An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.
THE FIRST SERMON, called The Practise of the Saints, preached at a Funerall, on the 28. of December. 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body, that yee should obey it in the lusts thereof.
THE FIRST SERMON, called The practice of the Saints, preached At a Funeral, on the 28. of December. 1608. The Text. Rom. 6. Verse 12. Let not sin Reign Therefore in your Mortal body, that ye should obey it in the Lustiest thereof.
THE holy and blessed Apostle Saint Paul, in the eleuen former verses of this Chapter had taught, that such as be iustified by faith in the blood of Christ, were partakars also of the Spirit of Christ vnto their sanctification, whereby they were freed, not from the corruption,
THE holy and blessed Apostle Saint Paul, in the eleuen former Verses of this Chapter had taught, that such as be justified by faith in the blood of christ, were partakars also of the Spirit of christ unto their sanctification, whereby they were freed, not from the corruption,
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yet from the tyranny and dominion of sin, euen as iustification had freed them from the guilt and condemnation of sinne, wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne, is accompanyed with a new grace of holinesse vnto amendment of life,
yet from the tyranny and dominion of since, even as justification had freed them from the guilt and condemnation of sin, whereupon he Concludeth that since the gift and grace of righteousness in the forgiveness of sin, is accompanied with a new grace of holiness unto amendment of life,
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therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne: How can they which are dead to sinne liue yet therein:
Therefore the Doctrine of free justification does give no liberty to live licentiously in sin: How can they which Are dead to sin live yet therein:
Verse 2. then in the 3.4. and 5. Verses, our sanctification is declared both by the seuerall parts thereof, as also by the cause and testimonie of it. The parts are three: first, death of sinne:
Verse 2. then in the 3.4. and 5. Verses, our sanctification is declared both by the several parts thereof, as also by the cause and testimony of it. The parts Are three: First, death of sin:
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The cause is a vertue or power deriued and conueyed into the members of Christ, from his death to the beating downe and keeping vnder the strength of sinne:
The cause is a virtue or power derived and conveyed into the members of christ, from his death to the beating down and keeping under the strength of sin:
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so it is with the elect, being taken out of the old rotten stock of Adam, and thence planted into that noble stocke Christ Iesus, they participate of his Spirit, by vertue whereof applying the death and Resurrection of Christ vnto them, they receiue power against corruption to keepe it downe and subdue it,
so it is with the elect, being taken out of the old rotten stock of Adam, and thence planted into that noble stock christ Iesus, they participate of his Spirit, by virtue whereof applying the death and Resurrection of christ unto them, they receive power against corruption to keep it down and subdue it,
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but also to effect in all the elect their neerer and straighter coniunction with Christ, in his death and resurrection both for iustification and sanctification.
but also to Effect in all the elect their nearer and straighter conjunction with christ, in his death and resurrection both for justification and sanctification.
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as appeareth by the illatiue particle ( therefore, 〈 … 〉 Text. let not sinne raigne, ) which is as much as if hee should say, seeing the members of Christ are vouchsafed this mercy, to haue fellowship with Christs death, to the killing and destruction of sinne in them by little and little,
as appears by the illative particle (Therefore, 〈 … 〉 Text. let not sin Reign,) which is as much as if he should say, seeing the members of christ Are vouchsafed this mercy, to have fellowship with Christ death, to the killing and destruction of sin in them by little and little,
therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature, that sinne raigne not in vs as a king,
Therefore in this knowledge of this great grace we should endeavour all that is in us to master and subdue those remainders of corruption which still stick in our nature, that sin Reign not in us as a King,
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Let not sinne. ] The word sinne in this place, and through this whole Chapter doth signifie that naturall corruption called originall sinne, which sticketh both to the reason and will,
Let not sin. ] The word sin in this place, and through this Whole Chapter does signify that natural corruption called original sin, which sticketh both to the reason and will,
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first, naturall concupiscence is repugnant to the law of God, as it is written, I had not knowne lust, except the law had said, Thou shalt not lust. Rom. 7.7.
First, natural concupiscence is repugnant to the law of God, as it is written, I had not known lust, except the law had said, Thou shalt not lust. Rom. 7.7.
But whatsoeuer is repugnant to the law is sinne, as it is written, the transgression of the Law is sinne. 1. Iohn. 3.4. Therefore naturall concupiscence is sinne.
But whatsoever is repugnant to the law is sin, as it is written, the Transgression of the Law is sin. 1. John. 3.4. Therefore natural concupiscence is sin.
Secondly, naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate, There was (saith Paul) a Law in my members, rebelling against the Law of my minde: therefore it is sinne properly.
Secondly, natural concupiscence rebelleth against the government of the Spirit in the minds of the regenerate, There was (Says Paul) a Law in my members, rebelling against the Law of my mind: Therefore it is sin properly.
as in that saying of Ezek. 18. The soule that sinneth shall dye, and where Paul saith, Let euery soule be subiect, Rom. 13. so on the other side, the body is here put for the whole man, which appeareth by this reason,
as in that saying of Ezekiel 18. The soul that Sinneth shall die, and where Paul Says, Let every soul be Subject, Rom. 13. so on the other side, the body is Here put for the Whole man, which appears by this reason,
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euen for that our sinnes doe principally raigne in the soule, as it is written, From within, euen from the heart, commeth adulterie, murder, debate, &c. The body being but the executioner to fulfill the deuises and desires of the soule,
even for that our Sins do principally Reign in the soul, as it is written, From within, even from the heart, comes adultery, murder, debate, etc. The body being but the executioner to fulfil the devises and Desires of the soul,
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first, because in the propagation of sin it is conueyed by the body into the soule, according to that of Iob, how can one draw a cleane thing out of vncleane seede? Secondly because howsoeuer the first motion of sin comes from the soule,
First, Because in the propagation of since it is conveyed by the body into the soul, according to that of Job, how can one draw a clean thing out of unclean seed? Secondly Because howsoever the First motion of since comes from the soul,
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Thirdly, hauing before spoken of the crucifying of Christ, which was touching his body, he willingly retayneth this tearme of body both here and in the sixt verse.
Thirdly, having before spoken of the crucifying of christ, which was touching his body, he willingly retaineth this term of body both Here and in the sixt verse.
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The meaning then is this, let not corruption or naturall concupiscence raigne in your selues, but keepe downe the power of it both in your soules and bodyes.
The meaning then is this, let not corruption or natural concupiscence Reign in your selves, but keep down the power of it both in your Souls and bodies.
