Christs farevvell to Jerusalem, and last prophesie A sermon preached in the quier of the cathedrall church of Canterburie, at the funerall of that reuerend and worthy man, Mr. Doctor Colfe, Vice-Deane of the said church. Octob. 12. 1613. By Thomas Wilson, minister of Gods word.
27. 28. 29. 30. 31. And there followed him a great multitude of people, and of women, which women bewailed and lamented him, &c. THese words are a part of that peerelesse and matchlesse story, concerning the pretious passion of our blessed Sauiour.
27. 28. 29. 30. 31. And there followed him a great multitude of people, and of women, which women bewailed and lamented him, etc. THese words Are a part of that peerless and matchless story, Concerning the precious passion of our blessed Saviour.
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and how deere and beloued hee was vnto God his father, howsoeuer for a time hee did forsake him, that hee might suffer afflictiue things to merit the redemption of mankinde.
and how deer and Beloved he was unto God his father, howsoever for a time he did forsake him, that he might suffer afflictive things to merit the redemption of mankind.
namely, a graue speech, which our Sauiour vttered by occasion thereof, ver. 28. Which speech is partly prohibitory, Weepe not for me, secondly, exhoriatory, but weepe for your selues ;
namely, a graven speech, which our Saviour uttered by occasion thereof, ver. 28. Which speech is partly prohibitory, Weep not for me, secondly, exhoriatory, but weep for your selves;
thirdly, comminatory, threatning not a few or light ones, but an heape of heauy iudgements, declared by the sayings of women that had children, Blessed, &c. and of persons of all sexes and degrees, then shall they begin, &c. Fourthly, confirmatorie, rendring a reason why the Iewes must be so plagued, in an allegorical sentence, wherein Iesus,
Thirdly, comminatory, threatening not a few or Light ones, but an heap of heavy Judgments, declared by the sayings of women that had children, Blessed, etc. and of Persons of all sexes and Degrees, then shall they begin, etc. Fourthly, confirmatory, rendering a reason why the Iewes must be so plagued, in an allegorical sentence, wherein Iesus,
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the Iewes for their wickednesse are compared to a drie tree, which is both barren and meet for burning, these must in no wise escape the fire of Gods vengeance,
the Iewes for their wickedness Are compared to a dry tree, which is both barren and meet for burning, these must in no wise escape the fire of God's vengeance,
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It is the manner at Executions and Funerals of persons of note and name, that many flocke and follow to the place, some out of curiositie to heare and see:
It is the manner At Executions and Funerals of Persons of note and name, that many flock and follow to the place, Some out of curiosity to hear and see:
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So it was here, many followed Christ as enemies, some as friends out of loue, much grieued that a man so innocent and so beneficent, vvhich had done so much good to so many, by his doctrine & miracles, should so vniustly suffer.
So it was Here, many followed christ as enemies, Some as Friends out of love, much grieved that a man so innocent and so beneficent, which had done so much good to so many, by his Doctrine & Miracles, should so unjustly suffer.
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Iudas which betrayed him, affirmed him to be an innocent, Matt. 27.4. Pilate which condemned him, not onely with his mouth, sayd, What euil hath hee done? Matth. 27.23. and againe, I finde no fault in him at all, Iohn 19.4. but by the Ceremonie of washing his hands, publikely protested so much, Matth. 27.24.
Iudas which betrayed him, affirmed him to be an innocent, Matt. 27.4. Pilate which condemned him, not only with his Mouth, said, What evil hath he done? Matthew 27.23. and again, I find no fault in him At all, John 19.4. but by the Ceremony of washing his hands, publicly protested so much, Matthew 27.24.
His Wife being troubled about Iesus in her dreame, sent her husband this message, Haue thou nothing to doe with that iust man, Matth. 27. 19. The Centurion seeing what hapned, sayd, Of a truth this was the Son of God, Luke 23. Many people and women in our Text by their teares condemne the crueltie of the Priests and Elders,
His Wife being troubled about Iesus in her dream, sent her husband this message, Have thou nothing to do with that just man, Matthew 27. 19. The Centurion seeing what happened, said, Of a truth this was the Son of God, Lycia 23. Many people and women in our Text by their tears condemn the cruelty of the Priests and Elders,
Yea, not reasonable, but euen vnsensible creatures, as the Graues which opened, the stones which cleft asunder, the Sun which was Eclipsed, the Ayre darkened, all these (as with one voyce) did proclaime him an innocent person.
Yea, not reasonable, but even unsensible creatures, as the Graves which opened, the stones which cleft asunder, the Sun which was Eclipsed, the Air darkened, all these (as with one voice) did proclaim him an innocent person.
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We read of a certaine Heathen Philosopher, who vpon the strange accidents about the suffering of Iesus, vttered these vvords, Aut mundi machina dissoluitur, aut Deus naturae patitur.
We read of a certain Heathen Philosopher, who upon the strange accidents about the suffering of Iesus, uttered these words, Or mundi machina dissoluitur, Or Deus naturae patitur.
