and this happy beginning, and this happy end is the subject which I shall now commend unto you from the example of the Prophet in my text, O Lord, truly I am thy servant, I am thy servant.
and this happy beginning, and this happy end is the Subject which I shall now commend unto you from the Exampl of the Prophet in my text, Oh Lord, truly I am thy servant, I am thy servant.
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Whom have I in Heaven but thee, and whom on earth in comparison of thee? He that knoweth there is a God, cannot but acknowledge, the onely difficultie is to winne our hearts to proportion our service to his love;
Whom have I in Heaven but thee, and whom on earth in comparison of thee? He that Knoweth there is a God, cannot but acknowledge, the only difficulty is to win our hearts to proportion our service to his love;
The glory of a King is upheld by the multitude of his people: for let Subjects withdraw their alleagiance, and we see Princes themselves are but private men,
The glory of a King is upheld by the multitude of his people: for let Subject's withdraw their allegiance, and we see Princes themselves Are but private men,
and therefore we reade in the state of Rome, that when the commons, upon termes of discontent, withdrew themselves from the Nobles, the Nobles were forc't to become petitioners unto the commons, and to remit somewhat of the rigour of their command, that they might hold them afterward more constant in their service.
and Therefore we read in the state of Room, that when the commons, upon terms of discontent, withdrew themselves from the Nobles, the Nobles were forced to become petitioners unto the commons, and to remit somewhat of the rigour of their command, that they might hold them afterwards more constant in their service.
that as often as wee view our owne soules, and see whose image and superscription they have, this might perswade us to give them up unto God, from whom,
that as often as we view our own Souls, and see whose image and superscription they have, this might persuade us to give them up unto God, from whom,
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Looke upon our preservation, since wee came into the world, and but that, Quod omni anno fit, assiduitate amittit admirationem, as St. Augustine complaineth, the continuall injoying of these great blessings lessens our admiration;
Look upon our preservation, since we Come into the world, and but that, Quod omni Anno fit, assiduitate Amittit admirationem, as Saint Augustine Complaineth, the continual enjoying of these great blessings lessens our admiration;
while the earth remaines, Seed-time and harvest, Summer and Winter, night and day shall not cease, that so the necessitude of the different seasons of the yeare may give us contentment in them all.
while the earth remains, Seedtime and harvest, Summer and Winter, night and day shall not cease, that so the necessitude of the different seasons of the year may give us contentment in them all.
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behold the Spirit of life, the power of the Holy Ghost overshadowing our soules, and by an immortall seed begetting us again unto a lively hope of immortality:
behold the Spirit of life, the power of the Holy Ghost overshadowing our Souls, and by an immortal seed begetting us again unto a lively hope of immortality:
surely then well may the eyes of all men waite upon him, whose eyes runne through the whole earth, nay through the whole heaven too, to shew themselves powerfull and gracious unto them that serve him.
surely then well may the eyes of all men wait upon him, whose eyes run through the Whole earth, nay through the Whole heaven too, to show themselves powerful and gracious unto them that serve him.
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And indeed, if we shall consider the severall attributes of God how they are fitted to the severall necessities of men, this might be a strong perswasion also to draw us to his service.
And indeed, if we shall Consider the several attributes of God how they Are fitted to the several necessities of men, this might be a strong persuasion also to draw us to his service.
and what more fitting for our folly? for [ Melius stulti omnes viverent si servi essent sapientum, ] Happie were it for all fooles, had they but wise Masters.
and what more fitting for our folly? for [ Better stulti omnes viverent si servi essent Sages, ] Happy were it for all Fools, had they but wise Masters.
how necessary is it, that wee should goe unto Gods Schoole, and there learne, that this is life eternall, the perfection of all knowledge, to know him to be the onely true God,
how necessary is it, that we should go unto God's School, and there Learn, that this is life Eternal, the perfection of all knowledge, to know him to be the only true God,
and IESVS CHRIST, whom hee hath sent. Lastly, God is a mercifull God, and what more fitting for our sinne? for every man we know to be a sinner, every sinne a transgression of the Law, every transgression liable unto a curse,
and JESUS CHRIST, whom he hath sent. Lastly, God is a merciful God, and what more fitting for our sin? for every man we know to be a sinner, every sin a Transgression of the Law, every Transgression liable unto a curse,
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how necessary is it then that we should seeke for a powerfull protection in the service of this Mercifull God, that by his assistance we may be able to contest, not onely with flesh and blood,
how necessary is it then that we should seek for a powerful protection in the service of this Merciful God, that by his assistance we may be able to contest, not only with Flesh and blood,
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but even with Principalities and powers, and say with Saint Paul, Who shall lay any thing to the charge of Gods elect, his elect and faithfull servants? It is God that justifies, who is able to condemne us? Seeing then we are all weake and helplesse,
but even with Principalities and Powers, and say with Saint Paul, Who shall lay any thing to the charge of God's elect, his elect and faithful Servants? It is God that Justifies, who is able to condemn us? Seeing then we Are all weak and helpless,
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When one man waites upon another, that which breeds indignation and reluctancie, the wages oftentimes are proportioned, not according to the worth of the Servant,
When one man waits upon Another, that which breeds Indignation and reluctancy, the wages oftentimes Are proportioned, not according to the worth of the Servant,
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and so we read of LEVVES the eleventh of France, who neglecting men of better abilities, made his Taylor his Herald, his Chyrurgion his Chancellor, his Barber his Ambassador;
and so we read of LEVVES the eleventh of France, who neglecting men of better abilities, made his Taylor his Herald, his Chirurgeon his Chancellor, his Barber his Ambassador;
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and of Pope Paul the fift, that he would make no learned Cardinals, least by them his owne ignorance might be upbraided, his Auditor, his Treasurer, the Clarke of the Chamber, these are the unworthy Worthies he made choise of to fill up his cōsistorie.
and of Pope Paul the fift, that he would make no learned Cardinals, lest by them his own ignorance might be upbraided, his Auditor, his Treasurer, the Clerk of the Chamber, these Are the unworthy Worthies he made choice of to fill up his consistory.
every humble sigh and groane of the heart, every good word of the mouth, every penitent teare of the eye, every charitable act of the hand shall be remembred.
every humble sighs and groan of the heart, every good word of the Mouth, every penitent tear of the eye, every charitable act of the hand shall be remembered.
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but to him that hath still shall be more given, even use upon use. Thou hast beene faithfull over a few things, I will make thee Ruler over many: enter into thy Masters joy.
but to him that hath still shall be more given, even use upon use. Thou hast been faithful over a few things, I will make thee Ruler over many: enter into thy Masters joy.
& a thousand times more thā the whole benefit of his own service? Especially, when as wee know that as God hath his different servants, some formall, some reall,
& a thousand times more than the Whole benefit of his own service? Especially, when as we know that as God hath his different Servants, Some formal, Some real,
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Againe, Seest thou not my Servant Iob, that there is none like him upon the earth, a perfect and upright man? and according to the uprightnesse of the Servant, see we not the gracious favour of his Master? As great was his godlinesse,
Again, See thou not my Servant Job, that there is none like him upon the earth, a perfect and upright man? and according to the uprightness of the Servant, see we not the gracious favour of his Master? As great was his godliness,
and therefore, who would not be carefull to serve GOD like Iob with a perfect and an upright heart, without which hee knowes it is impossible that he should obtaine his desire? And indeed when, in the solemne Congregation, wee read, in the presence both of GOD and man, the severall passages of pure and undefiled Religion conteyned in this booke of Psalmes, not as expressions onely of other mens devotions,
and Therefore, who would not be careful to serve GOD like Job with a perfect and an upright heart, without which he knows it is impossible that he should obtain his desire? And indeed when, in the solemn Congregation, we read, in the presence both of GOD and man, the several passages of pure and undefiled Religion contained in this book of Psalms, not as expressions only of other men's devotions,
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least, if wee had no other witnesse against us, our owne heart might too justly give our tongue the lie? Will you steale, (sayth the Prophet) commit adulterie, and sweare falsely,
lest, if we had no other witness against us, our own heart might too justly give our tongue the lie? Will you steal, (say the Prophet) commit adultery, and swear falsely,
before we can be partakers of so much holinesse, as shall present us acceptable unto God, this is a question wherein we may better give our selves satisfaction by our piety and prayer, then by our discourse:
before we can be partakers of so much holiness, as shall present us acceptable unto God, this is a question wherein we may better give our selves satisfaction by our piety and prayer, then by our discourse:
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and prophesie in the name of CHRIST, and by these acts shall confidently challenge acquaintance of him, who for all this will not vouchsafe to acknowledge them:
and prophesy in the name of CHRIST, and by these acts shall confidently challenge acquaintance of him, who for all this will not vouchsafe to acknowledge them:
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when wee read of the five foolish Virgins, that they had lamps in their hands, and some oyle in their lamps, yet for want of oyle in their vessels too,
when we read of the five foolish Virgins, that they had lamps in their hands, and Some oil in their lamps, yet for want of oil in their vessels too,
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Lastly, when wee read in that great and fearefull day, that CHRIST by his discriminating power, having set the sheepe on his right hand, shall set, not only Wolves and Tygers,
Lastly, when we read in that great and fearful day, that CHRIST by his discriminating power, having Set the sheep on his right hand, shall Set, not only Wolves and Tigers,
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that which now in the last place we are to observe is, that we must serve him presently, O Lord, truely I am thy servant. 'Tis not enough to say, Lord, I have beene thy servant:
that which now in the last place we Are to observe is, that we must serve him presently, Oh Lord, truly I am thy servant. It's not enough to say, Lord, I have been thy servant:
can wee say, What profit is it to serve the Lord? Doth IOB feare God for naught? It was the confession of the Devill, doth any man feare God for naught? surely Godlinesse (saith St. PAVL) it is profitable for all things:
can we say, What profit is it to serve the Lord? Does JOB Fear God for nought? It was the Confessi of the devil, does any man Fear God for nought? surely Godliness (Says Saint PAUL) it is profitable for all things:
Can wee say, what pleasure is it to serve the LORD? The best wee can reade of Sinne, is that it hath Pleasures for a season, but the service of God hath Pleasures for evermore: a little Oratorie might soone suffice to declaime upon all the joyes of the World,
Can we say, what pleasure is it to serve the LORD? The best we can read of Sin, is that it hath Pleasures for a season, but the service of God hath Pleasures for evermore: a little Oratory might soon suffice to declaim upon all the Joys of the World,
would we desire a reiteration of those earthly, sensuall delights, which once to have injoyed hath beene too much? Surely Impietie it selfe durst not yet bee so impious:
would we desire a reiteration of those earthly, sensual delights, which once to have enjoyed hath been too much? Surely Impiety it self durst not yet be so impious:
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no rather, what ever Righteousnesse, and peace, and joy in the HOLY GHOST, what ever consolations in CHRIST, comforts of Love, or fellowship of the SPIRIT, whereof our Conscience to this day hath preserv'd the sweet remembrance:
no rather, what ever Righteousness, and peace, and joy in the HOLY GHOST, what ever consolations in CHRIST, comforts of Love, or fellowship of the SPIRIT, whereof our Conscience to this day hath preserved the sweet remembrance:
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May we then cheerefully goe on in the imbracement of those courses for time present, which were we able to call backe time past, our owne consciences beare us witnesse wee would willingly make choice of.
May we then cheerfully go on in the embracement of those courses for time present, which were we able to call back time past, our own Consciences bear us witness we would willingly make choice of.
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When the Master of the Vineyard questioned those Labourers hee went to hire, Why stand you all the day idle? it was some excuse to make answer, because no man hath hyred us:
When the Master of the Vineyard questioned those Labourers he went to hire, Why stand you all the day idle? it was Some excuse to make answer, Because no man hath hired us:
But if wee shall suffer our Soules justly to be charg'd with the same question, are we able so much as to pretend the same reply? Let us Looke upon our indentures, that solemne stipulation,
But if we shall suffer our Souls justly to be charged with the same question, Are we able so much as to pretend the same reply? Let us Look upon our indentures, that solemn stipulation,
then let us looke, since we came to have the knowledge both of good and evill, to have the discretion to order our owne wayes, upon the word of God, and the Spirit of God;
then let us look, since we Come to have the knowledge both of good and evil, to have the discretion to order our own ways, upon the word of God, and the Spirit of God;
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what answer can wee make, if still wee shall deserve to be questioned, why stand you idle? Surely, alwayes those sinnes are must punishable, which are most inexcusable.
what answer can we make, if still we shall deserve to be questioned, why stand you idle? Surely, always those Sins Are must punishable, which Are most inexcusable.
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For, what if God let some men stand idle, and call them not till the last houre? What is this to us, who have beene called at the first? True indeed it is, that GOD hath his owne liberty,
For, what if God let Some men stand idle, and call them not till the last hour? What is this to us, who have been called At the First? True indeed it is, that GOD hath his own liberty,
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The neglect of that happy day wherein they were visited with Mercy, putteth them off unto the terrible day of the Lord, to the visitation of his Iustice. Now because among many of those wayes of God, which are unsearchable, this is one, to observe how patient hee is with some men, giving them day after day,
The neglect of that happy day wherein they were visited with Mercy, putteth them off unto the terrible day of the Lord, to the Visitation of his Justice Now Because among many of those ways of God, which Are unsearchable, this is one, to observe how patient he is with Some men, giving them day After day,
First, I will indeavour to cleare the difficulty of my Text, and shew you what is the meaning of our Saviours answer, If I will that he tarry till I come;
First, I will endeavour to clear the difficulty of my Text, and show you what is the meaning of our Saviors answer, If I will that he tarry till I come;
To begin then with the first, If I will that he tarry till I come. In the Exposition of which conditionall speech of CHRIST, I find great variety among Interpreters.
To begin then with the First, If I will that he tarry till I come. In the Exposition of which conditional speech of CHRIST, I find great variety among Interpreters.
