Then the Lord speaketh againe, but by his creatures, opposing his practise against Ionah's, and maintaines his Argument by the Windes, the Marriners, the Whale-fish;
Then the Lord speaks again, but by his creatures, opposing his practice against Jonah's, and maintains his Argument by the Winds, the Mariners, the Whale-fish;
and the Lord prepared a gourd, &c. and thereof Ionah was exceeding glad. But now, Iterum saeuiunt irae; Anger breakes out againe: The gourd withers, Ionah frets; the Lord speakes, Ionah answeres;
and the Lord prepared a gourd, etc. and thereof Jonah was exceeding glad. But now, Iterum saeuiunt irae; Anger breaks out again: The gourd withers, Jonah frets; the Lord speaks, Jonah answers;
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The next words conclude the prophefie and whole disputation directly against Ionah: And thus may be conceived the frame and structure of the whole Booke.
The next words conclude the prophesy and Whole disputation directly against Jonah: And thus may be conceived the frame and structure of the Whole Book.
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The answere of Ionah hath likewise in it these three specialties, answerable to the three parts of the former Quere, which may easily bee apprehended in the question by the Lord, specially directed to Ionah.
The answer of Jonah hath likewise in it these three specialties, answerable to the three parts of the former Quere, which may Easily be apprehended in the question by the Lord, specially directed to Jonah.
And doest thou open thine eyes vpon such an one, bring such one into iudgement with thee, saith Iob in the same place? Here is instruction for all in places of Superiority;
And dost thou open thine eyes upon such an one, bring such one into judgement with thee, Says Job in the same place? Here is instruction for all in places of Superiority;
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For wee may not search into the Lords counsell, further then he hath revealed (it is farre more dangerous then to meddle in mans matters) but there admire where he hath concealed.
For we may not search into the lords counsel, further then he hath revealed (it is Far more dangerous then to meddle in men matters) but there admire where he hath concealed.
If I did despise the cause of Man-seruant, or Maide-seruant when they contended with mee, what shall I doe when God riseth vp? and when hee visiteth, what shall I answere him?
If I did despise the cause of Manservant, or Maidservant when they contended with me, what shall I do when God Riseth up? and when he Visiteth, what shall I answer him?
for when Moses desired to see the glory of God, and his very countenance, it was permitted to him only, to haue a sight of his Backe-parts while his glory passed by. This being a received truth:
for when Moses desired to see the glory of God, and his very countenance, it was permitted to him only, to have a sighed of his Back parts while his glory passed by. This being a received truth:
as sayth our Saviour, Ioh. 5.37. The voyce of the Lord (sayth David ) is powerfull, the voyce of the Lord is full of maiestie, &c. but in his Temple doth everie man speake of his glory.
as say our Saviour, John 5.37. The voice of the Lord (say David) is powerful, the voice of the Lord is full of majesty, etc. but in his Temple does every man speak of his glory.
and that by the Ministery of man daily delivered, wee shall take little pleasure in hearing the Lords owne voyce which shall shake both heaven and earth, much more the consciences of all sinners,
and that by the Ministry of man daily Delivered, we shall take little pleasure in hearing the lords own voice which shall shake both heaven and earth, much more the Consciences of all Sinners,
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It is true, the Lord doeth sometimes speake audibly, striking the outward sense of man; as by the Trumpet which called vnto Iohn. Revel. 4. Againe, sometimes hee hath revealed himselfe visibly to the eye of mans body;
It is true, the Lord doth sometime speak audibly, striking the outward sense of man; as by the Trumpet which called unto John. Revel. 4. Again, sometime he hath revealed himself visibly to the eye of men body;
the man for the present being so disposed, that hee knowes not whether his spirit bee in or out of his body, at the lestwise, the spirit being for the time deprived, the vse of any the senses, that it may attend the better to heavenly visions.
the man for the present being so disposed, that he knows not whither his Spirit be in or out of his body, At the leastwise, the Spirit being for the time deprived, the use of any the Senses, that it may attend the better to heavenly visions.
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Sometimes againe (to come to the question in hand) and this most commonly to his Seruants the Prophets, the Lord hath given his word or his signe by a secret instinct or inspiration.
Sometime again (to come to the question in hand) and this most commonly to his Servants the prophets, the Lord hath given his word or his Signen by a secret instinct or inspiration.
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Thus was the manner of olde, and that thus it was with Ionah in this place may appeare by the context, in comparing this speech with the precedent verse, where is set downe that Ionah fainting, wished in himselfe to die,
Thus was the manner of old, and that thus it was with Jonah in this place may appear by the context, in comparing this speech with the precedent verse, where is Set down that Jonah fainting, wished in himself to die,
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God who did in times past at divers times and sundry waies speake vnto the Fathers, the Prophets have in these last daies spoken to vs by his owne Sonne whom hee hath appointed heire of all things, by whom he made the worlds.
God who did in times passed At diverse times and sundry ways speak unto the Father's, the prophets have in these last days spoken to us by his own Son whom he hath appointed heir of all things, by whom he made the world's.
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Hence spring vp, almost in all ages, those Anabaptisticall spirits pretending daily, new revelations, but inspired from hell, to leade away vnstable soules, which will not content themselues with the sound doctrine of the Gospel, delivered by Christ Iesus the only Sonne of God.
Hence spring up, almost in all ages, those Anabaptistical spirits pretending daily, new revelations, but inspired from hell, to lead away unstable Souls, which will not content themselves with the found Doctrine of the Gospel, Delivered by christ Iesus the only Son of God.
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To this end also have the Ministers of Antichrist devised new traditions and vnwritten verities to feed the humour of such men, that they all might bee damned saith Saint Paul, who beleeve not the truth, but have pleasure in vnrighteousnesse:
To this end also have the Ministers of Antichrist devised new traditions and unwritten verities to feed the humour of such men, that they all might be damned Says Saint Paul, who believe not the truth, but have pleasure in unrighteousness:
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And shall we expect that doctrine, which they left imperfect, to be made vp or perfected, by the giddy spirits or furious phantasies, of such who come like the old Prophets;
And shall we expect that Doctrine, which they left imperfect, to be made up or perfected, by the giddy spirits or furious fantasies, of such who come like the old prophets;
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To conclude, since Saint Iohn wrote his revelation which he received from Christ, there is to be looked for no other Revelation whether from Angels or men,
To conclude, since Saint John wrote his Revelation which he received from christ, there is to be looked for no other Revelation whither from Angels or men,
a perfection greater then that the fathers, before Christ, saw, a perfection so farre as is conuenient, during the state of our mortall life and Pilgrimage here,
a perfection greater then that the Father's, before christ, saw, a perfection so Far as is convenient, during the state of our Mortal life and Pilgrimage Here,
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and it were a thing monstrous and absurd to affirme that the humours of the body have any power over the soule to worke vpon it contrary to its immortall and impassible nature, impassible of any power save onely from that hand which made and infused it.
and it were a thing monstrous and absurd to affirm that the humours of the body have any power over the soul to work upon it contrary to its immortal and impassable nature, impassable of any power save only from that hand which made and infused it.
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Besides many arguments tending to which purpose, receiue this one for all, namely, that two the most principall affections gouerning in this life, loue and ioy are not determined together with the ending of the story of our dayes,
Beside many Arguments tending to which purpose, receive this one for all, namely, that two the most principal affections governing in this life, love and joy Are not determined together with the ending of the story of our days,
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And lastly I say, ioyned with an appetite of reuenge, and therefore wee see commonly at the first apprehension of any wrong, that the blood doeth recoyle vnto the heart,
And lastly I say, joined with an appetite of revenge, and Therefore we see commonly At the First apprehension of any wrong, that the blood doth recoil unto the heart,
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and for this cause truely, because wee are by nature more impatient of euill, then we are coueting of good, made senselesse sometimes through the cloying excesse of present delights,
and for this cause truly, Because we Are by nature more impatient of evil, then we Are coveting of good, made senseless sometime through the cloying excess of present delights,
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before hee strike his fellow, behold his owne countenance in the glasse, and then let him beare his anger first, which hath thus transformed and disfigured him.
before he strike his fellow, behold his own countenance in the glass, and then let him bear his anger First, which hath thus transformed and disfigured him.
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Notwithstanding, hee who hath placed the sand a bound for the sea, that intractible and foming Element, who hath taught the Vnicorne to abide by his crib;
Notwithstanding, he who hath placed the sand a bound for the sea, that intractible and foaming Element, who hath taught the Unicorn to abide by his crib;
Christ our righteousnes was angry, sometimes when he lived vpon earth, as also he wanted not any other the affections, griefe, ioy, &c. In heaven there shall bee perfect peace, and ioy without interruption;
christ our righteousness was angry, sometime when he lived upon earth, as also he wanted not any other the affections, grief, joy, etc. In heaven there shall be perfect peace, and joy without interruption;
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An old man there was once heard chiding, hee was asked with whom? with a certaine old man quoth he, who weareth gray-haires, but wanteth vnderstanding.
an old man there was once herd chiding, he was asked with whom? with a certain old man quoth he, who weareth Gray hairs, but Wants understanding.