This serueth to the confutation and confounding of these wicked Iewes, vvhich thought, and still do thinke that Christ suffered as an euill doer, a seducer,
This serveth to the confutation and confounding of these wicked Iewes, which Thought, and still do think that christ suffered as an evil doer, a seducer,
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and afterwards for Moses an vpright Maiestrate and singular Prophet, Deut. vlt. Also, the Iewes lamented sore for zealous Iosiah, that restorer of Religion, keeping a yearely remembrance of his death, see Lam. 1. ver. 2. When Stephen the protomartyr, a man full of Fayth and the holy Ghost, dyed, there was great lamentation made for him, Act. 8.2. and Paul hauing said to the Christians at Melitum, that they should see his face no more, they fell vpon his necke and weptsore, Act. 20.38. There be diuers reasons why we ought to bee affected with sorrow, vvhen righteous persons are taken from vs. First, Gods Commandement. 1 Thessal. 4.13. Eccles. 7.4.
and afterwards for Moses an upright Magistrate and singular Prophet, Deuteronomy Ult. Also, the Iewes lamented soar for zealous Josiah, that restorer of Religion, keeping a yearly remembrance of his death, see Lam. 1. ver. 2. When Stephen the protomartyr, a man full of Faith and the holy Ghost, died, there was great lamentation made for him, Act. 8.2. and Paul having said to the Christians At Melitum, that they should see his face no more, they fell upon his neck and weptsore, Act. 20.38. There be diverse Reasons why we ought to be affected with sorrow, when righteous Persons Are taken from us First, God's Commandment. 1 Thessal. 4.13. Eccles. 7.4.
Thirdly, because the world is continued and spared for the sake of good men, Gen. 18. If ten righteous men had beene found in Sodome, God had not punished it. To Paul, Act. 27.24. God gaue all the liues of those vvhich were in the Ship with him.
Thirdly, Because the world is continued and spared for the sake of good men, Gen. 18. If ten righteous men had been found in Sodom, God had not punished it. To Paul, Act. 27.24. God gave all the lives of those which were in the Ship with him.
Certainely, the iust by their prayers stand in the gap, and doe stay and hold backe many iudgements that they breake not out and fall downe vpon the heads of the vvicked.
Certainly, the just by their Prayers stand in the gap, and do stay and hold back many Judgments that they break not out and fallen down upon the Heads of the wicked.
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Againe, the taking away of good men is commonly the fore-runner of some calamitie. When Lot was out of Sodome then came downe fire from heauen to consume them.
Again, the taking away of good men is commonly the forerunner of Some calamity. When Lot was out of Sodom then Come down fire from heaven to consume them.
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And after the death of Iosiah, Gods people vvere carried captiues into a strange Land. Esay saith generally, that righteous persons are remoued hence, that they may not see the euill to come.
And After the death of Josiah, God's people were carried captives into a strange Land. Isaiah Says generally, that righteous Persons Are removed hence, that they may not see the evil to come.
First, those which hate the iust (as Cain hated Abel ;) and thinke them to be the troublers of the world (as Achab falsly thought of Elias ;) accusing them as enemies to Kings and States, (as CHRIST and his Apostles were iudged of;) putting them to death as euill doers (as Antipas was, Reu. 3.) Secondly those which being shamelesly wicked, doe reioyce at the fall of good men, esteeming it a great benefit to be without them,
First, those which hate the just (as Cain hated Abel;) and think them to be the troublers of the world (as Ahab falsely Thought of Elias;) accusing them as enemies to Kings and States, (as CHRIST and his Apostles were judged of;) putting them to death as evil doers (as Antipas was, Reu. 3.) Secondly those which being shamelessly wicked, do rejoice At the fallen of good men, esteeming it a great benefit to be without them,
Thirdly, such as through senselesse blockishnesse are without all feeling of sorrow when God strikes at such famous Lampes (as this lying before vs) which long gaue shine vnto the world by his wholesome doctrine and good life.
Thirdly, such as through senseless blockishness Are without all feeling of sorrow when God strikes At such famous Lamps (as this lying before us) which long gave shine unto the world by his wholesome Doctrine and good life.
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Lastly, it must prouoke vs all in such cases to be touched in heart, working our selues to grieue at such Iudgements when they happen, that wee be not found hardened,
Lastly, it must provoke us all in such cases to be touched in heart, working our selves to grieve At such Judgments when they happen, that we be not found hardened,
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like those of whom Esay complaineth, that vvhen mercifull men vvere taken from the Church, they did not consider it in their heart, they regarded not that God deliuered them from future euill, Esay 57.1.
like those of whom Isaiah Complaineth, that when merciful men were taken from the Church, they did not Consider it in their heart, they regarded not that God Delivered them from future evil, Isaiah 57.1.
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and remembring Gods Word was vnbound, wrote many diuine Epistles, as that to Galat. Ephes. Philip. Collos. 2 to Timothy, &c. to the great edification of Gods Church present and future.
and remembering God's Word was unbound, wrote many divine Epistles, as that to Galatians Ephesians Philip. Colossians 2 to Timothy, etc. to the great edification of God's Church present and future.
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First, these examples serue to condemne such as in health, prosperitie, and libertie, doe grosly forget and foreslow the vvorke of their Calling, whose end must be like vnto his that buryed his Talent in the earth, He was bound, &c.
First, these Examples serve to condemn such as in health, Prosperity, and liberty, do grossly forget and foreslow the work of their Calling, whose end must be like unto his that buried his Talon in the earth, He was bound, etc.
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And said, weepe not for mee, but &c. ] This which is here translated ( for mee, and for your selues, ) in the originall it is read, vpon me, and vpon your selues, that is to say, weepe not for my sake,
And said, weep not for me, but etc. ] This which is Here translated (for me, and for your selves,) in the original it is read, upon me, and upon your selves, that is to say, weep not for my sake,
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but for your owne cause, which prohibition, is not so to be vnderstood, as if Iesus had simply disallowed their weeping for him, but in some respect onely:
but for your own cause, which prohibition, is not so to be understood, as if Iesus had simply disallowed their weeping for him, but in Some respect only:
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and partly to declare the obedience toward his heauenly Father, vvho had appointed to redeeme the vvorld by the death of his Sonne, Rom. 5. 8. Philip. 2.8.
and partly to declare the Obedience towards his heavenly Father, who had appointed to Redeem the world by the death of his Son, Rom. 5. 8. Philip. 2.8.
therefore mourne for the horrible Iudgements hanging ouer your owne heads, and weepe not on my behalfe, whose death is to my selfe both aduantage and aduancement.
