or more Masters is a thing unreasonable and unpossible ▪ suppose they were both good;
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Miserable therefore is the estate of a sinfull man, who when he serues fewest serues three at once, 1 his lusts, 2 Satan working powerfully in his sinfull corruption, 3 God himselfe. For the first:
Miserable Therefore is the estate of a sinful man, who when he serves fewest serves three At once, 1 his Lustiest, 2 Satan working powerfully in his sinful corruption, 3 God himself. For the First:
when vncleane lusts draw one way, ambition another, voluptuousnesse a third, a man had need then to study and take thought for the flesh to fulfill the lusts thereof,
when unclean Lustiest draw one Way, ambition Another, voluptuousness a third, a man had need then to study and take Thought for the Flesh to fulfil the Lustiest thereof,
and is that grād Pharoah who setteth al those inferior officers a work, who therefore is called the [ spirit that worketh in the Children of disobedience ] Ephe. 2. 2. Ouer whom although he alone may seeme to challenge all power and authority as ouer the only subjects of his kingdome,
and is that grand Pharaoh who sets all those inferior Officers a work, who Therefore is called the [ Spirit that works in the Children of disobedience ] Ephes 2. 2. Over whom although he alone may seem to challenge all power and Authority as over the only subject's of his Kingdom,
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yet wee knowe that besides both these they haue another supreame and soveraigne Lord (1) God himselfe, against whose governement although they do rebell,
yet we know that beside both these they have Another supreme and sovereign Lord (1) God himself, against whose government although they do rebel,
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and his hand alwayes lifted vp to smite him, trembling alwayes to thinke that he hath no meanes to hide his sinne from Gods knowledge, no power to prevent, no strength to beare the heauy stroke of his wrath when it shall light vpon him.
and his hand always lifted up to smite him, trembling always to think that he hath no means to hide his sin from God's knowledge, no power to prevent, no strength to bear the heavy stroke of his wrath when it shall Light upon him.
For take a man that hath quite spent himselfe in the seruice of some one of these imperiall and cruell Lords, who hath done all that he can in giving full content and satisfaction vnto them,
For take a man that hath quite spent himself in the service of Some one of these imperial and cruel lords, who hath done all that he can in giving full content and satisfaction unto them,
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and that mens witts and strengths did faile them for further plots and practises, there's yet a powder plott behind, some new, strange, vnthought of piece of bad seruice to be performed.
and that men's wits and strengths did fail them for further plots and practises, there's yet a powder plott behind, Some new, strange, unthought of piece of bad service to be performed.
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and body and soule, and al vpon them, what is then his reward for this his trusty and true seruice? A courtesy thinke you? Nay a very Hell of vnkindnesse, shame, reproach, misery,
and body and soul, and all upon them, what is then his reward for this his trusty and true service? A courtesy think you? Nay a very Hell of unkindness, shame, reproach, misery,
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but this seeming kindnesse was but coloured cruelty, all being nothing but a sweet sauce to make him swallow downe those morsels of poyson, the fierie venome whereof shall afterwards drinke vp his spirit,
but this seeming kindness was but coloured cruelty, all being nothing but a sweet sauce to make him swallow down those morsels of poison, the fiery venom whereof shall afterwards drink up his Spirit,
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if he be able to sin boldly, to satisfie any disordered affection without controule, hauing power in his hand to overcome a poore Minister, that he shal not dare to reproue him,
if he be able to sin boldly, to satisfy any disordered affection without control, having power in his hand to overcome a poor Minister, that he shall not Dare to reprove him,
or money enough in his purse to out-bribe the authority, & seuerity of the law, such a man as this that liues with out feare or care, he is esteemed the only man that leads a free life,
or money enough in his purse to out-bribe the Authority, & severity of the law, such a man as this that lives with out Fear or care, he is esteemed the only man that leads a free life,
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there be that feed dainty, lie soft, goe richly cladd, liue lazily, and who take their fill of worldly pleasures in all licentiousnesse, who yet are as arrant slaues as any that serue in a Gally.
there be that feed dainty, lie soft, go richly clad, live lazily, and who take their fill of worldly pleasures in all licentiousness, who yet Are as arrant slaves as any that serve in a Galley.
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Do but turne their inside outward, and you shall see ever whole legions of Divels domineering ouer them, pride, covetousnesse, ambition, envie, malice, vncleane desires, with a number of such like black and hellish lusts raigning in their soules, vnder the command whereof they are haled this way and that, in all seruile obedience euen like slaues bought and solde in a market.
Do but turn their inside outward, and you shall see ever Whole legions of Devils domineering over them, pride, covetousness, ambition, envy, malice, unclean Desires, with a number of such like black and hellish Lustiest reigning in their Souls, under the command whereof they Are haled this Way and that, in all servile Obedience even like slaves bought and sold in a market.
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Swearing, lying, gaming, whoring, coveteousnesse, gaping after a few pounds of gold and siluer, foolish loue of gay apparell, restlesse pursute after two or three words and titles of honour, with the like are these the imployments of a braue, free, generous,
Swearing, lying, gaming, whoring, covetousness, gaping After a few pounds of gold and silver, foolish love of gay apparel, restless pursuit After two or three words and titles of honour, with the like Are these the employments of a brave, free, generous,
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and noble spirit? Farre be it from any man to thinke so, seruile and base disposition, they be that subiect themselues, to such wicked and vnworthy affections,
and noble Spirit? far be it from any man to think so, servile and base disposition, they be that Subject themselves, to such wicked and unworthy affections,
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because they were borne of Abraham, & liued not in bodily servitude, lest they heare also that which Christ here replied vpon these Iewes [ who so committeth sinne is the servant of sinne ] and againe [ if yee were Abrahams Children, yee would doe the works of Abraham ] vers.
Because they were born of Abraham, & lived not in bodily servitude, lest they hear also that which christ Here replied upon these Iewes [ who so Committeth sin is the servant of sin ] and again [ if ye were Abrahams Children, ye would do the works of Abraham ] vers.
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whether he be the seruant of sinne yea or no? For which purpose the Apostle hath set vs downe a golden rule, Rom. 6. 16. [ knowe yee not that to whomsoeuer yee giue your selues as servants to obey, his servants yee are to whome yee obey,
whither he be the servant of sin yea or no? For which purpose the Apostle hath Set us down a golden Rule, Rom. 6. 16. [ know ye not that to whomsoever ye give your selves as Servants to obey, his Servants ye Are to whom ye obey,
] T'is not the Liverie or Cognizance of Baptisme, t'is not the name of Christian, t'is not the outward profession of religion that makes a distinction betweene the seruants of God, and of sinne.
] it is not the Livery or Cognizance of Baptism, It is not the name of Christian, It is not the outward profession of Religion that makes a distinction between the Servants of God, and of sin.
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Well then the triall is now easie, and requires no more but this, that you bring your thoughts home to your selues, duely considering whom you do vsually seruice vnto,
Well then the trial is now easy, and requires no more but this, that you bring your thoughts home to your selves, duly considering whom you do usually service unto,
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Doest thou in thy heart serue the law of God, consenting to all the commands thereof as most good and holy, endeavouring as much as possibly thou art able to do whatsoever it biddeth thee, holding a constant resolution to please God in all things whatsoeuer.
Dost thou in thy heart serve the law of God, consenting to all the commands thereof as most good and holy, endeavouring as much as possibly thou art able to do whatsoever it bids thee, holding a constant resolution to please God in all things whatsoever.
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On the other side doest thou committ sinne as our sauiour speaks here, that is, doest thou willingly and ordinarily, make a practise of breaking Gods holy law, following euery lewd course that Satan leads thee to,
On the other side dost thou commit sin as our Saviour speaks Here, that is, dost thou willingly and ordinarily, make a practice of breaking God's holy law, following every lewd course that Satan leads thee to,
and giving scope to thy vngodly desires? yea is there any one particular sinne that raignes ouer thee, wherein thou liuest wittingly and wilfully howeuer thou forsake others? If thy conscience say yea,
and giving scope to thy ungodly Desires? yea is there any one particular sin that reigns over thee, wherein thou Livest wittingly and wilfully however thou forsake Others? If thy conscience say yea,
3 The third vse wherewith I will conclude this point, and that is an exhortation to perswade those that find themselues in bondage vnto sinne to endeuour by all meanes to gett themselues at libertie.
3 The third use wherewith I will conclude this point, and that is an exhortation to persuade those that find themselves in bondage unto sin to endeavour by all means to get themselves At liberty.
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but vnto the servants of sinne, t'is most necessary to vse all perswasions to make themselues freemen. Two motiues there are that ordinarily prevaile with all men, to seeke for a change of their present condition, viz. 1. the ' euill of the present estate in which they are. 2 The good of another whereto they may come:
but unto the Servants of sin, It is most necessary to use all persuasions to make themselves freemen. Two motives there Are that ordinarily prevail with all men, to seek for a change of their present condition, viz. 1. the ' evil of the present estate in which they Are. 2 The good of Another whereto they may come:
like a slaue and die like a villaine, how wofull is the case of that poore creature, which is at the command of euery base affection led and driuen hither and thither, according as euery wicked desire and hellish inspiration shall provoke it, wearying it selfe in the wayes of wickednes,
like a slave and die like a villain, how woeful is the case of that poor creature, which is At the command of every base affection led and driven hither and thither, according as every wicked desire and hellish inspiration shall provoke it, wearying it self in the ways of wickedness,
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Thinke what strange folly it is for a man to content himselfe with a few poore commodities & pleasures, that sinne can afford for a day or two, the very enjoyning whereof do but make him more vnhappy:
Think what strange folly it is for a man to content himself with a few poor commodities & pleasures, that sin can afford for a day or two, the very enjoining whereof doe but make him more unhappy:
This is it that cutts him to the heart, and one serious thought of it quite dasheth all his jollity and contentment, Feares are vpon him on euery side, making him to liue vncomfortable because he knowes he shall die vnhappily.
This is it that cuts him to the heart, and one serious Thought of it quite dasheth all his jollity and contentment, Fears Are upon him on every side, making him to live uncomfortable Because he knows he shall die unhappily.
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But now turne our thoughts on the other side, and consider how happie and glorious the condition of the Saints is, whom God by his grace hath set at libertie, from the service of sinne.
But now turn our thoughts on the other side, and Consider how happy and glorious the condition of the Saints is, whom God by his grace hath Set At liberty, from the service of sin.
Whether you looke vpon them here in this life in the estate of grace, or hereafter in the estate of glorie, their freedome is euery way blessed and desireable.
Whither you look upon them Here in this life in the estate of grace, or hereafter in the estate of glory, their freedom is every Way blessed and desirable.
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free vnto every noble imployment in Gods seruice, apt to pray much, readie to here much, able to meditate much, delighting in sanctifying the Sabboth, chearefull, forward and willing hearted to every good worke.
free unto every noble employment in God's service, apt to pray much, ready to Here much, able to meditate much, delighting in sanctifying the Sabbath, cheerful, forward and willing hearted to every good work.
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Counsell them to refraine gaming, drinking and ill companie, to bridle their vngodly and naughty affections, to converse with such and such men of godlie and religious liues,
Counsel them to refrain gaming, drinking and ill company, to bridle their ungodly and naughty affections, to converse with such and such men of godly and religious lives,
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Let them liue in a familie where all exercises of religion are stricklie obserued, and no libertie given to any lewd practise, they are as wearie of it as a prisoner of the Iayle,
Let them live in a family where all exercises of Religion Are stricklie observed, and no liberty given to any lewd practice, they Are as weary of it as a prisoner of the Jail,
Certainly my Brethren, if there be in vs any sense of our present miserie, or expectation of the future happinesse of the Saints, we cannot choose but sigh within our selues with many prayers, wishes,
Certainly my Brothers, if there be in us any sense of our present misery, or expectation of the future happiness of the Saints, we cannot choose but sighs within our selves with many Prayers, wishes,
All the libertie we haue is his purchase and from his gift, for as you haue heard, we are bondslaues vnto sin, partly in regard of the punishment of it, partly in regard of the ouer-ruling power thereof.
All the liberty we have is his purchase and from his gift, for as you have herd, we Are bondslaves unto since, partly in regard of the punishment of it, partly in regard of the overruling power thereof.
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Christ by his blood purgeth vs from all our sinnes, by taking the guilt and punishment thereof from vs. Christ by his spirit delivers vs from the power and dominion of sinne, that it raigns not in our mortall bodies, hauing sanctified vs by sending the holy Ghost into our hearts.
christ by his blood Purgeth us from all our Sins, by taking the guilt and punishment thereof from us christ by his Spirit delivers us from the power and dominion of sin, that it raigns not in our Mortal bodies, having sanctified us by sending the holy Ghost into our hearts.
For [ where the spirit of the Lord is, there is liberty ] as the Apostle speakes, 2. Cor. 3. 17. So that euery way Christ is he that bestowes on vs our manu-mission, according as he himselfe here speaketh [ if that sonne shall make you free,
For [ where the Spirit of the Lord is, there is liberty ] as the Apostle speaks, 2. Cor. 3. 17. So that every Way christ is he that bestows on us our manumission, according as he himself Here speaks [ if that son shall make you free,
then are you free indeed ] wherefore this only remaines that we should goe vnto Christ, seeke and sue vnto him for our enlargment, intreat him to here the crie of a prisoner and captiue,
then Are you free indeed ] Wherefore this only remains that we should go unto christ, seek and sue unto him for our enlargement, entreat him to Here the cry of a prisoner and captive,
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Pray him to put himselfe betweene Gods wrath and thy soule, making peace for thee in heauen, by his bloody and meritorious sacrifice, pray him to send forth into thine heart, the spirit of sanctification, to regenerate and renew all the powers of soule & body, freeing them from that law of sinne which naturally is in thy members, that by the power of that inward grace, thou maiest be able thenceforth to giue vp thy soule and bodie vnto God,
prey him to put himself between God's wrath and thy soul, making peace for thee in heaven, by his bloody and meritorious sacrifice, pray him to send forth into thine heart, the Spirit of sanctification, to regenerate and renew all the Powers of soul & body, freeing them from that law of sin which naturally is in thy members, that by the power of that inward grace, thou Mayest be able thenceforth to give up thy soul and body unto God,
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O Lord other Lords besides thee haue ruled over me, who haue robbed me of all grace, peace, comfort, happinesse, honour and libertie, long haue I liued in greuious thraldome, miserably oppressed and streightned on every side, Satan, the world, the affections of sin haue plaid the vnmercyfull tyrants ouer me, I haue binwholy at their command, thinking speaking and doing every wicked thinge they haue suggested vnto me,
Oh Lord other lords beside thee have ruled over me, who have robbed me of all grace, peace, Comfort, happiness, honour and liberty, long have I lived in grievous thraldom, miserably oppressed and straighteneth on every side, Satan, the world, the affections of since have played the unmerciful Tyrants over me, I have binwholy At their command, thinking speaking and doing every wicked thing they have suggested unto me,
when I would do any good, euill is present with me and aboue me, and I am hedged with such a world of encumbrances, that I cannot tell which way to get out.
when I would do any good, evil is present with me and above me, and I am hedged with such a world of encumbrances, that I cannot tell which Way to get out.
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Vndoe the works of of the Divell, restraine his power, destroy his kingdome, and vtterly overthrow the dominion of sinne within me, be thou my Lord and King,
Undo the works of of the devil, restrain his power, destroy his Kingdom, and utterly overthrow the dominion of sin within me, be thou my Lord and King,
and keepe me from doing it, perswade me by faire meanes, and if stubborne force me by fowle, exercise ouer me all the authoritie of a Father, of a Master, of a King, of a God.
and keep me from doing it, persuade me by fair means, and if stubborn force me by fowl, exercise over me all the Authority of a Father, of a Master, of a King, of a God.
vnto thee O Christ I owe my soule, much more my obedience, I yeeld thee both and all that I haue or can doe, take all, command all, protect, sanctifie, and saue all. FINIS.
unto thee Oh christ I owe my soul, much more my Obedience, I yield thee both and all that I have or can do, take all, command all, Pact, sanctify, and save all. FINIS.