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Now for the word (raigne) it signifieth here an absolute rule in commanding without resistance and opposition, such as kings haue in a kingdome where the people are subdued vnder them,
Now for the word (Reign) it signifies Here an absolute Rule in commanding without resistance and opposition, such as Kings have in a Kingdom where the people Are subdued under them,
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Thus the Apostle himselfe expoundeth it in the next part of this verse, where it is said (That ye should obey it in the lusts thereof) whereof the meaning is, that then sinne raigneth,
Thus the Apostle himself expoundeth it in the next part of this verse, where it is said (That you should obey it in the Lustiest thereof) whereof the meaning is, that then sin Reigneth,
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The Apostle likeneth sinne to a Monarch or Emperour, whose lusts are lawes and commands, the yeelding whereunto by ready obedience, is the suffering of sinne to play the Rex. There are foure steps, whereby sinne climeth into his throne, that it may raigne in a man.
The Apostle likeneth sin to a Monarch or Emperor, whose Lustiest Are laws and commands, the yielding whereunto by ready Obedience, is the suffering of sin to play the Rex. There Are foure steps, whereby sin climeth into his throne, that it may Reign in a man.
Let faith of the word be shaken out of the heart, then looke what sinne will commaund it is presently done, whereof there is lamentable experience in the fall of our first parents:
Let faith of the word be shaken out of the heart, then look what sin will command it is presently done, whereof there is lamentable experience in the fallen of our First Parents:
yet are they without all feare of Gods threatnings and iudgements, presuming and bearing themselues bold vpon his goodnesse and lenitie, they will excuse sinne in themselues, and defend sinne in others:
yet Are they without all Fear of God's threatenings and Judgments, presuming and bearing themselves bold upon his Goodness and lenity, they will excuse sin in themselves, and defend sin in Others:
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and the manifold iudgements of God against all sorts of sinners in this life, wee haue the Scriptures in very many places affirming that none can be without sinne in this world;
and the manifold Judgments of God against all sorts of Sinners in this life, we have the Scriptures in very many places affirming that none can be without sin in this world;
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our blessednesse standing not in being voide of all sinne, but in hauing our sinnes forgiuen vs, Psal. 32.1. and hee being the best man not that hath no sinne, but the fewest sinnes.
our blessedness standing not in being void of all sin, but in having our Sins forgiven us, Psalm 32.1. and he being the best man not that hath no sin, but the fewest Sins.
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This exhortation then is like to that prayer of the Prophet Dauid, in the 19. Psalme, Lord deliuer me from presumptuous sinnes, let them not raigne ouer me:
This exhortation then is like to that prayer of the Prophet David, in the 19. Psalm, Lord deliver me from presumptuous Sins, let them not Reign over me:
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So here we are exhorted not to cleare and quit our selues from sinne, but that we suffer it not to raigne ouer vs, to hold vs as vassals subiect to his beck.
So Here we Are exhorted not to clear and quit our selves from sin, but that we suffer it not to Reign over us, to hold us as vassals Subject to his beck.
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for touching the vnregenerate which yet are vnder the power of sinne, if they be not elect, this and such like exhortations will take from them all excuse,
for touching the unregenerate which yet Are under the power of sin, if they be not elect, this and such like exhortations will take from them all excuse,
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and for such vnregenerate as be of the elect, this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne, which is in their power to do,
and for such unregenerate as be of the elect, this exhortation will serve to provoke them to abstain from the outward act and work of sin, which is in their power to do,
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And least of all may this exhortation be held vnprofitable for such elect as be already regenerate, who are greatly holpen to the mortification of sin by the work of the spirit, through this word of exhortation.
And least of all may this exhortation be held unprofitable for such elect as be already regenerate, who Are greatly helped to the mortification of since by the work of the Spirit, through this word of exhortation.
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Wee are taught from the word, that such as once receiue the grace of regeneration, though they may grieuously fall, yet that it is vnpossible they should fall away;
we Are taught from the word, that such as once receive the grace of regeneration, though they may grievously fallen, yet that it is unpossible they should fallen away;
Moreouer obserue from this exhortation of our Apostle, that it is the dutie and part of euery faithfull man and woman, to take paines to preserue and encrease their owne mortification,
Moreover observe from this exhortation of our Apostle, that it is the duty and part of every faithful man and woman, to take pains to preserve and increase their own mortification,
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for howsoeuer in our first conuersion wee are meere patients, not working any thing toward it, onely suffering the spirit to worke that blessed change and conuersion of our soules to God,
for howsoever in our First conversion we Are mere patients, not working any thing towards it, only suffering the Spirit to work that blessed change and conversion of our Souls to God,
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and howsoeuer it is the grace of God which still doth all our workes for vs, the beginning, middle or end of our sanctification, being from grace, which both beginneth and finisheth,
and howsoever it is the grace of God which still does all our works for us, the beginning, middle or end of our sanctification, being from grace, which both begins and finisheth,
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and albeit in warre the victory dependeth vpon God, yet as Paul said in the Acts, Except these Mariners stay in the shippe we cannot be safe, so men may say in time of battaile,
and albeit in war the victory dependeth upon God, yet as Paul said in the Acts, Except these Mariners stay in the ship we cannot be safe, so men may say in time of battle,
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as to giue all diligence to labour to stirre vp the grace of God, To mortifie our earthly members, To cast away from vs the works of darknesse, To put on the armour of light, &c. and here let not sinne raigne in you:
as to give all diligence to labour to stir up the grace of God, To mortify our earthly members, To cast away from us the works of darkness, To put on the armour of Light, etc. and Here let not sin Reign in you:
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After these things thus opened and deliuered, wee are now to see and consider for what reasons all beleeuing christians stand bound to embrace this exhortation,
After these things thus opened and Delivered, we Are now to see and Consider for what Reasons all believing Christians stand bound to embrace this exhortation,
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and as the Apostle Heb. 11. hauing alledged innumerable examples to shew the propertie and power of faith, in the beginning of the 12. Chapter, saith, we are compassed about with a cloud of witnesses, so I may say of this duety here exhorted vnto, that it hath a cloud of reaso•• to enforce it, I meane, to presse vs forward vnto the resistance of sinne, to keepe it from exercising rule and kingdome in vs. These reasons, some of them grow without the Text which wee will draw hither, and some are bred within this our Scripture.
and as the Apostle Hebrew 11. having alleged innumerable Examples to show the property and power of faith, in the beginning of the 12. Chapter, Says, we Are compassed about with a cloud of Witnesses, so I may say of this duty Here exhorted unto, that it hath a cloud of reaso•• to enforce it, I mean, to press us forward unto the resistance of sin, to keep it from exercising Rule and Kingdom in us These Reasons, Some of them grow without the Text which we will draw hither, and Some Are bred within this our Scripture.