Therefore mourn for the horrible Judgments hanging over your own Heads, and weep not on my behalf, whose death is to my self both advantage and advancement.
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if Iob and Iacob so much yeelded to heauinesse, as the one cursed his birth-day, and the other refused to be comforted, what cause haue others (farre inferiour to them in graces) to mistrust their owne frailetie,
if Job and Iacob so much yielded to heaviness, as the one cursed his birthday, and the other refused to be comforted, what cause have Others (Far inferior to them in graces) to mistrust their own frailty,
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THese be words of Propheticall commination, or threatning prediction, fore-telling the most grieuous and great tribulations, which are noted and set forth by the speeches of Mothers, in respect of their Children,
THese be words of Prophetical commination, or threatening prediction, foretelling the most grievous and great tribulations, which Are noted and Set forth by the Speeches of Mother's, in respect of their Children,
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therefore such were accustomed to be held happy, which had their quiuer full of them, Psal. 127.4.5. Contrariwise, barrennesse, among the Iewes, was vvont to be accounted a malediction.
Therefore such were accustomed to be held happy, which had their quiver full of them, Psalm 127.4.5. Contrariwise, Barrenness, among the Iewes, was wont to be accounted a malediction.
as shee gaue her Maid Agar to Abraham, to vvipe away the infamy of sterilitie. Hannah likewise 1 Sam. 1.7. vvept and mourned vnder this curse of an vnfruitfull vvombe:
as she gave her Maid Agar to Abraham, to wipe away the infamy of sterility. Hannah likewise 1 Sam. 1.7. wept and mourned under this curse of an unfruitful womb:
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as childing and fruitfull women should pronounce them happy which were childlesse, and reckon it their greatest vnhappinesse to haue Sons and Daughters: and that for these considerations;
as childing and fruitful women should pronounce them happy which were childless, and reckon it their greatest unhappiness to have Sons and Daughters: and that for these considerations;
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for that (a thing horible to thinke of, more direfull to act it) many mothers through rage of hunger, occasioned by famine in time of the Seige, should be forced to broyle and eate their owne children for food, to saue their liues with the death of their sweet infants,
for that (a thing horrible to think of, more direful to act it) many mother's through rage of hunger, occasioned by famine in time of the Siege, should be forced to broil and eat their own children for food, to save their lives with the death of their sweet Infants,
Lastly, Children would be a great hinderance and clogge (as it vvere) at the heeles of their Parents, to stay their flight, by which they otherwise might haue preserued themselues, as some did.
Lastly, Children would be a great hindrance and clog (as it were) At the heals of their Parents, to stay their flight, by which they otherwise might have preserved themselves, as Some did.
The cause of all these terrible Iudgements were, amongst other sinnes of the Iewes, as their infidelitie, hypocrisie, contempt of the word, hardnesse of heart,
The cause of all these terrible Judgments were, among other Sins of the Iewes, as their infidelity, hypocrisy, contempt of the word, hardness of heart,
hauing had Prophets and iust men sent vnto them, some they reuiled, others they beat and ill entreated, God at last sending his owne and onely Sonne, him they cast out of the Vineyard and slew:
having had prophets and just men sent unto them, Some they reviled, Others they beatrice and ill entreated, God At last sending his own and only Son, him they cast out of the Vineyard and slew:
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All the olde Testament cannot yeeld an example of such seueritie in punishing sinne as here is threatned touching the destruction of Ierusalem and downe-fall of the Iewes.
All the old Testament cannot yield an Exampl of such severity in punishing sin as Here is threatened touching the destruction of Ierusalem and downfall of the Iewes.
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Kings and Princes haue desired to haue them, and could not, yet through sinne these impenitent Iewes were brought to this passe, through their vvickednesse I say,
Kings and Princes have desired to have them, and could not, yet through sin these impenitent Iewes were brought to this pass, through their wickedness I say,
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if in spirituall things Sinne haue this power to alter their propertie, what maruell though in worldly things it can preuaile so farre as to cause that to be occasion of euill which was ordayned for our good and welfare;
if in spiritual things Sin have this power to altar their property, what marvel though in worldly things it can prevail so Far as to cause that to be occasion of evil which was ordained for our good and welfare;
For if God did such strange things vnto the Iewes his chosen and peculiar people, his treasure, whom hee tooke out of all nations to be his owne, to whom he made such great promises,
For if God did such strange things unto the Iewes his chosen and peculiar people, his treasure, whom he took out of all Nations to be his own, to whom he made such great promises,
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and gaue so many and notable priuiledges, the Law, the Couenant the seruice of God, the Adoption, the Arke of the testimonie, (visible token of his presence.) If Ierusalem the Citie of the great King, where was the Temple, the Altar, the Sacrifices, the Priest-hood,
and gave so many and notable privileges, the Law, the Covenant the service of God, the Adoption, the Ark of the testimony, (visible token of his presence.) If Ierusalem the city of the great King, where was the Temple, the Altar, the Sacrifices, the Priesthood,
then wee the Inhabitants in England, howsoeuer wee be blessed with many prerogatiues & fauours, the word of God, the Ministery, the Sacraments, good Lawes,
then we the Inhabitants in England, howsoever we be blessed with many prerogatives & favours, the word of God, the Ministry, the Sacraments, good Laws,
Furthermore, if the iust God haue such sharpe and terrible vengeance to powre out against vnrepentant sinners in this world, (where there is a time of patience and mercy;) Oh how horrible and intollerable torments may the wicked (which goe on in their iniquities) expect to suffer in the world to come,
Furthermore, if the just God have such sharp and terrible vengeance to pour out against unrepentant Sinners in this world, (where there is a time of patience and mercy;) O how horrible and intolerable torments may the wicked (which go on in their iniquities) expect to suffer in the world to come,
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howbeit, this sinne of crueltie against Iesus, I doubt it is little thought on, or mistrusted to be amongst vs, (because Iesus is long since gone from vs) whereas there be sundry wayes how men may now, & doe often fall into it.
howbeit, this sin of cruelty against Iesus, I doubt it is little Thought on, or Mistrusted to be among us, (Because Iesus is long since gone from us) whereas there be sundry ways how men may now, & do often fallen into it.