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which for their ignorance with other sinnes should come vpon them; partly by spirituall and eternal iudgments in their certaine condēnation in Hell fire.
which for their ignorance with other Sins should come upon them; partly by spiritual and Eternal Judgments in their certain condemnation in Hell fire.
2 The sinnes and punishment of the Priests who are in the next place particularly questioned as chiefe authors of that ignorance which was among the people: their sinne is, that:
2 The Sins and punishment of the Priests who Are in the next place particularly questioned as chief Authors of that ignorance which was among the people: their sin is, that:
The law that was prescribed vnto the Priests the sonnes of Levi is expressed Deut. 33. 10. [ They shall teach Iacob thy iudgements and Israell thy Law ] & yet more fully, Ma•. 2. 7. [ The Priests lippes should preserue knowledge and they should seeke the law at his mouth,
The law that was prescribed unto the Priests the Sons of Levi is expressed Deuteronomy 33. 10. [ They shall teach Iacob thy Judgments and Israel thy Law ] & yet more Fully, Ma•. 2. 7. [ The Priests lips should preserve knowledge and they should seek the law At his Mouth,
for which purpose they are enioyned. 1. To haue the knowledge of Gods will for themselues, that the law of God might be sought at their mouth and knowledge preserved in their lips. 2. To be readie and carefull to teach the same vnto the people;
for which purpose they Are enjoined. 1. To have the knowledge of God's will for themselves, that the law of God might be sought At their Mouth and knowledge preserved in their lips. 2. To be ready and careful to teach the same unto the people;
Both these faults are signified vnto vs when the Prophet saith [ That the Priests had reiected knowledge, ] meaning that they were ignorant themselues, and negligent towards others:
Both these Faults Are signified unto us when the Prophet Says [ That the Priests had rejected knowledge, ] meaning that they were ignorant themselves, and negligent towards Others:
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they reiected knowledge with scorne and loathing of it, (so the word is NONLATINALPHABET) God with as much disdaine reiects them from being Priests vnto him:
they rejected knowledge with scorn and loathing of it, (so the word is) God with as much disdain rejects them from being Priests unto him:
They had forgotten Gods law, God would likewise forget them and their posteritie, leaving them without reliefe when their deserved shame and misery should come vponthem.
They had forgotten God's law, God would likewise forget them and their posterity, leaving them without relief when their deserved shame and misery should come vponthem.
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Which fell out accordingly at the finall destruction of the kingdome of Israell, when Priests and people fared alike and were all carried away into perpetuall captivitie;
Which fell out accordingly At the final destruction of the Kingdom of Israel, when Priests and people fared alike and were all carried away into perpetual captivity;
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If it bee in people 'tis naught, if in ministers 'tis much worse, in whomsoever it be 'tis a sinne wherewith God is highly displeased and which he wil one day seuerely punish.
If it be in people it's nought, if in Ministers it's much Worse, in whomsoever it be it's a sin wherewith God is highly displeased and which he will one day severely Punish.
Now nature it selfe that hath planted in every one an vnmesurable desire of knowing much, leades vs also to iudge how incomparable an ornament it is, where it may be attained.
Now nature it self that hath planted in every one an unmeasurable desire of knowing much, leads us also to judge how incomparable an ornament it is, where it may be attained.
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but hang downe his head for very shame and griefe to see God, and these blessed creatures inhabiting in so glorious a brightnes and light somnes whilest himselfe dwels in darkenes compassed about with a blacke night of ignorance, errour, and obscuritie:
but hang down his head for very shame and grief to see God, and these blessed creatures inhabiting in so glorious a brightness and Light somnes whilst himself dwells in darkness compassed about with a black night of ignorance, error, and obscurity:
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And certainely there is nothing more vglie to behold, then that soule which is darkned in its vnderstanding through blindnes and ignorance, being destitute of the knowledge of God, of Christ, of grace, of Religion;
And Certainly there is nothing more ugly to behold, then that soul which is darkened in its understanding through blindness and ignorance, being destitute of the knowledge of God, of christ, of grace, of Religion;
Hence then is that first bond of ignorance which wee may call naturall and invincible. Naturall, because every sonne of Adam brings it with him into the world by the course of his generation and birth:
Hence then is that First bound of ignorance which we may call natural and invincible. Natural, Because every son of Adam brings it with him into the world by the course of his generation and birth:
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and so tis also, pravae dispositionis, they not only know not by reason of age; but are ill disposed to know by reason of the disability of their sinfull nature.
and so this also, Pravae dispositionis, they not only know not by reason of age; but Are ill disposed to know by reason of the disability of their sinful nature.
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but only by the helpe of Gods spirit outwardly affording the the meanes of holy knowledge & inwardly inlightning the minde to vnderstand them aright as the Apostle sheweth. 2. Cor. 3. 18. 2. Our owne sinne viz: wilfull rebellion in neglecting and despising all holy meanes of knowledge:
but only by the help of God's Spirit outwardly affording thee the means of holy knowledge & inwardly enlightening the mind to understand them aright as the Apostle shows. 2. Cor. 3. 18. 2. Our own sin videlicet: wilful rebellion in neglecting and despising all holy means of knowledge:
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Should they come abroad in the light, their manifold deformities and abominable corruptions would be discovered by the light of the word to their shame and griefe:
Should they come abroad in the Light, their manifold deformities and abominable corruptions would be discovered by the Light of the word to their shame and grief:
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] These are the causes of this ignorance, originall corruption disabling vs to know, actuall stubbornesse and frowardnesse, making vs vnwilling to know:
] These Are the Causes of this ignorance, original corruption disabling us to know, actual Stubbornness and frowardness, making us unwilling to know:
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read the complaint that followes therevpon, ver. 3. [ Ah sinnefull nation, a people laden with iniquitie, a seed of evill doers, children that are corrupters, they haue forsaken the Lord, they haue provoked the holy one of Israel, they are gone away backward) see the fruits of ignorance whereby men become Apostates from God, wicked in themselues, & corrupters of others:
read the complaint that follows thereupon, ver. 3. [ Ah sinful Nation, a people laden with iniquity, a seed of evil doers, children that Are corrupters, they have forsaken the Lord, they have provoked the holy one of Israel, they Are gone away backward) see the fruits of ignorance whereby men become Apostates from God, wicked in themselves, & corrupters of Others:
because of the blindnesse of their harts, Eph. 4. •8.) that is, they were destitute of all sauing and quickning power of Gods spirit, they had no grace, no faith, no feare;
Because of the blindness of their hearts, Ephesians 4. •8.) that is, they were destitute of all Saving and quickening power of God's Spirit, they had no grace, no faith, no Fear;
whence ver. 19. followes immediatly their lewd liues in that [ being without sense (of goodnes) they gaue themselues vnto wantonnesse, to worke all vncleannes even with greedines.
whence ver. 19. follows immediately their lewd lives in that [ being without sense (of Goodness) they gave themselves unto wantonness, to work all uncleanness even with greediness.
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] For what will not a gracelesse ignorant man doe, who knowes not, but he may doe any thing? He is blinde and cannot choose but stumble at every blocke, dash himselfe against every post, tumble into every ditch:
] For what will not a graceless ignorant man do, who knows not, but he may do any thing? He is blind and cannot choose but Stumble At every block, dash himself against every post, tumble into every ditch:
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It is Christs comparison, Ioh. 12. 35. [ He that walketh, in the darke knoweth not whether he goeth ] and so is an ignorant man, he travels in the night:
It is Christ comparison, John 12. 35. [ He that walks, in the dark Knoweth not whither he Goes ] and so is an ignorant man, he travels in the night:
but in particular let me giue you warning of two speciall faults that ignorant men vsually runne into. 1 Inconstancie in religion whether it be in opinion or practise,
but in particular let me give you warning of two special Faults that ignorant men usually run into. 1 Inconstancy in Religion whither it be in opinion or practice,
can it be expected, but that if these bee strongly sett vpon and put to it indeed, they will be drawne without much adoe to change their minds? We knowe what the Apostle speaks of those silly women, who were alwayes learning,
can it be expected, but that if these be strongly Set upon and put to it indeed, they will be drawn without much ado to change their minds? We know what the Apostle speaks of those silly women, who were always learning,
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they were the fittest to become a prey vnto false teachers and deceavers ▪ who creeping into their houses & hearts, by cunning insinuations deluded them,
they were the Fittest to become a prey unto false Teachers and deceivers ▪ who creeping into their houses & hearts, by cunning insinuations deluded them,
and led them captiue to any erroneous opinion or practise. 2. Tim. 3. 6. 7. Among vs, my brethren, in these times wee haue to blame men as well as women for this fault.
and led them captive to any erroneous opinion or practice. 2. Tim. 3. 6. 7. Among us, my brothers, in these times we have to blame men as well as women for this fault.
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yea did not ciuill respects & temporall incōveniences beate them off from poperie more thē the knowledge or hatred of such errors as papists maintaine, there is nothing could keepe them in that case from revolting vnto their side.
yea did not civil respects & temporal inconveniences beat them off from popery more them the knowledge or hatred of such errors as Papists maintain, there is nothing could keep them in that case from revolting unto their side.
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It is a needfull point, my brethren, to be thought on by vs, & that seriously, especially in these evill daies, wherin Satan and his complices doe on all hands assault the Church of God, seeking to swallow her vp.
It is a needful point, my brothers, to be Thought on by us, & that seriously, especially in these evil days, wherein Satan and his accomplices do on all hands assault the Church of God, seeking to swallow her up.
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and pray for them, that they may continue faithfull even to the death, for our selues at home, God he knows we are as sinfull a people and haue deserued as sharp a triall as our neighbour:
and pray for them, that they may continue faithful even to the death, for our selves At home, God he knows we Are as sinful a people and have deserved as sharp a trial as our neighbour:
& faith, & zeale, that we may stād fast in the profession of Gods true religiō, whatsoeuer danger may betide vs. This of the first fault of ignorāt men ▪ The second followes.
& faith, & zeal, that we may stand fast in the profession of God's true Religion, whatsoever danger may betide us This of the First fault of ignorant men ▪ The second follows.
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when punishment comes vpon him he knowes not why or from whome it comes, tis with him as with Ephraim, Hos. 7. 9. [ Strangers haue devoured his strength and he knowes it not:
when punishment comes upon him he knows not why or from whom it comes, this with him as with Ephraim, Hos. 7. 9. [ Strangers have devoured his strength and he knows it not:
You shall haue many a man pine away in his estate, vnblest and vnthriuing in all his businesses crost with vngratious and disobedient Children, vext with evill servants and vnfaithfull, troubled with an vnquiet & discontented familie, tormented with vniust suites in law, slandered in his good name by false reports raised of him,
You shall have many a man pine away in his estate, unblest and unthriving in all his businesses crossed with ungracious and disobedient Children, vexed with evil Servants and unfaithful, troubled with an unquiet & discontented family, tormented with unjust suits in law, slandered in his good name by false reports raised of him,
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and consens his neighbour as much as euer, he is as irreligeous as he was before, not any dutie of religion performed by himselfe or with his familie more then at another time? No;
and Consens his neighbour as much as ever, he is as irreligious as he was before, not any duty of Religion performed by himself or with his family more then At Another time? No;
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It is the Apostles sentence 2. Thess. 1. 8. Christ shall shew himselfe [ in flaming fire, rendring vengeance vnto them who doe not know God ▪ &c. ] God will be strange to them in that day, who are now strangers vnto him.
It is the Apostles sentence 2. Thess 1. 8. christ shall show himself [ in flaming fire, rendering vengeance unto them who do not know God ▪ etc. ] God will be strange to them in that day, who Are now Strangers unto him.
they say to him, depart from vs we will not know thee, he shall then say to them, depart frō me, I know you not, they that know not Gods waies, shall never enter into his rest, they liue and die without his feare & out of his fauour.
they say to him, depart from us we will not know thee, he shall then say to them, depart from me, I know you not, they that know not God's ways, shall never enter into his rest, they live and die without his Fear & out of his favour.
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Those that are blind will certainly fall into the ditch, as it is Math. 15. 14. except God doe in time open their eies, to see the danger and preuent it.
Those that Are blind will Certainly fallen into the ditch, as it is Math. 15. 14. except God do in time open their eyes, to see the danger and prevent it.
Luk. 12. 47. [ That servant that knew his masters will and prepared not himselfe neither did according to his will, shall be beaten with many stripes ] and also that of S. Iames c. 4. 16. 17. [ To him that knoweth how to doe well,
Luk. 12. 47. [ That servant that knew his Masters will and prepared not himself neither did according to his will, shall be beaten with many stripes ] and also that of S. James c. 4. 16. 17. [ To him that Knoweth how to do well,
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Againe he that sinnes out of willfull ignorance, because carelesly and stubbornly he neglects & contemnes all meanes of knowledg that are afforded him, this mans fault is not a iot lessened but aggrauated by his ignorance,
Again he that Sins out of wilful ignorance, Because carelessly and stubbornly he neglects & contemnes all means of knowledge that Are afforded him, this men fault is not a jot lessened but aggravated by his ignorance,
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But now he that sinnes out of simple ignorāce, where there is no froward, scornefull, careles neglect of meanes of knowledg, this mans sinne is somewhat lesse then the others, yet tis a sinne still.
But now he that Sins out of simple ignorance, where there is no froward, scornful, careless neglect of means of knowledge, this men sin is somewhat less then the Others, yet this a sin still.
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but I was receiued to mercie because I did it ignorātly through vnbeliefe) 1. Tim. 13. And in like sort doth the Apostle Peter somewhat qualifie that great sinne of crucifying Christ the Lord of life:
but I was received to mercy Because I did it ignorantly through unbelief) 1. Tim. 13. And in like sort does the Apostle Peter somewhat qualify that great sin of crucifying christ the Lord of life:
Acts. 3. 17. Soe much also our Saviour implies in that speech of his to the Pharises, who proudly arrogated to themselues all knowledg (If yee were blind yee should not haue sinne) had they indeed been simple and ignorant, their sinne in persecuting Christ,
Acts. 3. 17. So much also our Saviour Implies in that speech of his to the Pharisees, who proudly arrogated to themselves all knowledge (If ye were blind ye should not have sin) had they indeed been simple and ignorant, their sin in persecuting christ,
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(But now yee say, we see, therefore your sinne remaineth) vnexcusable, vnpardonable whilst against their knowledge, they malitiously despise and his doctrine.
(But now ye say, we see, Therefore your sin remains) unexcusable, unpardonable while against their knowledge, they maliciously despise and his Doctrine.
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the opening whereof confutes the sillinesse of many ignorant mē who think verily because they haue no knowledg, that God will hold them excused for their good meaning sake. The second question is.
the opening whereof confutes the silliness of many ignorant men who think verily Because they have no knowledge, that God will hold them excused for their good meaning sake. The second question is.
He that naturally is slow of witt, dull of conceipte, short of memorie, weake in iudgment, such a one would bee pittied and louingly helped forward so farre in knowledg as his weaknesse will giue leaue.
He that naturally is slow of wit, dull of conceit, short of memory, weak in judgement, such a one would be pitied and lovingly helped forward so Far in knowledge as his weakness will give leave.
