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IN the words of the Psalmist here: first the ordour is to bee considered:
IN the words of the Psalmist Here: First the ordour is to be considered:
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Judgements heere goe before mercy, (or for to speak so) take the fore-gate of Mercy:
Judgments Here go before mercy, (or for to speak so) take the foregate of Mercy:
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when God was desired by Moses to shewe him his face, God said vnto him that no man could see his face and live.
when God was desired by Moses to show him his face, God said unto him that no man could see his face and live.
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But behold, said hee, there is a place by me, and thou shalt stand on a rock: But behold, said he, there is a place by me, and thou shalt stand on a rock:
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and it shall come to passe, while my glory passeth by that I will put thee into the clift of a Rocke,
and it shall come to pass, while my glory passes by that I will put thee into the clift of a Rock,
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and will cover thee with my hand:
and will cover thee with my hand:
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I will make all my goodnesse passe before thee, and I will cover thee with my hand whiles I passe by:
I will make all my Goodness pass before thee, and I will cover thee with my hand while I pass by:
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After I will tak away mine hand: and thou shalt see my backe parts but not my face :After I will taken away mine hand: and thou shalt see my back parts but not my face:
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Now as the Lord said, so hee did: he passed by, and while he passed he made a Proclamation.
Now as the Lord said, so he did: he passed by, and while he passed he made a Proclamation.
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The Lord, the Lord God mercifull and gratious, long suffering and abundant in goodnesse and trueth: The Lord, the Lord God merciful and gracious, long suffering and abundant in Goodness and truth:
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keeping mercy for thousands forgiving iniquitie, transgression and sinne : keeping mercy for thousands forgiving iniquity, Transgression and sin:
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Behold how in the Lords comming to Moses, mercy came before, and after iudgement in the words following that will by no meanes cleare the guilty visiting the iniquitie of the Fathers vpon the Children.
Behold how in the lords coming to Moses, mercy Come before, and After judgement in the words following that will by no means clear the guilty visiting the iniquity of the Father's upon the Children.
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The Lords sluggorne in his comming to Moses was mercifull and righteous : first was Mercy and then Iustice : The lords sluggorne in his coming to Moses was merciful and righteous: First was Mercy and then justice:
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this was the order of Davids Song: I will, said hee, sing of Mercy and of Iudgment :
this was the order of Davids Song: I will, said he, sing of Mercy and of Judgement:
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First of mercy & then of Iudgement, like Gods passing by Moses.
First of mercy & then of Judgement, like God's passing by Moses.
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But here in my Text Gods order is inverted, for there is first a song of Judgement and after of mercy:
But Here in my Text God's order is inverted, for there is First a song of Judgement and After of mercy:
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what should be the cause of this?
what should be the cause of this?
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This is as the Apostle calleth it NONLATINALPHABET Multiformis •lla sapientia Dei, that is, the manifold wisdome of God, or the wisdome of God that is of many forms:
This is as the Apostle calls it Multiformis •lla sapientia Dei, that is, the manifold Wisdom of God, or the Wisdom of God that is of many forms:
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as there be diverse faces and formes of men, so there be diverse hearts & diverse dispositions:
as there be diverse faces and forms of men, so there be diverse hearts & diverse dispositions:
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some be thrown faced, and some be thrown hearted: with with the pure thou wilt shew thy selfe pure, froward with the froward :
Some be thrown faced, and Some be thrown hearted: with with the pure thou wilt show thy self pure, froward with the froward:
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To one that is of a meeke disposition and of a gentle nature like Moses, let the Pastour preach first of mercy, as God came to Moses : To one that is of a meek disposition and of a gentle nature like Moses, let the Pastor preach First of mercy, as God Come to Moses:
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making all his goodnesse to goe before him: But having to doe with fooles;
making all his Goodness to go before him: But having to doe with Fools;
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such as are into my Text, it shall bee wisedome first to sing to them of Iudgement and thereafter of mercy:
such as Are into my Text, it shall be Wisdom First to sing to them of Judgement and thereafter of mercy:
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Gods comming to Elias declared with what method he had to preach to that rebellious people with whom hee had to doe: God's coming to Elias declared with what method he had to preach to that rebellious people with whom he had to do:
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while hee was into the caue of Horeb the mount of God;
while he was into the cave of Horeb the mount of God;
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the Lord bade him come out, and stand vpon the mount before the Lord, and behold while God was comming to him, there came from before him three mighty Messengers for to make awaye to the King of Glory.
the Lord bade him come out, and stand upon the mount before the Lord, and behold while God was coming to him, there Come from before him three mighty Messengers for to make away to the King of Glory.
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The first Messenger was called the WIND: A mighty strong winde rent the mountains and brake the rockes before the Lord:
The First Messenger was called the WIND: A mighty strong wind rend the Mountains and brake the Rocks before the Lord:
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but the Lord was not in the winde : After the winde, came another Poste called an EARTHQUAKE;but the Lord was not in the wind: After the wind, Come Another Post called an EARTHQUAKE;
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but the Lord was not in the earthquake : After the Earthquak came yet one more furious called FIRE;but the Lord was not in the earthquake: After the Earthquake Come yet one more furious called FIRE;
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but the Lord was not in the fire: After the fire, came a still and foft voyce wherein was the Lord:but the Lord was not in the fire: After the fire, Come a still and foft voice wherein was the Lord:
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By this God teached Elias how he shuld teach that stiffnecked people & how he should bring the Lord to them:
By this God teached Elias how he should teach that Stiffnecked people & how he should bring the Lord to them:
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viz. that first he should preach Judgments; whereby as by a wind the proud heartes like hie Mountaines might bee shaken:
viz. that First he should preach Judgments; whereby as by a wind the proud hearts like high Mountains might be shaken:
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and the harde hearts like rockes might be rent:
and the harden hearts like Rocks might be rend:
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If that did not the turne, let him yet threaten Iudgments like earthquaks which might mak all hearts to quak:
If that did not the turn, let him yet threaten Judgments like earthquakes which might make all hearts to Quake:
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If that did not the turne, that hee should preach Hell fire, death and damnation against the Sonnes of men:
If that did not the turn, that he should preach Hell fire, death and damnation against the Sons of men:
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Now if men did tremble at the fire, Gods will was that hee should preach with a soft and still voyce the mercyes of God, the promises of the Gospell:
Now if men did tremble At the fire, God's will was that he should preach with a soft and still voice the Mercies of God, the promises of the Gospel:
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This order and Methode is plainely sette downe by Saint Iude, Of some have compassion, making a difference ;
This order and Method is plainly Set down by Saint Iude, Of Some have compassion, making a difference;
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that is, to some first preach mercy: But others save with feare, pulling them out of the fire ;
that is, to Some First preach mercy: But Others save with Fear, pulling them out of the fire;
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there is a preaching of Iudgment: To some, preachers should bee as Barnabas, sonnes of consolation:
there is a preaching of Judgement: To Some, Preachers should be as Barnabas, Sons of consolation:
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to others they should bee as Iames and Iohn: Boanerges; duo fulmi na belli ; two sonnes of thunder.
to Others they should be as James and John: Boanerges; duo fulmi na Belli; two Sons of thunder.
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Ill men like nettles must bee first gripped left they burne thee.
Ill men like nettles must be First gripped left they burn thee.
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Gods naturall dealing with men is first to offer mercy vnto them if they will repent.
God's natural dealing with men is First to offer mercy unto them if they will Repent.
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This was a Law of warre prescribed by God himselfe vnto his people, when thou comest night vnto a City, saith God, to fight against it, then proclaime peace vnto it. This was a Law of war prescribed by God himself unto his people, when thou Comest night unto a city, Says God, to fight against it, then proclaim peace unto it.
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But if it will not make peace with thee, but will make warre against thee, then thou shall be beseidge it. But if it will not make peace with thee, but will make war against thee, then thou shall be beseidge it.
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As it was ordained by God in that warre, so shuld it be practised in the Christian warrefare:
As it was ordained by God in that war, so should it be practised in the Christian warfare:
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while Pastours come from God to a people, they must first proclame peace vnto them: But if they will not make peace:
while Pastors come from God to a people, they must First proclaim peace unto them: But if they will not make peace:
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then they must beseige them with the Cannons of Gods Judgements. If Barnabas cannot winne the Citadell of mens hearts by consolations;
then they must besiege them with the Cannons of God's Judgments. If Barnabas cannot win the Citadel of men's hearts by consolations;
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let James and Iohn Boanerges Sonnes of thunder besiege their hearts:
let James and John Boanerges Sons of thunder besiege their hearts:
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with the thunders of Gods Iudgements they must shoot downe the strong holdes of sin, that every thought and imagination may bee taken and brought captive to the obedience of the Lord Jesus Christ.
with the Thunders of God's Judgments they must shoot down the strong holds of since, that every Thought and imagination may be taken and brought captive to the Obedience of the Lord jesus christ.
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I know that preaching of Judgement is vnpleasant preaching to flesh and blood:
I know that preaching of Judgement is unpleasant preaching to Flesh and blood:
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But heere is the command, Thou shalt in any wise rebuke thy neighbour, and not suffer sin vpon him: But Here is the command, Thou shalt in any wise rebuke thy neighbour, and not suffer since upon him:
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Most men will heare onely the piping of mercy, Songes of Loves ; but ditte their eares from the dinne of Judgements. Most men will hear only the piping of mercy, Songs of Loves; but ditte their ears from the din of Judgments.
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They like well of Barnabas with his consolations: but cannot abide the thunders of Boanerges : None so fain as fools would haue their head clapped: They like well of Barnabas with his consolations: but cannot abide the Thunders of Boanerges: None so fain as Fools would have their head clapped:
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fooles fedde on folly would bee fed in their follie.
Fools fed on folly would be fed in their folly.
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Infelix Felix, more vnhappy in deede than hee was happy in name, could not heare Faul preach: Infelix Felix, more unhappy in deed than he was happy in name, could not hear Faul preach:
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Pauls Text was of righteousnes, of temperance and of Iudgement : Paul's Text was of righteousness, of temperance and of Judgement:
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As he reasoned vpon the point of Iudgement, Felix interrupted him crying vnto him in a feare;
As he reasoned upon the point of Judgement, Felix interrupted him crying unto him in a Fear;
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God thy way for this time, when I have a convenient season I will call for thee. God thy Way for this time, when I have a convenient season I will call for thee.
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There bee many vnhappy like Felix sold vnder sinne, like Ahab, who could not heare Mecaiah Gods Prophet: There be many unhappy like Felix sold under sin, like Ahab, who could not hear Mecaiah God's Prophet:
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I hate him said Ahab, for hee doeth not prophesie good concerning me, but evill :I hate him said Ahab, for he doth not prophesy good Concerning me, but evil:
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But who can speak good to him that doth euill and bee a Trumpeter of Trueth? The word of God bee it of Iudgement or of Mercy, should not bee concealed from them to whom it is ordained: But who can speak good to him that does evil and be a Trumpeter of Truth? The word of God be it of Judgement or of Mercy, should not be concealed from them to whom it is ordained:
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while a man is become a fool in his sinnes, a Sermon of Iudgment is for him:
while a man is become a fool in his Sins, a Sermon of Judgement is for him:
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the faithfull Pastour must denounce against him what ever is in his Roll, not keeping vp a word, were it to call him a foole in his face.
the faithful Pastor must denounce against him what ever is in his Roll, not keeping up a word, were it to call him a fool in his face.
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This was Iobs great comfort in his distresse that he had not concealed the words of the holy one : This was Jobs great Comfort in his distress that he had not concealed the words of the holy one:
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the office of teachers, the Lords servants is to blowe the Trumpet and warne the people with alarmes: the office of Teachers, the lords Servants is to blow the Trumpet and warn the people with alarms:
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They are compared to the hewers of wood I have hewed them by my Prophets saith the Lord: They Are compared to the hewers of wood I have hewed them by my prophets Says the Lord:
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As a man that is for to cut a hard oke will first sharpen his axe: As a man that is for to Cut a hard oak will First sharpen his axe:
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so he that is ordained for to hewe downe the old oken hard iniquities of a people, must sharpen his reproofes and therewith strike at them, till the spailes flee off:
so he that is ordained for to hew down the old oaken hard iniquities of a people, must sharpen his reproofs and therewith strike At them, till the spailes flee off:
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yea till at last the highest Cedars of of sinnes, were they Caesars sinnes, may fall down vpon their sides.
yea till At last the highest Cedars of of Sins, were they Caesars Sins, may fallen down upon their sides.
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Jf a King be afoole against God, feare not to call him a foole that he may become wise: If a King be afoole against God, Fear not to call him a fool that he may become wise:
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Gard vp thy loynes said the Lord to his Prophet, arise and speake all that I command thee, be not dismayed at their faces, left I confound thee before them: Guard up thy loins said the Lord to his Prophet, arise and speak all that I command thee, be not dismayed At their faces, left I confound thee before them:
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woe to dumme dogges, yee that make mention of the Lord keepe not silence. woe to dumb Dogs, ye that make mention of the Lord keep not silence.
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Sometimes Pastoures are so branded with the reproaches of fooles, because they hurt their galled backes, that they will resolve to preach no more of Iudgement, but to remaine silent: Sometime Pastors Are so branded with the Reproaches of Fools, Because they hurt their galled backs, that they will resolve to preach no more of Judgement, but to remain silent:
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This is their weaknesse, but when the spirit of their calling begins to stirre within them;
This is their weakness, but when the Spirit of their calling begins to stir within them;
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it shall not lye in their hearts to hold their peace. This was Ieremiahs resolution once:
it shall not lie in their hearts to hold their peace. This was Jeremiah's resolution once:
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because hee saw the word of the Lord made a reproach to him, and dayly derision, hee said, I will not make mention of God nor speake any more in his Name:
Because he saw the word of the Lord made a reproach to him, and daily derision, he said, I will not make mention of God nor speak any more in his Name:
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But did hee so? O no: not:
But did he so? O no: not:
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The spirit of his calling kindled such a fire within him, that hee could no more forebeare:
The Spirit of his calling kindled such a fire within him, that he could no more forebear:
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His word, said hee, was in mine heart as a burning fire, shut vp in my bones, His word, said he, was in mine heart as a burning fire, shut up in my bones,
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and I was weary w•th forbearing, and I could not stay : A Man of God will call a foole a foole.and I was weary w•th forbearing, and I could not stay: A Man of God will call a fool a fool.
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jt is his calling to sing as well of Iudgement as of mercy: It is his calling to sing as well of Judgement as of mercy:
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If by want of discretion he spill the tune of GODS musicke, preaching Iudgement, when hee should preach mercy,
If by want of discretion he spill the tune of GOD'S music, preaching Judgement, when he should preach mercy,
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or preaching mercy, where hee should preach Iudgement, he himself shall be found the greatest foole in the daye of comptes.
or preaching mercy, where he should preach Judgement, he himself shall be found the greatest fool in the day of counts.
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This consideration made Paul to pray for wisedome to his disciple, who was become a teacher:
This consideration made Paul to pray for Wisdom to his disciple, who was become a teacher:
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The Lord said he, giue thee wisdome in all things : By this wisdome while we preach to hauty or humbled sinners: The Lord said he, give thee Wisdom in all things: By this Wisdom while we preach to haughty or humbled Sinners:
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we are teached to practise that precept of S. Iude: which is, to make a difference. The Lord give vs the spirit of discretion.
we Are teached to practise that precept of S. Iude: which is, to make a difference. The Lord give us the Spirit of discretion.
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This much concerning the methode of the Wordes which wee have read in your audience: wherein first mention is made of Iudgements, and after of mercy.
This much Concerning the method of the Words which we have read in your audience: wherein First mention is made of Judgments, and After of mercy.
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Now let vs come to our sicke Text, or Text of Sicknesse.
Now let us come to our sick Text, or Text of Sickness.
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In the sicke man his sore, which is the first part of this Treatise vpon the fiue Verses heere set downe, wee haue these three things particularly to consider.
In the sick man his soar, which is the First part of this Treatise upon the fiue Verses Here Set down, we have these three things particularly to Consider.
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First, who are those who are said heere to bee afflicted; Secondly, what is the cause of all their afflictions:
First, who Are those who Are said Here to be afflicted; Secondly, what is the cause of all their afflictions:
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Thirdly, what is the particular affliction set downe in this Text.
Thirdly, what is the particular affliction Set down in this Text.
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1. Who is said to be afflicted heere. IN this part of Scripture wee haue a visitation of the sicke:
1. Who is said to be afflicted Here. IN this part of Scripture we have a Visitation of the sick:
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looke to your bookes, and the first word of my Text shall tell you who is sick:
look to your books, and the First word of my Text shall tell you who is sick:
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vvho? fooles, fooles saith the Psalmist, because of their transgressions, and because of their iniquities are afflicted.
who? Fools, Fools Says the Psalmist, Because of their transgressions, and Because of their iniquities Are afflicted.
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I read in Scripture of foure sorts of fooles: of these two bee wise, and two be fooles indeede. I read in Scripture of foure sorts of Fools: of these two be wise, and two be Fools indeed.
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First these are called fooles in Scripture, that acknowledge their ownefoolishnesse:
First these Are called Fools in Scripture, that acknowledge their ownefoolishnesse:
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If any man among you, saith the Apostle, seemeth to be wise in this world, let him become a foole th•• bee may be wise: If any man among you, Says the Apostle, seems to be wise in this world, let him become a fool th•• be may be wise:
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This was wise Agurs confession which hee made to Ithiel and V••l, surely, said hee, I am more brutish then any man, This was wise Agurs Confessi which he made to Ithiel and V••l, surely, said he, I am more brutish then any man,
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and haue not the vnderstanding of a man: I neither learned wisedome nor haue the knowledge of the holy. and have not the understanding of a man: I neither learned Wisdom nor have the knowledge of the holy.
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Secondly, these are called fools in Scripture, who are so in the wickeds estimation: According to this the Apostle saith, wee are fooles for Christs sake: Secondly, these Are called Fools in Scripture, who Are so in the wickeds estimation: According to this the Apostle Says, we Are Fools for Christ sake:
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but yee are wise, wee are fooles, that is, we are so esteemed to bee by the worldly wise:but ye Are wise, we Are Fools, that is, we Are so esteemed to be by the worldly wise:
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After that a Prophet of God had anointed Iehu to bee King, one said to Iehu, wherfore came this madde fellow to thee? Godlinesse to wicked men is not only foolishnesse but madnesse.
After that a Prophet of God had anointed Iehu to be King, one said to Iehu, Wherefore Come this mad fellow to thee? Godliness to wicked men is not only foolishness but madness.
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The great knowledge of letters hath made thee madde : (said Festus to Paul ) what wonder seeing the wisedome of God himlsefe is esteemed folly.The great knowledge of letters hath made thee mad: (said Festus to Paul) what wonder seeing the Wisdom of God himlsefe is esteemed folly.
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In Scripture yee reade of the folly of God, yee reade in Scripture of the folly of preaching, in a worde all spirituall wisedome is folly: In Scripture ye read of the folly of God, ye read in Scripture of the folly of preaching, in a word all spiritual Wisdom is folly:
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But to whome? S. Paul saith that it is to them that perish. Thirdly, these are said to be fools who are Gods Elect and chosen ones, but, But to whom? S. Paul Says that it is to them that perish. Thirdly, these Are said to be Fools who Are God's Elect and chosen ones, but,
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as we all doe, faile in many things, when they either turne in any point frō the trueth which once they did embrace,
as we all do, fail in many things, when they either turn in any point from the truth which once they did embrace,
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or when they are slow of heart to believe, or when they run away from God by any sin,
or when they Are slow of heart to believe, or when they run away from God by any since,
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then are they said to be fools: their failing is their folly: For the first S. Paul called the Galathians foolish Galathians: for the second;
then Are they said to be Fools: their failing is their folly: For the First S. Paul called the Galatians foolish Galatians: for the second;
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Christ called his two disciples going to Emans fooles, and slow of heart to belee•e : for the third, it is said that the forlorne sonne was madde or by himselfe:
christ called his two Disciples going to Emman's Fools, and slow of heart to belee•e: for the third, it is said that the forlorn son was mad or by himself:
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because when hee repented, it is said that he came to himselfe againe. Fourthly, the wicked to whome the wisedome of God is folly are called fooles: Because when he repented, it is said that he Come to himself again. Fourthly, the wicked to whom the Wisdom of God is folly Are called Fools:
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According to this the rich man in the Gospell that made greater provision for his bellie in his Barns, According to this the rich man in the Gospel that made greater provision for his belly in his Barns,
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than for his Soule in the Heavens, is called a foole. O foule, this night thy Soule shall bee taken from thee !
than for his Soul in the Heavens, is called a fool. Oh foul, this night thy Soul shall be taken from thee!
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This was his folly, hee never thought of Heaven till hee was in hell. This was his folly, he never Thought of Heaven till he was in hell.
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It is of these two, viz. of the Godly sinning by weaknesse, & of the wicked sinning by wickednesse that mention is made heere:
It is of these two, viz. of the Godly sinning by weakness, & of the wicked sinning by wickedness that mention is made Here:
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while they sinne they are both fooles and as they are both but fooles, and as they are,
while they sin they Are both Fools and as they Are both but Fools, and as they Are,
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so heere are they called, viz. fooles.
so Here Are they called, viz. Fools.
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The Hebrewe word heere is Guilim, a word that commeth from a root that is not in vse, haveing no signification which is the lyfe of a worde:
The Hebrew word Here is Guilim, a word that comes from a root that is not in use, having no signification which is the life of a word:
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a roote worthy of such branches: the roote is not in vse, neither are the branches:
a root worthy of such branches: the root is not in use, neither Are the branches:
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wherefore serveth the roote of follie? what are the fruites of follie? They are like the apples of Sodome.
Wherefore serves the root of folly? what Are the fruits of folly? They Are like the Apples of Sodom.
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They maye have some shewe outwardlie; but have nothing but rottennesse for the in-meate. Hee that tasteth them will doe best to spitt them out again.
They may have Some show outwardly; but have nothing but rottenness for the in-meate. He that tasteth them will do best to spit them out again.
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As the wicked wil taste the good gift of God, and after spit it out, so that it doth them no good: As the wicked will taste the good gift of God, and After spit it out, so that it does them no good:
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so should the godly hauing tasted the fruites of follie incontinent spitt them out, and after spitt at them with despight,
so should the godly having tasted the fruits of folly incontinent spit them out, and After spit At them with despite,
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so should they not bee able to doe them evill.
so should they not be able to do them evil.
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Though fooles bee called from a roote that hath no vse in God his word, they seeme to themselves to bee most fast rooted: Though Fools be called from a root that hath no use in God his word, they seem to themselves to be most fast rooted:
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in their prosperitie they both think, and say that they shall neuer bee moved. They will also seeme vnto others of all men to have the strongest rootes.
in their Prosperity they both think, and say that they shall never be moved. They will also seem unto Others of all men to have the Strongest roots.
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To David who was on of Gods Seers they appeared for a space like greene Baytrees. All such greenesse, To David who was on of God's Seers they appeared for a Molle like green Baytrees. All such greenesse,
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and greatnesse, is but in thinges earthly: as health, wealth, houour and preferment.
and greatness, is but in things earthly: as health, wealth, honour and preferment.
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But because they are not rooted in the heavens, the earth is not able to furnish substance for the vpholding of such things:
But Because they Are not rooted in the heavens, the earth is not able to furnish substance for the upholding of such things:
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and therefor• like grasse vpon the house tops they wither before they grow vp. I have seene, said Eliphaz, the foolish taking roote : and therefor• like grass upon the house tops they wither before they grow up. I have seen, said Eliphaz, the foolish taking root:
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but tooke hee root for to continue? No, not: Suddainlie, said hee, I cursed his habitation :
but took he root for to continue? No, not: Suddenly, said he, I cursed his habitation:
cc-acp vvd pns31 n1 c-acp pc-acp vvi? uh-dx, xx: av-j, vvd pns31, pns11 vvd po31 n1:
(8) argument (DIV4)
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incontinent his children for whose standing and preferment hee solde himselfe to wickednesse were crushed in the gate;
incontinent his children for whose standing and preferment he sold himself to wickedness were crushed in the gate;
j po31 n2 p-acp rg-crq vvg cc n1 pns31 vvd px31 p-acp n1 vbdr vvn p-acp dt n1;
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neither was there any to deliver them. neither was there any to deliver them.
d vbds a-acp d pc-acp vvi pno32.
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As for their harvest and expected crop, others did devoure it, not leaving them the miserable stalkes which grew among the thornes.
As for their harvest and expected crop, Others did devour it, not leaving them the miserable stalks which grew among the thorns.
c-acp p-acp po32 n1 cc j-vvn n1, n2-jn vdd vvi pn31, xx vvg pno32 dt j n2 r-crq vvd p-acp dt n2.
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* Thus God doth with the wicked as he did with the Amorite.
* Thus God does with the wicked as he did with the Amorite.
* av np1 vdz p-acp dt j c-acp pns31 vdd p-acp dt n1.
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Thogh in appearance hee high like a Cedar, and strong like an Oke, yet hee destroyeth his fruit from aboue, and his rootes from beneath.
Though in appearance he high like a Cedar, and strong like an Oak, yet he Destroyeth his fruit from above, and his roots from beneath.
cs p-acp n1 pns31 av-j av-j dt n1, cc j av-j dt n1, av pns31 vvz po31 n1 p-acp a-acp, cc po31 n2 p-acp a-acp.
(8) argument (DIV4)
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The folie of sin is like a foolish tale, which as men commonly say, hath neither toppe nor root. The Iesson is this: all sinners are but fooles:
The folly of since is like a foolish tale, which as men commonly say, hath neither top nor root. The Jason is this: all Sinners Are but Fools:
dt n1 pp-f n1 vbz av-j dt j n1, r-crq p-acp n2 av-j vvb, vhz dx n1 ccx n1. dt n1 vbz d: d n2 vbr cc-acp n2:
(8) argument (DIV4)
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a wicked man were he never so wise in the world •is but a foole before God: a wicked man were he never so wise in the world •is but a fool before God:
dt j n1 vbdr pns31 av-x av j p-acp dt n1 n1 p-acp dt n1 p-acp np1:
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the wisedome of this world is foolishnesse with God : the Wisdom of this world is foolishness with God:
dt n1 pp-f d n1 vbz n1 p-acp np1:
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wisedome in evill is nothing but guile and craftinesse, guile guilded with wisedome like a tombe covered with the foile of gold, having nothing within but a contagious corruption.
Wisdom in evil is nothing but guile and craftiness, guile Guilded with Wisdom like a tomb covered with the foil of gold, having nothing within but a contagious corruption.
n1 p-acp j-jn vbz pix p-acp n1 cc n1, n1 vvn p-acp n1 av-j dt n1 vvn p-acp dt n1 pp-f n1, vhg pix p-acp p-acp dt j n1.
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The vse let all men that would be wise indeede studie to an innocent life. The use let all men that would be wise indeed study to an innocent life.
dt n1 vvb d n2 cst vmd vbi j av vvi p-acp dt j-jn n1.
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This is our wisedome that denying vngodlinesse and worldlie lusts w•e liue soberly, righteously and godly in this pr•sent world, soberlie for our selves, righteouslie for our neighbours, This is our Wisdom that denying ungodliness and worldly Lustiest w•e live soberly, righteously and godly in this pr•sent world, soberly for our selves, righteously for our neighbours,
d vbz po12 n1 cst vvg n1 cc j n2 vdb vvi av-j, av-j cc j p-acp d j n1, av-j p-acp po12 n2, av-j p-acp po12 n2,
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and godly for our good God. What is beyond that is no thing but foolishnesse: hee that exceeds the square of that rule in Scripture language, is a foole. Obiection.
and godly for our good God. What is beyond that is no thing but foolishness: he that exceeds the square of that Rule in Scripture language, is a fool. Objection.
cc j p-acp po12 j np1. q-crq vbz p-acp d vbz dx n1 p-acp n1: pns31 cst vvz dt n-jn pp-f d n1 p-acp n1 n1, vbz dt n1. n1.
(8) argument (DIV4)
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Heere some may obiect and say, how is this that Scripture speaketh thus? doth not Scripture forbid vs to speake so? Christ speaketh plainly, whosoeuer is angrie with his brother without a cause shall bee in danger of iudgment.
Here Some may Object and say, how is this that Scripture speaks thus? does not Scripture forbid us to speak so? christ speaks plainly, whosoever is angry with his brother without a cause shall be in danger of judgement.
av d vmb vvi cc vvi, q-crq vbz d cst n1 vvz av? vdz xx n1 vvb pno12 pc-acp vvi av? np1 vvz av-j, r-crq vbz j p-acp po31 n1 p-acp dt n1 vmb vbi p-acp n1 pp-f n1.
(8) argument (DIV4)
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And whosoeuer shall say to his brother Racha shall bee in danger of the Counsell; but whoseouer shall say, thou foole, shall bee in danger of hell fire. And whosoever shall say to his brother Racha shall be in danger of the Counsel; but whosoever shall say, thou fool, shall be in danger of hell fire.
cc r-crq vmb vvi p-acp po31 n1 np1 vmb vbi p-acp n1 pp-f dt n1; cc-acp r-crq vmb vvi, pns21 n1, vmb vbi p-acp n1 pp-f n1 n1.
(8) argument (DIV4)
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Behold their three iniuries which the Iewes thought to bee veniall sinnes of the Papists: Behold their three injuries which the Iewes Thought to be venial Sins of the Papists:
vvb po32 crd n2 r-crq dt np2 vvd pc-acp vbi j n2 pp-f dt njp2:
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the least is a motion of anger keept close within the breast, which I may call a warded wrath:
the least is a motion of anger kept close within the breast, which I may call a warded wrath:
dt ds vbz dt n1 pp-f n1 vvd av-j p-acp dt n1, r-crq pns11 vmb vvi dt vvn n1:
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for such a fault Christ sayeth, that a man is in danger of iudgment, that is,
for such a fault christ Saith, that a man is in danger of judgement, that is,
c-acp d dt n1 np1 vvz, cst dt n1 vbz p-acp n1 pp-f n1, cst vbz,
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as though wee should saye, in danger to bee brought before the Commissionar an inferiour Judge:
as though we should say, in danger to be brought before the Commissioner an inferior Judge:
c-acp cs pns12 vmd vvi, p-acp n1 pc-acp vbi vvn p-acp dt np1 dt j-jn n1:
(8) argument (DIV4)
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for the least sinne is the least punishment. The second iniurie is, Racha, that is, wrath broken out of warde into wordes:
for the least sin is the least punishment. The second injury is, Racha, that is, wrath broken out of ward into words:
c-acp dt ds n1 vbz dt ds n1. dt ord n1 vbz, np1, cst vbz, n1 vvn av pp-f n1 p-acp n2:
(8) argument (DIV4)
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the word is a worde of iniurie, which signifieth, vacuus, a man as wee say that hath not harnes,
the word is a word of injury, which signifies, vacuus, a man as we say that hath not harness,
dt n1 vbz dt n1 pp-f n1, r-crq vvz, fw-la, dt n1 c-acp pns12 vvb cst vhz xx n1,
(8) argument (DIV4)
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or braine, a toome headed man.
or brain, a tomb headed man.
cc n1, dt n1 j-vvn n1.
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Beza out of Chrysostome maketh it as the French word Tutoyer, which we call to Thou a man. This greater iniurie came before the Sanhedrin, which were the Counsell of seventie and two. Beza out of Chrysostom makes it as the French word Tutoyer, which we call to Thou a man. This greater injury Come before the Sanhedrin, which were the Counsel of seventie and two.
np1 av pp-f np1 vvz pn31 p-acp dt jp n1 np1, r-crq pns12 vvb p-acp pns21 dt n1. d jc n1 vvd p-acp dt np1, r-crq vbdr dt n1 pp-f crd cc crd.
(8) argument (DIV4)
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The third and last iniurie is greatest, viz. when a man not onelie Thou's his brother,
The third and last injury is greatest, viz. when a man not only Thou's his brother,
dt ord cc ord n1 vbz js, n1 c-crq dt n1 xx av-j vvz po31 n1,
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but saith Thou foole. Some distinguish these three iniuries after this manner:
but Says Thou fool. some distinguish these three injuries After this manner:
cc-acp vvz pns21 n1. d vvi d crd n2 p-acp d n1:
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The first, say they, is ira restricti animi, that is, a warded wrath within the heart. The First, say they, is ira restricti animi, that is, a warded wrath within the heart.
dt ord, vvb pns32, vbz fw-la fw-la fw-la, cst vbz, dt vvn n1 p-acp dt n1.
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The second is, ira effervescens, an anger breaking foorth. The third they call ira erumpens in apertum convitium, that is, scoffing or rayling:
The second is, ira effervescens, an anger breaking forth. The third they call ira Erumpens in apertum convitium, that is, scoffing or railing:
dt ord vbz, fw-la n1, dt n1 vvg av. dt ord pns32 vvb fw-la vvi p-acp fw-la fw-la, cst vbz, vvg cc n-vvg:
(8) argument (DIV4)
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for this word, saith Christ, a man shall bee in danger of hell fire:
for this word, Says christ, a man shall be in danger of hell fire:
c-acp d n1, vvz np1, dt n1 vmb vbi p-acp n1 pp-f n1 n1:
(8) argument (DIV4)
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how is it then that in the first part of my Text sinners are called fooles? The answere.
how is it then that in the First part of my Text Sinners Are called Fools? The answer.
c-crq vbz pn31 av cst p-acp dt ord n1 pp-f po11 n1 n2 vbr vvn n2? dt n1.
(8) argument (DIV4)
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I answere, that to call a man foole is not simply forbidden; for Christ called two of his Disciples fooles :
I answer, that to call a man fool is not simply forbidden; for christ called two of his Disciples Fools:
pns11 vvb, cst pc-acp vvi dt n1 n1 vbz xx av-j vvn; p-acp np1 vvd crd pp-f po31 n2 n2:
(8) argument (DIV4)
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S. Paul called the Galatians foolish. That threatning then is against them that out of wrath and malice bring this worde of rayling against their brother.
S. Paul called the Galatians foolish. That threatening then is against them that out of wrath and malice bring this word of railing against their brother.
n1 np1 vvd dt njp2 j. cst vvg av vbz p-acp pno32 cst av pp-f n1 cc n1 vvi d n1 pp-f vvg p-acp po32 n1.
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It is in this sense said that the Archangell while hee disputed against Satan about the body of Moses durst not bring against him arayling accusation :
It is in this sense said that the Archangel while he disputed against Satan about the body of Moses durst not bring against him arayling accusation:
pn31 vbz p-acp d n1 vvd cst dt np1 cs pns31 vvn p-acp np1 p-acp dt n1 pp-f np1 vvd xx vvi p-acp pno31 j-vvg n1:
(8) argument (DIV4)
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that is, hee durst not in anger call him a foole, knave or lowne, as one by way of rayling will call his brother. that is, he durst not in anger call him a fool, knave or lown, as one by Way of railing will call his brother.
cst vbz, pns31 vvd xx p-acp n1 vvb pno31 dt n1, n1 cc n1, c-acp pi p-acp n1 pp-f n-vvg vmb vvi po31 n1.
(8) argument (DIV4)
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Their is no rayling in my Text: my Text is rather a teaching wherby fooles may learne to bee wise. Their is no railing in my Text: my Text is rather a teaching whereby Fools may Learn to be wise.
po32 vbz dx n-vvg p-acp po11 n1: po11 n1 vbz av-c dt n-vvg c-crq n2 vmb vvi pc-acp vbi j.
(8) argument (DIV4)
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The doctrine I gather heere is this: If hee that calleth his brother a foole deserves Hell:
The Doctrine I gather Here is this: If he that calls his brother a fool deserves Hell:
dt n1 pns11 vvb av vbz d: cs pns31 cst vvz po31 n1 dt n1 vvz n1:
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what shall hee deserve that is a foole indeeede? A man may call his brother a foole,
what shall he deserve that is a fool indeeede? A man may call his brother a fool,
r-crq vmb pns31 vvi cst vbz dt n1 av? dt n1 vmb vvi po31 n1 dt n1,
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and yet not bee a foole: the one is but a simple act, the other is an habite purchased by custome:
and yet not be a fool: the one is but a simple act, the other is an habit purchased by custom:
cc av xx vbi dt n1: dt pi vbz cc-acp dt j n1, dt n-jn vbz dt n1 vvn p-acp n1:
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the greater the sinne bee, the greater must bee the punishment.
the greater the sin be, the greater must be the punishment.
dt jc dt n1 vbi, dt jc vmb vbi dt n1.
(8) argument (DIV4)
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If God scourged his people, for eating swines flesh, the abomination, and the Mouse, what shall hee doe to these that eate vp the poore and the widowes house? great sinnes and great iudgments. The vse. If God scourged his people, for eating Swine Flesh, the abomination, and the Mouse, what shall he do to these that eat up the poor and the Widows house? great Sins and great Judgments. The use.
cs np1 vvd po31 n1, p-acp vvg ng1 n1, dt n1, cc dt n1, r-crq vmb pns31 vdi p-acp d cst vvd a-acp dt j cc dt ng2 n1? j n2 cc j n2. dt n1.
(8) argument (DIV4)
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Let vs beware to be that indeed whereof the simple naming of another to bee, putteth the Soule in danger of hell fire. Let us beware to be that indeed whereof the simple naming of Another to be, putteth the Soul in danger of hell fire.
vvb pno12 vvi pc-acp vbi d av c-crq dt j n-vvg pp-f j-jn pc-acp vbi, vvz dt n1 p-acp n1 pp-f n1 n1.
(8) argument (DIV4)
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The Apostle his precept is that fornication, and all vncleannesse, or covetousnesse bee not once named among vs as becommeth Saints: The Apostle his precept is that fornication, and all uncleanness, or covetousness be not once nam among us as becomes Saints:
dt n1 po31 n1 vbz cst n1, cc d n1, cc n1 vbb xx a-acp vvn p-acp pno12 c-acp vvz n2:
(8) argument (DIV4)
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seeing to name such thinges with a filthie tongue is forbidden, howe much more should wee bee carefull for to avoide to bee that, which is not to bee named?
seeing to name such things with a filthy tongue is forbidden, how much more should we be careful for to avoid to be that, which is not to be nam?
vvg pc-acp vvi d n2 p-acp dt j n1 vbz vvn, c-crq d dc vmd pns12 vbi j c-acp pc-acp vvi pc-acp vbi d, r-crq vbz xx pc-acp vbi vvn?
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2. What is the cause of the affliction of fooles. VVE haue alreadie heard who is afflicted viz. fooles :
2. What is the cause of the affliction of Fools. WE have already herd who is afflicted viz. Fools:
crd q-crq vbz dt n1 pp-f dt n1 pp-f n2. pns12 vhb av vvn r-crq vbz vvn n1 n2:
(9) argument (DIV4)
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Now followeth into the order of my Text the cause of their afflictions: the cause is sinne, and iniquitie:
Now follows into the order of my Text the cause of their afflictions: the cause is sin, and iniquity:
av vvz p-acp dt n1 pp-f po11 n1 dt n1 pp-f po32 n2: dt n1 vbz n1, cc n1:
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Fooles because of their transgressions & because of their iniquities are afflicted. Fools Because of their transgressions & Because of their iniquities Are afflicted.
n2 c-acp pp-f po32 n2 cc c-acp pp-f po32 n2 vbr vvn.
(9) argument (DIV4)
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It is an ordinarie question made by the most part while they see any in affliction, what coulde bee the cause of such a iudgment? wherefore hath GOD thus wise done? God told this to Ierusalem when hee threatned to destroy.
It is an ordinary question made by the most part while they see any in affliction, what could be the cause of such a judgement? Wherefore hath GOD thus wise done? God told this to Ierusalem when he threatened to destroy.
pn31 vbz dt j n1 vvn p-acp dt av-ds n1 cs pns32 vvb d p-acp n1, r-crq vmd vbi dt n1 pp-f d dt n1? q-crq vhz np1 av j vdn? np1 vvd d p-acp np1 c-crq pns31 vvd pc-acp vvi.
(9) argument (DIV4)
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Many nations, said hee, shall passe by this citie, and they shall say every one to his neighbour, Many Nations, said he, shall pass by this City, and they shall say every one to his neighbour,
d n2, vvd pns31, vmb vvi p-acp d n1, cc pns32 vmb vvi d pi p-acp po31 n1,
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wherefore hath the Lord done this vnto this great Citie. Wherefore hath the Lord done this unto this great city.
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See howe of nations of passers by, there is not one but hee saith, wherefore? Every man saith vnto his neighbour, where fore? Now what is the answere that God makes to their wherefore? It is into the verse following; See how of Nations of passers by, there is not one but he Says, Wherefore? Every man Says unto his neighbour, where before? Now what is the answer that God makes to their Wherefore? It is into the verse following;
vvb c-crq pp-f n2 pp-f n2 p-acp, pc-acp vbz xx pi p-acp pns31 vvz, q-crq? d n1 vvz p-acp po31 n1, c-crq a-acp? av q-crq vbz dt n1 cst np1 vvz p-acp po32 c-crq? pn31 vbz p-acp dt n1 vvg;
(9) argument (DIV4)
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Then they shall answere because they haue forsaken the covenant of the Lord God : that is, as my text saith, because of their transgressions, and because of their iniquities. The lesson is this. Then they shall answer Because they have forsaken the Covenant of the Lord God: that is, as my text Says, Because of their transgressions, and Because of their iniquities. The Lesson is this.
cs pns32 vmb vvi c-acp pns32 vhb vvn dt n1 pp-f dt n1 np1: cst vbz, c-acp po11 n1 vvz, c-acp pp-f po32 n2, cc c-acp pp-f po32 n2. dt n1 vbz d.
(9) argument (DIV4)
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Our sinnes are the cause of all our plagues: so long as rebellious Ionah was in the Shippe the tempest increased: Our Sins Are the cause of all our plagues: so long as rebellious Jonah was in the Ship the tempest increased:
po12 n2 vbr dt n1 pp-f d po12 n2: av av-j c-acp j np1 vbds p-acp dt n1 dt n1 vvd:
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It is saide, that the Sea wrought, and was tempestuous ;
It is said, that the Sea wrought, and was tempestuous;
pn31 vbz vvn, cst dt n1 vvd, cc vbds j;
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what could be the cause of such tempestuous working? The rebellion of Ionah flying from the presence of the Lord:
what could be the cause of such tempestuous working? The rebellion of Jonah flying from the presence of the Lord:
q-crq vmd vbi dt n1 pp-f d j n-vvg? dt n1 pp-f np1 vvg p-acp dt n1 pp-f dt n1:
(9) argument (DIV4)
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Take mee vp said hee, and cast mee into the Sea, for I know that for my sake this great tempest is vpon you. Take me up said he, and cast me into the Sea, for I know that for my sake this great tempest is upon you.
vvb pno11 p-acp vvd pns31, cc vvb pno11 p-acp dt n1, c-acp pns11 vvb cst p-acp po11 n1 d j n1 vbz p-acp pn22.
(9) argument (DIV4)
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VVhen Ioshua saw Israel beaten before the men of Ai, hee put dust vpon his head, crying, Oh Lord what shall I say, seeing Israel hath turned their backe before their enemies :
When Ioshua saw Israel beaten before the men of Ai, he put dust upon his head, crying, O Lord what shall I say, seeing Israel hath turned their back before their enemies:
c-crq np1 vvd np1 vvn p-acp dt n2 pp-f fw-fr, pns31 vvd n1 p-acp po31 n1, vvg, uh n1 q-crq vmb pns11 vvi, vvg np1 vhz vvn po32 n1 p-acp po32 n2:
(9) argument (DIV4)
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now what could bee the cause of that flight? Israel hath sinned and haue also transgressed saide the Lord:
now what could be the cause of that flight? Israel hath sinned and have also transgressed said the Lord:
av q-crq vmd vbi dt n1 pp-f d n1? np1 vhz vvn cc vhb av vvn vvd dt n1:
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therefore they could not stand before their enemies : There must ever bee a wherefore of sinne before the therefore of affliction: Therefore they could not stand before their enemies: There must ever be a Wherefore of sin before the Therefore of affliction:
av pns32 vmd xx vvi p-acp po32 n2: pc-acp vmb av vbi dt c-crq pp-f n1 p-acp dt av pp-f n1:
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Can the rush grow vp without myre? can the flagge grow without water? no more can affliction grow without sinne. Can the rush grow up without mire? can the flag grow without water? no more can affliction grow without sin.
vmb dt n1 vvb a-acp p-acp n1? vmb dt n1 vvb p-acp n1? av-dx dc vmb n1 vvi p-acp n1.