Some will admit of no positive meaning of the words, but think they were spoken onely to put off the inquisitivenesse of PETER, If I will that he tarry till I come, or as we use to say;
some will admit of no positive meaning of the words, but think they were spoken only to put off the inquisitiveness of PETER, If I will that he tarry till I come, or as we use to say;
and follow his Master to the Crosse, it might be the meaning of our Saviour to expresse, that no such violence should be offered unto St. IOHN, hee should dye of a faire death;
and follow his Master to the Cross, it might be the meaning of our Saviour to express, that no such violence should be offered unto Saint JOHN, he should die of a fair death;
or at least (as all agree) as a Confessor, that in this respect the words in my Text cannot seeme to conteyne any speciall priviledge of IOHN above PETER, when it is sayd;
or At least (as all agree) as a Confessor, that in this respect the words in my Text cannot seem to contain any special privilege of JOHN above PETER, when it is said;
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that however as our Saviour had foretold, PETER should more speedily follow him, follow him to the Crosse and to the grave, he should make no long tarrying here on earth,
that however as our Saviour had foretold, PETER should more speedily follow him, follow him to the Cross and to the grave, he should make no long tarrying Here on earth,
yet it was his will that IOHN should be longer liv'd, live and tarry till hee came, till hee came to execute exemplary judgment on the unbeleeving Iew, in the destruction of their nation, their City,
yet it was his will that JOHN should be longer lived, live and tarry till he Come, till he Come to execute exemplary judgement on the unbelieving Iew, in the destruction of their Nation, their city,
and theyr Temple, till the same judgments in fearfull manner should attend the sinnes of the Gentiles too, till as the Prophet Ioel had foretold, having first come with a gracious and plentifull offer of his Spirit to be powr'd upon all flesh, upon the resistance of this Spirit, he should come againe with wonders in the Heaven,
and their Temple, till the same Judgments in fearful manner should attend the Sins of the Gentiles too, till as the Prophet Joel had foretold, having First come with a gracious and plentiful offer of his Spirit to be poured upon all Flesh, upon the resistance of this Spirit, he should come again with wonders in the Heaven,
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Now then manifest it is in the sixt of St. Iohn, when our Saviour saith to his Disciples [ Doth this offend you, what and if you should see the Sonne of man ascend up where he was before? ] that his meaning is, The time shall come,
Now then manifest it is in the sixt of Saint John, when our Saviour Says to his Disciples [ Does this offend you, what and if you should see the Son of man ascend up where he was before? ] that his meaning is, The time shall come,
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in person he hath come once already in the flesh, and at the last day will come againe in glory. 1. His comming in power, is eyther in the power of his grace,
in person he hath come once already in the Flesh, and At the last day will come again in glory. 1. His coming in power, is either in the power of his grace,
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for Behold, saith he, I stand at the doore and knocke, and if any man heare my voyce and open the doore, I will come in, and sup with him, and he with me;
for Behold, Says he, I stand At the door and knock, and if any man hear my voice and open the door, I will come in, and sup with him, and he with me;
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but more remarkably have we described unto us the like manner of his comming in the 24. of St. Matthew; particularly intimated in these words of my Text. For when the Disciples ask'd our Saviour, what shall be the signe of thy comming,
but more remarkably have we described unto us the like manner of his coming in the 24. of Saint Matthew; particularly intimated in these words of my Text. For when the Disciples asked our Saviour, what shall be the Signen of thy coming,
and Earthquakes in divers places, the Sunne shall bee darkned, and the Moone shall not give her light, and such and so great should be their tribulation in those dayes,
and Earthquakes in diverse places, the Sun shall be darkened, and the Moon shall not give her Light, and such and so great should be their tribulation in those days,
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liv'd to see the raigne of 13. Emperours of Rome, from Augustus unto Trajane, during which time, all those judgments denounced by St. Matthew, as the signes and effects of CHRISTS thus comming in power were accomplisht.
lived to see the Reign of 13. emperors of Rome, from Augustus unto Trajan, during which time, all those Judgments denounced by Saint Matthew, as the Signs and effects of CHRIST thus coming in power were accomplished.
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Lastly, we may take notice of the singular providence of CHRIST, who intending thus shortly to come to judge the world, was yet for the good of his Church, graciously pleas'd that St. IOHN should tarry till hee came,
Lastly, we may take notice of the singular providence of CHRIST, who intending thus shortly to come to judge the world, was yet for the good of his Church, graciously pleased that Saint JOHN should tarry till he Come,
First that whereas false Teachers were from the beginning crept into the Church, and afterward Nicolaitans, Cerinthians, Menandrians, Ebionits, and Gnosticks, had corrupted the doctrine thereof, mingling with Christianity the rites of the Gentiles,
First that whereas false Teachers were from the beginning crept into the Church, and afterwards Nicolaitans, Cerinthians, Menandrians, Ebionites, and Gnostics, had corrupted the Doctrine thereof, mingling with Christianity the Rites of the Gentiles,
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and for this cause, his Gospell was last written, that in such poynts wherein the former Evangelists had not given so full satisfaction to the Church, his Writings might more perfectly resolve them.
and for this cause, his Gospel was last written, that in such points wherein the former Evangelists had not given so full satisfaction to the Church, his Writings might more perfectly resolve them.
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Secondly, that he might helpe strengthen the weake faith of the Brethren, amidst those warres and rumours of warres, amidst those feares and terrors, which CHRIST was now comming to bring upon the world,
Secondly, that he might help strengthen the weak faith of the Brothers, amid those wars and rumours of wars, amid those fears and terrors, which CHRIST was now coming to bring upon the world,
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that when they should see, as St. IOHN reports of himselfe, that He also was their brother and companion in the Kingdome and patience of CHRIST IESVS, that He was cast into banishment for for the word and Testimony of God, this might be a strong motive unto thē, constantly to possesse their soules with patience.
that when they should see, as Saint JOHN reports of himself, that He also was their brother and Companion in the Kingdom and patience of CHRIST JESUS, that He was cast into banishment for for the word and Testimony of God, this might be a strong motive unto them, constantly to possess their Souls with patience.
why should any man complaine? Thirdly, whereas (as St. PAVL informes us) there were even in his dayes, divisions and separations, one of Cephas, and another of Apollo's, with Hymnes by themselves, and Doctrines by themselves;
why should any man complain? Thirdly, whereas (as Saint PAUL informs us) there were even in his days, divisions and separations, one of Cephas, and Another of Apollo's, with Hymns by themselves, and Doctrines by themselves;
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which divisions afterwards we find by the increase of Heretiques, daily to increase (for commonly as men side in opinion, they will side also in affection,) hence was it that St. IOHN tarryed so long, tarried if it were possible to compose all differences,
which divisions afterwards we find by the increase of Heretics, daily to increase (for commonly as men side in opinion, they will side also in affection,) hence was it that Saint JOHN tarried so long, tarried if it were possible to compose all differences,
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And therefore it is reported of him, even in his decrepite age, his speech and strength almost quite spent, that whē in one word he would epitomize what ever formerly he had more largely preacht unto them, it was his dayly exhortation to his auditors, Filioli diligite alterutrum, My little Children love one another:
And Therefore it is reported of him, even in his decrepit age, his speech and strength almost quite spent, that when in one word he would epitomise what ever formerly he had more largely preached unto them, it was his daily exhortation to his Auditors, Flioli Diligite Either, My little Children love one Another:
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that if in so great distraction of opinions, it was rather to bee wisht then hop'd for, that they should bee all of one minde; yet at least that excellent guift of charity, which beleeves all things, hopes all things, indures all things, might hold them in one accord.
that if in so great distraction of opinions, it was rather to be wished then hoped for, that they should be all of one mind; yet At least that excellent gift of charity, which believes all things, hope's all things, endures all things, might hold them in one accord.
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And surely it is worth the observation, that the same Disciple whom CHRIST lov'd best, is most frequent and earnest in his exhortations unto love, to let us understand, that one principall effect of Gods love to us, is that wee should love one another? And thus much for the exposition of my Text:
And surely it is worth the observation, that the same Disciple whom CHRIST loved best, is most frequent and earnest in his exhortations unto love, to let us understand, that one principal Effect of God's love to us, is that we should love one Another? And thus much for the exposition of my Text:
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For it is a true rule of the Author De Vocatione Gentium, Voluntas mutabilis, quae non ab incommutabili voluntate regitur, tanto citiùs propinquat iniquitati, quantò acrius intenditur actioni, the more earnestly the mutable will of man, not guided by the incommutable wil of God, is intent upon action, the more prone it is to act amisse.
For it is a true Rule of the Author De Vocation Gentium, Voluntas mutabilis, Quae non ab incommutabili voluntate regitur, tanto citiùs propinquat iniquitati, quantò Acrid intenditur actioni, the more earnestly the mutable will of man, not guided by the incommutable will of God, is intent upon actium, the more prove it is to act amiss.
lest partaking of St. Peters forwardnesse, wee partake of his sinne too: (though truly) happier is that man who being zealous to doe well, shall sometime doe amisse,
lest partaking of Saint Peter's forwardness, we partake of his sin too: (though truly) Happier is that man who being zealous to do well, shall sometime do amiss,
When our SAVIOVR in the 16. of St. Matthew, had declar'd himselfe that hee must goe up to Ierusalem, that hee must suffer many things of the Scribes and Elders, that hee must bee killed and rise againe the third day, and it had befitted St. PETERS piety to make answer with the like prayer which afterward his Master us'd:
When our SAVIOR in the 16. of Saint Matthew, had declared himself that he must go up to Ierusalem, that he must suffer many things of the Scribes and Elders, that he must be killed and rise again the third day, and it had befitted Saint PETER'S piety to make answer with the like prayer which afterwards his Master used:
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And heere, in this story, when our Saviour sayth unto him, Follow thou me, and it had befitted his devotion, upon the remembrance how lately hee had played the run-away, to make answer, Lord I will follow thee wheresoever thou goest:
And Here, in this story, when our Saviour say unto him, Follow thou me, and it had befitted his devotion, upon the remembrance how lately he had played the runaway, to make answer, Lord I will follow thee wheresoever thou goest:
you see how presently he forgets himselfe, and begins to question after Iohn, Lord what shall this man doe? Now because we know Peters infirmities were not his alone,
you see how presently he forgets himself, and begins to question After John, Lord what shall this man do? Now Because we know Peter's infirmities were not his alone,
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For however the great Masters, in Church and Commonwealth, over our soules and bodies, bee not like Peters Master, have not an infallibility in all the directions they propose;
For however the great Masters, in Church and Commonwealth, over our Souls and bodies, be not like Peter's Master, have not an infallibility in all the directions they propose;
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yet because such as they are, we are commanded to obey them, and it behoveth our Christian modesty to bee perswaded, that they know better how to command us, then we to advise them.
yet Because such as they Are, we Are commanded to obey them, and it behooveth our Christian modesty to be persuaded, that they know better how to command us, then we to Advice them.
Lest God in defence of those higher powers, with whom wee are but too prone to contest, may give us the like check, which once he gave unto his people Israel;
Lest God in defence of those higher Powers, with whom we Are but too prove to contest, may give us the like check, which once he gave unto his people Israel;
Or if there may bee some things whereof the wisedomes of some men cannot bee so well perswaded, (as indeed while men are men, it is not to bee expected in all things that great men should bee Gods) let us not foolishly heape the coales of other mens fires upon our owne heads,
Or if there may be Some things whereof the wisdoms of Some men cannot be so well persuaded, (as indeed while men Are men, it is not to be expected in all things that great men should be God's) let us not foolishly heap the coals of other men's fires upon our own Heads,
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No, rather when we know, that there is no evill in the City, which the Lord hath not done, in all the evils wch either we feele or feare, let us lift up our eyes unto the Lord for a redresse:
No, rather when we know, that there is no evil in the city, which the Lord hath not done, in all the evils which either we feel or Fear, let us lift up our eyes unto the Lord for a redress:
as some of the ancient have conceiv'd, that St. IOHN having heeretofore askt at the request of St. PETER, to put the rest of the Disciples out of feare, Lord who is it that shall betray thee? So Peter now by way of friendly requitall, that Iohn also might know his end,
as Some of the ancient have conceived, that Saint JOHN having heretofore asked At the request of Saint PETER, to put the rest of the Disciples out of Fear, Lord who is it that shall betray thee? So Peter now by Way of friendly requital, that John also might know his end,
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But foure words did Peter utter, Domine hic autem quid? which wee more largely translate, Lord what shall this man doe? and yet in these foure words there are foure sinnes.
But foure words did Peter utter, Domine hic autem quid? which we more largely translate, Lord what shall this man do? and yet in these foure words there Are foure Sins.
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Secondly, a sinne of curiositie, Lord, what shall this man doe? as if because Iohn knew what should become of Peter, Peter must needs know what should become of Iohn. Thirdly, a sinne of repining, Lord, what shall this man doe? as if Peter had no mind to follow Christ, unles Iohn, who had always heretofore beene his companion, might goe along with him;
Secondly, a sin of curiosity, Lord, what shall this man do? as if Because John knew what should become of Peter, Peter must needs know what should become of John. Thirdly, a sin of repining, Lord, what shall this man do? as if Peter had no mind to follow christ, unless John, who had always heretofore been his Companion, might go along with him;
All which sinnes seeme to bee exprest or intimated in the answer of our SAVIOVR. If I will, or it is my will that hee shall tarry till I come: a check for his Presumption:
All which Sins seem to be expressed or intimated in the answer of our SAVIOR. If I will, or it is my will that he shall tarry till I come: a check for his Presumption:
how ought this to perswade us carefully to take heed unto our wayes, to worke out our Salvation with feare and trembling, & in such things wherein we think we have done well, ever to bee jealous lest wee have done somewhat amisse.
how ought this to persuade us carefully to take heed unto our ways, to work out our Salvation with Fear and trembling, & in such things wherein we think we have done well, ever to be jealous lest we have done somewhat amiss.