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But when men can shew witt enough in other matters, and haue all abilities of minde to serue their turne in inferior imployments, to apprehend, discourse, plott and contrriue matters as they list,
But when men can show wit enough in other matters, and have all abilities of mind to serve their turn in inferior employments, to apprehend, discourse, plot and contrriue matters as they list,
Here the rule is That God requires of every one so much knowledge, that he may know how in his place to carrie himselfe in all wisedome and vnblameablenesse.
Here the Rule is That God requires of every one so much knowledge, that he may know how in his place to carry himself in all Wisdom and vnblameablenesse.
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He may not come short, nor yet goe beyond his bounds, but duly considering what belonges to his place, he must studie to be throughly informed thereof,
He may not come short, nor yet go beyond his bounds, but duly considering what belongs to his place, he must study to be thoroughly informed thereof,
first the little knowledg which he hath shall doe him much good, & then in due time, his stock shall encrease according to that promise [ to him that hath (& vseth it well) shall be giuen (more) & he shall haue abundance ] Let thus much suffice to be spokē for the vnfolding of the nature of this sinne, Come wee in the last place to make application of all vnto our owne vse.
First the little knowledge which he hath shall do him much good, & then in due time, his stock shall increase according to that promise [ to him that hath (& uses it well) shall be given (more) & he shall have abundance ] Let thus much suffice to be spoken for the unfolding of the nature of this sin, Come we in the last place to make application of all unto our own use.
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Among vs many there be that haue left off to vnderstand and doe good as it is psal, 36. 3. men of ill liues, of ignorant minds, that out of carelesnesse or contempt profit not one iot, either in knowledg or obediēce of the Gospel.
Among us many there be that have left off to understand and do good as it is Psalm, 36. 3. men of ill lives, of ignorant minds, that out of carelessness or contempt profit not one jot, either in knowledge or Obedience of the Gospel.
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This is a raigning sinne that spreads farre and wide ouer all quarters of the land, a killing sin that •laies thousands of soules, which fall daily into the pit & snare,
This is a reigning sin that spreads Far and wide over all quarters of the land, a killing since that •laies thousands of Souls, which fallen daily into the pit & snare,
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and if ever in any, now in our country mightbe fulfilled that of Habakkuk c. 2. 14 (the earth shall be filled with the knowledge of the glorie of the Lord,
and if ever in any, now in our country mightbe fulfilled that of Habakkuk c. 2. 14 (the earth shall be filled with the knowledge of the glory of the Lord,
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and the people haue had but little instructiō, ill may they thriue with their idlenes, by whose negligence Gods people haue perished for lack of knowledg.
and the people have had but little instruction, ill may they thrive with their idleness, by whose negligence God's people have perished for lack of knowledge.
And if any such heare mee, let them be entreated in the bowels of Christ Iesus, to haue more pittie and compassion on the poore soules, which goe astray,
And if any such hear me, let them be entreated in the bowels of christ Iesus, to have more pity and compassion on the poor Souls, which go astray,
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'tis no marvaile to see children or young mē ignorant, when you shall haue old men 50. 60. yea 80 years old, whose gray haires shew that they haue had time enough to learne more witt,
it's no marvel to see children or young men ignorant, when you shall have old men 50. 60. yea 80 Years old, whose grey hairs show that they have had time enough to Learn more wit,
They'le scorne to be questioned, but doe but get them in a good moode and talke with them about religion, aske them the meaning of the articles of faith, of the petitions in the Lords prayer,
They'll scorn to be questioned, but do but get them in a good mood and talk with them about Religion, ask them the meaning of the Articles of faith, of the petitions in the lords prayer,
they will sometimes shape you such strange, absurd, and vnexpected answers to your questions that when a man cannot choose but pitty them, he hath much a doe to forbeare laughing at them.
they will sometime shape you such strange, absurd, and unexpected answers to your questions that when a man cannot choose but pity them, he hath much a do to forbear laughing At them.
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and of his soule, that it was a great bone in his bodie, & what should become of his soule after he was dead, that if he had done wel he should bee put into a pleasant greene meddow.
and of his soul, that it was a great bone in his body, & what should become of his soul After he was dead, that if he had done well he should be put into a pleasant green meadow.
yet on his death bed in serious manner thus to deliuer his opinion in such maine points of religion, which infants and sucklings should not be ignorant of.
yet on his death Bed in serious manner thus to deliver his opinion in such main points of Religion, which Infants and sucklings should not be ignorant of.
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But, my brethren, be assured this man is not alone, there be many hundreds in his case, who come to Church and heare much, happily a hundred sermons and a halfe in a yeare:
But, my brothers, be assured this man is not alone, there be many hundreds in his case, who come to Church and hear much, happily a hundred Sermons and a half in a year:
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A matter greatly to be lamented, and sharpely reproued, that wise men, politicke men, graue men, great men, rich men, men that carrie the name of Christians, should yet be such very children in all godly knowledg.
A matter greatly to be lamented, and sharply reproved, that wise men, politic men, graven men, great men, rich men, men that carry the name of Christians, should yet be such very children in all godly knowledge.
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if people perish for want of knowledge, shall ministers escape who are negligent in teaching? Be sure of it, both smart togither, they for their ignorance, these for their negligence:
if people perish for want of knowledge, shall Ministers escape who Are negligent in teaching? Be sure of it, both smart together, they for their ignorance, these for their negligence:
Oh that such men would be pleased to consider, that the best service they can doe, the greatest honour they can attaine vnto, is to be faithfull labourers in Gods vineyard!
O that such men would be pleased to Consider, that the best service they can do, the greatest honour they can attain unto, is to be faithful labourers in God's vineyard!
What an honour and happinesse is it to a man, to be made a common blessing vnto all men round about him, to be eies to the blind, legs to the lame, a mouth to the dumbe, a staffe to the feeble, a physitian to the sick, a counsellour in hard cases, a watchmā in danger, a captaine in conflicts,
What an honour and happiness is it to a man, to be made a Common blessing unto all men round about him, to be eyes to the blind, legs to the lame, a Mouth to the dumb, a staff to the feeble, a Physician to the sick, a counselor in hard cases, a watchman in danger, a captain in conflicts,
and heare what the spirit of God saith to you, Pro. •. 22. (How long ye simple ones will ye loue simplicitie &c.) If a man cal you fooles and simple persons, you'le be angry with him,
and hear what the Spirit of God Says to you, Pro •. 22. (How long you simple ones will you love simplicity etc.) If a man call you Fools and simple Persons, You'll be angry with him,
now God calls you so, be angry with your selues, be ashamed of your selues that God should stil call you simple, scornful, foolish, because ignorant, disobedient men.
now God calls you so, be angry with your selves, be ashamed of your selves that God should still call you simple, scornful, foolish, Because ignorant, disobedient men.
what folly and simplicitie is this in me, to know any thing, but what I should know, God and his goodnesse, my selfe and my dutie? How many sermons haue I heard in vaine? how often haue I discouraged my minister making him weepe and sigh in secret to see so little fruit of his ministerie.
what folly and simplicity is this in me, to know any thing, but what I should know, God and his Goodness, my self and my duty? How many Sermons have I herd in vain? how often have I discouraged my minister making him weep and sighs in secret to see so little fruit of his Ministry.
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and which waies thou maist worship and obey him, resolue to take all opportunities, to spare as many houres as thou canst for the purchasing of this heavenly wisedome.
and which ways thou Mayest worship and obey him, resolve to take all opportunities, to spare as many hours as thou Canst for the purchasing of this heavenly Wisdom.
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Come to them and clappe them on the shoulders, and saie now for a wager where was the Preachers text, what remember you of the points hee discoursed of;
Come to them and clap them on the shoulders, and say now for a wager where was the Preachers text, what Remember you of the points he discoursed of;
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in thy closet, vpon thy bed, say such a sin was reproved to day, am I, haue I bene guiltie of it? Such a dutie was vrged vpon me, doe I practise it or no? such a grace was commended vnto me, haue I such a grace? such a rule was prescribed me, doe I follow it or not? If men would be perswaded to make triall of this course,
in thy closet, upon thy Bed, say such a since was reproved to day, am I, have I be guilty of it? Such a duty was urged upon me, do I practise it or no? such a grace was commended unto me, have I such a grace? such a Rule was prescribed me, do I follow it or not? If men would be persuaded to make trial of this course,
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whereas now they thriue not a iot, by their daily hearing many yeares together. 3. Conference with those that are able to giue vs resolution in difficult cases:
whereas now they thrive not a jot, by their daily hearing many Years together. 3. Conference with those that Are able to give us resolution in difficult cases:
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there be other places, that are happily more fit, the ministers house, the learned mans studie, hither people should resort to enquire and be resolued in points of knowledge,
there be other places, that Are happily more fit, the Ministers house, the learned men study, hither people should resort to inquire and be resolved in points of knowledge,
Sr tell me how shall I vnderstand such a place of Scripture, make me to conceiue such a point of Diuinitie, advise me how shall I get such a grace, avoyde such a sinne; such a temptation;
Sir tell me how shall I understand such a place of Scripture, make me to conceive such a point of Divinity, Advice me how shall I get such a grace, avoid such a sin; such a temptation;
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or look for a fee, but because they seeke their peoples good, and would gladly take all opportunities, to encrease knowledge in them, whose ignorance they cannot but pittie and commiserate.
or look for a fee, but Because they seek their peoples good, and would gladly take all opportunities, to increase knowledge in them, whose ignorance they cannot but pity and commiserate.
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Wherfore my brethren, learne a point of wisdome, to take notice of all doubts, and when in reading or hearing thou meetest with any thing thou vnderstā lest not, keepe it in minde till thou mayst haue a fit occasion to get a resolution.
Wherefore my brothers, Learn a point of Wisdom, to take notice of all doubts, and when in reading or hearing thou meetest with any thing thou vnderstan lest not, keep it in mind till thou Mayest have a fit occasion to get a resolution.
A course if duelie obserued that would bring a great deale of knowledge, especially in this our age, where the presse is as fruitfull in good bookes as the pulpit is of good Sermons.
A course if duly observed that would bring a great deal of knowledge, especially in this our age, where the press is as fruitful in good books as the pulpit is of good Sermons.
so ignorant, that they can hardly finde the booke whence the preacher takes his text, or how to distinguish betweene Apocrypha and Canonicall Scripture.
so ignorant, that they can hardly find the book whence the preacher Takes his text, or how to distinguish between Apocrypha and Canonical Scripture.
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How many are there of good sort & fashion that haue read much, and many great volumes, which yet cannot say at eighty years old, that in al their life they haue read ov•r the Bible.
How many Are there of good sort & fashion that have read much, and many great volumes, which yet cannot say At eighty Years old, that in all their life they have read ov•r the bible.
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for any thing else time enough, to doe nothing, to lie a bed till noone, to sit two or three houres at dinner or supper, to goe to such a friend and there spend halfe a day, to such a freind and there spend another, to doe any chare that comes in extraordinarily. Away with those excuses;
for any thing Else time enough, to do nothing, to lie a Bed till noon, to fit two or three hours At dinner or supper, to go to such a friend and there spend half a day, to such a friend and there spend Another, to do any chare that comes in extraordinarily. Away with those excuses;
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5 Prayers vnto God, that he would giue thee an vnderstanding heart, to know the mysteries of salvation, that he would open thine eies, to see the wonders of his law.
5 Prayers unto God, that he would give thee an understanding heart, to know the Mysteres of salvation, that he would open thine eyes, to see the wonders of his law.
That light which is in thee must come downe from the father of lights, and vnlesse still thou meane to sit in darknesse, thou must haue recourse vnto God, praying him that he would shine into thy hart to giue thee the light of the knowledge of the glory of God in the face of Iesus Christ.
That Light which is in thee must come down from the father of lights, and unless still thou mean to fit in darkness, thou must have recourse unto God, praying him that he would shine into thy heart to give thee the Light of the knowledge of the glory of God in the face of Iesus christ.
And remember this that he who seeks for the knowledge of matters of religion, by the strength of his owne wit and other naturall parts, without humble and faithfull supplications for Gods assistance in this behalfe;
And Remember this that he who seeks for the knowledge of matters of Religion, by the strength of his own wit and other natural parts, without humble and faithful supplications for God's assistance in this behalf;
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Now my brethren doe these things and prosper, haue an eare open to heare the word, a heart readie to meditate on it, a tongue seasonablie to talke of it,
Now my brothers do these things and prosper, have an ear open to hear the word, a heart ready to meditate on it, a tongue seasonably to talk of it,
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HEB. 3. 12. 13. Take heede least there be in any of you an evill heart of vnbeliefe, in departing from the living God, &c. THE words containe in them a serious exhortation to perseverance in the profession of the Gospell of Christ.
HEBREW. 3. 12. 13. Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God, etc. THE words contain in them a serious exhortation to perseverance in the profession of the Gospel of christ.
but they differ, in that Moses is but a seruant in the house of God, Christ is the sonne, Moses gouerned as a delegated officer, Christ rules as a soueraigne Lord of the Church, the house which himselfe hath built, hauing purchased it with his blood, rear'd it vp with his spirit, preseruing it by his power,
but they differ, in that Moses is but a servant in the house of God, christ is the son, Moses governed as a delegated officer, christ rules as a sovereign Lord of the Church, the house which himself hath built, having purchased it with his blood, reared it up with his Spirit, preserving it by his power,
and graces, but it is vpon this condition that they shew themselues faithfull in the obedience of the gospell of Christ, [ His house we are (saith the Apostle, ver. 6.) if we hold fast the confidence of reioycing of the hope firme vnto the end ] perseverance and faithfulnesse is that which makes men true members of the Church of Christ, whether Iewish, or Christian:
and graces, but it is upon this condition that they show themselves faithful in the Obedience of the gospel of christ, [ His house we Are (Says the Apostle, ver. 6.) if we hold fast the confidence of rejoicing of the hope firm unto the end ] perseverance and faithfulness is that which makes men true members of the Church of christ, whither Jewish, or Christian:
That these Hebrews to whom hee writes should carefullie looke to themselues, that they were not as their Fathers of old, vnfaithfull and disobedient in their profession thereof,
That these Hebrews to whom he writes should carefully look to themselves, that they were not as their Father's of old, unfaithful and disobedient in their profession thereof,
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1 An Admonition, to take heede of Apostasie, or backesliding from religion, which is here described. 1. by ' its nature, it is a departing from the living God, the fountaine of all goodnesse. 2. by ' its cause, that is, an evill heart of vnbeliefe, a wicked minde that beleeues not Gods word.
1 an Admonition, to take heed of Apostasy, or backsliding from Religion, which is Here described. 1. by ' its nature, it is a departing from the living God, the fountain of all Goodness. 2. by ' its cause, that is, an evil heart of unbelief, a wicked mind that believes not God's word.
Wherefore the Apostle saith, Take heede least there be in any of you an evill heart, &c. 2 A Remedie, to prevent Apostasie, that is expressed, ver. 13. viz. mutuall exhortation to constancie in Godlinesse.
Wherefore the Apostle Says, Take heed lest there be in any of you an evil heart, etc. 2 A Remedy, to prevent Apostasy, that is expressed, ver. 13. viz. mutual exhortation to constancy in Godliness.
it must be frequent, dayly NONLATINALPHABET even everie daie, vpon all set occasions, it must be constant, holding on till the end of this life, [ While it is called to day ] i. e.
it must be frequent, daily even every day, upon all Set occasions, it must be constant, holding on till the end of this life, [ While it is called to day ] i. e.