For euen they which let slip out of minde the bloodshed of Iesus, and forgetting they were once purged by it from their old sinnes, doe liue securely and presumptuously in a sinnefull course, being worldly and prophane;
For even they which let slip out of mind the bloodshed of Iesus, and forgetting they were once purged by it from their old Sins, do live securely and presumptuously in a sinful course, being worldly and profane;
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and be risen, and gone vp into Heauen, yet still doe aske how they shall escape death and bee saued) what else is this but to call Iesus backe againe vnto the Crosse, to bring Christ downe from above? Rom. 10.6.
and be risen, and gone up into Heaven, yet still do ask how they shall escape death and be saved) what Else is this but to call Iesus back again unto the Cross, to bring christ down from above? Rom. 10.6.
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& doe not harbour him when he is harbourlesse, and doe not cloath him when he is naked? We know that they which doe not these things to the least of Christs, they doe it not to himselfe, Matth. 25. It is truely sayd of an auncient writer, Si non pauisti occidists: for the Apostle Iames writeth, Chap. 5. of the couetous rich men, that they doe kill the iust by vvithdrawing their wages from them (vvhereupon they should liue,) also we perceiue by the vvords of Christ in the Gospell, that not to saue life (when we may) is to destroy and to take away life:
& do not harbour him when he is harbourless, and do not cloth him when he is naked? We know that they which do not these things to the least of Christ, they do it not to himself, Matthew 25. It is truly said of an ancient writer, Si non pauisti occidists: for the Apostle James Writeth, Chap. 5. of the covetous rich men, that they do kill the just by withdrawing their wages from them (whereupon they should live,) also we perceive by the words of christ in the Gospel, that not to save life (when we may) is to destroy and to take away life:
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and blinde guides, vvhich put the precious soules of Christians in danger to perish euerlastingly, eyther by teaching corrupt doctrine, or no doctrine;
and blind guides, which put the precious Souls of Christians in danger to perish everlastingly, either by teaching corrupt Doctrine, or no Doctrine;
Ezekiel, Chap. 13. ver. 18. sayth of false prophets, that they doe hunt the soules of the people (as a wilde beast doth hunt the poore Lambe to kill him.) It is the sentence of our Sauiour CHRIST, Iohn 10. that hirelings doe loue the fleece and lucre better then the soules of the flocke, doe come to kill and to destroy.
Ezekielem, Chap. 13. ver. 18. say of false Prophets, that they do hunt the Souls of the people (as a wild beast does hunt the poor Lamb to kill him.) It is the sentence of our Saviour CHRIST, John 10. that hirelings do love the fleece and lucre better then the Souls of the flock, do come to kill and to destroy.
I doe not say vnto Idoll-Shepheards and dumbe dogges, (through whose negligence or ignorance, the soules of the people haue leanenesse entred into their soules,
I do not say unto Idoll-Shepheards and dumb Dogs, (through whose negligence or ignorance, the Souls of the people have leanenesse entered into their Souls,
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and with the euill steward in the Gospell, who said in his heart, my Master will deferre his comming, and so fall to beating his fellow-seruants, they shall be cut in pieces,
and with the evil steward in the Gospel, who said in his heart, my Master will defer his coming, and so fallen to beating his Fellow servants, they shall be Cut in Pieces,
Lastly, it is greatly to be wished, that all vniust and Sacriligious persons, and Patrons, who are the direct and effectuall occasions of plunging many soules, into endlesse perditions, by wrongfully detaining the hyers of Gods labourers, by which meanes the Church of Christ is pestered with foolish Ministers,
Lastly, it is greatly to be wished, that all unjust and Sacrilegious Persons, and Patrons, who Are the Direct and effectual occasions of plunging many Souls, into endless perditions, by wrongfully detaining the hyers of God's labourers, by which means the Church of christ is pestered with foolish Ministers,
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and blinde Shepherds, that God I say, would giue them better mindes, and change their bloudy hearts into pittifull hearts, to take compassion on their brethren, which doe by heapes runne vnto destruction.
and blind Shepherd's, that God I say, would give them better minds, and change their bloody hearts into pitiful hearts, to take compassion on their brothers, which do by heaps run unto destruction.
How this was fulfilled is reported by Iosephus, a Iew, himselfe an eye and eare witnes of all that horrible calamitie that came vpon Ierusalem, according to this prediction of Christ.
How this was fulfilled is reported by Iosephus, a Iew, himself an eye and ear witness of all that horrible calamity that Come upon Ierusalem, according to this prediction of christ.