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yet Bellarmine will excuse him with an error in sensu non affectu, though he might erre in his understanding, not apprehending the just reasons of CHRISTS going to Suffer at Ierusalem, yet there was no error, (sayth hee) in the sincerity of his affection;
yet Bellarmine will excuse him with an error in sensu non affectu, though he might err in his understanding, not apprehending the just Reasons of CHRIST going to Suffer At Ierusalem, yet there was no error, (say he) in the sincerity of his affection;
hoping, as St. Chrysostome conceives, that if hee could have perswaded his Master to dwell there, he would never have remov'd to goe and suffer at Ierusalem; yet Bellarmine will excuse him with a Potuit errare, non potuit peccare.
hoping, as Saint Chrysostom conceives, that if he could have persuaded his Master to dwell there, he would never have removed to go and suffer At Ierusalem; yet Bellarmine will excuse him with a Potuit errare, non Potuit Peccare.
Let us beware that we be not too forward to censure and controll, to intermeddle with things in Church or State, which are too high for us, to speak evill of that we doe not understand,
Let us beware that we be not too forward to censure and control, to intermeddle with things in Church or State, which Are too high for us, to speak evil of that we do not understand,
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because having come once already to offer great Mercy to the Iewes, such as had never beene offered before, to offer himselfe to as many as would beleeve in him that they might not perish but have everlasting life;
Because having come once already to offer great Mercy to the Iewes, such as had never been offered before, to offer himself to as many as would believe in him that they might not perish but have everlasting life;
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hee intended to come shortly againe to shew great judgements, such as hee had never shewed before, judgements so much the more severely to be executed, by how much they had beene the more regardlesse of his Mercies.
he intended to come shortly again to show great Judgments, such as he had never showed before, Judgments so much the more severely to be executed, by how much they had been the more regardless of his mercies.
Saint AVGVSTINE will tell you, tantò execrabiliùs beneficii, Dei ingrati, quantò beneficentiùs sunt creati, That the more excellent was the perfection of theyr Creation, the more execrable was theyr Sinne, the more severe,
Saint AUGUSTINE will tell you, tantò execrabiliùs Beneficii, Dei ingrati, quantò beneficentiùs sunt creati, That the more excellent was the perfection of their Creation, the more execrable was their Sin, the more severe,
and exemplary was theyr punishment, or if ye looke on the first judgement upon man, the same Augustine will tell you, Hoc tam leve praeceptum ad observandum tantò majori injustitia violatum, quantò facileori observantia poterat custodiri:
and exemplary was their punishment, or if you look on the First judgement upon man, the same Augustine will tell you, Hoc tam leave Precept ad observandum tantò majori injustitia violatum, quantò facileori observantia poterat custodiri:
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That Gods first command was with so much the greater injustice violated, with so much the greater justice punisht, by how much with the greater facilitie,
That God's First command was with so much the greater injustice violated, with so much the greater Justice punished, by how much with the greater facility,
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Thus if we looke upon the Seaven Churches in St. IOHN, as we read a declaration of great Mercy, the Tabernacle of GOD came downe among Men, with Starres and golden Candlestickes: So wee heare a denunciation of great Iudgements too;
Thus if we look upon the Seaven Churches in Saint JOHN, as we read a declaration of great Mercy, the Tabernacle of GOD Come down among Men, with Stars and golden Candlesticks: So we hear a denunciation of great Judgments too;
Repent, or I will come and remove the Candlesticke, to the Church of Ephesus: Repent, or I will come and fight against thee, to the Church of Pergamos; Repent, or I will kill thy Children with death, to the Church of Thyatira. Now when we seriously consider what our SAVIOUR sayth, Hee that reades these things let him understand, and what St. IOHN hath added, Hee that hath eares to heare, let him heare what the Spirit saith to the seaven Churches, (for the case of these Churches is a leading case for all the Churches of the World;) Let us remember that all these things have been said and done to serve as ensamples unto us.
repent, or I will come and remove the Candlestick, to the Church of Ephesus: repent, or I will come and fight against thee, to the Church of Pergamum; repent, or I will kill thy Children with death, to the Church of Thyatira. Now when we seriously Consider what our SAVIOUR say, He that reads these things let him understand, and what Saint JOHN hath added, He that hath ears to hear, let him hear what the Spirit Says to the seaven Churches, (for the case of these Churches is a leading case for all the Churches of the World;) Let us Remember that all these things have been said and done to serve as ensamples unto us.
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and that which is greater then all this, great salvation in the free and sincere dispensation of the great mysteries of Godlinesse, wee cannot but all thankfully acknowledge.
and that which is greater then all this, great salvation in the free and sincere Dispensation of the great Mysteres of Godliness, we cannot but all thankfully acknowledge.
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And if my observation (as certaine it is) be true, that great judgments attend great mercies, upon the neglect of so great Salvation, that great Visitations will ensue wee cannot but be afraid.
And if my observation (as certain it is) be true, that great Judgments attend great Mercies, upon the neglect of so great Salvation, that great Visitations will ensue we cannot but be afraid.
yet how long these clouds will be gathering together before they produce a generall storme, it exceeds the apprehension of man to be able to determine.
yet how long these Clouds will be gathering together before they produce a general storm, it exceeds the apprehension of man to be able to determine.
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And because in this argument every man almost presumes to spend his conjecture, I hope the commonnesse of the Presumption will excuse me, if I shall discover mine.
And Because in this argument every man almost Presumest to spend his conjecture, I hope the commonness of the Presumption will excuse me, if I shall discover mine.
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And for my part I am perswaded, that there is no such iniquity in Iacob, no such transgression in our Israel, no such transgression exceeding the transgressions of our Fathers,
And for my part I am persuaded, that there is no such iniquity in Iacob, no such Transgression in our Israel, no such Transgression exceeding the transgressions of our Father's,
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even in the best times that can be nam'd, that for this reason wee should have any more cause then they to feare, that God who hath hitherto come graciously to us with his Love, should now shortly bend his bow and whet his Sword,
even in the best times that can be named, that for this reason we should have any more cause then they to Fear, that God who hath hitherto come graciously to us with his Love, should now shortly bend his bow and whet his Sword,
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and come upon us with the Rod. Necessary I confesse it is, that with the declaring of GODS just judgements unto sinners, wee should often threaten and humble the Soules of men;
and come upon us with the Rod. Necessary I confess it is, that with the declaring of GOD'S just Judgments unto Sinners, we should often threaten and humble the Souls of men;
as to bring them into dislike of the Church and State wherein they live, to occasion them to remove by hundreds and thousands into remote and desolate parts of the world,
as to bring them into dislike of the Church and State wherein they live, to occasion them to remove by hundreds and thousands into remote and desolate parts of the world,
Thus, and thus shall the Lord push, when the Lord hath not sent them, and thereby as the Prophet complaines, make the heart of the righteous sad, whom the LORD hath not made sad.
Thus, and thus shall the Lord push, when the Lord hath not sent them, and thereby as the Prophet complains, make the heart of the righteous sad, whom the LORD hath not made sad.
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For mine own part, as long as wee are not able (and blessed be GOD that wee are not able) to demonstrate the like sinnes of Idolatry, cruelty, injustice,
For mine own part, as long as we Are not able (and blessed be GOD that we Are not able) to demonstrate the like Sins of Idolatry, cruelty, injustice,
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but shall wee therefore, to the heavie prejudice of the government of the State, and if the imputation were true, to the inexcusable dishonour of our owe profession, to whose charge the Soules of men are committed,
but shall we Therefore, to the heavy prejudice of the government of the State, and if the imputation were true, to the inexcusable dishonour of our owe profession, to whose charge the Souls of men Are committed,
shall wee therefore say, never more sinne, never more transgression, never more feare of CHRISTS comming unto Iudgement? For who hath kept a booke of remembrance? who knowes how oft wee have offended? or who knowes how oft out Fathers have offended? Nay, who knowes but that GOD may bee offended for want of our thankfulnesse for the increase of his grace and favor toward us, which we will not be perswaded to acknowledge? Secondly, that I might a little moderate the zeale and passions of men:
shall we Therefore say, never more sin, never more Transgression, never more Fear of CHRIST coming unto Judgement? For who hath kept a book of remembrance? who knows how oft we have offended? or who knows how oft out Father's have offended? Nay, who knows but that GOD may be offended for want of our thankfulness for the increase of his grace and favour towards us, which we will not be persuaded to acknowledge? Secondly, that I might a little moderate the zeal and passion of men:
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For as wee are equally beholding to the motion and influence of the Moone, if that bee the second cause, sometime for withdrawing the waters to an ebbe,
For as we Are equally beholding to the motion and influence of the Moon, if that be the second cause, sometime for withdrawing the waters to an ebb,
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And indeed, if the minds of men bee once strongly perswaded, that daylie the World growes worse and worse, every man will take upon him to finde out the cause,
And indeed, if the minds of men be once strongly persuaded, that daily the World grows Worse and Worse, every man will take upon him to find out the cause,
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and cōmendable it were, would they only conceive in generall, that the Imaginations of the heart of Man were continually proner and proner unto evill, but when they presume to goe on unto particulars,
and commendable it were, would they only conceive in general, that the Imaginations of the heart of Man were continually proner and proner unto evil, but when they presume to go on unto particulars,
and one pointeth at the Doctrine, another at the discipline of the Church, one at the government, another at the Governours both in Church and Common-wealth;
and one pointeth At the Doctrine, Another At the discipline of the Church, one At the government, Another At the Governors both in Church and Commonwealth;
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this is that, which in time may bring all unto confusion, and with their owne hands help, to pluck downe those Iudgments, which they pretend to be most carefull to keepe off:
this is that, which in time may bring all unto confusion, and with their own hands help, to pluck down those Judgments, which they pretend to be most careful to keep off:
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when as if the minds of men were perswaded better things, and such as accompany salvation, would they beleeve that it is with our Religion as with our wealth,
when as if the minds of men were persuaded better things, and such as accompany salvation, would they believe that it is with our Religion as with our wealth,
though many men be miserable, and poore, and naked, yet for the most part there is more gold, more silver, more precious stones, more knowledge, more piety, more men that have given up their names to CHRIST;
though many men be miserable, and poor, and naked, yet for the most part there is more gold, more silver, more precious stones, more knowledge, more piety, more men that have given up their names to CHRIST;
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Lastly, that this may serve as a spurre to our Piety and devotion, and cause us thus to dispute and argue with our selves, Doth Religion daily grow up from strength to strength,
Lastly, that this may serve as a spur to our Piety and devotion, and cause us thus to dispute and argue with our selves, Does Religion daily grow up from strength to strength,
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and shall I stand onely at a stay? Is there every where more understanding, more plentifull meanes of Salvation in the free and sincere dispensation of the Word and Sacraments,
and shall I stand only At a stay? Is there every where more understanding, more plentiful means of Salvation in the free and sincere Dispensation of the Word and Sacraments,
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and shall I bee a stranger in Israell, and know little or nothing of these things? Have the hyred Servants in my Fathers house now bread enough and shall I perish for hunger? And indeed, what stronger argument to perswade us to be proficients in Christs Schoole,
and shall I be a stranger in Israel, and know little or nothing of these things? Have the hired Servants in my Father's house now bred enough and shall I perish for hunger? And indeed, what Stronger argument to persuade us to be proficients in Christ School,
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So then to draw all to a conclusion, We read in the booke of Numbers, when BALAK requested BALAAM, Come curse me IACOB, and come and defie Israell, that BALAAM returnes him answer from the mouth of GOD, How shall I curse, whom GOD hath not cursed, or how shall I defie, whom the Lord hath not defied? Thus in the handling of this common place of CHRISTS comming unto Iudgment,
So then to draw all to a conclusion, We read in the book of Numbers, when BALAK requested BALAAM, Come curse me IACOB, and come and defy Israel, that BALAAM returns him answer from the Mouth of GOD, How shall I curse, whom GOD hath not cursed, or how shall I defy, whom the Lord hath not defied? Thus in the handling of this Common place of CHRIST coming unto Judgement,
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if the heate of some mens zeale shall call upon mee to curse IACOB, and defie Israel, and in the voyce of thunder threaten the suddaine executions of Gods wrath, my faire answer is, How can I curse whom, from my heart I am perswaded, God hath not cursed, or how can I defie, whom the Lord hath not defied? All that I will say is this, that as the generall goodnesse and religion of this Land may cause us, according to the wonted mercies of Almighty God, to conceive a faire hope, that there are no generall visitations neare at hand,
if the heat of Some men's zeal shall call upon me to curse IACOB, and defy Israel, and in the voice of thunder threaten the sudden executions of God's wrath, my fair answer is, How can I curse whom, from my heart I am persuaded, God hath not cursed, or how can I defy, whom the Lord hath not defied? All that I will say is this, that as the general Goodness and Religion of this Land may cause us, according to the wonted Mercies of Almighty God, to conceive a fair hope, that there Are no general visitations near At hand,
so I beseech you, the better to vindicate the not unquestionable truth of so good a Paradox, let mee crave the ayd of your Piety, to make a strong party against any man that shall oppose us,
so I beseech you, the better to vindicate thee not unquestionable truth of so good a Paradox, let me crave the aid of your Piety, to make a strong party against any man that shall oppose us,
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and let each single man in singlenesse of heart, be so carefull of his owne particular, that wee may all daily present our selves as a living Sacrifice, holy and acceptable unto God, that wee may come behind our Fathers in no guift, that we may bee confirmed unto the end, and found blamelesse at the comming of our Lord IESVS CHRIST. Amen.
and let each single man in singleness of heart, be so careful of his own particular, that we may all daily present our selves as a living Sacrifice, holy and acceptable unto God, that we may come behind our Father's in no gift, that we may be confirmed unto the end, and found blameless At the coming of our Lord JESUS CHRIST. Amen.