And so Plato vpon a time, went in hast to beate his seruant, and taking the scourge of correction in his hand, hee stood still for a good space, with his hand lifted vp,
And so Plato upon a time, went in haste to beat his servant, and taking the scourge of correction in his hand, he stood still for a good Molle, with his hand lifted up,
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Thus anger rightly bestowed against our selues, the Apostle doeth commend in the 7. Chap. the 2 Epistle to the Corinthians, as a noble branch of repentance, or godly sorrow.
Thus anger rightly bestowed against our selves, the Apostle doth commend in the 7. Chap. the 2 Epistle to the Corinthians, as a noble branch of Repentance, or godly sorrow.
For the same, that yee sorrowed after a godly sorrow, saith hee, (among other fruites) what indignation or anger hath it wrought? Yea what revenge? What anger will you say? Why, be angry saith Saint Basil, against your sinnes, the divell, lies, vanities, your selues.
For the same, that ye sorrowed After a godly sorrow, Says he, (among other fruits) what Indignation or anger hath it wrought? Yea what revenge? What anger will you say? Why, be angry Says Saint Basil, against your Sins, the Devil, lies, vanities, your selves.
What revenge? Be revenged vpon your sinnes, the divell lies, vanities, your selues. Oh, when will the edge of our anger, of our revenge bee turned this wayes!
What revenge? Be revenged upon your Sins, the Devil lies, vanities, your selves. O, when will the edge of our anger, of our revenge be turned this ways!
Behold saith the Apostle, hee speakes it with an Ecce, the same that ye sorrowed as ye ought, what anger? what revenge, &c. This is a victory most acceptable vnto God,
Behold Says the Apostle, he speaks it with an Ecce, the same that you sorrowed as you ought, what anger? what revenge, etc. This is a victory most acceptable unto God,
The Apostle hath a very apt, and wholesome admonition to this purpose, in the first verse of his fourth Chapter to the Galatians, each word containing a secret argument to innocent anger:
The Apostle hath a very apt, and wholesome admonition to this purpose, in the First verse of his fourth Chapter to the Galatians, each word containing a secret argument to innocent anger:
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Brethren, if a man be overtaken with a fault, yee which are spirituall, restore such an one in the spirit of meekenesse, considering thy selfe, least thou also bee tempted.
Brothers, if a man be overtaken with a fault, ye which Are spiritual, restore such an one in the Spirit of meekness, considering thy self, lest thou also be tempted.
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More specially, in our anger to others, obserue wee these two, the manner, the measure: for the manner, walke according to the old rule well knowne, little practised;
More specially, in our anger to Others, observe we these two, the manner, the measure: for the manner, walk according to the old Rule well known, little practised;
wee being for the most part in cases of priuate revenge culpable of that which was obiected against the Israelites by the Prophet Obed, in their dealing against their brethren of Iudah, vnder the raigne of Ahaz, viz. that they persecuted them with a rage that reached vp vnto heaven.
we being for the most part in cases of private revenge culpable of that which was objected against the Israelites by the Prophet Obed, in their dealing against their brothers of Iudah, under the Reign of Ahaz, viz. that they persecuted them with a rage that reached up unto heaven.
Our Saviour in the 5. of Saint Mathew doth mention three degrees (besides actuall murder, which is to bee punished with death by mans law) of vnlawfull anger.
Our Saviour in the 5. of Saint Matthew does mention three Degrees (beside actual murder, which is to be punished with death by men law) of unlawful anger.
The first in thought, he that is angry with his brother, the second in gesture or signe, hee that saieth to his brother Racha, which word signifies anger,
The First in Thought, he that is angry with his brother, the second in gesture or Signen, he that Saith to his brother Racha, which word signifies anger,
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Then beware of offending in the first kinde, being angry in thy secret thought against thy brethren, take heede more especially, it be not manifested by some outward signe, take heede most of all these, it breake not out into intemperate language.
Then beware of offending in the First kind, being angry in thy secret Thought against thy brothers, take heed more especially, it be not manifested by Some outward Signen, take heed most of all these, it break not out into intemperate language.
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Wherefore I answere, that we ought at all times abstaine from anger, even to our very thoughts, saving in the manner as is before spoken to be angry with the sinne, not with the person.
Wherefore I answer, that we ought At all times abstain from anger, even to our very thoughts, Saving in the manner as is before spoken to be angry with the sin, not with the person.
Howbeit, we are not debarred the vse of lawfull courses, in the remedying of wrongs, and preventing further dammages, when we are iustly thereunto provoked, and cannot otherwise maintaine peace.
Howbeit, we Are not debarred the use of lawful courses, in the remedying of wrongs, and preventing further damages, when we Are justly thereunto provoked, and cannot otherwise maintain peace.
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For our Saviour here speakes from the manner of the Iewes Common-wealth, who had Elders in every Citie, the first beginning whereof was from Iethro, whose office was to heare and iudge of controversies, and end suits in law:
For our Saviour Here speaks from the manner of the Iewes Commonwealth, who had Elders in every city, the First beginning whereof was from Jethro, whose office was to hear and judge of controversies, and end suits in law:
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and inferiour at this day to no other, for matters of Policie and Church-government, if as truly executed) for Ecclesiasticall matters, are the spiritualitie,
and inferior At this day to no other, for matters of Policy and Church-government, if as truly executed) for Ecclesiastical matters, Are the spirituality,
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Tell the Church, (not a Presbyterie compacted of I know not who, as the Reformists of our time would) the Governours in this our Church and Kingdome, appointed for the outward preservation of peace and tranquillitie.
Tell the Church, (not a Presbytery compacted of I know not who, as the Reformists of our time would) the Governors in this our Church and Kingdom, appointed for the outward preservation of peace and tranquillity.
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But lastly, continuing still obstinate to bee thine enemie without a cause, thou mayest then complaine to the Church of him, Dic Ecclesiae; Tell the Church of him, bring him to the Bench,
But lastly, Continuing still obstinate to be thine enemy without a cause, thou Mayest then complain to the Church of him, Die Ecclesiae; Tell the Church of him, bring him to the Bench,
that he may bee openly convicted in Law, and then if still hee remaine refractory, let him be to thee as an Heathen or Publican, as a man excommunicate.
that he may be openly convicted in Law, and then if still he remain refractory, let him be to thee as an Heathen or Publican, as a man excommunicate.
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Hence springs that generall clamour against Lawyers, (which howsoever God will not overpasse, and a fearefull woe there is belonging to the vniust nourishers of debate;
Hence springs that general clamour against Lawyers, (which howsoever God will not overpass, and a fearful woe there is belonging to the unjust nourishers of debate;
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and to fall to open pleadings, before priuate admonitions, in Gods sight is a plaine breach of the sixt commandement whereby such an one doth shew his hatred to his brother.
and to fallen to open pleadings, before private admonitions, in God's sighed is a plain breach of the sixt Commandment whereby such an one does show his hatred to his brother.
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Let vs vse all courses before we fall to Law-courses, for this is the last meane which Christ hath left for the quieting and ordering of his Church, to goe lastly (all other waies first tryed, to such whom God hath set in publike office in his Church, which order because many doe pervert, being carryed away, rather with a spirit of malice and rancour,
Let us use all courses before we fallen to Law-courses, for this is the last mean which christ hath left for the quieting and ordering of his Church, to go lastly (all other ways First tried, to such whom God hath Set in public office in his Church, which order Because many do pervert, being carried away, rather with a Spirit of malice and rancour,
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Let Peter be Iudge, and he will call for fire from heaven to consume an whole Citie, much rather vpon one sinfull man, that dareth to contest with the Lord of glory.
Let Peter be Judge, and he will call for fire from heaven to consume an Whole city, much rather upon one sinful man, that dareth to contest with the Lord of glory.
For doth he not in as milde and louing manner deale with vs, sending his Prophets rising early and sending them, in his name to deale with vs by exhortations, invitations, promises of loue,
For does he not in as mild and loving manner deal with us, sending his prophets rising early and sending them, in his name to deal with us by exhortations, invitations, promises of love,
and established thee? O Ephraim, what shall I doe vnto thee? O Iudah, what shall I doe vnto thee? my bowels are turned within me, my repentings are kindled within mee? wash thee from thy sinnes, O England, cleanse thy selfe from thy pollutions, O London, when will it be?
and established thee? O Ephraim, what shall I do unto thee? O Iudah, what shall I do unto thee? my bowels Are turned within me, my repentings Are kindled within me? wash thee from thy Sins, Oh England, cleanse thy self from thy pollutions, Oh London, when will it be?
When the offer of mercy will not serue, he speakes in the person of revenge and fury (for what are we but bryers and thornes to that consuming flame?) and who would, saith he, set the bryers and thornes against mee in the day of battell? I would goe thorow them; I would burne them together.
When the offer of mercy will not serve, he speaks in the person of revenge and fury (for what Are we but briers and thorns to that consuming flame?) and who would, Says he, Set the briers and thorns against me in the day of battle? I would go thorough them; I would burn them together.
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why art thou all so angry, O Ionah, I have given thee no iust cause, Doest thou well to be angry thus against thy Maker? be not so peruerse in thy fury, but iudge righteous iudgement.
why art thou all so angry, Oh Jonah, I have given thee not just cause, Dost thou well to be angry thus against thy Maker? be not so perverse in thy fury, but judge righteous judgement.