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Therfore as Souldiours doe fight more couragiously where they haue but likelihood and hope of victory, this animates and whets their stomack to battell,
Therefore as Soldiers do fight more courageously where they have but likelihood and hope of victory, this animates and whets their stomach to battle,
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How valiantly and resolutely did weake and young Dauid set vpon Goliah a mightie man, being perswaded by the holy Ghost, of an happy issue of the combat;
How valiantly and resolutely did weak and young David Set upon Goliath a mighty man, being persuaded by the holy Ghost, of an happy issue of the combat;
now Christians haue as much certaintie for conquering sinne, so they •ight, as Dauid had: the mouth of the Lord hath spoken it, Sinne shall not haue dominion ouer you ;
now Christians have as much certainty for conquering sin, so they •ight, as David had: the Mouth of the Lord hath spoken it, Sin shall not have dominion over you;
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yet setting vpon them with trust and confidence of Gods helpe, yee cannot but prosper: Especially sithens sin which ye striue against, it is mortified and dead, Rom. 7.6.
yet setting upon them with trust and confidence of God's help, ye cannot but prosper: Especially since since which you strive against, it is mortified and dead, Rom. 7.6.
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that being dead in which we were holden, sinne hath already receiued from the death of Christ, such a deadly blow, that though it draw breath and stirre,
that being dead in which we were held, sin hath already received from the death of christ, such a deadly blow, that though it draw breath and stir,
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then taking part with your lusts against Christ, and setting your selues with might and maine, tooth and nayle (as wee say) against the kingdome of grace, giuing your members as weapons of iniquitie to commit iniquitie, is it not equall and most reasonable, that being now freed by grace from the tyrannie of sinne,
then taking part with your Lustiest against christ, and setting your selves with might and main, tooth and nail (as we say) against the Kingdom of grace, giving your members as weapons of iniquity to commit iniquity, is it not equal and most reasonable, that being now freed by grace from the tyranny of sin,
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and become the seruants of Christ, yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others, especially in your selues;
and become the Servants of christ, ye should with all your might endeavour to hinder and pull down the Kingdom of sin in Others, especially in your selves;
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so glorious in himselfe, to you so gratious, which hath done such things for you already as to quit you from the guilt of sinne by remission, from the dominion of sinne by mortification,
so glorious in himself, to you so gracious, which hath done such things for you already as to quit you from the guilt of sin by remission, from the dominion of sin by mortification,
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and from whom ye expect such and so great things in heauen, were it not a great fault and reproach to be lesse willing and diligent in performing his will,
and from whom you expect such and so great things in heaven, were it not a great fault and reproach to be less willing and diligent in performing his will,
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if being deliuered from such a tyrant as sin is, whose bondage is a thousand times worse then the bondage of Aegypt, which was bodily and temporary, this being spirituall and tending to eternall ruine,
if being Delivered from such a tyrant as since is, whose bondage is a thousand times Worse then the bondage of Egypt, which was bodily and temporary, this being spiritual and tending to Eternal ruin,
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if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance? What prisoner ransomed from slauery of Turke or other, would be so vnthankfull to his ransomer,
if you should suffer it again to usurp and get an hand over you for lack of resistance? What prisoner ransomed from slavery of Turk or other, would be so unthankful to his ransomer,
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or so harmefull to himselfe, as to returne backward to his former cruell Lord? and let it be farre from you which are by Christ drawne out of the hands and power of sinne, once to looke backe againe,
or so harmful to himself, as to return backward to his former cruel Lord? and let it be Far from you which Are by christ drawn out of the hands and power of sin, once to look back again,
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but now yee are free from sinne, and become the seruants of righteousnesse, encourage your selues to depart more and more from the damnable workes of sin, to doe the honourable workes of righteousnesse,
but now ye Are free from sin, and become the Servants of righteousness, encourage your selves to depart more and more from the damnable works of since, to do the honourable works of righteousness,
Therefore as ye couet to auoide confusion of conscience and shame of face, and to be free from that death that knoweth no end, see ye depart from the seruice of sinful affections which haue no other haruest but shame and destruction, applying your selues by doing that which is righteous to serue Christ, the fruit of whose seruice is sweet and precious, and the end happy and glorious:
Therefore as you covet to avoid confusion of conscience and shame of face, and to be free from that death that Knoweth no end, see you depart from the service of sinful affections which have no other harvest but shame and destruction, applying your selves by doing that which is righteous to serve christ, the fruit of whose service is sweet and precious, and the end happy and glorious:
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that yee cannot suffer sin to raigne and beare swing in you, but yee shall loose the protection of God the Father, whose eye is onely vpon the righteous, which fight against sinne, to care for and protect them against their enimies and euils;
that ye cannot suffer since to Reign and bear swing in you, but ye shall lose the protection of God the Father, whose eye is only upon the righteous, which fight against sin, to care for and Pact them against their enemies and evils;
yea, though they call vpon him, yet hee denyeth them his protection and succour, and what a matter this is may partly be conceyued by those who are out of the protection of their temporall Kings, such are exposed so innumeble inconueniences and mischiefes, better not to liue at all,
yea, though they call upon him, yet he denyeth them his protection and succour, and what a matter this is may partly be conceived by those who Are out of the protection of their temporal Kings, such Are exposed so innumeble inconveniences and mischiefs, better not to live At all,
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Euen so the sinner that serueth sin as his king, hee loosing the protection of the King of heauen, lyeth open to the malice of Sathan, euery moment to be deuoured and destroyed of that roaring Lyon.
Even so the sinner that serveth since as his King, he losing the protection of the King of heaven, lies open to the malice of Sathan, every moment to be devoured and destroyed of that roaring lion.
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for when the Apostle writeth to Titus. 2.11. that Christ hath redeemed vs from all iniquitie, and telleth vs, that this is the end and purchase of his passion, that we should be zealous of good works, and Peter likewise, that Christ bare our sinnes in his body, that wee should dye to sinne and liue in righteousnesse:
for when the Apostle Writeth to Titus. 2.11. that christ hath redeemed us from all iniquity, and Telleth us, that this is the end and purchase of his passion, that we should be zealous of good works, and Peter likewise, that christ bore our Sins in his body, that we should die to sin and live in righteousness:
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hence it plainely appeareth, that whosoeuer licentiously cherishing their sinfull lusts and abandoning the care of a godly life doe serue sinne, they voyde themselues (as much as in them is) of the vertue and power of his death,
hence it plainly appears, that whosoever licentiously cherishing their sinful Lustiest and abandoning the care of a godly life do serve sin, they void themselves (as much as in them is) of the virtue and power of his death,
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And as this is no small thing, so yet consider further that whatsoeuer they be that through not striuing against sinne, shall subiect themselues vnto the raigne and power of it, they depriue themselues of the comfortable working of the spirit;
And as this is no small thing, so yet Consider further that whatsoever they be that through not striving against sin, shall Subject themselves unto the Reign and power of it, they deprive themselves of the comfortable working of the Spirit;
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Vnto all these former reasons ioyne these considerations, that if ye should start from Christ to goe after your lusts and put the bridle againe into the hands of sinne, yee shall breake and violate first your vow and promise made vnto God in your Baptisme,
Unto all these former Reasons join these considerations, that if you should start from christ to go After your Lustiest and put the bridle again into the hands of sin, ye shall break and violate First your Voelli and promise made unto God in your Baptism,
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the former reason is contained in the particle (Therefore) which implieth thus much, that sithens Christ hath put in vs his grace of sanctification, to crucifie our sinfull nature, (as hee had taught before) therefore let vs not be wanting to our selues, to whom Christ hath not beene wanting,
the former reason is contained in the particle (Therefore) which Implies thus much, that since christ hath put in us his grace of sanctification, to crucify our sinful nature, (as he had taught before) Therefore let us not be wanting to our selves, to whom christ hath not been wanting,
likewise Christ hauing subdued vnto vs our sinne by his vertue, let vs doe our part & fall vpon it, take it by the throate, stifle and choake it, neuer leaue it till wee haue driuen out the breath of sinne.