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and secondly, in my Text, the streames which flow from this Fountaine, commended to us by way of excellencie in the emphasis of this little particle And, Of his fulnesse have wee all received:
and secondly, in my Text, the streams which flow from this Fountain, commended to us by Way of excellency in the emphasis of this little particle And, Of his fullness have we all received:
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but that then which the goodnesse of the Father hath vouchsafed heere no greater blessing to his own Sonne, Grace for grace; that by the fulnesse of Truth, knowing the will of our heavenly Father, by the fulnesse of Grace, wee may bee so happie to fulfill it.
but that then which the Goodness of the Father hath vouchsafed Here no greater blessing to his own Son, Grace for grace; that by the fullness of Truth, knowing the will of our heavenly Father, by the fullness of Grace, we may be so happy to fulfil it.
Now because the words of my Text will hardly be divided, for they are coincident, Grace and grace; it shall suffice me to make a division of the sence thereof;
Now Because the words of my Text will hardly be divided, for they Are coincident, Grace and grace; it shall suffice me to make a division of the sense thereof;
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in the handling whereof, I hope I shall not need to crave your attention; surely, the very name of Grace, the most acceptable blessing, which, next unto his Sonne;
in the handling whereof, I hope I shall not need to crave your attention; surely, the very name of Grace, the most acceptable blessing, which, next unto his Son;
and upon the delivery of so happie an Ambassage from Heaven solicite your thoughts with the like meditation, which old ELI put into the month of SAMUEL, Speake LORD, for thy servant heareth.
and upon the delivery of so happy an Ambassage from Heaven solicit your thoughts with the like meditation, which old ELI put into the Monn of SAMUEL, Speak LORD, for thy servant hears.
so in divers men there are different kinds of claristories, wherby the graces of GOD which inlighten the whole Soule within, doe yet but in part shine foorth to others.
so in diverse men there Are different Kinds of claristories, whereby the graces of GOD which inlighten the Whole Soul within, do yet but in part shine forth to Others.
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but justified rather for what hee hath. Vnum iter, at perveniendi quò cupias multa compendia. For though there bee but one high-way to Heaven, yet there are many pathes therein.
but justified rather for what he hath. One iter, At perveniendi quò cupias Multa compendia. For though there be but one highway to Heaven, yet there Are many paths therein.
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Surely then the way to Heaven is not so narrow, but that in respect of the different expressions of one and the same Grace, wee may walke thither as well hand in hand, as step after step.
Surely then the Way to Heaven is not so narrow, but that in respect of the different expressions of one and the same Grace, we may walk thither as well hand in hand, as step After step.
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but even in the most private condition is to labour and pray that we may all leade a peaceable and quiet life in all godlinesse and honesty, to joy or grieve, according as the happie or unhappie successe of things shall minister just cause;
but even in the most private condition is to labour and pray that we may all lead a peaceable and quiet life in all godliness and honesty, to joy or grieve, according as the happy or unhappy success of things shall minister just cause;
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So I perswade my self many thousands there are of piously devoted men, some who mourne to behold the streames of ungodlinesse over-flowing the Soules of a world of men,
So I persuade my self many thousands there Are of piously devoted men, Some who mourn to behold the streams of ungodliness overflowing the Souls of a world of men,
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how many names there are yet every where given up unto GODS service, to see the free and sincere acknowledgement of that Sacred truth, the zealous and painfull dispensation whereof daily produceth happie effects of righteousnesse,
how many names there Are yet every where given up unto GOD'S service, to see the free and sincere acknowledgement of that Sacred truth, the zealous and painful Dispensation whereof daily Produceth happy effects of righteousness,
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when time shall have buried all these small occasions in forgetfulness, Posterity will live to make an honourable remembrance even of these dayes of ours, which our ingratitude can now hardly mention but with spleene.
when time shall have buried all these small occasions in forgetfulness, Posterity will live to make an honourable remembrance even of these days of ours, which our ingratitude can now hardly mention but with spleen.
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Now then, shall hee that mournes say, Woe be to you that rejoyce? Or shall hee that rejoyceth, despise the sorrow of the mourner? No surely, are they not both Brethren,
Now then, shall he that mourns say, Woe be to you that rejoice? Or shall he that Rejoiceth, despise the sorrow of the mourner? No surely, Are they not both Brothers,
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As then upon the view of the second Temple the Story tels us many wept with a loud voyce, and many showted aloud for Ioy, all equally affected to the good and welfare of that State;
As then upon the view of the second Temple the Story tells us many wept with a loud voice, and many shouted aloud for Joy, all equally affected to the good and welfare of that State;
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so now whether we mourne for the happiness wee want, or joy in the present happinesse we doe injoy, let us give each to other the right hand of fellowship;
so now whither we mourn for the happiness we want, or joy in the present happiness we do enjoy, let us give each to other the right hand of fellowship;
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and as we read in the Creation, that God call'd the light Day, and the darkenesse Night; yet when hee joynes them both together, the denomination followes the better part,
and as we read in the Creation, that God called the Light Day, and the darkness Night; yet when he joins them both together, the denomination follows the better part,
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as that hee that gathers much, ZACHARIE and ELIZABETH, who all theyr life long feared GOD and walked blameless, shall have nothing over, no workes of Supererrogation, no Treasure for the Church;
as that he that gathers much, ZACHARIAS and ELIZABETH, who all their life long feared GOD and walked blameless, shall have nothing over, no works of Supererogation, no Treasure for the Church;
and yet so mercifull is hee unto those on whom he will have Mercy, as that hee that gathers little, the Thiefe upon the Crosse, not till his last houre bethinking himselfe of his last end,
and yet so merciful is he unto those on whom he will have Mercy, as that he that gathers little, the Thief upon the Cross, not till his last hour bethinking himself of his last end,
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You know what a smart answer our SAVIOVR gave St. PETER, whē partly out of good will he was but a little inquisitive after IOHN, Master what shall hee doe? What's that to thee? follow thou mee.
You know what a smart answer our SAVIOR gave Saint PETER, when partly out of good will he was but a little inquisitive After JOHN, Master what shall he do? What's that to thee? follow thou me.
as any mans life and actions, nay (such is the touchinesse of this waspish age) but his opinion onely shall but a little thwart us, presently wee give him over, with a Lord what shall become of this man,
as any men life and actions, nay (such is the touchiness of this waspish age) but his opinion only shall but a little thwart us, presently we give him over, with a Lord what shall become of this man,
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when as indeed the conscience of our owne infirmities might farre better busie our meditations to inquire, Lord, what shall become of mee? and I could wish that golden sentence of the Heathen were imprinted in the heart of every Christian;
when as indeed the conscience of our own infirmities might Far better busy our meditations to inquire, Lord, what shall become of me? and I could wish that golden sentence of the Heathen were imprinted in the heart of every Christian;
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And therefore give diligence, saith St. PETER, and adde to your faith vertue, to vertue knowledge, to knowledge temperance, to temperance patience, to patience godlinesse:
And Therefore give diligence, Says Saint PETER, and add to your faith virtue, to virtue knowledge, to knowledge temperance, to temperance patience, to patience godliness:
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and that wee may know there are many and high degrees to bee ascended before we come unto the height of grace, to that full assurance, whereof fondly oftimes we secure ourselves even at the first step, you see againe he doubles the same caution;
and that we may know there Are many and high Degrees to be ascended before we come unto the height of grace, to that full assurance, whereof fondly Oftimes we secure ourselves even At the First step, you see again he doubles the same caution;
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Indeed it is the desire of most men, to be partakers of Gods grace, so much at least as may enlighten them a little, give them a taste of the heavenly guift, and keepe them from despaire;
Indeed it is the desire of most men, to be partakers of God's grace, so much At least as may enlighten them a little, give them a taste of the heavenly gift, and keep them from despair;
But the earnest and constant desire of grace for grace, and grace upon grace, to follow our Petitions as St. HIEROM did (with a peto ut accipiam, & cum accepere rursus peto, ) dayly doe I aske the grace of God, and when I have obtain'd what I aske for, dayly doe I aske the same againe,
But the earnest and constant desire of grace for grace, and grace upon grace, to follow our Petitions as Saint HIERONYMUS did (with a peto ut accipiam, & cum accepere Rursus peto,) daily do I ask the grace of God, and when I have obtained what I ask for, daily do I ask the same again,
For wee are to observe, that as in GOD there is a fulnesse, if I may so speak, of capacitie, fulnesse of justice, fulnesse of mercy, fulnesse of wisedome, fulnesse of power, all fulnesse at the full, because hee is infinitely full;
For we Are to observe, that as in GOD there is a fullness, if I may so speak, of capacity, fullness of Justice, fullness of mercy, fullness of Wisdom, fullness of power, all fullness At the full, Because he is infinitely full;
as in CHRIST there is a fulnesse of satietie, such a fulnesse as was fitted and proportioned by the will of his Deitie, such a fulnesse as did abundantly satiate the will and desire of his humanitie;
as in CHRIST there is a fullness of satiety, such a fullness as was fitted and proportioned by the will of his Deity, such a fullness as did abundantly satiate the will and desire of his humanity;
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Deus quamvis omnipotens non potuit vel inaequalem sibi gignere filiis, vel aequalem condere creaturam. It was impossible that even the omnipotencie of GOD, should eyther beget the divine person of his Sonne unequall,
Deus Quamvis omnipotens non Potuit vel inaequalem sibi gignere filiis, vel aequalem condere creaturam. It was impossible that even the omnipotency of GOD, should either beget the divine person of his Son unequal,
and bee filled with the fruits of righteousnesse. Nativitas salutaris non accepta sed custodita vivificat: It is not a single grace, but grace upon grace must save us:
and be filled with the fruits of righteousness. Nativity Salutaris non accepta sed custodita vivificat: It is not a single grace, but grace upon grace must save us:
first Goates, then Ewes, then Rammes, then Camels, and commands every Messenger to say; These are thy servant IACOBS, and it is a present sent to my Lord ESAV;
First Goats, then Ewes, then Rams, then Camels, and commands every Messenger to say; These Are thy servant IACOBS, and it is a present sent to my Lord ESAU;
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so let it be all our care, being how onward on our way to seeke a Countrey, and bow soone wee may meet with our LORD wee cannot tell, to send before us present after present, grace after grace;
so let it be all our care, being how onward on our Way to seek a Country, and bow soon we may meet with our LORD we cannot tell, to send before us present After present, grace After grace;
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that when hee shall meet heere with our patience, there with our humilitie, here with our prayer, there with our repentance, heere with our faith, there with our charity;
that when he shall meet Here with our patience, there with our humility, Here with our prayer, there with our Repentance, Here with our faith, there with our charity;
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hee may embrace us in the armes of his mercy, and incourage our trembling soules with a Confide fili, Be of a good comfort my Sonne, thy sinnes are forgiven thee.
he may embrace us in the arms of his mercy, and encourage our trembling Souls with a Confide fili, Be of a good Comfort my Son, thy Sins Are forgiven thee.
GOD is faithfull, saith St. PAVL, by whom wee are called into the fellowship of his Sonne, who when wee were dead in trespasses and sinnes, hath by the same spirit quickened us together with CHRIST, hath rais'd us up together, made as sit together in heavenly places.
GOD is faithful, Says Saint PAUL, by whom we Are called into the fellowship of his Son, who when we were dead in Trespasses and Sins, hath by the same Spirit quickened us together with CHRIST, hath raised us up together, made as fit together in heavenly places.
And indeed it is a meditation full of comfort, that all those graces and favors imparted to CHRIST the head, are communicable to us his members, of his flesh, and of his bones.
And indeed it is a meditation full of Comfort, that all those graces and favors imparted to CHRIST the head, Are communicable to us his members, of his Flesh, and of his bones.
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behold the same spirit, though secretly yet powerfully cryes, Abba Father in our soules, and assures us that wee also are the Sonnes of God, nay heyres, yea coheyres with his owne Son. For as CHRIST was incarnate and made the Sonne of God by assuming our nature to his person;
behold the same Spirit, though secretly yet powerfully cries, Abba Father in our Souls, and assures us that we also Are the Sons of God, nay Heirs, yea coheyres with his own Son. For as CHRIST was incarnate and made the Son of God by assuming our nature to his person;
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And indeed every pious Soule is another Virgin MARY, wherein wee reinwombe our SAVIOVR, and with whom wee travaile till hee be formed in us, til he who is conceived in us, is the Author of our new conception,
And indeed every pious Soul is Another Virgae MARY, wherein we reinwombe our SAVIOR, and with whom we travail till he be formed in us, till he who is conceived in us, is the Author of our new conception,
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Had hee the wonderfull grace and power to worke great miracles, give eyes to the blinde, speech to the dumbe, health to the sicke, life to the dead? Hee that beleeves in me, saith he, the workes that I doe, shall he doe also,
Had he the wonderful grace and power to work great Miracles, give eyes to the blind, speech to the dumb, health to the sick, life to the dead? He that believes in me, Says he, the works that I do, shall he do also,
Awake thou that sleepest, and arise from the dead, and CHRIST shall give thee light. Lastly is CHRIST ascended up to Heaven, farre above all Principalities and Powers, there for ever to sit at the right hand of the Father,
Awake thou that Sleepest, and arise from the dead, and CHRIST shall give thee Light. Lastly is CHRIST ascended up to Heaven, Far above all Principalities and Powers, there for ever to fit At the right hand of the Father,
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so will hee give us glory for glory too, and therefore Blessed bee GOD, sayth St. PETER, who hath begotten us againe unto a lively hope, by the Resurrection of IESVS CHRIST, from the dead, to an inheritance incorruptible, reserved for us in the Heavens.
so will he give us glory for glory too, and Therefore Blessed be GOD, say Saint PETER, who hath begotten us again unto a lively hope, by the Resurrection of JESUS CHRIST, from the dead, to an inheritance incorruptible, reserved for us in the Heavens.