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The same I say to thee, and every one else in particular (for the Lords words are both particularly vniuersall and vniversally particular) that which at first was delivered to one Tribe, is applyable to all Tribes and kindreds of the earth,
The same I say to thee, and every one Else in particular (for the lords words Are both particularly universal and universally particular) that which At First was Delivered to one Tribe, is appliable to all Tribes and kindreds of the earth,
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if thou thinke that thou art hardly dealt withall Ionah at my hand, and that I the Lord am no equall Iudge in thy behalfe, I referre the cause to thine owne censure, lay aside wrath,
if thou think that thou art hardly dealt withal Jonah At my hand, and that I the Lord am no equal Judge in thy behalf, I refer the cause to thine own censure, lay aside wrath,
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But this vndoubtedly is not the only cause, but many things besides, as vpon this ground, doe offer themselues to the minde of Ionah, as the sparke to the tinder, the match to the sparke.
But this undoubtedly is not the only cause, but many things beside, as upon this ground, do offer themselves to the mind of Jonah, as the spark to the tinder, the match to the spark.
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pride lookes contemptuously at the function, envy weaves many subtill disgraces, to bring downe the honour of it, all the armies of vices doe bandon against it,
pride looks contemptuously At the function, envy weaves many subtle disgraces, to bring down the honour of it, all the armies of vices do bandon against it,
Now after all these labours, after all these dolours, some poore refreshment springs vp to Ionah, a Gourd from the ground to comfort Ionah's head in this great disquiet, and paine of Ionah's heart.
Now After all these labours, After all these dolours, Some poor refreshment springs up to Jonah, a Gourd from the ground to Comfort Jonah's head in this great disquiet, and pain of Jonah's heart.
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The Lord prepared a Gourd to overshadow Ionah's head, and therewith he was content to forget his present myserie (for now thinkes he, the Lord begins to remember my affliction,) and flatters himselfe from this conceit, that the Lord will proceede to adde further consolation,
The Lord prepared a Gourd to overshadow Jonah's head, and therewith he was content to forget his present misery (for now thinks he, the Lord begins to Remember my affliction,) and flatters himself from this conceit, that the Lord will proceed to add further consolation,
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You see the cause or rather causes of Ionah's anger? (to content my selfe with one onely observation, let vs learne from hence, thus much for our instruction.
You see the cause or rather Causes of Jonah's anger? (to content my self with one only observation, let us Learn from hence, thus much for our instruction.
Namely, from the orderly, or rather disorderly working of Ionah's passions (the present being vsed as an instrument to rake vp the embers of all his former discontents) how to carry our selves in tryals of this nature, to prevent or defeate Satans wiles and policies herein.
Namely, from the orderly, or rather disorderly working of Jonah's passion (the present being used as an Instrument to rake up the embers of all his former discontents) how to carry our selves in trials of this nature, to prevent or defeat Satan wiles and policies herein.
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yea, though his brother come and humble himselfe in presence, hee will not admit of the counsell of our Saviour, the power of temptation doeth prevaile more strongly,
yea, though his brother come and humble himself in presence, he will not admit of the counsel of our Saviour, the power of temptation doth prevail more strongly,
with ditties, and daunces, with rose-beds, and garlands, and crownes of roses. Thus also doeth our tempter deale with vs, by temptations on the left hand.
with ditties, and dances, with rose-beds, and garlands, and crowns of roses. Thus also doth our tempter deal with us, by temptations on the left hand.
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even as he deales with Ionah here, finding him troubled about the gourd, he awakens also his former discontents, the molestations of his calling, his travels by Land, and tempests by Sea;
even as he deals with Jonah Here, finding him troubled about the gourd, he awakens also his former discontents, the molestations of his calling, his travels by Land, and tempests by Sea;
The ayre is not oftner visited with windes of all qualities, gentle, or rough, bringing, or chasing away raine, blasting or blessing the fruits of the earth;
The air is not oftener visited with winds of all qualities, gentle, or rough, bringing, or chasing away rain, blasting or blessing the fruits of the earth;
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Happie is that man, who is wise to discerne the times and seasons of spirituall moovings, who (though he know not whence the winde ariseth) doth open the windowes and doores of his soules garden, to let in those heavenly inspirations and breathings from above the spices of his garden shall flow out,
Happy is that man, who is wise to discern the times and seasons of spiritual moovings, who (though he know not whence the wind arises) does open the windows and doors of his Souls garden, to let in those heavenly inspirations and breathings from above the spices of his garden shall flow out,
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Wherefore I conclude againe, observe the times, and the first beginnings, if they appeare inticements, provocations, temptations vnto evill vnto sinne.
Wherefore I conclude again, observe the times, and the First beginnings, if they appear enticements, provocations, temptations unto evil unto sin.
It was for this end, not to make Ionah more impacient but an argument vsed by the Lord to confute his former great impaciencie as in the next words, the conclusion of the booke is made plaine.
It was for this end, not to make Jonah more impatient but an argument used by the Lord to confute his former great impaciencie as in the next words, the conclusion of the book is made plain.
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yea he can make these contemptible vermine, with whom thou daily conversest to bite thee; as he made Balaams Asse to reproove the madnesse of the Prophet.
yea he can make these contemptible vermin, with whom thou daily conversest to bite thee; as he made Balaams Ass to reprove the madness of the Prophet.
hast thou an arme like God? or canst thou thunder with a voyce like him? Decke thy selfe now with Maiestie and excellencie, cast abroad the rage of thy wrath,
hast thou an arm like God? or Canst thou thunder with a voice like him? Deck thy self now with Majesty and excellency, cast abroad the rage of thy wrath,
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But it fares with Ionah, as with a man borne downe with a violent streame, the law of his members is at this time so powerfull in him, that there is little and no appearance of the life of grace. Consider the degrees, and first:
But it fares with Jonah, as with a man born down with a violent stream, the law of his members is At this time so powerful in him, that there is little and no appearance of the life of grace. Consider the Degrees, and First:
like the Emperour Iustinian the second, who beeing deprived of his nose by Leoncius his predecessour, vpon every remembrance of that iniury, caused some friend or other of that Emperour to loose a nose or be slaine.
like the Emperor Iustinian the second, who being deprived of his nose by Leoncius his predecessor, upon every remembrance of that injury, caused Some friend or other of that Emperor to lose a nose or be slain.
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Yet truly thus farre can I not choose but take notice, that albeit this very one word, ought not once to have beene conceived in the breast of Ionah, yet more tolerable had bin his fault,
Yet truly thus Far can I not choose but take notice, that albeit this very one word, ought not once to have been conceived in the breast of Jonah, yet more tolerable had been his fault,
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And therefore here (by way of passage vnto the next point) learne we that advice of Salomon, Chap. 30. If thou have done foolishly in lifting vp thy selfe,
And Therefore Here (by Way of passage unto the next point) Learn we that Advice of Solomon, Chap. 30. If thou have done foolishly in lifting up thy self,
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and the wringing of the nose bringeth forth blood, so the forcing of wrath in the end commonly bringeth forth strife, strife blood-shed, blood-shed death oftentimes and perill of eternall destruction to the name, person,
and the wringing of the nose brings forth blood, so the forcing of wrath in the end commonly brings forth strife, strife bloodshed, bloodshed death oftentimes and peril of Eternal destruction to the name, person,
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A cholericke man for this cause, or he that gives easie passage to his anger, is not vnfitly compared to a man dwelling in a thatcht house, who being therein rich in the morning, sets it all on a light fire before the evening;
A choleric man for this cause, or he that gives easy passage to his anger, is not unfitly compared to a man Dwelling in a thatched house, who being therein rich in the morning, sets it all on a Light fire before the evening;
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and that not against an earthly Emperour, but against such a great King, who casteth out the glory of all earthly Kingdomes and Empires like the clay in the streets?
and that not against an earthly Emperor, but against such a great King, who Cast out the glory of all earthly Kingdoms and Empires like the clay in the streets?
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Now, in that heavenly Chorus, next vnto those glorious Cherubins and Seraphins who continually doe cry, Holy, Holy, Holy, we shall doe well to ranke the glorious company of the Apostles;
Now, in that heavenly Chorus, next unto those glorious Cherubim and Seraphim who continually do cry, Holy, Holy, Holy, we shall do well to rank the glorious company of the Apostles;
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When you shall behold, such who have commanded the waters, had power over fire, who have travelled the sea, rode in the ayre, subdued kingdomes, wrought righteousnesse, beene renowned in their times,
When you shall behold, such who have commanded the waters, had power over fire, who have traveled the sea, road in the air, subdued kingdoms, wrought righteousness, been renowned in their times,
He is reported for the meekest man vpon the earth then living, yet cannot be excused for speaking vnadvisedly with his lippes at the waters of Meribah.
He is reported for the Meekest man upon the earth then living, yet cannot be excused for speaking unadvisedly with his lips At the waters of Meribah.
What great reason had Moses there to grow weary of his charge? so weary, that he desired to dye? so desirous of death that he prayeth the Lord to slay him? as plainly appeareth in the 11. Chapter of Numbers.
What great reason had Moses there to grow weary of his charge? so weary, that he desired to die? so desirous of death that he Prayeth the Lord to slay him? as plainly appears in the 11. Chapter of Numbers.