likewise christ having subdued unto us our sin by his virtue, let us do our part & fallen upon it, take it by the throat, stifle and choke it, never leave it till we have driven out the breath of sin.
It was the fault of the Israelites that God hauing put them in possession of a good land and destroyed many of the inhabitants, daunting the rest, they by their negligence and cowardise did not prosecute these good beginnings,
It was the fault of the Israelites that God having put them in possession of a good land and destroyed many of the inhabitants, daunting the rest, they by their negligence and cowardice did not prosecute these good beginnings,
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and disarmed, if ye make way and giue place to remayning lusts and euill affections, they will proue tedious and perillous: therefore let not sinne raigne.
and disarmed, if you make Way and give place to remaining Lustiest and evil affections, they will prove tedious and perilous: Therefore let not sin Reign.
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in the citie of Canterbury one well and abroad at eight of the clock, and dead by ten• and euen in this Church one fell downe dead, betweene the great gate and the porch:
in the City of Canterbury one well and abroad At eight of the clock, and dead by ten• and even in this Church one fell down dead, between the great gate and the porch:
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Lastly, our nightly sleepe being to vs a shadow and resemblance of death, yet for all this men liue as if they were immortall, drowned in worldly pleasures,
Lastly, our nightly sleep being to us a shadow and resemblance of death, yet for all this men live as if they were immortal, drowned in worldly pleasures,
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and carnall delights, because they doe not seriously remember their last end, which if it were carefully thought vpon, it would mightely preuaile to keepe men from doing amisse, causing them to imitate that good seruant in the Gospell who knowing his maister would come,
and carnal delights, Because they do not seriously Remember their last end, which if it were carefully Thought upon, it would mightily prevail to keep men from doing amiss, causing them to imitate that good servant in the Gospel who knowing his master would come,
yet not knowing at what houre in the night, hee girded his loynes and kept his lampe burning, that hee might be found ready when his maister should come:
yet not knowing At what hour in the night, he girded his loins and kept his lamp burning, that he might be found ready when his master should come:
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wherof we haue a good example in this Gentlewoman our sister, to whom as it pleased God in the weaknesse of body, to giue her a remembrance of her mortalitie and end before it came:
whereof we have a good Exampl in this Gentlewoman our sister, to whom as it pleased God in the weakness of body, to give her a remembrance of her mortality and end before it Come:
and good meditations, and at her end (as my selfe was a witnesse) she applyed the sentences and promises of Scripture to her owne soules comfort, praying with the Church, Lord Iesus come quickly, come quickly. And with Dauid professing that as the Hart panted after the riuers of water;
and good meditations, and At her end (as my self was a witness) she applied the sentences and promises of Scripture to her own Souls Comfort, praying with the Church, Lord Iesus come quickly, come quickly. And with David professing that as the Heart panted After the Rivers of water;
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so her soule longed after God, and laying hold on Christs promises, that shee should be satisfied because shee mourned for her sinnes, assuring her heart according to that that was pronounced to Paul, that howsoeuer she was weake,
so her soul longed After God, and laying hold on Christ promises, that she should be satisfied Because she mourned for her Sins, assuring her heart according to that that was pronounced to Paul, that howsoever she was weak,
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Thus continuing in holy motions and good speeches, till her soule remouing from her earthly tabernacle, was receiued into the heauenly inheritance (as we may trust) there to raigne with Christ for euer.
Thus Continuing in holy motions and good Speeches, till her soul removing from her earthly tabernacle, was received into the heavenly inheritance (as we may trust) there to Reign with christ for ever.
as errours, heresies, false opinions, wicked conceits, euill imaginations, corrupt reasonings, wicked counsels, deuises and thoughts eyther against God, or men, or our selues:
as errors, heresies, false opinions, wicked conceits, evil Imaginations, corrupt reasonings, wicked Counsels, devises and thoughts either against God, or men, or our selves:
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some are the will of the flesh, thus tearmed in the former place, Ephes. 2.3. whereby is meant all the euill affections which be in our vnreasonable part, in our will, appetite and senses;
Some Are the will of the Flesh, thus termed in the former place, Ephesians 2.3. whereby is meant all the evil affections which be in our unreasonable part, in our will, appetite and Senses;
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as anger, pride, couetousnesse, enuy, reuenge, contention, and such like. And 2. Cor. 7.1. these lusts are deuided into lusts of the flesh, and the spirit, where flesh being set against spirit, is eyther the body or the inferiour part of the soule;
as anger, pride, covetousness, envy, revenge, contention, and such like. And 2. Cor. 7.1. these Lustiest Are divided into Lustiest of the Flesh, and the Spirit, where Flesh being Set against Spirit, is either the body or the inferior part of the soul;
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To obey these lusts, it is willingly to goe after them, and of our owne accord in our wils and workes to follow euill motions, which when it is done of vs,
To obey these Lustiest, it is willingly to go After them, and of our own accord in our wills and works to follow evil motions, which when it is done of us,
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then wee doe (as it were) put a scepter into the hands of sinne, that it may as a king subdue vs and raigne ouer vs. Thus all hypocrites and wicked men doe obey sinne, freely seruing it as their Lord,
then we do (as it were) put a sceptre into the hands of sin, that it may as a King subdue us and Reign over us Thus all Hypocrites and wicked men do obey sin, freely serving it as their Lord,
and this certainely is a speciall point of Christian wisedome, by the grace which is in vs to striue against the first mouings and ticklings of sinne, when as it beginneth to take hold of our thoughts,
and this Certainly is a special point of Christian Wisdom, by the grace which is in us to strive against the First movings and ticklings of sin, when as it begins to take hold of our thoughts,
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but is growne to the strength of a man in vs, and so will with great difficultie be ouercome ▪ therefore as it is the pollicie of Gardiners to nip and pull vp their weedes being newly come vp, to cut and payre away the twigs which spring in their trees,
but is grown to the strength of a man in us, and so will with great difficulty be overcome ▪ Therefore as it is the policy of Gardiners to nip and pull up their weeds being newly come up, to Cut and pair away the twigs which spring in their trees,
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and while sin doth begin to stir then to oppose vnto it and make head against it, applying remedies before the euill by continuance grow desperate and incurable:
and while since does begin to stir then to oppose unto it and make head against it, applying remedies before the evil by Continuance grow desperate and incurable:
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Now this way and meanes commended here in the text, hath sundry vnder meanes as helpe vnto it, that the grace whereby we resist the lusts of sinne may be strengthened and enabled to this resistance.