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so long are often exhortations needfull to vphold men in their constancie in religion. 2. vrged from the danger that comes by the neglect of it, that is hardnesse of heart, [ least any of you be hardened, ] the cause whereof is the beguiling nature of sinne [ through the deceitfulnesse of sinne ] which by degrees steales away the heart from God,
so long Are often exhortations needful to uphold men in their constancy in Religion. 2. urged from the danger that comes by the neglect of it, that is hardness of heart, [ least any of you be hardened, ] the cause whereof is the beguiling nature of sin [ through the deceitfulness of sin ] which by Degrees steals away the heart from God,
The Iewes to whom the Apostle writes, some of them had resisted the Gospell, and put it from them by vnbeliefe, others had embraced it, whom the Apostle here calls brethren,
The Iewes to whom the Apostle writes, Some of them had resisted the Gospel, and put it from them by unbelief, Others had embraced it, whom the Apostle Here calls brothers,
and before, ver. 1. Holy brethren partakers of the heavenly calling in charitie, so stiling them, who in visible profession had received and followed the doctrine of the gospell.
and before, ver. 1. Holy brothers partakers of the heavenly calling in charity, so styling them, who in visible profession had received and followed the Doctrine of the gospel.
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These the Apostle exhorts to sinceritie and faithfulnesse, warning them to take heede, that there be not a Canker at the roote, that would in time destroy the whole tree with his fruits,
These the Apostle exhorts to sincerity and faithfulness, warning them to take heed, that there be not a Canker At the root, that would in time destroy the Whole tree with his fruits,
namelie, an vnbelieving heart that woulde in time destroy the whole tree with his fruits, that would in time make them Apostataes from the religion of Christ, which for the present they professed.
namely, an unbelieving heart that would in time destroy the Whole tree with his fruits, that would in time make them Apostates from the Religion of christ, which for the present they professed.
but drinke deepe of the wine of fornication the impoysoned doctrine of Antichrist, such forsake the fellowship of the Saints, goe from God and his Church, leape out of the Arke into perdition.
but drink deep of the wine of fornication the empoisoned Doctrine of Antichrist, such forsake the fellowship of the Saints, go from God and his Church, leap out of the Ark into perdition.
and so retaine the forme of godlinesse, but denie the power of it, being disobedient and wicked in their liues, when men keepe their faith and haue lost their conscience;
and so retain the Form of godliness, but deny the power of it, being disobedient and wicked in their lives, when men keep their faith and have lost their conscience;
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then to dishonour his holy name wherewith we are called by an vnholy conversation, yea so foule a corruption of so holy a profession must needs much more shame his life, making it ten times more odious to others and damnable in it selfe.
then to dishonour his holy name wherewith we Are called by an unholy Conversation, yea so foul a corruption of so holy a profession must needs much more shame his life, making it ten times more odious to Others and damnable in it self.
as well as profession of divine trueths [ pure religion and vndefiled before God and the Father is this, to visite the fatherlesse & widdow in their afflictions,
as well as profession of divine truths [ pure Religion and undefiled before God and the Father is this, to visit the fatherless & widow in their afflictions,
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and to keepe himselfe vnspotted of the world ver. 27. ] Wherfore they are Apostates from religion that relinquish either the doctrine or the practise of religion.
and to keep himself unspotted of the world ver. 27. ] Wherefore they Are Apostates from Religion that relinquish either the Doctrine or the practice of Religion.
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This of the first tearme, in the next place by Infidelity or vnbeliefe, we meane a withdrawing of our hearts from resting wholly vpon the trueth of Gods worde;
This of the First term, in the next place by Infidelity or unbelief, we mean a withdrawing of our hearts from resting wholly upon the truth of God's word;
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2 All sorts of Commandements, threatnings, and promises tending to the direction of our practise, which we are to belieue and embrace against all counsels, terrors,
2 All sorts of commandments, threatenings, and promises tending to the direction of our practice, which we Are to believe and embrace against all Counsels, terrors,
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Both these are the obiects of true faith whereby men yeeld assent vnto all doctrines, commandements, threatnings, promises of God, not only as true and good in themselues,
Both these Are the objects of true faith whereby men yield assent unto all doctrines, Commandments, threatenings, promises of God, not only as true and good in themselves,
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but as better and truer then any thing in the world that can be set against them, whence in all perswasion vnto errour, in al temptation vnto vice, true faith resting it selfe on the word of God winnes the victorie, and overcomes the world:
but as better and truer then any thing in the world that can be Set against them, whence in all persuasion unto error, in all temptation unto vice, true faith resting it self on the word of God wins the victory, and overcomes the world:
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But where this is wanting, an easie way is left to all Heresies, and impietie, &c. Thus for the explication of the tearmes of this proposition: let vs see
But where this is wanting, an easy Way is left to all Heresies, and impiety, etc. Thus for the explication of the terms of this proposition: let us see
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and therefore vnlesse our vnderstanding bee by a true faith captivated vnto the obedience of Christ, that we can resigne vp our owne wits to be ruled by Gods wisedome,
and Therefore unless our understanding be by a true faith captivated unto the Obedience of christ, that we can resign up our own wits to be ruled by God's Wisdom,
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and in what certaine trueth to rest our selues, but shall alwaies bee as those Children spoken of, Ephes. 4. 14. of weake and vnsetled mindes, easily perswaded to belieue any thing, being like small barkes without sufficient balance, NONLATINALPHABET tossed vp and downe vpon the waues like a feather,
and in what certain truth to rest our selves, but shall always be as those Children spoken of, Ephesians 4. 14. of weak and unsettled minds, Easily persuaded to believe any thing, being like small barks without sufficient balance, tossed up and down upon the waves like a feather,
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Now these things are partly contrary to our corrupt nature and vile affections, which cannot subiect themselues to Gods law, partly they are beyond the reach and desire of our sensual and worldly minds which see no great matter to be loved and feared, in whatsoever God threatneth or promiseth.
Now these things Are partly contrary to our corrupt nature and vile affections, which cannot Subject themselves to God's law, partly they Are beyond the reach and desire of our sensual and worldly minds which see no great matter to be loved and feared, in whatsoever God threatens or promises.
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Gods law is holy but we are not so, Gods promises are spirituall, but we are carnall, led by sensuality, placing our affections on things that are in present view,
God's law is holy but we Are not so, God's promises Are spiritual, but we Are carnal, led by sensuality, placing our affections on things that Are in present view,
Now then what can vphold a man in his obedience to Gods law, and dependance vpon Gods promises? It is only a true faith, which apprehending truely the authority and high soveraignety which God hath in commanding vs,
Now then what can uphold a man in his Obedience to God's law, and dependence upon God's promises? It is only a true faith, which apprehending truly the Authority and high sovereignty which God hath in commanding us,
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and together therewith beholding the excellent holynesse and goodnesse of his commandements, makes the heart stoope vnto obedience, be it neuer so irkesome vnto it selfe.
and together therewith beholding the excellent holiness and Goodness of his Commandments, makes the heart stoop unto Obedience, be it never so irksome unto it self.
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But where this support of faith is wanting, all obedience presently falls to pieces, then if God command or forbid vs any thing, we beginne to take advise whether it be good to obey yea,
But where this support of faith is wanting, all Obedience presently falls to Pieces, then if God command or forbid us any thing, we begin to take Advice whither it be good to obey yea,
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when men want faith by the light whereof their blinde reason might be guided, by the power whereof their disordered hearts might bee kept in compasse, they straight runne madly into all wicked opinions and mischievous practises.
when men want faith by the Light whereof their blind reason might be guided, by the power whereof their disordered hearts might be kept in compass, they straight run madly into all wicked opinions and mischievous practises.
] A double minded man, that is, an vnbelieving person, whose faith and opinion stands vpon tearmes of indifferencie & probabilitie, hee is in vtram { que } partem on both sides, or betweene both, in neither;
] A double minded man, that is, an unbelieving person, whose faith and opinion Stands upon terms of indifferency & probability, he is in vtram { que } partem on both sides, or between both, in neither;
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his opinions in matters of religion are variable according to seasons and occasions, he holds much of his religion by the copie of m•ns countenances, much of it by permission of his lusts with manifold reservations and provisoes, that it shalbee lawfull for him in such and such cases to doe or belieue otherwise then for the present hee doth,
his opinions in matters of Religion Are variable according to seasons and occasions, he holds much of his Religion by the copy of m•ns countenances, much of it by permission of his Lustiest with manifold reservations and Provisoes, that it shalbe lawful for him in such and such cases to do or believe otherwise then for the present he does,
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If saving faith in the trueth of God doe not establish the heart in a full relyance vpon God only, it is impossible but that a man should be of a wauering and moueable temper, vnstable in his opinions, vnsetled in his practises (NONLATINALPHABET) like a man that standes vpon one legge, easily overturned,
If Saving faith in the truth of God do not establish the heart in a full reliance upon God only, it is impossible but that a man should be of a wavering and moveable temper, unstable in his opinions, unsettled in his practises () like a man that Stands upon one leg, Easily overturned,
whereas the true believer founded and stablished in the faith is one of those living stones, which St Peter speaketh of, 1. Pet. 2. 5. which are squared and surely placed vpon the foundation, therevpon resting vnmoueable.
whereas the true believer founded and established in the faith is one of those living stones, which Saint Peter speaks of, 1. Pet. 2. 5. which Are squared and surely placed upon the Foundation, thereupon resting Unmovable.
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what the Apostle speakes to these Hebrewes, the same I say vnto you, Beloved, Take he•d brethren lest there be in any of you an evill heart of vnbeliefe, in departing from the living God.
what the Apostle speaks to these Hebrews, the same I say unto you, beloved, Take he•d brothers lest there be in any of you an evil heart of unbelief, in departing from the living God.
My trust is this exhortation will not be sleighted by you, if you will a little consider seriously of these motiues, that may stirre you vp to this diligent caution.
My trust is this exhortation will not be sleighted by you, if you will a little Consider seriously of these motives, that may stir you up to this diligent caution.
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Wee easilie deceiue our selues in this matter through the wickednesse and guile of our owne hearts, many times vainely imagining our hearts to be good and faithfull,
we Easily deceive our selves in this matter through the wickedness and guile of our own hearts, many times vainly imagining our hearts to be good and faithful,
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and feare of the Inquisition, this may stop their mouthes, but it helps not vs, we may see and pitty the miserable estate of most, who if they be examined by a Minister touching their faith, will make him blush and blesse himselfe to see their ignorance;
and Fear of the Inquisition, this may stop their mouths, but it helps not us, we may see and pity the miserable estate of most, who if they be examined by a Minister touching their faith, will make him blush and bless himself to see their ignorance;
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Is it not strange that they should be men that professe it, and that forwardly too sometimes, who yet are not able to maintaine i•? How soone thinke you will such blasts as these be shaken, with every blast and torne vp out of our Church,
Is it not strange that they should be men that profess it, and that forwardly too sometime, who yet Are not able to maintain i•? How soon think you will such blasts as these be shaken, with every blast and torn up out of our Church,
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and danger, men that are lyars, swearers, adulterers, oppressors, voluptuous persons, yea scoffers at true piety will be accounted men that loue religion,
and danger, men that Are liars, swearers, Adulterers, Oppressors's, voluptuous Persons, yea scoffers At true piety will be accounted men that love Religion,
may we thinke that such men whose end is to liue loosely will much deliberate in what religion to doe it? vn lesse they thinke the name of a Protestant will be enough to saue a libertine, what availes it whether they beleiue well or ill,
may we think that such men whose end is to live loosely will much deliberate in what Religion to do it? vn less they think the name of a Protestant will be enough to save a libertine, what avails it whither they believe well or ill,
Such ignorant and vitious persons as these (and these take vp a great parte of our Companyes) such as these they be that •unne vpon religion at all adventures taking that which is next before thē, never labouring after that faith & knowledg which should be able to endure the tryall.
Such ignorant and vicious Persons as these (and these take up a great part of our Companies) such as these they be that •unne upon Religion At all adventures taking that which is next before them, never labouring After that faith & knowledge which should be able to endure the trial.
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So easy a matter is it for mē that liue in a true Church to fall into the errors of the Iewes Luk 3. 8. (wee haue Abraham to our father) and therefore we must needs doe well,
So easy a matter is it for men that live in a true Church to fallen into the errors of the Iewes Luk 3. 8. (we have Abraham to our father) and Therefore we must needs do well,
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so now wee liue in a reformed Church, purged with doctrine and discipline, blest with religious Princes, with faithfull Ministers, with peace in the dayes of others troubles, and with miraculous deliverances:
so now we live in a reformed Church, purged with Doctrine and discipline, blessed with religious Princes, with faithful Ministers, with peace in the days of Others Troubles, and with miraculous Deliverances:
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But my Brethren, externall priviledges must not deceiue vs, wee must looke euery one to himselfe that we be not vnreformed persons in a reformed Church, ignorant in so great light of doctrine, disordered vnder goodnes of discipline, men disobedient to Prince and Priest, luxurious in our peace, secure and vnthankfull after our deliuerances.
But my Brothers, external privileges must not deceive us, we must look every one to himself that we be not unreformed Persons in a reformed Church, ignorant in so great Light of Doctrine, disordered under Goodness of discipline, men disobedient to Prince and Priest, luxurious in our peace, secure and unthankful After our Deliverances.
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there is a roote of bitternesse within our vnbeleiuing hearts, which in time will spring vp into the gall and wormewood of Apostasy from God and his Gospell. This is the first motiue.
there is a root of bitterness within our unbelieving hearts, which in time will spring up into the Gall and wormwood of Apostasy from God and his Gospel. This is the First motive.
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An vnbeleiuing heart is an evill heart, a sinfull and wicked heart, a heart vnteachable and vntractable, the word works not on it, mercy cannot perswade it, judgements cannot breake it, all meanes of favour are in vaine applyed to make it yeeld:
an unbelieving heart is an evil heart, a sinful and wicked heart, a heart unteachable and untractable, the word works not on it, mercy cannot persuade it, Judgments cannot break it, all means of favour Are in vain applied to make it yield:
Thus it is evill in it selfe, it is evill also in its effects, because it breeds a forsaking of God, the very worst of all evills in the world which the Apost•e amplifies calling it Apostasy, a departing frō the living God.
Thus it is evil in it self, it is evil also in its effects, Because it breeds a forsaking of God, the very worst of all evils in the world which the Apost•e amplifies calling it Apostasy, a departing from the living God.
He therefore that forsakes God, leaues the wellspring of liuing waters to drinke puddle out of a broken Cisterne, he leaues the Sunne to warme himselfe at a candle,
He Therefore that forsakes God, leaves the wellspring of living waters to drink puddle out of a broken Cistern, he leaves the Sun to warm himself At a candle,
God is truth and light, and they that goe from him runne into darkenesse and error, in him only is peace and happinesse, without him there's nothing but woe and misery:
God is truth and Light, and they that go from him run into darkness and error, in him only is peace and happiness, without him there's nothing but woe and misery:
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he that flyes away from Gods presence to goe to Tharsis, thinking there to be in safety he shalbe deceiued in his expectation, the windes will not blow fauorably vpon such a runagate, the seas will not brooke the shippe that beares him, safety he finds none,
he that flies away from God's presence to go to Tharsis, thinking there to be in safety he shall deceived in his expectation, the winds will not blow favorably upon such a runagate, the Seas will not brook the ship that bears him, safety he finds none,
but whē we least looked for it in the belly of a fish, and that neither vntil he had returned vnto God, whom he had forsaken, by prayer and promise of obedience.
but when we least looked for it in the belly of a Fish, and that neither until he had returned unto God, whom he had forsaken, by prayer and promise of Obedience.
and there leaue vs. Wherefore miserable is the case of Apostates, who turne their backes to religion and sanctity of life, in as much as these things cannot be left,
and there leave us Wherefore miserable is the case of Apostates, who turn their backs to Religion and sanctity of life, in as much as these things cannot be left,
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Take heede &c. It is easie yet most dangerous to be deceiued herein, wherefore now bethinke your selues, try your hearts in an vnpartiall examination of them,
Take heed etc. It is easy yet most dangerous to be deceived herein, Wherefore now bethink your selves, try your hearts in an unpartial examination of them,
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now that yee may not wander in this search, fasten your meditations vpon these two particulars. 1. Looke to thy knowledge, see vpon what grounds thy faith in God and profession in religion is built.
now that ye may not wander in this search, fasten your meditations upon these two particulars. 1. Look to thy knowledge, see upon what grounds thy faith in God and profession in Religion is built.