Is this the meeke man spoken of? yea, let him be so accounted secundum partem saniorem, so that yet wee suffer not Ionah to want a companion in his impaciencie,
Is this the meek man spoken of? yea, let him be so accounted secundum partem saniorem, so that yet we suffer not Jonah to want a Companion in his impaciencie,
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Come we to Eliah, one that rode vp to heaven in a fierie Chariot, called by a Father a Waggoner in the ayre, a man ordained for reproofes, saith Syrach.
Come we to Elijah, one that road up to heaven in a fiery Chariot, called by a Father a Wagoner in the air, a man ordained for reproofs, Says Sirach.
Who saith that Ieremy had not iust cause to be angry? sure, vnlesse himselfe had thought and beene perswaded so, hee would never have broken out into these tearmes of heate and displeasure against the Almighty.
Who Says that Ieremy had not just cause to be angry? sure, unless himself had Thought and been persuaded so, he would never have broken out into these terms of heat and displeasure against the Almighty.
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What now then shall we say to these things? since such sturdy oakes, Ionah, Ieremy, Iob, Eliah, Moses, by the violent blasts of temptations are laide flat vpon the ground, what shall we say to these things?
What now then shall we say to these things? since such sturdy oaks, Jonah, Ieremy, Job, Elijah, Moses, by the violent blasts of temptations Are laid flat upon the ground, what shall we say to these things?
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if we could restraine the bottles of heaven or repeale the crackes of thunder, then happily we might square out the limits and appoint the measure of our most wished peacefulnesse,
if we could restrain the bottles of heaven or repeal the cracks of thunder, then happily we might square out the Limits and appoint the measure of our most wished peacefulness,
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The place is remarkable concerning Hezekiah in the history of the Kings of Iudah, where it is said that in such a businesse, the Lord left him to try him, that he might know all that was in his heart. Alas;
The place is remarkable Concerning Hezekiah in the history of the Kings of Iudah, where it is said that in such a business, the Lord left him to try him, that he might know all that was in his heart. Alas;
what vertue is in vs, and what power, to vanquish evill, is all from heaven, whose influence if it descend not into our fraile soules, wee presently send forth cryes as from the depth of hell.
what virtue is in us, and what power, to vanquish evil, is all from heaven, whose influence if it descend not into our frail Souls, we presently send forth cries as from the depth of hell.
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And hence proceede even all those bitter words of the holyest Saints that ever lived, to shew that their holynesse was not inherent properly in their owne persons,
And hence proceed even all those bitter words of the Holiest Saints that ever lived, to show that their holiness was not inherent properly in their own Persons,
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Howbeit, by the grace of God I am that I am, and without the grace of God assisting, the perfectest that ever were among the sonnes of men (Christ only excepted) had not power of themselves one houre to subsist.
Howbeit, by the grace of God I am that I am, and without the grace of God assisting, the perfectest that ever were among the Sons of men (christ only excepted) had not power of themselves one hour to subsist.
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if into adultery I haue a David to support mee, when my heart is truly affected with his penitentiall Psalme; if into pride of heart, I have an Hezekiah to restore mee when the same heart is with godly sorrow truly humbled.
if into adultery I have a David to support me, when my heart is truly affected with his penitential Psalm; if into pride of heart, I have an Hezekiah to restore me when the same heart is with godly sorrow truly humbled.
Thirdly, In the third place, since it is a Prophet that here complaineth, and we have observed the like complaints of sundry the Prophets in the examination of this doctrine more then of any other kinds and professions of men whatsoever.
Thirdly, In the third place, since it is a Prophet that Here Complaineth, and we have observed the like complaints of sundry the prophets in the examination of this Doctrine more then of any other Kinds and professions of men whatsoever.
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Let the Prophets and Ministers of God from hence learne somewhat to their instruction, at least-wise a right iudgement of the calling and businesse they take in hand.
Let the prophets and Ministers of God from hence Learn somewhat to their instruction, At leastwise a right judgement of the calling and business they take in hand.
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Qui desiderat Episcopatum, &c. saith the Apostle, he that desires the office of Bishop or of some inferiour Pastor and Teacher in the Church, he desires a good worke.
Qui Desiderate Episcopate, etc. Says the Apostle, he that Desires the office of Bishop or of Some inferior Pastor and Teacher in the Church, he Desires a good work.
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Hee that shall with Atlas vnder-proppe the heavens, or with David (who was a Prophet) beare vp the pillars of the earth, no marveile if he groane sometimes.
He that shall with Atlas underprop the heavens, or with David (who was a Prophet) bear up the pillars of the earth, no Marvel if he groan sometime.
and so iudge of the former complaints of those good Prophets mentioned, that they did proceede from the grievous pressures and waight of those burdens, which in the waightie charge of their callings they have sustained.
and so judge of the former complaints of those good prophets mentioned, that they did proceed from the grievous pressures and weight of those burdens, which in the weighty charge of their callings they have sustained.
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and the frost by night, and my sleepe departed from mine eyes, Gen. 31. Are they not also called Watch-men? and to them the voyce calleth, Watch-man what of the night? Watch-man what of the night? A Lyon my Lord, a Lyon;
and the frost by night, and my sleep departed from mine eyes, Gen. 31. are they not also called Watchmen? and to them the voice calls, Watchman what of the night? Watchman what of the night? A lion my Lord, a lion;
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The Lacedaemonians had their Palastram or place of exercise for the youth, that afterwards they might make choice of tryed souldiers against the times of needfull warre.
The Lacedaemonians had their Palastram or place of exercise for the youth, that afterwards they might make choice of tried Soldiers against the times of needful war.
What are those houses before named in the right intendment, but improovements vnto noble fortitude? that with the Priests of God, who sounded the trumpets of old, the Priests of these dayes may proove incouragers to the Lords people, in the Lords battels against sinne and wickednesse.
What Are those houses before nam in the right intendment, but improovements unto noble fortitude? that with the Priests of God, who sounded the trumpets of old, the Priests of these days may prove encouragers to the lords people, in the lords battles against sin and wickedness.
Are not we according to the best acception, in as high honour as ever was the Macedonian Philip? doth not the neglect of our office draw with it as great danger as his folly?
are not we according to the best acception, in as high honour as ever was the Macedonian Philip? does not the neglect of our office draw with it as great danger as his folly?
How is it then that we, who should bee leaders to the Lords people have cloathed our selves with the fashions and humours of the times? in stead of the compleate Armour commended by Saint Paul to the Ephesians, have put on the sword of infidelitie, the girdle of licentiousnesse, the breastplate of vnrighteousnesse, the shield of infidelitie?
How is it then that we, who should be leaders to the lords people have clothed our selves with the fashions and humours of the times? in stead of the complete Armour commended by Saint Paul to the Ephesians, have put on the sword of infidelity, the girdle of licentiousness, the breastplate of unrighteousness, the shield of infidelity?
Are not we the men who are now, even now to prepare a people against our Masters second comming? and is the spirit of Eliah thinke you sufficient for vs? now is the time to be zealous, or never, or never.
are not we the men who Are now, even now to prepare a people against our Masters second coming? and is the Spirit of Elijah think you sufficient for us? now is the time to be zealous, or never, or never.
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O let the people of God, pray for the Priests of God, O let the Priests of God whose office calles for more zeale now then did the former dayes, looke well into their office (if not so farre as to distast the same with Ionah ) yet to have a more considerate regard,
Oh let the people of God, pray for the Priests of God, Oh let the Priests of God whose office calls for more zeal now then did the former days, look well into their office (if not so Far as to distaste the same with Jonah) yet to have a more considerate regard,
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Neither is my speech wholly to these, a word of exhortation would not doe amisse to the Prophets of God in earnest, who having in sinceritie vndertaken the calling, doe finde truly the burden of it.
Neither is my speech wholly to these, a word of exhortation would not do amiss to the prophets of God in earnest, who having in sincerity undertaken the calling, do find truly the burden of it.
and they who have converted soules shall shine as the Starres in glory; but they who have subverted soules shall be turned into the darknes of Gehenna.
and they who have converted Souls shall shine as the Stars in glory; but they who have subverted Souls shall be turned into the darkness of Gehenna.
whether ever, either thee, or I, or any of vs have not beene in the excesse of this passion so farre mis-carryed that in our persons this speech of Ionah be not too truly verified, I doe well to be angry against the Lord.
whither ever, either thee, or I, or any of us have not been in the excess of this passion so Far miscarried that in our Persons this speech of Jonah be not too truly verified, I do well to be angry against the Lord.
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Hence come those dolorous pangs, fearefull distempers, despairing cryes, those fighes, those groanes, that beating of the breast, that stamping with the foote, Ezekiels signes of mourning.
Hence come those dolorous pangs, fearful distempers, despairing cries, those fighes, those groans, that beating of the breast, that stamping with the foot, Ezekiel's Signs of mourning.
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This to be the case of every of vs, who can deny sometime or other? and all this heate to be discharged, directly or indirectly against the face of God?
This to be the case of every of us, who can deny sometime or other? and all this heat to be discharged, directly or indirectly against the face of God?