Now this Way and means commended Here in the text, hath sundry under means as help unto it, that the grace whereby we resist the Lustiest of sin may be strengthened and enabled to this resistance.
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and condemne them, remembring also such examples of such iudgements as haue beene executed vpon such sinnes as yee be tempted vnto, that yee may inure your heart not onely to hate and abhor,
and condemn them, remembering also such Examples of such Judgments as have been executed upon such Sins as ye be tempted unto, that ye may inure your heart not only to hate and abhor,
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And if at any time the assaults of sinne grow stronger then that grace and the word in thee can be able to resist them, in this case especially doe according to the counsell of our Sauiour Christ, Watch and pray, that yee fall not into temptation. Mat. 26.41.
And if At any time the assaults of sin grow Stronger then that grace and the word in thee can be able to resist them, in this case especially doe according to the counsel of our Saviour christ, Watch and pray, that ye fallen not into temptation. Mathew 26.41.
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and whatsoeuer wee are doing, if occasion be offered by the rebellions of our corrupt nature or otherwise, to send vp our desires vnto heauen for strength and helpe, also for pardon and forgiuenesse;
and whatsoever we Are doing, if occasion be offered by the rebellions of our corrupt nature or otherwise, to send up our Desires unto heaven for strength and help, also for pardon and forgiveness;
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Now to the end that our prayers may be the more humble and feruent, vnto the former meanes must be ioyned Fasting, which being seuered from opinion of merit and superstition,
Now to the end that our Prayers may be the more humble and fervent, unto the former means must be joined Fasting, which being severed from opinion of merit and Superstition,
and drinking, and other lawfull pleasures of life, when there is a meane kept in the vse of them, that wee temper our selues, rather comming short of that we may wel haue,
and drinking, and other lawful pleasures of life, when there is a mean kept in the use of them, that we temper our selves, rather coming short of that we may well have,
so the vtter abstinence from all delights of life for a certaine time, as for the space of one day in a weeke or fortnight, is a very good meanes for the furtherance of this worke in vs,
so the utter abstinence from all delights of life for a certain time, as for the Molle of one day in a Week or fortnight, is a very good means for the furtherance of this work in us,
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for if such excellent and rare men as Paul and Timothy, had need to vse such moderation & abstinence for the subduing of sinne, shall any man thinke that hee can want these meanes,
for if such excellent and rare men as Paul and Timothy, had need to use such moderation & abstinence for the subduing of sin, shall any man think that he can want these means,
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But amongst other things wee are not to forget the fellowship of the brethren ; by whose admonitions and prayers wee may be much confirmed against the power of sinne:
But among other things we Are not to forget the fellowship of the brothers; by whose admonitions and Prayers we may be much confirmed against the power of sin:
The Apostle Iames would not charge vs to confesse our sinnes one to another, and to pray one for another, Iames. 5.16. vnlesse in the counsell, comforts and prayers of the Godly, there were great helpe against the strength of sinne:
The Apostle James would not charge us to confess our Sins one to Another, and to pray one for Another, James 5.16. unless in the counsel, comforts and Prayers of the Godly, there were great help against the strength of sin:
so by the conferring of graces mutually by Gods children to the strengthening one of another, their zeale against sin and for God is kept aliue and more encreased.
so by the conferring of graces mutually by God's children to the strengthening one of Another, their zeal against since and for God is kept alive and more increased.
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so the fellowship and conuersation of such as are well acquainted with the pathes which lead to our celestiall countrie, doth much further vs in our spirituall wayfaring.
so the fellowship and Conversation of such as Are well acquainted with the paths which led to our celestial country, does much further us in our spiritual wayfaring.
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Therefore if ye desire to get to your selues an especiall aduantage against sinne, and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way, see yee euer make conscience as on the one side of eschewing all needless• familiaritie with all such whose hearts are seene not to be right, by the crooked steps of their life, saying vnto them with the Prophet, away from me yee wicked :
Therefore if you desire to get to your selves an especial advantage against sin, and a blessed mean to guide and confirm you against all whatsoever hindrances in your Way, see ye ever make conscience as on the one side of Eschewing all needless• familiarity with all such whose hearts Are seen not to be right, by the crooked steps of their life, saying unto them with the Prophet, away from me ye wicked:
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so on the other side be inward with some godly Christians which walke wisely in a perfect way, to whom as occasion is offered you may reueale your secret corruptions,
so on the other side be inward with Some godly Christians which walk wisely in a perfect Way, to whom as occasion is offered you may reveal your secret corruptions,
But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and motions of sinne, there must also be a very great care and earnest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vs. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be prouoked by vnto euill:
But you Are Here to be advertised that it is not sufficient to use all these good means against inward Lustiest and motions of sin, there must also be a very great care and earnest purpose of avoiding the outward occasions whereby these Lustiest Are raised and stirred up in us The Obedience to sin is very much crossed and letted by our careful removing and shunning of such occasions as we Are wont to be provoked by unto evil:
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the couetous let him auoid the often sight and much fingring of money; let not the angry man meddle much with contentious persons & such as loue contradiction;
the covetous let him avoid the often sighed and much fingering of money; let not the angry man meddle much with contentious Persons & such as love contradiction;
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Hitherto I haue mentioned onely priuate meanes, which serue to with-hold our obedience from the lusts of sinne, to which if ye doe adde the frequent vse of publike meanes in the ministery of the word, prayer,
Hitherto I have mentioned only private means, which serve to withhold our Obedience from the Lustiest of sin, to which if you do add the frequent use of public means in the Ministry of the word, prayer,
and Sacrament, in humblenesse of a sincere hart, with constancie and perseuerance therein, by the mightie blessing of God there will grow much strength against all manner of rebellious lusts.
and Sacrament, in humbleness of a sincere heart, with constancy and perseverance therein, by the mighty blessing of God there will grow much strength against all manner of rebellious Lustiest.