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Hast thou no sound knowledge of religion thy selfe? Art thou vnable to iustifie thy faith by the Scriptures? Is not thy conscience convinced by sure proofe that the religion which thou professest is the very truth of God? If so, know then for a certaine that there is an euill heart within thee, that will betray thee to Apostasie in the time of trouble.
Hast thou no found knowledge of Religion thy self? Art thou unable to justify thy faith by the Scriptures? Is not thy conscience convinced by sure proof that the Religion which thou professest is the very truth of God? If so, know then for a certain that there is an evil heart within thee, that will betray thee to Apostasy in the time of trouble.
when arguments, threatnings, persuasions, and faire promises shall assault thee? Will such sleight imaginations as these endure the stake when all that thou canst say for thy selfe is, I thinke so, men say so, I haue beene taught so, by such and such Ministers, other men are of that opinion, I neuer heard to the contrarie? And wil such slender,
when Arguments, threatenings, persuasions, and fair promises shall assault thee? Will such sleight Imaginations as these endure the stake when all that thou Canst say for thy self is, I think so, men say so, I have been taught so, by such and such Ministers, other men Are of that opinion, I never herd to the contrary? And will such slender,
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and ill grounded conceites as these in matter of religion vphold thy heart in a constant resolution to stand for the maintenance of the faith? will these arme thee with courage against the point of the sword, the heate of the fire, the teeth of the beast, the force of torments, losse of friends, of country, of life for Christs sake? Be assured that if thy religion rest vpon such propps as these, that it will fall vpon the dust,
and ill grounded conceits as these in matter of Religion uphold thy heart in a constant resolution to stand for the maintenance of the faith? will these arm thee with courage against the point of the sword, the heat of the fire, the teeth of the beast, the force of torments, loss of Friends, of country, of life for Christ sake? Be assured that if thy Religion rest upon such props as these, that it will fallen upon the dust,
Is the practice of thy religion entire, faire, vniuersal, equally respecting all the commandements, so that thou studiest to thy power to walke before God in vprightnesse,
Is the practice of thy Religion entire, fair, universal, equally respecting all the Commandments, so that thou studiest to thy power to walk before God in uprightness,
and in the market, in thy life and in the pulpit? Is thy carriage even and smooth, doe thy holines towards God, thy righteousnesse towards men, thy sobrietie towards thy selfe keepe pace together,
and in the market, in thy life and in the pulpit? Is thy carriage even and smooth, do thy holiness towards God, thy righteousness towards men, thy sobriety towards thy self keep pace together,
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& goe hand in hand? Art thou a faithfull Minister, a iust Magistrate, an honest tradesman as well as thou pretendest to be a Christian? If thou canst say yea,
& go hand in hand? Art thou a faithful Minister, a just Magistrate, an honest tradesman as well as thou pretendest to be a Christian? If thou Canst say yea,
& that truly, there's hope of such a one, that what ever may befall him, he will not start back nor deale vnfaithfully in the covenant he hath made with God,
& that truly, there's hope of such a one, that what ever may befall him, he will not start back nor deal unfaithfully in the Covenant he hath made with God,
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But, Beloued, if ye serue God with reservations and secret dispensations, picking and choosing according as it fits your owne humonrs, doing this thing, disobeying that;
But, beloved, if you serve God with reservations and secret dispensations, picking and choosing according as it fits your own humonrs, doing this thing, disobeying that;
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He that shuffles and cutts and choakes his conscience by shifts of wit, stifles in him the good motions of grace, nourisheth in him some wicked affection or other,
He that shuffles and cuts and chokes his conscience by shifts of wit, stifles in him the good motions of grace, Nourishes in him Some wicked affection or other,
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He that hath already denied the power of Godlinesse, will it be any wonder if afterwards he deny the forme of it? one sinne liued in without repentance is enough to pull a man to hell,
He that hath already denied the power of Godliness, will it be any wonder if afterwards he deny the Form of it? one sin lived in without Repentance is enough to pull a man to hell,
and will it not be enough to poperie, or any other heresie? He that will not leaue his sin for his religions sake, will easily be perswaded to leaue his religion for his sinnes sake;
and will it not be enough to popery, or any other heresy? He that will not leave his since for his Religions sake, will Easily be persuaded to leave his Religion for his Sins sake;
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he that will not at Gods commande or intreaty be brought in any hand to put to death the body of sinne, to relinquish any of his pleasing and profitable lusts,
he that will not At God's command or entreaty be brought in any hand to put to death the body of sin, to relinquish any of his pleasing and profitable Lustiest,
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for loue thereof to forsake the world and himselfe too, to part with so much that could not part with so little? He that is already a secret enemy to religion and devotion, will in time proue an open pesecutor of both.
for love thereof to forsake the world and himself too, to part with so much that could not part with so little? He that is already a secret enemy to Religion and devotion, will in time prove an open pesecutor of both.
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and so we shall see what we haue to trust to, & what religion hath to trust to vs. Let vs goe vpon sure grounds, care we that our knowledge of religion be distinct,
and so we shall see what we have to trust to, & what Religion hath to trust to us Let us go upon sure grounds, care we that our knowledge of Religion be distinct,
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and as you loue the credit of religion, the favour of God, the happinesse of your soules, looke to it betimes to purge forth of you such a venemous humour.
and as you love the credit of Religion, the favour of God, the happiness of your Souls, look to it betimes to purge forth of you such a venomous humour.
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The second vse is of direction vnto a remedie against vnbeleife, and Apostasie, doe that which the Apostle here exhorts you to [ Exhort one another daily,
The second use is of direction unto a remedy against unbelief, and Apostasy, do that which the Apostle Here exhorts you to [ Exhort one Another daily,
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The precept is a Leviticall injunction touching certaine times of Solemne worshippe to bee performed to God by the Israelitish nation, in the 23. ve. More distinctly we haue in it three circumstances to be obserued.
The precept is a Levitical injunction touching certain times of Solemn worship to be performed to God by the Israelitish Nation, in the 23. ve. More distinctly we have in it three Circumstances to be observed.
where after they had Sacrificed the Paschall Lambe in the Evening, they were to returne on the morrow to their habitations as it is Deut. 16. 7. This Feast was kept on the 4th day of the first moneth, in memory of their deliverance out of Aegypt,
where After they had Sacrificed the Paschal Lamb in the Evening, they were to return on the morrow to their habitations as it is Deuteronomy 16. 7. This Feast was kept on the 4th day of the First Monn, in memory of their deliverance out of Egypt,
as it is Deut. 16. 9. Lev. 23. 15. &c. This Feast was kept in memory of the Law giuen at Mount Sinai, fifty daies after the departure of the Children of Israel out of Aegypt.
as it is Deuteronomy 16. 9. Lev. 23. 15. etc. This Feast was kept in memory of the Law given At Mount Sinai, fifty days After the departure of the Children of Israel out of Egypt.
for seuen dayes together after the gathering in of Haruest and Vintage, Lev. 23. 33. &c. At which time the Children of Israel that were Israelites borne were to dwell in Boothes made of the boughes of thicke and broad leaved trees, leaving their houses;
for seuen days together After the gathering in of Harvest and Vintage, Lev. 23. 33. etc. At which time the Children of Israel that were Israelites born were to dwell in Booths made of the boughs of thick and broad leaved trees, leaving their houses;
3 The third Circumstance is, the person before whom they were to make their appearance, that is God who is here called the [ Lord Iehouah ] and the [ God of Israel, ] both titles implying that he had iust authority to commande the Israelites such solemne Services, both in regard of his absolute Soveraignty over all,
3 The third Circumstance is, the person before whom they were to make their appearance, that is God who is Here called the [ Lord Jehovah ] and the [ God of Israel, ] both titles implying that he had just Authority to command the Israelites such solemn Services, both in regard of his absolute Sovereignty over all,
Now vnder this Circumstance of the person is implied the Place, where they should appeare, which was in that place which God should choose, wherein to reare vp the Tabernacle,
Now under this Circumstance of the person is implied the Place, where they should appear, which was in that place which God should choose, wherein to rear up the Tabernacle,
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In which respect those that appeared in those places dedicated to Gods worship, are sayd to appeare before God himselfe, there present to require and reward their faithfull Services.
In which respect those that appeared in those places dedicated to God's worship, Are said to appear before God himself, there present to require and reward their faithful Services.
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This then is the precept, that at three Solemne Feastes in the yeere, the Passeover, Pentecost and Tabernacles all the males of the Israelitish Nation, should repaire vnto the chiefe place of Gods Publike worship, there to offer Sacrifice and performe such Services as were required of them. Next followes verse. 24. 2 The Promise which is added to the Precept by way of prevention, to take away such an objection as the People might make against the equitie and Reasonablenes of the afore named Precept;
This then is the precept, that At three Solemn Feasts in the year, the Passover, Pentecost and Tabernacles all the males of the Israelitish nation, should repair unto the chief place of God's Public worship, there to offer Sacrifice and perform such Services as were required of them. Next follows verse. 24. 2 The Promise which is added to the Precept by Way of prevention, to take away such an objection as the People might make against the equity and Reasonableness of the afore nam Precept;
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What will become of vs then might the people say? If all the men must go vp & leaue their Houses, who shal in their absence defend their Wiues, Childrē, Goods, Cattle, &c. frō spoile? we dwell amid'st Enemies round about vs, the Ammonites, Moabites, Syrians, Phenicians, Philistines, Amalekites, Edomites &c. who beare vs mortall hatred for the wrong they thinke wee haue done them invading their Territories;
What will become of us then might the people say? If all the men must go up & leave their Houses, who shall in their absence defend their Wives, Children, Goods, Cattle, etc. from spoil? we dwell amidst Enemies round about us, the Ammonites, Moabites, Syrians, Phoenicians, philistines, Amalekites, Edomites etc. who bear us Mortal hatred for the wrong they think we have done them invading their Territories;
and when men are absent, wals & women are but weake defences, when al shalbe at Ierusalem an hundred or moe miles from home and that for many dayes in their going and comming and abode there, what a spoile may there be committed vpon the borders in the meane time? Wherefore this Service of God cannot be performed but with apparent perill to the whole State.
and when men Are absent, walls & women Are but weak defences, when all shall At Ierusalem an hundred or more miles from home and that for many days in their going and coming and Abided there, what a spoil may there be committed upon the borders in the mean time? Wherefore this Service of God cannot be performed but with apparent peril to the Whole State.
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I will so order matters that they shall doe you no hurt [ neither shall any desire thy Land when thou shalt go vp thrice in a yeere to appeare before the Lord thy God ] wherein God promiseth that by an especiall providence he would so governe the Hearts of the Enemies of his People, that they should not as much as intend them any mischief when they went about the Service of God.
I will so order matters that they shall do you no hurt [ neither shall any desire thy Land when thou shalt go up thrice in a year to appear before the Lord thy God ] wherein God promises that by an especial providence he would so govern the Hearts of the Enemies of his People, that they should not as much as intend them any mischief when they went about the Service of God.
2 That he would make their territories larger from time to time [ and I will enlarge thy Coasts ] their Territories assigned them should grow wider, not narrower;
2 That he would make their territories larger from time to time [ and I will enlarge thy Coasts ] their Territories assigned them should grow wider, not narrower;
he that could enlarge their borders when at the first they were but little (according as experience anone after this time did proue to be most true:) he also could preserue them from loosing any thing they had, especially when they hazzarded it for his owne service sake.
he that could enlarge their borders when At the First they were but little (according as experience anon After this time did prove to be most true:) he also could preserve them from losing any thing they had, especially when they hazarded it for his own service sake.
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Now forasmuch as the like obiections are made by vnbelieuers against every part of Gods Service, to the end to shift of from themselues a necessitie •o Obedience;
Now forasmuch as the like objections Are made by unbelievers against every part of God's Service, to the end to shift of from themselves a necessity •o obedience;
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why? because he would cast out their enemies, because hee would enlarge the bounds of their countrey after their enioying it ▪ now these promises they shoulde see manifestly accomplished shortlie after they came into the land of Canaan;
why? Because he would cast out their enemies, Because he would enlarge the bounds of their country After their enjoying it ▪ now these promises they should see manifestly accomplished shortly After they Come into the land of Canaan;
for now they were in the wildernesse when this precept was given them, and therefore they had reason to belieue that God would bee as good as his word in this promise for their defence,
for now they were in the Wilderness when this precept was given them, and Therefore they had reason to believe that God would be as good as his word in this promise for their defence,
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as he would be for their Plantation in that countrey. Hence the point is, Triall in one thing, should cause trust in God for all other matters. Of these in order.
as he would be for their Plantation in that country. Hence the point is, Trial in one thing, should cause trust in God for all other matters. Of these in order.
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R. 1 The first reason is drawne from the trueth and faithfulnes of God in as manie promises as hee hath made in the Scriptures, setting forth his aboundant rewarde of faithfull obedience.
R. 1 The First reason is drawn from the truth and faithfulness of God in as many promises as he hath made in the Scriptures, setting forth his abundant reward of faithful Obedience.
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I shall therefore only direct you to the serious meditation vpon these Scriptures, Deut. 28. Psal. 37, and 128. wherein whatsoeuer is good for the Soule, the Body, the Estate, the Name, the Posteritie of Man, all is promised to them that feare God and obey his commaundements;
I shall Therefore only Direct you to the serious meditation upon these Scriptures, Deuteronomy 28. Psalm 37, and 128. wherein whatsoever is good for the Soul, the Body, the Estate, the Name, the Posterity of Man, all is promised to them that Fear God and obey his Commandments;
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Whatsoeuer is worth the hauing, that God hath in his gift as Soueraigne Lord to distribute all the goodnesse which is in himselfe or in his Creatures, where and in what manner hee himselfe pleaseth.
Whatsoever is worth the having, that God hath in his gift as Sovereign Lord to distribute all the Goodness which is in himself or in his Creatures, where and in what manner he himself Pleases.
I will therefore come to the application of it after I haue in few wordes cleared a doubt or twaine, the solution whereof will farther illustrate the point it selfe ▪
I will Therefore come to the application of it After I have in few words cleared a doubt or twaine, the solution whereof will farther illustrate the point it self ▪
Q. 1 The first question is, what is to bee thought of those that suffer evill for the service of God? We see it is generallie the condition and lot of the godly to haue verie hard measure in this world,
Q. 1 The First question is, what is to be Thought of those that suffer evil for the service of God? We see it is generally the condition and lot of the godly to have very hard measure in this world,
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and a goodly pleasant matter it is to the Diuell, and men to heape all iniuries that may be vpon the head of so hateful a person as is in their accōpt a faithfull seruant of God:
and a goodly pleasant matter it is to the devil, and men to heap all injuries that may be upon the head of so hateful a person as is in their account a faithful servant of God:
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and he loues vs so wel that hee will not spare our iniquities, but lay it on vs, that being chastened by him we might not be condemned with the world•. 1. Cor. 11. 3•.
and he loves us so well that he will not spare our iniquities, but lay it on us, that being chastened by him we might not be condemned with the world•. 1. Cor. 11. 3•.