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Hardly without abundance of teares, can one read the most bitter euils, and perplexed afflictions and shifts, which partly by famine, partly by sword, partly by flight (running into Caues and Mountaines to hide themselues) they were plunged into, such an heape of most comfortlesse miseries,
Hardly without abundance of tears, can one read the most bitter evils, and perplexed afflictions and shifts, which partly by famine, partly by sword, partly by flight (running into Caves and Mountains to hide themselves) they were plunged into, such an heap of most comfortless misery's,
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as the very Romaines, their enemies, pittied and grieued to looke vpon their desolations. Where obserue the truth of Christ his predictions, that as his promises;
as the very Romans, their enemies, pitied and grieved to look upon their desolations. Where observe the truth of christ his predictions, that as his promises;
and blessed Spirits of iust men, that their bodyes shall shine as the Sunne, their soules be replenished vvith perfect knowledge and fulnesse of pleasure, that new name, that Paradise of GOD, that tree of life, that crowne of immortalitie, that vvhite stone, &c. euen all that blessednesse which the word speakes of.
and blessed Spirits of just men, that their bodies shall shine as the Sun, their Souls be replenished with perfect knowledge and fullness of pleasure, that new name, that Paradise of GOD, that tree of life, that crown of immortality, that white stone, etc. even all that blessedness which the word speaks of.
as the Psalmist speakes) with feare and dread may expect and looke for that euerlasting fire, blacke darknesse, gnashing of teeth, weeping of the eyes, wringing of hands wayling of heart, that euer-gnawing worme, that neuer-ending torment, that fellowship of the Diuell and his Angels, &c. wherof the Scripture makes mention:
as the Psalmist speaks) with Fear and dread may expect and look for that everlasting fire, black darkness, gnashing of teeth, weeping of the eyes, wringing of hands wailing of heart, that ever-gnawing worm, that never-ending torment, that fellowship of the devil and his Angels, etc. whereof the Scripture makes mention:
and Wood of knowledge of good and euill, for Tree, &c. And that word, by a Metonimie of the effect, is translated ( greene ) which in the originall is as much as ( moist ) opposed vnto dry. The whole sentence for meaning is like that in Peter, 1 Epist. Chap 4 v. 17. 18. If the righteous scarcely be saued, where shall the ungodly and Sinner appeare? And if Iudgement beginne at the house of God, what shall be the end of them which obey not the Gospell?
and Wood of knowledge of good and evil, for Tree, etc. And that word, by a Metonymy of the Effect, is translated (green) which in the original is as much as (moist) opposed unto dry. The Whole sentence for meaning is like that in Peter, 1 Epistle Chap 4 v. 17. 18. If the righteous scarcely be saved, where shall the ungodly and Sinner appear? And if Judgement begin At the house of God, what shall be the end of them which obey not the Gospel?
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Hence it is, that as Christ is compared vnto a greene tree, so the faithfull are by the Prophet Esay ( Chap. 6. 1.) called Trees of righteousnesse. And in the first Psalme, ver. 3. in respect of their regeneration, whereby they are ingrafted into Christ;
Hence it is, that as christ is compared unto a green tree, so the faithful Are by the Prophet Isaiah (Chap. 6. 1.) called Trees of righteousness. And in the First Psalm, ver. 3. in respect of their regeneration, whereby they Are ingrafted into christ;
and of the grace of sanctification, whereby they are inabled to beare fruit much and seasonable, they are likened to a tree planted by the riuers of water, which bringeth forth fruit in her due time.
and of the grace of sanctification, whereby they Are enabled to bear fruit much and seasonable, they Are likened to a tree planted by the Rivers of water, which brings forth fruit in her due time.
and the more fruit they bring forth, as it is written, Psalm. 92. 13. 14. Such as are planted in the house of the Lord, shall flourish in the Courts of our God:
and the more fruit they bring forth, as it is written, Psalm. 92. 13. 14. Such as Are planted in the house of the Lord, shall flourish in the Courts of our God:
they shall still bring forth fruit, in their age they shall be fat and flourishing, vvhereas other trees the longer they stand, the lesse fruitfull they be.
they shall still bring forth fruit, in their age they shall be fat and flourishing, whereas other trees the longer they stand, the less fruitful they be.
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The fruits of this our Christian tree, be rehearsed by the Apostle, Galat. 5. ver. 22. 23. The fruit of the Spirit is Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Faith, Meekenesse, Temperance.
The fruits of this our Christian tree, be rehearsed by the Apostle, Galatians 5. ver. 22. 23. The fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, Temperance.
Also in the Ephes. 5. vers. 9. 2 Pet. 1. ver. 5. 6. 7. From this first condition there is offered vnto the righteous, matter both of admonition and of comfort.
Also in the Ephesians 5. vers. 9. 2 Pet. 1. ver. 5. 6. 7. From this First condition there is offered unto the righteous, matter both of admonition and of Comfort.