Now hitherto, I perswade my selfe we all gladly give eare to this discourse, and are ready to second it with the like Petition of the Disciples, Lord evermore give us of this grace.
Now hitherto, I persuade my self we all gladly give ear to this discourse, and Are ready to second it with the like Petition of the Disciples, Lord evermore give us of this grace.
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But yet I feare that as DAVID, who went with joy to fetch the Arke out of the house of AMINADA•, on expectation thereby of a blessing to befall his owne house,
But yet I Fear that as DAVID, who went with joy to fetch the Ark out of the house of AMINADA•, on expectation thereby of a blessing to befall his own house,
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this is a hard saying, say they, and who is able to endure it? If these bee the difficulties which attend the Ark, let it goe to the house of OBED EDOM, we will not bring it to our City.
this is a hard saying, say they, and who is able to endure it? If these be the difficulties which attend the Ark, let it go to the house of OBED EDOM, we will not bring it to our city.
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and will wee not have the grace of his humilitie? CHRIST himselfe wee know first suffered, before hee entred into glory; and wee must first bee made conformable unto his death, before wee can attaine the resurrection of the dead.
and will we not have the grace of his humility? CHRIST himself we know First suffered, before he entered into glory; and we must First be made conformable unto his death, before we can attain the resurrection of the dead.
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when as the peace and happinesse which wee enjoy have remov'd the misery of those evill dayes farre off from us, which thousands and millions of the Saints of God have been inforced to endure.
when as the peace and happiness which we enjoy have removed the misery of those evil days Far off from us, which thousands and millions of the Saints of God have been enforced to endure.
Indeed we live by faith, saith St. PAVL, the best part of our life by Faith, and not by sight, yet what eye so dull, that sees not the happinesse of this present life of ours,
Indeed we live by faith, Says Saint PAUL, the best part of our life by Faith, and not by sighed, yet what eye so dull, that sees not the happiness of this present life of ours,
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and how terrible then were the conditions of salvation? What strength of grace, what a compleat armour was then requisite, to defend them against all the fiery darts of Sathan? Coelestis regiae januam gradibus panarum ascendentes, scalas sibi quodammodò de eculeis catastis { que } fecerunt.
and how terrible then were the conditions of salvation? What strength of grace, what a complete armour was then requisite, to defend them against all the fiery darts of Sathan? Coelestis Regiae januam gradibus panarum Ascendentes, scalas sibi quodammodò de eculeis catastis { que } fecerunt.
The wrack, the scourge, the stake, and what ever torture the witty cruelty of man was able to invent, these were the steps whereby they painfully ascended up to Heaven:
The wrack, the scourge, the stake, and what ever torture the witty cruelty of man was able to invent, these were the steps whereby they painfully ascended up to Heaven:
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and after all this, with Non obstante to St. HIEROME, de deliciis in delicias, out of the bosome of the World we may gently remove our head into ABRAHAMS bosome, quietly breath our last,
and After all this, with Non Obstacle to Saint JEROME, de delicious in Delicias, out of the bosom of the World we may gently remove our head into ABRAHAMS bosom, quietly breath our last,
Then indeed (to invert a little the words of St. CYPRIAN) facta est Ecclesia in cruore Martyrum purpurea, the Church was of a scarlet dye in the blood of the Martyrs:
Then indeed (to invert a little the words of Saint CYPRIAN) facta est Ecclesia in cruore Martyrs purpurea, the Church was of a scarlet die in the blood of the Martyrs:
Yet true indeed it is, that even to this day, many are the troubles of the Righteous, but troubles common also with the sinner, wherin the graces of CHRISTS patiēce and humility are so far frō dejecting us,
Yet true indeed it is, that even to this day, many Are the Troubles of the Righteous, but Troubles Common also with the sinner, wherein the graces of CHRIST patience and humility Are so Far from dejecting us,
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teacheth of as well how to want, as how to abound; and if after a faire endeavour wee cannot raise our meanes unto our minde, presently humbles our minde unto our meanes.
Teaches of as well how to want, as how to abound; and if After a fair endeavour we cannot raise our means unto our mind, presently humbles our mind unto our means.
There is a trouble of sicknesse, but yet in all our sicknesse grace makes all our bed. The Lord giveth (giveth health and wealth) and the Lord taketh away: and blessed be the name of the Lord.
There is a trouble of sickness, but yet in all our sickness grace makes all our Bed. The Lord gives (gives health and wealth) and the Lord Takes away: and blessed be the name of the Lord.
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that if trouble should sometime overcharge us, and force us to cry out, Wretched man that I am, who shall deliver mee? Grace may presently succentunate and releeve us, with a Thanks bee to God through IESVS CHRIST our Lord; on which firme Rocke as long as we truly fasten the Anchor of our hope,
that if trouble should sometime overcharge us, and force us to cry out, Wretched man that I am, who shall deliver me? Grace may presently succentunate and relieve us, with a Thanks be to God through JESUS CHRIST our Lord; on which firm Rock as long as we truly fasten the Anchor of our hope,
as indeed among other causes, therfore was CHRIST incarnate that hee might give unto us a patterne of true grace, that in all things we may learne to be holy, as he is holy;
as indeed among other Causes, Therefore was CHRIST incarnate that he might give unto us a pattern of true grace, that in all things we may Learn to be holy, as he is holy;
but sometime in secret will commune, with his owne heart, and make inquirie, Lord are there but few that shall bee saved, and those few such onely as have received the marke of thy spirit;
but sometime in secret will commune, with his own heart, and make inquiry, Lord Are there but few that shall be saved, and those few such only as have received the mark of thy Spirit;
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then to propose the doubt even in the very termes of my Text, Have I grace for grace, the grace of our Lord IESVS CHRIST, some commendable measure of his charity, his zeale, his meeknes, his temperance, his justice, his mercy? Have I true patience and humility, true sorrow and anguish of soule for mine owne sinnes, answerable to that sorrow of his above all sorrowes for the sins of the whole World? Alas otherwise,
then to propose the doubt even in the very terms of my Text, Have I grace for grace, the grace of our Lord JESUS CHRIST, Some commendable measure of his charity, his zeal, his meekness, his temperance, his Justice, his mercy? Have I true patience and humility, true sorrow and anguish of soul for mine own Sins, answerable to that sorrow of his above all sorrows for the Sins of the Whole World? Alas otherwise,
if we bee full of spleene and malice, if our mouth bee an open sepulchre, therein ready to bury the good name and honor of every man whose wayes and actions doe but a little thwart us; (though yet Michael the Archangel in a farre juster contestation,
if we be full of spleen and malice, if our Mouth be an open Sepulchre, therein ready to bury the good name and honour of every man whose ways and actions do but a little thwart us; (though yet Michael the Archangel in a Far juster contestation,
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and dyed for his enemies, and how then dwels the love of CHRIST in us? If upon every slight provocation we shall breake out into foule curses, the pox, the plague, the divell, evils that we need not imprecate;
and died for his enemies, and how then dwells the love of CHRIST in us? If upon every slight provocation we shall break out into foul curses, the pox, the plague, the Devil, evils that we need not imprecate;
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and these curses shall second with fearfull oaths, and at each word be prodigall of the life, the wounds, the death, the bloud, that precious blood of Christ, one drop whereof perhaps the time may come when we shall call and cry for,
and these curses shall second with fearful Oaths, and At each word be prodigal of the life, the wounds, the death, the blood, that precious blood of christ, one drop whereof perhaps the time may come when we shall call and cry for,
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we know that CHRIST when hee was reviled, reviled not againe, and in all our familiar discourse hath confin'd us to a yea, yea, and a nay, nay; and how then dwels the meeknesse,
we know that CHRIST when he was reviled, reviled not again, and in all our familiar discourse hath confined us to a yea, yea, and a nay, nay; and how then dwells the meekness,
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wee know that it was the strict charge of CHRIST, that wee should not overcharge our selves with surfetting and drunkenesse, the bastard parents of chambering and wantonnesse,
we know that it was the strict charge of CHRIST, that we should not overcharge our selves with surfeiting and Drunkenness, the bastard Parents of chambering and wantonness,
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and how then dwelleth the temperance of CHRIST in us? If wee be alwayes querulous and discontent, upō every light crosse ready to blaspheme the sufferings of CHRIST, (with a non est dolor sicut dolor meus) was there ever sorrow like unto my sorrow? wee know that CHRIST,
and how then dwells the temperance of CHRIST in us? If we be always querulous and discontent, upon every Light cross ready to Blaspheme the sufferings of CHRIST, (with a non est dolour sicut dolour meus) was there ever sorrow like unto my sorrow? we know that CHRIST,
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though made a man of sorrowes, and this sorrow for the sinne of man, yet like the Sheepe before the Shearer hee opened not his month, and how then dwels the patience of CHRIST in us? Lastly,
though made a man of sorrows, and this sorrow for the sin of man, yet like the Sheep before the Shearer he opened not his Monn, and how then dwells the patience of CHRIST in us? Lastly,
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and that for the sense of our sinnes, sweat even drops of blood, and how then dwelleth the devotion of CHRIST in us? Those are quaeres able to startle a good soule;
and that for the sense of our Sins, sweat even drops of blood, and how then dwells the devotion of CHRIST in us? Those Are quaeres able to startle a good soul;
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and surely would we let passe those deceivable examples, which from the frailties of men too indulgently ofttimes we propose unto our selves, this man will doe thus, and that man thus;
and surely would we let pass those deceivable Examples, which from the frailties of men too indulgently ofttimes we propose unto our selves, this man will do thus, and that man thus;
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a world of sinnes there are wherewith the World through custome is now almost uncontroullably full fraught, which we should then be as farre from any desire to commit,
a world of Sins there Are wherewith the World through custom is now almost uncontroullably full fraught, which we should then be as Far from any desire to commit,
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if I had meant, (saith hee) to keepe a good dyet, I should never have need to come to you for Physicke, pray tell me how I may keepe an ill dyet and not bee sicke:
if I had meant, (Says he) to keep a good diet, I should never have need to come to you for Physic, pray tell me how I may keep an ill diet and not be sick:
and yet bee saved? May we not sweare a little, ryot a little, and if our beloved sinne bee but little one, may not our soule flye thither and yet live? But first I pray tell mee, what sinne is there which any man dareth cal little, which without repentāce is great, heavie,
and yet be saved? May we not swear a little, riot a little, and if our Beloved sin be but little one, may not our soul fly thither and yet live? But First I pray tell me, what sin is there which any man dareth call little, which without Repentance is great, heavy,
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but shall we therefore upon the fore-intendment of our repentance antedate our sin? Surely, if you would give me a house full of gold I dare not tell you so.
but shall we Therefore upon the fore-intendment of our Repentance antedate our since? Surely, if you would give me a house full of gold I Dare not tell you so.
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and if skin for skin, and all that a man hath hee will give for his life, how diligent and tender ought to bee every mans care for his owne soule? Quae insania est, ut non quanta potes omnino facias, cum ignores penitus quid tibi competat ad salutem? What madnesse is it for a man not to take the best care he can for his soule,
and if skin for skin, and all that a man hath he will give for his life, how diligent and tender ought to be every men care for his own soul? Quae insania est, ut non quanta potes Omnino facias, cum ignores penitus quid tibi competat ad salutem? What madness is it for a man not to take the best care he can for his soul,
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but aske rather, how farre must grace more abound, to obteyne the forgivenesse of our sinne? and when we see what high patternes of obedience are every where in holy Scripture propos'd unto our imitation, the perfection of the Father, the grace of the Sonne, the fellowship of the Holy Ghost, the Communion of Saints and Angels, may these great examples dayly inlarge our indeavours,
but ask rather, how Far must grace more abound, to obtain the forgiveness of our sin? and when we see what high patterns of Obedience Are every where in holy Scripture proposed unto our imitation, the perfection of the Father, the grace of the Son, the fellowship of the Holy Ghost, the Communion of Saints and Angels, may these great Examples daily enlarge our endeavours,
fulnesse of truth it is a diligent MARTHA, and provideth many commendable things; but fulnesse of grace this is the devout MARY, and bringeth the maine necessary part:
fullness of truth it is a diligent MARTHA, and Provideth many commendable things; but fullness of grace this is the devout MARY, and brings the main necessary part:
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which whē wealth, when honor, whē strength, when wit, when speech, when sense, when life it selfe shall faile, will yet never leave us nor forsake us.
which when wealth, when honour, when strength, when wit, when speech, when sense, when life it self shall fail, will yet never leave us nor forsake us.
I beseech you then as wee cannot but all thankfully acknowledge, that we have already receiv'd the religion of the soule, truth for truth; let us dayly implore from Heaven the soule of our Religion, grace for grace; grace upon grace,
I beseech you then as we cannot but all thankfully acknowledge, that we have already received the Religion of the soul, truth for truth; let us daily implore from Heaven the soul of our Religion, grace for grace; grace upon grace,
that when with the sighes and groanes of this spirit, from the bottome of this heart, we shall call and cry unto him Abba Father, hee may graciously make answer from Heaven, I will be unto thee a Father,
that when with the sighs and groans of this Spirit, from the bottom of this heart, we shall call and cry unto him Abba Father, he may graciously make answer from Heaven, I will be unto thee a Father,
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surely, me thinks, wee that live at the end of this end, at the last period of this last time, have now great cause, together with the end of the world,
surely, me thinks, we that live At the end of this end, At the last Period of this last time, have now great cause, together with the end of the world,
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with the wife Virgins to begin betimes to prepare oyle ready for our lamps, seriously oft times to catechise our soules wth the like question of the Psalmist, Wherwithall shal a yong man clense his wayes;
with the wife Virgins to begin betimes to prepare oil ready for our lamps, seriously oft times to catechise our Souls with the like question of the Psalmist, Wherewithal shall a young man cleanse his ways;
Lastly, I will close up all with some short and usefull remembrances, wch may serve to imprint and fasten this so necessary duty into the meditation and practise of our Soules.