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Finally, sithens it will serue to no other end, but to iustifie and encrease our condemnation, to know the reasons why the kingdome of sinne is to be resisted,
Finally, since it will serve to no other end, but to justify and increase our condemnation, to know the Reasons why the Kingdom of sin is to be resisted,
as the safe protection of God the Father, the most precious merits of Christ his Sonne, the comforts and graces of his holy Spirit, are of any price or esteeme with you;
as the safe protection of God the Father, the most precious merits of christ his Son, the comforts and graces of his holy Spirit, Are of any price or esteem with you;
then look to it, that in no wise you suffer sinne to raigne but for your selues against the lust 〈 … 〉 you all the helpe of all these good means priuate and publike that haue been spoken of, giuing your selues to meditate in the word day and night, praying in the spirit, humbling your selues by religious fasting, louing brotherly fellowship, being watchfull against the occasions of sinne,
then look to it, that in no wise you suffer sin to Reign but for your selves against the lust 〈 … 〉 you all the help of all these good means private and public that have been spoken of, giving your selves to meditate in the word day and night, praying in the Spirit, humbling your selves by religious fasting, loving brotherly fellowship, being watchful against the occasions of sin,
and ouer your owne senses, and submitting your selues to the holy ministerie, in euery part thereof labouring what yee may, to doe all these things with lowlinesse, vprightnesse and continuance,
and over your own Senses, and submitting your selves to the holy Ministry, in every part thereof labouring what ye may, to do all these things with lowliness, uprightness and Continuance,
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but grace shall raigne in you whiles ye abide in this pilgrimage, and the dayes of your mortalitie being ended, ye shall raigne in eternall glory with Christ, to whom be thanks and praise now and for euermore. Amen.
but grace shall Reign in you while you abide in this pilgrimage, and the days of your mortality being ended, you shall Reign in Eternal glory with christ, to whom be thanks and praise now and for evermore. Amen.
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THE SECOND SERmon: called The Perseuerance of the Saints, Preached on the 29. of Ianuarie. 1608. Psalme. 15. Verse. 7. Hee that doth these things shall neuer be remoued.
THE SECOND SERmon: called The Perseverance of the Saints, Preached on the 29. of Ianuarie. 1608. Psalm. 15. Verse. 7. He that does these things shall never be removed.
THis short sentence is the conclusion of the whole Psalme, and containeth both the substance of the Psalme: Hee that doth these things: and a gratious promise annexed; shall neuer be remoued.
THis short sentence is the conclusion of the Whole Psalm, and Containeth both the substance of the Psalm: He that does these things: and a gracious promise annexed; shall never be removed.
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whereas there be many that resort vnto thy Tabernacle to worship thee, certifie me who they are which be thy true worshippers, whom thou wilt account to be members of thy Church militant in earth, and triumphant in heauen.
whereas there be many that resort unto thy Tabernacle to worship thee, certify me who they Are which be thy true worshippers, whom thou wilt account to be members of thy Church militant in earth, and triumphant in heaven.
Secondly, the answere beginneth at the second Verse, which containeth a full description of true worshippers, by three essentiall vnseparable notes, to wit: first, Integritie: secondly, Innocencie: thirdly, Veritie;
Secondly, the answer begins At the second Verse, which Containeth a full description of true worshippers, by three essential unseparable notes, to wit: First, Integrity: secondly, Innocence: Thirdly, Verity;
the first ground is from the Authoritie of Scripture, expresly affirming this truth in many places, Psal. 1.6. The Lord knoweth the way of the righteous, and the way of the wicked shall perish. Psalme. 37.24. Though the righteous fall, hee shall not be cast off, for the Lord puts vnder his hand.
the First ground is from the authority of Scripture, expressly affirming this truth in many places, Psalm 1.6. The Lord Knoweth the Way of the righteous, and the Way of the wicked shall perish. Psalm. 37.24. Though the righteous fallen, he shall not be cast off, for the Lord puts under his hand.
but his promise, which is his double word, and if this be not strong enough, it hath pleased him for more surety to adde his oath, a three-fold corde which cannot be broken.
but his promise, which is his double word, and if this be not strong enough, it hath pleased him for more surety to add his oath, a threefold cord which cannot be broken.
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Moreouer in the 2. Tim. 2.19. hauing spoken of Hymineus and Phyletus, which themselues denyed the faith, and destroyed the faith of others, by saying the Resurrection is past, the Apostle fearing least some beleeuers of weake mindes should be troubled to heare two such pillers of the Church to be shaken:
Moreover in the 2. Tim. 2.19. having spoken of Hymenaeus and Philetus, which themselves denied the faith, and destroyed the faith of Others, by saying the Resurrection is past, the Apostle fearing lest Some believers of weak minds should be troubled to hear two such pillars of the Church to be shaken:
hee doth comfort them with this perswasion, that their owne standing is firme because of Gods election, which for the assurance and certaintie of it is there likened to a foundation and a seale: two such things then which amongst men there is no stronger, The foundation (saith he) of God is sure, hauing his seale:
he does Comfort them with this persuasion, that their own standing is firm Because of God's election, which for the assurance and certainty of it is there likened to a Foundation and a seal: two such things then which among men there is no Stronger, The Foundation (Says he) of God is sure, having his seal:
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but I will put my feare into their hearts, that they shall not depart from me, (saith the Lord.) These are the words of the couenant, from which obserue two things:
but I will put my Fear into their hearts, that they shall not depart from me, (Says the Lord.) These Are the words of the Covenant, from which observe two things:
The second is the meanes how this couenant becomes euerlasting, because it is euery way sure and constant both on Gods part who neuer altereth his good will towards his chosen people;
The second is the means how this Covenant becomes everlasting, Because it is every Way sure and constant both on God's part who never altereth his good will towards his chosen people;
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This third ground from the couenant is further strengthened with the consideration of gods infinit power and truth, which maketh him able and carefull to performe vnto the elect his most mercifull couenant:
This third ground from the Covenant is further strengthened with the consideration of God's infinite power and truth, which makes him able and careful to perform unto the elect his most merciful Covenant:
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Thus Abraham assured himselfe of the fruit of Gods couenant, looking to the power of God, who was able to doe what he promised ▪ Rom. 4.21. And Paul 1. Cor. 1.9.
Thus Abraham assured himself of the fruit of God's Covenant, looking to the power of God, who was able to do what he promised ▪ Rom. 4.21. And Paul 1. Cor. 1.9.
whereas contrariwise the Apostle teacheth in the sixt to the Romanes, that the elect hauing once the life of grace from the spirit of Christ can no more returne to the death of sinne,
whereas contrariwise the Apostle Teaches in the sixt to the Romans, that the elect having once the life of grace from the Spirit of christ can no more return to the death of sin,
Besides all these grounds already named, there remaine some other, as the constancie of the loue of God, who neuer reicteth nor casteth out such as once in loue hee embraceth. Iohn 13.1.
Beside all these grounds already nam, there remain Some other, as the constancy of the love of God, who never reicteth nor Cast out such as once in love he Embraceth. John 13.1.
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Moreouer the faithfull are committed of the father to Christ to be kept, who being stronger then all, none can plucke them out of his hands. Iohn. 10.28.