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Sin to affliction is like myre to the rush and like water to the flagge: it maketh a division betweene our God & our Soule: since to affliction is like mire to the rush and like water to the flag: it makes a division between our God & our Soul:
n1 p-acp n1 vbz j n1 p-acp dt n1 cc j n1 p-acp dt n1: pn31 vvz dt n1 p-acp po12 n1 cc po12 n1:
(9) argument (DIV4)
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God cannot shine vpon the Counsell of the wicked: So soone as men beginne to sinne;
God cannot shine upon the Counsel of the wicked: So soon as men begin to sin;
np1 vmbx vvi p-acp dt n1 pp-f dt j: av av c-acp n2 vvb p-acp n1;
(9) argument (DIV4)
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the clowds of his glowmes beginne to gather. then thou markest mee, and thou wilt not acquite mee from mine iniquitie:
the Clouds of his glowmes begin to gather. then thou markest me, and thou wilt not acquit me from mine iniquity:
dt n2 pp-f po31 n2 vvb pc-acp vvi. av pns21 vv2 pno11, cc pns21 vm2 xx vvi pno11 p-acp po11 n1:
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if I be wicked woe vnto mee. As a man soweth, so shall hee reape: if I be wicked woe unto me. As a man Soweth, so shall he reap:
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Even as I haue seene, said Eliphaz, they that plow iniquitie, and sowe wickednesse reape the same. Even as I have seen, said Eliphaz, they that blow iniquity, and sow wickedness reap the same.
av-j c-acp pns11 vhb vvn, vvd np1, pns32 d vvi n1, cc vvi n1 vvi dt d.
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Who ever hee bee that takes pleasure in sinne, shall possesse moneths of Vanitie: wearisome nights are appointed for him.
Who ever he be that Takes pleasure in sin, shall possess months of Vanity: wearisome nights Are appointed for him.
r-crq av pns31 vbb cst vvz n1 p-acp n1, vmb vvi n2 pp-f n1: j n2 vbr vvn p-acp pno31.
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The vse of all this is, that wee studie to sinceritie of life if wee would bee free of afflictions. The use of all this is, that we study to sincerity of life if we would be free of afflictions.
dt n1 pp-f d d vbz, cst pns12 vvi p-acp n1 pp-f n1 cs pns12 vmd vbi j pp-f n2.
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The wicked while they are afflicted are bound with afflictions, like a murtherer cast in the stockes;
The wicked while they Are afflicted Are bound with afflictions, like a murderer cast in the stocks;
dt j n1 pns32 vbr j-vvn vbr vvn p-acp n2, av-j dt n1 vvd p-acp dt n2;
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but godly Ioseph in the stockes is a free man. The sakelesse Soule is ever in libettie:
but godly Ioseph in the stocks is a free man. The sakelesse Soul is ever in libettie:
cc-acp j np1 p-acp dt n2 vbz dt j n1. dt j n1 vbz av p-acp j:
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their is no such buckler for holding off afflictions as innocencie of life.
their is no such buckler for holding off afflictions as innocence of life.
po32 vbz dx d n1 p-acp vvg a-acp n2 p-acp n1 pp-f n1.
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If because of their transgressions, and because of their iniquities bee away, the words following are afflicted, should bee as scraped out. If Because of their transgressions, and Because of their iniquities be away, the words following Are afflicted, should be as scraped out.
cs p-acp a-acp po32 n2, cc c-acp pp-f po32 n2 vbb av, dt n2 vvg vbr vvn, vmd vbi a-acp vvn av.
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Let a man keepe himselfe from sinne vnspotted of this World, and hardlie shall affliction come neere him. Let a man keep himself from sin unspotted of this World, and hardly shall affliction come near him.
vvb dt n1 vvi px31 p-acp n1 j pp-f d n1, cc av vmb n1 vvi av-j pno31.
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Doe what Balaam could doe hee could not curse Israel, though hee was waged for the same.
Do what balaam could do he could not curse Israel, though he was waged for the same.
vdb r-crq np1 vmd vdi pns31 vmd xx vvi np1, cs pns31 vbds vvn p-acp dt d.
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The reason thereof is declared by himselfe, God hath not beheld iniquitie in Iacob, neither hath hee seene perversnesse in Israel:
The reason thereof is declared by himself, God hath not beheld iniquity in Iacob, neither hath he seen perverseness in Israel:
dt n1 av vbz vvn p-acp px31, np1 vhz xx vvn n1 p-acp np1, d vhz pns31 vvn n1 p-acp np1:
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the Lord God is with him, and the shout of a King is among them. the Lord God is with him, and the shout of a King is among them.
dt n1 np1 vbz p-acp pno31, cc dt n1 pp-f dt n1 vbz p-acp pno32.
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So long as God beholdeth not iniquitie into a man, a house, or a nation, the Lord God is there, and they shout as Kings: So long as God beholdeth not iniquity into a man, a house, or a Nation, the Lord God is there, and they shout as Kings:
av av-j c-acp np1 vvz xx n1 p-acp dt n1, dt n1, cc dt n1, dt n1 np1 vbz a-acp, cc pns32 vvb p-acp n2:
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that is, they triumph over all their enemies.
that is, they triumph over all their enemies.
cst vbz, pns32 vvb p-acp d po32 n2.
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If afflictions come for to trye their forces, they likewise shout as Kings triumphing over Death it selfe,
If afflictions come for to try their forces, they likewise shout as Kings triumphing over Death it self,
cs n2 vvb p-acp pc-acp vvi po32 n2, pns32 av vvb p-acp n2 vvg p-acp n1 pn31 n1,
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and the grave, whome they boast with doubled interrogations; O Death! where is thy sting? O Grave! where is thy victorie?
and the grave, whom they boast with doubled interrogations; Oh Death! where is thy sting? O Grave! where is thy victory?
cc dt n1, ro-crq pns32 vvb p-acp j-vvn n2; uh n1! q-crq vbz po21 n1? sy j! q-crq vbz po21 n1?
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What wonder that fooles bee afflicted for their follie; What wonder that Fools be afflicted for their folly;
q-crq vvb d n2 vbb vvn p-acp po32 n1;
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seeing other innocent creatures smart for the same? Doth not Scripture record that senselesse creatures sicken for our sinnes? Thus wee see the walls of an house became leper of a freting leprosie: a wonderfull thing to think how hard stones of the house wall where the sinner dwelt could become sick.
seeing other innocent creatures smart for the same? Does not Scripture record that senseless creatures sicken for our Sins? Thus we see the walls of an house became leper of a fretting leprosy: a wonderful thing to think how hard stones of the house wall where the sinner dwelled could become sick.
vvg j-jn j-jn n2 vvb p-acp dt d? vdz xx n1 vvi d j n2 vvb p-acp po12 n2? av pns12 vvb dt n2 pp-f dt n1 vvd n1 pp-f dt j-vvg n1: dt j n1 pc-acp vvi c-crq j n2 pp-f dt n1 n1 c-crq dt n1 vvd vmd vvi j.
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Because of the transgressions and iniquities of fooles in an house, the dead stones in the wall were afflicted.
Because of the transgressions and iniquities of Fools in an house, the dead stones in the wall were afflicted.
p-acp pp-f dt n2 cc n2 pp-f n2 p-acp dt n1, dt j n2 p-acp dt n1 vbdr vvn.
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Yea, which is more for the sins of man, the whole creation groneth, travelleth in paine together ; Yea, which is more for the Sins of man, the Whole creation groans, travelleth in pain together;
uh, r-crq vbz av-dc p-acp dt n2 pp-f n1, dt j-jn n1 vvz, vvz p-acp n1 av;
(9) argument (DIV4)
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as if it were a Woman in her shewers; their sicknesse is vanitie caused by our iniquitie.
as if it were a Woman in her showers; their sickness is vanity caused by our iniquity.
c-acp cs pn31 vbdr dt n1 p-acp po31 n2; po32 n1 vbz n1 vvd p-acp po12 n1.
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* Seeing then other creatures that cannot sinne are afflicted because of mans sins, what wonder if fooles because of their transgressions, yea,
* Seeing then other creatures that cannot sin Are afflicted Because of men Sins, what wonder if Fools Because of their transgressions, yea,
* vvg av j-jn n2 cst vmbx n1 vbr vvn p-acp pp-f ng1 n2, r-crq n1 cs ng1 c-acp pp-f po32 n2, uh,
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and also because of their iniquitie hee affl•cted? Observe heere howe the worde because is doubled:
and also Because of their iniquity he affl•cted? Observe Here how the word Because is doubled:
cc av c-acp pp-f po32 n1 pns31 vvn? vvb av c-crq dt n1 c-acp vbz vvn:
(9) argument (DIV4)
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First, because of their transgressions, and againe because of their iniquities. Is not this all one? what neede was it then that hee should have thus doubled the worde Because and againe because ? I answere that this forme of speach is,
First, Because of their transgressions, and again Because of their iniquities. Is not this all one? what need was it then that he should have thus doubled the word Because and again Because? I answer that this Form of speech is,
ord, c-acp pp-f po32 n2, cc av c-acp pp-f po32 n2. vbz xx d d crd? q-crq n1 vbds pn31 av cst pns31 vmd vhi av vvn dt n1 p-acp cc av c-acp? pns11 vvb cst d n1 pp-f n1 vbz,
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as were the dreames of Pharaoh of the kine and of the corne: of one thing hee had two dreames:
as were the dreams of Pharaoh of the kine and of the corn: of one thing he had two dreams:
c-acp vbdr dt n2 pp-f np1 pp-f dt n1 cc pp-f dt n1: pp-f crd n1 pns31 vhd crd n2:
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The dreame of Pharaoh is one, said Ioseph; The dream of Pharaoh is one, said Ioseph;
dt n1 pp-f np1 vbz pi, vvd np1;
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But wherefore was it doubled? Joseph •aith that it was to shew Pharaoh what hee was about to doe :
But Wherefore was it doubled? Joseph •aith that it was to show Pharaoh what he was about to do:
cc-acp q-crq vbds pn31 vvn? np1 n1 cst pn31 vbds pc-acp vvi np1 r-crq pns31 vbds a-acp pc-acp vdi:
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that is for to assure him that the matter should surely come to passe; God of one thing doubled Pharaohs dreames;
that is for to assure him that the matter should surely come to pass; God of one thing doubled Pharaohs dreams;
cst vbz p-acp pc-acp vvi pno31 cst dt n1 vmd av-j vvi pc-acp vvi; np1 pp-f crd n1 vvn np1 n2;
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for that the dreame was doubled vnto Pharaoh twise, it is because the thing is established by GOD: for that the dream was doubled unto Pharaoh twice, it is Because the thing is established by GOD:
p-acp cst dt n1 vbds vvn p-acp np1 av, pn31 vbz p-acp dt n1 vbz vvn p-acp np1:
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and God will shortly bring it to passe. and God will shortly bring it to pass.
cc np1 vmb av-j vvi pn31 pc-acp vvi.
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So for to assure vs heere that sinne is the cause of all our afflictions it is saide that men are afflicted, because of their transgressions, and againe because of their iniquities. The word doubled is lyke two witnesses for to confirme the trueth.
So for to assure us Here that sin is the cause of all our afflictions it is said that men Are afflicted, Because of their transgressions, and again Because of their iniquities. The word doubled is like two Witnesses for to confirm the truth.
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The first lesson I observe heere is, of the great stupiditie of man, that very hardlie can rightly take vp the cause of his troubles:
The First Lesson I observe Here is, of the great stupidity of man, that very hardly can rightly take up the cause of his Troubles:
dt ord n1 pns11 vvb av vbz, pp-f dt j n1 pp-f n1, cst av av vmb av-jn vvi a-acp dt n1 pp-f po31 n2:
(9) argument (DIV4)
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It must bee told him againe and againe: line after line, commandement after commandement, because after because.
It must be told him again and again: line After line, Commandment After Commandment, Because After Because.
pn31 vmb vbi vvn pno31 av cc av: n1 p-acp n1, n1 p-acp n1, c-acp c-acp p-acp.
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The first bell ringes to the preaching and yet wee slumber: The second ringes yet we are not ready: The First bell rings to the preaching and yet we slumber: The second rings yet we Are not ready:
dt ord n1 vvz p-acp dt vvg cc av pns12 vvi: dt ord n2 av pns12 vbr xx j:
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The third must ring also with a doubled sound and yet we come behind: Either preface or prayer is past before wee come to our place.
The third must ring also with a doubled found and yet we come behind: Either preface or prayer is passed before we come to our place.
dt ord vmb vvi av p-acp dt j-vvn n1 cc av pns12 vvb a-acp: d n1 cc n1 vbz vvn a-acp pns12 vvb p-acp po12 n1.
(9) argument (DIV4)
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Wee come to the Lords house as to a place of girth or as to a city of refuge for to saue the the lyfe of our soules: we come to the lords house as to a place of girth or as to a City of refuge for to save the the life of our Souls:
pns12 vvb p-acp dt n2 n1 a-acp p-acp dt n1 pp-f n1 cc c-acp p-acp dt n1 pp-f n1 c-acp pc-acp vvi dt dt n1 pp-f po12 n2:
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& yet beholde how sluggish wee are like Lot, who would not leaue his house till hee was pressed out by the Angel:
& yet behold how sluggish we Are like Lot, who would not leave his house till he was pressed out by the Angel:
cc av vvi c-crq j pns12 vbr av-j n1, r-crq vmd xx vvi po31 n1 c-acp pns31 vbds vvn av p-acp dt n1:
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So heere behold thy senslese nature that can not take vp the cause of thy troubles till it be told againe and againe Because of transgressions will not waken the sleeping sinner till it be doubled into an other word, because of iniquities lyke the doubled crowe of the Cock to Peter:
So Here behold thy senslese nature that can not take up the cause of thy Troubles till it be told again and again Because of transgressions will not waken the sleeping sinner till it be doubled into an other word, Because of iniquities like the doubled crow of the Cock to Peter:
av av vvb po21 vvb n1 cst vmb xx vvi a-acp dt n1 pp-f po21 n2 c-acp pn31 vbb vvn av cc av c-acp pp-f n2 vmb xx vvi dt j-vvg n1 c-acp pn31 vbb vvn p-acp dt j-jn n1, c-acp pp-f n2 av-j dt j-vvn n1 pp-f dt n1 p-acp np1:
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Let all men learne heere the cause of all their woes.
Let all men Learn Here the cause of all their woes.
vvb d n2 vvi av dt n1 pp-f d po32 n2.
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Now O man would thou knowe the cause of thy afflictions, it is because of thy transgressions; Now Oh man would thou know the cause of thy afflictions, it is Because of thy transgressions;
av uh n1 vmd pns21 vvi dt n1 pp-f po21 n2, pn31 vbz p-acp pp-f po21 n2;
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Hast thou not hard that? Was thou sleeping while I said it? Heare me againe, it is b•cause of thy iniquities:
Hast thou not hard that? Was thou sleeping while I said it? Hear me again, it is b•cause of thy iniquities:
vh2 pns21 xx av-j d? zz pns21 vvg cs pns11 vvd pn31? vvb pno11 av, pn31 vbz n1 pp-f po21 n2:
(9) argument (DIV4)
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If the because of thy transgressions hath not weakned thee, let the because of thy iniquities rouse thee vp, GOD cryed once Samuel,
If the Because of thy transgressions hath not weakened thee, let the Because of thy iniquities rouse thee up, GOD cried once Samuel,
cs dt c-acp pp-f po21 n2 vhz xx vvn pno21, vvb dt c-acp pp-f po21 n2 vvb pno21 a-acp, np1 vvd a-acp np1,
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but hee made no answere to GOD; hee cryed againe Samuel, but yet hee answered not to God;
but he made no answer to GOD; he cried again Samuel, but yet he answered not to God;
cc-acp pns31 vvd dx n1 p-acp np1; pns31 vvd av np1, p-acp av pns31 vvd xx p-acp np1;
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The third tyme hee cryed Samuel neither as yet could hee answere vnto God: Last of all, the Lord doubled his cry Samuel Samuel :
The third time he cried Samuel neither as yet could he answer unto God: Last of all, the Lord doubled his cry Samuel Samuel:
dt ord n1 pns31 vvd np1 av-dx c-acp av vmd pns31 vvi p-acp np1: ord pp-f d, dt n1 vvd po31 n1 np1 np1:
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Then Samuel said, Speake Lord forthy servant heareth : Many preachings haue many heard, and yet haue not learned the cause of their afflictons. Then Samuel said, Speak Lord forthy servant hears: Many preachings have many herd, and yet have not learned the cause of their afflictions.
av np1 vvd, vvb n1 crd n1 vvz: d n2-vvg vhi av-d vvn, cc av vhb xx vvn dt n1 pp-f po32 n2.
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Many strokes haue many gotten, and as yet never could take vp the cause of their stroakes, Many Strokes have many got, and as yet never could take up the cause of their Strokes,
d n2 vhb d vvn, cc c-acp av av-x vmd vvi a-acp dt n1 pp-f po32 n2,
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and so they continue into their sinnes like the drunkard in his drinking, who though in his drunknesse he hath gotten many a sore fall & many a sore stroake, yet can not refraine.
and so they continue into their Sins like the drunkard in his drinking, who though in his Drunkenness he hath got many a soar fallen & many a soar stroke, yet can not refrain.
cc av pns32 vvb p-acp po32 n2 av-j dt n1 p-acp po31 n-vvg, r-crq cs p-acp po31 n1 pns31 vhz vvn d dt j n1 cc d dt j n1, av vmb xx vvi.
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They haue stricken me, will he say, and I was not sicke, they haue beaten me, and I felt it not: They have stricken me, will he say, and I was not sick, they have beaten me, and I felt it not:
pns32 vhb vvn pno11, vmb pns31 vvi, cc pns11 vbds xx j, pns32 vhb vvn pno11, cc pns11 vvd pn31 xx:
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when I shall awake yet will I till it againe. when I shall awake yet will I till it again.
c-crq pns11 vmb vvi av vmb pns11 c-acp pn31 av.
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Woe to him that is not sensible to his afflictions for to seeke out the cause thereof that it may bee removed.
Woe to him that is not sensible to his afflictions for to seek out the cause thereof that it may be removed.
n1 p-acp pno31 cst vbz xx j p-acp po31 n2 p-acp pc-acp vvi av dt n1 av cst pn31 vmb vbi vvn.
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If a sinner hath beene stricken and hath not beene sicke, if also he hath beene beaten with the drunkard and hath not felt it, it is a sure token that he will yet to it againe: If a sinner hath been stricken and hath not been sick, if also he hath been beaten with the drunkard and hath not felt it, it is a sure token that he will yet to it again:
cs dt n1 vhz vbn vvn cc vhz xx vbn j, cs av pns31 vhz vbn vvn p-acp dt n1 cc vhz xx vvn pn31, pn31 vbz dt j n1 cst pns31 vmb av p-acp pn31 av:
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Let all men learne heere in their afflictions to seeke out the cause of their trouble.
Let all men Learn Here in their afflictions to seek out the cause of their trouble.
vvb d n2 vvi av p-acp po32 n2 pc-acp vvi av dt n1 pp-f po32 n1.
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When the Philistims sawe them selues miserably plagued with a filthie and shamefull disease, they tooke counsell how it might bee tryed, wherefrom their affliction came: When the philistines saw them selves miserably plagued with a filthy and shameful disease, they took counsel how it might be tried, wherefrom their affliction Come:
c-crq dt njp2 vvd pno32 n2 av-j vvn p-acp dt j cc j n1, pns32 vvd n1 c-crq pn31 vmd vbi vvn, av po32 n1 vvd:
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They had the Arke of God a prisoner among them: This was the summe of all the counsell.
They had the Ark of God a prisoner among them: This was the sum of all the counsel.
pns32 vhd dt n1 pp-f np1 dt n1 p-acp pno32: d vbds dt n1 pp-f d dt n1.
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Now therefore make a new cart, and take two milk kine on which there hath come no yoke, Now Therefore make a new cart, and take two milk kine on which there hath come no yoke,
av av vvi dt j n1, cc vvi crd n1 n2 p-acp r-crq a-acp vhz vvn dx n1,
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and tie the kine to the Cart, and bring the calves home from them:
and tie the kine to the Cart, and bring the calves home from them:
cc vvi dt n2 p-acp dt n1, cc vvi dt n2 av-an p-acp pno32:
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And take the Arke of the Lord and lay it vpon the cart, and send it away that it may gee:
And take the Ark of the Lord and lay it upon the cart, and send it away that it may gee:
cc vvb dt n1 pp-f dt n1 cc vvi pn31 p-acp dt n1, cc vvb pn31 av cst pn31 vmb vvi:
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And see if it goeth vp by the way of his owne coast to Beth-Shemesh, if that bee, then he hath done vs this great evill:
And see if it Goes up by the Way of his own coast to Beth-Shemesh, if that be, then he hath done us this great evil:
cc vvb cs pn31 vvz a-acp p-acp dt n1 pp-f po31 d n1 p-acp j, cs d vbi, cs pns31 vhz vdn pno12 d j n-jn:
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but if not, then wee shall know that it is not his hand that smote vs,
but if not, then we shall know that it is not his hand that smote us,
cc-acp cs xx, cs pns12 vmb vvi cst pn31 vbz xx po31 n1 cst vvd pno12,
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but a chance that happened vnto vs. There be many Christians in their afflictions worse then these Philistims, but a chance that happened unto us There be many Christians in their afflictions Worse then these philistines,
cc-acp dt n1 cst vvd p-acp pno12 pc-acp vbi d np1 p-acp po32 n2 av-jc cs d njp2,
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though they see things more than two kine drawing a cart by his owne coast,
though they see things more than two kine drawing a cart by his own coast,
cs pns32 vvb n2 av-dc cs crd n2 vvg dt n1 p-acp po31 d n1,
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yet can not say that it is God that hath done it, lesse can they tell that their sinnes haue beene the cause of it,
yet can not say that it is God that hath done it, less can they tell that their Sins have been the cause of it,
av vmb xx vvi cst pn31 vbz np1 cst vhz vdn pn31, dc vmb pns32 vvi cst po32 n2 vhb vbn dt n1 pp-f pn31,
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but such a thing fell foorth, such a thing hath chanced to be: it happened so vnto me: such was my fortune.
but such a thing fell forth, such a thing hath chanced to be: it happened so unto me: such was my fortune.
cc-acp d dt n1 vvd av, d dt n1 vhz vvn pc-acp vbi: pn31 vvd av p-acp pno11: d vbds po11 n1.
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This is Philistimes language worthy to be banished with buffets; This is Philistines language worthy to be banished with buffets;
d vbz n2 n1 j pc-acp vbi vvn p-acp n2;
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as Nehemiah buffeted the little children of the Israelites, and pluckt off their haire when he heard them speaking the language of Ashdod: It so happened: Such was my chance; as Nehemiah buffeted the little children of the Israelites, and plucked off their hair when he herd them speaking the language of Ashdod: It so happened: Such was my chance;
p-acp np1 vvn dt j n2 pp-f dt np2, cc vvd a-acp po32 n1 c-crq pns31 vvd pno32 vvg dt n1 pp-f np1: pn31 av vvd: d vbds po11 n1;
(9) argument (DIV4)
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It was my fortune, is not Christian but Ashdodian language.
It was my fortune, is not Christian but Ashdodian language.
pn31 vbds po11 n1, vbz xx np1 p-acp jp n1.
(9) argument (DIV4)
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This is Gods question, Wherefore is the living man sorrowfull ? This is also Gods answere, Man suffereth for his sins ; This is God's question, Wherefore is the living man sorrowful? This is also God's answer, Man suffers for his Sins;
d vbz npg1 n1, q-crq vbz dt j-vvg n1 j? d vbz av ng1 n1, n1 vvz p-acp po31 n2;
(9) argument (DIV4)
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They are worthy to be scourged and buffeted who while they are afflicted speake of fortun or chance:
They Are worthy to be scourged and buffeted who while they Are afflicted speak of fortune or chance:
pns32 vbr j pc-acp vbi vvn cc vvn r-crq n1 pns32 vbr vvn vvi pp-f n1 cc n1:
(9) argument (DIV4)
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Sathan in his words may teach many Christians to speake: Sathan in his words may teach many Christians to speak:
np1 p-acp po31 n2 vmb vvi d np1 pc-acp vvi:
(9) argument (DIV4)
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when he desired God to scourge Iob, he said not God send him an hard weird an evill fortoun,
when he desired God to scourge Job, he said not God send him an hard weird an evil fortune,
c-crq pns31 vvd np1 pc-acp vvi np1, pns31 vvd xx np1 vvi pno31 dt j j dt j-jn n1,
(9) argument (DIV4)
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or God send him a sudden chance, or ill must hee happen: But, Streach out thy hand & touch all that hee hath : And againe the second tyme:
or God send him a sudden chance, or ill must he happen: But, Streach out thy hand & touch all that he hath: And again the second time:
cc np1 vvb pno31 dt j n1, cc j-jn vmb pns31 vvi: cc-acp, vvi av po21 n1 cc vvi d cst pns31 vhz: cc av dt ord n1:
(9) argument (DIV4)
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Put furth thyne hand now and touch his bone and his fl•sh : Put forth thine hand now and touch his bone and his fl•sh:
vvb av po21 n1 av cc vvi po31 n1 cc po31 j:
(9) argument (DIV4)
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The Magicians of Egypt called the plague the finger of God, or Gods send. What a shame then should this be for Christians to speake of fortune or chance or hap, seeing the divell and his magicians can call afflictions the hand of God, or the finger of God.
The Magicians of Egypt called the plague the finger of God, or God's send. What a shame then should this be for Christians to speak of fortune or chance or hap, seeing the Devil and his magicians can call afflictions the hand of God, or the finger of God.
dt n2 pp-f np1 vvd dt n1 dt n1 pp-f np1, cc n2 vvb. q-crq dt n1 av vmd d vbi p-acp np1 pc-acp vvi pp-f n1 cc vvi cc n1, vvg dt n1 cc po31 n2 vmb vvi n2 dt n1 pp-f np1, cc dt n1 pp-f np1.
(9) argument (DIV4)
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Let the lyars of Ephraim, say they are not Ephramits, but Shibboleth shal proue then to bee Ephramits. Let the liars of Ephraim, say they Are not Ephramites, but Shibboleth shall prove then to be Ephramites.
vvb dt n2 pp-f np1, vvb pns32 vbr xx np2, cc-acp vvz vmb vvi av pc-acp vbb np2.
(9) argument (DIV4)
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Let the vngodly deny that they are wicked, and giue thanks with the Pharisee that they are not lyke other men, Let the ungodly deny that they Are wicked, and give thanks with the Pharisee that they Are not like other men,
vvb dt j vvi cst pns32 vbr j, cc vvi n2 p-acp dt np1 cst pns32 vbr xx av-j j-jn n2,
(9) argument (DIV4)
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but by their very language incontinent yee shall know:
but by their very language incontinent ye shall know:
cc-acp p-acp po32 j n1 j pn22 vmb vvi:
(9) argument (DIV4)
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Some filthie words or bloody oathes, for toun, hap, chance, or such words will bewray them:
some filthy words or bloody Oaths, for town, hap, chance, or such words will bewray them:
d j n2 cc j n2, p-acp n1, n1, n1, cc d n2 vmb vvi pno32:
(9) argument (DIV4)
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By their accent yee shall know, that they are of Galile, that is of this world.
By their accent ye shall know, that they Are of Galilee, that is of this world.
p-acp po32 n1 pn22 vmb vvi, cst pns32 vbr pp-f np1, cst vbz pp-f d n1.
(9) argument (DIV4)
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Surely said one to Peter, thou also art a Galilean, and thy speach agreeth thereto. The tongue betweene man and man, is lyke an interpreter betweene two strangers:
Surely said one to Peter, thou also art a Galilean, and thy speech agreeth thereto. The tongue between man and man, is like an interpreter between two Strangers:
np1 vvd pi p-acp np1, pns21 av vb2r dt j, cc po21 n1 vvz av. dt n1 p-acp n1 cc n1, vbz av-j dt n1 p-acp crd n2:
(9) argument (DIV4)
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The heart of every man is a stranger to every other man:
The heart of every man is a stranger to every other man:
dt n1 pp-f d n1 vbz dt n1 p-acp d j-jn n1:
(9) argument (DIV4)
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But out of the abundance of the heart the tongue speaketh bee it good, bee it evill:
But out of the abundance of the heart the tongue speaks bee it good, be it evil:
cc-acp av pp-f dt n1 pp-f dt n1 dt n1 vvz n1 pn31 j, vbb pn31 j-jn:
(9) argument (DIV4)
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The words are the interpretation of the heart. If Words beguile works, dummy can not lie.
The words Are the Interpretation of the heart. If Words beguile works, dummy can not lie.
dt n2 vbr dt n1 pp-f dt n1. cs n2 vvb n2, n1 vmb xx vvi.
(9) argument (DIV4)
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Againe in the doubling of the name of finne before affliction, I obserue that God is loath to afflict till he bee provoked by transgressions & by iniquities in the plural number that is againe and againe.
Again in the doubling of the name of fin before affliction, I observe that God is loath to afflict till he be provoked by transgressions & by iniquities in the plural number that is again and again.
av p-acp dt n-vvg pp-f dt n1 pp-f n1 p-acp n1, pns11 vvb cst np1 vbz j pc-acp vvi c-acp pns31 vbi vvn p-acp n2 cc p-acp n2 p-acp dt j n1 cst vbz av cc av.
(9) argument (DIV4)
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Till sinnes be multiplyed God scourgeth not the foole: Till Sins be multiplied God scourges not the fool:
p-acp n2 vbb vvn np1 vvz xx dt n1:
(9) argument (DIV4)
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Gods wrath commeth not out vpon man till hee bee pressed with mens sinnes, as a cart is pressed that is full of sheaues. God's wrath comes not out upon man till he be pressed with men's Sins, as a cart is pressed that is full of sheaves.
ng1 n1 vvz xx av p-acp n1 c-acp pns31 vbb vvn p-acp ng2 n2, c-acp dt n1 vbz vvn cst vbz j pp-f n2.
(9) argument (DIV4)
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The doctrine then is this, God is slowe and loath to come to stroakes till he be provoked againe and againe, yea, and againe also. The Doctrine then is this, God is slow and loath to come to Strokes till he be provoked again and again, yea, and again also.
dt n1 av vbz d, np1 vbz j cc j pc-acp vvi p-acp n2 c-acp pns31 vbb vvn av cc av, uh, cc av av.
(9) argument (DIV4)
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This is well set downe by the Prophet Amos, who declaring Gods iudgments against divers peoples, setteth downe first men sinning againe and againe, once, twise, thrise, This is well Set down by the Prophet Amos, who declaring God's Judgments against diverse peoples, sets down First men sinning again and again, once, twice, thrice,
d vbz av vvn a-acp p-acp dt n1 np1, r-crq vvg npg1 n2 p-acp j n2, vvz p-acp ord n2 vvg av cc av, a-acp, av, av,
(9) argument (DIV4)
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yea, foure tymes before that God began to afflict.
yea, foure times before that God began to afflict.
uh, crd n2 a-acp cst np1 vvd pc-acp vvi.
(9) argument (DIV4)
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The first is Gaza, Thus saith the Lord for three transgressions of Gaza and for four, I will not turne away the punishment thereof. The second is Tyrus: The First is Gaza, Thus Says the Lord for three transgressions of Gaza and for four, I will not turn away the punishment thereof. The second is Tyre:
dt ord vbz np1, av vvz dt n1 p-acp crd n2 pp-f np1 cc p-acp crd, pns11 vmb xx vvi av dt n1 av. dt ord vbz np1:
(9) argument (DIV4)
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Thus saith the Lord, for three tarnsgressions of Tyrus, and for four I will not turne away the punishment thereof: The third is Edom: Thus Says the Lord, for three tarnsgressions of Tyre, and for four I will not turn away the punishment thereof: The third is Edom:
av vvz dt n1, p-acp crd n2 pp-f np1, cc p-acp crd pns11 vmb xx vvi av dt n1 av: dt ord vbz np1:
(9) argument (DIV4)
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Thus saith the Lord for three transgressions of Edom, and for foure I will not turne away the punishment thereof. The fourth is Ammon: Thus Says the Lord for three transgressions of Edom, and for foure I will not turn away the punishment thereof. The fourth is Ammon:
av vvz dt n1 p-acp crd n2 pp-f np1, cc p-acp crd pns11 vmb xx vvi av dt n1 av. dt ord vbz np1:
(9) argument (DIV4)
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Thus saith the Lord, for three transgressions of Ammon and for foure I will not turne away the punishment thereof. The fifth is Moab: Thus Says the Lord, for three transgressions of Ammon and for foure I will not turn away the punishment thereof. The fifth is Moab:
av vvz dt n1, p-acp crd n2 pp-f np1 cc p-acp crd pns11 vmb xx vvi av dt n1 av. dt ord vbz np1:
(9) argument (DIV4)
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Thus saith the Lord, for three transgressions of Moab and for foure I will not turne away the punishment thereof. The sixt is Judah:Thus Says the Lord, for three transgressions of Moab and for foure I will not turn away the punishment thereof. The sixt is Judah:
av vvz dt n1, p-acp crd n2 pp-f np1 cc p-acp crd pns11 vmb xx vvi av dt n1 av. dt ord vbz np1:
(9) argument (DIV4)
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Thus saith the Lord, for three transgressions of Iudah and for foure I will not turne away the punishment thereof. The seventh is Israel: Thus Says the Lord, for three transgressions of Iudah and for foure I will not turn away the punishment thereof. The seventh is Israel:
av vvz dt n1, p-acp crd n2 pp-f np1 cc p-acp crd pns11 vmb xx vvi av dt n1 av. dt ord vbz np1:
(9) argument (DIV4)
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Thus saith the Lord, for three transgressions of Israel and for foure I will not turne away the punishment thereof. The eight is Britans:Thus Says the Lord, for three transgressions of Israel and for foure I will not turn away the punishment thereof. The eight is Britons:
av vvz dt n1, p-acp crd n2 pp-f np1 cc p-acp crd pns11 vmb xx vvi av dt n1 av. dt crd vbz npg1:
(9) argument (DIV4)
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Thus saith the Lord, for thirtie transgressions of Britane and for fourtie I will not turne away the punishment thereof:
Thus Says the Lord, for thirtie transgressions of Britain and for fourtie I will not turn away the punishment thereof:
av vvz dt n1, p-acp crd n2 pp-f np1 cc p-acp crd pns11 vmb xx vvi av dt n1 av:
(9) argument (DIV4)
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Our transgressions are thirtie for three, fourtie for foure. See how God delighteth to afflict:
Our transgressions Are thirtie for three, fourtie for foure. See how God delights to afflict:
po12 n2 vbr crd p-acp crd, crd p-acp crd. vvb c-crq np1 vvz pc-acp vvi:
(9) argument (DIV4)
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One man sinneth and God forgiveth, againe man sinneth and God forgiveth, againe yet man sinneth and God forgiveth:
One man Sinneth and God forgiveth, again man Sinneth and God forgiveth, again yet man Sinneth and God forgiveth:
pi n1 vvz cc np1 vvz, av n1 vvz cc np1 vvz, av av n1 vvz cc np1 vvz:
(9) argument (DIV4)
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But at last when men multiplie their transgressions God punisheth, saying, I will not turne away the punishment thereof.
But At last when men multiply their transgressions God Punisheth, saying, I will not turn away the punishment thereof.
cc-acp p-acp ord c-crq n2 vvb po32 n2 np1 vvz, vvg, pns11 vmb xx vvi av dt n1 av.
(9) argument (DIV4)
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The vse is, let men beware of doubling and tripling of sinnes: The use is, let men beware of doubling and tripling of Sins:
dt n1 vbz, vvb n2 vvb pp-f vvg cc n1 pp-f n2:
(9) argument (DIV4)
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If iniquities come after transgressions, it is to be feared that God say for three transgressions and for foure, I will not turne away the punishment thereof:
If iniquities come After transgressions, it is to be feared that God say for three transgressions and for foure, I will not turn away the punishment thereof:
cs n2 vvb p-acp n2, pn31 vbz pc-acp vbi vvn cst np1 vvb p-acp crd n2 cc p-acp crd, pns11 vmb xx vvi av dt n1 av:
(9) argument (DIV4)
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They are but fooles that say, Let vs sinne that grace may abound : Though while men sinne, God seemes to them to bee inclosed vp into the heavens,
They Are but Fools that say, Let us sin that grace may abound: Though while men sin, God seems to them to be enclosed up into the heavens,
pns32 vbr p-acp n2 cst vvb, vvb pno12 n1 cst n1 vmb vvi: cs cs n2 n1, np1 vvz p-acp pno32 pc-acp vbi vvn a-acp p-acp dt n2,
(9) argument (DIV4)
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yet hee sees men into their sinnes.
yet he sees men into their Sins.
av pns31 vvz n2 p-acp po32 n2.
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Though he come to iudgement softly with foote of wooll, when he is come he striketh with armes of yron. Though he come to judgement softly with foot of wool, when he is come he striketh with arms of iron.
cs pns31 vvb p-acp n1 av-j p-acp n1 pp-f n1, c-crq pns31 vbz vvn pns31 vvz p-acp n2 pp-f n1.
(9) argument (DIV4)
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The longer the stroake be in comming it commeth downe the sadder.
The longer the stroke be in coming it comes down the sadder.
dt jc dt n1 vbb p-acp vvg pn31 vvz a-acp dt jc.
(9) argument (DIV4)
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A sudden or hasty blowe is not of such force as a stroake fetcht from necke to heele: A sudden or hasty blow is not of such force as a stroke fetched from neck to heel:
dt j cc j n1 vbz xx pp-f d n1 p-acp dt n1 vvn p-acp n1 p-acp n1:
(9) argument (DIV4)
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Let no man therefore sooth him selfe vp in his sinnes, thinking that there is nothing in God but mercie, no, not:
Let no man Therefore sooth him self up in his Sins, thinking that there is nothing in God but mercy, no, not:
vvb dx n1 av n1 pno31 n1 a-acp p-acp po31 n2, vvg cst pc-acp vbz pix p-acp np1 p-acp n1, uh-dx, xx:
(9) argument (DIV4)
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As hee is mercifull and gratious, long suffering, abundant in goodnesse and trueth :
As he is merciful and gracious, long suffering, abundant in Goodness and truth:
c-acp pns31 vbz j cc j, av-j vvg, j p-acp n1 cc n1:
(9) argument (DIV4)
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Hee is also a righteous Lord, a God of iustice, who will in no wayes cleare the guiltie :
He is also a righteous Lord, a God of Justice, who will in no ways clear the guilty:
pns31 vbz av dt j n1, dt n1 pp-f n1, r-crq vmb p-acp dx n2 vvi dt j:
(9) argument (DIV4)
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Bee what men will bee, if they be fooles, because of their transgressions, and because of their iniquities they shall bee afflicted :
be what men will be, if they be Fools, Because of their transgressions, and Because of their iniquities they shall be afflicted:
vbb r-crq n2 vmb vbi, cs pns32 vbb n2, c-acp pp-f po32 n2, cc c-acp pp-f po32 n2 pns32 vmb vbi vvn:
(9) argument (DIV4)
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Otherwise where should bee the GOD of iustice. Objection.
Otherwise where should be the GOD of Justice. Objection.
av q-crq vmd vbi dt np1 pp-f n1. n1.
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Heere some man may object that this seemeth not ever to bee true, viz. that man is afflicted for his transgressions, and that for two reasons:
Here Some man may Object that this seems not ever to be true, viz. that man is afflicted for his transgressions, and that for two Reasons:
av d n1 vmb vvi cst d vvz xx av pc-acp vbi j, n1 cst n1 vbz vvn p-acp po31 n2, cc cst p-acp crd n2:
(9) argument (DIV4)
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first, because there be some afflicted without cause, Secondlie, because there bee many transgressions, who among all men are most free of affliction:
First, Because there be Some afflicted without cause, Secondly, Because there be many transgressions, who among all men Are most free of affliction:
ord, c-acp pc-acp vbi d vvn p-acp n1, ord, c-acp pc-acp vbi d n2, r-crq p-acp d n2 vbr av-ds j pp-f n1:
(9) argument (DIV4)
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Many are the troubles of the righteous: while the wicked are at their ease in Zion: Many Are the Troubles of the righteous: while the wicked Are At their ease in Zion:
d vbr dt n2 pp-f dt j: cs dt j vbr p-acp po32 n1 p-acp np1:
(9) argument (DIV4)
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That some are afflicted without cause, it seemeth to bee cleare in Scripture:
That Some Are afflicted without cause, it seems to be clear in Scripture:
cst d vbr vvn p-acp n1, pn31 vvz pc-acp vbi j p-acp n1:
(9) argument (DIV4)
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God seemeth to say it him selfe, after that he had permitted Sathan to scourge Job with many plagues,
God seems to say it him self, After that he had permitted Sathan to scourge Job with many plagues,
np1 vvz pc-acp vvi pn31 pno31 n1, c-acp cst pns31 vhd vvn np1 pc-acp vvi n1 p-acp d n2,
(9) argument (DIV4)
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while hee perceived that in all these troubles Job had still keept fast his integritie, Hee said to Sathan, Thou hast mooved mee against him to destroy him without cause:
while he perceived that in all these Troubles Job had still kept fast his integrity, He said to Sathan, Thou hast moved me against him to destroy him without cause:
cs pns31 vvd cst p-acp d d n2 np1 vhd av vvn av-j po31 n1, pns31 vvd p-acp np1, pns21 vh2 vvn pno11 p-acp pno31 pc-acp vvi pno31 p-acp n1:
(9) argument (DIV4)
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This seems to bee against the doubled wordes of my texte, viz. Because of their transgressions and because of their iniquities they are afflicted. The answere.
This seems to be against the doubled words of my text, viz. Because of their transgressions and Because of their iniquities they Are afflicted. The answer.
d vvz pc-acp vbi p-acp dt j-vvn n2 pp-f po11 n1, n1 c-acp pp-f po32 n2 cc c-acp pp-f po32 n2 pns32 vbr vvn. dt n1.
(9) argument (DIV4)
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J answere that while God saith to Sathan that hee had afflicted Iob without cause, it is cleare, Job of these sinnes that Sathan layed most falsly to his charge, viz. that hee was but an hypocrite and an hireling that served God but for rewards: J answer that while God Says to Sathan that he had afflicted Job without cause, it is clear, Job of these Sins that Sathan laid most falsely to his charge, viz. that he was but an hypocrite and an hireling that served God but for rewards:
pns11 vvb cst cs np1 vvz p-acp np1 cst pns31 vhd vvn np1 p-acp n1, pn31 vbz j, n1 pp-f d n2 cst np1 vvd av-ds av-j p-acp po31 n1, n1 cst pns31 vbds p-acp dt n1 cc dt n1 cst vvd np1 cc-acp p-acp n2:
(9) argument (DIV4)
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Thus in these words without cause : Job is iustified by God onely in these sinnes whereof Sathan did accuse him.
Thus in these words without cause: Job is justified by God only in these Sins whereof Sathan did accuse him.
av p-acp d n2 p-acp n1: np1 vbz vvn p-acp np1 av-j p-acp d n2 c-crq np1 vdd vvi pno31.
(9) argument (DIV4)
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Jt is said of the borne blind that he was afflicted, neither for his fathers sinnes nor for his owne sinnes, It is said of the born blind that he was afflicted, neither for his Father's Sins nor for his own Sins,
n1 vbz vvn pp-f dt vvn j cst pns31 vbds vvn, av-dx p-acp po31 ng1 n2 ccx p-acp po31 d n2,
(9) argument (DIV4)
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but for the glory of God:
but for the glory of God:
cc-acp p-acp dt n1 pp-f np1:
(9) argument (DIV4)
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Jt is certain that if hee had had no sinne hee could not haue beene made miserable by blindenesse,
It is certain that if he had had no sin he could not have been made miserable by blindness,
n1 vbz j cst cs pns31 vhd vhn dx n1 pns31 vmd xx vhi vbn vvn j p-acp n1,
(9) argument (DIV4)
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but the cheefe cause of that blindnesse, was, that the workes of God might bee made manifest in him :
but the chief cause of that blindness, was, that the works of God might be made manifest in him:
cc-acp dt j-jn n1 pp-f d n1, vbds, cst dt n2 pp-f np1 vmd vbi vvn j p-acp pno31:
(9) argument (DIV4)
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The question is moved by Jeremie, wherefore is the living man sorrowfull? The answere is subjoyned, Man suffereth for his sins.
The question is moved by Jeremiah, Wherefore is the living man sorrowful? The answer is subjoined, Man suffers for his Sins.
dt n1 vbz vvn p-acp np1, c-crq vbz dt j-vvg n1 j? dt n1 vbz vvn, n1 vvz p-acp po31 n2.