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They are hereby warned aboue all things to take heede of barrennesse in their profession, and to studie how to be fruitfull and profitable continually:
They Are hereby warned above all things to take heed of Barrenness in their profession, and to study how to be fruitful and profitable continually:
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As earthly Husbandmen which haue planted their grounds with trees, after they haue dunged, vvatered, trimmed and pruned them, they expect that they should bring forth fruit (as they may by good right and reason) if they misse of their hope,
As earthly Husbandmen which have planted their grounds with trees, After they have dunged, watered, trimmed and pruned them, they expect that they should bring forth fruit (as they may by good right and reason) if they miss of their hope,
so God that heauenly husbandman, which hath grafted you, as Trees, in the Orchard of his Church, vvill proceede against you in all rigour and seueritie,
so God that heavenly husbandman, which hath grafted you, as Trees, in the Orchard of his Church, will proceed against you in all rigour and severity,
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but of increasing and abounding in fruit, as the Apostle prayeth for the Colossiaus, Chap. 1 v. 10. And as he exhorteth the Thessalonians, that they may increase in loue,
but of increasing and abounding in fruit, as the Apostle Prayeth for the Colossiaus, Chap. 1 v. 10. And as he exhorteth the Thessalonians, that they may increase in love,
but according to the time that they haue stood and continued in the Church, and the meanes they haue had to grow vp in godlines, they ought to striue to be abundant and plentifull in the fruits of righteousnesse,
but according to the time that they have stood and continued in the Church, and the means they have had to grow up in godliness, they ought to strive to be abundant and plentiful in the fruits of righteousness,
first, that the more greene and flourishing you are in pietie and innocency of life, the more yee shall become like vnto IESVS CHRIST your Lord and Sauiour;
First, that the more green and flourishing you Are in piety and innocency of life, the more ye shall become like unto JESUS CHRIST your Lord and Saviour;
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then to beare the image of Christs holinesse and goodnesse? for they that be good and holy as Christ was good and holy, they are sure to be like him in happinesse,
then to bear the image of Christ holiness and Goodness? for they that be good and holy as christ was good and holy, they Are sure to be like him in happiness,
as the good workes vvhich doe grow vpon the Christian tree are gratefull and acceptable vnto GOD, through Iesus Christ, 1 Pet. 2. 5. Hence good workes be tearmed, Heb. 12. the sweet fruits of righteousnesse ;
as the good works which do grow upon the Christian tree Are grateful and acceptable unto GOD, through Iesus christ, 1 Pet. 2. 5. Hence good works be termed, Hebrew 12. the sweet fruits of righteousness;
and in the Canticles, Cha. 4. ver. 13. 14. Christ sayth of his Church, that her plants are as an Orchard of Pomegranates, with sweet fruits, as Camphire, Spikenard, euen Spikenard, and Saffran, Calamces,
and in the Canticles, Cha. 4. ver. 13. 14. christ say of his Church, that her plants Are as an Orchard of Pomegranates, with sweet fruits, as Camphire, Spikenard, even Spikenard, and Saffran, Calamces,
so pleasing to God, euen as green fruitfull Trees are to the husbandman, yet as if they were the worst of all men, hated of God and man, they should vndergoe and suffer so many heauy and hard troubles and dangers, their life being as full of miserie as it is short for continuance (as Iob saith;) their daies as euill as few, (as Iacob complained;) they being subiect to peculiar afflictions for righteousnes sake, such as Scripture calleth crosses and persecutions;
so pleasing to God, even as green fruitful Trees Are to the husbandman, yet as if they were the worst of all men, hated of God and man, they should undergo and suffer so many heavy and hard Troubles and dangers, their life being as full of misery as it is short for Continuance (as Job Says;) their days as evil as few, (as Iacob complained;) they being Subject to peculiar afflictions for righteousness sake, such as Scripture calls Crosses and persecutions;
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and considered according to their present and temporall estate might be esteemed of all men most miserable, (as Paul speaks of them all) which beleeue,
and considered according to their present and temporal estate might be esteemed of all men most miserable, (as Paul speaks of them all) which believe,
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and the very scumme or filth of the world, and ofscouring of all things (as hee writes of himselfe and fellow-helpers in the Ministery;) this I say, might giue vnto vs iust occasion of meruailing & astonishment, were it not that the Scripture hath not onely taught it so plainely that God wil haue this to be the condition of the faithfull, to beare the crosse, to passe in to heauen through many afflictions, to suffer and dye heere with Christ, to haue trouble in the world, to be reuiled and persecuted for Christ, &c. and withall, hath euidently reuealed the causes of Gods counsell and will in this behalfe;
and the very scum or filth of the world, and offscouring of all things (as he writes of himself and Fellow-helpers in the Ministry;) this I say, might give unto us just occasion of marvelling & astonishment, were it not that the Scripture hath not only taught it so plainly that God will have this to be the condition of the faithful, to bear the cross, to pass in to heaven through many afflictions, to suffer and die Here with christ, to have trouble in the world, to be reviled and persecuted for christ, etc. and withal, hath evidently revealed the Causes of God's counsel and will in this behalf;
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so his will is that the rest of the children whom he hath sanctified, should follow his steps, dying and suffering with him, that they might raigne and liue with him, see Rom. 8. and 2 Tim. 2.12.
so his will is that the rest of the children whom he hath sanctified, should follow his steps, dying and suffering with him, that they might Reign and live with him, see Rom. 8. and 2 Tim. 2.12.
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Iohn 19 2. 3. Therefore Iob saith, the corrections which God hath sealed, are sent to take downe his pride (that hee may walke humbly with his God) and to turne him from his enterprise (that hee may liue holy and vnblameably blameably before God and men.
John 19 2. 3. Therefore Job Says, the corrections which God hath sealed, Are sent to take down his pride (that he may walk humbly with his God) and to turn him from his enterprise (that he may live holy and unblamably blamably before God and men.
that the children of God by their strength of faith, and patience, which they finde to be giuen them of God, to enable them to beare the burthen of the Crosse,
that the children of God by their strength of faith, and patience, which they find to be given them of God, to enable them to bear the burden of the Cross,
& from thence by degrees come vnto that hope of glory which confoundeth not, but filleth the heart with ioy vnspeakeable and glorious, Rom. 5.3.4.5. 1 Pet, 1.
& from thence by Degrees come unto that hope of glory which confoundeth not, but fills the heart with joy unspeakable and glorious, Rom. 5.3.4.5. 1 Pet, 1.
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and they to the world, Gal. 6. Also to stirre vp and excite their prayers, to quicken their faith, to manifest Gods power and goodnesse, both in vpholding,
and they to the world, Gal. 6. Also to stir up and excite their Prayers, to quicken their faith, to manifest God's power and Goodness, both in upholding,
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Lastly, to giue to the godly which now are troubled, certaine demonstration of rest hereafter, 2 Thes. 2. 6. and to the wicked which now haue rest, strong euidence of future anguish,
Lastly, to give to the godly which now Are troubled, certain demonstration of rest hereafter, 2 Thebes 2. 6. and to the wicked which now have rest, strong evidence of future anguish,
as the Apostle teacheth in the same place. 2 Thes. 1. 5. 6. your tribulations and persecutions which ye suffer, are a token of the righteous iudgement of God, &c. For it is a righteous thing with God, to recompence tribulation to them which trouble you,
as the Apostle Teaches in the same place. 2 Thebes 1. 5. 6. your tribulations and persecutions which you suffer, Are a token of the righteous judgement of God, etc. For it is a righteous thing with God, to recompense tribulation to them which trouble you,
and to you vvhich are troubled rest vvith vs. Which vvell agreeth with the doctrine of our Text, that if God strike the righteous, he will lesse spare the wicked.
and to you which Are troubled rest with us Which well agreeth with the Doctrine of our Text, that if God strike the righteous, he will less spare the wicked.