Moreover the faithful Are committed of the father to christ to be kept, who being Stronger then all, none can pluck them out of his hands. John. 10.28.
This stedfast condition of Gods children besides these substantiall grounds of it fetched from the word, it is also in the same word illustrated and set forth by many sensible and fit similitudes.
This steadfast condition of God's children beside these substantial grounds of it fetched from the word, it is also in the same word illustrated and Set forth by many sensible and fit Similitudes.
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Furthermore, the word that thus speaketh of the stedfastnesse of Gods true worshippers, doth also direct vs to the meanes by which they are maintained in it:
Furthermore, the word that thus speaks of the steadfastness of God's true worshippers, does also Direct us to the means by which they Are maintained in it:
By these meanes vsed and followed with sinceritie, humilitie, and vnwearied constancie, it pleaseth the most mercifull God to keepe all his children from falling away though they take some deepe and dreadfull fals.
By these means used and followed with sincerity, humility, and unwearied constancy, it Pleases the most merciful God to keep all his children from falling away though they take Some deep and dreadful falls.
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The first example is of Salomon, he being once a true worshipper of God, he felt so grieuously from piesie to idolatry, from temperance to wantonnesse from God to pleasure,
The First Exampl is of Solomon, he being once a true worshipper of God, he felt so grievously from piesie to idolatry, from temperance to wantonness from God to pleasure,
To this we answer•, it is true he fell most grieuously, and did long lye 〈 ◊ 〉 his sinne 〈 ◊ 〉 it is also more then likely to be true 〈 … 〉 in his sin,
To this we answer•, it is true he fell most grievously, and did long lie 〈 ◊ 〉 his sin 〈 ◊ 〉 it is also more then likely to be true 〈 … 〉 in his since,
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yet his mercy hee would neuer take from him, nor remoue his louing kindenesse. 2 Sam. 7. Fiftly, hee was by repentance restored to God and to his Church,
yet his mercy he would never take from him, nor remove his loving kindness. 2 Sam. 7. Fifty, he was by Repentance restored to God and to his Church,
Now that Salomon repented may appeare both by the title of his Booke, called Ecclesiastes, which is as much to say, as a person vnited againe to the Church vpon his repentance done and published in the Church:
Now that Solomon repented may appear both by the title of his Book, called Ecclesiastes, which is as much to say, as a person united again to the Church upon his Repentance done and published in the Church:
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for Salomon to other great sinnes added the grosse sinne of Idolatry, and yet their repentance is more certainely reuealed, the one in the 51. Psal. the other in the 27. Chapter of Mathew ▪ of whom it is truely said by one of the Fathers, that faith did not faile in his heart,
for Solomon to other great Sins added the gross sin of Idolatry, and yet their Repentance is more Certainly revealed, the one in the 51. Psalm the other in the 27. Chapter of Matthew ▪ of whom it is truly said by one of the Father's, that faith did not fail in his heart,
because they were but hypocrites, and neuer the true worshippers of God, and they fell onely from such gifts of the Spirit as were common both to the elect and reprobate.
Because they were but Hypocrites, and never the true worshippers of God, and they fell only from such Gifts of the Spirit as were Common both to the elect and Reprobate.
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and of the power of the power of the 〈 ◊ 〉 to come, that they falling away should be renued by repentance, &c. To this I answere, it is true such as tast onely, may;
and of the power of the power of the 〈 ◊ 〉 to come, that they falling away should be renewed by Repentance, etc. To this I answer, it is true such as taste only, may;
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And whereas the Apostle saith, they receiue the truth, hee meaneth that they receiue the knowledge of the truth by their iudgement and not by their affection, into the braine, and not into the heart.
And whereas the Apostle Says, they receive the truth, he means that they receive the knowledge of the truth by their judgement and not by their affection, into the brain, and not into the heart.
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Now as for the ioy spoken of in Mat. 13. it is not to be meant of the fruit of the spirit, in a truely sanctified heart reioycing in the sense of Gods peculiar loue vnder the hope of his glory, Rom. 5. 2. but a tickling of the mind delighted with knowledge of new & strange things, which may be in an hypocrite and be lost.
Now as for the joy spoken of in Mathew 13. it is not to be meant of the fruit of the Spirit, in a truly sanctified heart rejoicing in the sense of God's peculiar love under the hope of his glory, Rom. 5. 2. but a tickling of the mind delighted with knowledge of new & strange things, which may be in an hypocrite and be lost.
The shew of reason which is made against this doctrine of the vnmoueable estate of Gods children is this, that such doctrine will breede in men securitie and carelesse liuing.
The show of reason which is made against this Doctrine of the Unmovable estate of God's children is this, that such Doctrine will breed in men security and careless living.
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as in that saying of Paul, let him that standeth take heede least hee fall. 1. Cor. 10.12. and that in the 11. to the Romanes, Be not high minded but feare:
as in that saying of Paul, let him that Stands take heed lest he fallen. 1. Cor. 10.12. and that in the 11. to the Romans, Be not high minded but Fear:
Mat. 26. And finally, the Apostle Iohn saith, that they that be borne anew, preserue themselues. Iohn. 5.18. that is to say, they take all care, and vse all good endeauour for their owne preseruation.
Mathew 26. And finally, the Apostle John Says, that they that be born anew, preserve themselves. John. 5.18. that is to say, they take all care, and use all good endeavour for their own preservation.
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In all which places of Scripture it is manifest that whomsoeuer God hath purposed to keepe to himselfe vnmoueable, in all them hee engendreth a great heedfulnesse to looke to themselues.
In all which places of Scripture it is manifest that whomsoever God hath purposed to keep to himself Unmovable, in all them he engendereth a great heedfulness to look to themselves.
and exposed euery houre to some fearefull iudgement of God? being in this behalfe like vnto a condemned person, who hath receiued the sentence of death for high treason against his Prince, howsoeuer such an one may be spared and respited by the fauour of his Prince,
and exposed every hour to Some fearful judgement of God? being in this behalf like unto a condemned person, who hath received the sentence of death for high treason against his Prince, howsoever such an one may be spared and respited by the favour of his Prince,
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euen thus it standeth with all vnsound Christians, Hypocrites, and wicked men, they are condemned persons both in gods decree, in the testimonie of Scripture,
even thus it Stands with all unsound Christians, Hypocrites, and wicked men, they Are condemned Persons both in God's Decree, in the testimony of Scripture,
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yet their state is vnsteddy, euer subiect to a downefall, hauing no other stay to vphold them but Gods lenitie and sufferance, the time whereof when it is expired,
yet their state is unsteady, ever Subject to a downfall, having no other stay to uphold them but God's lenity and sufferance, the time whereof when it is expired,
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whereas the godly are so established as that in death they are not remoued, but be more firmely and nearely knit vnto God thereby, with whom they enjoy a neuer withering blisse and glory.
whereas the godly Are so established as that in death they Are not removed, but be more firmly and nearly knit unto God thereby, with whom they enjoy a never withering bliss and glory.