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but we are like a young Heifer or Bullocke vnaccustomed to the yoke, how oft have wee beene offended with our state, our calling or condition? Behold Israel after the flesh;
but we Are like a young Heifer or Bullock unaccustomed to the yoke, how oft have we been offended with our state, our calling or condition? Behold Israel After the Flesh;
But wee see the contrary full often, wherefore is Lazarus laid at the rich mans doore to be releeved with his crummes? and Iob the richest man in the East,
But we see the contrary full often, Wherefore is Lazarus laid At the rich men door to be relieved with his crumbs? and Job the Richest man in the East,
Why is Naboth most vniustly stoned and his field given away to an other? why is Ioseph a good man cast into prison? and Ieremy an holy Prophet into the dungeon,
Why is Naboth most unjustly stoned and his field given away to an other? why is Ioseph a good man cast into prison? and Ieremy an holy Prophet into the dungeon,
neither is the rod of God vpon them saith Iob, their Bull gendreth and faileth not, their Cow calveth and casteth not her Calfe, they send forth their little ones like a flocke,
neither is the rod of God upon them Says Job, their Bull gendereth and Faileth not, their Cow calveth and Cast not her Calf, they send forth their little ones like a flock,
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Shall I proceed yet farther (to say nothing of the common broyles, which at this day, eate into the bowels of Christendome, the adversaries of Zion prevailing and setting vp their banners for tokens.)
Shall I proceed yet farther (to say nothing of the Common broils, which At this day, eat into the bowels of Christendom, the Adversaries of Zion prevailing and setting up their banners for tokens.)
How infinite might I be to reckon vp particulars wherein each man finds himselfe aggrieved? for from him that weares the purple and the crowne, to him that is cloathed with a linnen frocke, tribulation and distresse and anguish is vpon all the sonnes of Adam saith the sonne of Syrach.
How infinite might I be to reckon up particulars wherein each man finds himself aggrieved? for from him that wears the purple and the crown, to him that is clothed with a linen frock, tribulation and distress and anguish is upon all the Sons of Adam Says the son of Sirach.
Why was I borne blinde saith one, and I borne deafe, and I borne lame saith a second and a third, to bee a creeple, a scorne and derision to the world?
Why was I born blind Says one, and I born deaf, and I born lame Says a second and a third, to be a creeple, a scorn and derision to the world?
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No man content with his state, but why was it so with me? why is it not otherwise with me? a company of wrangling pots are we thus to reason with the great Potter,
No man content with his state, but why was it so with me? why is it not otherwise with me? a company of wrangling pots Are we thus to reason with the great Potter,
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The Lord hath promised to bring vs vnto an everlasting rest, an heavenly Canaan, but how shall we doe if he slay vs before we get thither? the sea is before vs, the enemy behind vs with manifold discouraging impediments in this our iourney, Ogge the king of Basan, the divell with his infernall legions,
The Lord hath promised to bring us unto an everlasting rest, an heavenly Canaan, but how shall we do if he slay us before we get thither? the sea is before us, the enemy behind us with manifold discouraging impediments in this our journey, Ogge the King of Basan, the Devil with his infernal legions,
Why could not the Lord take vs presently vnto his rest without all this adoe, thinkes flesh and blood? vnlesse hee send vs into the sea againe, where already we have hardly escaped drowning.
Why could not the Lord take us presently unto his rest without all this ado, thinks Flesh and blood? unless he send us into the sea again, where already we have hardly escaped drowning.
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What? thinkes carnall reason, is this the way to light a candle, to put it out? is this way to attaine life, thorow death? to climbe heaven by descending first into hell? Ionah, why art thou angry? is there not cause? even of very deepe anger?
What? thinks carnal reason, is this the Way to Light a candle, to put it out? is this Way to attain life, thorough death? to climb heaven by descending First into hell? Jonah, why art thou angry? is there not cause? even of very deep anger?
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For lay now all these things, or take but halfe into consideration, hath not the valiantest hearted Christian in these regards, cause to be offended, to proove impatient,
For lay now all these things, or take but half into consideration, hath not the valiantest hearted Christian in these regards, cause to be offended, to prove impatient,
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how much intemperancie, how little true zeale, how much anger, impatience and repining is discovered which before lay hidden in the bottome of our deceitfull hearts?
how much intemperancy, how little true zeal, how much anger, impatience and repining is discovered which before lay hidden in the bottom of our deceitful hearts?
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That whereby we are given to coniecture his disposition before the Lord spake, is in the words preceding, where it is said, that Ionah fainted and wished in himselfe to dye,
That whereby we Are given to conjecture his disposition before the Lord spoke, is in the words preceding, where it is said, that Jonah fainted and wished in himself to die,
wherein whether wee doe well or ill, wee are for the present most vnfit Iudges, condemning the Lord for the most part of iniustice or wrong to our persons and prayers, in our most secret imaginations.
wherein whither we do well or ill, we Are for the present most unfit Judges, condemning the Lord for the most part of injustice or wrong to our Persons and Prayers, in our most secret Imaginations.
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if hee haue in any point dealt vnkindly with vs, if he have broken promise, deceived vs, separated from our distresse, much more if hee have wrought against vs, wee take it then most hainously:
if he have in any point dealt unkindly with us, if he have broken promise, deceived us, separated from our distress, much more if he have wrought against us, we take it then most heinously:
When troubles daily doe arise, and of long continuance, yea and God himselfe our onely friend doth seeme to arme himselfe against vs, to make vs as a marke or Butte for his arrowes to aime at, (as Iob in his passion thought).
When Troubles daily do arise, and of long Continuance, yea and God himself our only friend does seem to arm himself against us, to make us as a mark or Butt for his arrows to aim At, (as Job in his passion Thought).
Should God then (while the violence of the inward distemper lasteth) in the same manner aske the question as to Ionah, wee would then goe neere hand to answer in the same manner as hee,
Should God then (while the violence of the inward distemper lasteth) in the same manner ask the question as to Jonah, we would then go near hand to answer in the same manner as he,
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For why else, as to the other parts of the demand (as when the Lord askes if he be angry, he saith, yea I am angry: Doest thou well to be angry? I doe well to be angry ) so doth hee not answere to the last part accordingly? Doest thou well to bee angry for the Gourd, I doe well to be angry for the Gourd?
For why Else, as to the other parts of the demand (as when the Lord asks if he be angry, he Says, yea I am angry: Dost thou well to be angry? I do well to be angry) so does he not answer to the last part accordingly? Dost thou well to be angry for the Gourd, I do well to be angry for the Gourd?
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Which plainly showes (as before is noted) that there were other farre greater causes then the Gourd, which forced these words from him, viz. whereas he saith, I doe well to bee angry, even vnto death.
Which plainly shows (as before is noted) that there were other Far greater Causes then the Gourd, which forced these words from him, viz. whereas he Says, I do well to be angry, even unto death.
For we are not angry with our superiours, but for causes extraordinary, suppressing commonly those motions provoking to this passion towards them, which towards inferiours is presently exprest. For example;
For we Are not angry with our superiors, but for Causes extraordinary, suppressing commonly those motions provoking to this passion towards them, which towards inferiors is presently expressed. For Exampl;
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and must wee not either burne in our owne cinders, or else daring to breake out, bee incountred and consumed with that all devouring fire, that flame of Gods displeasure, of his vnquenchable anger?
and must we not either burn in our own cinders, or Else daring to break out, be encountered and consumed with that all devouring fire, that flame of God's displeasure, of his unquenchable anger?
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Admire and wonder, that Ionah is angry with the great God, exceeding angry with the most puissant Lord, he telles this God and Lord so to his face; yet is not consumed; admire and wonder.
Admire and wonder, that Jonah is angry with the great God, exceeding angry with the most puissant Lord, he tells this God and Lord so to his face; yet is not consumed; admire and wonder.
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In the old Law, he that cursed father or mother was to be put to death, much more he that should curse the Father of spirits, and great Creator of mankinde;
In the old Law, he that cursed father or mother was to be put to death, much more he that should curse the Father of spirits, and great Creator of mankind;
then sure, God hath done him great wrong, and if so, why should he not heare of it? yea though I dye for it, I will speake my minde saith Ionah; For I doe well to be angry.
then sure, God hath done him great wrong, and if so, why should he not hear of it? yea though I die for it, I will speak my mind Says Jonah; For I do well to be angry.
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They were both carryed away with this mis-conceit, that God did vse his power as a law, exercising herein, little better then a Tyrannicall government,
They were both carried away with this misconceit, that God did use his power as a law, exercising herein, little better then a Tyrannical government,
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I have touched (I suppose) vpon the highest string of Saints impatiencie, wherevnto the perfectest of men, during yet their mortall condition, are most subiect;
I have touched (I suppose) upon the highest string of Saints impatiency, whereunto the perfectest of men, during yet their Mortal condition, Are most Subject;
Take Ionah in his right temper, and he is of another minde, so is Iob, so is Jeremy: I said I will no more make mention of thy name within my lippes said Ieremy, in his heate he spake it,
Take Jonah in his right temper, and he is of Another mind, so is Job, so is Jeremiah: I said I will no more make mention of thy name within my lips said Ieremy, in his heat he spoke it,
So the words here according to the originall, are not to be read, Doest thou well to be angry? but thus, is it well that anger is with thee? according to the saying of the Apostle;
So the words Here according to the original, Are not to be read, Dost thou well to be angry? but thus, is it well that anger is with thee? according to the saying of the Apostle;
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Secondly, And this is the second thing that preserveth and vpholdeth Ionah, and with Ionah all Gods Elect in the most bitter conflicts from sinking into the pit and finall perishing,
Secondly, And this is the second thing that Preserveth and upholdeth Jonah, and with Jonah all God's Elect in the most bitter conflicts from sinking into the pit and final perishing,
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yet both the eye retaineth the power of seeing, and the Starres also are visible in themselves and abide fixed in the firmament, which the succession of an other night plainly doeth discover.
yet both the eye retaineth the power of seeing, and the Stars also Are visible in themselves and abide fixed in the firmament, which the succession of an other night plainly doth discover.