Lastly, I will close up all with Some short and useful remembrances, which may serve to imprint and fasten this so necessary duty into the meditation and practice of our Souls.
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as by sad experience wee have too frequent triall, wee see so much contracted, as that wee injoy oft-times but some few inches even of this Spanne neither.
as by sad experience we have too frequent trial, we see so much contracted, as that we enjoy ofttimes but Some few inches even of this Span neither.
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lest we forgetting him, he may prove too mindfull of us, and in his justice cut off those few dayes of ours, wherein wee have beene so evill, as not to flie unto his Mercy.
lest we forgetting him, he may prove too mindful of us, and in his Justice Cut off those few days of ours, wherein we have been so evil, as not to fly unto his Mercy.
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And hence is it I should think that St. IOHN in his first Epistle doth so often stile the Saints of GOD by the name of little Children: My little Children these things I write unto you;
And hence is it I should think that Saint JOHN in his First Epistle does so often style the Saints of GOD by the name of little Children: My little Children these things I write unto you;
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not onely to expresse his fatherly and tender affection over them, with whom like PAVL, hee did even goe in travaile, till CHRIST should bee formed in them;
not only to express his fatherly and tender affection over them, with whom like PAUL, he did even go in travail, till CHRIST should be formed in them;
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not onely to teach them gentlenesse and humility, and that hee that will enter into the Kingdome of Heaven, must first stoop to the confession of the Psalmist, LORD I am not high minded,
not only to teach them gentleness and humility, and that he that will enter into the Kingdom of Heaven, must First stoop to the Confessi of the Psalmist, LORD I am not high minded,
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but even in this respect also to let us understand, by reason of the shortnesse and uncertainty of the life of man, that even from our Childhood wee are to be trayn'd up, with the childe SAMVEL, to minister unto the Lord girt with a linnen Ephod, while our garments are yet white and spotlesse, that both Body and Soule too may as it were hand in hand grow up from strength to strength, till of Children wee become perfect Men, and atteyne unto the measure of the stature of the fulnesse of CHRIST.
but even in this respect also to let us understand, by reason of the shortness and uncertainty of the life of man, that even from our Childhood we Are to be trained up, with the child SAMUEL, to minister unto the Lord girded with a linen Ephod, while our garments Are yet white and spotless, that both Body and Soul too may as it were hand in hand grow up from strength to strength, till of Children we become perfect Men, and attain unto the measure of the stature of the fullness of CHRIST.
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and can we then think any time too soone to begin to make an agreement with our adversary by the way, by our Prayer, our repentance, our faith in the washing of the Bloud of IESVS, get the hand-writing of tne Law cancell'd and washt off, that as with PAVL and SILAS in the Prison, our fetters may fall away,
and can we then think any time too soon to begin to make an agreement with our adversary by the Way, by our Prayer, our Repentance, our faith in the washing of the Blood of JESUS, get the handwriting of tne Law canceled and washed off, that as with PAUL and SILAS in the Prison, our fetters may fallen away,
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and MOSES came kindly to him and when, (sayth hee) shall I intreat for thee to destroy these Frogs, was it not madnesse (I say) to put him off and bid him come To morrow? Surely wee would thinke even but that one nights torture hee would have redeem'd rather,
and MOSES Come kindly to him and when, (say he) shall I entreat for thee to destroy these Frogs, was it not madness (I say) to put him off and bid him come To morrow? Surely we would think even but that one nights torture he would have redeemed rather,
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when shall I intreat the Lord to destroy these sinnes, should wee not be more mad then Pharaoh, did we reply, To morrow: no, To day if you will heare his voyce harden not your hearts.
when shall I entreat the Lord to destroy these Sins, should we not be more mad then Pharaoh, did we reply, To morrow: no, To day if you will hear his voice harden not your hearts.
Whether this or that shall be our end, whether sooner or later it shall come, this is a secret which GOD hath purposely reserv'd unto himself, that so wee may ever be prepared for that, from which we can never be secure.
Whither this or that shall be our end, whither sooner or later it shall come, this is a secret which GOD hath purposely reserved unto himself, that so we may ever be prepared for that, from which we can never be secure.
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what know wee but that even then we may be arrested with a Thou foole this night shall thy Soule be taken from thee, and then as the Tree falls so it must lye? Quid enim saeculi potest esse diuturnum, cum ipsa saecula non sint diuturna? For why should wee presume of our life,
what know we but that even then we may be arrested with a Thou fool this night shall thy Soul be taken from thee, and then as the Tree falls so it must lie? Quid enim Saeculi potest esse Diuturnum, cum ipsa saecula non sint Diuturna? For why should we presume of our life,
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and therefore with the Cripples in the Gospell we must waite all opportunities, and call upon the name of the LORD, not when our selves at leysure shall bee pleas'd to seeke after him,
and Therefore with the Cripples in the Gospel we must wait all opportunities, and call upon the name of the LORD, not when our selves At leisure shall be pleased to seek After him,
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how many thousands doe you thinke, have gone from the Crosse to Hell? Were it not madness in us then to venture on that disease, whereof thousands have been cast away upon this cold Presumptiō that some odde man or two have been recovered? We are all too prone to looke on the Thiefe that hung on the right hand,
how many thousands doe you think, have gone from the Cross to Hell? Were it not madness in us then to venture on that disease, whereof thousands have been cast away upon this cold Presumption that Some odd man or two have been recovered? We Are all too prove to look on the Thief that hung on the right hand,
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as knowing that what hath befallen one, may be common unto all, and that in such sinnes wherein some men have dyed so desperately, no man can live secure.
as knowing that what hath befallen one, may be Common unto all, and that in such Sins wherein Some men have died so desperately, no man can live secure.
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and as our SAVIOUR hath already made the application to our hand, Remember LOTS wife, when having put the hand unto the plough, wee are ready to looke backe againe:
and as our SAVIOUR hath already made the application to our hand, remember LOTS wife, when having put the hand unto the plough, we Are ready to look back again:
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Remember ACHAN in our Covetousnesse, ABSOLON in our Disobedience, ZIMRI and COSBI in our Lust, HEROD in our Pride, ANANIAS in our Hypocrisie and the like;
remember ACHAN in our Covetousness, ABSALOM in our Disobedience, ZIMRI and COZBI in our Lust, HEROD in our Pride, ANANIAS in our Hypocrisy and the like;
Nor can we certainly trust all time that cōmeth, because that goodnes of GOD wch hath promised pardon wherever we shall repent, hath no where promised repentance when ever our selves please.
Nor can we Certainly trust all time that comes, Because that Goodness of GOD which hath promised pardon wherever we shall Repent, hath no where promised Repentance when ever our selves please.
who is it from whom thou hast receiv'd thy being? Are not children, & the fruit of the womb a guift that commeth of the Lord? who is it by whom thou livest,
who is it from whom thou hast received thy being? are not children, & the fruit of the womb a gift that comes of the Lord? who is it by whom thou Livest,
and thou fillest every living thing with Plenteousnesse? Who is it that amidst all the casualties of the world preserveth thee in thy going out and in thy comming in? Hath not he given his Angels charge ever thee, that thou shalt not so much as dash thy foot against a stone? So that from thy first conception to this houre, one day telling another what great things he that is mighty hath done for thee;
and thou Fillest every living thing with Plenteousness? Who is it that amid all the casualties of the world Preserveth thee in thy going out and in thy coming in? Hath not he given his Angels charge ever thee, that thou shalt not so much as dash thy foot against a stone? So that from thy First conception to this hour, one day telling Another what great things he that is mighty hath done for thee;
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what canst thou doe lesse in testimonie of thy thankfulnesse then to serve him without feare in holinesse and righteousnesse all the dayes of thy life? GODS remembrance of thee, it is voluntary,
what Canst thou do less in testimony of thy thankfulness then to serve him without Fear in holiness and righteousness all the days of thy life? GOD'S remembrance of thee, it is voluntary,
Hee can say of the best of men, I have no need of you, but can the best man say to him, I have no need of thee? If then his goodlesse freely moove him to be mindfull of thee, let thy duty constraine thee to remember him.
He can say of the best of men, I have no need of you, but can the best man say to him, I have no need of thee? If then his goodless freely move him to be mindful of thee, let thy duty constrain thee to Remember him.
and to his creation of Nature adde the creation of Grace also, a thousand times better had it beene that thou hadst been quite forgotten, and not Created at all.
and to his creation of Nature add the creation of Grace also, a thousand times better had it been that thou Hadst been quite forgotten, and not Created At all.
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and therefore if thou desire to take up the language of the Pharisee but with a better minde, Lord I thanke thee that I am not as other men are, now no more an olde but a new creature;
and Therefore if thou desire to take up the language of the Pharisee but with a better mind, Lord I thank thee that I am not as other men Are, now no more an old but a new creature;
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and continuall mindfulnesse of us, and then Quàm beati essemus, si quàm promptam erga nos Dei audientiam legimus, taem prompto ipsum audire velimus, O how happy should wee be, were we but halfe so ready to heare and fulfill the commands of GOD,
and continual mindfulness of us, and then Quàm Beati essemus, si quàm promptam Erga nos Dei audientiam Legimus, taem prompto ipsum Audire Velimus, Oh how happy should we be, were we but half so ready to hear and fulfil the commands of GOD,
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First then it may bee urg'd, must the young man so early begin to remember his Creator? Must the tender neck presently become subject to this heavie yoake, no sooner have we with-drawne our hand from the ferula, and come newly but to feele and know our selves,
First then it may be urged, must the young man so early begin to Remember his Creator? Must the tender neck presently become Subject to this heavy yoke, no sooner have we withdrawn our hand from the ferula, and come newly but to feel and know our selves,
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Difficultie then you see which is urg'd as an objection to put off Religion till olde age, proves a strong argument to perswade us to be religious in our youth:
Difficulty then you see which is urged as an objection to put off Religion till old age, Proves a strong argument to persuade us to be religious in our youth:
yet notwithstanding could it but well appeare, that the same yoake, which punisheth us in our youth, would prove more easie to old age the excuse might bee more pardonable:
yet notwithstanding could it but well appear, that the same yoke, which Punisheth us in our youth, would prove more easy to old age the excuse might be more pardonable:
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I cannot be perswaded but that religion also, (which with pretence of difficulty, because wee are unwilling to make triall of our owne strength, wee are all too ready to put off till wee are old) will yet prove most facile in our youth:
I cannot be persuaded but that Religion also, (which with pretence of difficulty, Because we Are unwilling to make trial of our own strength, we Are all too ready to put off till we Are old) will yet prove most facile in our youth:
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And hee that shall compare the severall advantages which age and youth have each of other in matters of Religion, will finde perhaps that it is no paradox to maintain against the great Philosopher, that Iunenis est magis idoneus auditor moralis and divinae Philosophiae too, that a young Timothy is a fitter Auditor of a lecture of Divinity, than an old Nicodemus.
And he that shall compare the several advantages which age and youth have each of other in matters of Religion, will find perhaps that it is no paradox to maintain against the great Philosopher, that Iunenis est magis Idoneus auditor Moral and Divinae Philosophiae too, that a young Timothy is a fitter Auditor of a lecture of Divinity, than an old Nicodemus.
Age it is wise and experienc't, and having made frequent triall of the fickle unconstancie of all things under the Sunne, can now truely say of laughter, Thou art madnesse, and that all the glory of the world, it is but vanity and vexation of spirit.
Age it is wise and experienced, and having made frequent trial of the fickle unconstancy of all things under the Sun, can now truly say of laughter, Thou art madness, and that all the glory of the world, it is but vanity and vexation of Spirit.
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ALEXANDER whom in his health all the World could not perswade but that a GOD hee would needs be, upon a wound receiv'd seeing the blood come, could then humble his conceit, & jam sentio me mortalem, and now I see, saith he, that I must dye:
ALEXANDER whom in his health all the World could not persuade but that a GOD he would needs be, upon a wound received seeing the blood come, could then humble his conceit, & jam sentio me mortalem, and now I see, Says he, that I must die:
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so that the old man dayly seeing that death, which may be neare unto the young man, cannot be far off from him, is the more easily perswaded to prepare himselfe for the more easie passage when it comes.
so that the old man daily seeing that death, which may be near unto the young man, cannot be Far off from him, is the more Easily persuaded to prepare himself for the more easy passage when it comes.
For shame oft-times it is the Guardian of Grace, and many sins there are for the forbearāce wherof even the best Soules are sometime as much beholding to their modesty,
For shame ofttimes it is the Guardian of Grace, and many Sins there Are for the forbearance whereof even the best Souls Are sometime as much beholding to their modesty,
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as to their Religion But age you know it is more bold and daring, and therefore oft-times for want of vertues companion, vertue her selfe proves wanting,
as to their Religion But age you know it is more bold and daring, and Therefore ofttimes for want of Virtues Companion, virtue her self Proves wanting,
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yet because old, it challengeth a kind of Fatherhood over all youth, and if but old ELIES gentle reproofe, Nay my Sonnes why doe you such things, it leaves some impression in the Soule.
yet Because old, it Challengeth a kind of Fatherhood over all youth, and if but old ELIES gentle reproof, Nay my Sons why do you such things, it leaves Some impression in the Soul.
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But Age, it is penurious and griping, and now come in those cruell times of extortion and oppression, Quocumque modo rem, a man will transgresse even for a peece of bread.
But Age, it is penurious and gripping, and now come in those cruel times of extortion and oppression, Quocumque modo remembering, a man will transgress even for a piece of bred.
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but when once thirty or forty yeares long he hath beene grieved with a rebellious and gaine-saying generation, in the end his patience turneth to anger, What could I have done which I have not done? and so gives them over to a reprobate sence.
but when once thirty or forty Years long he hath been grieved with a rebellious and gainsaying generation, in the end his patience turns to anger, What could I have done which I have not done? and so gives them over to a Reprobate sense.