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and neuer to giue themselues rest vntill they know themselues to be entred into it? that as Isaac in the 26. of Genesis hauing digged diuers wels to water his cattle, which he could not keep,
and never to give themselves rest until they know themselves to be entered into it? that as Isaac in the 26. of Genesis having dug diverse wells to water his cattle, which he could not keep,
but suffered him quietly to enjoy it, hee found rest and was well satisfied, and acknowledging the Lords goodnesse (hee said,) Hee hath inlarged my roome, and will make me fruitfull:
but suffered him quietly to enjoy it, he found rest and was well satisfied, and acknowledging the lords Goodness (he said,) He hath enlarged my room, and will make me fruitful:
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Hereof wee have a notable president in the example of Paul, who being deliuered from his wofull estate in which hee liued whilst hee was a blinde superstitious Pharisee, serued God in shewes and externall obseruations,
Hereof we have a notable president in the Exampl of Paul, who being Delivered from his woeful estate in which he lived while he was a blind superstitious Pharisee, served God in shows and external observations,
and at length translated into this vnmoueable estate of faithfull worshippers of God, he brast forth into most thankfull acknowledgment of Gods goodnesse herein, Now (saith he) to the immortall and onely wise God be praise and honour for euer. 1 Tim. 1.12.
and At length translated into this Unmovable estate of faithful worshippers of God, he braced forth into most thankful acknowledgment of God's Goodness herein, Now (Says he) to the immortal and only wise God be praise and honour for ever. 1 Tim. 1.12.
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This is that which one of the Fathers hath wel and truely said, tutus si attonitus, securus si cantus, that is to say, thou art safe so thou beest wary, thou art sure so thou beest astonished and tremblest:
This is that which one of the Father's hath well and truly said, tutus si Astonished, Secure si cantus, that is to say, thou art safe so thou Best wary, thou art sure so thou Best astonished and tremblest:
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It is a rule of pollicie by Philip de Commines in his French historie, namely, that mistrust is safe: and surely it is a good rule in diuinitie, a Christian is most safe that is most mistrustfull.
It is a Rule of policy by Philip de Commines in his French history, namely, that mistrust is safe: and surely it is a good Rule in divinity, a Christian is most safe that is most mistrustful.
and blessed is the soule that is alwayes iealous & mistrustfull ouer that cursed fiend, which casteth his baytes and his snares to catch vs in euery thing, in our apparell, meat,
and blessed is the soul that is always jealous & mistrustful over that cursed fiend, which Cast his baits and his snares to catch us in every thing, in our apparel, meat,
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Secondly, it is good to be mistrustfull of men, both friends and enimies, both ignorant and prophane, that we be not corrupted by their euill example, wicked company, indiscreet or euill counsell and perswasion:
Secondly, it is good to be mistrustful of men, both Friends and enemies, both ignorant and profane, that we be not corrupted by their evil Exampl, wicked company, indiscreet or evil counsel and persuasion:
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In which respect they are of the Apostle worthely termed deceitfull lusts. Ephe. 4. Thus far of the first doctrine, concerning the vnmoueable steadfastnesse of Gods true worshippers.
In which respect they Are of the Apostle worthily termed deceitful Lustiest. Ephes 4. Thus Far of the First Doctrine, Concerning the Unmovable steadfastness of God's true worshippers.
He that doth these things, he is the true worshipper, and shall neuer be remoued. The markes then whereby they are knowne, are the things set downe in this Psalme:
He that does these things, he is the true worshipper, and shall never be removed. The marks then whereby they Are known, Are the things Set down in this Psalm:
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Therefore if there be any to whom it is certified by an euident & liuely witnesse of the spirit, that they are the sonnes of God, they haue much to prayse God for it:
Therefore if there be any to whom it is certified by an evident & lively witness of the Spirit, that they Are the Sons of God, they have much to praise God for it:
For the Apostle Peter in the first chapter of his second Epistle, hauing exhorted the Christians to ioyne to their faith knowledge, to knowledge vertue, to vertue temperance, to temperance patience, to patience brotherly kindnesse, to brotherly kindnesse loue, he assureth them that if these things be in them and abound they should neuer fall,
For the Apostle Peter in the First chapter of his second Epistle, having exhorted the Christians to join to their faith knowledge, to knowledge virtue, to virtue temperance, to temperance patience, to patience brotherly kindness, to brotherly kindness love, he assureth them that if these things be in them and abound they should never fallen,
And to conclude, our Prophet in this Psalme, vnto that question (who shall dwell in thy Tabernacle?) makes this answere, euen hee that deales vprightly toward God and man, hee that liueth a iust life, hee that thinketh the truth,
And to conclude, our Prophet in this Psalm, unto that question (who shall dwell in thy Tabernacle?) makes this answer, even he that deals uprightly towards God and man, he that lives a just life, he that Thinketh the truth,
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and speaketh as hee thinketh, hee that hurteth not his neighbour in name, bodie, goods or soule, he that neither spreadeth nor receiueth false report against his brother, he that loueth godly men though they be hated in the world,
and speaks as he Thinketh, he that hurteth not his neighbour in name, body, goods or soul, he that neither spreadeth nor receiveth false report against his brother, he that loves godly men though they be hated in the world,
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and whether he lend of curtesie, or iudge of dutie, as led by loue and not by lucre, hee, hee, whosoeuer he is, rich or poore, learned or simple, high or low,
and whither he lend of courtesy, or judge of duty, as led by love and not by lucre, he, he, whosoever he is, rich or poor, learned or simple, high or low,
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though weakely and vnperfectly, and desireth in the doing of these things to aduance Gods glory, being hartely sorry that he doth these things so faintly and feebly, this is hee that may assure himselfe to be the person that now truely serueth God,
though weakly and unperfectly, and Desires in the doing of these things to advance God's glory, being heartily sorry that he does these things so faintly and feebly, this is he that may assure himself to be the person that now truly serveth God,
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Not onely actuall concupiscence, vvhen lust is consented to, but naturall and habituall concupiscence, vvhich is the inclination of our nature to euill is sin, though it be resisted by the spirit and grace.
Not only actual concupiscence, when lust is consented to, but natural and habitual concupiscence, which is the inclination of our nature to evil is since, though it be resisted by the Spirit and grace.
This must be meant of naturall concupiscence because the Apostle knevv actuall corruption to be sin vvithout the lavv, and the 7.8. & 9. commandements forbids concupiscence vvith consent.
This must be meant of natural concupiscence Because the Apostle knew actual corruption to be since without the law, and the 7.8. & 9. Commandments forbids concupiscence with consent.
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