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From this consideration of the will of God, and the ends of counsell in smiting the godly here more grieously sometime then he doth his enimies, we haue certaine duties to be learned, and practised.
From this consideration of the will of God, and the ends of counsel in smiting the godly hear more grieously sometime then he does his enemies, we have certain duties to be learned, and practised.
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as if we could liue here alwayes in pleasures and prosperity. Whereas, beside that which is written, experience telleth vs all things earthly to be mutable,
as if we could live Here always in pleasures and Prosperity. Whereas, beside that which is written, experience Telleth us all things earthly to be mutable,
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and nothing so subiect to change as men and their affaires: for as soule weather and storme followeth a calme, and faire seasons, and night day, and Winter Summer; so sicknesse succeeds health; pouerty riches; aduersity prosperity, sorrow ioy:
and nothing so Subject to change as men and their affairs: for as soul weather and storm follows a Cam, and fair seasons, and night day, and Winter Summer; so sickness succeeds health; poverty riches; adversity Prosperity, sorrow joy:
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or haue beene, or shall be in the world, 1 Pet. 5.) for all that will liue godly, must (a necessitie in it, not expediency alone) suffer persecution, 2 Tim. 1. and that they haue Christ their guide and Captaine, vvho hath led them the way,
or have been, or shall be in the world, 1 Pet. 5.) for all that will live godly, must (a necessity in it, not expediency alone) suffer persecution, 2 Tim. 1. and that they have christ their guide and Captain, who hath led them the Way,
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The meditation of these things must preuaile to stay them from grutching or fainting, and keepe them in their vprightnesse & constancy, without being vveary in their minde, or weary of wel-doing.
The meditation of these things must prevail to stay them from grutching or fainting, and keep them in their uprightness & constancy, without being weary in their mind, or weary of welldoing.
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when they be vnder the scourge, censuring them for hypocrites and men hated and cast out of GOD, forlorne and desperate, (as Elihu, and the other did of Iob ) and the Courtiers of Saul, of Dauid, and the Iewes of CHRIST.
when they be under the scourge, censuring them for Hypocrites and men hated and cast out of GOD, forlorn and desperate, (as Elihu, and the other did of Job) and the Courtiers of Saul, of David, and the Iewes of CHRIST.
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That wee may now draw to an end, as out of the former part of this verse, we haue seene the condition of the godly, both for their doing and suffering, their holinesse and affliction;
That we may now draw to an end, as out of the former part of this verse, we have seen the condition of the godly, both for their doing and suffering, their holiness and affliction;
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and greatnes in the world, or some internall gifts of the minde, as Learning, Wisedome, Eloquence, knowledge of Arts and Tongues, may be accounted highly of,
and greatness in the world, or Some internal Gifts of the mind, as Learning, Wisdom, Eloquence, knowledge of Arts and Tongues, may be accounted highly of,
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Euen the Scribes, Pharisies, the Priests and Elders of the Iewes which would be saluted Rabby, that is, Maister, a name of reuerence, giuen to such as excelled many,
Eve the Scribes, Pharisees, the Priests and Elders of the Iewes which would be saluted Rabbi, that is, Master, a name of Reverence, given to such as excelled many,
and esteemed themselues the guides and lights of the blinde and ignorant, the builders of the Church, rare for holinesse as well as learning, yet Christ who knew them perfectly,
and esteemed themselves the guides and lights of the blind and ignorant, the Builders of the Church, rare for holiness as well as learning, yet christ who knew them perfectly,
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In the first Psalme as the wicked be described what they are for qualitie, such as doe not meditate in the law & doctrine of the word, to know, belieue it, and doe thereafter;
In the First Psalm as the wicked be described what they Are for quality, such as do not meditate in the law & Doctrine of the word, to know, believe it, and do thereafter;
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and of the fruits of sanctification. Our Sauiour vniuersally affirmeth of all which are not his members, Iohn 15.6. that they are without fruit, like the withered branches of a vine, which men gather and cast into the fire.
and of the fruits of sanctification. Our Saviour universally Affirmeth of all which Are not his members, John 15.6. that they Are without fruit, like the withered branches of a vine, which men gather and cast into the fire.
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But Inde, vers. 12. doth yet further nullifie, and vilefie such vnrighteous persons, calling them cloudes vvithout water, carried about vvith the winde, corrupt trees, without fruit, twice dead & pluckt vp by the rootes:
But Inde, vers. 12. does yet further nullify, and vilify such unrighteous Persons, calling them Clouds without water, carried about with the wind, corrupt trees, without fruit, twice dead & plucked up by the roots:
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at a word, that which the vvorld iudgeth in their malicious corrupt opinion, the true seruants and Saints of God to be. 2. Cor. 4. the same vnregenerate and vnrepentant sinners be indeed,
At a word, that which the world Judgeth in their malicious corrupt opinion, the true Servants and Saints of God to be. 2. Cor. 4. the same unregenerate and unrepentant Sinners be indeed,
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Did Hypocrites, which take the law of God in their mouth, and yet hate to be reformed, casting the word behind them, and open sinners, which like Swine and Dogs, doe obstinately continue in their vncleannes, contemning all admonitions, hating and hurting their admonishers, hauing shaken out of their heart both feare of God and shame of men (like that euill Iudge in the Gospell, Luke 18.3.) did (I say) these men belieue firmely, and seriously consider this their basenesse and barrennesse, that they be but vnprofitable burdens of the earth, borne to consume fruits, not to beare fruits;
Did Hypocrites, which take the law of God in their Mouth, and yet hate to be reformed, casting the word behind them, and open Sinners, which like Swine and Dogs, do obstinately continue in their uncleanness, contemning all admonitions, hating and hurting their admonishers, having shaken out of their heart both Fear of God and shame of men (like that evil Judge in the Gospel, Lycia 18.3.) did (I say) these men believe firmly, and seriously Consider this their baseness and Barrenness, that they be but unprofitable burdens of the earth, born to consume fruits, not to bear fruits;
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and doe to them through the rigous of his Iustice, which shall be at length (when his patience is expired) as a consuming flame to deuoure such dry stickes.