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Thus then you see the young man also hath his advantages, and indeed what ever precedence our age can chalenge of our youth, it is then onely to be found when the old man ploughes with the young mans heckfer:
Thus then you see the young man also hath his advantages, and indeed what ever precedence our age can challenge of our youth, it is then only to be found when the old man ploughs with the young men heckfer:
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but set the comparison right, and then thus much I dare boldlie say, that whereas in these dayes of ours, whereof out of zeale I presume to make them better, wee wrongfully complaine oft-times as if they never had beene worse;
but Set the comparison right, and then thus much I Dare boldly say, that whereas in these days of ours, whereof out of zeal I presume to make them better, we wrongfully complain ofttimes as if they never had been Worse;
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Were it not better then at the first to venture over shooes, then at the last over head and eares? and therefore while the waters are yet low and passable,
Were it not better then At the First to venture over shoes, then At the last over head and ears? and Therefore while the waters Are yet low and passable,
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before the overflowings of ungodlinesse shall too much fright our soules, let mee commend unto you that Item of our SAVIOUR but upon a better errand, Quod facis fac cito? That which thou meanest to doe, doe quickly.
before the overflowings of ungodliness shall too much fright our Souls, let me commend unto you that Item of our SAVIOUR but upon a better errand, Quod facis fac Quick? That which thou Meanest to do, do quickly.
For pray, tell me what is it, wch in those sad fits, whereto the Soules of good men are oft-times subject, (and perhaps did we more often feele them the more happy might we be;) what is it I say, which breeds this melancholy, is it our Religion? that wee know is the Physicke of the Soule:
For pray, tell me what is it, which in those sad fits, whereto the Souls of good men Are ofttimes Subject, (and perhaps did we more often feel them the more happy might we be;) what is it I say, which breeds this melancholy, is it our Religion? that we know is the Physic of the Soul:
and his seed shall inherite the Land. If then life and health, plenty and joy, can make a cheerefull man, certainly religion cannot make him melancholly.
and his seed shall inherit the Land. If then life and health, plenty and joy, can make a cheerful man, Certainly Religion cannot make him melancholy.
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and are the sinners such as have not GOD in all theyr thoughts, are their teeth never set on edge? It is true indeed, that GOD receives no man but whom hee doth chastice, chastice not with crosse and affliction onely,
and Are the Sinners such as have not GOD in all their thoughts, Are their teeth never Set on edge? It is true indeed, that GOD receives no man but whom he does chastise, chastise not with cross and affliction only,
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When upon the sober view of of his intemperate luxuriances finding his Soule like CAINS, guilty of more sinne then he knoweth how to have forgiven, hee becomes subject to the fearefull expectation of more punishment,
When upon the Sobrium view of of his intemperate luxuriances finding his Soul like CAINS, guilty of more sin then he Knoweth how to have forgiven, he becomes Subject to the fearful expectation of more punishment,
Indeed if we looke upon the surface of things onely, the sinner may seeme to be the onely chearly man, sits downe merrily to eate and drinke, riseth to his play,
Indeed if we look upon the surface of things only, the sinner may seem to be the only chearly man, sits down merrily to eat and drink, Riseth to his play,
But let us now a little change his cōmons, and remove him from his owne table, which from the excesse and riot thereof I feare we may too justly ofttimes stile the Table of Devils,
But let us now a little change his commons, and remove him from his own table, which from the excess and riot thereof I Fear we may too justly ofttimes style the Table of Devils,
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and bring him to the Table of the Lord, and then behold with how heavie a heart doth he reach forth his trembling hand to pertake of those sacred mysteries,
and bring him to the Table of the Lord, and then behold with how heavy a heart does he reach forth his trembling hand to partake of those sacred Mysteres,
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It is a memorable speech of HAMAN, who recounting the glory of his riches, the multitude of his children, the great honours whereunto hee had beene promoted above other Princes by the King;
It is a memorable speech of HAMAN, who recounting the glory of his riches, the multitude of his children, the great honours whereunto he had been promoted above other Princes by the King;
will finde them sometime ingenuously to confesse, All this is nothing: for there is a MORDECAI, a tormenting conscience, dayly sitting in the Gate, which like IONAS his Worme, no sooner is the Gourd of their felicitie sprung up a little,
will find them sometime ingenuously to confess, All this is nothing: for there is a MORDECAI, a tormenting conscience, daily sitting in the Gate, which like IONAS his Worm, no sooner is the Gourd of their felicity sprung up a little,
And therefore we see daily nothing more frequent thē for the luxurious prodigall upon the sad remembrance of the follies of his youth, to breake out into a Laetare sterilis, Happie are the barren,
And Therefore we see daily nothing more frequent them for the luxurious prodigal upon the sad remembrance of the follies of his youth, to break out into a Laetare sterilis, Happy Are the barren,
and in stead of sadnesse and melancholly, powre downe joy and gladnesse, the joy and comforts of his Grace and Spirit, whereby like the wise men at the appearance of the Starre, thou shalt daylie rejoyce and that exceeding greatly.
and in stead of sadness and melancholy, pour down joy and gladness, the joy and comforts of his Grace and Spirit, whereby like the wise men At the appearance of the Star, thou shalt daily rejoice and that exceeding greatly.
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But suppose it were true that the sinner had the whole world at will, came into no misfortune like other men, were subject to no discontent, no sorrow;
But suppose it were true that the sinner had the Whole world At will, Come into no misfortune like other men, were Subject to no discontent, no sorrow;
yet notwithstanding, mee thinks, that one saying of Lactantius might serve to settle and compose the affections of a good man in the constant profession of his goodnesse, against all the feares and melancholies which for conscience and Religions sake hee might be subject to.
yet notwithstanding, me thinks, that one saying of Lactantius might serve to settle and compose the affections of a good man in the constant profession of his Goodness, against all the fears and Melancholies which for conscience and Religions sake he might be Subject to.
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Bonis brevibus mala aeterna, & malis brevibus bona aeterna, &c. So hath the providence of GOD ordeined, that for short pleasures hee hath threatned us with eternall paines,
Bonis brevibus mala aeterna, & malis brevibus Bona aeterna, etc. So hath the providence of GOD ordained, that for short pleasures he hath threatened us with Eternal pains,
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Remember from the dayes of thy Youth, even from thy infancie, to whose service thou hast so solemnly been consecrated, what promises, what vowes have beene made, at the partaking of one Baptisme, to embrace one Faith, to serve one Lord;
remember from the days of thy Youth, even from thy infancy, to whose service thou hast so solemnly been consecrated, what promises, what vows have been made, At the partaking of one Baptism, to embrace one Faith, to serve one Lord;
Tanti enim emit, ut solus possideat, and indeed so deare a price hath hee payed for thy soule, that well may he challenge the whole purchase to himselfe.
Tanti enim emit, ut solus possideat, and indeed so deer a price hath he paid for thy soul, that well may he challenge the Whole purchase to himself.
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Will these actions ▪ these thoughts, this company, this discourse, this idlenesse, this expence, will these lead a man to Heaven? And though thou often see good men take an oblique course like the Sunne, crosse the line and backe againe, yet alwayes remember, Securiùs esse perire non posse, quam juxta periculum non perisse;
Will these actions ▪ these thoughts, this company, this discourse, this idleness, this expense, will these led a man to Heaven? And though thou often see good men take an oblique course like the Sun, cross the line and back again, yet always Remember, Securiùs esse perire non posse, quam juxta periculum non perisse;
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For even small commands oft times, as we see by the example of the fall of ADAM, tanto majori jusi•tia violantur, quanto faciliori observantia poterant custodivi, are with so much the greater injustice violated, the greater justice punished, by how much with the easier observance they might have beene fulfilled.
For even small commands oft times, as we see by the Exampl of the fallen of ADAM, tanto majori jusi•tia violantur, quanto faciliori observantia poterant custodivi, Are with so much the greater injustice violated, the greater Justice punished, by how much with the Easier observance they might have been fulfilled.
and get their applause who judge onely by appearance, but they are the guifts of grace, which like DAVID must make us gracious with God, and winne his heart.
and get their applause who judge only by appearance, but they Are the Gifts of grace, which like DAVID must make us gracious with God, and win his heart.
Remember alwayes to part thy care between thy body and thy soule, and if so much time bee perhaps too pleasingly spent in the food, the dresse, the sleepe, the recreation of the one;
remember always to part thy care between thy body and thy soul, and if so much time be perhaps too pleasingly spent in the food, the dress, the sleep, the recreation of the one;
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and therefore watch alwayes, that thou mayst be prepared, that when ever thou shalt lay downe this earthly Tabernacle of thy body, thou maist with joy and cheerfulnesse commend thy soule into the hands of thy Redeemer, in hope of an Eternall Mansion in the Heavens. Amen.
and Therefore watch always, that thou Mayest be prepared, that when ever thou shalt lay down this earthly Tabernacle of thy body, thou Mayest with joy and cheerfulness commend thy soul into the hands of thy Redeemer, in hope of an Eternal Mansion in the Heavens. Amen.
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that as in the beginning the woman (saith St. PAVL) was in the transgression; first in the transgression, not the man; so now the seed of the womā, not the seed of the man, was to obteine pardon for this transgression, reconcile the woman to the man, and both to God.
that as in the beginning the woman (Says Saint PAUL) was in the Transgression; First in the Transgression, not the man; so now the seed of the woman, not the seed of the man, was to obtain pardon for this Transgression, reconcile the woman to the man, and both to God.
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The first that after his buriall durst come unto his sepulchre were women, and that for the greater commendation of this fearfull Sex, early in the morning, while it was yet darke.
The First that After his burial durst come unto his Sepulchre were women, and that for the greater commendation of this fearful Sex, early in the morning, while it was yet dark.
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The first to whom the Resurrection was made knowne were women, Why seeke ye the living among the dead (saith the Angell to these women) He is risen, he is not heere.
The First to whom the Resurrection was made known were women, Why seek you the living among the dead (Says the Angel to these women) He is risen, he is not Here.
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so now the woman might have the happinesse to be imployed betweene God and man, and recommend and indeere her selfe again by the joyfull news of his resurrection.
so now the woman might have the happiness to be employed between God and man, and recommend and endear her self again by the joyful news of his resurrection.
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how comes it to passe, that amidst so many courtesies, we find here so great a strangenesse in my Text? Shee that first sees him, speaketh to him, goeth on his errand, must not (it seemes) presume to touch him, Touch mee not, for I am not yet ascended to my Father.
how comes it to pass, that amid so many courtesies, we find Here so great a strangeness in my Text? She that First sees him, speaks to him, Goes on his errand, must not (it seems) presume to touch him, Touch me not, for I am not yet ascended to my Father.
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In which words, great is the difficultie if wee shall enquire, eyther why our Saviour should thus prohibite MARY to touch him, Touch me not; or why hee should give this reason for his prohibition;
In which words, great is the difficulty if we shall inquire, either why our Saviour should thus prohibit MARY to touch him, Touch me not; or why he should give this reason for his prohibition;
To begin then with the difficulty of this strange prohibition, Touch me not; Wherein shall we say with some that CHRIST being risen from the dead, his mortall having put on immortalitie,
To begin then with the difficulty of this strange prohibition, Touch me not; Wherein shall we say with Some that CHRIST being risen from the dead, his Mortal having put on immortality,
and death being swallowed up in victory, begins now to keepe a distance, requires a more reverent respect, wil not condiscend to the like familiarity which he had suffered heretofore;
and death being swallowed up in victory, begins now to keep a distance, requires a more reverend respect, will not condescend to the like familiarity which he had suffered heretofore;
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and therefore seemeth heere to give a check to MARY, comming after her wonted manner to embrace him, Touch me not? But surely this cannot be the reason,
and Therefore seems Here to give a check to MARY, coming After her wonted manner to embrace him, Touch me not? But surely this cannot be the reason,
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and therefore now with one large salutation shee bids him welcome from the dead, shee taketh her farewell from among the living, shee falleth downe, shee holdeth him by the feet, shee worshippeth him,
and Therefore now with one large salutation she bids him welcome from the dead, she Takes her farewell from among the living, she falls down, she holds him by the feet, she Worshippeth him,
and thinketh shee cannot now touch him too long, as beeing never to touch him any more? And for this cause they conceive our Saviour might heere say, Touch mee not, that is;
and Thinketh she cannot now touch him too long, as being never to touch him any more? And for this cause they conceive our Saviour might Here say, Touch me not, that is;
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and you shall have time enough hereafter to visite, to embrace, to discourse, and therfore now forbeare your salutations, arise rather and make others partakers with your selfe of the same joy, Goe tell my Brethren, that I ascend unto my Father.
and you shall have time enough hereafter to visit, to embrace, to discourse, and Therefore now forbear your salutations, arise rather and make Others partakers with your self of the same joy, Go tell my Brothers, that I ascend unto my Father.
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For first it seemeth more probable, as I shall shew you anon, that MARY was mistaken rather in thinking that hee would stay longer then himselfe intended,
For First it seems more probable, as I shall show you anon, that MARY was mistaken rather in thinking that he would stay longer then himself intended,
Thus the Shunamite takes ELISHA by the feet, Abigail falls at the feet of DAVID, the Ruler of the Synagogue, the woman of Cannaan, at the feet of IESVS;
Thus the Shunamite Takes ELISHA by the feet, Abigail falls At the feet of DAVID, the Ruler of the Synagogue, the woman of Canaan, At the feet of JESUS;
as that till the day of his Ascension they were still strongly possest with the conceipt of some great worldly happinesse, which should now presently befall them.
as that till the day of his Ascension they were still strongly possessed with the conceit of Some great worldly happiness, which should now presently befall them.