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So in this case againe, and in this particular of anger, a Christian is compared to a Philosopher in a tempest at the Sea. While there is tumultus multus & clamor magnus, Much tumult and clamour, the Philosopher,
So in this case again, and in this particular of anger, a Christian is compared to a Philosopher in a tempest At the Sea. While there is tumultus Multus & clamor magnus, Much tumult and clamour, the Philosopher,
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waite then a while longer, the tempest will be over, the Starres shine cleere, and the eye of faith, shall be comforted with the light of Gods countenance.
wait then a while longer, the tempest will be over, the Stars shine clear, and the eye of faith, shall be comforted with the Light of God's countenance.
Now as there is evermore an habite of grace, and seede of God remaining in the soule of every true servant of God and faithfull member of Christ Iesus,
Now as there is evermore an habit of grace, and seed of God remaining in the soul of every true servant of God and faithful member of christ Iesus,
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and a secret hand of grace running along with our impotent and tumultuous passions, keeping those waving stormes of the soule within some compasse, which else would swell above the bankes, to the fearefull inundation of the soules tranquillitie.
and a secret hand of grace running along with our impotent and tumultuous passion, keeping those waving storms of the soul within Some compass, which Else would swell above the banks, to the fearful inundation of the Souls tranquillity.
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And therefore is it (howsoever may arise rebelling commotions from within) yet never shall we finde that they have in direct tearmes of blasphemy broken out contrary to divine light, inkindled in their breasts, in despight against the Holy Redeemer;
And Therefore is it (howsoever may arise rebelling commotions from within) yet never shall we find that they have in Direct terms of blasphemy broken out contrary to divine Light, enkindled in their breasts, in despite against the Holy Redeemer;
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Consider the example before mentioned, whether Moses, or Eliah, or Job, or Jeremy. It is true they were exceedingly and beyond measure transported to wish for death:
Consider the Exampl before mentioned, whither Moses, or Elijah, or Job, or Jeremiah. It is true they were exceedingly and beyond measure transported to wish for death:
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therefore it breakes out another way, and is discharged vpon the day, the night wherein they were conceived and borne, the pappes that suckled, knees that dandled them, the man that brought tydings;
Therefore it breaks out Another Way, and is discharged upon the day, the night wherein they were conceived and born, the paps that suckled, knees that dandled them, the man that brought tidings;
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Two cases there bee wherein I observe the holyest of Saints living, to be iniurious in the highest measure against their owne felicitie, but never directly against God:
Two cases there be wherein I observe the Holiest of Saints living, to be injurious in the highest measure against their own felicity, but never directly against God:
Thus Moses wished to be wiped out of the booke of life, rather then that people should have beene consumed, to whom the Lord had made promise of entring Canaan.
Thus Moses wished to be wiped out of the book of life, rather then that people should have been consumed, to whom the Lord had made promise of entering Canaan.
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With the same affectionate zeale was Paul mooved partly to his countrey-men, the Iewes of the same flesh with him, chiefely in regard of Gods honour, who had sworne and bound himselfe in an everlasting covenant to Abraham and his seede for ever, that rather then that people should absolutely be cast off and forsaken, hee himselfe might become Anathema and accursed for ever.
With the same affectionate zeal was Paul moved partly to his countrymen, the Iewes of the same Flesh with him, chiefly in regard of God's honour, who had sworn and bound himself in an everlasting Covenant to Abraham and his seed for ever, that rather then that people should absolutely be cast off and forsaken, he himself might become Anathema and accursed for ever.
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The same effect, well nigh (to returne to the present purpose) after a contrary manner of working in the violence of their owne extremities most commonly hath beene produced.
The same Effect, well High (to return to the present purpose) After a contrary manner of working in the violence of their own extremities most commonly hath been produced.
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Yea there is none so madde (I doe suppose) who will offer the excuse or purgation of Ionah in this his madde teasty combate and quarrell against the Lord his Maker,
Yea there is none so mad (I do suppose) who will offer the excuse or purgation of Jonah in this his mad tasty combat and quarrel against the Lord his Maker,
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Iob I meane and the other good Ieremy, whether went ye downe? downe vnto the sides of the pit? or how fell yee downe? downe into the bottome of the gulfe?
Job I mean and the other good Ieremy, whither went you down? down unto the sides of the pit? or how fell ye down? down into the bottom of the gulf?
How commest thou out of the deepe O Iob? who ledde thee out of darkenesse into light o Ieremy? can a man live againe beeing once dead? even so are the fruits of your hopes, whose blasted blossomes doe againe flourish,
How Comest thou out of the deep Oh Job? who led thee out of darkness into Light oh Ieremy? can a man live again being once dead? even so Are the fruits of your hope's, whose blasted blossoms do again flourish,
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and they themselves doe so iudge of themselves to be perpetually reiected and abhorred of their Maker, the estate of these men will you know? or their condition, what it is?
and they themselves do so judge of themselves to be perpetually rejected and abhorred of their Maker, the estate of these men will you know? or their condition, what it is?
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Thus God hates them, thus they hate God, thus God fights against them, they fight against God, Michael and his Saints and Angels, against the Divell his members and angels;
Thus God hates them, thus they hate God, thus God fights against them, they fight against God, Michael and his Saints and Angels, against the devil his members and Angels;
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These are sunke downe irrecoverably into the pit, the pit of fire and brimstone hath shut her mouth vpon them, they are closed vp in the pit for ever and ever.
These Are sunk down irrecoverably into the pit, the pit of fire and brimstone hath shut her Mouth upon them, they Are closed up in the pit for ever and ever.
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But who will affirme, who dare to avouch, that thus it was with Iob, or his companyon Ieremy, or that to any of Gods Saints truely quickned by his grace in any of these measures it hath happened or can thus happen?
But who will affirm, who Dare to avouch, that thus it was with Job, or his Companion Ieremy, or that to any of God's Saints truly quickened by his grace in any of these measures it hath happened or can thus happen?
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No, For they never are at direct enmitie with God, howbeit they may be brought to this point, through the force of continued grievances, to be confounded at Gods iudgements, to stagger in their mindes,
No, For they never Are At Direct enmity with God, howbeit they may be brought to this point, through the force of continued grievances, to be confounded At God's Judgments, to stagger in their minds,
therevpon have they beene mooved to curse not God, but their day, the night, the light and Starres (as before you have heard) any thing save only God, whose counsels they admire, though his iudgements proove distastfull.
thereupon have they been moved to curse not God, but their day, the night, the Light and Stars (as before you have herd) any thing save only God, whose Counsels they admire, though his Judgments prove distasteful.
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The matter will proove yet more cleere, if wee consider and compare, but a little the contrary disposition of such, whom God hath given over to this fearefull sinne.
The matter will prove yet more clear, if we Consider and compare, but a little the contrary disposition of such, whom God hath given over to this fearful sin.
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First, These doe resist that light which for the present doth convince their iudgements; it fareth with the iudgements of the Saints for the time, as with troubled waters,
First, These do resist that Light which for the present does convince their Judgments; it fareth with the Judgments of the Saints for the time, as with troubled waters,
Now it shineth, anone tis overcast and clouded, now tis night, and now tis day, the seasons of the yeere doe alter, there is Summer and Winter, Spring time and Autumne,
Now it shines, anon this overcast and clouded, now this night, and now this day, the seasons of the year do altar, there is Summer and Winter, Spring time and Autumn,
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For now 'tis health and then 'tis sicknesse, now 'tis prosperitie and then adversitie, now he sings and then he sighes, praise the Lord, sing vnto the Lord faith Ieremy, cursed be the day wherein I was borne, immediately after saith the same Ieremy, Ionah is exceeding glad for the gourd,
For now it's health and then it's sickness, now it's Prosperity and then adversity, now he sings and then he sighs, praise the Lord, sing unto the Lord faith Ieremy, cursed be the day wherein I was born, immediately After Says the same Ieremy, Jonah is exceeding glad for the gourd,
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There is a word cloathed about with death saith Syrach, but it is not found in the habitations of Iacob, there is a sinne vnto death saith Saint Iohn, I say not that yee should pray for it saith he,
There is a word clothed about with death Says Sirach, but it is not found in the habitations of Iacob, there is a sin unto death Says Saint John, I say not that ye should pray for it Says he,
What remaineth but the conclusion only? and it shall be briefely folded vp in a few conclusions or generall vses, deduced from this which hath beene said.
What remains but the conclusion only? and it shall be briefly folded up in a few conclusions or general uses, deduced from this which hath been said.