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2 God doth dispose of thinges thus in great wisedome when even the best fare many times worst, to try the soundnes of their zeale, their faith, their patience, &c. God will know whether men that professe much loue of him will be contented to beare a little losse for his sake,
2 God does dispose of things thus in great Wisdom when even the best fare many times worst, to try the soundness of their zeal, their faith, their patience, etc. God will know whither men that profess much love of him will be contented to bear a little loss for his sake,
God will also make the world know that he hath servants in the world which serue him not for ful baggs, high titles, large possessions, welfurnished tables, bodily ease and a whole skinne. (As Sathan most maliciouslie accused holy Iob. ch. 1.) but men that serue him out of loue & faithfulnes, men that are resolued to follow him through povertie, disgrace, hunger, nakednesse and perills,
God will also make the world know that he hath Servants in the world which serve him not for full bags, high titles, large possessions, welfurnished tables, bodily ease and a Whole skin. (As Sathan most maliciously accused holy Job changed. 1.) but men that serve him out of love & faithfulness, men that Are resolved to follow him through poverty, disgrace, hunger, nakedness and perils,
This is plaine in that answere our Saviour makes to his Disciples, Math. 19. 28. 29. [ Behold, saith Peter in the name of all the rest, wee haue forsaken all and followed thee;
This is plain in that answer our Saviour makes to his Disciples, Math. 19. 28. 29. [ Behold, Says Peter in the name of all the rest, we have forsaken all and followed thee;
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what therefore shall wee haue? ver. 27. ] Christ answeres, neither they nor any others should be loosers by him, he would make them also sufficient amends, whosoever should sustaine dammage and trouble for his sake, [ verily I say vnto you (saith Christ) that when the sonne of man shall sit on the Throne of his maiestie, ye which follow me in the regeneration, shall sit also vpon twelue Thrones and iudge the twelue Tribes of Israel.
what Therefore shall we have? for. 27. ] christ answers, neither they nor any Others should be Losers' by him, he would make them also sufficient amends, whosoever should sustain damage and trouble for his sake, [ verily I say unto you (Says christ) that when the son of man shall fit on the Throne of his majesty, you which follow me in the regeneration, shall fit also upon twelue Thrones and judge the twelue Tribes of Israel.
Poore Fisher-men that had forsaken a few Boats, and Nets, and Cabbins, and other such meane tackling of their trade and liuelyhood, to attend vpon Christ in his busines, to be thus rewarded with Thrones and Iudgement-Seats,
Poor Fishermen that had forsaken a few Boats, and Nets, and Cabins, and other such mean tackling of their trade and liuelyhood, to attend upon christ in his business, to be thus rewarded with Thrones and Iudgement-Seats,
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houses, and brethren, and sisters, and Mothers, and children, & lands with persecution (marke that condition) with perseeution:) and in the world to come shall inherite everlasting life.
houses, and brothers, and Sisters, and Mother's, and children, & Lands with persecution (mark that condition) with perseeution:) and in the world to come shall inherit everlasting life.
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he wilbe accomptable to satisfie for all troubles, losses, inconveniences whatsoever that we shall runne into by reason of our faithful obedience vnto his commandements.
he will accountable to satisfy for all Troubles, losses, inconveniences whatsoever that we shall run into by reason of our faithful Obedience unto his Commandments.
For if Gods seruice bee so full of gaine and advantage it seemes we haue a faire warrant to leaue much of the imploiments of our severall vocations, that so we might spend the more time in Gods service.
For if God's service be so full of gain and advantage it seems we have a fair warrant to leave much of the employments of our several vocations, that so we might spend the more time in God's service.
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Our civil vocation is the standing where in we are to shew forth the fruits of our Religion and to approue our selues to be indeed good Christians, by being honest Tradesmen, iust Magistrates, painefull Ministers, &c. so that we may not neglect one calling for another, seeing God is served & glorified by our faithful discharge of both alike,
Our civil vocation is the standing where in we Are to show forth the fruits of our Religion and to approve our selves to be indeed good Christians, by being honest Tradesmen, just Magistrates, painful Ministers, etc. so that we may not neglect one calling for Another, seeing God is served & glorified by our faithful discharge of both alike,
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and therefore we must abide, as the Apostle commaundes vs, in that vocation wherein we are called, not shifting from one to another, not taking libertie to be idle in our particular lawfull imployments, that so wee may be diligent in Gods seruice.
and Therefore we must abide, as the Apostle commands us, in that vocation wherein we Are called, not shifting from one to Another, not taking liberty to be idle in our particular lawful employments, that so we may be diligent in God's service.
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Wherefore they are iustlie to be reproved not onelie, who vtterlie forsake all imployments of this life, to the end they may wholie consecrate themselues to spiritual devotion,
Wherefore they Are justly to be reproved not only, who utterly forsake all employments of this life, to the end they may wholly consecrate themselves to spiritual devotion,
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It is either waie a misguided zeale either to withdraw ones selfe from humane society, neglecting al service to our neighbour vnder a pretence of more devout seruice to God,
It is either Way a misguided zeal either to withdraw ones self from humane society, neglecting all service to our neighbour under a pretence of more devout service to God,
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If such men suffer decaie in their estates, they must blame themselues. Religion is not in the fault, which where it is truelie taught teacheth man prudence,
If such men suffer decay in their estates, they must blame themselves. Religion is not in the fault, which where it is truly taught Teaches man prudence,
I confesse it is not an easie matter to giue generall rules that may befit all callings and conditions of life, to proportion out the times of Gods service,
I confess it is not an easy matter to give general rules that may befit all callings and conditions of life, to proportion out the times of God's service,
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1 That in parting our time betweene religious and civill affaires, we shall doe best to follow Gods owne directions, who hath allotted a larger proportion to our owne temporall businesses then to his spirituall service; sixe daies for those; one day for this.
1 That in parting our time between religious and civil affairs, we shall do best to follow God's own directions, who hath allotted a larger proportion to our own temporal businesses then to his spiritual service; sixe days for those; one day for this.
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And know this for a truth, that could reason or Gods commande perswade people to harken to Gods counsell, diligentlie and seriouslie to attend all the dueties of Gods worship vpon the Lords daie, they should finde a larger increase of grace and better successe in their affaires by that one meanes wel vsed, then now by manie neglected.
And know this for a truth, that could reason or God's command persuade people to harken to God's counsel, diligently and seriously to attend all the duties of God's worship upon the lords day, they should find a larger increase of grace and better success in their affairs by that one means well used, then now by many neglected.
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and enough preserved for the world without robbing of God, were we wise to doe well, did not covetousnes, voluptuousnes and other vilde affections befoole vs,
and enough preserved for the world without robbing of God, were we wise to do well, did not covetousness, voluptuousness and other vild affections befool us,
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and make vs vnthankefull vnthrifts of this shortnesse of life and grace, were our eies cleared vp, that we could looke perfectlie into the end of all things, reason and religion would teach vs, that much of our time would bee spent better then it is.
and make us unthankful unthrifts of this shortness of life and grace, were our eyes cleared up, that we could look perfectly into the end of all things, reason and Religion would teach us, that much of our time would be spent better then it is.
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such a night in examining my heart vpon my bed, and watering my couch with my teares of repentance, which I spent in revelling, gaming, and other vngodlie practises;
such a night in examining my heart upon my Bed, and watering my couch with my tears of Repentance, which I spent in reveling, gaming, and other ungodly practises;
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to spare once a quarter a daie for the humiliation of thy soule in fasting praier and examination of thy sinnefull hart as wel as thou sparest odde daies enough for thy pleasure.
to spare once a quarter a day for the humiliation of thy soul in fasting prayer and examination of thy sinful heart as well as thou sparest odd days enough for thy pleasure.
and be bold on it, my brethren, that things being thus ordered with moderation and godlie discretion, much time will be gained for Gods service without crossing or hindering of our worldlie affaires. Thus much of these questions;
and be bold on it, my brothers, that things being thus ordered with moderation and godly discretion, much time will be gained for God's service without crossing or hindering of our worldly affairs. Thus much of these questions;
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The first is for the discouerie and reproofe of those evill thoughts and practises of men who iudge the service of God to be an vnprofitable and dangerous imploiment.
The First is for the discovery and reproof of those evil thoughts and practises of men who judge the service of God to be an unprofitable and dangerous employment.
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Manie there are that thinke as that evill & sloathfull servant spake, Mat. 25. 24. [ Master I knew thou wast a hard man ] in most mens estimation God is a hard Master, that lookes for much labour and paies but small wages.
Many there Are that think as that evil & slothful servant spoke, Mathew 25. 24. [ Master I knew thou wast a hard man ] in most men's estimation God is a hard Master, that looks for much labour and pays but small wages.
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Mens practises easilie discover, that in their hearts they are come to desperate resolutions, as that impious fellow, 2. King. 6. 33. [ should I attend on God anie longer:
Men's practises Easily discover, that in their hearts they Are come to desperate resolutions, as that impious fellow, 2. King. 6. 33. [ should I attend on God any longer:
] perswade men all that you can to a religious observation of reading the word, instructing their servants and children as is to bee done in Christian families;
] persuade men all that you can to a religious observation of reading the word, instructing their Servants and children as is to be done in Christian families;
shew them Gods commaundements, tell them of his promises that in doing these things God will blesse both soule and body, goods and good name: and marke their answeres.
show them God's Commandments, tell them of his promises that in doing these things God will bless both soul and body, goods and good name: and mark their answers.
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religion will not buy food or raiment, they haue their hands full of businesse, and should they spend halfe an houre in a morning and so much at evening for prayer and devotion, all would runne to wracke, their worke would want their servants,
Religion will not buy food or raiment, they have their hands full of business, and should they spend half an hour in a morning and so much At evening for prayer and devotion, all would run to wrack, their work would want their Servants,
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I know the •ore part of my life, but not the end, the world is hard, trade decaies, I grow old, I may come to wāt where now I giue, a bird in the hand is worth two in the Bush, I am sure of what I haue, I cannot tell what I shall haue;
I know the •ore part of my life, but not the end, the world is hard, trade decays, I grow old, I may come to want where now I give, a bird in the hand is worth two in the Bush, I am sure of what I have, I cannot tell what I shall have;
Thus God may promise or commande what he will, but most of vs are at a point with him, we will doe but what we list, thinking with our selues it is no booty to belieue what he promiseth, or obey what he commands.
Thus God may promise or command what he will, but most of us Are At a point with him, we will do but what we list, thinking with our selves it is no booty to believe what he promises, or obey what he commands.
The ground of this perversnes of mens opinions and practises touching our obedience to God is, that infidelity which is rooted in our Natures and growen vp with vs even from the wombe;
The ground of this perverseness of men's opinions and practises touching our Obedience to God is, that infidelity which is rooted in our Nature's and grown up with us even from the womb;
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that poison which the Serpent powred forth into the minds of our first Parents, viz: that God did not meane fairly towards them hath ever since deeply infected our natures making vs stil to haue God in a jealousie & suspition, that he wil not do what he saith;
that poison which the Serpent poured forth into the minds of our First Parents, videlicet: that God did not mean fairly towards them hath ever since deeply infected our nature's making us still to have God in a jealousy & suspicion, that he will not do what he Says;
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when he bids vs obey & makes promise vpon promise that al shalbe wel with thē that feare him, much a doe we haue to take God vpō his word, we forecast a thousand perils:
when he bids us obey & makes promise upon promise that all shall well with them that Fear him, much a do we have to take God upon his word, we forecast a thousand perils:
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Take a few Examples, 2. Chro. 25. we read that Amaziah hauing hired 100000 men of Israel to go with him against the Edomits he was forbiden by the Prophet of God to let the Army of Israel go with him to battle,
Take a few Examples, 2. Chro 25. we read that Amaziah having hired 100000 men of Israel to go with him against the Edomites he was forbidden by the Prophet of God to let the Army of Israel go with him to battle,
[ but what shall we doe (saith he) for the hundred Talents which I haue given to the Armie of Israell? ver. 9. ] yea this stucke in his stomacke, he could willingly doe as God bids him,
[ but what shall we do (Says he) for the hundred Talents which I have given to the Army of Israel? ver. 9. ] yea this stuck in his stomach, he could willingly do as God bids him,
so now to retaine them contrarie to his expresse commande, and to hazard & loose Gods favour and aide in that iournie rather then the losse of one hundred Talents;
so now to retain them contrary to his express command, and to hazard & lose God's favour and aid in that journey rather then the loss of one hundred Talents;
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and doubtlesse so he had done, had not the Prophet beene earnest with him, and confirmed him by perswading him to trust to Gods power and rest himselfe contented;
and doubtless so he had done, had not the Prophet been earnest with him, and confirmed him by persuading him to trust to God's power and rest himself contented;
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nor gather their grapes that grew that yeere, as it is from ver. 2. to the 8. of that Cha. Doubt ye not but this seemeth a strāge cōmand to this distrustful people,
nor gather their grapes that grew that year, as it is from ver. 2. to the 8. of that Cha. Doubt you not but this seems a strange command to this distrustful people,
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What? must all Tillage cease? must no regard be had for the fruit of the Earth for every 7 yeare? why this is the direct way to starue vs all? what if harvest & vintage proue bad in the sixe yeeres what shal we haue to liue vpō in the 2 years after? what if the 8th yeare proue naught then by like we must liue 3 yeares vpon one yeares Provision;
What? must all Tillage cease? must no regard be had for the fruit of the Earth for every 7 year? why this is the Direct Way to starve us all? what if harvest & vintage prove bad in the sixe Years what shall we have to live upon in the 2 Years After? what if the 8th year prove nought then by like we must live 3 Years upon one Years Provision;
but yet they did keepe it doubting whether there would be any on the next morning to be had vers. 19. 20. God bad them gather none vpon the Sabboth day but that which they gathered on the 6 day should suffice for two daies,
but yet they did keep it doubting whither there would be any on the next morning to be had vers. 19. 20. God bade them gather none upon the Sabbath day but that which they gathered on the 6 day should suffice for two days,
and though God say expresslie ye shall finde none, yet perhaps it's otherwise, they must abroad to see if any thing bee to be had v. 25. 26. 27. 28. 29. so extremely hard it is to perswade mē to Obedience when there is any hope of gaine,
and though God say expressly you shall find none, yet perhaps it's otherwise, they must abroad to see if any thing be to be had v. 25. 26. 27. 28. 29. so extremely hard it is to persuade men to obedience when there is any hope of gain,
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Wherfore to prevent such cavils as the Israelites might make against the aforenamed Commādement touching the rest of the 7 yeere God himselfe in the aforesaid Ch. v. 18. 19. 20. 21. 22. Answers the matter (therefore ye shall doe my statutes and keepe my Commandements and doe them and ye shall dwell in the land in safty, &c.) Take yet one example more,
Wherefore to prevent such cavils as the Israelites might make against the aforenamed Commandment touching the rest of the 7 year God himself in the aforesaid Christ v. 18. 19. 20. 21. 22. Answers the matter (Therefore you shall do my statutes and keep my commandments and do them and you shall dwell in the land in safety, etc.) Take yet one Exampl more,
and other solemne times to bee observed, also requiring no small charge in the performance of it, in regard of so many Sacrifices and oblations to bee made.
and other solemn times to be observed, also requiring no small charge in the performance of it, in regard of so many Sacrifices and Oblations to be made.
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Could now these coveteous and vnbelieuing people spare so much time or cost vpon God Almightie? Heare what God saith of them concerning the one Amos, 8. 5. (when will the new moone be gone that we may sell Corne? & the Sabboth that we may set forth wheat, making the Ephah small and the shekel great,
Could now these covetous and unbelieving people spare so much time or cost upon God Almighty? Hear what God Says of them Concerning the one Amos, 8. 5. (when will the new moon be gone that we may fell Corn? & the Sabbath that we may Set forth wheat, making the Ephah small and the shekel great,
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and falsifying the ballances by deceit ) These were their Thoughts if not their wordes touching the time alotted to Gods Service. Iust as men now-adayes.
and falsifying the balances by deceit) These were their Thoughts if not their words touching the time allotted to God's Service. Just as men nowadays.