(9) argument (DIV4)
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There bee many for's in mans afflictions, 1. For the manifesting of Gods glory. 2. For to stirre vs vp to prayer. 3. for to make men beware of sinne the cause of woe. 4. for to distaste vs of this earth and to waine vs from these transitorie pleasures, There be many for's in men afflictions, 1. For the manifesting of God's glory. 2. For to stir us up to prayer. 3. for to make men beware of sin the cause of woe. 4. for to distaste us of this earth and to wain us from these transitory pleasures,
pc-acp vbi d p-acp|po31 p-acp ng1 n2, crd p-acp dt n-vvg pp-f npg1 n1. crd p-acp pc-acp vvi pno12 a-acp p-acp n1. crd p-acp p-acp vvi n2 vvb pp-f n1 dt n1 pp-f n1. crd p-acp p-acp vvi pno12 pp-f d n1 cc p-acp n1 pno12 p-acp d j n2,
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least we should say with Peter on Tabor, it is good for vs to bee heere:
lest we should say with Peter on Tabor, it is good for us to be Here:
cs pns12 vmd vvi p-acp np1 p-acp n1, pn31 vbz j p-acp pno12 pc-acp vbi av:
(9) argument (DIV4)
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These all be the ends of afflictions, But the cause wherefore men are afflicted, are their transgressions and their iniquities.
These all be the ends of afflictions, But the cause Wherefore men Are afflicted, Are their transgressions and their iniquities.
d d vbb dt n2 pp-f n2, cc-acp dt n1 c-crq n2 vbr vvn, vbr po32 n2 cc po32 n2.
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There is no ludgeing for affliction but where their is transgression. There is no ludgeing for affliction but where their is Transgression.
pc-acp vbz dx vvg p-acp n1 cc-acp c-crq po32 vbz n1.
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Though thy father should eate the soure grape of sinne, it shall not bee able to set thy teeth on edge: Though thy father should eat the sour grape of sin, it shall not be able to Set thy teeth on edge:
cs po21 n1 vmd vvi dt j n1 pp-f n1, pn31 vmb xx vbi j pc-acp vvi po21 n2 p-acp n1:
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The soule that s•nneth it shall die : God shall grind the faces of these that are fatted into their pleasures: The soul that s•nneth it shall die: God shall grind the faces of these that Are fatted into their pleasures:
dt n1 cst vvz pn31 vmb vvi: np1 vmb vvi dt n2 pp-f d cst vbr vvn p-acp po32 n2:
(9) argument (DIV4)
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but as for the righteous, Say yee to him that it shall hee well with him.
but as for the righteous, Say ye to him that it shall he well with him.
cc-acp c-acp p-acp dt j, vvb pn22 p-acp pno31 cst pn31 vmb pns31 av p-acp pno31.
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The vse of all this is, that we studie to sinceritie of lyfe, that when this lyfe shall bee spended and ended, wee may heare that joyfull voice of our master, Faithfull servant enter into thy masters ioy : The use of all this is, that we study to sincerity of life, that when this life shall be spended and ended, we may hear that joyful voice of our master, Faithful servant enter into thy Masters joy:
dt n1 pp-f d d vbz, cst pns12 vvi p-acp n1 pp-f n1, cst c-crq d n1 vmb vbi vvn cc vvn, pns12 vmb vvi d j n1 pp-f po12 n1, j n1 vvi p-acp po21 ng1 n1:
(9) argument (DIV4)
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To God be glory for ever. To God be glory for ever.
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(9) argument (DIV4)
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The other difficultie is in this, viz that fooles are not ever afflicted because of their transgressions:
The other difficulty is in this, videlicet that Fools Are not ever afflicted Because of their transgressions:
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Are fooles ever afflicted? But will yee say:
are Fools ever afflicted? But will ye say:
vbr n2 av vvn? cc-acp vmb pn22 vvb:
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What then are the wicked, who are often of greatest health, so that their eyes stand out for fatnesse? The prosperitie of the world seemeth so bee theirs. Jndeede often this is true:
What then Are the wicked, who Are often of greatest health, so that their eyes stand out for fatness? The Prosperity of the world seems so be theirs. Jndeede often this is true:
q-crq av vbr dt j, r-crq vbr av pp-f js n1, av cst po32 n2 vvb av p-acp n1? dt n1 pp-f dt n1 vvz av vbi png32. av av d vbz j:
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while the King and Esther sit downe to drinke, the citie Sushan is perplexed: How then is it said heere that fooles are afflicted? while the King and Esther fit down to drink, the City Sushan is perplexed: How then is it said Here that Fools Are afflicted?
cs dt n1 cc np1 vvb a-acp pc-acp vvi, dt n1 np1 vbz vvn: uh-crq av vbz pn31 vvn av d n2 vbr vvn?
(9) argument (DIV4)
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I answere the godly haue all their troubles and teares heere, but it is not so of the wicked; I answer the godly have all their Troubles and tears Here, but it is not so of the wicked;
pns11 vvb dt j n1 d po32 n2 cc n2 av, cc-acp pn31 vbz xx av pp-f dt j;
(9) argument (DIV4)
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In that God spareth so many of them in this world, it is a cleare argument that there is a judgement to come.
In that God spares so many of them in this world, it is a clear argument that there is a judgement to come.
p-acp cst np1 vvz av d pp-f pno32 p-acp d n1, pn31 vbz dt j n1 cst pc-acp vbz dt n1 pc-acp vvi.
(9) argument (DIV4)
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Though incontinent God scourgeth not wicked men for their sins, yet he thinkes vpon them, as Nehemiah in his prayer desired him to thinke vpon wicked Tobjah and Sanballat: Though incontinent God scourges not wicked men for their Sins, yet he thinks upon them, as Nehemiah in his prayer desired him to think upon wicked Tobjah and Sanballat:
cs j np1 vvz xx j n2 p-acp po32 n2, av pns31 vvz p-acp pno32, c-acp np1 p-acp po31 n1 vvd pno31 pc-acp vvi p-acp j np1 cc n1:
(9) argument (DIV4)
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My God, said he, thinke thou vpon Tobiah and Sanballat according to these their works : My God, said he, think thou upon Tobiah and Sanballat according to these their works:
po11 np1, vvd pns31, vvb pns21 p-acp np1 cc n1 vvg p-acp d po32 n2:
(9) argument (DIV4)
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Let sinners thinke vpon this, that God though hee spare for a space, yet hee thinketh vpon them :
Let Sinners think upon this, that God though he spare for a Molle, yet he Thinketh upon them:
vvb n2 vvi p-acp d, cst np1 cs pns31 vvb p-acp dt n1, av pns31 vvz p-acp pno32:
(9) argument (DIV4)
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If these who are fooles by transgressions and iniquities are not in this world afflicted because of them, they shall be afflicted into the world to come.
If these who Are Fools by transgressions and iniquities Are not in this world afflicted Because of them, they shall be afflicted into the world to come.
cs d r-crq vbr n2 p-acp n2 cc n2 vbr xx p-acp d n1 vvn p-acp pp-f pno32, pns32 vmb vbi vvn p-acp dt n1 pc-acp vvi.
(9) argument (DIV4)
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If thou be a hid sinner & yet is in no wise afflicted, thy day is comming. If thou be a hid sinner & yet is in no wise afflicted, thy day is coming.
cs pns21 vbb dt j-vvn n1 cc av vbz p-acp dx j j-vvn, po21 n1 vbz vvg.
(9) argument (DIV4)
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So long as this world lasts. Isa. 13. v. 21. Z•im and Ochim doolefull creatures will rejoyce:
So long as this world lasts. Isaiah 13. v. 21. Z•im and Ohim doleful creatures will rejoice:
av av-j c-acp d n1 vvz. np1 crd n1 crd np1 cc np1 j n2 vmb vvi:
(9) argument (DIV4)
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one divell will daunce to another: But when the daunce is ended, then shall be miserie for evermore.
one Devil will dance to Another: But when the dance is ended, then shall be misery for evermore.
pi n1 vmb vvi p-acp j-jn: cc-acp c-crq dt n1 vbz vvn, av vmb vbi n1 p-acp av.
(9) argument (DIV4)
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Againe, let vs remember heere that all these that are afflicted heere for their sinnes, are not therby exeemed: Again, let us Remember Here that all these that Are afflicted Here for their Sins, Are not thereby exeemed:
av, vvb pno12 vvi av cst d d cst vbr vvn av p-acp po32 n2, vbr xx av vvn:
(9) argument (DIV4)
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Jt may be, thou bee pyned and pinched with povertie, with gouts, and with gravels, and at the end of all goe to hell:
It may be, thou be pined and pinched with poverty, with gouts, and with gravels, and At the end of all go to hell:
av vmb vbi, pns21 vbi j-vvn cc vvn p-acp n1, p-acp n2, cc p-acp vvz, cc p-acp dt n1 pp-f d vvb p-acp n1:
(9) argument (DIV4)
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Many are deceived, thinking that if they suffer much in this world, God will challenge them no more heerafter:
Many Are deceived, thinking that if they suffer much in this world, God will challenge them no more hereafter:
d vbr vvn, vvg cst cs pns32 vvb d p-acp d n1, np1 vmb vvi pno32 dx av-dc av:
(9) argument (DIV4)
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this is a common follie worthy of affliction. Take heed to thy selfe, O man how thy afflictions work vpon thee:
this is a Common folly worthy of affliction. Take heed to thy self, Oh man how thy afflictions work upon thee:
d vbz dt j n1 j pp-f n1. vvb n1 p-acp po21 n1, uh n1 c-crq po21 n2 vvb p-acp pno21:
(9) argument (DIV4)
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If they make thee to grone and to cry vnto the Lord, if thou find them spurres vnto prayer,
If they make thee to groan and to cry unto the Lord, if thou find them spurs unto prayer,
cs pns32 vvb pno21 pc-acp vvi cc pc-acp vvi p-acp dt n1, cs pns21 vvb pno32 n2 p-acp n1,
(9) argument (DIV4)
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and to all exercises of godlinesse:
and to all exercises of godliness:
cc p-acp d n2 pp-f n1:
(9) argument (DIV4)
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If in a word they make thee become a new man for to detest that which once thou loved best, well is thee: God hath sanctified thy affliction:
If in a word they make thee become a new man for to detest that which once thou loved best, well is thee: God hath sanctified thy affliction:
cs p-acp dt n1 pns32 vvb pno21 vvi dt j n1 c-acp pc-acp vvi d r-crq a-acp pns21 vvd js, av vbz pno21: np1 vhz vvn po21 n1:
(9) argument (DIV4)
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But if thy disease be so that it refuse the remedie, if thy afflictions worke not vpon thee for to purge out the pride of life or for to chase out the spirit of vncleannesse, thy fornications & adulteries.
But if thy disease be so that it refuse the remedy, if thy afflictions work not upon thee for to purge out the pride of life or for to chase out the Spirit of uncleanness, thy fornications & adulteries.
cc-acp cs po21 n1 vbb av cst pn31 vvb dt n1, cs po21 n2 vvb xx p-acp pno21 p-acp pc-acp vvi av dt n1 pp-f n1 cc p-acp pc-acp vvi av dt n1 pp-f n1, po21 n2 cc n2.
(9) argument (DIV4)
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It is a token that GOD is keeping thee for a more fearefull judgement. It is a token that GOD is keeping thee for a more fearful judgement.
pn31 vbz dt n1 cst np1 vbz vvg pno21 p-acp dt av-dc j n1.
(9) argument (DIV4)
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It is written of King Ahaz, that in the tyme of his distresse hee did more yet trespasse against the Lord : It is written of King Ahaz, that in the time of his distress he did more yet trespass against the Lord:
pn31 vbz vvn pp-f n1 np1, cst p-acp dt n1 pp-f po31 n1 pns31 vdd n1 av vvi p-acp dt n1:
(9) argument (DIV4)
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that said, hee is poynted out with a Nota, This is that King Ahaz.
that said, he is pointed out with a Nota, This is that King Ahaz.
cst vvd, pns31 vbz j-vvn av p-acp dt np1, d vbz d n1 np1.
(9) argument (DIV4)
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For to draw to an end, Let vs observe two generall thinges in the words of the first verse:
For to draw to an end, Let us observe two general things in the words of the First verse:
p-acp pc-acp vvi p-acp dt n1, vvb pno12 vvi crd j n2 p-acp dt n2 pp-f dt ord n1:
(9) argument (DIV4)
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First I obserue that the sinnes of these fooles are not particularized heere, but in generall it is said,
First I observe that the Sins of these Fools Are not particularized Here, but in general it is said,
ord pns11 vvb cst dt n2 pp-f d n2 vbr xx vvd av, cc-acp p-acp n1 pn31 vbz vvn,
(9) argument (DIV4)
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because of their transgressions and iniquities.
Because of their transgressions and iniquities.
c-acp pp-f po32 n2 cc n2.
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This is for to be an aw-band aboue the heads of all men, least they should sinne in any particular maner against God, wee faile all in many things:
This is for to be an aw-band above the Heads of all men, lest they should sin in any particular manner against God, we fail all in many things:
d vbz p-acp pc-acp vbi dt n1 p-acp dt n2 pp-f d n2, cs pns32 vmd vvi p-acp d j n1 p-acp np1, pns12 vvb d p-acp d n2:
(9) argument (DIV4)
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If it had beene said heere, Fooles because of their extortions or of adulteries are afflicted, the proud Pharisee would thinke to goe free:
If it had been said Here, Fools Because of their extortions or of adulteries Are afflicted, the proud Pharisee would think to go free:
cs pn31 vhd vbn vvn av, n2 c-acp pp-f po32 n2 cc pp-f n2 vbr vvn, dt j np1 vmd vvi pc-acp vvi j:
(9) argument (DIV4)
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Lord I thanke thee, said hee, that I am not lyke other men, who are adulterers, extortioners, &c. But was hee free of pryde or of hypocrisie? That was his transgression, Lord I thank thee, said he, that I am not like other men, who Are Adulterers, extortioners, etc. But was he free of pride or of hypocrisy? That was his Transgression,
n1 pns11 vvb pno21, vvd pns31, cst pns11 vbm xx av-j j-jn n2, r-crq vbr n2, n2, av p-acp vbds pns31 j pp-f n1 cc pp-f n1? cst vbds po31 n1,
(9) argument (DIV4)
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for being free of one sinne or other hee was not without the compasse of trangressours:
for being free of one sin or other he was not without the compass of trangressours:
c-acp vbg j pp-f crd n1 cc n-jn pns31 vbds xx p-acp dt n1 pp-f ng2:
(9) argument (DIV4)
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David was not an idolater, but hee was an adulterer, that was his transgression.
David was not an idolater, but he was an adulterer, that was his Transgression.
np1 vbds xx dt n1, cc-acp pns31 vbds dt n1, cst vbds po31 n1.
(9) argument (DIV4)
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I reade not of Ashan that hee was an adulterer, but because hee was a theefe, hee was stoned, and burnt for that transgression:
I read not of Ashan that he was an adulterer, but Because he was a thief, he was stoned, and burned for that Transgression:
pns11 vvb xx pp-f np1 cst pns31 vbds dt n1, p-acp c-acp pns31 vbds dt n1, pns31 vbds vvn, cc vvn p-acp d n1:
(9) argument (DIV4)
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Cain was not a theefe, but because hee was a murtherer, the Lord made him a vagabond. Cain was not a thief, but Because he was a murderer, the Lord made him a vagabond.
np1 vbds xx dt n1, cc-acp c-acp pns31 vbds dt n1, dt n1 vvd pno31 dt n1.
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Cham was not a murtherer, but because hee was a scorner God cursed him. Cham was not a murderer, but Because he was a scorner God cursed him.
n1 vbds xx dt n1, cc-acp c-acp pns31 vbds dt n1 np1 vvd pno31.
(9) argument (DIV4)
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Noah he was not a scorner, but because he was a drunkard God scourged him with scorning. Noah he was not a scorner, but Because he was a drunkard God scourged him with scorning.
np1 pns31 vbds xx dt n1, cc-acp c-acp pns31 vbds dt n1 np1 vvd pno31 p-acp vvg.
(9) argument (DIV4)
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Ananias & Saphirah were not drunkards, but becaus they were lyars, they fell both downe dead at the Apostles feere. Ananias & Sapphira were not drunkards, but Because they were liars, they fell both down dead At the Apostles Fear.
np1 cc np1 vbdr xx n2, cc-acp c-acp pns32 vbdr n2, pns32 vvd d a-acp j p-acp dt n2 n1.
(9) argument (DIV4)
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Iudas and Iulian were not guiltie of all these fore-said transgressions, yet because they were traitours and Apostate they died shamefully.Iudas and Iulian were not guilty of all these foresaid transgressions, yet Because they were Traitors and Apostate they died shamefully.
np1 cc np1 vbdr xx j pp-f d d j n2, av c-acp pns32 vbdr n2 cc n1 pns32 vvd av-j.
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Many of our weemen if they can say, J am neither whoore nor theese think that all is well.
Many of our women if they can say, J am neither whore nor these think that all is well.
av-d pp-f po12 n2 cs pns32 vmb vvi, pns11 vbm dx n1 ccx n1 vvb cst d vbz av.
(9) argument (DIV4)
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The second generall observation J make here, is, that in generall sinners are said to bee afflicted in this verse:
The second general observation J make Here, is, that in general Sinners Are said to be afflicted in this verse:
dt ord n1 n1 pns11 vvb av, vbz, cst p-acp j n2 vbr vvn pc-acp vbi vvn p-acp d n1:
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indeede thereafter the affliction is specified: viz, sicknesse.
indeed thereafter the affliction is specified: videlicet, sickness.
av av dt n1 vbz vvn: av, n1.
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But in this generall word afflicted, I find as it were a meeting of Gods judgements with mens transgressious: But in this general word afflicted, I find as it were a meeting of God's Judgments with men's transgressious:
cc-acp p-acp d j n1 vvn, pns11 vvb c-acp pn31 vbdr dt n1 pp-f npg1 n2 p-acp ng2 j:
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as all sorts of sinnes may be included into these words transgressions and iniquities: so all sorts of iudgments may bee contained into that word afflicted:
as all sorts of Sins may be included into these words transgressions and iniquities: so all sorts of Judgments may be contained into that word afflicted:
c-acp d n2 pp-f n2 vmb vbi vvd p-acp d n2 n2 cc n2: av d n2 pp-f n2 vmb vbi vvn p-acp d n1 vvn:
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If one affliction be not fearefull to the sinner another will bee terrible This is Gods awband aboue the heads of men. The doctrine J gather heere:
If one affliction be not fearful to the sinner Another will be terrible This is God's awband above the Heads of men. The Doctrine J gather Here:
cs crd n1 vbb xx j p-acp dt n1 j-jn vmb vbi j d vbz npg1 n1 p-acp dt n2 pp-f n2. dt n1 pns11 vvb av:
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is, that as there bee diverse sortes of transgressions and of iniquities, so there bee diverse sortes of iudgements that are all in readinesse at the first call to helpe the Lord, to helpe the Lord against the iniquities of men.
is, that as there be diverse sorts of transgressions and of iniquities, so there be diverse sorts of Judgments that Are all in readiness At the First call to help the Lord, to help the Lord against the iniquities of men.
vbz, cst c-acp pc-acp vbi j n2 pp-f n2 cc pp-f n2, av pc-acp vbi j n2 pp-f n2 cst vbr d p-acp n1 p-acp dt ord vvb pc-acp vvi dt n1, pc-acp vvi dt n1 p-acp dt n2 pp-f n2.
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If God but cry vpon his plagues: If God but cry upon his plagues:
cs np1 p-acp n1 p-acp po31 n2:
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•aying, whome shall I send and who will goe for vs? There is not one but it will come our before the Lord, saying, with that evill Spirit, send me when God is angry against man for sinne, the famine will say send me,
•aying, whom shall I send and who will go for us? There is not one but it will come our before the Lord, saying, with that evil Spirit, send me when God is angry against man for sin, the famine will say send me,
vvg, r-crq vmb pns11 vvb cc r-crq vmb vvi p-acp pno12? pc-acp vbz xx pi p-acp pn31 vmb vvi po12 p-acp dt n1, vvg, p-acp d j-jn n1, vvb pno11 c-crq np1 vbz j p-acp n1 p-acp n1, dt n1 vmb vvi vvi pno11,
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and I shall eate him vp: Send mee faith the pestilence and I shall destroy him:
and I shall eat him up: Send me faith the pestilence and I shall destroy him:
cc pns11 vmb vvi pno31 a-acp: vvb pno11 n1 dt n1 cc pns11 vmb vvi pno31:
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send mee saith the sword and I shall hewe him in peeces.
send me Says the sword and I shall hew him in Pieces.
vvb pno11 vvz dt n1 cc pns11 vmb vvi pno31 p-acp n2.
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These bee Gods three great Captaines, which are appoynted by him to runne through the world for to scourge men, because of their transgressions and because of their iniquities. These be God's three great Captains, which Are appointed by him to run through the world for to scourge men, Because of their transgressions and Because of their iniquities.
d vbb n2 crd j n2, r-crq vbr vvn p-acp pno31 pc-acp vvi p-acp dt n1 c-acp pc-acp vvi n2, c-acp pp-f po32 n2 cc c-acp pp-f po32 n2.
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Not only those three, but all the creatures of God are in readinesse in coats of armes for to execute his will against transgressours. Not only those three, but all the creatures of God Are in readiness in coats of arms for to execute his will against transgressors.
xx av-j d crd, cc-acp d dt n2 pp-f np1 vbr p-acp n1 p-acp n2 pp-f n2 p-acp pc-acp vvi po31 n1 p-acp n2.
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There is no creature of God either aboue or belowe, but when they see God angry for sinne they will desire to be sent for to revenge the Lords quarrell against sinners: There is no creature of God either above or below, but when they see God angry for sin they will desire to be sent for to revenge the lords quarrel against Sinners:
pc-acp vbz dx n1 pp-f np1 av-d p-acp cc a-acp, cc-acp c-crq pns32 vvb np1 j p-acp n1 pns32 vmb vvi pc-acp vbi vvn p-acp pc-acp vvi dt n2 n1 p-acp n2:
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The fire saith, send me and I shall burne Sodom : send me saith the water, and I shall drowne Pharoah & his host:
The fire Says, send me and I shall burn Sodom: send me Says the water, and I shall drown Pharaoh & his host:
dt n1 vvz, vvb pno11 cc pns11 vmb vvi np1: vvb pno11 vvz dt n1, cc pns11 vmb vvi np1 cc po31 n1:
(9) argument (DIV4)
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Send mee saith the earth, and J shall swallow vp Dathan and Abiram : The winds crye send vs, and wee shall chase and chastise Ionas for his rebellion:
Send me Says the earth, and J shall swallow up Dathan and Abiram: The winds cry send us, and we shall chase and chastise Ionas for his rebellion:
vvb pno11 vvz dt n1, cc pns11 vmb vvi a-acp np1 cc np1: dt n2 vvb vvb pno12, cc pns12 vmb vvi cc vvi np1 p-acp po31 n1:
(9) argument (DIV4)
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The lyons cry send vs and wee shall roare & devore the enemies of Daniel : The Deares cry send vs, and wee shall destroy the mockers of Elisha :
The lyons cry send us and we shall roar & devore the enemies of daniel: The Dears cry send us, and we shall destroy the mockers of Elisha:
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The dagges crye send vs and we shall eate the flesh of Iozahel : the lyce crye send vs, and wee shall bring downe the pryde of Herode.
The dagges cry send us and we shall eat the Flesh of Iozahel: the lice cry send us, and we shall bring down the pride of Herod.
dt n2 vvb vvb pno12 cc pns12 vmb vvi dt n1 pp-f np1: dt n2 vvb vvb pno12, cc pns12 vmb vvi a-acp dt n1 pp-f np1.
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Againe, there bee legions of disenses waiting vpon his nod, for to afflict sinners: Send mee saith one, and I shall strike him blind : Again, there be legions of disenses waiting upon his nod, for to afflict Sinners: Send me Says one, and I shall strike him blind:
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Send mee saith another, and I shall make him dease : Send mee saith another and I shall make him dumbe :
Send me Says Another, and I shall make him dease: Send me Says Another and I shall make him dumb:
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Send me saith another, and I shall lame him: Send mee saith another to his head :
Send me Says Another, and I shall lame him: Send me Says Another to his head:
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Send mee to his heart will another say: Send mee to his lights and to his lever will others say:
Send me to his heart will Another say: Send me to his lights and to his lever will Others say:
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Thus migrims and phrenesies, fevers, and fluxes, gouts, gravels, catarres, quartaines, and cataractes, armies of diseases will at Gods command runne vpon miserable man, till from the sole of his feete to the crowne of his head there be nothing without or within but boils, botches and putrifieing sores.
Thus migrims and phrenesies, fevers, and Fluxes, gouts, gravels, Cataracts, quartaines, and Cataractes, armies of diseases will At God's command run upon miserable man, till from the sole of his feet to the crown of his head there be nothing without or within but boils, botches and putrefying sores.
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See what diseases, feesters, fevers, fluxes, &c. See what beasts, and vnbeasts, Beares, dogges, lyons, lyce, &c. These with all the elements are ready to afflict man, because of his transgressions and because of his iniquities.
See what diseases, feesters, fevers, Fluxes, etc. See what beasts, and unbeasts, Bears, Dogs, lyons, lice, etc. These with all the elements Are ready to afflict man, Because of his transgressions and Because of his iniquities.
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Moreover, not only will other creatures bee in readinesse for God for to afflict and execute his vengance against sinners, Moreover, not only will other creatures be in readiness for God for to afflict and execute his vengeance against Sinners,
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But even sinners them selues will runne as Posts this earand for to be against them selves for the Lord.
But even Sinners them selves will run as Posts this earand for to be against them selves for the Lord.
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Send me, said Iudas and I shall hang that traitour Judas, that betrayed his maister: Send mee said Zimri and I shall cast Zimri into a fire: Send me, said Iudas and I shall hang that traitor Judas, that betrayed his master: Send me said Zimri and I shall cast Zimri into a fire:
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Send me saith Achitophel and I shall hang Achitophel for abuseing of his wisedome:
Send me Says Ahithophel and I shall hang Ahithophel for abusing of his Wisdom:
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Send me saith King Saul and I shall put a sword through King Saul, to teach all the Kings of the earth obedience to the King of Heaven:
Send me Says King Saul and I shall put a sword through King Saul, to teach all the Kings of the earth Obedience to the King of Heaven:
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See what armies God hath for to afflict all men in all sorts of afflictions, because of his transgressions, and because of his iniquities.
See what armies God hath for to afflict all men in all sorts of afflictions, Because of his transgressions, and Because of his iniquities.
vvb r-crq n2 np1 vhz p-acp p-acp vvi d n2 p-acp d n2 pp-f n2, c-acp pp-f po31 n2, cc c-acp pp-f po31 n2.
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The vse of all this is, that we stand in awe and feare to offend so great and so high a Majestie: The use of all this is, that we stand in awe and Fear to offend so great and so high a Majesty:
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Jf any man be guiltie of many transgressions, & of many iniquities, God as yee see he are hath many judgements ready at his nod,
If any man be guilty of many transgressions, & of many iniquities, God as ye see he Are hath many Judgments ready At his nod,
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for the afflicting of such fooles:
for the afflicting of such Fools:
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A whip for the horse, a bridle for the asse, and many strips for the fooles back. A whip for the horse, a bridle for the Ass, and many strips for the Fools back.
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The Lord giue vs wisedome in all things, to God be glory for ever.
The Lord give us Wisdom in all things, to God be glory for ever.
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THE SICKE MANS SORE. THE SECOND SERMON. PSAL. 107. verse 18. Their Soule abhorreth all maner of meate, and they drawe neere the gates of death. Verse 19.
THE SICK MANS SOAR. THE SECOND SERMON. PSALM 107. verse 18. Their Soul abhorreth all manner of meat, and they draw near the gates of death. Verse 19.
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Then they cry vnto the Lord in their troubles, and hee delivereth them out of their distresses.
Then they cry unto the Lord in their Troubles, and he Delivereth them out of their Distresses.
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IN my former sermon: (Beloved in the Lord) the cause of the sicke mans sore hath beene declared in these words, that because of their transgressions and because of their iniquities they are afflicted.
IN my former sermon: (beloved in the Lord) the cause of the sick men soar hath been declared in these words, that Because of their transgressions and Because of their iniquities they Are afflicted.
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I wish from my heart that all sinners could thinke well vpon this, that sinne is the very seede of affliction for the godly, I wish from my heart that all Sinners could think well upon this, that sin is the very seed of affliction for the godly,
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and of fearefull iudgement for the wicked. Every man while he sinneth thinketh to escape, even as God could bee false:
and of fearful judgement for the wicked. Every man while he Sinneth Thinketh to escape, even as God could be false:
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As God is a righteous Lord hee will not suffer sinners to escape vnpunished.
As God is a righteous Lord he will not suffer Sinners to escape unpunished.
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As the shaddow followeth the body, so there is a thing that followeth sinne, which Job calleth a rod, which the wicked man never thinketh of before he hath done: As the shadow follows the body, so there is a thing that follows sin, which Job calls a rod, which the wicked man never Thinketh of before he hath done:
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when the lowne hath faulted then is hee beaten:
when the lown hath faulted then is he beaten:
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When Belshazzar is drinking, then God is writing his dittay vpon the wall, After the wicked hath sinnsed the hand of Gods justice shall catch him by the hairie scalpe, which shall make all his joynts to tremble.
When Belshazzar is drinking, then God is writing his dittay upon the wall, After the wicked hath sinnsed the hand of God's Justice shall catch him by the hairy scalp, which shall make all his Joints to tremble.
c-crq np1 vbz vvg, cs np1 vbz vvg po31 n1 p-acp dt n1, p-acp dt j vhz vvn dt n1 pp-f npg1 n1 vmb vvi pno31 p-acp dt j n1, r-crq vmb vvi d po31 n2 pc-acp vvi.
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The particular affliction wherewith the sinners of this Text are said to bee afflicted. NOW according to my division made in the former sermon:
The particular affliction wherewith the Sinners of this Text Are said to be afflicted. NOW according to my division made in the former sermon:
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It followeth that wee knowe with what particular affliction fools in this text are said to bee scourged for their sinnes:
It follows that we know with what particular affliction Fools in this text Are said to be scourged for their Sins:
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The rodde is sickenesse, sore sickenesse, deadly diseases: This is plainely set downe into these words:
The rod is sickness, soar sickness, deadly diseases: This is plainly Set down into these words:
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Their soule abhorreth all maner of meate, and they drawe neere the gates of death. Their soul abhorreth all manner of meat, and they draw near the gates of death.
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The sickenesse as yee see, is not some light trouble, a tooth ache, or an head-worke;
The sickness as ye see, is not Some Light trouble, a tooth ache, or an head-work;
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as wee say, but a deadly disease declared in these words, Their soule abhorreth all maner of meate, &c.
as we say, but a deadly disease declared in these words, Their soul abhorreth all manner of meat, etc.
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Beholde heere J say the description of a deadly disease: First it begins with want of appetite:
Behold Here J say the description of a deadly disease: First it begins with want of appetite:
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after that the sicke man draweth neere the gates of death.
After that the sick man draws near the gates of death.
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The first doctrine J obserue heere is, towards man, in that hee maketh sickenesse to come before death, that man being forewarned may stryue to bee fore-armed: The First Doctrine J observe Here is, towards man, in that he makes sickness to come before death, that man being forewarned may strive to be Forearmed:
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Behold how God stealeth not a dint vpon these fooles that are heere sicke.
Behold how God steals not a dint upon these Fools that Are Here sick.
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God in justice might strike the sinner dead in an instant, as if hee were an oxe felled with the housle of an axe: God in Justice might strike the sinner dead in an instant, as if he were an ox felled with the housle of an axe:
np1 p-acp n1 vmd vvi dt n1 j p-acp dt n-jn, c-acp cs pns31 vbdr dt n1 vvd p-acp dt vvi pp-f dt n1:
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If God should slay vs all vpon the sudden, and as we say make vs even shoot to dead, hee should be righteous and we should get shame and confusion of face:
If God should slay us all upon the sudden, and as we say make us even shoot to dead, he should be righteous and we should get shame and confusion of face:
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But such is the mercy of God that often he forewarnes sinners, making them to sicken by degrees:
But such is the mercy of God that often he forewarns Sinners, making them to sicken by Degrees:
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first by taking away their appetite, and thereafter by making them to abhorre all maner of meate:
First by taking away their appetite, and thereafter by making them to abhor all manner of meat:
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then their hands become feeble and their knees waxe weake as water, thus all their joye by litle and litle doth wither away:
then their hands become feeble and their knees wax weak as water, thus all their joy by little and little does wither away:
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After that they are thus warned, God draweth them neere the doores of death:
After that they Are thus warned, God draws them near the doors of death:
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This is Gods custome to send some forerunners to tell that the decree is coming foorth against sinners, except that they gather them selues,
This is God's custom to send Some forerunners to tell that the Decree is coming forth against Sinners, except that they gather them selves,
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and search them selues for to prevent his judgements:
and search them selves for to prevent his Judgments:
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Hee sent vnto Ninive his Prophet to giue them a charge of fourtie dayes either to repent or to be destroyed:
He sent unto Nineveh his Prophet to give them a charge of fourtie days either to Repent or to be destroyed:
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Kings hornings get but commonly fixe dayes, God gaue them fourtie dayes leasure to consider whether it was good or no to returne home againe to God: Kings hornings get but commonly fix days, God gave them fourtie days leisure to Consider whither it was good or not to return home again to God:
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After that God had sent vnto Jerusalem his Prophets both great and small for to receiue the fruits of his vineyard whom they abused:
After that God had sent unto Jerusalem his prophets both great and small for to receive the fruits of his vineyard whom they abused:
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Hee sent at last his owne Sonne, saying, They will reverence my Sonne, but they killed him,
He sent At last his own Son, saying, They will Reverence my Son, but they killed him,
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and cast him out of his owne vineyard as being the heire : yet for all that God would not destroy them:
and cast him out of his own vineyard as being the heir: yet for all that God would not destroy them:
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Thereafter hee sent the Apostles to preach, & to doe miracles amongst them, yet for all that they would not repent.
Thereafter he sent the Apostles to preach, & to do Miracles among them, yet for all that they would not Repent.
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After as Joseph their owne writer records they gote warning from God of their woe to come: After as Joseph their own writer records they goat warning from God of their woe to come:
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First a Comete before the destruction of Jerusalem was seene into the aire, hauing the forme of a sword;
First a Cometam before the destruction of Jerusalem was seen into the air, having the Form of a sword;
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for all this they would not yet repent:
for all this they would not yet Repent:
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After that a voice was heard into the temple, saying, Let vs gee out of this place :
After that a voice was herd into the temple, saying, Let us gee out of this place:
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for all this they would not yet repent:
for all this they would not yet Repent:
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Last of all there was a certaine man that night and day ranne about the temple, crying Voice from the cast, and voice from the west, voice from the four winds:
Last of all there was a certain man that night and day ran about the temple, crying Voice from the cast, and voice from the west, voice from the four winds:
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woe to the Citie and to the Temple :woe to the city and to the Temple:
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As at last he was crying woe vnto me, he was slaine by the cast of some stone,
As At last he was crying woe unto me, he was slain by the cast of Some stone,
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and incontinent thereafter the temple was burnt and the Citie taken and destroyed. What need J bring testimonies from forraine nations:
and incontinent thereafter the temple was burned and the city taken and destroyed. What need J bring testimonies from foreign Nations:
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haue we not eyes to see what God hath done to Britan ? What cryed the famine vnto vs into this land,
have we not eyes to see what God hath done to Britain? What cried the famine unto us into this land,
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when in the most glorious streets of this Kingdome it made the poore to fall flatlings to the ground? What cryed the Pestilence that walketh in darkenesse ? while the best cities of this land were almost laid waste? And now what cryeth the sword drawen our of the scabert? Can we say but that we are well forewarned?
when in the most glorious streets of this Kingdom it made the poor to fallen fatlings to the ground? What cried the Pestilence that walks in darkness? while the best cities of this land were almost laid waste? And now what Cries the sword drawn our of the scabbard? Can we say but that we Are well forewarned?
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Though God should come this yeere, and sweepe vs quite away, none of vs can say that our God hath beene too hasty to take vengeance. Though God should come this year, and sweep us quite away, none of us can say that our God hath been too hasty to take vengeance.
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Such forewarnings by sickenesse, by famine, by pestilence, by sword, are given to sinners to let the world see that God is true in his oath, viz. that as hee liueth hee taketh no delight into the death of sinners.
Such forewarnings by sickness, by famine, by pestilence, by sword, Are given to Sinners to let the world see that God is true in his oath, viz. that as he lives he Takes no delight into the death of Sinners.
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But because, if GOD should giue to all such forewairnings the wicked world, yea, the best of vs would become secure: But Because, if GOD should give to all such forewairnings the wicked world, yea, the best of us would become secure:
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Therefore the Lord often will take away both godly and vngodly into a moment, that every man may be continuallie vpon his watch,
Therefore the Lord often will take away both godly and ungodly into a moment, that every man may be continually upon his watch,
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least hee should be taken away vpon the sudden, and so dye without preparation: while the Philistims were seeking to see Samson sport, the house fell downe vpon them,
lest he should be taken away upon the sudden, and so die without preparation: while the philistines were seeking to see samson sport, the house fell down upon them,
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and they died into an instant:
and they died into an instant:
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While Nadab and Abihu brought in strange fire before the Lord the fire of God consumed them into a moment: While Nadab and Abihu brought in strange fire before the Lord the fire of God consumed them into a moment:
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Fiftie men with their Captaine, and againe other fiftie men with their Captaine that came to lay hands vpon Elias were consumed into an instant with fire from heaven: Fiftie men with their Captain, and again other fiftie men with their Captain that Come to lay hands upon Elias were consumed into an instant with fire from heaven:
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All Iobs children were smothered at a feast: All Jobs children were smothered At a feast:
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The Aegyptians in their greatest rage against God his people were all drowned into a moment.
The egyptians in their greatest rage against God his people were all drowned into a moment.
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Ananias and Saphirah shot to dead, while they were lyeing against GOD: Lots wife in an instant was turned into a pillar of salt. Ananias and Sapphira shot to dead, while they were lying against GOD: Lots wife in an instant was turned into a pillar of salt.
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All these are set out in scripture to giue warning vnto sinners, not to lippen to the last, All these Are Set out in scripture to give warning unto Sinners, not to lippen to the last,
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as if one Gods mercy at the last gaspe were enough for al their sinnes.
as if one God's mercy At the last gasp were enough for all their Sins.
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Not one of all these fore said persons gote once leasure for to say Lord haue mercy vpon mee. Not one of all these before said Persons goat once leisure for to say Lord have mercy upon me.
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What can thou tell O man but thou mayst die vnder the fall of an house with Samson & the Philistims? Jt may bee thou be burnt with a blast of powder as Nadab was with fire? What if Satan get licence from God to raise a wind, which shall smite the corners of the house, whereby in an instant thou shall be overwhelmed? The LORD may drown thee with the Aegyptians into the sea.
What can thou tell Oh man but thou Mayest die under the fallen of an house with samson & the philistines? It may be thou be burned with a blast of powder as Nadab was with fire? What if Satan get licence from God to raise a wind, which shall smite the corners of the house, whereby in an instant thou shall be overwhelmed? The LORD may drown thee with the egyptians into the sea.
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J knew a man in France fall downe dead as hee was washing his hands into the basen, J knew a man in France fallen down dead as he was washing his hands into the Basin,
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for to goe to dinner after the Communion.
for to go to dinner After the Communion.
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I knew a man in Scotland, who died at the dinner hauing the cuppe in his hand not feeling any sicknesse of before.
I knew a man in Scotland, who died At the dinner having the cup in his hand not feeling any sickness of before.
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What doe all these cry vnto vs but that we ever be prepared.
What do all these cry unto us but that we ever be prepared.
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Is not our lyfe a vapour, a breath into our nostrils, which departeth so soone as the Lord but saith, Returne yee children of men ? The vse of this for great comfort to these that are afflicted with long diseases. Is not our life a vapour, a breath into our nostrils, which departeth so soon as the Lord but Says, Return ye children of men? The use of this for great Comfort to these that Are afflicted with long diseases.
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Yee that haue such sicke persons at home, whose names are prayed for heere, take home to them this comfort, that they are much beholden to Gods mercies that proceedeth in such a maner with them, whereby they may haue tyme to repent and recken with their God, What if God had slaine them vpon an evill thought, word, Ye that have such sick Persons At home, whose names Are prayed for Here, take home to them this Comfort, that they Are much beholden to God's Mercies that Proceedeth in such a manner with them, whereby they may have time to Repent and reckon with their God, What if God had slain them upon an evil Thought, word,
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or worke? * It is a fearfull thing to goe directly from sin to judgement.
or work? * It is a fearful thing to go directly from since to judgement.
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Well is the man that hath tyme to craue mercy from his Iudge. Comfort your sicke with this: Well is the man that hath time to crave mercy from his Judge. Comfort your sick with this:
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let them see how they are beholden vnto God for his delays. After that, tell them what hath made them sicke.
let them see how they Are beholden unto God for his delays. After that, tell them what hath made them sick.
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The Physitians can discourse and tell diverse naturall causes: The Physicians can discourse and tell diverse natural Causes:
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But alas, this is too sparingly told to the sicke that they suffer for their sinnes.
But alas, this is too sparingly told to the sick that they suffer for their Sins.
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The Physitian will say the humour must first be purged: but the Minister must say, sinne must first bee purged.
The physician will say the humour must First be purged: but the Minister must say, sin must First be purged.
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Many never send for the minister till the physitian can doe no more. This they will verifie, vbi medicus desinit, ibi Deus incipit :
Many never send for the minister till the Physician can do no more. This they will verify, vbi medicus desinit, There Deus incipit:
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where man leaveth off, there God beginneth. O foole, God should be begun at in thy sicknesse.
where man Leaveth off, there God begins. O fool, God should be begun At in thy sickness.
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Seeke first the minister the interpreter one of a thousand, that he may cry to God for remission of thy sinnes the cause of thy sicknesse.
Seek First the minister the interpreter one of a thousand, that he may cry to God for remission of thy Sins the cause of thy sickness.
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If this cause bee not removed, the physitian shall by his drogges waste both thy health and thy wealth.
If this cause be not removed, the Physician shall by his drogges waste both thy health and thy wealth.
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My counsell is, that thou proceede orderly into thy cure: Bee first friends with thy God, and he shall direct the Physitian: My counsel is, that thou proceed orderly into thy cure: Bee First Friends with thy God, and he shall Direct the physician:
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Otherwise the tyme shall come that thou shall say to all wordly meanes, as Iob said to his fectlesse friends:
Otherwise the time shall come that thou shall say to all wordly means, as Job said to his fectlesse Friends:
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we are all Physitians of no value. we Are all Physicians of no valve.
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Let vs now visite this sicke man into his bed, let vs see what aileth him:
Let us now visit this sick man into his Bed, let us see what aileth him:
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my text saith that his soule abhorreth all maner of meate :
my text Says that his soul abhorreth all manner of meat:
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the Hebrew word Taban signifieth properly abomino•, that is to abhorre, avoide or scunner at a thing that standeth against our heart.
the Hebrew word Taban signifies properly abomino•, that is to abhor, avoid or scunner At a thing that Stands against our heart.
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His sicknesse is so sore, that all sortes of meate stand against his stomack: •ewe men in health can eate of all 〈 ◊ 〉 of meate: His sickness is so soar, that all sorts of meat stand against his stomach: •ewe men in health can eat of all 〈 ◊ 〉 of meat:
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Some like not flesh some ca•e not fish, some abhorre one thing, and some abhorre another.
some like not Flesh Some ca•e not Fish, Some abhor one thing, and Some abhor Another.
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But for a man to abhorre all maner of meate, so that he can taste nothing,
But for a man to abhor all manner of meat, so that he can taste nothing,
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as the sicke man of my text, it declareth the greatnesse of the disease:
as the sick man of my text, it Declareth the greatness of the disease:
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This is then the affliction heere sent against man, because of his transgressions his soule abhorreth all manner of meate, that is GOD taketh the appetite from him.
This is then the affliction Here sent against man, Because of his transgressions his soul abhorreth all manner of meat, that is GOD Takes the appetite from him.
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The doctrine I obserue heere, is this, God hath many whips wherewith he can chastise his owne children and scourge the wicked:
The Doctrine I observe Here, is this, God hath many whips wherewith he can chastise his own children and scourge the wicked:
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Let all other plagues be removed, let vs see what GOD can doe to man in matter of meate.
Let all other plagues be removed, let us see what GOD can do to man in matter of meat.
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First God can giue thee meate enough, and yet scourge thee with such a niggard heart, which like an hungry steward will not vouchafe vpon the stomacke its owne due: First God can give thee meat enough, and yet scourge thee with such a niggard heart, which like an hungry steward will not vouchsafe upon the stomach its own due:
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Such a man wee call a wretch, or worlds worme, that is feared to eare of the earth least the whole earth bee not sufficient for it.