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1. And the First shall be a point of exhortation, and this to the Saints of God, molested in this their mortall condition with varietie of temptations,
1. And the First shall be a point of exhortation, and this to the Saints of God, molested in this their Mortal condition with variety of temptations,
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and of passions, that they may learne the way to peace, and when they finde by the pulse of their affections, a strong inclination to Ionah's disease, they may vse these remedies to allay the fury,
and of passion, that they may Learn the Way to peace, and when they find by the pulse of their affections, a strong inclination to Jonah's disease, they may use these remedies to allay the fury,
First, let them consider against whom they doe oppose in their anger, is it not against the great and mighrie God? The Thistle in Lebanon, sent to the Cedar in Lebanon, saying, give thy daughter to my sonne to wife,
First, let them Consider against whom they do oppose in their anger, is it not against the great and mighrie God? The Thistle in Lebanon, sent to the Cedar in Lebanon, saying, give thy daughter to my son to wife,
Againe, consider thine owne deserving, for sure thou hast good cause to be angry with God and why? thou hast from time to time so well deserved at his hands.
Again, Consider thine own deserving, for sure thou hast good cause to be angry with God and why? thou hast from time to time so well deserved At his hands.
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therefore the vse is soveraigne which the same Prophet maketh, Lament. 3. Wherefore doeth a living man complaine, a man for the punishment of his sinnes? Let vs search and try our waies,
Therefore the use is sovereign which the same Prophet makes, Lament. 3. Wherefore doth a living man complain, a man for the punishment of his Sins? Let us search and try our ways,
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Thirdly, (to passe from this) iudge not of Gods favour to thee, or his righteous proceedings in thy cause or person, from the sense of thy present suffrings,
Thirdly, (to pass from this) judge not of God's favour to thee, or his righteous proceedings in thy cause or person, from the sense of thy present sufferings,
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and dales, spacious forrests and groves, thou shalt then (with correction of thy passed folly) perceive plainely the causes, the reasons, the end, issue of Gods wise and gracious proceeding with thee,
and dales, spacious forests and groves, thou shalt then (with correction of thy passed folly) perceive plainly the Causes, the Reasons, the end, issue of God's wise and gracious proceeding with thee,
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The Warre-like Souldier, while the heate of the battell lasteh, heares and sees nothing but confused noise and garments rolled in blood, the pransing of strong horses, the ratling speares, Bellonaes rage with the clashing armes,
The Warlike Soldier, while the heat of the battle lasteh, hears and sees nothing but confused noise and garments rolled in blood, the prancing of strong Horses, the rattling spears, Bellonaes rage with the clashing arms,
and clanging trumpe, doth astonne his sense for the present, and hee hath no leisure so long, to thinke of the countrey of Peace, the Ensignes of Honour, the Garlands of Victory.
and clanging trump, does astone his sense for the present, and he hath no leisure so long, to think of the country of Peace, the Ensigns of Honour, the Garlands of Victory.
Even so when the Warre-fare appointed for vs, is accomplished, we shall stand vpon Mount Sion, Victorious, beholding the Aegyptians dead vpon the shoore,
Even so when the Warfare appointed for us, is accomplished, we shall stand upon Mount Sion, Victorious, beholding the egyptians dead upon the shore,
and private distresses of their owne soules from within, Eliah flyes from the face of Iezabel, and growes weary of his life, woe be to Iezabel therefore, who is the cause of it.
and private Distresses of their own Souls from within, Elijah flies from the face of Jezebel, and grows weary of his life, woe be to Jezebel Therefore, who is the cause of it.
and grow impatient of spirit, because the Lord doeth not worke the deliverance, shall we say (howsoever their impatiencie is not to bee excused) that the world who hath procured their vnrest, shall escape vnpunished? or that the soules shall not be heard, who to this day cry from vnder the Altar,
and grow impatient of Spirit, Because the Lord doth not work the deliverance, shall we say (howsoever their impatiency is not to be excused) that the world who hath procured their unrest, shall escape unpunished? or that the Souls shall not be herd, who to this day cry from under the Altar,
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least prooving vncharitable in our censure, it proove to be our turne next to vndergoe the same tryalls, vnder which wee see our ••other with some bitternesse of spirit wrastling for the present.
lest proving uncharitable in our censure, it prove to be our turn next to undergo the same trials, under which we see our ••other with Some bitterness of Spirit wrestling for the present.
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Alas, If we iudge onely from the outward behaviour and externall effects, which for the present affect our senses, Ionah then is already condemned by our doome,
Alas, If we judge only from the outward behaviour and external effects, which for the present affect our Senses, Jonah then is already condemned by our doom,
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Rather, Let vs enter into this account with our selves, and say, good God, if Ionah indued with a farre greater measure of holinesse then poore I, did proove thus fretfull and impatient vnder the hand of God,
Rather, Let us enter into this account with our selves, and say, good God, if Jonah endued with a Far greater measure of holiness then poor I, did prove thus fretful and impatient under the hand of God,
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and in his owne thinking too, he be as a man most desperately forlorne and miserable) he may notwithstanding by the helpe of some cunning Physitian and Chirurgion be recovered and set vpon his legs againe.
and in his own thinking too, he be as a man most desperately forlorn and miserable) he may notwithstanding by the help of Some cunning physician and Chirurgeon be recovered and Set upon his legs again.
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The more bitter bee the words of Ieremy, and the more extreamely we heare Ionah to take on, the more deepely let vs iudge of them, that they have drunke of the cuppe of affliction, the bitter cup of worme-wood and gall.
The more bitter be the words of Ieremy, and the more extremely we hear Jonah to take on, the more deeply let us judge of them, that they have drunk of the cup of affliction, the bitter cup of wormwood and Gall.
Awake, awake, stand vp O Ierusalem, which hast drunke at the hand of the Lord, the cuppe of his fury, thou hast drunke the dregs of the cup of trembling and wrung them out.
Awake, awake, stand up Oh Ierusalem, which hast drunk At the hand of the Lord, the cup of his fury, thou hast drunk the dregs of the cup of trembling and wrung them out.
thou shalt no more drinke it againe, but I will put it into the hand of them that afflict thee, which have said to thy soule, bow downe that we may goe over,
thou shalt no more drink it again, but I will put it into the hand of them that afflict thee, which have said to thy soul, bow down that we may go over,
Fourthly, But now lastly, let mee adde the conclusion of the whole matter, what's the conclusion of this whole dispute, contention or contestation betweene the Lord and Ionah? A Song of praise, a Meditation of due thankfulnesse, Blesse the Lord o my soule,
Fourthly, But now lastly, let me add the conclusion of the Whole matter, what's the conclusion of this Whole dispute, contention or contestation between the Lord and Jonah? A Song of praise, a Meditation of due thankfulness, Bless the Lord oh my soul,
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Blesse the Lord o my soule and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, might Jonah well say,
Bless the Lord oh my soul and forget not all his benefits, who forgiveth all thine iniquities, who heals all thy diseases, who Redeemeth thy life from destruction, might Jonah well say,
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since thou thoughtest it no sinne to be angry with God? had it not beene too light a recompence for this thy rebellion, to have sent thee hastily quicke into the grave with thy sinnes vpon thy head?
since thou thoughtest it no sin to be angry with God? had it not been too Light a recompense for this thy rebellion, to have sent thee hastily quick into the grave with thy Sins upon thy head?
The case is not Ionah's alone, O David, how troubled doeth the course of many of thy Psalmes runne? why doest thou forget mee o God? why art thou absent from the the words of my complaint o God? Awake o Lord, stand vp and iudge my quarrell.
The case is not Jonah's alone, Oh David, how troubled doth the course of many of thy Psalms run? why dost thou forget me oh God? why art thou absent from thee the words of my complaint oh God? Awake o Lord, stand up and judge my quarrel.
Yea but this same Dauid at other times hath recollected himselfe from this errour, and hath as plainly noted the reason of the Lords more gracious and louing dealing both with himselfe and all Gods childrenels.
Yea but this same David At other times hath recollected himself from this error, and hath as plainly noted the reason of the lords more gracious and loving dealing both with himself and all God's childrenels.
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I have seene his waies and will heale him, I will lead him also and restore comforts vnto him and to his mourners, Isay. 57. Here is the goodnesse of our God and the whole worke of our saluation;
I have seen his ways and will heal him, I will led him also and restore comforts unto him and to his mourners, Saiah 57. Here is the Goodness of our God and the Whole work of our salvation;
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this is his glory which he will not impart to others, nor to our merits or any desert in vs, (for we are a froward and most vntoward generation in our selues).
this is his glory which he will not impart to Others, nor to our merits or any desert in us, (for we Are a froward and most untoward generation in our selves).
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and herevnto he hath ordained vs in his beloved before the foundation of the world, that wee should render vnto him the sacrifice of praise, a thankfull acknowledgement from the ground of our hearts:
and hereunto he hath ordained us in his Beloved before the Foundation of the world, that we should render unto him the sacrifice of praise, a thankful acknowledgement from the ground of our hearts:
And old things are cleane passed away, for there shall bee no more sorrow nor crying nor paine saith S. Iohn, there shall be likewise no longer infirmity nor disease of minde nor body, there shall not be those vexations nor yet those vexing causes which here we both meete and carry about with vs. The tempter cannot reach vs there, temptations shall be banished for euer.
And old things Are clean passed away, for there shall be no more sorrow nor crying nor pain Says S. John, there shall be likewise no longer infirmity nor disease of mind nor body, there shall not be those vexations nor yet those vexing Causes which Here we both meet and carry about with us The tempter cannot reach us there, temptations shall be banished for ever.
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Ionah, thy branch shall flourish and thy gourd it shall not wither, the Sea shall not tosse thee, the whale shall not eat thee, the Sun shall not smite thee, the fire shall not burne thee.