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we might haue gained thus many pence or pounds had it not that Sunday came in and hindred our busines, wee wish it gone that wee were at our Trading againe.
we might have gained thus many pence or pounds had it not that Sunday Come in and hindered our business, we wish it gone that we were At our Trading again.
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heare what God reports of their Practtices in that matter Mal. 1. 13. See the covetousnes and Infidelity of that wretched People who think any thing is good enough for God:
hear what God reports of their Practtices in that matter Malachi 1. 13. See the covetousness and Infidelity of that wretched People who think any thing is good enough for God:
and bestow one vpon the Law, another vpō Physick, another vpon Merchandize, or some other course wherby they may speedily rise to wealth and greatnes in the world.
and bestow one upon the Law, Another upon Physic, Another upon Merchandise, or Some other course whereby they may speedily rise to wealth and greatness in the world.
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Happily at their first plantarion in Canaanwhen the great workes of God were yet fresh in their memories, their Faith in the Promises kept them some what from the neglect of the Precept:
Happily At their First plantarion in Canaanwhen the great works of God were yet fresh in their memories, their Faith in the Promises kept them Some what from the neglect of the Precept:
How be it after the setting vp of the Tadernacle in Shiloh, when all Israel met together for that purpose Iosh. 8. 1. wee doe not finde expresse mention made of the generall keeping of the Passeouer, till the daies of Hezekiah and Ioshuah.
How be it After the setting up of the Tadernacle in Shiloh, when all Israel met together for that purpose Joshua 8. 1. we do not find express mention made of the general keeping of the Passover, till the days of Hezekiah and Joshua.
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That these yeerely Assemblyes were obserued by the Godly Israel•es appeares by the Example of Elkanah. 1. Sam. 1. 3. and likewise that they were not le•t vtterly vnfrequented by the ordinary multitude appeares by that counsell which Ieroboam tooke. 1. King. 12. 26. 27. 28. fearing lest if the people shoulde yeerely goe vp to Ierusalem they would at one time or other remember their duety towards the house of David, and so revolt from him.
That these yearly Assemblies were observed by the Godly Israel•es appears by the Exampl of Elkanah. 1. Sam. 1. 3. and likewise that they were not le•t utterly unfrequented by the ordinary multitude appears by that counsel which Jeroboam took. 1. King. 12. 26. 27. 28. fearing lest if the people should yearly go up to Ierusalem they would At one time or other Remember their duty towards the house of David, and so revolt from him.
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For preventing of which mischiefe that wicked king (not trusting Gods word) who by Ahiiah had promised if hee would be obedient as was David, God would build him a sure house like vnto Davids. 1. King. 11. 38. [ Perswaded the people that it was too much labour to resort from all quarters so farre as to Ierusalem;
For preventing of which mischief that wicked King (not trusting God's word) who by Ahiiah had promised if he would be obedient as was David, God would built him a sure house like unto Davids. 1. King. 11. 38. [ Persuaded the people that it was too much labour to resort from all quarters so Far as to Ierusalem;
Which is plaine by that which is recorded touching the Passeover kept in Hezekiahs time. 2. Chro. 30. where the Passeover was proclaimed throughout all Israell to be kept at Ierusalem,
Which is plain by that which is recorded touching the Passover kept in Hezekiah's time. 2. Chro 30. where the Passover was proclaimed throughout all Israel to be kept At Ierusalem,
the Idolatrous Israelites scorning and mocking at the messenger that published Hezekiahs decrees, ver. 10. Moreover touching the Passeover kept after this in Iosiah his time, the Scripture saith expreslie. 1. King. 23. 22. [ surely there was not such a Passeover holden since the daies of the Iudges that iudged Israel,
the Idolatrous Israelites scorning and mocking At the Messenger that published Hezekiah's decrees, ver. 10. Moreover touching the Passover kept After this in Josiah his time, the Scripture Says expressly. 1. King. 23. 22. [ surely there was not such a Passover held since the days of the Judges that judged Israel,
] See also 1. Chron. 35. 18. This is a thing very remarkeable that notwithstanding so expresse a promise in this place, that yet so great negligence should creepe into so principall a part of the worshippe of God as the observation of the Passeover.
] See also 1. Chronicles 35. 18. This is a thing very remarkable that notwithstanding so express a promise in this place, that yet so great negligence should creep into so principal a part of the worship of God as the observation of the Passover.
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But, my brethren, in this and those other examples we see that which daily experience shewes to be true, that it is a matter passing difficult to obey God when carnall reason suggests that there is apparent likelyhood of gaine by not doing,
But, my brothers, in this and those other Examples we see that which daily experience shows to be true, that it is a matter passing difficult to obey God when carnal reason suggests that there is apparent likelihood of gain by not doing,
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feare not the Creatures, windes and weather, seas and land, heaven and earth wait on him to doe his pleasure, feare nothing whilest thou fearest God and obeyest him:
Fear not the Creatures, winds and weather, Seas and land, heaven and earth wait on him to do his pleasure, Fear nothing whilst thou Fearest God and obeyest him:
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at the foote of thy score thou mayest write it downe for a summa totalis (Godlynes is to me great gaine. 1. Tim. 6. 6.) Be perswaded then to fit your selues resolutely to the Obedience of Gods Commandements, heare much, pray much, liue holily, deale justlie, be constant in Religion, feare no hazard, venture all, Credit, Goods, Life for Gods cause;
At the foot of thy score thou Mayest write it down for a summa totalis (Godliness is to me great gain. 1. Tim. 6. 6.) Be persuaded then to fit your selves resolutely to the obedience of God's commandments, hear much, pray much, live holily, deal justly, be constant in Religion, Fear no hazard, venture all, Credit, Goods, Life for God's cause;
and thinke of his name, and remember that God promised that one day shall come [ In which men shall discerne betweene the Righteous and the Wicked, betweene him that serveth God,
and think of his name, and Remember that God promised that one day shall come [ In which men shall discern between the Righteous and the Wicked, between him that serves God,
and him that serveth him not Mal. 3. 18. ] then they that think God now hath forgotten his Servants shall know that these is no vnfaithfulnes in the Almightie,
and him that serves him not Malachi 3. 18. ] then they that think God now hath forgotten his Servants shall know that these is no unfaithfulness in the Almighty,
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The last vse is for admonitiō on the Contrary side, that if wee loose nothing by the service of God, wee shall certainely get nothing by the Service of sinne and Sathan.
The last use is for admonition on the Contrary side, that if we lose nothing by the service of God, we shall Certainly get nothing by the Service of sin and Sathan.
Thou hast slowed Gods Seruice to follow thy owne imployments. Thou hast forsaken the Counsell of God, and followed the plots of thyne owne Contrivance.
Thou hast slowed God's Service to follow thy own employments. Thou hast forsaken the Counsel of God, and followed the plots of thine own Contrivance.
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Ieroboam will set vp Idolles, and what gets he by that but the shame and destruction of himselfe and his Posterity? The Coveteous Iewes would not spare the fat Cattle for Sacrifices;
Jeroboam will Set up Idols, and what gets he by that but the shame and destruction of himself and his Posterity? The Covetous Iewes would not spare the fat Cattle for Sacrifices;
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endeavour for our private, to provide for the Peace of our Consciences, the happines of our liues, the salvation of our soules by our faithfull and constant Obedience vnto the Gosple.
endeavour for our private, to provide for the Peace of our Consciences, the happiness of our lives, the salvation of our Souls by our faithful and constant obedience unto the Gospel.
and then wee shall see that there is no service to be compared to the service of this great King, who of Servants will one day make vs Kings to raigne, with him for evermore. FINIS
and then we shall see that there is no service to be compared to the service of this great King, who of Servants will one day make us Kings to Reign, with him for evermore. FINIS
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IN the former part of this Chapter as in the whole song throughout, the Holie Ghost hath described vnto vs vnder most excellent similitudes the great loue that is betweene Christ and his Church, that is, everie faithfull soule.
IN the former part of this Chapter as in the Whole song throughout, the Holy Ghost hath described unto us under most excellent Similitudes the great love that is between christ and his Church, that is, every faithful soul.
The praises which Christ giues vnto the Church are, that the church (the companie of the faithfull) hath a wonderfull excellencie aboue all other societies in the world.
The praises which christ gives unto the Church Are, that the Church (the company of the faithful) hath a wonderful excellency above all other societies in the world.
] All the states and societies of men vpon the earth being compared to the Church they are but like thornes vnto Lillies and Roses without al beauty & delight, vnpleasant & harmeful Plants.
] All the states and societies of men upon the earth being compared to the Church they Are but like thorns unto Lilies and Roses without all beauty & delight, unpleasant & harmful Plants.
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they bring no grace, no glorie, no peace, no protection to the Church, only Christ is that apletree whose boughs are full ladē, with that spirituall fruit which is that which the Apostle speaks in other tearms [ Neither is there saluatiō in any other:
they bring no grace, no glory, no peace, no protection to the Church, only christ is that apletree whose boughs Are full laden, with that spiritual fruit which is that which the Apostle speaks in other terms [ Neither is there salvation in any other:
The Church desireth alway to injoy Christs favour and protection, his graces to be bestowed vpon her, his power and Spirit to comfort her and support her, in the fellowship of Christ shee professeth to be true Ioy and contentment [ I sate downe vnder his shadow with great delight,
The Church Desires always to enjoy Christ favour and protection, his graces to be bestowed upon her, his power and Spirit to Comfort her and support her, in the fellowship of christ she Professes to be true Joy and contentment [ I sat down under his shadow with great delight,
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He is readie to answere her when she calls vpon him, he makes speed to come vnto her, to shew her his gracious presence, to comfort her, he speaks kindlie vnto her, inviting her by all louing tearmes to come,
He is ready to answer her when she calls upon him, he makes speed to come unto her, to show her his gracious presence, to Comfort her, he speaks kindly unto her, inviting her by all loving terms to come,
and partake of all the abundant graces and comforts prepared for her, he tells her how well he is pleased with her obedience, her prayers she makes, her services she performes although in many imperfections and afflictions, [ Let me see thy countenance, let me heare thy voyce,
and partake of all the abundant graces and comforts prepared for her, he tells her how well he is pleased with her Obedience, her Prayers she makes, her services she performs although in many imperfections and afflictions, [ Let me see thy countenance, let me hear thy voice,
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After the declaration of so great affection of the faithfull toward Christ, and of Christ toward them againe follow by way of conclusion ▪ the words of my text giuing vs a short summe of all together, My beloued is mine and I am his he feedeth, &c. In these words the Church briefly comprehends the whole Misterie of that spirituall communion which shee hath with Christ, the gloriousnesse of it, the desire she hath to enjoy it more fully. More distinctlie obserue these particulars.
After the declaration of so great affection of the faithful towards christ, and of christ towards them again follow by Way of conclusion ▪ the words of my text giving us a short sum of all together, My Beloved is mine and I am his he feeds, etc. In these words the Church briefly comprehends the Whole Mystery of that spiritual communion which she hath with christ, the gloriousness of it, the desire she hath to enjoy it more Fully. More distinctly observe these particulars.
First the title which the Church giues vnto Christ calling him her Welbeloued, my Welbeloued. Secondly the communion or the fellowship, that is betweene Christ, and the Church.
First the title which the Church gives unto christ calling him her Well-beloved, my Well-beloved. Secondly the communion or the fellowship, that is between christ, and the Church.
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what in the Church, all is for the glory and honour of Christ (he is mine and I am his) This communion and mutuall intercourse of all good things betweene Christ,
what in the Church, all is for the glory and honour of christ (he is mine and I am his) This communion and mutual intercourse of all good things between christ,
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and such other delights, there doth Christ feed his Church, noting vnto vs vnder those figures, the singular joyes which faithfull soules are partakers of, vnder the gracious government of Christ their Sepheard and Bishop;
and such other delights, there does christ feed his Church, noting unto us under those figures, the singular Joys which faithful Souls Are partakers of, under the gracious government of christ their Shepherd and Bishop;
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[ Vntill the day breake and the shadowes flee away, turne my beloued, and be like the Roe or the young Hart vpon the topps of the mountaines of Bether.
[ Until the day break and the shadows flee away, turn my Beloved, and be like the Roe or the young Heart upon the tops of the Mountains of Behter.
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] Vnder which Alegorie the Church desireth, that which she elsewhere in plain tearmes prayeth for [ Come Lord Iesus, come quickly ] that like a Roe or an Hart, (that is) swiftly he would afford his assiistance and presence, to releiue her in the time of her Warfare in this world [ till the night be past,
] Under which Allegory the Church Desires, that which she elsewhere in plain terms Prayeth for [ Come Lord Iesus, come quickly ] that like a Roe or an Heart, (that is) swiftly he would afford his assiistance and presence, to relieve her in the time of her Warfare in this world [ till the night be past,
and miserie that be vpon her in this life be taken away [ when the day shall breake ] The day of Christs glorious comming which the Church shal enjoy in al fulnes of Happinesse in the presence of God and Christ for ever.
and misery that be upon her in this life be taken away [ when the day shall break ] The day of Christ glorious coming which the Church shall enjoy in all fullness of Happiness in the presence of God and christ for ever.
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This is that which the Church so often repeats in this whole song, stiling Christ her faire one, her Beloued, her welbeloued, him whom her soule loueth, him whō she only admires, of him she talks, is neuer well but when she enioies his presence.
This is that which the Church so often repeats in this Whole song, styling christ her fair one, her beloved, her well-beloved, him whom her soul loves, him whom she only admires, of him she talks, is never well but when she enjoys his presence.
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If you aske her now, What is thy beloued more then another beloued? she can soone answere and tell vs wherefore it is, that all her affection is placed vpon Christ, such excellencies there be in him, •o much happinesse is there in her fellowship with him that none but he deserues her entire true loue, and Affection.
If you ask her now, What is thy Beloved more then Another Beloved? she can soon answer and tell us Wherefore it is, that all her affection is placed upon christ, such excellencies there be in him, •o much happiness is there in her fellowship with him that none but he deserves her entire true love, and Affection.
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and therefore deserues most loue, al comlynes is deformity if cōpared to the beauty that is in him, he is the fairest of ten thousand, nay he is fairer then all the children of men.
and Therefore deserves most love, all comlynes is deformity if compared to the beauty that is in him, he is the Fairest of ten thousand, nay he is Fairer then all the children of men.
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Cōsider him in his graces, cōsider him in his glory never any person more louely & amiable. 1 For his graces, he is enriched with all the beauty of holynesse, he hath received the Spirit without measure, he is anointed with the oile of gladnes (that is) the holy Ghost, and with power aboue his brethren. When hee was vpon the earth how sweet,
Consider him in his graces, Consider him in his glory never any person more lovely & amiable. 1 For his graces, he is enriched with all the beauty of holiness, he hath received the Spirit without measure, he is anointed with the oil of gladness (that is) the holy Ghost, and with power above his brothers. When he was upon the earth how sweet,
and louelie was his carriage, how innocent 〈 ◊ 〉 vnblameable, what Man or Diuel could charge him with the least offence? Obedient hee was in al things, to his Parents, Rulers, to Caesar, to God.
and lovely was his carriage, how innocent 〈 ◊ 〉 unblameable, what Man or devil could charge him with the least offence? Obedient he was in all things, to his Parents, Rulers, to Caesar, to God.
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Grace was powred into his lips, and from them into his heart, and the hearts of all them with whom he conversed in most divine and heavenlie discourses.