Such a man we call a wretch, or world's worm, that is feared to ear of the earth lest the Whole earth be not sufficient for it.
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J compare such a man to a currish dogge, lyeing vpon a heape of hay, that neither can eate himselfe, J compare such a man to a currish dog, lying upon a heap of hay, that neither can eat himself,
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neither suffer the beast to eate that would eate.
neither suffer the beast to eat that would eat.
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* Heere is the plague of povertie, or rather plague of plentie, magnas inter opes inops, to bee poore in the middest of wealth.
* Here is the plague of poverty, or rather plague of plenty, Magnas inter opes Inops, to be poor in the midst of wealth.
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Secondly God can scourge a man in his meate, when he both giveth him meate and a heart, Secondly God can scourge a man in his meat, when he both gives him meat and a heart,
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and a hand to take it, and a stomacke to digest it, but hee beseigeth the heart with hunger, by taking the passage of his throate;
and a hand to take it, and a stomach to digest it, but he beseigeth the heart with hunger, by taking the passage of his throat;
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there he will set downe a squinacie, crowels, or boils for to hinder all sorte of victuall for to be caried to his enemies that are lying into the heart, rebellious imaginations that haue lifted vp a banner against the Lord:
there he will Set down a squinancy, crowels, or boils for to hinder all sort of victual for to be carried to his enemies that Are lying into the heart, rebellious Imaginations that have lifted up a banner against the Lord:
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God will take this passage of the throate, as Iephre tooke the passages of Jordan for the overthrowe of the Ephracaits, Thirdly God will giue meate vnto men,
God will take this passage of the throat, as Iephre took the passages of Jordan for the overthrow of the Ephracaits, Thirdly God will give meat unto men,
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but will take away the strength and foison of it, which is called, to breake the staffe of bread :
but will take away the strength and foison of it, which is called, to break the staff of bred:
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According to this he said to his people threatning them for sinne, yee shall eate much and shall not bee satisfied, When Gods plague after this maner is on meate, men are like these leane & evill favored kine that Pharaoh sawe in his dreame eate vp the fatre fleshed kine that were fed in a meadow, who after they had fed so fatly, it could not be knowne that they had eaten them, they remained as leane and evill favored as ever they were before.
According to this he said to his people threatening them for sin, ye shall eat much and shall not be satisfied, When God's plague After this manner is on meat, men Are like these lean & evil favoured kine that Pharaoh saw in his dream eat up the fatre fleshed kine that were fed in a meadow, who After they had fed so fatly, it could not be known that they had eaten them, they remained as lean and evil favoured as ever they were before.
vvg p-acp d pns31 vvd p-acp po31 n1 vvg pno32 p-acp n1, pn22 vmb vvi d cc vmb xx vbi vvn, c-crq n2 vvb p-acp d n1 vbz p-acp n1, n2 vbr av-j d j cc j-jn j-vvn n2 cst np1 vvd p-acp po31 n1 vvi a-acp dt n1 vvn n2 cst vbdr vvn p-acp dt n1, r-crq c-acp pns32 vhd vvn av av-j, pn31 vmd xx vbi vvn cst pns32 vhd vvn pno32, pns32 vvd p-acp j cc j-jn vvd a-acp av pns32 vbdr a-acp.
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See how God can plague his creatures with leanuesse, even while they feede in fattest medowes. See how God can plague his creatures with leanuesse, even while they feed in Fattest meadows.
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But againe let the Lord bee pleased: But again let the Lord be pleased:
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let him blesse a little portion were it of pulse, it shall haue greater force to feede thy body then all the Kinges dainties with Gods displeasure.
let him bless a little portion were it of pulse, it shall have greater force to feed thy body then all the Kings dainties with God's displeasure.
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Thus Daniel and his fellowes, whose portion was but pulse, were fatrer and fatter in flesh then all the children, which didcate the portion of the Kings meate. Thus daniel and his Fellows, whose portion was but pulse, were fatrer and fatter in Flesh then all the children, which didcate the portion of the Kings meat.
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Fourthly, God can plague man in meate, when hee suffereth a man to become foolish, either for to tarrowe of his meate, Fourthly, God can plague man in meat, when he suffers a man to become foolish, either for to tarrow of his meat,
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because he geteth not such meate as he would haue hee w•ll take no meate at all,
Because he geteth not such meat as he would have he w•ll take no meat At all,
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and so depriveth him selfe of Gods comforts: this wee see often into little children.
and so depriveth him self of God's comforts: this we see often into little children.
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Others more foolishly will make vowes not to eate till they haue done an evill turne, Others more foolishly will make vows not to eat till they have done an evil turn,
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like these Jewes, who banded together, and bound them selves vnder a curse, that they would neither eate nor drinke till they had killed Paul :
like these Jews, who banded together, and bound them selves under a curse, that they would neither eat nor drink till they had killed Paul:
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This was Sauls follie, he discharged the people all sorte of meate ti•l the battell was ended, he band them vnder a curse:
This was Saul's folly, he discharged the people all sort of meat ti•l the battle was ended, he band them under a curse:
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but what came of it? The people vexed with hunger, did eate flesh with blood: Thus Gods command was broken by occasion of such a foolish injunction.
but what Come of it? The people vexed with hunger, did eat Flesh with blood: Thus God's command was broken by occasion of such a foolish injunction.
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Fifthly God can scourge man in meate while he cursed the meate, which man desire against his will: Fifthly God can scourge man in meat while he cursed the meat, which man desire against his will:
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It is said of Israel, that they tempted God in their heart, by asking meate for their lust: yea, they spake against God:
It is said of Israel, that they tempted God in their heart, by asking meat for their lust: yea, they spoke against God:
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they said, can God furnish a table in the wildernesse: Thereafter it is said that the Lord heard this and was wroth :they said, can God furnish a table in the Wilderness: Thereafter it is said that the Lord herd this and was wroth:
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What did hee into his wrath? By his power hee brought in the south wind. What did he into his wrath? By his power he brought in the south wind.
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Hee rained flesh vpon them as dust: and feathered fowles lyke as the sand of the sea : He reigned Flesh upon them as dust: and feathered fowls like as the sand of the sea:
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So that they did eate & were filled: So that they did eat & were filled:
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But how soone came judgement, the Psalmist sayeth, that while their meates was in their mouths, the wrath of God came vpon them and slewe the fattest of them, and smote downe the chosen men of Israel.
But how soon Come judgement, the Psalmist Saith, that while their Meats was in their mouths, the wrath of God Come upon them and slew the Fattest of them, and smote down the chosen men of Israel.
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Behold the end of all their good cheere: Behold how shortly their greening was cooled, Sixtly God can scourge man in meate, when hee maketh meate to discord with man:
Behold the end of all their good cheer: Behold how shortly their greening was cooled, Sixty God can scourge man in meat, when he makes meat to discord with man:
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From this is the proverb, That which is one mans meat, is an others mans poyson :
From this is the proverb, That which is one men meat, is an Others men poison:
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It is a righteous thing with God to putte discord betweene man and his creatures, when man hath sinned against his God:
It is a righteous thing with God to put discord between man and his creatures, when man hath sinned against his God:
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The least discord between man and food, declareth that man is at feade with his God.
The least discord between man and food, Declareth that man is At feade with his God.
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Seventhly, God can afflict man in meat, by withdrawing all meat from man: This is famine, a fearefull plague: Seventhly, God can afflict man in meat, by withdrawing all meat from man: This is famine, a fearful plague:
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Jeremie calleth it a punishment greater then the punishment of the sinne of Sodome :
Jeremiah calls it a punishment greater then the punishment of the sin of Sodom:
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In that famine of Jerusalem the tender hearted weemen for lack of bread did eate their children of a spanne long: In that famine of Jerusalem the tender hearted women for lack of bred did eat their children of a span long:
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The little children came to their mothers, crying, where is bread? And after that they swooned and fell downe dead,
The little children Come to their mother's, crying, where is bred? And After that they swooned and fell down dead,
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and their mothers did eate them:
and their mother's did eat them:
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These who in tyme of abundance were Nazarits, purer then the snowe, and whiter then milk, in tyme of famine their visage became blacker than a cole, their skinne withered, and became lyke a sticke. These who in time of abundance were Nazarits, Purer then the snow, and Whiter then milk, in time of famine their visage became blacker than a coal, their skin withered, and became like a stick.
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Jn Samariah two weemen made paction for to eate their two children, first the one and then the other.
John Samaria two women made paction for to eat their two children, First the one and then the other.
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Eightly God can scourge man in meat, while hee letteth him eate till hee surfet: Eighth God can scourge man in meat, while he lets him eat till he surfeit:
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Thus when Israel lusted after flesh, the Lord gaue them flesh and they did eate vntill it came out at their nostrils :
Thus when Israel lusted After Flesh, the Lord gave them Flesh and they did eat until it Come out At their nostrils:
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But while the flesh was betweene their teeth, ere it was chewed, the wrath of the Lord wat kindled and smot the people with a very great plague : But while the Flesh was between their teeth, ere it was chewed, the wrath of the Lord what kindled and smote the people with a very great plague:
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from thence the place was called Kibroth-Hattavah, that is, the graues of lust. from thence the place was called Kibroth-Hattavah, that is, the graves of lust.
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These that surfet either in meat or drink till they sicken are plagued in their meat and drinke: These that surfeit either in meat or drink till they sicken Are plagued in their meat and drink:
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woe vnto them that are mighty to drink wine, & men of strength to mingle strong drinke. woe unto them that Are mighty to drink wine, & men of strength to mingle strong drink.
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Last of all God scourgeth man in meat, when by sore sicknesse hee maketh a man to losse his appetite,
Last of all God scourges man in meat, when by soar sickness he makes a man to loss his appetite,
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or when he maketh his soule (as my text saith) abhorre all maner of meate.
or when he makes his soul (as my text Says) abhor all manner of meat.
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The Lord in his justice can put a man at variance and discord with that meate, which once hee loved best: The Lord in his Justice can put a man At variance and discord with that meat, which once he loved best:
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yea, hee will sowe such seed of discord betweene man and his meat, that man will bee at deadly feade with his food:
yea, he will sow such seed of discord between man and his meat, that man will be At deadly feade with his food:
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yea, & abhorre it, of whatsoever sorte it can bee:
yea, & abhor it, of whatsoever sort it can be:
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were thy fare never so daintie or delicate, the Lord can make the soule of the sicke man to abhorre it,
were thy fare never so dainty or delicate, the Lord can make the soul of the sick man to abhor it,
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The doctrine I obserue heere is, that there is no such loue and friendship amongst the creatures, The Doctrine I observe Here is, that there is no such love and friendship among the creatures,
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but if the creature offend God, God can set them at variance.
but if the creature offend God, God can Set them At variance.
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* God that put an evill spirit of dissention betwixt Abim•lech and the men of Shechem, can put stryfe and contention betweene a man and the meate hee loveth best.
* God that put an evil Spirit of dissension betwixt Abim•lech and the men of Shechem, can put strife and contention between a man and the meat he loves best.
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Hee can make the best meate to be vnto man after he hath abused it, as hee made Tamar to bee to Amnon after his lust was satisffied: He can make the best meat to be unto man After he hath abused it, as he made Tamar to be to Amnon After his lust was satisffied:
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his last hatred was greater then his former loue: Hee abhorred her at last after whom he sickned for lust: his last hatred was greater then his former love: He abhorred her At last After whom he sickened for lust:
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Heere is such hatred against meat: Their soule abhorreth all maner of meate : yea, of meat, which once they lusted most after.
Here is such hatred against meat: Their soul abhorreth all manner of meat: yea, of meat, which once they lusted most After.
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God will not suffer his enemies to haue the vse of his creatures. Jf man cast out with GOD, God can make man cast out with his meat: yea, and cast it: God will not suffer his enemies to have the use of his creatures. If man cast out with GOD, God can make man cast out with his meat: yea, and cast it:
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yea, and make his drinke to cast him vpon his backe. God may for a space delay, and suffer sinnes to haue a stomacke:
yea, and make his drink to cast him upon his back. God may for a Molle Delay, and suffer Sins to have a stomach:
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But what saith hee into the Psalme? when I see a convenient tyme then will I execute judgement.
But what Says he into the Psalm? when I see a convenient time then will I execute judgement.
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GOD is not slacke while he delayeth, but hee stayeth till sinne bee ripe. The vse of this is, let vs never offend God in our meat. GOD is not slack while he delayeth, but he stays till sin be ripe. The use of this is, let us never offend God in our meat.
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Let vs beware to make of our bellyes Kibroth Hatavab, graues of lust. Let us beware to make of our bellies Kibroth Hatavab, graves of lust.
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What is a gluttons belly but a graue of lust, wherein hee burieth the good creatures of God? Let all men learne heere not to set their affection too much vpon that which shall goe to the draught. What is a gluttons belly but a graven of lust, wherein he burieth the good creatures of God? Let all men Learn Here not to Set their affection too much upon that which shall go to the draught.
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He that loveth his meat or drinke better then his God, God shall make him hate his loue: yea, and abhorre it. He that loves his meat or drink better then his God, God shall make him hate his love: yea, and abhor it.
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What is a man given to his belly, but a belly-god? Stinke must hee, whose God is his belly.
What is a man given to his belly, but a belly-god? Stink must he, whose God is his belly.
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Fye on the follie of that foole that for meat forsaketh God, and cleaveth vnto his belly, which God one day shall destroy:
Fie on the folly of that fool that for meat Forsaketh God, and cleaveth unto his belly, which God one day shall destroy:
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yea, and shall make of it a nest of wormes.
yea, and shall make of it a nest of worms.
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Often in this lyfe hath it beene seene that God hath marked the abused belly with some judgement, Often in this life hath it been seen that God hath marked the abused belly with Some judgement,
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for to bee a prophecy of torment vnto others, least they should bee like vnto them.
for to be a prophecy of torment unto Others, lest they should be like unto them.
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Gods judgements vpon others should bee vnto vs, as if a messinger had beene sent from the dead for to giue warning to the gluttons, Brethren, God's Judgments upon Others should be unto us, as if a Messenger had been sent from the dead for to give warning to the gluttons, Brothers,
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least they also should fall into the like torment. The second doctrine I gather heere is this:
lest they also should fallen into the like torment. The second Doctrine I gather Here is this:
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It is a great benefite of GOD to man to haue his appetite, so that hee may eate of all maner of meat. The vse: It is a great benefit of GOD to man to have his appetite, so that he may eat of all manner of meat. The use:
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Thou hast a stomacke, thanke God for it: abuse it not in gluttonie or drunkennesse: St Paul hath a notable speach: Thou hast a stomach, thank God for it: abuse it not in gluttony or Drunkenness: Saint Paul hath a notable speech:
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viz, that the grace of God hath appeared vnto all men, teaching vs. what is the lesson? That denying vngodlinesse, videlicet, that the grace of God hath appeared unto all men, teaching us what is the Lesson? That denying ungodliness,
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and worldly lusts, we should liue soberly, righteouslie, and godly in this present world. Soberly, in regard of our selues: and worldly Lustiest, we should live soberly, righteously, and godly in this present world. Soberly, in regard of our selves:
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Righteously, in regard of our neighbours: and Godly in regard of our God.
Righteously, in regard of our neighbours: and Godly in regard of our God.
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See how in these three severall dueties, fobrietie is sent before, for to prepare a place in the heart for the Lord, who can not dwell into an heart full of surfet. See how in these three several duties, fobrietie is sent before, for to prepare a place in the heart for the Lord, who can not dwell into an heart full of surfeit.
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The third lesson J obserue heere is, that sinne is the cause which maketh a man to losse his appetite. The vse. The third Lesson J observe Here is, that sin is the cause which makes a man to loss his appetite. The use.
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Let every man that sindeth a decay in this benefite, considder how this euill is come vpon him: Let every man that sindeth a decay in this benefit, Consider how this evil is come upon him:
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I remember of a comfortable laying, which that worthy and learned man my Lord of Plessis Morney, whom I knew in Sanmur, was wont to say concerning the sight of his eyes almost lost, Is say a quel ieu ie les ay pardus ;
I Remember of a comfortable laying, which that worthy and learned man my Lord of Plessis Morney, whom I knew in Sanmur, was wont to say Concerning the sighed of his eyes almost lost, Is say a quel ieu ie les ay pardus;
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J know (said he) at what play I haue lost them. Hee had worne-them away with great reading:
J know (said he) At what play I have lost them. He had worn-them away with great reading:
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Hee was not bleare eyed as many amongst vs by much drinking Well is the man that hath such bosome and secret comfortes while hee is afflicted.
He was not blear eyed as many among us by much drinking Well is the man that hath such bosom and secret comforts while he is afflicted.
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Health is a great benefite and would bee meekill made of:
Health is a great benefit and would be meekill made of:
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Let vs so spend it that while it is spent wee may haue some comfort to remember how wee haue spent it.
Let us so spend it that while it is spent we may have Some Comfort to Remember how we have spent it.
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Seeing my text is of health & of sicknesse, let mee say something against these that are enemies both of their owne health, and of other mens.
Seeing my text is of health & of sickness, let me say something against these that Are enemies both of their own health, and of other men's.
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To you first J addresse my speach, who are drinkers of strong drinke, or rather strong in drinking.
To you First J address my speech, who Are drinkers of strong drink, or rather strong in drinking.
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Men of strength to mingle strong drinke, to scoll as wee say: How call yee such scols? Scols of health. Men of strength to mingle strong drink, to scoll as we say: How call ye such scols? Scols of health.
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What folie is this, that a man should losse his health by drinking the scolls of health? what sicknesse is this when a man is sick of healths:
What folly is this, that a man should loss his health by drinking the scolls of health? what sickness is this when a man is sick of healths:
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the very names of this sin declareth the madnesse of men. What meaneth thou ô man, to say before a drinke, that will make the sicke:
the very names of this since Declareth the madness of men. What means thou o man, to say before a drink, that will make the sick:
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This is to such a mans health ? A scoller, whose schoole is the tavorne, is not a scholer of Christ that sayes learne of mee. J never heard tell that Christ scolled to any mans health: This is to such a men health? A scoller, whose school is the tavorne, is not a scholar of christ that Says Learn of me. J never herd tell that christ scolled to any men health:
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and yet hee is the man that onely can in all things say learne of me : J will not follow St Paul him selfe in all things:
and yet he is the man that only can in all things say Learn of me: J will not follow Saint Paul him self in all things:
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hee desired not to be followed in all things: But bee yee follow•rs of mee, (said hee,) as I am of Christ :
he desired not to be followed in all things: But be ye follow•rs of me, (said he,) as I am of christ:
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Take my counsell O man, follow not the fashions of this world: If thou would bee a man of health be not a drinker of healths. Take my counsel Oh man, follow not the fashions of this world: If thou would be a man of health be not a drinker of healths.
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Bee a scholler of Christ, but bee not a scoller of strong drinke: Drinke soberly, but scoll not. be a scholar of christ, but be not a scoller of strong drink: Drink soberly, but scoll not.
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A scoll is a thing sacrificed to idols: viz. to bellyes that are drunken mens gods, belly gods. A scoll is a thing sacrificed to Idols: viz. to bellies that Are drunken men's God's, belly God's.
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The counsell of St Paul is wise: The counsel of Saint Paul is wise:
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If any of them that beleeveth not, (saith hee,) bid you to a feast, If any of them that Believeth not, (Says he,) bid you to a feast,
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and yee bee disposed to goe; whatsoever is set before you, ea•e, asking no question for conscience sake :and ye be disposed to go; whatsoever is Set before you, ea•e, asking no question for conscience sake:
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But if any man say vnto you, this is offered in sacrifies vnto idols, eate not for his sake that showed it, and for conscience sake? But if any man say unto you, this is offered in Sacrifices unto Idols, eat not for his sake that showed it, and for conscience sake?
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That which hee said of eating that may J say of drinking: That which he said of eating that may J say of drinking:
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Drinke of any drinke that is set downe before you, but if a scoll come to the table, drinke it not,
Drink of any drink that is Set down before you, but if a scoll come to the table, drink it not,
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because it is a sacrifice offered vnto the stinking idoll of the belly. Let vs not onely flee all evill, but all appearance of evill.
Because it is a sacrifice offered unto the stinking idol of the belly. Let us not only flee all evil, but all appearance of evil.
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What hurt to health such scolls haue bene, the conscience of many will beare mee record: What hurt to health such scolls have be, the conscience of many will bear me record:
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I wish that the force of Gods word could sweepe that out, which mans corruption hath brought in.
I wish that the force of God's word could sweep that out, which men corruption hath brought in.
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When the brasen serpent made by Gods command was abused; When the brazen serpent made by God's command was abused;
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good Hezekiah brake it in peeces and called it Nehushtan, that is a lumpe of brasse.
good Hezekiah brake it in Pieces and called it Nehushtan, that is a lump of brass.
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Seeing scols haue beene so vilely abused, let vs breake them in peeces: away with all appearance of evill:
Seeing scols have been so vilely abused, let us break them in Pieces: away with all appearance of evil:
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This much concerning these enemies of health, who by excessiue drinking, drowne their spirits and the gifts of GOD within them.
This much Concerning these enemies of health, who by excessive drinking, drown their spirits and the Gifts of GOD within them.
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There be now another sort of drunkards who spoile their health with reeke and smoke:
There be now Another sort of drunkards who spoil their health with reek and smoke:
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Tobacca-men, who goe about to smoke the soule out of the body, as if it were a foxe chased out of his hole:Tobacca-men, who go about to smoke the soul out of the body, as if it were a fox chased out of his hold:
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this fire may be called as the fire of Nadab was called:
this fire may be called as the fire of Nadab was called:
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viz. strange fire. I speake not of the vse but of the abuse of Gods creatures: viz. strange fire. I speak not of the use but of the abuse of God's creatures:
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my reproofe is against these that spend the tyme with plussing of reeke, which should be better imployed. my reproof is against these that spend the time with plussing of reek, which should be better employed.
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What count should such firie pipers make to God if death in an instant should feaze vpon them with that fire pipe at their mouth? If God should say to that man, what was thou doeing while I sent my servant death for thee? Will that bee a gratious answere: What count should such firy pipers make to God if death in an instant should feaze upon them with that fire pipe At their Mouth? If God should say to that man, what was thou doing while I sent my servant death for thee? Will that be a gracious answer:
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Lord I was spending the tyme that thou gavest mee for repentance, at such and such an exercise.
Lord I was spending the time that thou Gavest me for Repentance, At such and such an exercise.
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I will not insist against this sinne that was once a great streanger in this land. I will not insist against this sin that was once a great streanger in this land.
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Onely this will J say for the present: this taking of reeke seemeth to be a gracelesse thing. Only this will J say for the present: this taking of reek seems to be a graceless thing.
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Jf a man come in into a house and take but a drinke: he wil first pray to God for a blessing
If a man come in into a house and take but a drink: he will First pray to God for a blessing
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But there is no grace for Tobacca, as if it were not a creature of God: But there is no grace for Tobacca, as if it were not a creature of God:
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Every creature of God is good, and nothing to bee refused, if it bee received with thanksgiving : Every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
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Away with such new inventions, whereof the event is this, the soule abhorreth all manner of meate.
Away with such new Inventions, whereof the event is this, the soul abhorreth all manner of meat.
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Away with these creaturs which are nor received with thanksgiving. Let vs now proceede in our text.
Away with these creatures which Are nor received with thanksgiving. Let us now proceed in our text.
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And they drewe neere the gates of death. VVEE haue heard how all the sicke mans appetite, is lost:
And they drew near the gates of death. WE have herd how all the sick men appetite, is lost:
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That which followeth is, that they drawe neere the gates of death. See how the living man sickneth and decayeth:
That which follows is, that they draw near the gates of death. See how the living man sickeneth and decayeth:
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See how his sinne goeth downe by degrees:
See how his sin Goes down by Degrees:
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first he can not eate, after that, all natural strength failing him, hee draweth neere the gates of death :
First he can not eat, After that, all natural strength failing him, he draws near the gates of death:
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yea, so neere that with Job he is not able to swallow downe his spittle. The doctrine J obserue heere, is, that sicknesse commeth formest, & death followeth after.
yea, so near that with Job he is not able to swallow down his spittle. The Doctrine J observe Here, is, that sickness comes formest, & death follows After.
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There is no disease that commeth to a man, but it is like a warning peece of preparation for death. There is no disease that comes to a man, but it is like a warning piece of preparation for death.
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The vse when ever wee find our appetite decay: let vs remember the doores of death. The use when ever we find our appetite decay: let us Remember the doors of death.
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Againe let vs obserue heere that the Psalmist speaketh not heere of any light disease: Again let us observe Here that the Psalmist speaks not Here of any Light disease:
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as of a tooth-ache, or of some little throwing of the belly, but of a deadly disease, wherein all the cunning of the physician is gone.
as of a toothache, or of Some little throwing of the belly, but of a deadly disease, wherein all the cunning of the Physician is gone.
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See what doloures the sinne of man is able to bring vpon him. See what dolors the sin of man is able to bring upon him.
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Sinne while it is in doeing goeth merrily on, like a ship falling into calme waters with flaunting failes; Sin while it is in doing Goes merrily on, like a ship falling into Cam waters with flaunting fails;
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but tary till the revenging tempest of Gods wrath come & rush vpon the sinner,
but tarry till the revenging tempest of God's wrath come & rush upon the sinner,
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and tumble him vp & downe, then is hee forced to know that there bee some great power provoked:
and tumble him up & down, then is he forced to know that there be Some great power provoked:
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but let vs see what is vnderstood heere by the gates or doores of death. By the gates or doores of death, some vnderstand the graue:
but let us see what is understood Here by the gates or doors of death. By the gates or doors of death, Some understand the graven:
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when your graues are opened for to receiue your bodies then are the gates or ports of death opened, that yee may enter in.
when your graves Are opened for to receive your bodies then Are the gates or ports of death opened, that ye may enter in.
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The graue maker is deaths porter. The graven maker is death's porter.
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A man is said to bee neere the gates of death, when he is so sicke that there be more appearance of death then of lyfe.
A man is said to be near the gates of death, when he is so sick that there be more appearance of death then of life.
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Some are so sicke that they must make their Testament: Some are yet neerer:
some Are so sick that they must make their Testament: some Are yet nearer:
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yea, so neere that no hope of lyfe being left, the living will cut off their winding-sheete.
yea, so near that no hope of life being left, the living will Cut off their winding-sheet.
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The last yeere, when J came out of that fever in all mens opinions deadly, I found my winding sheete cut off, lying in my studie amongst my bookes:
The last year, when J Come out of that fever in all men's opinions deadly, I found my winding sheet Cut off, lying in my study among my books:
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In such a case man may well bee said to be neere the gates of death,
In such a case man may well be said to be near the gates of death,
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when at every moment wee thinke that his breath should goe out. In this drawing neere the graue, J obserue also the weaknesse of man.
when At every moment we think that his breath should go out. In this drawing near the graven, J observe also the weakness of man.
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Were hee never so strong, death at last will drawe him with sicknesse to her portes. Were he never so strong, death At last will draw him with sickness to her ports.
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Samson for all his force yelded vnto this draught. Let mee dye, (said hee,) with the Philistims : samson for all his force yielded unto this draught. Let me die, (said he,) with the philistines:
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there is neither force nor bewtie, nor wisdome able to resist this draught. Man in his name may learne his weaknesse:
there is neither force nor beauty, nor Wisdom able to resist this draught. Man in his name may Learn his weakness:
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The Hebrewes call him Enosh, quasi••ger di••us •• mortifera agritudine in quam 〈 ◊ 〉 peccatum incidit, that is, from •iseases wherevnto hee hath beene made subject by sinne.
The Hebrews call him Enosh, quasi••ger di••us •• Deadly agritudine in quam 〈 ◊ 〉 peccatum incidit, that is, from •iseases whereunto he hath been made Subject by sin.
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Eliphaz speaking of mans weaknesse, faith that wee dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth. Eliphaz speaking of men weakness, faith that we dwell in houses of clay, whose Foundation is in the dust, which Are crushed before the moth.
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See what an house thy soule, ô man dwelleth into: See what an house thy soul, o man dwells into:
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It is but a little lodge so ruinous, that if a moth but creepe vp vpon it with the weight thereof it will be crushed.
It is but a little lodge so ruinous, that if a moth but creep up upon it with the weight thereof it will be crushed.
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The vse, let no man lippen to his strength or youth.
The use, let no man lippen to his strength or youth.
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While thou art into thy greatest force, remember that God can cause thee to be crushed before a moth, which shall drawe thee perforce in at the doores of death, While thou art into thy greatest force, Remember that God can cause thee to be crushed before a moth, which shall draw thee perforce in At the doors of death,
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for to dwell amongst the crawling wormes.
for to dwell among the crawling worms.
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Others by the gates of death heere vnderstand the power that death hath over all the living.
Others by the gates of death Here understand the power that death hath over all the living.
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They call the power of death, gates of death, quia judicia olim in portis exercebantur, because the magistrats in whose hand was the civill power, sat into the portes of the City, while they did exercise judgement. They call the power of death, gates of death, quia Judicia Once in portis exercebantur, Because the Magistrates in whose hand was the civil power, sat into the ports of the city, while they did exercise judgement.
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In this sease Christ said that the gates of hell should not prevaile against his Church:
In this seize christ said that the gates of hell should not prevail against his Church:
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By the gates or portes of Hell is to be vnderstood the power of hell: So heere by the gates of death, learned interpreters vnderstand the power of death. By the gates or ports of Hell is to be understood the power of hell: So Here by the gates of death, learned Interpreters understand the power of death.
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The doctrine J obserue heere, is, that great was the power of death before the coming of Christ. The Doctrine J observe Here, is, that great was the power of death before the coming of christ.
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It is heere set foorth, as a King or a magistrate, sitting with great power, rule, and dominion. It is Here Set forth, as a King or a magistrate, sitting with great power, Rule, and dominion.
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This impire it keept ever till Christ came, who tooke part of our flesh and blood, that through death hee might destroye him that had the power of death, that is the devil; and deliver these, who through feare of death were all their lifetyme subject vnto bondage :
This impire it kept ever till christ Come, who took part of our Flesh and blood, that through death he might destroy him that had the power of death, that is the Devil; and deliver these, who through Fear of death were all their lifetyme Subject unto bondage:
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Let vs remember, then that death before Christs death had portes of power:
Let us Remember, then that death before Christ death had ports of power:
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But so soone as the Captane of our salvation came, hee cast downe the portes and dang death from the portes: yea, hee beseiged death:
But so soon as the Captane of our salvation Come, he cast down the ports and dang death from the ports: yea, he besieged death:
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yea, hee overcame death even into the graue, deaths dungeon and strongest hold:
yea, he overcame death even into the graven, death's dungeon and Strongest hold:
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yea, not onely that, but also hee put the devill, that had the power of death to such a straite, that hee was forced to quite his castell,
yea, not only that, but also he put the Devil, that had the power of death to such a strait, that he was forced to quite his castle,
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for to goe lodge into swine. The vse of this is our great comfort against the feare of death:
for to go lodge into Swine. The use of this is our great Comfort against the Fear of death:
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What neede wee now to feare death, seeing Christ our fastest friend hath conquessed the portes of death. What need we now to Fear death, seeing christ our fastest friend hath conquessed the ports of death.
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When a Christian seeth Christ hee groweth bold: When a Christian sees christ he grows bold:
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yea so, that hee will boast death and the graue, saying, O death! where is thy sting? O graue! where is thy victorie?
yea so, that he will boast death and the graven, saying, Oh death! where is thy sting? O graven! where is thy victory?
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Heere againe I obserue, that hee saith, that the sicke fooles drawe neere the gates of death:
Here again I observe, that he Says, that the sick Fools draw near the gates of death:
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they drawe neere and yet enter not in.
they draw near and yet enter not in.
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The lesson is this, so long as there is lyfe in a man there is hope: The Lesson is this, so long as there is life in a man there is hope:
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all is not lost that is in perrill: Epaphroditus was sicke nigh vnto death, yet GOD had mercy on him.
all is not lost that is in peril: Epaphroditus was sick High unto death, yet GOD had mercy on him.
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The vse of this is, so long as there is lyfe in man in sickenesse, let both spirituall and bodily dueties be done: The use of this is, so long as there is life in man in sickness, let both spiritual and bodily duties be done:
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let prayers be made and other lawfull meanes sought, whereby the precious lyfe of man may be preserved:
let Prayers be made and other lawful means sought, whereby the precious life of man may be preserved:
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Say not there is no remeed, all hope of lyfe is past, and therefore wee neede not care what bee done to him. Mans extremitie is Gods opportunitie:
Say not there is no remeed, all hope of life is past, and Therefore we need not care what be done to him. men extremity is God's opportunity:
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when man lest looketh for it, GOD at his will can bring backe the sicke man from the doores of death.
when man lest looks for it, GOD At his will can bring back the sick man from the doors of death.
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The best vse wee can make of that, that sinners sicken, and at last drawe neere the doores of death, is, that we remember that we all haue this voyage to make. The best use we can make of that, that Sinners sicken, and At last draw near the doors of death, is, that we Remember that we all have this voyage to make.
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We are all dayly drawing neerer and neerer vnto death, vnto our long home, as Salomon saith: We Are all daily drawing nearer and nearer unto death, unto our long home, as Solomon Says:
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and therefore the neerer our bodies drawe to the doores of death, let our soules drawe neerer the portes of Heaven.
and Therefore the nearer our bodies draw to the doors of death, let our Souls draw nearer the ports of Heaven.
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All things giue vs warning that wee must flit and remoue: thy beard, thy face, thy skinne, thy acquaintance, the season of the yeere: All things give us warning that we must flit and remove: thy beard, thy face, thy skin, thy acquaintance, the season of the year:
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are all crying we are subject to changes.
Are all crying we Are Subject to changes.
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The houres, the dayes, the nights, are all as it were vpon horsebacke posting to their end. The hours, the days, the nights, Are all as it were upon horseback posting to their end.
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The Heavens crye vnto vs our powers are shaken and wee waxe old as doeth a garment : The Heavens cry unto us our Powers Are shaken and we wax old as doth a garment:
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See yee not that sand running out of my houre glasse: Jt cryeth vnto you that tyme is running away with your lyfe: See ye not that sand running out of my hour glass: It Cries unto you that time is running away with your life:
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As yee see that sand running out, so is also the tyme of your lyfe running away:
As ye see that sand running out, so is also the time of your life running away:
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and now yee haue neere by an houre of lyfe lesse since J reade my texte:
and now ye have near by an hour of life less since J read my text:
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and shortly shall yee goe out with lesse naturall lyfe than yee came in:
and shortly shall ye go out with less natural life than ye Come in:
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The Lord increase our spirituall lyfe. J wish J could let you see the vanitie of this lyfe, that yee may learne to looke for a better.
The Lord increase our spiritual life. J wish J could let you see the vanity of this life, that ye may Learn to look for a better.
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There is a swift motion into man from lyfe to death: My dayes, said Job, are swifter then a weevers shittle : yea, swifter then a post : There is a swift motion into man from life to death: My days, said Job, Are swifter then a weavers shittle: yea, swifter then a post:
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yea, they are swift as ships, as the Eagle that hasteth to the preye. What is man but a broken leafe driven to and fro with dayes of trouble,
yea, they Are swift as ships, as the Eagl that hastes to the prey. What is man but a broken leaf driven to and from with days of trouble,
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as with mightie tempests? And yet for all thi•, while hee is driving swiftly vnto death he dreameth that he is drawing neere to the doores of life.
as with mighty tempests? And yet for all thi•, while he is driving swiftly unto death he dreameth that he is drawing near to the doors of life.
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Put thy house to an order, yee must make your testament, are fearefull wordes to a naturall man. Put thy house to an order, ye must make your Testament, Are fearful words to a natural man.
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Most men even while they are a-dyeing desire to dreame of lyfe, neither without some wrath will they suffer them selues to bee wakned out of this dreame: Most men even while they Are a-dyeing desire to dream of life, neither without Some wrath will they suffer them selves to be wakened out of this dream:
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and yet doe what they can they are ever drawing nearer and nearer the doores of death.
and yet do what they can they Are ever drawing nearer and nearer the doors of death.
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I wish that these doores were ofter into our memorie then they are.
I wish that these doors were ofter into our memory then they Are.
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If yee will take heede and considder, I shall let you knowe two pages that God hath commanded ever to be watches in man, If ye will take heed and Consider, I shall let you know two pages that God hath commanded ever to be watches in man,
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so long as hee hath lyfe for to advertise him that hee must die:
so long as he hath life for to advertise him that he must die:
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The one is called the pulse, which God hath set into the arme of man, knocking night and day,
The one is called the pulse, which God hath Set into the arm of man, knocking night and day,
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for to tell him, that at the last knocke hee must enter in at the doores of death.
for to tell him, that At the last knock he must enter in At the doors of death.
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The other page is called the breath which God hath set into the breast of man:
The other page is called the breath which God hath Set into the breast of man:
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this reciprocation of the breath is like reciprocatio serrae, the drawing to and froo of a sawe. this reciprocation of the breath is like reciprocatio serrae, the drawing to and froo of a saw.
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This breath O man is night and day going to and froo like a savve: man is the tree: This breath Oh man is night and day going to and froo like a saw: man is the tree:
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when the tree is cutted then must it fall:
when the tree is cutted then must it fallen:
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and where it falleth there shall it lye, whether in a myre or vpon the cleane: and where it falls there shall it lie, whither in a mire or upon the clean:
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As a man dieth so shall he be for ever:
As a man Dieth so shall he be for ever:
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If being well prepared hee enter in at the doores of death, happie shall his lyfe bee for evermore.
If being well prepared he enter in At the doors of death, happy shall his life be for evermore.
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Yee who of before did never obserue these two watching pages: the pulse and the breath ; Ye who of before did never observe these two watching pages: the pulse and the breath;
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take warning by them that dayly yee drawe neerer to the gates of death.
take warning by them that daily ye draw nearer to the gates of death.
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THE SICKE MANS SALVE. THE THIRD SERMON. Psal. 107. v. 19. Then they cry vnto the Lorde in their trouble:
THE SICK MANS SALVE. THE THIRD SERMON. Psalm 107. v. 19. Then they cry unto the Lord in their trouble:
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hee saved them out of their distresses. V. 20. Hee sent his word, and healed them, and delivered them from their destructions.
he saved them out of their Distresses. V. 20. He sent his word, and healed them, and Delivered them from their destructions.
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IN my former Sermon it hath beene declared, what the sicke fooles did while they were neere the doores of death: it is saide:
IN my former Sermon it hath been declared, what the sick Fools did while they were near the doors of death: it is said:
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Then they cryed vnto the Lord : Jn this Sermon wee shall heare Gods part: It is in these words •ee saved them out of their distresses: Then they cried unto the Lord: John this Sermon we shall hear God's part: It is in these words •ee saved them out of their Distresses:
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hee sent his word and healed them: and delivered them from their destructions. he sent his word and healed them: and Delivered them from their destructions.
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The division of these words. Jn these wordes I see two things:
The division of these words. John these words I see two things:
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first, God after hee hath heard afflicted sinners saveth them, and delivereth them out of their distresse:
First, God After he hath herd afflicted Sinners Saveth them, and Delivereth them out of their distress:
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secondly, it is set downe by what meanes hee delivered these sicke persons, in these wordes, hee sent his word and healed them,
secondly, it is Set down by what means he Delivered these sick Persons, in these words, he sent his word and healed them,
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and delivered them from their graves, or destructions. and Delivered them from their graves, or destructions.
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As for that it is saide in the first part of my d•yes Text, that God saved these sicke out of their distresses J observe the great mercie of God: As for that it is said in the First part of my d•yes Text, that God saved these sick out of their Distresses J observe the great mercy of God:
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there is no sinne, or sicknesse I see so great, but if the sicke sinner can crye to him, God hath mercie for him:
there is no sin, or sickness I see so great, but if the sick sinner can cry to him, God hath mercy for him:
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as it is of sicknesse, so of all other affliction. If man can crye vnto God, God is readie to send succour.
as it is of sickness, so of all other affliction. If man can cry unto God, God is ready to send succour.
c-acp pn31 vbz pp-f n1, av pp-f d j-jn n1. cs n1 vmb vvi p-acp np1, np1 vbz j pc-acp vvi n1.
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This Moses declared well vnto Jsrael:
This Moses declared well unto Israel:
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The Lord, said hee, shall scatter you among the nations, and yee shall bee left few in number: The Lord, said he, shall scatter you among the Nations, and ye shall be left few in number:
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and there yee shall serve gods, the workes of mens handes, wood and stone, which neither heare nor see, nor eate nor smell : and there ye shall serve God's, the works of men's hands, wood and stone, which neither hear nor see, nor eat nor smell:
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there is Gods iudgment against mans sin:
there is God's judgement against men since:
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But shall the LORDS arme bee stretched out still? Will not God bee any more mercifull? heare what is subioyned:
But shall the LORDS arm be stretched out still? Will not God be any more merciful? hear what is subjoined:
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But if from thence thou shalt seeke the Lord thy God thou shalt find him, if thou seeke him with all thy heart, and with all thy soule. But if from thence thou shalt seek the Lord thy God thou shalt find him, if thou seek him with all thy heart, and with all thy soul.
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Manie a time had the sicke fooles of my text offended his Majestie, yet here is mercie; they cryed : and hee saved. Many a time had the sick Fools of my text offended his Majesty, yet Here is mercy; they cried: and he saved.
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God sometimes indeed while hee hath beene often provoked by the sinnes of men after diverse deliverances, will seeme to bee more hard to bee intreated, that men maye beware to be relapses from such he will hide his face for a space: God sometime indeed while he hath been often provoked by the Sins of men After diverse Deliverances, will seem to be more hard to be entreated, that men may beware to be relapses from such he will hide his face for a Molle:
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Verily, said Jsaiah, thou art a God that hideth thy self, O God of Israel the Saviour : Verily, said Isaiah, thou art a God that Hideth thy self, Oh God of Israel the Saviour:
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hee may hide himself for a litle, but not long.
he may hide himself for a little, but not long.
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While hee heareth the heart-cryes of his creature, hee is forced to draw the curtaine, and shew himselfe vnto it. While he hears the heart-cries of his creature, he is forced to draw the curtain, and show himself unto it.
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He that forbade man to hide himself from his owne flesh, can not long deny himselfe to a sicke sinner crying in his distresse. He that forbade man to hide himself from his own Flesh, can not long deny himself to a sick sinner crying in his distress.
pns31 cst vvd n1 pc-acp vvi px31 p-acp po31 d n1, vmb xx av-j vvi px31 p-acp dt j n1 vvg p-acp po31 n1.
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Of this we have a notable speach in the Psalme, I sought the Lord and hee heard mee, & delivered mee from all my feares:
Of this we have a notable speech in the Psalm, I sought the Lord and he herd me, & Delivered me from all my fears:
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They looked vnto him, and were lightened, and their faces were not ashamed. Now let vs see the kirnell of that comfort in the verse following; They looked unto him, and were lightened, and their faces were not ashamed. Now let us see the kirnell of that Comfort in the verse following;
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This poore man cryed, and the Lord heard him; and saved him out of all his troubles. This poor man cried, and the Lord herd him; and saved him out of all his Troubles.
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Behold a progresse of seeking, and of deliverance: first hee sought God: secondly he looked vnto God: thirdly the poore man cryed: Behold a progress of seeking, and of deliverance: First he sought God: secondly he looked unto God: Thirdly the poor man cried:
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So first God mett mans seeking with deliverance from the feare of trouble, secondly, while man looked vnto him hee made him to bee inlightened,
So First God met men seeking with deliverance from the Fear of trouble, secondly, while man looked unto him he made him to be enlightened,
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so that hee knew both who did afflict, and wherefore hee did afflict him.
so that he knew both who did afflict, and Wherefore he did afflict him.
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But last of all, while God saw this sinner humbled like a poore man and heard him crye,
But last of all, while God saw this sinner humbled like a poor man and herd him cry,
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then hee saved him from his troubles.
then he saved him from his Troubles.
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This poore man cryed, saith the Psalmist, and the Lord heard him, and saved him out of all his troubles. This poor man cried, Says the Psalmist, and the Lord herd him, and saved him out of all his Troubles.
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See how the Lord at the first saved him not from all his troubles, but by degrees till hee cryed vnto him like a poore man crying for an almes.
See how the Lord At the First saved him not from all his Troubles, but by Degrees till he cried unto him like a poor man crying for an alms.
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The harder health is more come by, the more it is set by : The harder health is more come by, the more it is Set by:
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a disease easily cured, is easily incurred. The sooner a sinner bee helped, if hee returne againe to his sinnes, hee shall find God the slower to come to his helpe againe:
a disease Easily cured, is Easily incurred. The sooner a sinner be helped, if he return again to his Sins, he shall find God the slower to come to his help again:
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God will let him seeke and looke and cry, yea, and crye againe to teach him better manners.