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And what was their earthly conceit of this heavenly Kingdome, appeareth by that question of theirs in the first of the Acts: Lord wilt thou not now restore the Kingdome, (or the Kingdome of Heaven) unto Israel? meaning thereby such a felicitie in this life, whereby they hop't to enjoy a little heaven upon earth:
And what was their earthly conceit of this heavenly Kingdom, appears by that question of theirs in the First of the Acts: Lord wilt thou not now restore the Kingdom, (or the Kingdom of Heaven) unto Israel? meaning thereby such a felicity in this life, whereby they hoped to enjoy a little heaven upon earth:
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now at length shee hop'd the Kingdome would bee restored, the Thrones erected, the Houses and Lands divided, upon the false apprehension of which imaginarie happinesse, our SAVIOVR thus gently correcteth and informeth her, Touch mee not. Be not therefore overjoy'd with my presence, doe not for this cause so zealously imbrace mee,
now At length she hoped the Kingdom would be restored, the Thrones erected, the Houses and Lands divided, upon the false apprehension of which imaginary happiness, our SAVIOR thus gently Correcteth and Informeth her, Touch me not. Be not Therefore overjoyed with my presence, do not for this cause so zealously embrace me,
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And all this was done, that by thus strangely appearing it might manifestly appeare, that therefore he declin'd the frequence and concourse of the people,
And all this was done, that by thus strangely appearing it might manifestly appear, that Therefore he declined the frequence and concourse of the people,
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therefore he refrain'd the reiterating of his plausible miracles, therefore he withdrew himselfe from the familiarity even of his owne brethren, that hee might draw their mindes from that strong intention wherewith they were fastened on things earthly, that he might let them understand that hee was not now risen to restore the Kingdome unto Israel; and then afterwards,
Therefore he refrained the reiterating of his plausible Miracles, Therefore he withdrew himself from the familiarity even of his own brothers, that he might draw their minds from that strong intention wherewith they were fastened on things earthly, that he might let them understand that he was not now risen to restore the Kingdom unto Israel; and then afterwards,
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liveth not to continue upon earth, but to ascend to Heaven unto his Father, and therefore now, Touch me not, saith he, Set not your affections on things below,
lives not to continue upon earth, but to ascend to Heaven unto his Father, and Therefore now, Touch me not, Says he, Set not your affections on things below,
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and for this cause so is shee overjoy'd with the presence of her Master, as that hee is forc'd with a gentle checke to reprove her indiscretion, Touch mee not. This may teach us as St. IOHN hath already made the application to our hand, that we love not, love not too well, the world, nor the things of the world, that in our prayers and desires we bee not too solicitous;
and for this cause so is she overjoyed with the presence of her Master, as that he is forced with a gentle check to reprove her indiscretion, Touch me not. This may teach us as Saint JOHN hath already made the application to our hand, that we love not, love not too well, the world, nor the things of the world, that in our Prayers and Desires we be not too solicitous;
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& male usurus eo quod vult accipere, deo potius miserante non accipit, and such things which hee foreseeth wee aske to our owne hurt, he granteth us a favor in not granting them.
& male usurus eo quod vult accipere, God potius miserante non accipit, and such things which he Foreseeth we ask to our own hurt, he grants us a favour in not granting them.
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When BALAAM tempted with the rewards of divination brought unto him by the Princes of Balack, was desirous to goe and to curse Israel, and for this cause ask't counsell of God; the first answere he receiveth, is a Noli me tangere, Touch me not, doe not intreat me;
When BALAAM tempted with the rewards of divination brought unto him by the Princes of Balak, was desirous to go and to curse Israel, and for this cause asked counsel of God; the First answer he receives, is a Noli me tangere, Touch me not, do not entreat me;
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and grant what ever he should ask, he commeth the second time to God, and then because hee was so earnest, Rise up, saith God, and goe with them: but presently we read that the anger of the Lord was kindled against him, because hee went;
and grant what ever he should ask, he comes the second time to God, and then Because he was so earnest, Rise up, Says God, and go with them: but presently we read that the anger of the Lord was kindled against him, Because he went;
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Thus oft times upon the covetous desires of worldly blessings God puts men off by the directiō of his word by the motiōs of his spirit, with a Touch me not; do not for these things so earnestly solicite me:
Thus oft times upon the covetous Desires of worldly blessings God puts men off by the direction of his word by the motions of his Spirit, with a Touch me not; do not for these things so earnestly solicit me:
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and now in a sensuall jollity, when indeed they are most curst, are they forward most to blesse themselves, with a Soule take thy case, for thou hast now enough layd up in store:
and now in a sensual jollity, when indeed they Are most cursed, Are they forward most to bless themselves, with a Soul take thy case, for thou hast now enough laid up in store:
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when as wee know there is no evill more common under the Sun, then goods thus purchased, to prove the undoing of the purchaser, the stone will cry out of the wall,
when as we know there is no evil more Common under the Sun, then goods thus purchased, to prove the undoing of the purchaser, the stone will cry out of the wall,
For what shal it profit thee for a time to have gain'd the whole world, & in the end to loose thine owne soule for ever? Et infaelicissime omniū, cogitas quam bene alii post te vivant, non cogitas quam male ipse moriaris, and unhappy wretch thou art, to please thy selfe to think how happily thy posterity, rais'd by thy art and industry, shall live,
For what shall it profit thee for a time to have gained the Whole world, & in the end to lose thine own soul for ever? Et infaelicissime omniū, cogitas quam bene alii post te vivant, non cogitas quam male ipse moriaris, and unhappy wretch thou art, to please thy self to think how happily thy posterity, raised by thy art and industry, shall live,
quasi hoc sit homini maximum bonum, habere bona omnia praeter seipsum, as if this were the chief good of man, to have all things good about him but himself.
quasi hoc sit Homini maximum bonum, habere Bona omnia praeter seipsum, as if this were the chief good of man, to have all things good about him but himself.
As then wee read, that when Moses made that passionate petitiō unto God, O Lord thou hast begun to shew thy servant thy greatnes, and thy mighty hand;
As then we read, that when Moses made that passionate petition unto God, Oh Lord thou hast begun to show thy servant thy greatness, and thy mighty hand;
so if sometime our earthly desires shall make the like petitions unto God, may we prevent his answer by replying to our selves, Let it suffice thee to have spoke once or twice,
so if sometime our earthly Desires shall make the like petitions unto God, may we prevent his answer by replying to our selves, Let it suffice thee to have spoke once or twice,
And indeed what madnes is it for a man to be importunatly solicitous for such things, wch he knoweth not whether they will prove unto him good or il? For notwithstanding that great licentiousnes wch cōmonly wealth & honor usurpe unto themselves;
And indeed what madness is it for a man to be importunately solicitous for such things, which he Knoweth not whither they will prove unto him good or ill? For notwithstanding that great licentiousness which commonly wealth & honour usurp unto themselves;
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and his righteousnesse, and then though in a low condition, it will be no hard matter to attaine unto that height of happines which St. Hierom commends in one of his devout women;
and his righteousness, and then though in a low condition, it will be no hard matter to attain unto that height of happiness which Saint Hieronymus commends in one of his devout women;
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quae unius cellula clausa angustiis latitudine paradisi frucbatur, though cloistered within the compasse of a narrow Cell, by divine contemplation to expatiate throughout the whole latitude of Heaven.
Quae unius cellula Clausa angustiis Latitude Paradisi frucbatur, though cloistered within the compass of a narrow Cell, by divine contemplation to expatiate throughout the Whole latitude of Heaven.
so, to cōfort her againe, he exceeds her expectation in proposing the hope of heavenly blessings, more thē she now thought on No sooner did Mary (rapt with a sodaine joy) cry out Rabboni, have I found thee, O thou whom my soule loveth;
so, to Comfort her again, he exceeds her expectation in proposing the hope of heavenly blessings, more them she now Thought on No sooner did Marry (rapt with a sudden joy) cry out Rabboni, have I found thee, Oh thou whom my soul loves;
for as the Yet in my text plainly intimateth, and the end of the verse expresseth it, he was shortly to ascend to his Father, and their Father, to his God, and their God;
for as the Yet in my text plainly intimateth, and the end of the verse Expresses it, he was shortly to ascend to his Father, and their Father, to his God, and their God;
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for the earth, whereon MARY had now seated the throne of her desires, shall not be worthy to bee the footstoole of that happines, which he intēded to prepare.
for the earth, whereon MARY had now seated the throne of her Desires, shall not be worthy to be the footstool of that happiness, which he intended to prepare.
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For as God made some creatures meerly heavenly, without any dependance for their preservation upon things below, others meerly earthly, without any hope or expectation of any happinesse above:
For as God made Some creatures merely heavenly, without any dependence for their preservation upon things below, Others merely earthly, without any hope or expectation of any happiness above:
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yet because, as in the absence of MOSES the people come flocking unto AARON, and Make thou Gods, say they, to goe before us, for as for this MOSES we know not what is become of him:
yet Because, as in the absence of MOSES the people come flocking unto AARON, and Make thou God's, say they, to go before us, for as for this MOSES we know not what is become of him:
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the providence of God hath purposely blasted the felicitie of all things sublunarie, set a Noli me tangere, vanitie and vexation of spirit on them all, that even this vexation here on earth, may raise our spirits up to Heaven, with a Domine illic tabernacula, Lord let us there, there make our Tabernacles.
the providence of God hath purposely blasted the felicity of all things sublunary, Set a Noli me tangere, vanity and vexation of Spirit on them all, that even this vexation Here on earth, may raise our spirits up to Heaven, with a Domine illic Tabernacle, Lord let us there, there make our Tabernacles.
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If we complaine that long and tedious is our expectation here on earth, before ever we can come to injoy those felicities in heaven, let us solace our selves to think, that it is enough,
If we complain that long and tedious is our expectation Here on earth, before ever we can come to enjoy those felicities in heaven, let us solace our selves to think, that it is enough,
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but was meritorious and exemplarie unto us, he riseth againe, and the same power of his, which rais'd him from the grave, could presently have lifted him up to Heavē,
but was meritorious and exemplary unto us, he Riseth again, and the same power of his, which raised him from the grave, could presently have lifted him up to Heaven,
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Et libenter suscipiam dispensationis moram magnitudine favoris duplicatam, and who would not forbeare the principal a while, to receive it hereafter with such interest? perhaps therfore himself tarries,
Et Libenter suscipiam dispensationis moram Magnitude favoris duplicatam, and who would not forbear the principal a while, to receive it hereafter with such Interest? perhaps Therefore himself tarries,
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how long Lord, how lōg have we bin absent frō thee? Thy word hath been oftē preacht unto us, in season, out of season, by thy Ministers teaching, reproving, exhorting,
how long Lord, how long have we been absent from thee? Thy word hath been often preached unto us, in season, out of season, by thy Ministers teaching, reproving, exhorting,
when as our selves have yet refus'd to put an end unto our sinnes? Can wee bee impatient at the forbearance of that happinesse, which if God should deale with us,
when as our selves have yet refused to put an end unto our Sins? Can we be impatient At the forbearance of that happiness, which if God should deal with us,
For though here thou seem'st to be but dead, dead in regard of the fruition of any great felicity in this life, dead in the opinion of the meere natural man, who beleeveth not the hope of any life to come;
For though Here thou seemest to be but dead, dead in regard of the fruition of any great felicity in this life, dead in the opinion of the mere natural man, who Believeth not the hope of any life to come;
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And indeed when I compare both Testaments together, & observe at sundry times those divers manners, whereby God in his goodnesse hath pleas'd to make manifest, not the effects only,
And indeed when I compare both Testaments together, & observe At sundry times those diverse manners, whereby God in his Goodness hath pleased to make manifest, not the effects only,
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as it were in a mighty winde & Earthquake, looking high and holding his people under with those Majesticke names of Lord, and Lord of Hosts; now with a courteous affabilitie he hath bowed the Heavens, speaketh in a still & a soft voice,
as it were in a mighty wind & Earthquake, looking high and holding his people under with those Majestic names of Lord, and Lord of Hosts; now with a courteous affability he hath bowed the Heavens, speaks in a still & a soft voice,
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& as if he had set a vaile before his Majestie, calleth himselfe our Father, and the God of peace. And surely but this single compellation Father proceeding from a piously devoted soule, attended with sighes & groanes, the Heares most powerfull Oratorie, is able to make such requests, wch as our selves oftimes,
& as if he had Set a veil before his Majesty, calls himself our Father, and the God of peace. And surely but this single compellation Father proceeding from a piously devoted soul, attended with sighs & groans, the Hears most powerful Oratory, is able to make such requests, which as our selves Oftimes,
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The Prodigall you see, after hee had spent all, & that vngratiously too, yet when hee thinkes upon the gracious name of Father. I will goe to my Father, saith he,
The Prodigal you see, After he had spent all, & that ungraciously too, yet when he thinks upon the gracious name of Father. I will go to my Father, Says he,
and that gracious name of Father; and then •nough the flesh have been a Sodome, yet if the spirit now become an Abraham, dust and ashes as we are, we may speake;
and that gracious name of Father; and then •nough the Flesh have been a Sodom, yet if the Spirit now become an Abraham, dust and Ashes as we Are, we may speak;
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For as under the Law, if they were obedient unto his will, and with care and conscience did performe their service to their Lord, he did shew himselfe a Father to his servants; so under the Gospell,
For as under the Law, if they were obedient unto his will, and with care and conscience did perform their service to their Lord, he did show himself a Father to his Servants; so under the Gospel,
if like gracelesse children wee shall neglect the will of our heavenly Father, he will shew himselfe a Lord unto his Sonnes: and as then not every one that cryed Lord, so nor now every one that prayeth Father, but he that doth the will,
if like graceless children we shall neglect the will of our heavenly Father, he will show himself a Lord unto his Sons: and as then not every one that cried Lord, so nor now every one that Prayeth Father, but he that does the will,
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so because wee know such children for their disobedience may in the end bee shut out of this Kingdome, let us strive to be filii regnantes, to reign as children in this Kingdome, and make our calling sure.
so Because we know such children for their disobedience may in the end be shut out of this Kingdom, let us strive to be Sons regnantes, to Reign as children in this Kingdom, and make our calling sure.
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