and do to them through the rigous of his justice, which shall be At length (when his patience is expired) as a consuming flame to devour such dry sticks.
so their root shall be rottennesse, and their bud dust, Cha. 5.24. and in Chap. 33.11. Yee shall conceiue chaffe, and bring forth stubble, and the fire of your breath shall deuoure you. Also in Chap. 47.14. Behold, they shall be as stubble, the fire shall consume them, they shall not be able to deliuer their liues from the power of the fire.
so their root shall be rottenness, and their bud dust, Cha. 5.24. and in Chap. 33.11. Ye shall conceive chaff, and bring forth stubble, and the fire of your breath shall devour you. Also in Chap. 47.14. Behold, they shall be as stubble, the fire shall consume them, they shall not be able to deliver their lives from the power of the fire.
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That the wicked after they haue long liued in prosperity and glory, flourishing as a Bay tree, shall at length suddenly and horribly perish? and as he sayth in another Psalme, They shall come to a fearefull end, and the transgressour: shall be destroyed, Pro. 29.1.
That the wicked After they have long lived in Prosperity and glory, flourishing as a Bay tree, shall At length suddenly and horribly perish? and as he say in Another Psalm, They shall come to a fearful end, and the transgressor: shall be destroyed, Pro 29.1.
As thornes, and Briers, and dry rotten braunches, they shall be sewell for the flame of Gods indignation, which vvhen the houre of his iudgement commeth, shall as easily, speedily,
As thorns, and Briers, and dry rotten branches, they shall be sewell for the flame of God's Indignation, which when the hour of his judgement comes, shall as Easily, speedily,
God strucke Abell, put Iacob to much trouble, afflicted the Israelites in AEgypt, greatly exercised Elias, chased Dauid out of his country, put him in danger of his life oftentimes (the waters came ouer his soule) yet winked in the meane time at Cain, Esau, Egiptians, Pharaoh, Saul, Achab and Iezabel, as if he had forgotten them,
God struck Abel, put Iacob to much trouble, afflicted the Israelites in Egypt, greatly exercised Elias, chased David out of his country, put him in danger of his life oftentimes (the waters Come over his soul) yet winked in the mean time At Cain, Esau, egyptians, Pharaoh, Saul, Ahab and Jezebel, as if he had forgotten them,
What horrible iudgements did God execute vpon those bloudy persecuters in Queene Maries dayes, euen in the eyes of men, howsoeuer vvith great and long sufferance hee had spared them?
What horrible Judgments did God execute upon those bloody persecuters in Queen Mary's days, even in the eyes of men, howsoever with great and long sufferance he had spared them?
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so shall they stacke and store vp wrath (as a man should euery day carry a sticke toward a pile of wood, therewith at last to be burned) against the day of wrath and of the iust declaration of the righteous iudgment of God.
so shall they stack and store up wrath (as a man should every day carry a stick towards a pile of wood, therewith At last to be burned) against the day of wrath and of the just declaration of the righteous judgement of God.
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and chuse their conuersation? Howbeit, arme your selues against such stumbling blockes, by this meditation, that when the green tree hath such things done vnto it, the things done to the dry, what will they be? And if God haue a rod for the the righteous, hee hath a sword for the vniust, which hee will whet,
and choose their Conversation? Howbeit, arm your selves against such stumbling blocks, by this meditation, that when the green tree hath such things done unto it, the things done to the dry, what will they be? And if God have a rod for thee the righteous, he hath a sword for the unjust, which he will whet,
these drinke vp the very dregs. Stripes and vvounds are prepared for the righteous; but Fire and Brimstone, Hayle, Storme and Tempest, shall be the portion of Sinners.
these drink up the very dregs. Stripes and wounds Are prepared for the righteous; but Fire and Brimstone, Hail, Storm and Tempest, shall be the portion of Sinners.
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but wayting to behold the whole proceeding and course of it toward his enemies: so it ought to amaze and astonish all euill liuers, considering their destruction sleepeth not,
but waiting to behold the Whole proceeding and course of it towards his enemies: so it ought to amaze and astonish all evil livers, considering their destruction Sleepeth not,
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or this which now lyeth before vs) so wonderfully smitten of God, with such vnwonted distresses and discases, would enter into such a serious meditation concerning themselues as this;
or this which now lies before us) so wonderfully smitten of God, with such unwonted Distresses and discases, would enter into such a serious meditation Concerning themselves as this;
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when these vnharmfull and holy persons, mercifull and righteous men, which feared God and liued iustly, eschewing euill, could not escape the fierce wrath of God;
when these unharmful and holy Persons, merciful and righteous men, which feared God and lived justly, Eschewing evil, could not escape the fierce wrath of God;
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And when they read that other mens sinnes so burthened and bruised Christ, (himselfe being sinlesse and iust) let them thinke what will light vpon their heads, being so full of sinne,
And when they read that other men's Sins so burdened and Bruised christ, (himself being sinless and just) let them think what will Light upon their Heads, being so full of sin,
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