God will let him seek and look and cry, yea, and cry again to teach him better manners.
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This wee see in the booke of Iudges to have beene Gods doing with Israel.
This we see in the book of Judges to have been God's doing with Israel.
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The Israelites beeing oppressed by the Philistimes, and Ammonites in their miserie they sought vnto God: they looked vnto him: yea, and they cryed: The Israelites being oppressed by the Philistines, and Ammonites in their misery they sought unto God: they looked unto him: yea, and they cried:
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but what answere got they at the first? God sent them vnto their false gods at the first and yet vpon their repentance hee hee pittied them:
but what answer god they At the First? God sent them unto their false God's At the First and yet upon their Repentance he he pitied them:
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The wordes are so weightie that they are worthie to be heard: these be they euen as they were writen by Gods pen-man:
The words Are so weighty that they Are worthy to be herd: these be they even as they were written by God's penman:
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when the Israelites sawe that they were so sore afflicted by their enemies, it is said:
when the Israelites saw that they were so soar afflicted by their enemies, it is said:
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They cryed vnto the Lord, saying, wee haue sinned against thee, both because we haue forsaken our God; and also serued Balaam : They cried unto the Lord, saying, we have sinned against thee, both Because we have forsaken our God; and also served balaam:
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let vs now heare what answere God made vnto them:
let us now hear what answer God made unto them:
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Hee said vnto them, Did I not deliuer you from the Egyptians, and from the Ammorits and from the Children of Ammon, He said unto them, Did I not deliver you from the egyptians, and from the Amorites and from the Children of Ammon,
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and from the Philistimes? The Zidonians also, and the Amalelikites, and the Maonites did oppresse you,
and from the Philistines? The Zidonians also, and the Amalelikites, and the Maonites did oppress you,
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and yee cryed vnto mee, and I deliuered you out of their hands: yet ye ha•e forsaken mee and serued other Gods: Behold their relaps: and ye cried unto me, and I Delivered you out of their hands: yet you ha•e forsaken me and served other God's: Behold their relapse:
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what saith the Lord to that? I will deliuer you no more:
what Says the Lord to that? I will deliver you no more:
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Goe and crye vnto the Gods which ye haue chosen, let them deliuer you in the time of your tribulation heare what a hard answere:Go and cry unto the God's which you have chosen, let them deliver you in the time of your tribulation hear what a hard answer:
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Now what did the Jsraelites? They said to God, We haue sinned, doe thou vnto vs whatsoeuer seemeth good vnto thee, deliuer vs onely we praye thee this day :
Now what did the Israelites? They said to God, We have sinned, do thou unto us whatsoever seems good unto thee, deliver us only we pray thee this day:
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as if they should haue said Lord but for this one time :
as if they should have said Lord but for this one time:
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Thus after they had cryed they amended their life by putting away the strange Gods from among them and serued the Lord:
Thus After they had cried they amended their life by putting away the strange God's from among them and served the Lord:
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what did God then? It is said that his soule was grieued for the miserie of Israel :
what did God then? It is said that his soul was grieved for the misery of Israel:
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So at last they got help, but after many prayers and after the amendement of their life. So At last they god help, but After many Prayers and After the amendment of their life.
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O the great mercy of our God! O the preseruer of man!
O the great mercy of our God! Oh the preserver of man!
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Let vs make vse of this by applying it to our present purpose which is concerning these that are so sicke that they seeme to bee neere the doores of death While God delayeth to bring them from their sicknesse notwithstanding of all their prayers,
Let us make use of this by applying it to our present purpose which is Concerning these that Are so sick that they seem to be near the doors of death While God delayeth to bring them from their sickness notwithstanding of all their Prayers,
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and of all our prayers private or publicke, let vs not grudge, neither let the sicke murmure.
and of all our Prayers private or public, let us not grudge, neither let the sick murmur.
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God while hee delayeth their health, hee as it were sayeth to them, as hee said to Israel, I will deliver you no more :
God while he delayeth their health, he as it were Saith to them, as he said to Israel, I will deliver you no more:
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753
yet if the poore patient persist to murne before him God will not faile to give him full contentment at last.
yet if the poor patient persist to murne before him God will not fail to give him full contentment At last.
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(13) argument (DIV4)
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754
God afflicteth not willingly the children of men: no not: his soule often is grieved for the miserie of Israel. God afflicts not willingly the children of men: no not: his soul often is grieved for the misery of Israel.
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How can hee but deliver repenting sinners, seeing their miserie grieveth his verie soule? How can he but deliver repenting Sinners, seeing their misery Grieveth his very soul?
c-crq vmb pns31 p-acp vvi vvg n2, vvg po32 n1 vvz po31 j n1?
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756
It is not wonder that God repented himselfe to have made man, because that hee is the chiefe matter of his griefe.
It is not wonder that God repented himself to have made man, Because that he is the chief matter of his grief.
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As for the Devils they grieve GOD by their sinnes; but he is not grieved for their torments: As for the Devils they grieve GOD by their Sins; but he is not grieved for their torments:
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(13) argument (DIV4)
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God gladly shall cause scourge them with scorpions: But as for his owne children heere hee is grieved,
God gladly shall cause scourge them with scorpions: But as for his own children Here he is grieved,
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759
and grieved againe, first for their sinnes but most for their sufferings: hee is grieved for their sinnes, as a father for his childrens faults:
and grieved again, First for their Sins but most for their sufferings: he is grieved for their Sins, as a father for his Children's Faults:
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and againe he is grieved to strike them. Last of all hee is most grieved after that hee hath striken them.
and again he is grieved to strike them. Last of all he is most grieved After that he hath stricken them.
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(13) argument (DIV4)
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761
These bee wonderfull wordes, his soule was grieued for the miserie of Israel : God that forgave David his sinne could as gladly have spared him in his iudgments: These be wonderful words, his soul was grieved for the misery of Israel: God that forgave David his sin could as gladly have spared him in his Judgments:
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but the wicked were looking on wondred how God did spare:
but the wicked were looking on wondered how God did spare:
cc-acp dt j vbdr vvg p-acp vvd c-crq np1 vdd vvi:
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and therefore •or his honour, and for his names sake he could not let David go vnpunished:
and Therefore •or his honour, and for his names sake he could not let David go unpunished:
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(13) argument (DIV4)
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764
So soone as David had said, I have sinned against the Lord : Nathan answered that the Lord had put away his sinne :
So soon as David had said, I have sinned against the Lord: Nathan answered that the Lord had put away his sin:
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(13) argument (DIV4)
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765
but as for afflictions and troubles hee could not put them awaye, because by that deede hee had giuen great occasion to the enemies of the Lord to blaspheme.
but as for afflictions and Troubles he could not put them away, Because by that deed he had given great occasion to the enemies of the Lord to Blaspheme.
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(13) argument (DIV4)
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Jf all the wicked were blind God would often spare to afflict his Children. An obiection. If all the wicked were blind God would often spare to afflict his Children. an objection.
cs d dt j vbdr j np1 vmd av vvi pc-acp vvi po31 n2. dt n1.
(13) argument (DIV4)
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767
Heere some may obiect and saye that this our Text is not ever true: Js it not cleare that God delivereth not all men from the gates of death,
Here Some may Object and say that this our Text is not ever true: Jesus it not clear that God Delivereth not all men from the gates of death,
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though they cry vnto him? The answere. It is certaine that it is not aye done:
though they cry unto him? The answer. It is certain that it is not aye done:
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For if men by crying to God were ever brought backe from the doores of death; For if men by crying to God were ever brought back from the doors of death;
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(13) argument (DIV4)
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death should bee a rare thing among men.
death should be a rare thing among men.
n1 vmd vbi dt j n1 p-acp n2.
(13) argument (DIV4)
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If life could bee had for crying to GOD, the World should be deafned with din: If life could be had for crying to GOD, the World should be deafened with din:
cs n1 vmd vbi vhn p-acp vvg p-acp np1, dt n1 vmd vbi j-vvn p-acp n1:
(13) argument (DIV4)
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772
for all that a man hath he will giue it for his life Jt is but one of a thousand that can say with S. Paul I desire to be dissolued :
for all that a man hath he will give it for his life It is but one of a thousand that can say with S. Paul I desire to be dissolved:
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what then shall we say to our Texte wherein is said that when the sicke man cryeth then God deliuereth? Surely this is not euer done,
what then shall we say to our Text wherein is said that when the sick man Cries then God Delivereth? Surely this is not ever done,
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774
but if it be once done to a man in his life, they be fewe here of anye age but once in their lifetime God hath brought them from the doores of death:
but if it be once done to a man in his life, they be few Here of any age but once in their lifetime God hath brought them from the doors of death:
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775
If God once hath done this to thee by thy owne experience subscribe to the trueth of my Texte.
If God once hath done this to thee by thy own experience subscribe to the truth of my Text.
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Neither doth my Text say that this is done to all, left that anye should beguile himselfe, saying, I may sinne, seeing as yet I haue neuer bene so sicke as to be at the ports of death : Neither does my Text say that this is done to all, left that any should beguile himself, saying, I may sin, seeing as yet I have never be so sick as to be At the ports of death:
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before J die I must first be neere these portes and be broght backe againe to health and so shall liue a space and afterward die:
before J die I must First be near these ports and be brought back again to health and so shall live a Molle and afterwards die:
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No not, God hath not astricted himselfe by promise to anye that he shall get but an houres sicknesse before he die.
No not, God hath not astricted himself by promise to any that he shall get but an hours sickness before he die.
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779
If a Nadab and an Abihu come in with strange fire before the Lorde, God in an instant will slay them with fire from heaven. If a Nadab and an Abihu come in with strange fire before the Lord, God in an instant will slay them with fire from heaven.
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780
Ananias and Saphira dyed having a lye against God in their mouth: Dathan & Abiram were swallowed vp into an instant:Ananias and Sapphira died having a lie against God in their Mouth: Dathan & Abiram were swallowed up into an instant:
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781
These are set downe in scripture as Pillars of Salt to tell to the Passengers of this world that they looke not back to Sodome but haue euer their eyes vpon their God.
These Are Set down in scripture as Pillars of Salt to tell to the Passengers of this world that they look not back to Sodom but have ever their eyes upon their God.
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As for the godly in their sickenesse if at last when their glasse is at the running out they crye to God for life, God shall giue them an answere that shall content them: As for the godly in their sickness if At last when their glass is At the running out they cry to God for life, God shall give them an answer that shall content them:
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783
he shall let them see that death is better then life:
he shall let them see that death is better then life:
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(13) argument (DIV4)
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784
Moses desired to liue and to goe to Canaan, Gods desire was that he should die for to goe to the heauens: Moses desired to live and to go to Canaan, God's desire was that he should die for to go to the heavens:
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785
Behold how God desired better for Moses, then Moses for him selfe: The death of the righteous was the wish of Balaam: Behold how God desired better for Moses, then Moses for him self: The death of the righteous was the wish of balaam:
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(13) argument (DIV4)
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let mee die, said hee, the death of the righteous : The death of the saints is a Precious thing : let me die, said he, the death of the righteous: The death of the Saints is a Precious thing:
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787
It is promised to them as a releese of all their distresses, as a rest from their labours, a refreshment to their wearied bones:
It is promised to them as a releese of all their Distresses, as a rest from their labours, a refreshment to their wearied bones:
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(13) argument (DIV4)
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788
there the weary be at rest saith Iob, speaking of the graue: they rest in their beds saith Isaiah :
there the weary be At rest Says Job, speaking of the graven: they rest in their Beds Says Isaiah:
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(13) argument (DIV4)
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789
This was Gods promise to good Iosiah made by Huldah the Prophetesse: This was God's promise to good Josiah made by Huldah the Prophetess:
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790
I will gather thee to thy father, said the Lord, and thou shalt be gathred to thy graue in peace : I will gather thee to thy father, said the Lord, and thou shalt be gathered to thy graven in peace:
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(13) argument (DIV4)
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791
Thus the godly man (except it be that God will haue him neere to him selfe as Enoch, or that he should not see the ill to come ) getteth his full of dayes: Thus the godly man (except it be that God will have him near to him self as Enoch, or that he should not see the ill to come) gets his full of days:
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(13) argument (DIV4)
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792
such a man shall come to his graue with his gray haires in a full age like as a shocke or ricke of corne commeth in his season :
such a man shall come to his graven with his grey hairs in a full age like as a shock or Rick of corn comes in his season:
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(13) argument (DIV4)
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What is a gray headed goodly man but as a field that is ripee for the Lord The countrie saith Christ is all white speaking of the cornes in their rypnesse: What is a grey headed goodly man but as a field that is ripee for the Lord The country Says christ is all white speaking of the corns in their rypnesse:
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(13) argument (DIV4)
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794
A gray headed godly man is like ripe corne ready for the Lords Barne-yeard, that is vp into the heauens. A grey headed godly man is like ripe corn ready for the lords Barnyard, that is up into the heavens.
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(13) argument (DIV4)
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795
According to this, Salomon speaking of the hoarie head, saith that it is A crowne of glory if it be found in the way of righteousnesse. According to this, Solomon speaking of the hoary head, Says that it is A crown of glory if it be found in the Way of righteousness.
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(13) argument (DIV4)
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796
The last thing I shall touch heere concerning Gods deliuerance from sicknesse or from any other troubles is, a counsell I would giue to these that haue bene deliuered:
The last thing I shall touch Here Concerning God's deliverance from sickness or from any other Troubles is, a counsel I would give to these that have be Delivered:
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(13) argument (DIV4)
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797
The counsel is this, hath God once brought thee from the doores of death to life? or hath hee deliuered thee from any imminent danger? Be wise in times to come: The counsel is this, hath God once brought thee from the doors of death to life? or hath he Delivered thee from any imminent danger? Be wise in times to come:
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(13) argument (DIV4)
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798
Be thankefull and sinne no more: sinne no more for feare of worse. This was Christs counsell to the man whom he had healed at the poole;
Be thankful and sin no more: sin no more for Fear of Worse. This was Christ counsel to the man whom he had healed At the pool;
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799
while afterward he found him into the Temple he said vnto him, Behold now thou art made whole:
while afterwards he found him into the Temple he said unto him, Behold now thou art made Whole:
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800
sinne no more, lest a worse thing come vnto thee. There was neuer a man deliuered from so filthie or from so fearefull a disease, sin no more, lest a Worse thing come unto thee. There was never a man Delivered from so filthy or from so fearful a disease,
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(13) argument (DIV4)
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801
but if he returne to his sinne like a dogge to his vomite, God can make a worse thing come vnto him:
but if he return to his sin like a dog to his vomit, God can make a Worse thing come unto him:
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802
This like a wakener cryeth to all; stand in awe and sinne not. This like a wakener Cries to all; stand in awe and sin not.
d av-j dt n1 vvz p-acp d; vvb p-acp n1 cc n1 xx.
(13) argument (DIV4)
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803
Sinne at the first is like a little chet or young plant of the first yeeres planting, yee may easily nip it in two with your naile :
Sin At the First is like a little chet or young plant of the First Years planting, ye may Easily nip it in two with your nail:
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(13) argument (DIV4)
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804
sinne doubled is like a plant of two yeeares growth which requireth the strength of the hand: sin doubled is like a plant of two Years growth which requires the strength of the hand:
n1 vvn vbz av-j dt n1 pp-f crd ng2 n1 r-crq vvz dt n1 pp-f dt n1:
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805
But sinne tripled is like a tree of three yeeres growth, of faster roots then of before:
But sin tripled is like a tree of three Years growth, of faster roots then of before:
cc-acp n1 j-vvn vbz j dt n1 pp-f crd ng2 n1, pp-f jc n2 av pp-f a-acp:
(13) argument (DIV4)
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806
Last of all it commeth to passe that that which with thy singer most easily thou might haue pluckt vp once, can not now be shaken with all the force of thy body.
Last of all it comes to pass that that which with thy singer most Easily thou might have plucked up once, can not now be shaken with all the force of thy body.
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(13) argument (DIV4)
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807
It is goode to correct and rebuke sinne while it is young and will blush for shame. A little correction of the rod will chase away folly out of the heart of the yong child : It is good to correct and rebuke sin while it is young and will blush for shame. A little correction of the rod will chase away folly out of the heart of the young child:
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808
But old follie, hardened folie, brasen browed folie returned after many deliuerance, after many mercyes must haue a tit in a towe : But old folly, hardened folly, brazen browed folly returned After many deliverance, After many Mercies must have a tit in a tow:
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(13) argument (DIV4)
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809
such a one will proue a wagstring: Prov. 27.22. Bray a foole in a morter among wheat with a pestell, yet will hee not quite his foolishnesse.
such a one will prove a wagstring: Curae 27.22. Bray a fool in a mortar among wheat with a Pestle, yet will he not quite his foolishness.
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810
After that the Theefe is burnt on the cheek or behind the shoulder for his pickerie,
After that the Thief is burned on the cheek or behind the shoulder for his pickery,
p-acp cst dt n1 vbz vvn p-acp dt n1 cc p-acp dt n1 p-acp po31 n1,
(13) argument (DIV4)
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811
because hee escapeth with his life, so soone as hee is free hee saith as the drunkard saith after that his winesicknesse is past, yet will I till it againe.
Because he escapeth with his life, so soon as he is free he Says as the drunkard Says After that his winesicknesse is past, yet will I till it again.
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812
But how is hee answered? Gods iudgment, yea a worse than of before maketh an answere like an Eccho, yet will I till him againe : But how is he answered? God's judgement, yea a Worse than of before makes an answer like an Echo, yet will I till him again:
cc-acp q-crq vbz pns31 vvn? npg1 n1, uh dt jc cs pp-f p-acp vvz dt n1 av-j dt n1, av vmb pns11 p-acp pno31 av:
(13) argument (DIV4)
139
Image 72
813
thus as Christ saide of the man that was repossest with ma•s ye Devils, so may be said of him, The last state of that man is worse than the first.
thus as christ said of the man that was repossest with ma•s you Devils, so may be said of him, The last state of that man is Worse than the First.
av c-acp np1 vvd pp-f dt n1 cst vbds vvn p-acp n2 pn22 n2, av vmb vbi vvn pp-f pno31, dt ord n1 pp-f d n1 vbz jc cs dt ord.
(13) argument (DIV4)
139
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814
By what meanes God is said heere to heale deadly diseases.
By what means God is said Here to heal deadly diseases.
p-acp r-crq vvz np1 vbz vvn av pc-acp vvi j n2.
(14) argument (DIV4)
139
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815
NOW it followeth that wee see particularly with what salve God healeth the sicke mans sore.
NOW it follows that we see particularly with what salve God heals the sick men soar.
av pn31 vvz cst pns12 vvb av-j p-acp r-crq n1 np1 vvz dt j ng1 n1.
(14) argument (DIV4)
140
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816
It is set downe into these words: Hee sent his word and healed them, and delivered them from their destructions.
It is Set down into these words: He sent his word and healed them, and Delivered them from their destructions.
pn31 vbz vvn a-acp p-acp d n2: pns31 vvd po31 n1 cc vvd pno32, cc vvd pno32 p-acp po32 n2.
(14) argument (DIV4)
140
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817
The Word here as you see is Gods malagma, or healing plaster. The Word Here as you see is God's malagma, or healing plaster.
dt n1 av c-acp pn22 vvb vbz npg1 n1, cc j-vvg n1.
(14) argument (DIV4)
141
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818
Gods worde sent to the sicke man is the messinger of health, a medicine sent from God for curing of all diseases. God's word sent to the sick man is the Messenger of health, a medicine sent from God for curing of all diseases.
npg1 n1 vvn p-acp dt j n1 vbz dt n1 pp-f n1, dt n1 vvd p-acp np1 p-acp vvg pp-f d n2.
(14) argument (DIV4)
141
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819
Upon this part of my Text, J shall gather eight, or nine severall doctrines.
Upon this part of my Text, J shall gather eight, or nine several doctrines.
p-acp d n1 pp-f po11 n1, pns11 vmb vvi crd, cc crd j n2.
(14) argument (DIV4)
142
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820
First, in that God is said to send his word for healing of sicke men, J observe the great Majestie of God:
First, in that God is said to send his word for healing of sick men, J observe the great Majesty of God:
ord, p-acp cst np1 vbz vvn pc-acp vvi po31 n1 p-acp vvg pp-f j n2, pns11 vvb dt j n1 pp-f np1:
(14) argument (DIV4)
143
Image 72
821
hee healeth men by a Messinger, so that hee needeth not to come himselfe, but onlie to send a Messinger, called his worde:
he heals men by a Messinger, so that he needs not to come himself, but only to send a Messinger, called his word:
pns31 vvz n2 p-acp dt np1, av cst pns31 vvz xx pc-acp vvi px31, cc-acp av-j pc-acp vvi dt np1, vvd po31 n1:
(14) argument (DIV4)
143
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822
A noble man in the bed of sicknesse neere vnto the doores of death hauing sent for the Physitian would not be content that he should send a messenger, and not come himself;
A noble man in the Bed of sickness near unto the doors of death having sent for the physician would not be content that he should send a Messenger, and not come himself;
dt j n1 p-acp dt n1 pp-f n1 av-j p-acp dt n2 pp-f n1 vhg vvn p-acp dt n1 vmd xx vbi j cst pns31 vmd vvi dt n1, cc xx vvb px31;
(14) argument (DIV4)
143
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823
the most wnderstanding haue no more knowledge then is needfull: Elisha Gods Prophet was beguiled in this:
the most wnderstanding have no more knowledge then is needful: Elisha God's Prophet was beguiled in this:
dt av-ds n1 vhb dx dc n1 cs vbz j: np1 npg1 n1 vbds vvn p-acp d:
(14) argument (DIV4)
143
Image 72
824
he sent Gehazi his seruant with a staffé for to quicken the dead child of the Shunamite, but all in vaine:
he sent Gehazi his servant with a staffé for to quicken the dead child of the Shunamite, but all in vain:
pns31 vvd np1 po31 n1 p-acp dt fw-fr p-acp pc-acp vvi dt j n1 pp-f dt n1, cc-acp d p-acp j:
(14) argument (DIV4)
143
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825
Jt behoved him to come him selfe:
It behooved him to come him self:
av vvd pno31 pc-acp vvi pno31 n1:
(14) argument (DIV4)
143
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826
and when he was come what paines had hee before life could bee gotten? First, hee went into the chamber where the dead chyld was, and shut the doore vpon them twaine, and prayed vnto the Lord:
and when he was come what pains had he before life could be got? First, he went into the chamber where the dead child was, and shut the door upon them twaine, and prayed unto the Lord:
cc c-crq pns31 vbds vvn r-crq n2 vhd pns31 p-acp n1 vmd vbi vvn? ord, pns31 vvd p-acp dt n1 c-crq dt j n1 vbds, cc vvb dt n1 p-acp pno32 crd, cc vvd p-acp dt n1:
(14) argument (DIV4)
143
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827
he beganne with prayer Then he went vp vpon the bed and lay vpon the Child,
he began with prayer Then he went up upon the Bed and lay upon the Child,
pns31 vvd p-acp n1 cs pns31 vvd a-acp p-acp dt n1 cc vvd p-acp dt n1,
(14) argument (DIV4)
143
Image 72
828
and put his mouth vpon his mouth, and his eyes vpon his eyes, and his hands vpon his hands,
and put his Mouth upon his Mouth, and his eyes upon his eyes, and his hands upon his hands,
cc vvd po31 n1 p-acp po31 n1, cc po31 n2 p-acp po31 n2, cc po31 n2 p-acp po31 n2,
(14) argument (DIV4)
143
Image 72
829
and he stretched him selfe vpon the child:and he stretched him self upon the child:
cc pns31 vvd pno31 n1 p-acp dt n1:
(14) argument (DIV4)
143
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830
what wrought that, will ye say? after that done, it is onely said that the flesh of the child waxed warme :
what wrought that, will you say? After that done, it is only said that the Flesh of the child waxed warm:
r-crq vvd cst, vmb pn22 vvi? p-acp d vdn, pn31 vbz av-j vvn cst dt n1 pp-f dt n1 vvd j:
(14) argument (DIV4)
143
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831
there was no appearance of life yet, but onely that the cold dead flesh grewe a little warme. there was no appearance of life yet, but only that the cold dead Flesh grew a little warm.
a-acp vbds dx n1 pp-f n1 av, cc-acp av-j cst dt j-jn j n1 vvd dt j j.
(14) argument (DIV4)
143
Image 72
832
After Elisha returned and walked in the house to and fro : See what difficultie he had:
After Elisha returned and walked in the house to and from: See what difficulty he had:
p-acp np1 vvn cc vvd p-acp dt n1 p-acp cc p-acp: vvb r-crq n1 pns31 vhd:
(14) argument (DIV4)
143
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833
after that the went vp againe vpon the bed and stretched himselfe vpon him.
After that thee went up again upon the Bed and stretched himself upon him.
c-acp d pno32 vvd a-acp av p-acp dt n1 cc vvd px31 p-acp pno31.
(14) argument (DIV4)
143
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834
At that last action it is said that the child neesed seuen times, and the child opened his eyes :
At that last actium it is said that the child neesed seuen times, and the child opened his eyes:
p-acp d ord n1 pn31 vbz vvn cst dt n1 vvn crd n2, cc dt n1 vvd po31 n2:
(14) argument (DIV4)
144
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835
See what toes-and froes the man of God had before life could be gotten:
See what toes-and froes the man of God had before life could be got:
vvb r-crq j zz dt n1 pp-f np1 vhd p-acp n1 vmd vbi vvn:
(14) argument (DIV4)
144
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836
Though he should haue walked to and fro and streatched himselfe vntill now, except that God had sent his word, Elisha should haue said as Gehazi said that was sent with his staffe The child is not awaked: Though he should have walked to and from and stretched himself until now, except that God had sent his word, Elisha should have said as Gehazi said that was sent with his staff The child is not awaked:
cs pns31 vmd vhi vvn p-acp cc av cc vvn px31 c-acp av, c-acp cst np1 vhd vvn po31 n1, np1 vmd vhi vvn p-acp np1 vvd cst vbds vvn p-acp po31 n1 dt n1 vbz xx vvn:
(14) argument (DIV4)
144
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837
There is no force in man against death to make either voice or hearing. There is no force in man against death to make either voice or hearing.
pc-acp vbz dx n1 p-acp n1 p-acp n1 pc-acp vvi d n1 cc vvg.
(14) argument (DIV4)
145
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838
Heere then let vs obserue the great power of God who by the message of his word cureth such deadly diseases:
Here then let us observe the great power of God who by the message of his word cureth such deadly diseases:
av av vvb pno12 vvi dt j n1 pp-f np1 r-crq p-acp dt n1 pp-f po31 n1 vvz d j n2:
(14) argument (DIV4)
146
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839
A Physitian may helpe a sicke man by application: but what can he doe by explication. Mens wordes are but wind: wordes can not worke :
A physician may help a sick man by application: but what can he do by explication. Mens words Are but wind: words can not work:
dt n1 vmb vvi dt j n1 p-acp n1: cc-acp q-crq vmb pns31 vdi p-acp n1. np1 n2 vbr p-acp n1: n2 vmb xx vvi:
(14) argument (DIV4)
146
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840
Mens wordes are but of dead letters : But the word of god is quick and quickening : Mens words Are but of dead letters: But the word of god is quick and quickening:
np1 n2 vbr a-acp pp-f j n2: cc-acp dt n1 pp-f n1 vbz j cc j-vvg:
(14) argument (DIV4)
146
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841
it is mighty in operation, the Power of God to salvation both of soule and of body: it is mighty in operation, the Power of God to salvation both of soul and of body:
pn31 vbz j p-acp n1, dt n1 pp-f np1 p-acp n1 d pp-f n1 cc pp-f n1:
(14) argument (DIV4)
146
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842
That which is able to saue both soule and body from Hell fire may easily be a power for to heale the sicke body : That which is able to save both soul and body from Hell fire may Easily be a power for to heal the sick body:
cst r-crq vbz j pc-acp vvi d n1 cc n1 p-acp n1 n1 vmb av-j vbi dt n1 c-acp pc-acp vvi dt j n1:
(14) argument (DIV4)
146
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843
The Centurion after that hee had sent a man for Christ to come and cure his sick seruant, hee bethought himself what power was in Gods word, The Centurion After that he had sent a man for christ to come and cure his sick servant, he bethought himself what power was in God's word,
dt n1 p-acp cst pns31 vhd vvn dt n1 p-acp np1 pc-acp vvi cc vvi po31 j n1, pns31 vvd px31 r-crq n1 vbds p-acp npg1 n1,
(14) argument (DIV4)
146
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844
and therfore he sent back word againe to Christ that hee should not come him selfe but only send his word. Tell him said the Centurion to his friends whom he sent to him, tell him; Lord trouble not thy selfe:
and Therefore he sent back word again to christ that he should not come him self but only send his word. Tell him said the Centurion to his Friends whom he sent to him, tell him; Lord trouble not thy self:
cc av pns31 vvd av n1 av p-acp np1 cst pns31 vmd xx vvi pno31 n1 p-acp j vvi po31 n1. vvb pno31 vvd dt n1 p-acp po31 n2 r-crq pns31 vvd p-acp pno31, vvb pno31; n1 vvb xx po21 n1:
(14) argument (DIV4)
146
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845
for I am not worthie that thou shouldest enter vnder my roofe: wherefore neither thought I my selfe worthie to come vnto thee:
for I am not worthy that thou Shouldst enter under my roof: Wherefore neither Thought I my self worthy to come unto thee:
c-acp pns11 vbm xx j cst pns21 vmd2 vvi p-acp po11 n1: c-crq dx n1 pns11 po11 n1 j pc-acp vvi p-acp pno21:
(14) argument (DIV4)
146
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846
but saye in a word, and thy servant shall bee healed: Saye in a word that is, send a word, and it shall heale him. but say in a word, and thy servant shall be healed: Say in a word that is, send a word, and it shall heal him.
cc-acp vvb p-acp dt n1, cc po21 n1 vmb vbi vvn: vvb p-acp dt n1 cst vbz, vvb dt n1, cc pn31 vmb vvi pno31.
(14) argument (DIV4)
146
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847
I read of Ioseph that he was cast into the stockes in a prison: But by what meanes was he deliuered. It was by Gods word:
I read of Ioseph that he was cast into the stocks in a prison: But by what means was he Delivered. It was by God's word:
pns11 vvb pp-f np1 cst pns31 vbds vvn p-acp dt n2 p-acp dt n1: cc-acp p-acp r-crq n2 vbds pns31 vvn. pn31 vbds p-acp npg1 n1:
(14) argument (DIV4)
147
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848
The psalmist saith that they hurt his feete with stockes, and that he was laide in yron : The psalmist Says that they hurt his feet with stocks, and that he was laid in iron:
dt n1 vvz d pns32 vvd po31 n2 p-acp n2, cc cst pns31 vbds vvn p-acp n1:
(14) argument (DIV4)
147
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849
But how was he deliuered? there he laye vntill the time that his word came: But how was he Delivered? there he say until the time that his word Come:
cc-acp q-crq vbds pns31 vvn? a-acp pns31 vvd p-acp dt n1 cst po31 n1 vvd:
(14) argument (DIV4)
147
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850
God had giuen to Ioseph the word of his promise in a dreame that he should be a sheafe before whom all others sheaues should bowe: God had given to Ioseph the word of his promise in a dream that he should be a sheaf before whom all Others sheaves should bow:
np1 vhd vvn p-acp np1 dt n1 pp-f po31 n1 p-acp dt n1 cst pns31 vmd vbi dt n1 p-acp ro-crq d n2-jn n2 vmd vvi:
(14) argument (DIV4)
147
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851
yea that before him the Sunne and Moone and elleuen starres should doe reuerence. yea that before him the Sun and Moon and elleuen Stars should do Reverence.
uh cst p-acp pno31 dt n1 cc n1 cc j n2 vmd vdi n1.
(14) argument (DIV4)
147
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852
So soone as the time of that word came the stockes could keepe Ioseph no more: So soon as the time of that word Come the stocks could keep Ioseph no more:
av av c-acp dt n1 pp-f d n1 vvd dt n2 vmd vvi np1 av-dx av-dc:
(14) argument (DIV4)
147
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853
As Ioseph lay in the stockes so must the sicke man ly in his bed, vntill the the time that his word came ; then shall he goe free: As Ioseph lay in the stocks so must the sick man lie in his Bed, until the the time that his word Come; then shall he go free:
p-acp np1 vvb p-acp dt n2 av vmb dt j n1 vvb p-acp po31 n1, c-acp cs dt n1 cst po31 n1 vvd; av vmb pns31 vvi j:
(14) argument (DIV4)
147
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854
Heere behold the great power of the word of the Lord.
Here behold the great power of the word of the Lord.
av vvb dt j n1 pp-f dt n1 pp-f dt n1.
(14) argument (DIV4)
147
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855
Turne thee yet againe and behold the power of this word in a greater cure In Ezekiel J see a strange worke wrought by this word: Turn thee yet again and behold the power of this word in a greater cure In Ezekielem J see a strange work wrought by this word:
vvb pno21 av av cc vvi dt n1 pp-f d n1 p-acp dt jc n1 p-acp np1 pns11 vvb dt j n1 vvn p-acp d n1:
(14) argument (DIV4)
148
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856
In a valley there was a huge great number of bones both bare and drye: loe, saith the Prophet, they were very drye: God hauing showne them to his Prophet said vnto him, Sonne of man can these bones liue ? The Prophet said Lord thou knowest, as if he had said there is very little appearance:
In a valley there was a huge great number of bones both bore and dry: lo, Says the Prophet, they were very dry: God having shown them to his Prophet said unto him, Son of man can these bones live? The Prophet said Lord thou Knowest, as if he had said there is very little appearance:
p-acp dt n1 a-acp vbds dt j j n1 pp-f n2 d j cc j: uh, vvz dt n1, pns32 vbdr av j: np1 vhg vvn pno32 p-acp po31 n1 vvd p-acp pno31, n1 pp-f n1 vmb d n2 vvb? dt n1 vvd n1 pns21 vv2, c-acp cs pns31 vhd vvn a-acp vbz av j n1:
(14) argument (DIV4)
148
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857
J will make them liue said the Lord: But how? By my word : I will send my word vnto them: J will make them live said the Lord: But how? By my word: I will send my word unto them:
pns11 vmb vvi pno32 vvi vvd dt n1: cc-acp q-crq? p-acp po11 n1: pns11 vmb vvi po11 n1 p-acp pno32:
(14) argument (DIV4)
148
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858
Prophecie vpon these bones, and say vnto them, O ye dry bones heare the word of the Lord :Prophecy upon these bones, and say unto them, Oh you dry bones hear the word of the Lord:
n1 p-acp d n2, cc vvb p-acp pno32, uh pn22 j n2 vvi dt n1 pp-f dt n1:
(14) argument (DIV4)
148
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859
Behold I shall cause breath enter into you, and ye shall liue: Behold I shall cause breath enter into you, and you shall live:
vvb pns11 vmb vvi n1 vvi p-acp pn22, cc pn22 vmb vvi:
(14) argument (DIV4)
148
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860
And I will lay sinewes vpon you, and will bring vp fl•sh vpon you and couer you with skin,
And I will lay sinews upon you, and will bring up fl•sh upon you and cover you with skin,
cc pns11 vmb vvi n2 p-acp pn22, cc vmb vvi a-acp j p-acp pn22 cc vvb pn22 p-acp n1,
(14) argument (DIV4)
148
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861
and put breath in you, and ye shall liue :and put breath in you, and you shall live:
cc vvd n1 p-acp pn22, cc pn22 vmb vvi:
(14) argument (DIV4)
148
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862
As soone as the Prophet had giuen the bones this first charge of Gods word, at that first prophecie there was a noise, and behold a shaking and the bones came together euery bone to its owne bone : As soon as the Prophet had given the bones this First charge of God's word, At that First prophecy there was a noise, and behold a shaking and the bones Come together every bone to its own bone:
p-acp av c-acp dt n1 vhd vvn dt n2 d ord n1 pp-f npg1 n1, p-acp cst ord n1 a-acp vbds dt n1, cc vvb dt n-vvg cc dt n2 vvd av d n1 p-acp po31 d n1:
(14) argument (DIV4)
148
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863
But there was no breath in them : But there was no breath in them:
cc-acp pc-acp vbds dx n1 p-acp pno32:
(14) argument (DIV4)
148
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864
Behold how the first charge of the word made onely the bones to be conueened, and to be couered with flesh and skinne : Behold how the First charge of the word made only the bones to be convened, and to be covered with Flesh and skin:
vvb c-crq dt ord n1 pp-f dt n1 vvd av-j dt n2 pc-acp vbi j, cc pc-acp vbi vvn p-acp n1 cc n1:
(14) argument (DIV4)
148
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865
But how shall life be gotten? God must send his word againe: But how shall life be got? God must send his word again:
cc-acp q-crq vmb n1 vbi vvn? np1 vmb vvi po31 n1 av:
(14) argument (DIV4)
148
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866
God sent his word to the wind for to fetch breath for the quickning of these dead men:
God sent his word to the wind for to fetch breath for the quickening of these dead men:
np1 vvd po31 n1 p-acp dt n1 p-acp pc-acp vvi n1 p-acp dt j-vvg pp-f d j n2:
(14) argument (DIV4)
148
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867
Prophecie vnto the wind said the Lord, Prophecie Son of man, & say to the wind: Prophecy unto the wind said the Lord, Prophecy Son of man, & say to the wind:
n1 p-acp dt n1 vvd dt n1, n1 n1 pp-f n1, cc vvz p-acp dt n1:
(14) argument (DIV4)
148
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868
Thus saith the Lord God, Come from the four winds, O breath; & breath vpon these slaine that they may liue. Thus Says the Lord God, Come from the four winds, Oh breath; & breath upon these slain that they may live.
av vvz dt n1 np1, vvb p-acp dt crd n2, uh n1; cc n1 p-acp d vvn cst pns32 vmb vvi.
(14) argument (DIV4)
148
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869
At that second charge of the word the wind fetcht breath which entred into them and all those bones lived and stood vp an exceeding great armie.
At that second charge of the word the wind fetched breath which entered into them and all those bones lived and stood up an exceeding great army.
p-acp cst ord n1 pp-f dt n1 dt n1 vvd n1 r-crq vvd p-acp pno32 cc d d n2 vvd cc vvd a-acp dt j-vvg j n1.
(14) argument (DIV4)
148
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870
He who by his word prophecied made dry bones to creepe together, and by this word made the winde to breath life into them, may easily send vnto sick men a word that will heale them thought they were even at the doores of death. He who by his word prophesied made dry bones to creep together, and by this word made the wind to breath life into them, may Easily send unto sick men a word that will heal them Thought they were even At the doors of death.
pns31 r-crq p-acp po31 n1 vvd vvn j n2 pc-acp vvi av, cc p-acp d n1 vvd dt n1 pc-acp vvi n1 p-acp pno32, vmb av-j vvi p-acp j n2 dt n1 cst vmb vvi pno32 vvd pns32 vbdr av p-acp dt n2 pp-f n1.
(14) argument (DIV4)
148
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871
Secondly in that the word of God is said heere to be the meanes whereby God healeth the sicke, J obserue the diuersitie of the operation of his word : Secondly in that the word of God is said Here to be the means whereby God heals the sick, J observe the diversity of the operation of his word:
ord p-acp d dt n1 pp-f np1 vbz vvn av pc-acp vbi dt n2 c-crq np1 vvz dt j, pns11 vvb dt n1 pp-f dt n1 pp-f po31 n1:
(14) argument (DIV4)
149
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872
what ever God hath to doe, let him but send his word and it shall be done.
what ever God hath to do, let him but send his word and it shall be done.
r-crq av np1 vhz pc-acp vdi, vvb pno31 p-acp vvb po31 n1 cc pn31 vmb vbi vdn.
(14) argument (DIV4)
149
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873
When he made the world he vsed no other hand but his word : let there be light : When he made the world he used no other hand but his word: let there be Light:
c-crq pns31 vvd dt n1 pns31 vvd dx j-jn n1 p-acp po31 n1: vvb pc-acp vbi j:
(14) argument (DIV4)
149
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874
let there be a firmanent. Gods word LET wrought all the creatures: He said, and it was ;
let there be a firmament. God's word LET wrought all the creatures: He said, and it was;
vvb pc-acp vbi dt n1. npg1 n1 vvb vvn d dt n2: pns31 vvd, cc pn31 vbds;
(14) argument (DIV4)
149
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875
and as he said, so it was.
and as he said, so it was.
cc c-acp pns31 vvd, av pn31 vbds.
(14) argument (DIV4)
149
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The word of God is like a Mine of diuers veines either for to help Gods friendes or for to hurt his foes, as the cloudy pillar was darkenesse by day vnto the Egyptians, and light in darkenesse vnto the Jsraelites. The word of God is like a Mine of diverse Veins either for to help God's Friends or for to hurt his foes, as the cloudy pillar was darkness by day unto the egyptians, and Light in darkness unto the Israelites.
dt n1 pp-f np1 vbz av-j dt n1 pp-f j n2 d c-acp pc-acp vvi npg1 n2 cc c-acp pc-acp vvi po31 n2, p-acp dt j n1 vbds n1 p-acp n1 p-acp dt njp2, cc n1 p-acp n1 p-acp dt np2.
(14) argument (DIV4)
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As that Pillar was a darke cloud by day behind Israel for to hide them from the Egyptians ; As that Pillar was a dark cloud by day behind Israel for to hide them from the egyptians;
p-acp d n1 vbds dt j n1 p-acp n1 p-acp np1 p-acp pc-acp vvi pno32 p-acp dt np1;
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and a burning Pillar of fire by night going before Israel for to let them see the waye.
and a burning Pillar of fire by night going before Israel for to let them see the Way.
cc dt vvg n1 pp-f n1 p-acp n1 vvg p-acp np1 p-acp pc-acp vvi pno32 vvi dt n1.
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So the word that God sends is euer for the good of Israel. So the word that God sends is ever for the good of Israel.
av dt n1 cst np1 vvz vbz av p-acp dt j pp-f np1.
(14) argument (DIV4)
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It is a quickning spirit and sauour of life to life vnto these that are saued, but it is a killing letter and a sauon of death to these that perish.
It is a quickening Spirit and savour of life to life unto these that Are saved, but it is a killing Letter and a savon of death to these that perish.
pn31 vbz dt j-vvg n1 cc n1 pp-f n1 p-acp n1 p-acp d cst vbr vvn, p-acp pn31 vbz dt j-vvg n1 cc dt n1 pp-f n1 p-acp d cst vvb.
(14) argument (DIV4)
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When Christ had a will to ding his enemies vpon their backe he sent his word to doe it:
When christ had a will to ding his enemies upon their back he sent his word to do it:
c-crq np1 vhd dt n1 p-acp uh po31 n2 p-acp po32 n1 pns31 vvd po31 n1 pc-acp vdi pn31:
(14) argument (DIV4)
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I, with I am he, he made them goe backward to the ground. I, with I am he, he made them go backward to the ground.
pns11, p-acp pns11 vbm pns31, pns31 vvd pno32 vvi av-j p-acp dt n1.
(14) argument (DIV4)
149
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With his word he dang his enemies vpon their backe and with his word he raised vp Lazarus his dead freind out of the graue. With his word he dang his enemies upon their back and with his word he raised up Lazarus his dead friend out of the graven.
p-acp po31 n1 pns31 vvd po31 n2 p-acp po32 n1 cc p-acp po31 n1 pns31 vvd a-acp np1 po31 j n1 av pp-f dt n1.
(14) argument (DIV4)
149
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Gods greatest wonders were done by his word. When Israel at Massah and Meribah tempted God in their thirst for to get water: God's greatest wonders were done by his word. When Israel At Massah and Meribah tempted God in their thirst for to get water:
npg1 js n2 vbdr vdn p-acp po31 n1. c-crq np1 p-acp np1 cc np1 vvn np1 p-acp po32 n1 c-acp pc-acp vvi n1:
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God directed Moses to find water:
God directed Moses to find water:
np1 vvd np1 pc-acp vvi n1:
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But how? was it by sending him for to delue downe in the ground for to find some water spring? No not:
But how? was it by sending him for to delve down in the ground for to find Some water spring? No not:
cc-acp q-crq? vbds pn31 p-acp vvg pno31 p-acp pc-acp vvi a-acp p-acp dt n1 c-acp pc-acp vvi d n1 n1? uh-dx xx:
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He sent him to a Place where naturally was rather fire then water euen to a hard flint Rocke. But how was that water gotten? God sent his word vnto the Rocke: He sent him to a Place where naturally was rather fire then water even to a hard flint Rock. But how was that water got? God sent his word unto the Rock:
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speake vnto the Rocke said the Lord to Moses, and it shall giue forth his water. speak unto the Rock said the Lord to Moses, and it shall give forth his water.
vvb p-acp dt n1 vvd dt n1 p-acp np1, cc pn31 vmb vvi av po31 n1.