Grace was poured into his lips, and from them into his heart, and the hearts of all them with whom he conversed in most divine and heavenly discourses.
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and pardon? He endured a world of indignities, persecutious, revilings, reproaches, and in the midst of all is so farre from minding revenge, that he praies and weepes for his enemies, admonisheth them with all meekenesse, heapes kindnesses on them,
and pardon? He endured a world of indignities, persecutious, revilings, Reproaches, and in the midst of all is so Far from minding revenge, that he prays and weeps for his enemies, Admonisheth them with all meekness, heaps Kindnesses on them,
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When we reade the description of his transfiguration on the Mount, of his appearance to Saint Paul, to St Iohn, we may conceiue a little what they saw, but ti's heareafter that we shall see him as he is. Now vnto all these graces;
When we read the description of his transfiguration on the Mount, of his appearance to Saint Paul, to Saint John, we may conceive a little what they saw, but ti's hereafter that we shall see him as he is. Now unto all these graces;
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The Church is sanctified by his spirit, he baptizeth it with his Spirit, washing the faithfull with cleane water from the filthynes both of the flesh and spirit:
The Church is sanctified by his Spirit, he baptizeth it with his Spirit, washing the faithful with clean water from the filthiness both of the Flesh and Spirit:
he hath freed them from that loathsome vncleanenesse of corrupted Nature, wherin the vngodly remain, polluted with all vncleane lusts, he sets them all at libertie from the bondage of sinne, of servants to sinne making them servants to God in righteousnes:
he hath freed them from that loathsome uncleanness of corrupted Nature, wherein the ungodly remain, polluted with all unclean Lustiest, he sets them all At liberty from the bondage of sin, of Servants to sin making them Servants to God in righteousness:
he liues in our hearts by faith, and changeth our sinfull natures into the likenesse of his most glorious nature by the powerfull workes of his spirit, sending life into vs who were wilde,
he lives in our hearts by faith, and changes our sinful nature's into the likeness of his most glorious nature by the powerful works of his Spirit, sending life into us who were wild,
and holes in the rocke wherein shee shall be hid, and if the Dragon cast forth whole flowds of malice to overwhelme her, the earth shall open her mouth,
and holes in the rock wherein she shall be hid, and if the Dragon cast forth Whole flowds of malice to overwhelm her, the earth shall open her Mouth,
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if vnder-mined by a Powder-plot, he can bring to light the deedes of darknesse, and saue his anointed and his people, by a deliverance as wonderfull as the act intended.
if undermined by a Powder plot, he can bring to Light the Deeds of darkness, and save his anointed and his people, by a deliverance as wonderful as the act intended.
In a word his heart is vpon his Church, and faithful people, their sorrowes he thinkes vpon, their afflictions, his afflictions, he is pained when they are persecuted, in every distresse he is neere at hand to afforde succour:
In a word his heart is upon his Church, and faithful people, their sorrows he thinks upon, their afflictions, his afflictions, he is pained when they Are persecuted, in every distress he is near At hand to afford succour:
but hath also done most good vnto vs. Whence it is no wonder if everie faithfull soule conclude as it is in this booke often, that Christ is to it as a bundle of Myrrh, a cluster of Camphire, that he is faire and pleasant and wholy delectable.
but hath also done most good unto us Whence it is no wonder if every faithful soul conclude as it is in this book often, that christ is to it as a bundle of Myrrh, a cluster of Camphire, that he is fair and pleasant and wholly delectable.
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and if you will belieue them they exspect to be saued by Christ, yet if a man looke into their practises, thei'le appeare to any that can iudge, that they thinke of nothing lesse, care for nothing lesse then Christ.
and if you will believe them they expect to be saved by christ, yet if a man look into their practises, thei'le appear to any that can judge, that they think of nothing less, care for nothing less then christ.
That which the Church confesseth of her owne negligence whereinto shee was misled, [ They made me keeper of the vines but I kept not mine owne vine, ] shee attended on the fancies and pleasures of others,
That which the Church Confesses of her own negligence whereinto she was misled, [ They made me keeper of the vines but I kept not mine own vine, ] she attended on the fancies and pleasures of Others,
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but not on her owne welfare, this we may apply vnto the profanenesse of most men, who haue Vines, enough to keepe and dresse where about Sathan and their owne lusts haue set them on worke,
but not on her own welfare, this we may apply unto the profaneness of most men, who have Vines, enough to keep and dress where about Sathan and their own Lustiest have Set them on work,
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Men haue many things to busie their affections about, but while they tend other things they are vtterly carelesse of this one thing that is the chiefest. One man hath set vp preferment and greatnes in the World for the idoll which he worships,
Men have many things to busy their affections about, but while they tend other things they Are utterly careless of this one thing that is the chiefest. One man hath Set up preferment and greatness in the World for the idol which he worships,
or as Christ saith, where our treasure is there will our hearts be also, Mat. 6. 21. Consider then your selues, in your thoughts what is it you most thinke of? Is it of Christ, of his excellencies, of his benefits? Can you take pleasure in describing to your soules the glorious and gracious qualities of his person, musing attentiuely vpon such admirable excellencies,
or as christ Says, where our treasure is there will our hearts be also, Mathew 6. 21. Consider then your selves, in your thoughts what is it you most think of? Is it of christ, of his excellencies, of his benefits? Can you take pleasure in describing to your Souls the glorious and gracious qualities of his person, musing attentively upon such admirable excellencies,
when in our private meditations we recount with our selues what great things he hath done and will doe for our soules? To thinke how mightelie he hath wrought in vs by his spirit, to make vs aliue,
when in our private meditations we recount with our selves what great things he hath done and will do for our Souls? To think how mightily he hath wrought in us by his Spirit, to make us alive,
how sweetly he perswades our will and stubborne affections to yeeld obedience, how forcible hee assists vs against most powerfull temptations? Can we reioice to thinke what happynes we haue in his favour, that he is a faithfull friend to vs in all our necessities, to whom wee may repaire for counsell and comfort? Doe his consolations refresh our spirits, that when sinne wounds vs, his stripes heale vs,
how sweetly he persuades our will and stubborn affections to yield Obedience, how forcible he assists us against most powerful temptations? Can we rejoice to think what happiness we have in his favour, that he is a faithful friend to us in all our necessities, to whom we may repair for counsel and Comfort? Doe his consolations refresh our spirits, that when sin wounds us, his stripes heal us,
and that for ever? Be our thoughts (my brethren) on these things? Run our desires and wishes this way? Oh what strangers are such meditations from most mens hearts!
and that for ever? Be our thoughts (my brothers) on these things? Run our Desires and wishes this Way? O what Strangers Are such meditations from most men's hearts!
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they thinke what they shall eate, what they shall put on, how they shall bring the yeare about ▪ how they shall pay this debt, purchase that field, that house, provide to raise such a sonne, to marry such a daughter, to grow rich, to get high places, titles,
they think what they shall eat, what they shall put on, how they shall bring the year about ▪ how they shall pay this debt, purchase that field, that house, provide to raise such a son, to marry such a daughter, to grow rich, to get high places, titles,
or preached, nothing is remembred for which they are a •ote the better. Looke vpon them in their private conversation, & they are full of all vngodlines, vnrighteousnes,
or preached, nothing is remembered for which they Are a •ote the better. Look upon them in their private Conversation, & they Are full of all ungodliness, unrighteousness,
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and vnchristian revilings, they seeke to blast in whōsoeuer they see it grow, extreamely ignorant, knowing nothing distinctly in matters of Religion, not able with any vnderstanding to giue you a reasonable account in any point of their faith.
and unchristian revilings, they seek to blast in whensoever they see it grow, extremely ignorant, knowing nothing distinctly in matters of Religion, not able with any understanding to give you a reasonable account in any point of their faith.
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Loue Christ? Yet set thy mouth against heauen, and in thy rage and hellish surie discharge thy blasphemies vpon his soule, his body, his blood, his wounds, his name, vpon all that is pretious in him,
Love christ? Yet Set thy Mouth against heaven, and in thy rage and hellish fury discharge thy Blasphemies upon his soul, his body, his blood, his wounds, his name, upon all that is precious in him,
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Wilt thou say thou louest Christ, when thou hast no heart to thinke on him, to talke of him, to be in his presence, in the assemblies of Gods people in publike, at sermon, at sacraments, at private praiers? Is he thy friend? And yet art though loath to haue any thing to doe with him, in such places, in such exercises? In fine wher's thy loue to Christ,
Wilt thou say thou love christ, when thou hast no heart to think on him, to talk of him, to be in his presence, in the assemblies of God's people in public, At sermon, At Sacraments, At private Prayers? Is he thy friend? And yet art though loath to have any thing to do with him, in such places, in such exercises? In fine where's thy love to christ,
whilst I see thy vngodly life, whereby thou dishonourest Christ ▪ and shamest the name of a Christian? If by these practises we shall know thy loue of him, whereby I mervaile shall we know thy hatred of him.
while I see thy ungodly life, whereby thou dishonourest christ ▪ and Shamest the name of a Christian? If by these practises we shall know thy love of him, whereby I marvel shall we know thy hatred of him.
These be the things whereon thy affections dote, whereto thy desires are fastned, these things thou canst serue, let thē commande any thing, thou art at a becke to doe it, it is thy felicitie to be imploied by them.
These be the things whereon thy affections dote, whereto thy Desires Are fastened, these things thou Canst serve, let them command any thing, thou art At a beck to do it, it is thy felicity to be employed by them.
If any will crosse thee in these thy courses, admonish thee, rebuke thee, perswade thee, thou canst not brooke them, thou countest them thine enemies, that thus trouble thee;
If any will cross thee in these thy courses, admonish thee, rebuke thee, persuade thee, thou Canst not brook them, thou countest them thine enemies, that thus trouble thee;
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when thou art entreated by thy loue to God, thy loue to Christ, thy loue to his word, by thy loue to his Ministers, by thy loue to thine own soule, by all things that are louely,
when thou art entreated by thy love to God, thy love to christ, thy love to his word, by thy love to his Ministers, by thy love to thine own soul, by all things that Are lovely,
but when all admonitions, reprehensions, exhortations, or whatsoever good coūsel given in the name of Christ shall not yet be entertained for the loue of Christ,
but when all admonitions, reprehensions, exhortations, or whatsoever good counsel given in the name of christ shall not yet be entertained for the love of christ,
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and his Minister too, say what thou wilt, thy tongue belyes thine heart, Christ is not he whom thy soule loveth, when thou wilt doe nothing for his sake, take it for a conclusion, he hates Christ that hates Christianitie.
and his Minister too, say what thou wilt, thy tongue belies thine heart, christ is not he whom thy soul loves, when thou wilt do nothing for his sake, take it for a conclusion, he hates christ that hates Christianity.
2 Vse is for Exhortation that seeing wee haue so faire an obiect of loue as Christ is, we would place our loue there and bestow it on him who best deserues it.
2 Use is for Exhortation that seeing we have so fair an Object of love as christ is, we would place our love there and bestow it on him who best deserves it.
The earth, and earthly pleasures they are hard by, we taste see and handle them, we finde the sweetnesse of them by their present possession, their natures agree with ours, they are carnall,
The earth, and earthly pleasures they Are hard by, we taste see and handle them, we find the sweetness of them by their present possession, their nature's agree with ours, they Are carnal,
such spirituall things, fit not with our earthly dispositions, and therefore when we heare of them (take away a few faint desires, that dye of themselues) we haue otherwise indeed no great liking of them, we ful••ll euery of vs more or lesse the Prophecy of Esay, foretelling how corruptly men would iudge touching Christ and his conditions,
such spiritual things, fit not with our earthly dispositions, and Therefore when we hear of them (take away a few faint Desires, that die of themselves) we have otherwise indeed no great liking of them, we ful••ll every of us more or less the Prophecy of Isaiah, foretelling how corruptly men would judge touching christ and his conditions,
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Looke how meanely the Iewes esteemed of Christ in his abasement vpon Earth, so doe Christians now iudge of him though in his glory, they see no such great excellency as men speake of in Christ, in his graces, his word, his ministers his seruice, that they should be so much carried away with the loue of him, or his.
Look how meanly the Iewes esteemed of christ in his abasement upon Earth, so do Christians now judge of him though in his glory, they see no such great excellency as men speak of in christ, in his graces, his word, his Ministers his service, that they should be so much carried away with the love of him, or his.
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How often doe men aske that question in their hearts, Which the daughters of Ierusalem asked the Church, What is thy beloued more then another beloued, O thou fairest among women, what is thy beloued more then another beloued that thou dost so charge vs? What need such adoe, such calling and seeking and enquiring of the Watchmen of the citty;
How often do men ask that question in their hearts, Which the daughters of Ierusalem asked the Church, What is thy Beloved more then Another Beloved, Oh thou Fairest among women, what is thy Beloved more then Another Beloved that thou dost so charge us? What need such ado, such calling and seeking and inquiring of the Watchmen of the City;
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such charging of vs to tell him to thee, if wee finde him is there any such singular dignity in this thy beloued aboue others? so men in their hearts and tongues doe enquire strangely touching Christ and religion, they wonder what great matters we finde in Christ,
such charging of us to tell him to thee, if we find him is there any such singular dignity in this thy Beloved above Others? so men in their hearts and tongues do inquire strangely touching christ and Religion, they wonder what great matters we find in christ,
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The brightnes of Gods glory, & expesse image as he is called of his person, This doctrine of louing Christ soundes strangely in the eares of carnall men;
The brightness of God's glory, & expesse image as he is called of his person, This Doctrine of loving christ sounds strangely in the ears of carnal men;
1 Knowledge of Christ, what are his excellencies in himselfe and benefits toward vs. This knowlede is the mother of affection, What the eye sees not the heart rues not;
1 Knowledge of christ, what Are his excellencies in himself and benefits towards us This knowledge is the mother of affection, What the eye sees not the heart rues not;
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for Christ, and all things in him are holy, heauenly, and spirituall, and our affections will never take to them, till they bee made like to them heauenly and spirituall, 'tis indeed naturall to loue some things,
for christ, and all things in him Are holy, heavenly, and spiritual, and our affections will never take to them, till they be made like to them heavenly and spiritual, it's indeed natural to love Some things,
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but to loue God thats from grace, this affection is found only in the church, 'tis the soule calls Christ wellbeloued, those that are regenera•e, whose hearts are sanctified, those virgins are spoken of in the third verse of the first chapter, who haue smelt the odor of the sweet perfumes,
but to love God thats from grace, this affection is found only in the Church, it's the soul calls christ well-beloved, those that Are regenera•e, whose hearts Are sanctified, those Virgins Are spoken of in the third verse of the First chapter, who have smelled the odour of the sweet perfumes,
When thus the eyes of our mindes are enlightned, and our sinfull hearts changed, then shall wee begin vnfainedly to loue & admire those treasures of knowledge and Wisdome those exceeding riches of grace & glory which are stored in the person of our Lord Iesus Christ:
When thus the eyes of our minds Are enlightened, and our sinful hearts changed, then shall we begin unfeignedly to love & admire those treasures of knowledge and Wisdom those exceeding riches of grace & glory which Are stored in the person of our Lord Iesus christ:
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It wilbe with vs as it was with the daughters of Ierusalem before spoken of, who at first ignorantly and somewhat scornefully asked the spouse what was her beloved, that shee sought so much after him,
It will with us as it was with the daughters of Ierusalem before spoken of, who At First ignorantly and somewhat scornfully asked the spouse what was her Beloved, that she sought so much After him,
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and their hearts touched, they are as desirous to goe seeke him as the spouse her selfe and now they begin to enquire of her O thou fairest among women,
and their hearts touched, they Are as desirous to go seek him as the spouse her self and now they begin to inquire of her Oh thou Fairest among women,
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