Jonah, thy branch shall flourish and thy gourd it shall not wither, the Sea shall not toss thee, the whale shall not eat thee, the Sun shall not smite thee, the fire shall not burn thee.
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Who then can be angry or euill affected when God shall shew himselfe most willing to please vs? when he shall make all things, worke for our contentment?
Who then can be angry or evil affected when God shall show himself most willing to please us? when he shall make all things, work for our contentment?
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O Lord I am ashamed now saith Ionah, when I consider this thy most wonderfull goodnesse, I doe repent of this my foolish anger and begin to waxe exceeding angry, that euer I was mooued to anger against so good so mercifull so gracious a redeemer, who doest not onely passe by our offences when we haue most hainously prouoked thy iust displeasure,
Oh Lord I am ashamed now Says Jonah, when I Consider this thy most wonderful Goodness, I do Repent of this my foolish anger and begin to wax exceeding angry, that ever I was moved to anger against so good so merciful so gracious a redeemer, who dost not only pass by our offences when we have most heinously provoked thy just displeasure,
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O Lord God mercifull and gracious, long suffring & abundant in goodnesse and truth, accomplish thy good word vnto thy servants and shew vs thy glory, that we may live and never dy that we may live and praise thee eternally. Amen.
Oh Lord God merciful and gracious, long suffering & abundant in Goodness and truth, accomplish thy good word unto thy Servants and show us thy glory, that we may live and never die that we may live and praise thee eternally. Amen.
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What learning call you that which doth carry in hir bosome a sense or feeling of hir knowen principles? It hath the name of knowledge experimentall, which cannot be attained by all the search of meere study,
What learning call you that which does carry in his bosom a sense or feeling of his known principles? It hath the name of knowledge experimental, which cannot be attained by all the search of mere study,
or expresse the glory of the blessed Trinity? The meanest Christian who hath God in his heart doth retaine a sounder knowledge of his maker by those hidden operations felt within,
or express the glory of the blessed Trinity? The Meanest Christian who hath God in his heart does retain a sounder knowledge of his maker by those hidden operations felt within,
O but that knowledge is full of danger my text speaks of, and who would wish to be possessed with such a feeling as Ionah, was? not I, not thou, nor any man;
Oh but that knowledge is full of danger my text speaks of, and who would wish to be possessed with such a feeling as Jonah, was? not I, not thou, nor any man;
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O fearefull case, is Ionah angry with God, saist thou? an other is of this minde, is it possible in a fraile man, to conceive anger against the great God? whence springs this familiarity betweene heaven and earth? aut quam nuper è coelo descendisti Ionah, how lately camest thou out of heaven O Ionah? yea sure, by the very nature of the speech must be implyed a certaine intercourse of favour and loving commerce betweene the heavenly God and vs. Why els is any man angry with his fellow,
O fearful case, is Jonah angry with God, Sayest thou? an other is of this mind, is it possible in a frail man, to conceive anger against the great God? whence springs this familiarity between heaven and earth? Or quam nuper è coelo descendisti Jonah, how lately camest thou out of heaven Oh Jonah? yea sure, by the very nature of the speech must be employed a certain intercourse of favour and loving commerce between the heavenly God and us Why Else is any man angry with his fellow,
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Is this the part of a loving father think his misbeleeving children, to neglect their suites who call day and night vnto him? what's become of his promises and those mervailous workes our forefathers have told vs of wherefore doth he not arise and helpe vs and that early? O my God, I cry in the day time and thou hearest not,
Is this the part of a loving father think his misbelieving children, to neglect their suits who call day and night unto him? what's become of his promises and those marvelous works our Forefathers have told us of Wherefore does he not arise and help us and that early? O my God, I cry in the day time and thou Hearst not,
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For vpon what grounds can they challenge God of his promise, and expostulate? where hath God bound himselfe vnto these with an oath, that he will be their God,
For upon what grounds can they challenge God of his promise, and expostulate? where hath God bound himself unto these with an oath, that he will be their God,
and wept vnto him in zeale? what love to his ordinances, what trust to his Word, what assurance of his mercies, what consolation in his promises, hath beene at any time in their hearts residing?
and wept unto him in zeal? what love to his ordinances, what trust to his Word, what assurance of his Mercies, what consolation in his promises, hath been At any time in their hearts residing?
or lastly, why should the Malefactor, who cryes guiltie at the Barre, be angry with the Iudge, who gives sentence according to the law vpon his offence?
or lastly, why should the Malefactor, who cries guilty At the Bar, be angry with the Judge, who gives sentence according to the law upon his offence?
and their rage is not only against God, but in a remarkeable kinde of iustice, against their owne members, they gnawed their tongues and blasphemed, Rev. 16.
and their rage is not only against God, but in a remarkable kind of Justice, against their own members, they gnawed their tongues and blasphemed, Rev. 16.
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These things (gentle Reader) I have more deepely searcht into by occasion of my Text, not that I presume herein to commend vnto thee any rare point of skill:
These things (gentle Reader) I have more deeply searched into by occasion of my Text, not that I presume herein to commend unto thee any rare point of skill:
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nor to this end doe I it, to commend the feeling of this knowledge vnto any, not so farre experimented in this kinde of learning which wee have from Ionah; but to this end rather, that wee may bee wise to put a difference,
nor to this end do I it, to commend the feeling of this knowledge unto any, not so Far experimented in this kind of learning which we have from Jonah; but to this end rather, that we may be wise to put a difference,
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and sometimes foyling like prevailers, and that herein we studie true thankfulnesse to the sole-worker of our salvation, who preserveth the soules of his Saints from going downe into the pit of desperation.
and sometime foiling like prevailers, and that herein we study true thankfulness to the sole-worker of our salvation, who Preserveth the Souls of his Saints from going down into the pit of desperation.
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How manifold are thy tryalls? O how various and wonderfull art thou in the exercising of vs thy fraile creatures? Vsque quo Domine, vsque quo, shal not my griefes and groanes, my deepe sighings and often teares,
How manifold Are thy trials? O how various and wonderful art thou in the exercising of us thy frail creatures? Vsque quo Domine, vsque quo, shall not my griefs and groans, my deep sighings and often tears,
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and strong cryes, be full effectuall in thy fight, to manifest thy power within, to vtter thy praise abroad? O those hills of peace, where are they? why hast thou caused me to hope in thy word & hast nor furnisht me vnto the battel? why was I called —? but returne now vnto thy rest, O my soule, and hope yet confidently.
and strong cries, be full effectual in thy fight, to manifest thy power within, to utter thy praise abroad? O those hills of peace, where Are they? why hast thou caused me to hope in thy word & haste nor furnished me unto the battle? why was I called —? but return now unto thy rest, Oh my soul, and hope yet confidently.
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because there thou spakest peace vnto my troubled soule, and did'st allay the heat of all my discontented passions, saying as sometime thou didst vnto thy servant Ionah, Doest thou well to be angry? Thus,
Because there thou spokest peace unto my troubled soul, and didst allay the heat of all my discontented passion, saying as sometime thou didst unto thy servant Jonah, Dost thou well to be angry? Thus,
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even thus thou rebukedst the windes and the waves of all my inward commotions, and there followed immediately a great calme, praise the Lord O my soule and all that is within me praise his holy name.
even thus thou rebukedst the winds and the waves of all my inward commotions, and there followed immediately a great Cam, praise the Lord Oh my soul and all that is within me praise his holy name.
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For it was not flesh nor blood then which then was in the strength of impariency and stamped with the foot, it was not flesh and blood that did reveale, that did put this good motion into my breast,
For it was not Flesh nor blood then which then was in the strength of impariency and stamped with the foot, it was not Flesh and blood that did reveal, that did put this good motion into my breast,
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then to expresse their minds vpon those Themes, the power whereof hauing first subdued their owne affections doth with greater force from them flow forth vnto others,
then to express their minds upon those Themes, the power whereof having First subdued their own affections does with greater force from them flow forth unto Others,
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and if for this I be disdained of the Michals of the world, I will study to become yet viler in their eyes, that Gods power by my weaknes may be exalted.
and if for this I be disdained of the Michals of the world, I will study to become yet Viler in their eyes, that God's power by my weakness may be exalted.
Is not this the end of all our beings? and ought we not by all meanes whether by precept or example or however labour here vnto? whether we be besides our selues saith S. Paul to the Corinthians it is to God,
Is not this the end of all our beings? and ought we not by all means whither by precept or Exampl or however labour Here unto? whither we be beside our selves Says S. Paul to the Corinthians it is to God,
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or whether wee bee sober it is for your cause and hee is no follower of Paul as hee followed Christ in this, who will not thus indeavour to become all things to all men, that of all sorts he may gaine some to God and he that respecteth his owne credit private opinion and speeches of others,
or whither we be Sobrium it is for your cause and he is no follower of Paul as he followed christ in this, who will not thus endeavour to become all things to all men, that of all sorts he may gain Some to God and he that respecteth his own credit private opinion and Speeches of Others,
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and for this cause desire the fruit of thy prayes to be assistant vnto me that I may open my mouth with boldnesse in the cause of the Gospel whervnto I have traviled and am yet in paine.
and for this cause desire the fruit of thy prays to be assistant unto me that I may open my Mouth with boldness in the cause of the Gospel whereunto I have traviled and am yet in pain.
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