(14) argument (DIV4)
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Thirdly seeing Gods word is of such power that for all things it is a soveraine remeedie:
Thirdly seeing God's word is of such power that for all things it is a sovereign remeedie:
ord vvg npg1 n1 vbz pp-f d n1 cst p-acp d n2 pn31 vbz dt n-jn j:
(14) argument (DIV4)
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let vs beware to doubt of its power These gluttons that cryed for flesh are branded with this blot: let us beware to doubt of its power These gluttons that cried for Flesh Are branded with this blot:
vvb pno12 vvi pc-acp vvi pp-f po31 n1 d n2 cst vvd p-acp n1 vbr vvn p-acp d n1:
(14) argument (DIV4)
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They spake against God, saying Can God furnish a table in the wilderenesse ? Beware to say Can God ? were the difficultie neuer so great in appearance. They spoke against God, saying Can God furnish a table in the wilderenesse? Beware to say Can God? were the difficulty never so great in appearance.
pns32 vvd p-acp np1, vvg vmb np1 vvi dt n1 p-acp dt n1? vvb pc-acp vvi vmb np1? vbdr dt n1 av-x av j p-acp n1.
(14) argument (DIV4)
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Moses his doubt made him double his stroke against the Rocke, while he should haue spoken to the stones, who for a word would haue wept and shed teares to be drinke vnto Jsrael, he in steade of speaking to the Rocke scourged the Rocke once and againe. Moses his doubt made him double his stroke against the Rock, while he should have spoken to the stones, who for a word would have wept and shed tears to be drink unto Israel, he in stead of speaking to the Rock scourged the Rock once and again.
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(14) argument (DIV4)
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That Rocke was CHRIST, and who would haue thought that euer Moses would haue scourged Christ? for that deed particularly he neuer bowe the Lord by his prayer for once to let him set his foot in Canaan, the type of Heauen? Because he dishonored the word of faith with doubting he neuer entered into the land of promise. That Rock was CHRIST, and who would have Thought that ever Moses would have scourged christ? for that deed particularly he never bow the Lord by his prayer for once to let him Set his foot in Canaan, the type of Heaven? Because he dishonoured the word of faith with doubting he never entered into the land of promise.
cst n1 vbds np1, cc r-crq vmd vhi vvn cst av np1 vmd vhi vvn np1? p-acp d n1 av-j pns31 av-x vvi dt n1 p-acp po31 n1 p-acp a-acp pc-acp vvi pno31 vvi po31 n1 p-acp np1, dt n1 pp-f n1? p-acp pns31 vvd dt n1 pp-f n1 p-acp vvg pns31 av-x vvd p-acp dt n1 pp-f n1.
(14) argument (DIV4)
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The wordes of his doubt were these, Here now, yee rebels; must wee fetch you water out of this Rock. The words of his doubt were these, Here now, ye rebels; must we fetch you water out of this Rock.
dt n2 pp-f po31 n1 vbdr d, av av, pn22 n2; vmb pns12 vvi pn22 n1 av pp-f d n1.
(14) argument (DIV4)
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Hezekiel his answere to God was better, when the Lord inquired of him if the dead bones could liue? O Lord said he thou knowest.
Hezekiel his answer to God was better, when the Lord inquired of him if the dead bones could live? Oh Lord said he thou Knowest.
np1 po31 n1 p-acp np1 vbds jc, c-crq dt n1 vvd pp-f pno31 cs dt j n2 vmd vvi? uh n1 vvd pns31 pns21 vv2.
(14) argument (DIV4)
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O but God thinketh much of his word. Oh but God Thinketh much of his word.
uh p-acp np1 vvz d pp-f po31 n1.
(14) argument (DIV4)
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God hath said a great word, Heauen and earth shall passe away but my word shall not passe away. God hath said a great word, Heaven and earth shall pass away but my word shall not pass away.
np1 vhz vvn dt j n1, n1 cc n1 vmb vvi av p-acp po11 n1 vmb xx vvi av.
(14) argument (DIV4)
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Christ speaking of the power of this word said that a word spoken with as great of faith as a graine of mustard seede should remoue a mountaine hence to yonder place S. Luke saith that such a word should be able to pluck vp by the roots a sycamine tree and plant it into the Sea, a most vnfit place for planting. christ speaking of the power of this word said that a word spoken with as great of faith as a grain of mustard seed should remove a mountain hence to yonder place S. Lycia Says that such a word should be able to pluck up by the roots a sycamine tree and plant it into the Sea, a most unfit place for planting.
np1 vvg pp-f dt n1 pp-f d n1 vvd cst dt n1 vvn p-acp p-acp j pp-f n1 p-acp dt n1 pp-f n1 n1 vmd vvi dt n1 av p-acp d n1 n1 av vvz cst d dt n1 vmd vbi j p-acp vvb a-acp p-acp dt n2 dt n1 n1 cc vvi pn31 p-acp dt n1, dt av-ds j n1 p-acp vvg.
(14) argument (DIV4)
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* See how Gods word can cause a tree take roote in an element which naturaly is more bent to pluck vp trees by the roots:
* See how God's word can cause a tree take root in an element which naturally is more bent to pluck up trees by the roots:
* vvb c-crq npg1 n1 vmb vvi dt n1 vvb n1 p-acp dt n1 r-crq av-j vbz av-dc vvn pc-acp vvi a-acp n2 p-acp dt n2:
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shall we doubt of the power of this word were our distresse neuer so great? No not:
shall we doubt of the power of this word were our distress never so great? No not:
vmb pns12 vvi pp-f dt n1 pp-f d n1 vbdr po12 n1 av-x av j? uh-dx xx:
(14) argument (DIV4)
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There is such a power in this word that in time of miracles it made the shadowe of the Messinger to heale these that were sicke: while Peter passed by: There is such a power in this word that in time of Miracles it made the shadow of the Messinger to heal these that were sick: while Peter passed by:
pc-acp vbz d dt n1 p-acp d n1 cst p-acp n1 pp-f n2 pn31 vvd dt n1 pp-f dt np1 pc-acp vvi d cst vbdr j: cs np1 vvd p-acp:
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The people brought foorth the sicke into the streets, and laid them on beds and couches, that at the least the shaddow of Peter passing by, might ouer-shddowe some of them. The people brought forth the sick into the streets, and laid them on Beds and couches, that At the least the shadow of Peter passing by, might ouer-shddowe Some of them.
dt n1 vvd av dt j p-acp dt n2, cc vvd pno32 p-acp n2 cc n2, cst p-acp dt ds dt n1 pp-f np1 vvg p-acp, vmd j d pp-f pno32.
(14) argument (DIV4)
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Such was their faith that they stroue for the shadowe of Peter, and all that but for to be cured of a bodily disease, O if men now a dayes were as bent for to come to this word of God,
Such was their faith that they strove for the shadow of Peter, and all that but for to be cured of a bodily disease, Oh if men now a days were as bent for to come to this word of God,
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(14) argument (DIV4)
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as they were for the shadow of a man!
as they were for the shadow of a man!
c-acp pns32 vbdr p-acp dt n1 pp-f dt n1!
(14) argument (DIV4)
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The power of this word within S. Paul put such vertue into his napkins that wypt the sweate from his body, or the teares from his eyes that these to whome they were brought, were cured of all their diseases, The power of this word within S. Paul put such virtue into his napkins that wiped the sweat from his body, or the tears from his eyes that these to whom they were brought, were cured of all their diseases,
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(14) argument (DIV4)
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yea, and thereby euill spirits were cast out of some :yea, and thereby evil spirits were cast out of Some:
uh, cc av j-jn n2 vbdr vvn av pp-f d:
(14) argument (DIV4)
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Such vertue came from the shadowes and clothes of such men that men might belieue that they were sent with this word that healeth the soule. Such virtue Come from the shadows and clothes of such men that men might believe that they were sent with this word that heals the soul.
d n1 vvd p-acp dt n2 cc n2 pp-f d n2 cst n2 vmd vvi cst pns32 vbdr vvn p-acp d n1 cst vvz dt n1.
(14) argument (DIV4)
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These miracles were done by the word and are writen for our learning that we may belieue Gods word to be true.
These Miracles were done by the word and Are written for our learning that we may believe God's word to be true.
np1 n2 vbdr vdn p-acp dt n1 cc vbr vvn p-acp po12 n1 cst pns12 vmb vvi npg1 n1 pc-acp vbi j.
(14) argument (DIV4)
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Fourthly, seeing this word sent by God should be receiued by faith, it must also be preached with faith, let him that speaketh it, speake it with boldnes not fearing the face of man:
Fourthly, seeing this word sent by God should be received by faith, it must also be preached with faith, let him that speaks it, speak it with boldness not fearing the face of man:
ord, vvg d n1 vvn p-acp np1 vmd vbi vvn p-acp n1, pn31 vmb av vbi vvn p-acp n1, vvb pno31 cst vvz pn31, vvi pn31 p-acp n1 xx vvg dt n1 pp-f n1:
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hee must not be like the Trumpeter who trembleth while hee foundeth alarmes for to stirre vp the courage of others. he must not be like the Trumpeter who Trembleth while he foundeth alarms for to stir up the courage of Others.
pns31 vmb xx vbi av-j dt n1 r-crq vvz cs pns31 vvz n2 p-acp pc-acp vvi a-acp dt n1 pp-f n2-jn.
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Fifthly, seeing it is Gods word, that is the word of power: let him that heares a word preached consider well vvhose worde it is:
Fifthly, seeing it is God's word, that is the word of power: let him that hears a word preached Consider well whose word it is:
ord, vvg pn31 vbz ng1 n1, cst vbz dt n1 pp-f n1: vvb pno31 cst vvz dt n1 vvd vvi av r-crq n1 pn31 vbz:
(14) argument (DIV4)
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The touch stone of spoken wordes is the writen word : The touch stone of spoken words is the written word:
dt vvb n1 pp-f vvn n2 vbz dt vvn n1:
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This was the nobilitie of the men of Berea, they tried the word after it was preached:
This was the Nobilt of the men of Berea, they tried the word After it was preached:
d vbds dt n1 pp-f dt n2 pp-f np1, pns32 vvd dt n1 p-acp pn31 vbds vvn:
(14) argument (DIV4)
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they searched the scriptures daily, whether these things that were preached were so, or not. they searched the Scriptures daily, whither these things that were preached were so, or not.
pns32 vvd dt n2 av-j, cs d n2 cst vbdr vvn vbdr av, cc xx.
(14) argument (DIV4)
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Sixtly, in that it is said in my Text, that the word is a messenger of health, a messenger sent from God for to cure diseases, we should make it welcome. Sixty, in that it is said in my Text, that the word is a Messenger of health, a Messenger sent from God for to cure diseases, we should make it welcome.
ord, p-acp cst pn31 vbz vvn p-acp po11 n1, cst dt n1 vbz dt n1 pp-f n1, dt n1 vvd p-acp np1 c-acp pc-acp vvi n2, pns12 vmd vvi pn31 vvi.
(14) argument (DIV4)
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When Eglon a Pagan King heard Ehud saye, Iudg. 3 v. 20. I haue a message from God vnto thee, it is said, that he arose out of his seat, that is, hee stood vpon his feete for to beare reverence to the worde of the Lord.
When Eglon a Pagan King herd Ehud say, Judges 3 v. 20. I have a message from God unto thee, it is said, that he arose out of his seat, that is, he stood upon his feet for to bear Reverence to the word of the Lord.
c-crq np1 dt j-jn n1 vvd np1 vvb, np1 crd n1 crd pns11 vhb dt n1 p-acp np1 p-acp pno21, pn31 vbz vvn, cst pns31 vvd av pp-f po31 n1, cst vbz, pns31 vvd p-acp po31 n2 p-acp pc-acp vvi n1 p-acp dt n1 pp-f dt n1.
(14) argument (DIV4)
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When Hezekiah heard many sore wordes of threatning sent to him from God, All that he said, was, Good is the worde of the Lorde :
When Hezekiah herd many soar words of threatening sent to him from God, All that he said, was, Good is the word of the Lord:
c-crq np1 vvd d j n2 pp-f j-vvg n1 p-acp pno31 p-acp np1, d cst pns31 vvd, vbds, j vbz dt n1 pp-f dt n1:
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what then should we say of the word of health, the healing word, which is sent for to cure both soule and body viz. the worde of the Gospell? Goode is the Gospell, goode is the Gospell, the word of health, may all sicke sinners now say :
what then should we say of the word of health, the healing word, which is sent for to cure both soul and body viz. the word of the Gospel? Good is the Gospel, good is the Gospel, the word of health, may all sick Sinners now say:
r-crq av vmd pns12 vvi pp-f dt n1 pp-f n1, dt vvg n1, r-crq vbz vvn p-acp pc-acp vvi d n1 cc n1 n1 dt n1 pp-f dt n1? np1 vbz dt n1, j vbz dt n1, dt n1 pp-f n1, vmb d j n2 av vvb:
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919
This is that word sent for to cure the diseases that would not yeeld vnto the dead letters of the law ;
This is that word sent for to cure the diseases that would not yield unto the dead letters of the law;
d vbz d n1 vvd p-acp p-acp vvb dt n2 cst vmd xx vvi p-acp dt j n2 pp-f dt n1;
(14) argument (DIV4)
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920
Blessed are the feete of these that fetch Gospell, the word of good tidings. Seuently seeing the word sent from God; Blessed Are the feet of these that fetch Gospel, the word of good tidings. Seuently seeing the word sent from God;
vvn vbr dt n2 pp-f d cst vvb n1, dt n1 pp-f j n2. crd vvg dt n1 vvd p-acp np1;
(14) argument (DIV4)
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921
is God his appointed meanes for the recouering of health, when euer we are sicke: if wee pray for health let vs intreat God to send his word vnto vs, is God his appointed means for the recovering of health, when ever we Are sick: if we pray for health let us entreat God to send his word unto us,
vbz np1 po31 j-vvn n2 p-acp dt n-vvg pp-f n1, c-crq av pns12 vbr j: cs pns12 vvb p-acp n1 vvb pno12 vvi np1 pc-acp vvi po31 n1 p-acp pno12,
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922
but seeing the word now commeth not downe from heauen in a voice thorow the aire,
but seeing the word now comes not down from heaven in a voice thorough the air,
cc-acp vvg dt n1 av vvz xx a-acp p-acp n1 p-acp dt n1 p-acp dt n1,
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923
but is committed to a messenger, we must not looke for revelations, but seeke that word from the messenger, Gods interpreter to whom it is betrusted :
but is committed to a Messenger, we must not look for revelations, but seek that word from the Messenger, God's interpreter to whom it is betrusted:
cc-acp vbz vvn p-acp dt n1, pns12 vmb xx vvi p-acp n2, cc-acp vvb d n1 p-acp dt n1, ng1 n1 p-acp ro-crq pn31 vbz vvn:
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we must looke for a blessing from the word spoken by him who is called of God.
we must look for a blessing from the word spoken by him who is called of God.
pns12 vmb vvi p-acp dt n1 p-acp dt n1 vvn p-acp pno31 r-crq vbz vvn pp-f np1.
(14) argument (DIV4)
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If God had not bidden Ezekiel prophecie vnto the bones, the bones had neuer stirred for all his preachinges. If God had not bidden Ezekielem prophecy unto the bones, the bones had never stirred for all his preachings.
cs np1 vhd xx vvn np1 n1 p-acp dt n2, dt n2 vhd av-x vvn p-acp d po31 n2-vvg.
(14) argument (DIV4)
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926
If profite had called him to be a Prophet, his prophecie had neuer bene able to quicken these slaine : If profit had called him to be a Prophet, his prophecy had never be able to quicken these slain:
cs vvb vhd vvn pno31 pc-acp vbi dt n1, po31 n1 vhd av-x vbn j pc-acp vvi d vvn:
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927
But because he prophecied not till God bade him prophecie, so soone as hee prophecied, the sent word vnto the scattered dead bones, they all got life and stood vp an exceeding great armie.
But Because he prophesied not till God bade him prophecy, so soon as he prophesied, the sent word unto the scattered dead bones, they all god life and stood up an exceeding great army.
cc-acp c-acp pns31 vvd xx c-acp np1 vvd pno31 n1, av av c-acp pns31 vvd, dt vvn n1 p-acp dt j-vvn j n2, pns32 d vvd n1 cc vvd a-acp dt j-vvg j n1.
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Men that run and speake vnsent, find that their speach take no effect: Men that run and speak unsent, find that their speech take no Effect:
n2 cst vvb cc vvi j, vvb d po32 n1 vvb dx n1:
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Certaine of the vagabond Jewes, exorcists, and among others, seuen sonnes of Sceua who was chiefe of the Priests tooke vpon them to adiure a deuill that was in a man and that by Jesus whom Paul preached: Certain of the vagabond Jews, exorcists, and among Others, seuen Sons of Sceva who was chief of the Priests took upon them to adjure a Devil that was in a man and that by jesus whom Paul preached:
j pp-f dt n1 np2, n2, cc p-acp n2-jn, crd n2 pp-f np1 r-crq vbds j-jn pp-f dt n2 vvd p-acp pno32 pc-acp vvb dt n1 cst vbds p-acp dt n1 cc cst p-acp np1 ro-crq np1 vvd:
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But what said the divell? Iesus I know, and Paul I know, but who are yee ? Thus God as yee see hath appointed certaine men for to carie the word that he sendeth, such a man the sickenesse of a man will knowe :
But what said the Devil? Iesus I know, and Paul I know, but who Are ye? Thus God as ye see hath appointed certain men for to carry the word that he sends, such a man the sickness of a man will know:
cc-acp q-crq vvd dt n1? np1 pns11 vvb, cc np1 pns11 vvb, cc-acp r-crq vbr pn22? av np1 p-acp pn22 vvb vhz vvn j n2 p-acp pc-acp vvi dt n1 cst pns31 vvz, d dt n1 dt n1 pp-f dt n1 vmb vvi:
(14) argument (DIV4)
153
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931
But if men runne vnsent, though they should preach Jesus whome Paul preached, the diseases like diuels shall say to them But who are yee? yea the disease shall leape on them and ouercome them and preuaile against them as the diuell did to the exorcists. But if men run unsent, though they should preach jesus whom Paul preached, the diseases like Devils shall say to them But who Are ye? yea the disease shall leap on them and overcome them and prevail against them as the Devil did to the exorcists.
cc-acp cs n2 vvb j, cs pns32 vmd vvi np1 ro-crq np1 vvd, dt n2 av-j n2 vmb vvi p-acp pno32 p-acp r-crq vbr pn22? uh dt n1 vmb vvi p-acp pno32 cc vvi pno32 cc vvi p-acp pno32 p-acp dt n1 vdd p-acp dt n2.
(14) argument (DIV4)
153
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932
When Gods word is sent for to heale: When God's word is sent for to heal:
c-crq n2 n1 vbz vvn p-acp pc-acp vvi:
(14) argument (DIV4)
153
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933
most ordinarly it is sent by a rare man, a pastour whom Elihu calles one of a thousand :
most ordinarily it is sent by a rare man, a pastor whom Elihu calls one of a thousand:
av-ds av-j pn31 vbz vvn p-acp dt j n1, dt n1 r-crq np1 vvz crd pp-f dt crd:
(14) argument (DIV4)
153
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934
I know that by the word that God in my Texte is laide to send may bee vnderstood the power of God:
I know that by the word that God in my Text is laid to send may be understood the power of God:
pns11 vvb cst p-acp dt n1 cst np1 p-acp po11 n1 vbz vvn pc-acp vvi vmb vbi vvn dt n1 pp-f np1:
(14) argument (DIV4)
153
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935
God indeede can heale men without a pastour either to speake to them or to pray for them: God indeed can heal men without a pastor either to speak to them or to pray for them:
np1 av vmb vvi n2 p-acp dt n1 av-d pc-acp vvi p-acp pno32 cc pc-acp vvi p-acp pno32:
(14) argument (DIV4)
153
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936
but ordinarly he sendeth this word of healing by the mouth of some rare interpreter: The words of Elihu are plaine for the clearing of my Text:
but ordinarily he sends this word of healing by the Mouth of Some rare interpreter: The words of Elihu Are plain for the clearing of my Text:
cc-acp av-j pns31 vvz d n1 pp-f vvg p-acp dt n1 pp-f d j n1: dt n2 pp-f np1 vbr j p-acp dt n-vvg pp-f po11 n1:
(14) argument (DIV4)
153
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937
Behold first how he bringeth in the sicke man in his sickenesse. Behold First how he brings in the sick man in his sickness.
vvb ord c-crq pns31 vvz p-acp dt j n1 p-acp po31 n1.
(14) argument (DIV4)
153
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938
Hee is chastened with p•ine vpon his bed, & the multitude of his bones with strong paine: He is chastened with p•ine upon his Bed, & the multitude of his bones with strong pain:
pns31 vbz vvn p-acp n1 p-acp po31 n1, cc dt n1 pp-f po31 n2 p-acp j n1:
(14) argument (DIV4)
153
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939
So that his life abhorreth bread, and his soule dainty meat: So that his life abhorreth bred, and his soul dainty meat:
av cst po31 n1 vvz n1, cc po31 n1 j n1:
(14) argument (DIV4)
153
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940
His flesh is consumed away that it can not be seene, and his bones that were not seene sticke out : His Flesh is consumed away that it can not be seen, and his bones that were not seen stick out:
po31 n1 vbz vvn av cst pn31 vmb xx vbi vvn, cc po31 n2 cst vbdr xx vvn vvi av:
(14) argument (DIV4)
153
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941
His soule draweth neere vnto the graue, and his life to the buriers. Behold his sickenesse. His soul draws near unto the graven, and his life to the buriers. Behold his sickness.
po31 n1 vvz av-j p-acp dt n1, cc po31 n1 p-acp dt n2. vvb po31 n1.
(14) argument (DIV4)
153
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942
But how shall he be cured? Let him send for a faithfull minister: But how shall he be cured? Let him send for a faithful minister:
cc-acp c-crq vmb pns31 vbi vvn? vvb pno31 vvi p-acp dt j n1:
(14) argument (DIV4)
153
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943
If there be a messenger with him, an interpreter, one among a thousand, to shew vnto man his vprightnesse ; If there be a Messenger with him, an interpreter, one among a thousand, to show unto man his uprightness;
cs pc-acp vbi dt n1 p-acp pno31, dt n1, pi p-acp dt crd, pc-acp vvi p-acp n1 po31 n1;
(14) argument (DIV4)
154
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944
Then he is gracious vnto him, and saith, deliuer him from going downe to the pit. I haue found a ransome. Then he is gracious unto him, and Says, deliver him from going down to the pit. I have found a ransom.
av pns31 vbz j p-acp pno31, cc vvz, vvb pno31 p-acp vvg a-acp p-acp dt n1. pns11 vhb vvn dt n1.
(14) argument (DIV4)
154
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945
His flesh shall be fresher then a childs: he shall returne to the dayes of his youth. His Flesh shall be fresher then a child's: he shall return to the days of his youth.
po31 n1 vmb vbi jc cs dt ng1: pns31 vmb vvi p-acp dt n2 pp-f po31 n1.
(14) argument (DIV4)
154
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946
Consider well these words and they shall giue light to these words of my Text, He sent his word and healed them, from this may be gathred that he must be a rare man that caryeth the word sent for health:
Consider well these words and they shall give Light to these words of my Text, He sent his word and healed them, from this may be gathered that he must be a rare man that Carrieth the word sent for health:
vvb av d n2 cc pns32 vmb vvi n1 p-acp d n2 pp-f po11 n1, pns31 vvd po31 n1 cc vvd pno32, p-acp d vmb vbi vvd cst pns31 vmb vbi dt j n1 d vvz dt n1 vvn p-acp n1:
(14) argument (DIV4)
154
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947
Hee must be a man sent of God that caryeth the word which God sendeth for the healing of the sicke.
He must be a man sent of God that Carrieth the word which God sends for the healing of the sick.
pns31 vmb vbi dt n1 vvn pp-f np1 d vvz dt n1 r-crq np1 vvz p-acp dt n-vvg pp-f dt j.
(14) argument (DIV4)
154
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948
Little good may be looked from the preaching of many, because they preach vnsent : they preach not the word that is sent, which is the word of power : Little good may be looked from the preaching of many, Because they preach unsent: they preach not the word that is sent, which is the word of power:
j j vmb vbi vvn p-acp dt vvg pp-f d, c-acp pns32 vvb j: pns32 vvb xx dt n1 cst vbz vvn, r-crq vbz dt n1 pp-f n1:
(14) argument (DIV4)
155
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949
they may preach Gods word but they preach not a sent word :
they may preach God's word but they preach not a sent word:
pns32 vmb vvi npg1 n1 cc-acp pns32 vvb xx av vvd n1:
(14) argument (DIV4)
155
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950
they take Gods statuts in their mouth, but God shall reproue them saying what hast thou to doe to declare my statutes, or that thou shouldest take my couenant in thy mouth? When God was angry at Ahab he desired to send out some against him:
they take God's statutes in their Mouth, but God shall reprove them saying what hast thou to do to declare my statutes, or that thou Shouldst take my Covenant in thy Mouth? When God was angry At Ahab he desired to send out Some against him:
pns32 vvb npg1 n2 p-acp po32 n1, p-acp np1 vmb vvi pno32 vvg r-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n2, cc cst pns21 vmd2 vvi po11 n1 p-acp po21 n1? c-crq np1 vbds j p-acp np1 pns31 vvd pc-acp vvi av d p-acp pno31:
(14) argument (DIV4)
155
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951
while he was vpon this thought he looked to all his creatures saying, whome shall I send? and who will goe for vs? that said;
while he was upon this Thought he looked to all his creatures saying, whom shall I send? and who will go for us? that said;
cs pns31 vbds p-acp d n1 pns31 vvd p-acp d po31 n2 vvg, r-crq vmb pns11 vvi? cc q-crq vmb vvi p-acp pno12? cst vvd;
(14) argument (DIV4)
155
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952
An ill spirit came out and said send me. There be many like the ill-spirit who will not waite till God send them,
an ill Spirit Come out and said send me. There be many like the ill-spirit who will not wait till God send them,
dt j-jn n1 vvd av cc vvd vvb pno11. pc-acp vbi d av-j dt n1 r-crq vmb xx vvi p-acp np1 vvb pno32,
(14) argument (DIV4)
155
Image 72
953
but will preueen him saying, send me. The world now runnes to be sent. There be none so ready to preach as these whom God neuer sent.
but will preueen him saying, send me. The world now runs to be sent. There be none so ready to preach as these whom God never sent.
cc-acp vmb n1 pno31 vvg, vvb pno11. dt n1 av vvz pc-acp vbi vvn. pc-acp vbi pix av j pc-acp vvi p-acp d r-crq np1 av-x vvn.
(14) argument (DIV4)
155
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954
Jn this they are worse then the diuell who before he went out; John this they Are Worse then the Devil who before he went out;
p-acp d pns32 vbr av-jc cs dt n1 r-crq p-acp pns31 vvd av;
(14) argument (DIV4)
155
Image 72
955
heard God first say Goe forth and doe so See how the diuell would not goe to the Lords vvorke vvithout a commission and a warrand. These vvho run and speake vnsent shall find their speach take no effect:
herd God First say Go forth and do so See how the Devil would not go to the lords work without a commission and a warrant. These who run and speak unsent shall find their speech take no Effect:
vvd np1 ord vvi vvb av cc vdb av vvb c-crq dt n1 vmd xx vvi p-acp dt n2 vvb p-acp dt n1 cc dt vvb. d r-crq vvb cc vvi j vmb vvi po32 n1 vvb dx n1:
(14) argument (DIV4)
155
Image 72
956
It is the sent vvord that is the vvord of conversion, and of health.
It is the sent word that is the word of conversion, and of health.
pn31 vbz dt n1 n1 cst vbz dt n1 pp-f n1, cc pp-f n1.
(14) argument (DIV4)
155
Image 72
957
A people had great neede to bequeath themselues to God, that he would keepe them from a Pastour that commeth vnsent. A people had great need to Bequeath themselves to God, that he would keep them from a Pastor that comes unsent.
dt n1 vhd j n1 pc-acp vvi px32 p-acp np1, cst pns31 vmd vvi pno32 p-acp dt n1 cst vvz j.
(14) argument (DIV4)
155
Image 72
958
I will giue you two tokens of a Pastour that carieth the sent word of God : I will give you two tokens of a Pastor that Carrieth the sent word of God:
pns11 vmb vvi pn22 crd n2 pp-f dt n1 cst vvz dt vvd n1 pp-f np1:
(14) argument (DIV4)
156
Image 72
959
the one is inward into the mans selfe, the other is outwarde and appeareth amongst the people.
the one is inward into the men self, the other is outward and appears among the people.
dt pi vbz j p-acp dt ng1 n1, dt n-jn vbz j cc vvz p-acp dt n1.
(14) argument (DIV4)
156
Image 72
960
First the Pastour himselfe must haue in his owne bosome a warrant from God that he is called to beare the word that God sendeth: First the Pastor himself must have in his own bosom a warrant from God that he is called to bear the word that God sends:
ord dt n1 px31 vmb vhi p-acp po31 d n1 dt n1 p-acp np1 cst pns31 vbz vvn pc-acp vvi dt n1 cst np1 vvz:
(14) argument (DIV4)
157
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961
this warrant he shall knowe in two things:
this warrant he shall know in two things:
d vvb pns31 vmb vvi p-acp crd n2:
(14) argument (DIV4)
157
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962
First he shall find within him a drawing desire to serue God in such a calling: this is for the generall. First he shall find within him a drawing desire to serve God in such a calling: this is for the general.
ord pns31 vmb vvi p-acp pno31 dt vvg n1 p-acp vvb np1 p-acp d dt vvg: d vbz p-acp dt n1.
(14) argument (DIV4)
157
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963
Secondly he shall haue a privie particular draught within him moving him to desire to be with such a flocke. Secondly he shall have a privy particular draught within him moving him to desire to be with such a flock.
ord pns31 vmb vhi dt j j n1 p-acp pno31 vvg pno31 pc-acp vvi pc-acp vbi p-acp d dt n1.
(14) argument (DIV4)
157
Image 72
964
Not so much for to cloth him selfe with their wooll and feede him with their rents, whereby he may haue a life by them, as that he may winne some poore soule to the loue of Jesus, Not so much for to cloth him self with their wool and feed him with their rends, whereby he may have a life by them, as that he may win Some poor soul to the love of jesus,
xx av av-d c-acp pc-acp vvi pno31 n1 p-acp po32 n1 cc vvi pno31 p-acp po32 n2, c-crq pns31 vmb vhi dt n1 p-acp pno32, p-acp cst pns31 vmb vvi d j n1 p-acp dt n1 pp-f np1,
(14) argument (DIV4)
157
Image 72
965
or drawe some clogged heart out of the snares of the diuell :
or draw Some clogged heart out of the snares of the Devil:
cc vvi d vvn n1 av pp-f dt n2 pp-f dt n1:
(14) argument (DIV4)
157
Image 72
966
that when he hath ended his ministrie he may say, Behold heere I am, and the children that God hath giuen mee :
that when he hath ended his Ministry he may say, Behold Here I am, and the children that God hath given me:
cst c-crq pns31 vhz vvn po31 n1 pns31 vmb vvi, vvb av pns11 vbm, cc dt n2 cst np1 vhz vvn pno11:
(14) argument (DIV4)
157
Image 72
967
This is the inward calling without which if a man goe to speake the word, he shall be like Vzza who putting his hand to helpe Gods •••Arke was stricken dead with a breach into an instant. This is the inward calling without which if a man go to speak the word, he shall be like Uzza who putting his hand to help God's •••Arke was stricken dead with a breach into an instant.
d vbz dt j n-vvg p-acp r-crq cs dt n1 vvb pc-acp vvi dt n1, pns31 vmb vbi j np1 r-crq vvg po31 n1 pc-acp vvi npg1 vvb vbds vvn j p-acp dt n1 p-acp dt n-jn.
(14) argument (DIV4)
158
Image 72
968
Because hee wanted a calling, God slewe him for doing that which otherwise was good in it selfe.
Because he wanted a calling, God slew him for doing that which otherwise was good in it self.
p-acp pns31 vvd dt n1, np1 vvd pno31 p-acp vdg d r-crq av vbds j p-acp pn31 n1.
(14) argument (DIV4)
158
Image 72
969
The second token of a Pastour sent with Gods word to any particular people, is an vncorrupt desire of him by the flocke, not because he is their carnall friend or of their blood or because he is such a mans sonne,
The second token of a Pastor sent with God's word to any particular people, is an uncorrupt desire of him by the flock, not Because he is their carnal friend or of their blood or Because he is such a men son,
dt ord n1 pp-f dt n1 vvd p-acp npg1 n1 p-acp d j n1, vbz dt j-u n1 pp-f pno31 p-acp dt n1, xx c-acp pns31 vbz po32 j n1 cc pp-f po32 n1 cc c-acp pns31 vbz d dt ng1 n1,
(14) argument (DIV4)
159
Image 72
970
or because some guider of the parochin favoureth him:
or Because Some guider of the parochin favoureth him:
cc c-acp d n1 pp-f dt n1 vvz pno31:
(14) argument (DIV4)
159
Image 72
971
but because they see him furnished with giftes and graces whereby their soules may be helped vnto God:
but Because they see him furnished with Gifts and graces whereby their Souls may be helped unto God:
cc-acp c-acp pns32 vvb pno31 vvn p-acp n2 cc n2 c-crq po32 n2 vmb vbi vvn p-acp np1:
(14) argument (DIV4)
159
Image 72
972
When S. Paul was at Troas A vision appeared vnto him in the night : When S. Paul was At Troas A vision appeared unto him in the night:
q-crq n1 np1 vbds p-acp np1 dt n1 vvd p-acp pno31 p-acp dt n1:
(14) argument (DIV4)
159
Image 72
973
There stoode a man of Macedonia, and prayed him saying, Come ouer into Macedonia and help vs :There stood a man of Macedonia, and prayed him saying, Come over into Macedonia and help us:
a-acp vvd dt n1 pp-f np1, cc vvd pno31 vvg, vvb a-acp p-acp np1 cc vvb pno12:
(14) argument (DIV4)
159
Image 72
974
We must not now J confesse looke for visions: We must not now J confess look for visions:
pns12 vmb xx av pns11 vvb vvi p-acp n2:
(14) argument (DIV4)
159
Image 72
975
But certanely if God hath called a man effectually to bring his word for the well of a people, he will make these of the flocke that are most godly to pray him to come and helpe them as the man of Macedonia did vnto Paul.
But Certainly if God hath called a man effectually to bring his word for the well of a people, he will make these of the flock that Are most godly to pray him to come and help them as the man of Macedonia did unto Paul.
cc-acp av-j cs np1 vhz vvn dt n1 av-j pc-acp vvi po31 n1 p-acp dt n1 pp-f dt n1, pns31 vmb vvi d pp-f dt n1 cst vbr av-ds j pc-acp vvi pno31 pc-acp vvi cc vvi pno32 p-acp dt n1 pp-f np1 vdd p-acp np1.
(14) argument (DIV4)
159
Image 72
976
Jf these things be away it shall proue at last that such a man was neuer a Pastour but a hireling : If these things be away it shall prove At last that such a man was never a Pastor but a hireling:
cs d n2 vbb av pn31 vmb vvi p-acp ord cst d dt n1 vbds av-x dt n1 p-acp dt n1:
(14) argument (DIV4)
160
Image 72
977
what euer words he preached, shall in end appeare not to haue bene wordes sent from God.
what ever words he preached, shall in end appear not to have be words sent from God.
r-crq av vvz pns31 vvd, vmb p-acp n1 vvb xx pc-acp vhi vbn n2 vvn p-acp np1.
(14) argument (DIV4)
160
Image 72
978
Eightly let vs obserue here whose word it is, that being sent healeth the sicke folkes of my Texte. Eighth let us observe Here whose word it is, that being sent heals the sick folks of my Text.
ord vvd pno12 vvi av rg-crq n1 pn31 vbz, cst vbg vvn vvz dt j n2 pp-f po11 n1.
(14) argument (DIV4)
161
Image 72
979
It is the word of God: Jt is in my Texte called his word He sent his word and healed them :
It is the word of God: It is in my Text called his word He sent his word and healed them:
pn31 vbz dt n1 pp-f np1: n1 vbz p-acp po11 n1 vvd po31 n1 pns31 vvd po31 n1 cc vvd pno32:
(14) argument (DIV4)
161
Image 72
980
his word then and not mans word.
his word then and not men word.
po31 n1 av cc xx ng1 n1.
(14) argument (DIV4)
161
Image 72
981
Long shall a man continue jogging before that he waken a sinner by words of mans braine. Long shall a man continue jogging before that he waken a sinner by words of men brain.
av-j vmb dt n1 vvb vvg p-acp cst pns31 vvb dt n1 p-acp n2 pp-f ng1 n1.
(14) argument (DIV4)
161
Image 72
982
The words of men being but wind can no more waken these that are soule-sicke of the lethargie, then the tempest could waken Ionas. But the word of God like that ship master will rouse vp a sinner with reproofes and chase him with glowmes to his God: The words of men being but wind can no more waken these that Are soul-sick of the lethargy, then the tempest could waken Ionas. But the word of God like that ship master will rouse up a sinner with reproofs and chase him with glowmes to his God:
dt n2 pp-f n2 vbg p-acp vvb vmb av-dx av-dc vvi d cst vbr j pp-f dt n1, av dt n1 vmd vvi np1. p-acp dt n1 pp-f np1 av-j cst n1 n1 vmb vvi a-acp dt n1 p-acp n2 cc vvb pno31 p-acp n2 p-acp po31 n1:
(14) argument (DIV4)
162
Image 72
983
The flowers of eloquence neuer so sweet smelling are not able to reviue the dying soule : The flowers of eloquence never so sweet smelling Are not able to revive the dying soul:
dt n2 pp-f n1 av-x av j vvg vbr xx j pc-acp vvi dt vvg n1:
(14) argument (DIV4)
162
Image 72
984
what are mens wordes, though writen in letters of golde, but words of no vertue: what Are men's words, though written in letters of gold, but words of no virtue:
r-crq vbr ng2 n2, cs vvn p-acp n2 pp-f n1, p-acp n2 pp-f dx n1:
(14) argument (DIV4)
162
Image 72
985
Such words may be like Agrippa clothed with great phantasie, but they shall neuer almost perswade a man to bee a Christian:
Such words may be like Agrippa clothed with great fantasy, but they shall never almost persuade a man to be a Christian:
d n2 vmb vbi j np1 vvn p-acp j n1, p-acp pns32 vmb av-x av vvi dt n1 pc-acp vbi dt njp:
(14) argument (DIV4)
162
Image 72
986
they may skippe about a dead soule as the Priestes of Baal skipped and cryed about their dead sacrifice,
they may skip about a dead soul as the Priests of Baal skipped and cried about their dead sacrifice,
pns32 vmb vvi p-acp dt j n1 p-acp dt n2 pp-f np1 vvn cc vvn p-acp po32 j n1,
(14) argument (DIV4)
162
Image 72
987
but all in vaine, their god was on his iourneye, or asleepe, there was none to make answere:
but all in vain, their god was on his journey, or asleep, there was none to make answer:
cc-acp d p-acp j, po32 n1 vbds p-acp po31 n1, cc j, a-acp vbds pix pc-acp vvi n1:
(14) argument (DIV4)
162
Image 72
988
there is no comfort to the soule from the words of man? Papists traditions are but mens words,
there is no Comfort to the soul from the words of man? Papists traditions Are but men's words,
pc-acp vbz dx n1 p-acp dt n1 p-acp dt n2 pp-f n1? njp2 n2 vbr p-acp ng2 n2,
(14) argument (DIV4)
162
Image 72
989
and wordes that God neuer sent vnto men, and therefore are not able to comfort a man vpon his sicke bed:
and words that God never sent unto men, and Therefore Are not able to Comfort a man upon his sick Bed:
cc n2 cst np1 av-x vvd p-acp n2, cc av vbr xx j pc-acp vvi dt n1 p-acp po31 j n1:
(14) argument (DIV4)
162
Image 72
990
they are liveles without any power or force: but the word of God is lively and mighty in operation:
they Are Lifeless without any power or force: but the word of God is lively and mighty in operation:
pns32 vbr j p-acp d n1 cc n1: cc-acp dt n1 pp-f np1 vbz j cc j p-acp n1:
(14) argument (DIV4)
162
Image 72
991
My words, said Christ, are spirit and life. My words, said christ, Are Spirit and life.
po11 n2, vvd np1, vbr n1 cc n1.
(14) argument (DIV4)
162
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The vse of this doctrine is, let all these that are sent by God to carie his word to a people to sicke or to whole, let them take heed that they deliuer Gods word as Gods word with the mind of the sender: The use of this Doctrine is, let all these that Are sent by God to carry his word to a people to sick or to Whole, let them take heed that they deliver God's word as God's word with the mind of the sender:
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Such must neuer faine nor flatter vnder the paine of damnation. Such must never feign nor flatter under the pain of damnation.
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When it was told to Micaiah that he should prophecie good things to wicked King Ahab because all the rest of the prophets had done so, what said Micaiah? As the Lord li•eth, said he, what the Lord saith vnto me that will I speake. All the rest of the prophets made preachings of their owne head for to please the King: When it was told to Micaiah that he should prophecy good things to wicked King Ahab Because all the rest of the Prophets had done so, what said Micaiah? As the Lord li•eth, said he, what the Lord Says unto me that will I speak. All the rest of the Prophets made preachings of their own head for to please the King:
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But Micaiah only preached the word that was sent:
But Micaiah only preached the word that was sent:
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In this Baalam shall condemne manye that preach as their humour carie them in feede or in favour as the matter toucheth their particular: In this Balaam shall condemn many that preach as their humour carry them in feed or in favour as the matter touches their particular:
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said I not vnto thy messenger said Baalam to King Balak: said I not unto thy Messenger said Balaam to King Balak:
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if Balak would giue me his house full of gold and silver, I can not goe beyond the commandement of the Lord to doe either good or bad of mine owne mind? But what the Lord saith, that will I speake Because he had a couetous heart & loued the wages of iniquitie, though hee transgressed not in his wordes, he was but a villaine : if Balak would give me his house full of gold and silver, I can not go beyond the Commandment of the Lord to do either good or bad of mine own mind? But what the Lord Says, that will I speak Because he had a covetous heart & loved the wages of iniquity, though he transgressed not in his words, he was but a villain:
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Hee caried the sent word and spake the word that was sent, but because he spake it not as it was sent in sinceritie of heart, Baalam is branded with infamie for euer. He carried the sent word and spoke the word that was sent, but Because he spoke it not as it was sent in sincerity of heart, Balaam is branded with infamy for ever.
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Jn this last age many are become worse then Baalam: John this last age many Are become Worse then Balaam:
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his greatest fault was that hee loued the wages of iniquitie, but as for his doctrine amongst the Moabits, it was sincere, he f•attered not the King:
his greatest fault was that he loved the wages of iniquity, but as for his Doctrine among the Moabites, it was sincere, he f•attered not the King:
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he would not curse where the King commanded, but blessed where he was commanded to curse ;
he would not curse where the King commanded, but blessed where he was commanded to curse;
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till the King in wrath did smite his hands together, commanding him to flee to his owne place:
till the King in wrath did smite his hands together, commanding him to flee to his own place:
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1 called thee to curse mine enemies said the King, and behold thou hast altogether blessed them these three times: 1 called thee to curse mine enemies said the King, and behold thou hast altogether blessed them these three times:
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Who amongst vs in open viewe before a King dare thrise transgresse a Kings command for the honour of his God? Mens preachings to great men are become like the Echo's of their affections, the last syllabe at least must be theirs. Who among us in open view before a King Dare thrice transgress a Kings command for the honour of his God? Men's preachings to great men Are become like the Echo's of their affections, the last syllable At least must be theirs.
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Others great flatterers are like these greater Echos of longer breath that vvill go out the vvhole verse in repetitions. Others great Flatterers Are like these greater Echos of longer breath that will go out the Whole verse in repetitions.
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What is an Echo? vox, sonus, aura, nihil :
What is an Echo? vox, Sound, aura, nihil:
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Mercifull God what shall become of this age wherin the sent vvord of God the vvord of reproofe is concealed, smothred and chocked,
Merciful God what shall become of this age wherein the sent word of God the word of reproof is concealed, smothered and chocked,
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as though God durst not be angry at the sinnes of grands? Mercifull God vvhat shall become of this age, vvherein the sent word of God is thus despised,
as though God durst not be angry At the Sins of grands? Merciful God what shall become of this age, wherein the sent word of God is thus despised,
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except it be decked with words of mans wisdome ? J take this to be a fearefull plague vpon this land:
except it be decked with words of men Wisdom? J take this to be a fearful plague upon this land:
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Jt is righteous vvith God that so he repaye home againe the loathing of his sent vvord:
It is righteous with God that so he repay home again the loathing of his sent word:
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It is iustice on his part that these that delight not in the word of God vvhich is the only sent word, should bee giuen ouer to eares itching after humane eloquence, and delicate phrases made of wordes that are but winde. It is Justice on his part that these that delight not in the word of God which is the only sent word, should be given over to ears itching After humane eloquence, and delicate phrases made of words that Are but wind.
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Such vvordes like sweetest meats may vvell make men sicke, but shall neuer make the sicke to become whole. Such words like Sweetest Meats may well make men sick, but shall never make the sick to become Whole.
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Ninthly, in these vvords of the Text, hee sent his worde, I obserue that the vvord that a faithfull minister speaketh either in preaching to sicke or to vvhole or in praying for the sicke are vvords sent from God:
Ninthly, in these words of the Text, he sent his word, I observe that the word that a faithful minister speaks either in preaching to sick or to Whole or in praying for the sick Are words sent from God:
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Such vvordes are not in vs by nature, but by grace: they are sent vnto vs and by vs vnto you: Such words Are not in us by nature, but by grace: they Are sent unto us and by us unto you:
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how shall they preach except they bee sent? saith the Apostle: how shall they preach except they be sent? Says the Apostle:
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yea how shall they speake except that the word be sent vnto them? O Lord said Moses, vvhile God vvas sending him to speake to Pharaoh, I am not eloquent, or as in the Hebr•w, I am not a man of vvordes:
yea how shall they speak except that the word be sent unto them? Oh Lord said Moses, while God was sending him to speak to Pharaoh, I am not eloquent, or as in the Hebr•w, I am not a man of words:
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but I am slow of speach and of a slowe tongue : because he vvanted vvords of his ovvne hee doubted:but I am slow of speech and of a slow tongue: Because he wanted words of his own he doubted:
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But GOD that sendeth vvordes to his ovvne in neede told him, that it vvas he that had made mans mouth When God sendeth a man hee will send words into that mouth that hee hath appointed for his seruice.
But GOD that sends words to his own in need told him, that it was he that had made men Mouth When God sends a man he will send words into that Mouth that he hath appointed for his service.
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The vse seeing it is so whensoeuer in our preachinges or in our prayers any good word come not of our mouth that be sent for to doe good t• your soules, remember that the word is not ours, The use seeing it is so whensoever in our preachings or in our Prayers any good word come not of our Mouth that be sent for to do good t• your Souls, Remember that the word is not ours,
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but a present that GOD hath sent to you by vs, who are nothing but the Lords stewardes, to whom the dispensation of his mysteries is committed.
but a present that GOD hath sent to you by us, who Are nothing but the lords Stewards, to whom the Dispensation of his Mysteres is committed.
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Now for so many good words that hee hath sent vnto vs in sicknesse and in health, in povertie and in riches, in ioye and in sorrow, let vs give vnto this God all glory, praise and honour for now and evermore. Amen. Now for so many good words that he hath sent unto us in sickness and in health, in poverty and in riches, in joy and in sorrow, let us give unto this God all glory, praise and honour for now and evermore. Amen.
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THE SICKE MANS SALVE, THE FOVRTH SERMON. PSAL. 107. v. 20. Hee sent his word and healed them, and delivered them from their destructions. V. 21. O that men would praise the Lord for his goodnesse:
THE SICK MANS SALVE, THE FOURTH SERMON. PSALM 107. v. 20. He sent his word and healed them, and Delivered them from their destructions. V. 21. Oh that men would praise the Lord for his Goodness:
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and for his wonderfull workes to the children of men.
and for his wonderful works to the children of men.
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IN the last part of my former Sermon, we have heard what salve the Lord sends for to heale the sicke mans sore :
IN the last part of my former Sermon, we have herd what salve the Lord sends for to heal the sick men soar:
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it is set downe in these words, hee sent his worde and healed them.
it is Set down in these words, he sent his word and healed them.
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Out of these words wee did gather diverse doctrines. 1. That great is the Majestie of God, that maketh his word a worthy messenger for all his affaires. 2. That great is the power of Gods word that cureth all sorts of sicknesse. 3. Seeing God is so powerfull by his worde, that wee doubt never of his power,
Out of these words we did gather diverse doctrines. 1. That great is the Majesty of God, that makes his word a worthy Messenger for all his affairs. 2. That great is the power of God's word that cureth all sorts of sickness. 3. Seeing God is so powerful by his word, that we doubt never of his power,
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or of his promise. 4. That seeing this word should be received by faith it should also bee preached by faith. 5. Seing it is only Gods word, that is this worde, let him that heareth the word consider well whose word it is. 6. Seeing Gods word, is a messenger of health, wee should make it welcome,
or of his promise. 4. That seeing this word should be received by faith it should also be preached by faith. 5. Sing it is only God's word, that is this word, let him that hears the word Consider well whose word it is. 6. Seeing God's word, is a Messenger of health, we should make it welcome,
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and blesse the feete of these that carrie it. 7. Seeing Gods word is his appointed ordinarie meanes,
and bless the feet of these that carry it. 7. Seeing God's word is his appointed ordinary means,
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when vvee sicken let vs pray God to send vnto vs this messenger of health. 8. It hath been observed that there is no word,
when we sicken let us pray God to send unto us this Messenger of health. 8. It hath been observed that there is no word,
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but GODS vvord, that can make the sicke man vvhole:
but GOD'S word, that can make the sick man Whole:
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there is no health in the vvordes that are forged in mans braine. 9. It is God that preacheth orpraveth, in and by his faithfull servants.
there is no health in the words that Are forged in men brain. 9. It is God that Preacheth orpraveth, in and by his faithful Servants.
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Hee that hath made the mouth, is hee that putteth his vvord into the mouth. He that hath made the Mouth, is he that putteth his word into the Mouth.
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This farre haue vvee proceeded in the doctrines vpon these vvords, hee sent his word, and healed them.
This Far have we proceeded in the doctrines upon these words, he sent his word, and healed them.
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And healed them Let vs now consider what is it that God healed by his word:
And healed them Let us now Consider what is it that God healed by his word:
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It is said heere that hee healed them, viz. these that vvere sicke, without anye exception of disease, hee healed them saith the Text.
It is said Here that he healed them, viz. these that were sick, without any exception of disease, he healed them Says the Text.
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Let vs first heere observe the great power of GODs word, No man by a word can heale any disease,
Let us First Here observe the great power of God's word, No man by a word can heal any disease,
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but there is no sort of disease but God can heale it by his word.
but there is no sort of disease but God can heal it by his word.
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If it had beene saide, fooles because of their follie had the fever, and God by his word healed them. If it had been said, Fools Because of their folly had the fever, and God by his word healed them.
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Some would have doubted if this word could haue healed also of the fluxes : No, not:
some would have doubted if this word could have healed also of the Fluxes: No, not:
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while it is saide that God healed them in generall; it is to bee vnderstood of all sortes of diseases.
while it is said that God healed them in general; it is to be understood of all sorts of diseases.
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Our God is not only a God of the mountaines, but also of the valleyes. The Papists that run to Saints for health, not finding any that can cure of all diseases, have appointed them slaves to runne to diverse Saints for diverse diseases, to one they must go for S. Iohns •ll, to another they must goe for frenesie, to another for leprosie, to another for barrennesse, to another for sicke horse, to another for sicke kine, to another for their swine : I neede not goe farre: Our God is not only a God of the Mountains, but also of the valleys. The Papists that run to Saints for health, not finding any that can cure of all diseases, have appointed them slaves to run to diverse Saints for diverse diseases, to one they must go for S. Iohns •ll, to Another they must go for frenesie, to Another for leprosy, to Another for Barrenness, to Another for sick horse, to Another for sick kine, to Another for their Swine: I need not go Far:
np1 np1 vbz xx av-j dt np1 pp-f dt n2, p-acp av pp-f dt n2. dt njp2 d vvn p-acp n2 p-acp n1, xx vvg d cst vmb vvi pp-f d n2, vhb vvn pno32 n2 pc-acp vvi p-acp j n2 p-acp j n2, pc-acp pi pns32 vmb vvi p-acp n1 npg1 n1, p-acp j-jn pns32 vmb vvi p-acp n1, p-acp j-jn c-acp n1, p-acp j-jn c-acp n1, p-acp j-jn c-acp j n1, p-acp j-jn c-acp j n2, p-acp j-jn p-acp po32 n1: pns11 vvb xx vvi av-j:
(16) argument (DIV4)
170
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1043
Beholde into the same house where J preach, that place of S. 〈 ◊ 〉 mooles: in my time J sawe a deepe hole at the side of that stone, where the miserable ignorāts of this land had digged for to get the dust of that pretended Saint :
Behold into the same house where J preach, that place of S. 〈 ◊ 〉 mooles: in my time J saw a deep hold At the side of that stone, where the miserable Ignorants of this land had dug for to get the dust of that pretended Saint:
vvb p-acp dt d n1 c-crq pns11 vvb, cst n1 pp-f n1 〈 sy 〉 n2: p-acp po11 n1 pns11 vvd dt j-jn n1 p-acp dt n1 pp-f d n1, c-crq dt j n2-j pp-f d n1 vhd vvn p-acp pc-acp vvi dt n1 pp-f d vvd n1:
(16) argument (DIV4)
170
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1044
as if it had had power for to give health.
as if it had had power for to give health.
c-acp cs pn31 vhd vhn n1 c-acp pc-acp vvi n1.
(16) argument (DIV4)
170
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1045
Mercifull God what blindnesse of ignorance was that? What could be the cause of this? This was the cause;
Merciful God what blindness of ignorance was that? What could be the cause of this? This was the cause;
j np1 q-crq n1 pp-f n1 vbds d? q-crq vmd vbi dt n1 pp-f d? d vbds dt n1;
(16) argument (DIV4)
170
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1046
The poore people could not find the worde, Gods messenger for health: The Bible was a clasped booke then:
The poor people could not find the word, God's Messenger for health: The bible was a clasped book then:
dt j n1 vmd xx vvi dt n1, ng1 n1 p-acp n1: dt n1 vbds dt vvn n1 av:
(16) argument (DIV4)
170
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1047
the Antichristian seales were as yet not loosed: they heard nothing but mumbling of Masses, wordes that they vnderstood not:
the Antichristian Seals were as yet not loosed: they herd nothing but mumbling of Masses, words that they understood not:
dt jp n2 vbdr a-acp av xx vvn: pns32 vvd pix cc-acp vvg pp-f n2, n2 cst pns32 vvd xx:
(16) argument (DIV4)
170
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1048
wordes that could not heale their hearts sicke of sinne, and what wonder that like hennes they came seraping and scarting among the graves, seeking if they could find any pickle of comfort to their comfortlesse soules? Blessed bee our God that hath sent his word to this place for healing of sicke sinners,
words that could not heal their hearts sick of sin, and what wonder that like hens they Come seraping and scarting among the graves, seeking if they could find any pickle of Comfort to their comfortless Souls? Blessed be our God that hath sent his word to this place for healing of sick Sinners,
n2 cst vmd xx vvi po32 n2 j pp-f n1, cc q-crq vvb cst j n2 pns32 vvd vvg cc vvg p-acp dt n2, vvg cs pns32 vmd vvi d n1 pp-f n1 p-acp po32 j n2? vvn vbi po12 np1 cst vhz vvn po31 n1 p-acp d n1 p-acp vvg pp-f j n2,
(16) argument (DIV4)
170
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1049
whereas of before they were wont to bee sent to seeke comfort from the dead, that had no comfort for themselves.
whereas of before they were wont to be sent to seek Comfort from the dead, that had no Comfort for themselves.
cs pp-f c-acp pns32 vbdr j pc-acp vbi vvn pc-acp vvi n1 p-acp dt j, cst vhd dx n1 p-acp px32.
(16) argument (DIV4)
170
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1050
Gods word is a salve for all sorts of sores. To come to my doctrine there is no disease vncurable to the word, God's word is a salve for all sorts of sores. To come to my Doctrine there is no disease uncurable to the word,
npg1 n1 vbz dt vvi p-acp d vvz pp-f n2. pc-acp vvi p-acp po11 n1 a-acp vbz dx n1 j-u p-acp dt n1,
(16) argument (DIV4)
171
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1051
when it shall please God to send it.
when it shall please God to send it.
c-crq pn31 vmb vvi np1 pc-acp vvi pn31.
(16) argument (DIV4)
171
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1052
I confesse that there bee diseases like devills, some of a kinde that are more hardly driven away than others. I confess that there be diseases like Devils, Some of a kind that Are more hardly driven away than Others.
pns11 vvb cst pc-acp vbi n2 av-j n2, d pp-f dt n1 cst vbr dc av vvn av av n2-jn.
(16) argument (DIV4)
171
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1053
This sort of devils said Christ, cannot bee cast out, but by fasting and prayer, to the worde of prayer fasting behoved to be ioyned, This sort of Devils said christ, cannot be cast out, but by fasting and prayer, to the word of prayer fasting behooved to be joined,
d n1 pp-f n2 vvd np1, vmbx vbi vvn av, cc-acp p-acp vvg cc n1, p-acp dt n1 pp-f n1 vvg vvd pc-acp vbi vvn,
(16) argument (DIV4)
171
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1054
Not that the word wanted force for to chase out these Devills, but because of vs whose prayers are sluggish while the bellie is full. Not that the word wanted force for to chase out these Devils, but Because of us whose Prayers Are sluggish while the belly is full.
xx d dt n1 vvd n1 p-acp pc-acp vvi av d n2, cc-acp c-acp pp-f pno12 r-crq n2 vbr j cs dt n1 vbz j.
(16) argument (DIV4)
172
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1055
A full bellie maketh the spirit lumpish:
A full belly makes the Spirit lumpish:
dt j n1 vvz dt n1 j:
(16) argument (DIV4)
172
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1056
fulnesse of food sends vp such thicke vapours, which become clowdes betweene the face of God and our prayers,
fullness of food sends up such thick vapours, which become Clouds between the face of God and our Prayers,
n1 pp-f n1 vvz a-acp d j n2, r-crq vvb n2 p-acp dt n1 pp-f np1 cc po12 n2,
(16) argument (DIV4)
172
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1057
so that they can not passe thorow.
so that they can not pass thorough.
av cst pns32 vmb xx vvi p-acp.
(16) argument (DIV4)
172
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1058
Againe seeing Gods word is his appointed meane whereby hee not onlie giveth health to the body, Again seeing God's word is his appointed mean whereby he not only gives health to the body,
av vvg npg1 n1 vbz po31 j-vvn n1 c-crq pns31 xx av-j vvz n1 p-acp dt n1,
(16) argument (DIV4)
173
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1059
but also to the soules of his children, let vs not wonder that Sathan the enemie of mans salvation bee a great enemie to this word, to the teachers, and to the hearers.
but also to the Souls of his children, let us not wonder that Sathan the enemy of men salvation be a great enemy to this word, to the Teachers, and to the hearers.
cc-acp av p-acp dt n2 pp-f po31 n2, vvb pno12 xx vvi cst np1 dt n1 pp-f ng1 n1 vbi dt j n1 p-acp d n1, p-acp dt n2, cc p-acp dt n2.
(16) argument (DIV4)
173
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1060
There is not a Sermon made to a people, but Sathan is affraide to losse a soule, for this cause especiallie hee beares a great ill will at Pastours, because they carie the word of health. There is not a Sermon made to a people, but Sathan is afraid to loss a soul, for this cause especially he bears a great ill will At Pastors, Because they carry the word of health.
pc-acp vbz xx dt n1 vvd p-acp dt n1, cc-acp np1 vbz j pc-acp vvi dt n1, p-acp d n1 av-j pns31 vvz dt j n-jn vmb p-acp ng1, c-acp pns32 vvb dt n1 pp-f n1.
(16) argument (DIV4)
173
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1061
Such men are the Lords Ensigne-bearers, against whom Sathan shooteth his greatest peeces. If they fall, the men of health fall : Such men Are the lords Ensign-bearers, against whom Sathan shoots his greatest Pieces. If they fallen, the men of health fallen:
d n2 vbr dt n2 n2, p-acp ro-crq np1 vvz po31 js n2. cs pns32 vvb, dt n2 pp-f n1 vvi:
(16) argument (DIV4)
173
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1062
the sicke can no more get salve for his sore : for this cause let no man wonder that Sathan raiseth slanders vpon Preachers.
the sick can no more get salve for his soar: for this cause let no man wonder that Sathan Raiseth slanders upon Preachers.
dt j vmb dx av-dc vvi vvi p-acp po31 j: c-acp d n1 vvb dx n1 vvi cst np1 vvz n2 p-acp n2.
(16) argument (DIV4)
173
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1063
This maketh that Dragon often to stretch out his taile that hereby hee may sweepe downe the lights of the World, which shew vnto vs the way of salvation. This makes that Dragon often to stretch out his tail that hereby he may sweep down the lights of the World, which show unto us the Way of salvation.
d vvz cst n1 av pc-acp vvi av po31 n1 cst av pns31 vmb vvi a-acp dt n2 pp-f dt n1, r-crq vvb p-acp pno12 dt n1 pp-f n1.
(16) argument (DIV4)
173
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1064
Jf once hee can make this word of God to bee ill spoken of, and by the reeke of calumnie darken the light, If once he can make this word of God to be ill spoken of, and by the reek of calumny darken the Light,
cs a-acp pns31 vmb vvi d n1 pp-f np1 pc-acp vbi av-jn vvn pp-f, cc p-acp dt vvi pp-f n1 vvi dt n1,
(16) argument (DIV4)
173
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1065
or make it to bee loathed, hee thinkes that hee hath wonne a field. As for you who take vpon you any profession of godlinesse by frequenting Sermons and often hearing of this word.
or make it to be loathed, he thinks that he hath won a field. As for you who take upon you any profession of godliness by frequenting Sermons and often hearing of this word.
cc vvi pn31 pc-acp vbi vvn, pns31 vvz cst pns31 vhz vvn dt n1. p-acp p-acp pn22 r-crq vvb p-acp pn22 d n1 pp-f n1 p-acp vvg n2 cc av vvg pp-f d n1.
(16) argument (DIV4)
173
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1066
Beware that by a scandalous life yee make others to loath that which is Gods also appointed meanes for the healing of soules:
Beware that by a scandalous life ye make Others to loath that which is God's also appointed means for the healing of Souls:
vvb cst p-acp dt j n1 pn22 vvi n2-jn p-acp j cst r-crq vbz n2 av vvn n2 p-acp dt n-vvg pp-f n2:
(16) argument (DIV4)
174
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1067
Woe to them that make the worde of God to bee ill spoken of. Woe to them that make the word of God to be ill spoken of.
n1 p-acp pno32 cst vvb dt n1 pp-f np1 pc-acp vbi av-jn vvn pp-f.
(16) argument (DIV4)
174
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1068
Againe seeing the word is so powe•full a meane for to recover the health that is lost, it must also bee a most powerfull preservative of health. The vse: Again seeing the word is so powe•full a mean for to recover the health that is lost, it must also be a most powerful preservative of health. The use:
av vvg dt n1 vbz av j dt j c-acp pc-acp vvi dt n1 cst vbz vvn, pn31 vmb av vbi dt av-ds j n1 pp-f n1. dt n1:
(16) argument (DIV4)
175
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1069
seeing it is so, let vs make meekle of Gods word in our health:
seeing it is so, let us make meekle of God's word in our health:
vvg pn31 vbz av, vvb pno12 vvi n1 pp-f npg1 n1 p-acp po12 n1:
(16) argument (DIV4)
176
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1070
for it is the word of health, the messenger of health, the word of good tidings :
for it is the word of health, the Messenger of health, the word of good tidings:
c-acp pn31 vbz dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f j n2:
(16) argument (DIV4)
176
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1071
What better tidings would a sicke man have than that hee should bee healed.
What better tidings would a sick man have than that he should be healed.
q-crq jc n2 vmd dt j n1 vhb av d pns31 vmd vbi vvn.
(16) argument (DIV4)
176
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1072
* There was such a desire of health in Christs dayes, that the people thro•ged so about him, that some not being able to enter in at the doore of the house where he was, clambe vp vpon the house,
* There was such a desire of health in Christ days, that the people thro•ged so about him, that Some not being able to enter in At the door of the house where he was, climbed up upon the house,
* a-acp vbds d dt n1 pp-f n1 p-acp npg1 n2, cst dt n1 vvd av p-acp pno31, cst d xx vbg j pc-acp vvi p-acp p-acp dt n1 pp-f dt n1 c-crq pns31 vbds, vvd a-acp p-acp dt n1,
(16) argument (DIV4)
176
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1073
& vncouered the roofe above his head, and let downe the sicke into beds by the hole they had broken vp.
& uncovered the roof above his head, and let down the sick into Beds by the hold they had broken up.
cc vvn dt n1 p-acp po31 n1, cc vvb a-acp dt j p-acp n2 p-acp dt n1 pns32 vhd vvn a-acp.
(16) argument (DIV4)
176
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1074
Jf wee knew the vertue of Gods word: If we knew the virtue of God's word:
cs pns12 vvd dt n1 pp-f npg1 n1:
(16) argument (DIV4)
177
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1075
before that wee were debarred therefrom by a multitude, wee should vncover the roofe of the house where it is preached, that we might bee let downe by cords:
before that we were debarred therefrom by a multitude, we should uncover the roof of the house where it is preached, that we might be let down by cords:
c-acp cst pns12 vbdr vvn av p-acp dt n1, pns12 vmd vvi dt n1 pp-f dt n1 c-crq pn31 vbz vvn, cst pns12 vmd vbi vvn a-acp p-acp n2:
(16) argument (DIV4)
177
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1076
as wee loue our health, wee should loue this word of health.
as we love our health, we should love this word of health.
c-acp pns12 vvb po12 n1, pns12 vmd vvi d n1 pp-f n1.
(16) argument (DIV4)
177
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1077
All men wish for health, heere is the best preservative, feare God: and heare his word diligentlie. All men wish for health, Here is the best preservative, Fear God: and hear his word diligently.
d n2 vvb p-acp n1, av vbz dt js n1, vvb np1: cc vvi po31 n1 av-j.
(16) argument (DIV4)
177
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1078
If thou losse a preaching needlesly, it is a wonder if thou contract not some disease: If thou loss a preaching needlessly, it is a wonder if thou contract not Some disease:
cs pns21 n1 dt vvg av-j, pn31 vbz dt n1 cs pns21 vvb xx d n1:
(16) argument (DIV4)
177
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1079
If thou also be sluggish to come to Gods house, or if thou come, but yet heares carelesly and receiues not the word with greedinesse, that is a spirituall lumpishnesse of heart, a forerunner of some painefull disease: If thou also be sluggish to come to God's house, or if thou come, but yet hears carelessly and receives not the word with greediness, that is a spiritual lumpishness of heart, a forerunner of Some painful disease:
cs pns21 av vbi j pc-acp vvi p-acp npg1 n1, cc cs pns21 vvb, cc-acp av vvz av-j cc vvz xx dt n1 p-acp n1, cst vbz dt j n1 pp-f n1, dt n1 pp-f d j n1:
(16) argument (DIV4)
178
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1080
Men ordinarly before some sicknes find a certain heauinesse with want of appetit: Men ordinarily before Some sickness find a certain heaviness with want of appetit:
n2 av-j p-acp d n1 vvi dt j n1 p-acp n1 pp-f fw-fr:
(16) argument (DIV4)
178
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1081
There is no surer token of a fearfull disease to come, then a lumpish loathing of Gods word.
There is no Surer token of a fearful disease to come, then a lumpish loathing of God's word.
pc-acp vbz dx jc n1 pp-f dt j n1 pc-acp vvi, cs dt j n-vvg pp-f npg1 n1.
(16) argument (DIV4)
178
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1082
It is of the word as of the Sacrament, Jf the Sacrament of the supper be eaten vnworthily by the children of God,
It is of the word as of the Sacrament, If the Sacrament of the supper be eaten unworthily by the children of God,
pn31 vbz pp-f dt n1 c-acp pp-f dt n1, cs dt n1 pp-f dt n1 vbb vvn av-j p-acp dt n2 pp-f np1,
(16) argument (DIV4)
178
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1083
though God after their repentance forgiue them the sinne yet he will chastise them with diuers diseases:
though God After their Repentance forgive them the sin yet he will chastise them with diverse diseases:
cs np1 p-acp po32 n1 vvb pno32 dt n1 av pns31 vmb vvi pno32 p-acp j n2:
(16) argument (DIV4)
178
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1084
for this cause, said the Apostle, many are weake and sickly amongst you and many sleepe, Euen so when the word is heard negligently without due preparation for this cause many are plagued with diuers diseases: for this cause, said the Apostle, many Are weak and sickly among you and many sleep, Even so when the word is herd negligently without due preparation for this cause many Are plagued with diverse diseases:
p-acp d n1, vvd dt n1, d vbr j cc j p-acp pn22 cc d n1, av av c-crq dt n1 vbz vvn av-j p-acp j-jn n1 p-acp d n1 d vbr vvn p-acp j n2:
(16) argument (DIV4)
178
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1085
There is no such token that God will keepe the health of a people as when a people hath appetit of the word and heares it with greedinesse: There is no such token that God will keep the health of a people as when a people hath appetit of the word and hears it with greediness:
pc-acp vbz dx d n1 cst np1 vmb vvi dt n1 pp-f dt n1 c-acp c-crq dt n1 vhz fw-fr pp-f dt n1 cc vvz pn31 p-acp n1:
(16) argument (DIV4)
179
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1086
These delicate soules that are not content with the sincere word of God, except that it be saused into the entising words of mans wisdome can not be but sickly soules : These delicate Souls that Are not content with the sincere word of God, except that it be saused into the enticing words of men Wisdom can not be but sickly Souls:
d j n2 cst vbr xx j p-acp dt j n1 pp-f np1, c-acp cst pn31 vbb vvn p-acp dt j-vvg n2 pp-f ng1 n1 vmb xx vbi p-acp j ng1:
(16) argument (DIV4)
180
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1087
Such men must be filled with some filthinesse within, which bursteth out into scabs which scripture calleth the itching of the eare : Such men must be filled with Some filthiness within, which bursteth out into scabs which scripture calls the itching of the ear:
d n2 vmb vbi vvn p-acp d n1 a-acp, r-crq vvz av p-acp n2 r-crq n1 vvz dt j-vvg pp-f dt n1:
(16) argument (DIV4)
180
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1088
Thus as Solomon faith The full soule lotheth the honi• combe, euen Gods word that is sweeter then the honie combe: Thus as Solomon faith The full soul loatheth the honi• comb, even God's word that is Sweeten then the honey comb:
av p-acp np1 n1 dt j n1 vvz dt n1 n1, av-j ng1 n1 cst vbz jc cs dt n1 n1:
(16) argument (DIV4)
180
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1089
But to the hungrie soule euery bitter thing is sweet. But to the hungry soul every bitter thing is sweet.
cc-acp p-acp dt j n1 d j n1 vbz j.
(16) argument (DIV4)
180
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1090
A morsell of drye bread is more pleasant to a hungry man then wild foule is to him that is Blewe burstex as we say: A morsel of dry bred is more pleasant to a hungry man then wild foul is to him that is Blew burstex as we say:
dt n1 pp-f j n1 vbz av-dc j p-acp dt j n1 av j j vbz p-acp pno31 cst vbz vvd n1 c-acp pns12 vvb:
(16) argument (DIV4)
180
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1091
This land, (let me be familiar) is as it were Blewe bursten vvith abundance of Gods word: This land, (let me be familiar) is as it were Blew bursten with abundance of God's word:
d n1, (vvb pno11 vbi j-jn) vbz p-acp pn31 vbdr vvd vvi p-acp n1 pp-f npg1 n1:
(16) argument (DIV4)
180
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1092
We are well fed but it is not seene on vs: Because we are filled we loth the honie combe : We Are well fed but it is not seen on us: Because we Are filled we loath the honey comb:
pns12 vbr av vvn p-acp pn31 vbz xx vvn p-acp pno12: c-acp pns12 vbr vvn pns12 vvb dt n1 n1:
(16) argument (DIV4)
180
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1093
J see no greater token of great diseases to come vpon this land then this, Scotlands appetite of Gods word is lost. J see no greater token of great diseases to come upon this land then this, Scotlands appetite of God's word is lost.
pns11 vvb dx jc n1 pp-f j n2 pc-acp vvi p-acp d n1 av d, npg1 n1 pp-f npg1 n1 vbz vvn.
(16) argument (DIV4)
180
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1094
Let vs heere also obserue the craft of Sathan who in all things goeth about to counterfeit God in his doings:
Let us Here also observe the craft of Sathan who in all things Goes about to counterfeit God in his doings:
vvb pno12 av av vvi dt n1 pp-f np1 r-crq p-acp d n2 vvz a-acp pc-acp vvi np1 p-acp po31 n2-vdg:
(16) argument (DIV4)
181
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1095
Heere in my Text it is said that God healeth the sicke with wordes: he sent his Worde and healed them : Here in my Text it is said that God heals the sick with words: he sent his Word and healed them:
av p-acp po11 n1 pn31 vbz vvn cst np1 vvz dt j p-acp n2: pns31 vvd po31 n1 cc vvd pno32:
(16) argument (DIV4)
181
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1096
Sathan goeth about to make men beleiue that he can heale diseases also with words which wee call Charmes. In my iudgement it it is from this place that by an Apish imitation he hath learned the first inuention of charmes or of healing by words.
Sathan Goes about to make men believe that he can heal diseases also with words which we call Charms. In my judgement it it is from this place that by an Apish imitation he hath learned the First invention of charms or of healing by words.
np1 vvz a-acp p-acp vvb n2 vvb cst pns31 vmb vvi n2 av p-acp n2 r-crq pns12 vvb n2. p-acp po11 n1 pn31 pn31 vbz p-acp d n1 cst p-acp dt j n1 pns31 vhz vvn dt ord n1 pp-f n2 cc pp-f vvg p-acp n2.
(16) argument (DIV4)
181
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1097
This of before did I neuer obserue: Often did I wonder where frae he had taken the vse of healing by words: This of before did I never observe: Often did I wonder where frae he had taken the use of healing by words:
d pp-f a-acp vdd pns11 av-x vvi: av vdd pns11 vvi c-crq n2 pns31 vhd vvn dt n1 pp-f vvg p-acp n2:
(16) argument (DIV4)
181
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1098
All that Sathan doeth in draweing •oules vnto him, he hath learned it out of GODS wisdome by counterfeiting the Lords workes as the Magitians that turned their rods into Serpents as Moses turned his rod into a Serpent: All that Sathan doth in drawing •oules unto him, he hath learned it out of GOD'S Wisdom by counterfeiting the lords works as the Magicians that turned their rods into Serpents as Moses turned his rod into a Serpent:
d cst np1 vdz p-acp vvg n2 p-acp pno31, pns31 vhz vvn pn31 av pp-f npg1 n1 p-acp vvg dt n2 n2 p-acp dt n2 cst vvd po32 n2 p-acp n2 p-acp np1 vvd po31 n1 p-acp dt n1:
(16) argument (DIV4)
181
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But as Moses his Serpent swallowed vp the serpents of the Magicians, •o Gods word shall at last swallowe vp and destroye the devils charmes : But as Moses his Serpent swallowed up the Serpents of the Magicians, •o God's word shall At last swallow up and destroy the Devils charms:
cc-acp p-acp np1 po31 n1 vvn a-acp dt n2 pp-f dt n2, av npg1 n1 vmb p-acp ord vvi a-acp cc vvi dt n2 n2:
(16) argument (DIV4)
181
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Sathan is an Apish creature striuing euer to counterfeit God in all his actions: Sathan is an Apish creature striving ever to counterfeit God in all his actions:
np1 vbz dt j n1 vvg av pc-acp vvi np1 p-acp d po31 n2:
(16) argument (DIV4)
181
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So from God hee learned to teach men to make sacrifices to himselfe, as if hee had bene the God of the world : So from God he learned to teach men to make Sacrifices to himself, as if he had be the God of the world:
av p-acp np1 pns31 vvd pc-acp vvi n2 pc-acp vvi n2 p-acp px31, c-acp cs pns31 vhd vbn dt np1 pp-f dt n1:
(16) argument (DIV4)
181
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As God is euer turning euill vnto good so Sathan is euer turning good vnto euill. As God is ever turning evil unto good so Sathan is ever turning good unto evil.
p-acp np1 vbz av vvg j-jn p-acp j av np1 vbz av vvg j p-acp n-jn.
(16) argument (DIV4)
181
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Out of this place in my iudgement are all witches charmes by imitation.
Out of this place in my judgement Are all Witches charms by imitation.
av pp-f d n1 p-acp po11 n1 vbr d n2 n2 p-acp n1.
(16) argument (DIV4)
182
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Jf yee would have the definition of a Charme take it in these words, It is a word sent from the deuill for healing of these that put not their trust into God. If ye would have the definition of a Charm take it in these words, It is a word sent from the Devil for healing of these that put not their trust into God.
cs pn22 vmd vhi dt n1 pp-f dt n1 vvb pn31 p-acp d n2, pn31 vbz dt n1 vvd p-acp dt n1 p-acp vvg pp-f d cst vvd xx po32 n1 p-acp np1.
(16) argument (DIV4)
182
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O, but will ye say, they doe good and helpe vs, O follie, if God in such a case remoue his heavie hand, it is for to lay it on againe with a greater burden:
O, but will you say, they do good and help us, Oh folly, if God in such a case remove his heavy hand, it is for to lay it on again with a greater burden:
fw-la, cc-acp vmb pn22 vvb, pns32 vdb j cc vvb pno12, uh n1, cs np1 p-acp d dt n1 vvi po31 j n1, pn31 vbz p-acp pc-acp vvi pn31 a-acp av p-acp dt jc n1:
(16) argument (DIV4)
183
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such a deliuerance is by breaking the prison to be clogged with more fearfull fetters: Heere is Gods precept Psal. 50.15. Call vpon me in the day of trouble: Heere is a promise;
such a deliverance is by breaking the prison to be clogged with more fearful fetters: Here is God's precept Psalm 50.15. Call upon me in the day of trouble: Here is a promise;
d dt n1 vbz p-acp vvg dt n1 pc-acp vbi vvn p-acp av-dc j n2: av vbz npg1 n1 np1 crd. vvb p-acp pno11 p-acp dt n1 pp-f n1: av vbz dt n1;
(16) argument (DIV4)
183
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and I will deliuer thee O but will yee say, in all that they say, J heare no thing but good wordes:and I will deliver thee Oh but will ye say, in all that they say, J hear no thing but good words:
cc pns11 vmb vvi pno21 uh p-acp vmb pn22 vvb, p-acp d cst pns32 vvb, pns11 vvb dx n1 cc-acp j n2:
(16) argument (DIV4)
183
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O foole, if the baite were not sweete the fish would not plucke:
Oh fool, if the bait were not sweet the Fish would not pluck:
uh n1, cs dt n1 vbdr xx j dt n1 vmd xx vvi:
(16) argument (DIV4)
183
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the poisond gloves must bee most sweetly perfumed, The most deadly drinke must bee most sugred :
the poisond gloves must be most sweetly perfumed, The most deadly drink must be most sugared:
dt vvn n2 vmb vbi av-ds av-j vvn, dt ds j n1 vmb vbb ds j-vvn:
(16) argument (DIV4)
183
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There is no such liquour for the mouth as the deuils posset, sweet in the mouth, but death into the belly. Obserue also that it is a righteous thing with God to suffer Sathans wordes haue power, to giue such a bodily benefite to these that loue their health better then God:
There is no such liquour for the Mouth as the Devils posset, sweet in the Mouth, but death into the belly. Observe also that it is a righteous thing with God to suffer Satan's words have power, to give such a bodily benefit to these that love their health better then God:
pc-acp vbz dx d n1 p-acp dt n1 p-acp dt n2 n1, j p-acp dt n1, p-acp n1 p-acp dt n1. vvb av cst pn31 vbz dt j n1 p-acp np1 pc-acp vvi npg1 n2 vhb n1, pc-acp vvi d dt j n1 p-acp d cst vvb po32 n1 jc cs np1:
(16) argument (DIV4)
183
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He that seeketh his health by vnlawfull meanes loueth his health better then God:
He that seeks his health by unlawful means loves his health better then God:
pns31 cst vvz po31 n1 p-acp j n2 vvz po31 n1 av-jc cs np1:
(16) argument (DIV4)
183
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And therefore iust and righteous is hee, when hee giueth ouer to a reprobate mind these that like not to retaine God in their knowledge.
And Therefore just and righteous is he, when he gives over to a Reprobate mind these that like not to retain God in their knowledge.
cc av j cc j vbz pns31, c-crq pns31 vvz a-acp p-acp dt j-jn n1 d cst vvb xx pc-acp vvi np1 p-acp po32 n1.
(16) argument (DIV4)
183
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A mind voide of all iudgement, is a plague ordained for all these that desire not to retaine God in their knowledge: A mind void of all judgement, is a plague ordained for all these that desire not to retain God in their knowledge:
dt n1 j pp-f d n1, vbz dt n1 vvn p-acp d d cst vvb xx pc-acp vvi np1 p-acp po32 n1:
(16) argument (DIV4)
183
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1114
Because they receiued not the loue of the trueth that they might be saued, for this cause God sent them strong delusion, that they should belieue• a lye : Because they received not the love of the truth that they might be saved, for this cause God sent them strong delusion, that they should belieue• a lie:
c-acp pns32 vvd xx dt n1 pp-f dt n1 cst pns32 vmd vbi vvn, p-acp d n1 np1 vvd pno32 j n1, cst pns32 vmd n1 dt n1:
(16) argument (DIV4)
183
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1115
If men and women will not desist from seeking such vnlawfull meanes, but leauing the word that God hath sent for health, will beetake themselues to the word that the deuill hath sent, let them knowe that God hath plagued them with strong delusion, because they haue not the loue of the trueth : If men and women will not desist from seeking such unlawful means, but leaving the word that God hath sent for health, will beetake themselves to the word that the Devil hath sent, let them know that God hath plagued them with strong delusion, Because they have not the love of the truth:
cs n2 cc n2 vmb xx vvi p-acp vvg d j n2, cc-acp vvg dt n1 cst np1 vhz vvn p-acp n1, vmb vvi px32 p-acp dt n1 cst dt n1 vhz vvn, vvb pno32 vvi cst np1 vhz vvn pno32 p-acp j n1, c-acp pns32 vhb xx dt n1 pp-f dt n1:
(16) argument (DIV4)
183
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1116
What rage is this for a man to goe and seeke health from the devill in his sickenesse? Is it not as Elijah said concerning Ahazia who in his sicknesse sent vnto Baalzebub, because there is not a God in Israel : What rage is this for a man to go and seek health from the Devil in his sickness? Is it not as Elijah said Concerning Ahazia who in his sickness sent unto Baalzebub, Because there is not a God in Israel:
q-crq n1 vbz d p-acp dt n1 pc-acp vvi cc vvi n1 p-acp dt n1 p-acp po31 n1? vbz pn31 xx p-acp np1 vvd vvg np1 r-crq p-acp po31 n1 vvn p-acp np1, p-acp pc-acp vbz xx dt n1 p-acp np1:
(16) argument (DIV4)
183
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1117
These that thinke that there is a God in Israel will neuer seeke to be healed by the deuiles wordes. These that think that there is a God in Israel will never seek to be healed by the Devils words.
d cst vvb cst pc-acp vbz dt n1 p-acp np1 vmb av-x vvi pc-acp vbi vvn p-acp dt n2 n2.
(16) argument (DIV4)
183
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1118
So long as God would speake to Saul, Saul sought not to Sathan : So long as God would speak to Saul, Saul sought not to Sathan:
av av-j c-acp np1 vmd vvi p-acp np1, np1 vvd xx p-acp np1:
(16) argument (DIV4)
183
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1119
After that God was departed from him and would answere him no more, then hee ranne to the deuill of Endor : After that God was departed from him and would answer him no more, then he ran to the Devil of Endor:
p-acp cst np1 vbds vvn p-acp pno31 cc vmd vvi pno31 av-dx av-dc, cs pns31 vvd p-acp dt n1 pp-f np1:
(16) argument (DIV4)
183
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But what comfort gote hee there? euen that which the deuill himselfe abhorreth, viz. torment before the time. Which made him fall straight way all along on the earth. But what Comfort goat he there? even that which the Devil himself abhorreth, viz. torment before the time. Which made him fallen straight Way all along on the earth.
cc-acp q-crq n1 n1 pns31 a-acp? av cst r-crq dt n1 px31 vvz, n1 n1 p-acp dt n1. r-crq vvd pno31 vvi av n1 d a-acp p-acp dt n1.
(16) argument (DIV4)
183
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1121
These were the cheefe wordes of the deuils comfortes Tomorrow thou shall be with mee. So must they bee heal•• that desire the deuill to send wordes for their health. An obiection. These were the chief words of the Devils comforts Tomorrow thou shall be with me. So must they be heal•• that desire the Devil to send words for their health. an objection.
d vbdr dt j-jn n2 pp-f dt ng1 n2 av-an pns21 vmb vbi p-acp pno11. av vmb pns32 vbi n1 cst vvb dt n1 pc-acp vvi n2 p-acp po32 n1. dt n1.
(16) argument (DIV4)
183
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1122
Heere some curious spirit may object that where as it is said heere that God sendeth his worde and healeth the sicke,
Here Some curious Spirit may Object that where as it is said Here that God sends his word and heals the sick,
av d j n1 vmb vvi cst c-crq c-acp pn31 vbz vvn av cst np1 vvz po31 n1 cc vvz dt j,
(16) argument (DIV4)
184
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1123
and that therefore in sicknesse this word should be sought vnto, that seemeth not to be needfull:
and that Therefore in sickness this word should be sought unto, that seems not to be needful:
cc cst av p-acp n1 d n1 vmd vbi vvn p-acp, cst vvz xx pc-acp vbi j:
(16) argument (DIV4)
184
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My dayes are they not numbered? a man can not dye before his dayes, what needs a man then in sicknesse seeke his life from God? The Answere.
My days Are they not numbered? a man can not die before his days, what needs a man then in sickness seek his life from God? The Answer.
po11 n2 vbr pns32 xx vvn? dt n1 vmb xx vvi p-acp po31 n2, r-crq vvz dt n1 av p-acp n1 vvi po31 n1 p-acp np1? dt n1.
(16) argument (DIV4)
184
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1125
Jt is certaine that mans time is determined:
It is certain that men time is determined:
av vbz j cst ng1 n1 vbz vvn:
(16) argument (DIV4)
185
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mans dayes are bounded like the sea ▪ To mans age God saith as hee saith to the waves of the Sea. Hitherto shall thou come but no further:
men days Are bounded like the sea ▪ To men age God Says as he Says to the waves of the Sea. Hitherto shall thou come but no further:
ng1 n2 vbr vvn av-j dt n1 ▪ p-acp ng1 n1 np1 vvz c-acp pns31 vvz p-acp dt n2 pp-f dt n1 av vmb pns21 vvi p-acp dx jc:
(16) argument (DIV4)
185
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and heere shall thy proud •a•es be stayed. The proudest dayes of mans age are s•ayed at a certaine hitherto : and Here shall thy proud •a•es be stayed. The proudest days of men age Are s•ayed At a certain hitherto:
cc av vmb po21 j n2 vbb vvn. dt js n2 pp-f ng1 n1 vbr vvn p-acp dt j av:
(16) argument (DIV4)
185
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when they are come to that, they can w•nn• no further.
when they Are come to that, they can w•nn• no further.
c-crq pns32 vbr vvn p-acp d, pns32 vmb n1 av-dx av-jc.
(16) argument (DIV4)
185
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1129
But yet till they come there, man must vse the meanes where by his life may be preserued: But yet till they come there, man must use the means where by his life may be preserved:
cc-acp av c-acp pns32 vvb a-acp, n1 vmb vvi dt n2 c-crq p-acp po31 n1 vmb vbi vvn:
(16) argument (DIV4)
185
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God promised to adde to Hezekiahs yeeres other fifeteene : God promised to add to Hezekiah's Years other fifeteene:
np1 vvd pc-acp vvi p-acp njp2 ng2 j-jn vvn:
(16) argument (DIV4)
185
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1131
Hezekiah knew well that God would keepe his promise and yet for all that he left not off to eate and to drinke whereby his life might be preserued. Hezekiah knew well that God would keep his promise and yet for all that he left not off to eat and to drink whereby his life might be preserved.
np1 vvd av cst np1 vmd vvi po31 n1 cc av p-acp d cst pns31 vvd xx a-acp pc-acp vvi cc pc-acp vvi c-crq po31 n1 vmd vbi vvn.
(16) argument (DIV4)
185
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1132
This is most forcible against these that obiecting against predestination, say most profanely, that if they know they were predestinate to life eternall they should not care what ill they doe: This is most forcible against these that objecting against predestination, say most profanely, that if they know they were predestinate to life Eternal they should not care what ill they do:
d vbz av-ds j p-acp d cst vvg p-acp n1, vvb av-ds av-j, cst cs pns32 vvb pns32 vbdr j p-acp n1 j pns32 vmd xx vvi r-crq j-jn pns32 vdb:
(16) argument (DIV4)
185
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1133
why? because they would be assured not to goe to Hell: First that were great ingratitude to giue the goodnesse of God such a meeting:
why? Because they would be assured not to go to Hell: First that were great ingratitude to give the Goodness of God such a meeting:
q-crq? c-acp pns32 vmd vbi vvn xx pc-acp vvi p-acp n1: ord d vbdr j n1 pc-acp vvi dt n1 pp-f np1 d dt n1:
(16) argument (DIV4)
185
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1134
What ignorance is this, that a man should not know that the goodnesse of God leadeth him to repentance and not to sinne more and more? Againe though God hath promised to him life eternall and that God can not lye, What ignorance is this, that a man should not know that the Goodness of God leads him to Repentance and not to sin more and more? Again though God hath promised to him life Eternal and that God can not lie,
q-crq n1 vbz d, cst dt n1 vmd xx vvi d dt n1 pp-f np1 vvz pno31 p-acp n1 cc xx p-acp n1 av-dc cc av-dc? av cs np1 vhz vvn p-acp pno31 n1 j cc cst np1 vmb xx vvi,
(16) argument (DIV4)
186
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yet man should no more neglect the meanes of his spirituall life then Hezekiah neglected the meanes for keeping of his naturall life:
yet man should no more neglect the means of his spiritual life then Hezekiah neglected the means for keeping of his natural life:
av n1 vmd av-dx av-dc vvi dt n2 pp-f po31 j n1 av np1 vvn dt n2 p-acp vvg pp-f po31 j n1:
(16) argument (DIV4)
186
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1136
As for vs though wee knowe that our life can not ouerreach our spanne, yet seeing the day of our death is concealed from vs we may lawfully c•y to God for help in our troubles: As for us though we know that our life can not overreach our span, yet seeing the day of our death is concealed from us we may lawfully c•y to God for help in our Troubles:
p-acp p-acp pno12 c-acp pns12 vvb cst po12 n1 vmb xx vvi po12 n1, av vvg dt n1 pp-f po12 n1 vbz vvn p-acp pno12 pns12 vmb av-j vvi p-acp np1 p-acp n1 p-acp po12 n2:
(16) argument (DIV4)
186
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1137
Jf we be sicke let vs intreat God to send his word the messenger of health, that with the liuing as Hezekiah said, wee may praise his name? But if so be that our day be come, that God say to vs concerning life,
If we be sick let us entreat God to send his word the Messenger of health, that with the living as Hezekiah said, we may praise his name? But if so be that our day be come, that God say to us Concerning life,
cs pns12 vbb j vvb pno12 vvi np1 pc-acp vvi po31 n1 dt n1 pp-f n1, cst p-acp dt j-vvg p-acp np1 vvd, pns12 vmb vvi po31 n1? p-acp cs av vbb d po12 n1 vbi vvn, cst np1 vvb p-acp pno12 vvg n1,
(16) argument (DIV4)
186
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1138
as he said to Moses concerning Canaan, let it suffice thee, speak no more vnto me of this matter, then let vs resolue to pray with Simeon that the Lord would let his servant depart in peace.
as he said to Moses Concerning Canaan, let it suffice thee, speak no more unto me of this matter, then let us resolve to pray with Simeon that the Lord would let his servant depart in peace.
c-acp pns31 vvd p-acp np1 vvg np1, vvb pn31 vvi pno21, vvb av-dx dc p-acp pno11 pp-f d n1, av vvb pno12 vvi pc-acp vvi p-acp np1 cst dt n1 vmd vvi po31 n1 vvi p-acp n1.
(16) argument (DIV4)
186
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1139
And delivered them from their destructions. And Delivered them from their destructions.
cc vvd pno32 p-acp po32 n2.
(17) argument (DIV4)
186
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1140
IN the former wordes wee haue heard what good the sicke persons haue gotten from God by their prayers, viz health.
IN the former words we have herd what good the sick Persons have got from God by their Prayers, videlicet health.
p-acp dt j n2 pns12 vhb vvn r-crq j dt j n2 vhb vvn p-acp np1 p-acp po32 n2, av n1.
(17) argument (DIV4)
187
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1141
Hee sent his word and healed them. He sent his word and healed them.
pns31 vvd po31 n1 cc vvd pno32.
(17) argument (DIV4)
187
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1142
Jn these words the spirit of God letteth vs see from what ill by his word he hath delivered them, viz. from destruction, and deliuered them from their destructions.
John these words the Spirit of God lets us see from what ill by his word he hath Delivered them, viz. from destruction, and Delivered them from their destructions.
p-acp d n2 dt n1 pp-f np1 vvz pno12 vvi p-acp r-crq j-jn p-acp po31 n1 pns31 vhz vvn pno32, n1 p-acp n1, cc vvd pno32 p-acp po32 n2.
(17) argument (DIV4)
187
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1143
Behold in the coherence of the words two things, first a positiue good viz. health Secondlie a deliuerance from a great, ill viz. from their destructions. Heere obserue the great wisdome of GOD, who for to stirre vp men to thankfulnes letteth men first see what great good he hath done to them;
Behold in the coherence of the words two things, First a positive good viz. health Secondly a deliverance from a great, ill viz. from their destructions. Here observe the great Wisdom of GOD, who for to stir up men to thankfulness lets men First see what great good he hath done to them;
vvb p-acp dt n1 pp-f dt n2 crd n2, ord dt j j n1 n1 ord dt n1 p-acp dt j, j-jn n1 p-acp po32 n2. av vvi dt j n1 pp-f np1, r-crq p-acp pc-acp vvi a-acp n2 p-acp n1 vvz n2 ord vvb q-crq j j pns31 vhz vdn p-acp pno32;
(17) argument (DIV4)
187
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1144
Secondly from how great a miserie he hath delivered them:
Secondly from how great a misery he hath Delivered them:
ord p-acp c-crq j dt n1 pns31 vhz vvn pno32:
(17) argument (DIV4)
187
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1145
The miserie wherefrom a man is deliuered, being set in viewe besides the benefite received is a commendation of the guift. The misery wherefrom a man is Delivered, being Set in view beside the benefit received is a commendation of the gift.
dt n1 av dt n1 vbz vvn, vbg vvn p-acp n1 p-acp dt n1 vvn vbz dt n1 pp-f dt n1.
(17) argument (DIV4)
187
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1146
As a candle seemeth clearest in the darkest house: and as the starres are brightest in the darkest night, so good received appeareth most, As a candle seems Clearest in the Darkest house: and as the Stars Are Brightest in the Darkest night, so good received appears most,
p-acp dt n1 vvz js p-acp dt js n1: cc c-acp dt n2 vbr js p-acp dt js n1, av j vvn vvz av-ds,
(17) argument (DIV4)
187
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1147
when wee see from what ill we haue beene delivered. The greater the danger hath beene, wee esteeme the more of GODS deliverance.
when we see from what ill we have been Delivered. The greater the danger hath been, we esteem the more of GOD'S deliverance.
c-crq pns12 vvb p-acp r-crq n-jn pns12 vhb vbn vvn. dt jc dt n1 vhz vbn, pns12 vvb dt av-dc pp-f npg1 n1.
(17) argument (DIV4)
187
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1148
If any man hath saved our lyfe by drawing vs out of the water, wee being almost at the last gaspes, wee would thinke of it so long as we liue: If any man hath saved our life by drawing us out of the water, we being almost At the last gasps, we would think of it so long as we live:
cs d n1 vhz vvn po12 n1 p-acp vvg pno12 av pp-f dt n1, pns12 vbg av p-acp dt ord n2, pns12 vmd vvi pp-f pn31 av av-j c-acp pns12 vvb:
(17) argument (DIV4)
188
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1149
but to bee helped out of some shallow place, where was no danger of the death,
but to be helped out of Some shallow place, where was no danger of the death,
cc-acp pc-acp vbi vvn av pp-f d j n1, c-crq vbds dx n1 pp-f dt n1,
(17) argument (DIV4)
188
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1150
for such a benefite a light grand-mercy is thought to bee enough. Let vs behold heere in the word destructions the greatnesse of Gods deliverance.
for such a benefit a Light grand-mercy is Thought to be enough. Let us behold Here in the word destructions the greatness of God's deliverance.
p-acp d dt n1 dt j n1 vbz vvn pc-acp vbi av-d. vvb pno12 vvi av p-acp dt n1 n2 dt n1 pp-f npg1 n1.
(17) argument (DIV4)
188
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The word destructions like death or darknesse commending lyfe or light, setteth out the greatnesse of the positiue benefite in those words: The word destructions like death or darkness commending life or Light, sets out the greatness of the positive benefit in those words:
dt n1 n2 av-j n1 cc n1 vvg n1 cc j, vvz av dt n1 pp-f dt j n1 p-acp d n2:
(17) argument (DIV4)
188
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1152
Hee sent his word and healed them. Let vs consider the word in the original: the word which is heere turned destructions signifieth ditches or graues, which are deathes lodgings.He sent his word and healed them. Let us Consider the word in the original: the word which is Here turned destructions signifies ditches or graves, which Are deaths lodgings.
pns31 vvd po31 n1 cc vvd pno32. vvb pno12 vvi dt n1 p-acp dt n-jn: dt n1 r-crq vbz av vvn n2 vvz n2 cc n2, r-crq vbr ng1 n2.
(17) argument (DIV4)
188
Image 95
1153
The graue in the first language hath diverse names. 1. the most proper is Keber. 2. Bor, that is a pit or ditch:
The graven in the First language hath diverse names. 1. the most proper is Keber. 2. Bor, that is a pit or ditch:
dt j p-acp dt ord n1 vhz av-j n2. crd dt av-ds j vbz np1. crd uh, cst vbz dt n1 cc n1:
(17) argument (DIV4)
190
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1154
•arcer subterraneus, a prison vnder the earth. The estate of all the dead by nature is miserable: •arcer subterraneus, a prison under the earth. The estate of all the dead by nature is miserable:
fw-la fw-la, dt n1 p-acp dt n1. dt n1 pp-f d dt j p-acp n1 vbz j:
(17) argument (DIV4)
190
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1155
they are all in prison, and there must they lye, till the trumpet of the resurrection blow the blast of libertie.
they Are all in prison, and there must they lie, till the trumpet of the resurrection blow the blast of liberty.
pns32 vbr d p-acp n1, cc pc-acp vmb pns32 vvi, c-acp dt n1 pp-f dt n1 vvb dt n1 pp-f n1.
(17) argument (DIV4)
190
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1156
At that sound the earth shall open, and in its owne language shall say to the dead, goe out my prisoners I am not able to keepe you any longer. At that found the earth shall open, and in its own language shall say to the dead, go out my Prisoners I am not able to keep you any longer.
p-acp d n1 dt n1 vmb vvi, cc p-acp po31 d n1 vmb vvi p-acp dt j, vvb av po11 n2 pns11 vbm xx j pc-acp vvi pn22 av-d av-jc.
(17) argument (DIV4)
190
Image 95
1157
3. the graue is called Sheol, a petendo from •eeking, quod ore hiant, & dilatato repleri expetat.
3. the graven is called Sheol, a petendo from •eeking, quod over hiant, & dilatato repleri expetat.
crd dt n1 vbz vvn n1, dt fw-la p-acp vvg, vvd a-acp j, cc fw-la fw-la fw-la.
(17) argument (DIV4)
190
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1158
Of all begga•s, death and the graue are the greatest: they ever see•e and are never satisfied. Of all begga•s, death and the graven Are the greatest: they ever see•e and Are never satisfied.
pp-f d n2, n1 cc dt j vbr dt js: pns32 av vbr cc vbr av-x vvn.
(17) argument (DIV4)
190
Image 95
1159
They are the two daughters of the Horse-••ach, which evermore crye, bring, bring:
They Are the two daughters of the Horse-••ach, which evermore cry, bring, bring:
pns32 vbr dt crd n2 pp-f dt j, r-crq av n1, vvb, vvb:
(17) argument (DIV4)
191
Image 95
1160
The graue is one of these that never saith, •t is enough. 4. Jn the text which J haue redde, it is called Shechithah, from a word that signifieth to kill, or corrupt, or destroye: According to this the word heere is turned destructions:
The graven is one of these that never Says, •t is enough. 4. John the text which J have red, it is called Shechithah, from a word that signifies to kill, or corrupt, or destroy: According to this the word Here is turned destructions:
dt n1 vbz pi pp-f d cst av-x vvz, n1 vbz av-d. crd p-acp dt n1 r-crq pns11 vhb vvn, pn31 vbz vvn np1, p-acp dt n1 cst vvz p-acp vvb, cc j, cc vvi: vvg p-acp d dt n1 av vbz vvn n2:
(17) argument (DIV4)
191
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1161
Hee delivered them from their destructions, that is, from their graues.He Delivered them from their destructions, that is, from their graves.
pns31 vvd pno32 p-acp po32 n2, cst vbz, p-acp po32 n2.
(17) argument (DIV4)
191
Image 95
1162
The lesson J obserue, of all the names of the graue, and particularly of this in my text, is, great is the horrour of the graue: naturally all flesh abhorreth it. The Lesson J observe, of all the names of the graven, and particularly of this in my text, is, great is the horror of the graven: naturally all Flesh abhorreth it.
dt n1 pns11 vvb, pp-f d dt n2 pp-f dt n1, cc av-j pp-f d p-acp po11 n1, vbz, j vbz dt n1 pp-f dt n1: av-j d n1 vvz pn31.
(17) argument (DIV4)
192
Image 95
1163
When the wicked man that is in God his debt booke is buried, hee is like one catcht and clapt vp in prison: When the wicked man that is in God his debt book is buried, he is like one catched and clapped up in prison:
c-crq dt j n1 cst vbz p-acp np1 po31 n1 n1 vbz vvn, pns31 vbz av-j crd vvd cc vvd a-acp p-acp n1:
(17) argument (DIV4)
192
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1164
The barres of death are about him as about a Theefe in a pit.
The bars of death Are about him as about a Thief in a pit.
dt n2 pp-f n1 vbr p-acp pno31 a-acp p-acp dt n1 p-acp dt n1.
(17) argument (DIV4)
192
Image 95
1165
This is a part of wicked mens penaltie, the graue is vnto them the very porch of the prison of Hell. This is a part of wicked men's penalty, the graven is unto them the very porch of the prison of Hell.
d vbz dt n1 pp-f j ng2 n1, dt n1 vbz p-acp pno32 dt j n1 pp-f dt n1 pp-f n1.
(17) argument (DIV4)
192
Image 95
1166
This is the prison appointed for all desperate banquerupts laden with debt and danger, vnable to satisfie the l•ast farthing. Many may goe to the graue free of all worldly debts, whom God shall challenge and arrest of an infinite summe, which they shall not bee able to paye, This is the prison appointed for all desperate Bankrupts laden with debt and danger, unable to satisfy the l•ast farthing. Many may go to the graven free of all worldly debts, whom God shall challenge and arrest of an infinite sum, which they shall not be able to pay,
d vbz dt n1 vvn p-acp d j n2-jn vvn p-acp n1 cc n1, j-u pc-acp vvi dt j n1. d vmb vvi p-acp dt j j pp-f d j n2, r-crq np1 vmb vvi cc n1 pp-f dt j n1, r-crq pns32 vmb xx vbi j pc-acp vvi,
(17) argument (DIV4)
193
Image 95
1167
though they had all this world at their dispose.
though they had all this world At their dispose.
cs pns32 vhd d d n1 p-acp po32 n1.
(17) argument (DIV4)
193
Image 95
1168
Such shall be the end of all prodigall ding-thrifts, who while they lived, turned the grace of God in wantonnesse : Such shall be the end of all prodigal dingthrifts, who while they lived, turned the grace of God in wantonness:
d vmb vbi dt n1 pp-f d j-jn n2, r-crq n1 pns32 vvd, vvd dt n1 pp-f np1 p-acp n1:
(17) argument (DIV4)
194
Image 95
1169
while they are caried to the graue, they are caried to their destructions. Seeing the graue is naturally to all men a destruction;
while they Are carried to the graven, they Are carried to their destructions. Seeing the graven is naturally to all men a destruction;
cs pns32 vbr vvn p-acp dt j, pns32 vbr vvn p-acp po32 n2. vvg dt n1 vbz av-j p-acp d n2 dt n1;
(17) argument (DIV4)
194
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1170
let the consideration thereof stirre vs vp to a godly lyfe: Jt is a place most fearefull to flesh and blood. let the consideration thereof stir us up to a godly life: It is a place most fearful to Flesh and blood.
vvb dt n1 av vvb pno12 a-acp p-acp dt j n1: n1 vbz dt n1 av-ds j p-acp n1 cc n1.
(17) argument (DIV4)
195
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1171
Job speaking to God concerning the graue, for which hee was preparing him selfe, declareth in most powerfull wordes what a dwelling place it is, Cease then, (said hee,) and let mee alone, that I may take comfort a litle, Job speaking to God Concerning the graven, for which he was preparing him self, Declareth in most powerful words what a Dwelling place it is, Cease then, (said he,) and let me alone, that I may take Comfort a little,
n1 vvg p-acp np1 vvg dt j, p-acp r-crq pns31 vbds vvg pno31 n1, vvz p-acp ds j n2 r-crq dt j-vvg n1 pn31 vbz, vvb av, (vvd pns31,) cc vvb pno11 av-j, cst pns11 vmb vvi vvi dt j,
(17) argument (DIV4)
195
Image 95
1172
before I goe, whence I shall not returne, even to the land of darknesse and the shaddow of death ;before I go, whence I shall not return, even to the land of darkness and the shadow of death;
c-acp pns11 vvb, c-crq pns11 vmb xx vvi, av p-acp dt n1 pp-f n1 cc dt n1 pp-f n1;
(17) argument (DIV4)
195
Image 95
1173
a land of darkenesse, as darkenesse it selfe, and of the shaddow of death without any order, a land of darkness, as darkness it self, and of the shadow of death without any order,
dt n1 pp-f n1, c-acp n1 pn31 n1, cc pp-f dt n1 pp-f n1 p-acp d n1,
(17) argument (DIV4)
195
Image 95
1174
and where the light bee as darkenesse. and where the Light be as darkness.
cc c-crq dt n1 vbb p-acp n1.
(17) argument (DIV4)
195
Image 95
1175
Those bee the most pleasant fields of the graue, viz. a land of darkenesse, where the light, (as Job saith) is as darkenesse it selfe : Those be the most pleasant fields of the graven, viz. a land of darkness, where the Light, (as Job Says) is as darkness it self:
d vbb dt av-ds j n2 pp-f dt n1, n1 dt n1 pp-f n1, c-crq dt n1, (c-acp np1 vvz) vbz p-acp n1 pn31 n1:
(17) argument (DIV4)
195
Image 95
1176
There shall all flesh be clothed with wormes, and with clods o• dust. There is the place of silence: There shall all Flesh be clothed with worms, and with clods o• dust. There is the place of silence:
a-acp vmb d n1 vbb vvn p-acp n2, cc p-acp n2 n1 n1. pc-acp vbz dt n1 pp-f n1:
(17) argument (DIV4)
195
Image 95
1177
Many there be lying together heapes vpon heapes, as Samson said, but there is not a word of conference.
Many there be lying together heaps upon heaps, as samson said, but there is not a word of conference.
d pc-acp vbi vvg av n2 p-acp n2, p-acp np1 vvd, cc-acp pc-acp vbz xx dt n1 pp-f n1.
(17) argument (DIV4)
195
Image 95
1178
So long as men liue together on earth, they haue both companie & conference, whereby they may sweeten the da•es of the lyfe of their vanitie. So long as men live together on earth, they have both company & conference, whereby they may sweeten the da•es of the life of their vanity.
av av-j c-acp n2 vvb av p-acp n1, pns32 vhb d n1 cc n1, c-crq pns32 vmb vvi dt n2 pp-f dt n1 pp-f po32 n1.
(17) argument (DIV4)
196
Image 95
1179
O but so soone as they are gone to their destructions, such perishing shad•owes of pleasures flee away:
Oh but so soon as they Are gone to their destructions, such perishing shad•owes of pleasures flee away:
uh p-acp av av c-acp pns32 vbr vvn p-acp po32 n2, d j-vvg n2 pp-f n2 vvb av:
(17) argument (DIV4)
196
Image 95
1180
There is no worke, nor device, nor knowledge, nor wisedome in the gra•e whether they goe. There is no work, nor device, nor knowledge, nor Wisdom in the gra•e whither they go.
pc-acp vbz dx n1, ccx n1, ccx n1, ccx n1 p-acp dt n1 cs pns32 vvb.
(17) argument (DIV4)
196
Image 95
1181
Job is very plaine concerning this: Job is very plain Concerning this:
n1 vbz av j vvg d:
(17) argument (DIV4)
196
Image 95
1182
As the cloud, (saith hee, ) is consumed and vanisheth away, so hee that goeth downe to the graue, shall come vp no more: As the cloud, (Says he,) is consumed and Vanishes away, so he that Goes down to the graven, shall come up no more:
p-acp dt n1, (vvz pns31,) vbz vvn cc vvz av, av pns31 cst vvz a-acp p-acp dt n1, vmb vvi a-acp av-dx av-dc:
(17) argument (DIV4)
196
Image 95
1183
hee shall returne no more to his house, neither shall his place know him any more. he shall return no more to his house, neither shall his place know him any more.
pns31 vmb vvi av-dx dc p-acp po31 n1, dx vmb po31 n1 vvi pno31 d dc.
(17) argument (DIV4)
196
Image 95
1184
Bildad considering mans mortalitie & his necessitie of going downe •o the graue, said, wee are but of yesterday, and know nothing, because our dayes on earth are a shaddow, that past man must goe to his destruction, viz. to the graue: Bildad considering men mortality & his necessity of going down •o the graven, said, we Are but of yesterday, and know nothing, Because our days on earth Are a shadow, that past man must go to his destruction, viz. to the graven:
np1 vvg ng1 n1 cc po31 n1 pp-f vvg a-acp av dt j, vvd, pns12 vbr cc-acp pp-f av-an, cc vvb pix, c-acp po12 n2 p-acp n1 vbr dt n1, cst j n1 vmb vvi p-acp po31 n1, n1 p-acp dt n1:
(17) argument (DIV4)
197
Image 95
1185
Thus as yee see, the graue of its owne nature is properly a destruction:
Thus as ye see, the graven of its own nature is properly a destruction:
av c-acp pn22 vvb, dt n1 pp-f po31 d n1 vbz av-j dt n1:
(17) argument (DIV4)
197
Image 95
1186
Such is it also to all those who in their lyfe were not partakers of grace.
Such is it also to all those who in their life were not partakers of grace.
d vbz pn31 av p-acp d d r-crq p-acp po32 n1 vbdr xx n2 pp-f n1.
(17) argument (DIV4)
197
Image 95
1187
To goe to the graue without grace, is to goe to destruction. To go to the graven without grace, is to go to destruction.
pc-acp vvi p-acp dt j p-acp n1, vbz pc-acp vvi p-acp n1.
(17) argument (DIV4)
197
Image 95
1188
Men may striue by artifice to make the graue pleasant by painted and carved stones, but when men haue done their best it is nothing indeed but a painted destruction. While it glistereth like the Heavens with••t.
Men may strive by artifice to make the graven pleasant by painted and carved stones, but when men have done their best it is nothing indeed but a painted destruction. While it glistereth like the Heavens with••t.
n2 vmb vvi p-acp n1 pc-acp vvi dt j j p-acp j-vvn cc j-vvn n2, cc-acp c-crq n2 vhb vdn po32 js pn31 vbz pix av cc-acp dt vvn n1. cs pn31 vvz av-j dt n2 av.
(17) argument (DIV4)
198
Image 95
1189
•t is but the belly of Hell within.
•t is but the belly of Hell within.
n1 vbz p-acp dt n1 pp-f n1 a-acp.
(17) argument (DIV4)
198
Image 95
1190
As for the man of grace, though he should be deprived of the graue, hee hath one thing to cover him, which the whole world can not take from him, Coelo tegitur qui non habet vrnam : As for the man of grace, though he should be deprived of the graven, he hath one thing to cover him, which the Whole world can not take from him, Coelo tegitur qui non habet vrnam:
p-acp p-acp dt n1 pp-f n1, cs pns31 vmd vbi vvn pp-f dt n1, pns31 vhz crd n1 pc-acp vvi pno31, r-crq dt j-jn n1 vmb xx vvi p-acp pno31, fw-la fw-la fw-la fw-la fw-la fw-la:
(17) argument (DIV4)
199
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1191
he is covered with the Heavens, who wanteth a graue: the godly in their graues rest in their beds.
he is covered with the Heavens, who Wants a graven: the godly in their graves rest in their Beds.
pns31 vbz vvn p-acp dt n2, r-crq vvz dt n1: dt j p-acp po32 n2 vvb p-acp po32 n2.
(17) argument (DIV4)
199
Image 95
1192
Behold what a mercifull God we haue, whose cursings by grace become blessings. The graue at the first was appointed by God as a ward house for malefactours, Behold what a merciful God we have, whose cursings by grace become blessings. The graven At the First was appointed by God as a ward house for malefactors,
vvb r-crq dt j np1 pns12 vhb, rg-crq n2-vvg p-acp n1 vvi n2. dt n1 p-acp dt ord vbds vvn p-acp np1 p-acp dt n1 n1 p-acp n2,
(17) argument (DIV4)
200
Image 95
1193
and now behold how it is turned by grace into a bed of downe, a resting place for the wearied bodies of the Saints.
and now behold how it is turned by grace into a Bed of down, a resting place for the wearied bodies of the Saints.
cc av vvb c-crq pn31 vbz vvn p-acp n1 p-acp dt n1 pp-f a-acp, dt vvg n1 p-acp dt j-vvn n2 pp-f dt n2.
(17) argument (DIV4)
200
Image 95
1194
See how God in his most fearfull judgements hath ever some comfort infolded for the comfort of his Saints, See how God in his most fearful Judgments hath ever Some Comfort enfolded for the Comfort of his Saints,
vvb c-crq np1 p-acp po31 av-ds j n2 vhz av d n1 vvd p-acp dt n1 pp-f po31 n2,
(17) argument (DIV4)
200
Image 95
1195
as a kirnell within a h•ske.
as a kirnell within a h•ske.
c-acp dt n1 p-acp dt n1.
(17) argument (DIV4)
200
Image 95
1196
For them hee can keepe light in darkenesse, and also bring light out of darkenesse. For them he can in that which is not, find out that which is, by calling things which are not as though they were: For them he can keep Light in darkness, and also bring Light out of darkness. For them he can in that which is not, find out that which is, by calling things which Are not as though they were:
p-acp pno32 pns31 vmb vvi j p-acp n1, cc av vvb vvi av pp-f n1. p-acp pno32 pns31 vmb p-acp d r-crq vbz xx, vvb av cst r-crq vbz, p-acp vvg n2 r-crq vbr xx p-acp cs pns32 vbdr:
(17) argument (DIV4)
200
Image 95
1197
yea, which is most for his owne, even in destruction, hee will keepe salvation.
yea, which is most for his own, even in destruction, he will keep salvation.
uh, r-crq vbz av-ds p-acp po31 d, av p-acp n1, pns31 vmb vvi n1.
(17) argument (DIV4)
200
Image 95
1198
In the graues of the godly, which by nature are destructions, there is a sort of salvation, which shall bee seene at the great and last day of the resurrection. In the graves of the godly, which by nature Are destructions, there is a sort of salvation, which shall be seen At the great and last day of the resurrection.
p-acp dt n2 pp-f dt j, r-crq p-acp n1 vbr n2, pc-acp vbz dt n1 pp-f n1, r-crq vmb vbi vvn p-acp dt j cc ord n1 pp-f dt n1.
(17) argument (DIV4)
200
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1199
The vse of this doctrine is t••o sold, first for ••se godly, secondlie for the wicked:
The use of this Doctrine is t••o sold, First for ••se godly, Secondly for the wicked:
dt n1 pp-f d n1 vbz av vvn, ord p-acp n1 j, ord p-acp dt j:
(17) argument (DIV4)
201
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1200
As for the godly let them bee thankfull vnto God, who hath changed their destructions into beds of rest, where they shall sleepe most softly vntill the great blast of the last trumpet.
As for the godly let them be thankful unto God, who hath changed their destructions into Beds of rest, where they shall sleep most softly until the great blast of the last trumpet.
c-acp p-acp dt j vvb pno32 vbi j p-acp np1, r-crq vhz vvn po32 n2 p-acp n2 pp-f n1, c-crq pns32 vmb vvi av-ds av-j c-acp dt j n1 pp-f dt ord n1.
(17) argument (DIV4)
201
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1201
This is one of the speciall comforts which God hath prepared for the godly man in his bed of languishing, that God will make all his bed in his sicknesse : Beh•ld heere a greater comfort: This is one of the special comforts which God hath prepared for the godly man in his Bed of languishing, that God will make all his Bed in his sickness: Beh•ld Here a greater Comfort:
d vbz pi pp-f dt j n2 r-crq np1 vhz vvn p-acp dt j n1 p-acp po31 n1 pp-f vvg, cst np1 vmb vvi d po31 n1 p-acp po31 n1: vmd av dt jc n1:
(17) argument (DIV4)
201
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1202
In death God will make all the godly mans bed: The graue to him is but a bed made for him by the Lord.
In death God will make all the godly men Bed: The graven to him is but a Bed made for him by the Lord.
p-acp n1 np1 vmb vvi d dt j ng1 n1: dt j p-acp pno31 vbz cc-acp dt n1 vvd p-acp pno31 p-acp dt n1.
(17) argument (DIV4)
201
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1203
O man of GOD for thy graue bee thankfull vnto God.
O man of GOD for thy graven be thankful unto God.
sy n1 pp-f np1 p-acp po21 n1 vbi j p-acp np1.
(17) argument (DIV4)
201
Image 95
1204
When death is drawing neere, comfort thy selfe with this, that God is preparing a well made bed for thee in the graue. When death is drawing near, Comfort thy self with this, that God is preparing a well made Bed for thee in the graven.
q-crq n1 vbz vvg av-j, vvb po21 n1 p-acp d, cst np1 vbz vvg dt av vvd n1 p-acp pno21 p-acp dt n1.
(17) argument (DIV4)
202
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1205
Blesse him who hath turned thy destruction into rest. As for the wicked, let the fearfull word of my text, viz. destructions ; Bless him who hath turned thy destruction into rest. As for the wicked, let the fearful word of my text, viz. destructions;
vvb pno31 r-crq vhz vvn po21 n1 p-acp n1. c-acp p-acp dt j, vvb dt j n1 pp-f po11 n1, n1 n2;
(17) argument (DIV4)
202
Image 95
1206
let it bee as it were a Remembrancer vnto them, that there is a thing after this lyfe prepared for them which God his word calleth destruction. While they heare of it let them come out of their chaire of ease for to be friends with God in time.
let it be as it were a Remembrancer unto them, that there is a thing After this life prepared for them which God his word calls destruction. While they hear of it let them come out of their chair of ease for to be Friends with God in time.
vvb pn31 vbi c-acp pn31 vbdr dt n1 p-acp pno32, cst pc-acp vbz dt n1 p-acp d n1 vvn p-acp pno32 r-crq np1 po31 n1 vvz n1. cs pns32 vvb pp-f pn31 vvb pno32 vvi av pp-f po32 n1 pp-f n1 p-acp pc-acp vbi n2 p-acp np1 p-acp n1.
(17) argument (DIV4)
203
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1207
O mercifull God, what terrour must this bee, while a man on his death bed perceiveth nothing but GODS wrath, a gape•ng graue,
O merciful God, what terror must this be, while a man on his death Bed perceives nothing but GOD'S wrath, a gape•ng graven,
sy j np1, q-crq n1 vmb d vbi, cs dt n1 p-acp po31 n1 n1 vvz pix cc-acp npg1 n1, dt j-vvg n1,
(17) argument (DIV4)
203
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1208
and an v•prepared soule ? Let this memorandum rouse vp all slippry soules so to liue in this lyfe, that they losse not that lyfe which is to come.and an v•prepared soul? Let this memorandum rouse up all slippery Souls so to live in this life, that they loss not that life which is to come.
cc dt j n1? vvb d n1 vvb a-acp d j n2 av pc-acp vvi p-acp d n1, cst pns32 n1 xx d n1 r-crq vbz pc-acp vvi.
(17) argument (DIV4)
203
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1209
No man can tell how soone his glasse shall runne out. No man can tell how soon his glass shall run out.
av-dx n1 vmb vvi c-crq av po31 n1 vmb vvi av.
(17) argument (DIV4)
203
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1210
What a follie is this for a moment of pleasures to losse eternitie, and to goe to destruction. Happy then (I see) is the man that liveth well he•re: What a folly is this for a moment of pleasures to loss eternity, and to go to destruction. Happy then (I see) is the man that lives well he•re:
q-crq dt n1 vbz d p-acp dt n1 pp-f n2 p-acp n1 n1, cc pc-acp vvi p-acp n1. j av (pns11 vvb) vbz dt n1 cst vvz av av:
(17) argument (DIV4)
203
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Blessed is he whose GOD is the Lord:
Blessed is he whose GOD is the Lord:
j-vvn vbz pns31 r-crq np1 vbz dt n1:
(17) argument (DIV4)
203
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1212
Thrise happy is hee that hath faith in Christ, for in the very graue he shall find salvation. Hee hath a cordiall antido• against the poison of destruction, who hath Christ to bee his salvation:
Thrice happy is he that hath faith in christ, for in the very graven he shall find salvation. He hath a cordial antido• against the poison of destruction, who hath christ to be his salvation:
av j vbz pns31 cst vhz n1 p-acp np1, c-acp p-acp dt j n1 pns31 vmb vvi n1. pns31 vhz dt j n1 p-acp dt n1 pp-f n1, r-crq vhz np1 pc-acp vbi po31 n1:
(17) argument (DIV4)
203
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1213
Christ our salvation hath destroyed this destruction.
christ our salvation hath destroyed this destruction.
np1 po12 n1 vhz vvn d n1.
(17) argument (DIV4)
203
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1214
He hath gotten such a victorie not only for him selfe, but also for all his Saints, that the least and weakest of them may defye both death and destruction with those words of boast: He hath got such a victory not only for him self, but also for all his Saints, that the least and Weakest of them may defy both death and destruction with those words of boast:
pns31 vhz vvn d dt n1 xx av-j p-acp pno31 n1, cc-acp av c-acp d po31 n2, cst dt ds cc js pp-f pno32 vmb vvi d n1 cc n1 p-acp d n2 pp-f n1:
(17) argument (DIV4)
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1215
O death where is thy sting? O graue where is thy victorie? Death like that viper of Malta may hang vpon a godly mans hand: Oh death where is thy sting? O graven where is thy victory? Death like that viper of Malta may hang upon a godly men hand:
uh n1 q-crq vbz po21 n1? sy n1 q-crq vbz po21 n1? n1 av-j d n1 pp-f np1 vmb vvi p-acp dt j ng1 n1:
(17) argument (DIV4)
203
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1216
but in the day the Lord shall purge the world with fire: but in the day the Lord shall purge the world with fire:
p-acp p-acp dt n1 dt n1 vmb vvi dt n1 p-acp n1:
(17) argument (DIV4)
203
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1217
the godly man shall shake death from him, as St. Paul cast the v•per from him into the fire without any hurt:
the godly man shall shake death from him, as Saint Paul cast the v•per from him into the fire without any hurt:
dt j n1 vmb vvi n1 p-acp pno31, c-acp n1 np1 vvd dt j p-acp pno31 p-acp dt n1 p-acp d n1:
(17) argument (DIV4)
203
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But as for the wicked that are not in Christ their graues are their destructions: death in the graue feedeth on them as on sheepe :
But as for the wicked that Are not in christ their graves Are their destructions: death in the graven feeds on them as on sheep:
cc-acp c-acp p-acp dt j cst vbr xx p-acp np1 po32 n2 vbr po32 n2: n1 p-acp dt n1 vvz p-acp pno32 c-acp p-acp n1:
(17) argument (DIV4)
203
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1219
To euery one of them death may say as Christ said to death I shall be thy death. To every one of them death may say as christ said to death I shall be thy death.
p-acp d crd pp-f pno32 n1 vmb vvi p-acp np1 vvd p-acp n1 pns11 vmb vbi po21 n1.
(17) argument (DIV4)
203
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1220
While Christs friends with Lazarus are said to sleepe into the graue, the wicked man there is but a destroyed creature: While he is there he is in destruction, hee is in abstracto mall into evill it selfe, hee is nothing there but the Carion of a creature. While Christ Friends with Lazarus Are said to sleep into the graven, the wicked man there is but a destroyed creature: While he is there he is in destruction, he is in abstracto mall into evil it self, he is nothing there but the Carrion of a creature.
n1 npg1 n2 p-acp np1 vbr vvn p-acp vvb p-acp dt n1, dt j n1 pc-acp vbz p-acp dt j-vvn n1: cs pns31 vbz a-acp pns31 vbz p-acp n1, pns31 vbz p-acp fw-la n1 p-acp n-jn pn31 n1, pns31 vbz pix pc-acp p-acp dt n1 pp-f dt n1.
(17) argument (DIV4)
204
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VVoe be to him to whom the graue is a destruction:
VVoe be to him to whom the graven is a destruction:
n1 vbb p-acp pno31 p-acp ro-crq dt n1 vbz dt n1:
(17) argument (DIV4)
205
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Let therefore all men st••e so to liue, that while they goe to their graues, their graues may bee a bed of rest vnto them.
Let Therefore all men st••e so to live, that while they go to their graves, their graves may be a Bed of rest unto them.
vvb av d n2 vbr av pc-acp vvi, cst cs pns32 vvb p-acp po32 n2, po32 n2 vmb vbi dt n1 pp-f n1 p-acp pno32.
(17) argument (DIV4)
205
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1223
Jf the graue bee a destruction to thy body, the place of damnation is prepared for thy soule. If the graven be a destruction to thy body, the place of damnation is prepared for thy soul.
cs dt n1 vbb dt n1 p-acp po21 n1, dt n1 pp-f n1 vbz vvn p-acp po21 n1.
(17) argument (DIV4)
206
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1224
Let Epicures, while they liue, sport, and say, Hell is not so ••te, nor sinne so heavy, Let Epicureans, while they live, sport, and say, Hell is not so ••te, nor sin so heavy,
vvb n2, cs pns32 vvb, n1, cc vvi, n1 vbz xx av j, ccx n1 av j,
(17) argument (DIV4)
206
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1225
nor the divell so blacke, nor GOD so severe as Preachers prattle : The day shall come, when they shall find it farre other wayes.nor the Devil so black, nor GOD so severe as Preachers prattle: The day shall come, when they shall find it Far other ways.
ccx dt n1 av j-jn, ccx np1 av j c-acp n2 vvb: dt n1 vmb vvi, c-crq pns32 vmb vvi pn31 av-j j-jn n2.
(17) argument (DIV4)
206
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1226
Shall GOD suffer the whole creation to groane vnder the burden of our sinnes? Shall GOD him selfe be pressed vnder the weight thereof, as a cart laden with sheaues? and shall he not be avenged of vs in death except we repent? Shall GOD suffer the Whole creation to groan under the burden of our Sins? Shall GOD him self be pressed under the weight thereof, as a cart laden with sheaves? and shall he not be avenged of us in death except we Repent?
vmb np1 vvi dt j-jn n1 p-acp n1 p-acp dt n1 pp-f po12 n2? vmb np1 pno31 n1 vbi vvn p-acp dt n1 av, p-acp dt n1 vvn p-acp n2? cc vmb pns31 xx vbi vvn pp-f pno12 p-acp n1 c-acp pns12 vvb?
(17) argument (DIV4)
206
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1227
Let vs therefore, least our graues after death bee our destructions amend our lyfe in tyme:
Let us Therefore, lest our graves After death be our destructions amend our life in time:
vvb pno12 av, cs po12 n2 p-acp n1 vbb po12 n2 vvi po12 n1 p-acp n1:
(17) argument (DIV4)
207
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1228
Let vs abhorre the filthie shape of our sinnes:
Let us abhor the filthy shape of our Sins:
vvb pno12 vvi dt j n1 pp-f po12 n2:
(17) argument (DIV4)
207
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1229
Let vs lay hold on GOD his mercy and CHRIST his merits, which are two shoulders that shall carie away all the weights of wickednesse.
Let us lay hold on GOD his mercy and CHRIST his merits, which Are two shoulders that shall carry away all the weights of wickedness.
vvb pno12 vvi vvi p-acp np1 po31 n1 cc np1 po31 n2, r-crq vbr crd n2 cst vmb vvi av d dt n2 pp-f n1.
(17) argument (DIV4)
207
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1230
Well is that soule, whose Bill & Bond before death is cancelled and crost: Well is that soul, whose Bill & Bound before death is canceled and crossed:
av vbz d n1, rg-crq vvb cc n1 p-acp n1 vbz vvn cc vvn:
(17) argument (DIV4)
208
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With great joy may he goe to the graue, to whom the LORD hath said, I haue put away thy transgression like a cloud, With great joy may he go to the graven, to whom the LORD hath said, I have put away thy Transgression like a cloud,
p-acp j n1 vmb pns31 vvi p-acp dt n1, p-acp ro-crq dt n1 vhz vvn, pns11 vhb vvn av po21 n1 av-j dt n1,
(17) argument (DIV4)
208
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1232
and thy sinnes as a mist :and thy Sins as a missed:
cc po21 n2 p-acp dt n1:
(17) argument (DIV4)
208
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1233
Lord make our eyes nimble to rip our hearts to the bottome that wee may bring out our sinnes from thence, that they may get a dead stroake before wee dye.
Lord make our eyes nimble to rip our hearts to the bottom that we may bring out our Sins from thence, that they may get a dead stroke before we die.
n1 vvb po12 n2 j pc-acp vvi po12 n2 p-acp dt n1 cst pns12 vmb vvi av po12 n2 p-acp av, cst pns32 vmb vvi dt j n1 c-acp pns12 vvb.
(17) argument (DIV4)
208
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Heere let vs obserue who is hee that is said heere to haue delivered the sicke from their destructions, it is the Lord:
Here let us observe who is he that is said Here to have Delivered the sick from their destructions, it is the Lord:
av vvb pno12 vvi r-crq vbz pns31 cst vbz vvn av pc-acp vhi vvn dt j p-acp po32 n2, pn31 vbz dt n1:
(17) argument (DIV4)
209
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1235
The greatnesse of the worke declareth plainly that it could bee no other then the Lord:
The greatness of the work Declareth plainly that it could be no other then the Lord:
dt n1 pp-f dt n1 vvz av-j cst pn31 vmd vbi dx n-jn cs dt n1:
(17) argument (DIV4)
209
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1236
when Iohn and Peter went a fishing after Christs resurrection, Christ appeared vnto them;
when John and Peter went a fishing After Christ resurrection, christ appeared unto them;
c-crq np1 cc np1 vvd dt n-vvg p-acp npg1 n1, np1 vvd p-acp pno32;
(17) argument (DIV4)
209
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1237
after they had toiled the whole night in vaine, at last at Christs command they cast the nets:
After they had toiled the Whole night in vain, At last At Christ command they cast the nets:
c-acp pns32 vhd vvn dt j-jn n1 p-acp j, p-acp ord p-acp npg1 n1 pns32 vvd dt n2:
(17) argument (DIV4)
209
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1238
Christ at the first they knew not, but by the great draught of fishes they began to know him:
christ At the First they knew not, but by the great draught of Fish they began to know him:
np1 p-acp dt ord pns32 vvd xx, cc-acp p-acp dt j n1 pp-f n2 pns32 vvd pc-acp vvi pno31:
(17) argument (DIV4)
209
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1239
the disciple, whom Jesus loved considering the draught, said vnto Peter, it is the Lord :
the disciple, whom jesus loved considering the draught, said unto Peter, it is the Lord:
dt n1, ro-crq np1 vvd vvg dt n1, vvd p-acp np1, pn31 vbz dt n1:
(17) argument (DIV4)
209
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So may a man who hath beene delivered from his destructions easily know that none could deliver him but the LORD:
So may a man who hath been Delivered from his destructions Easily know that none could deliver him but the LORD:
av vmb dt n1 r-crq vhz vbn vvn p-acp po31 n2 av-j vvb cst pix vmd vvi pno31 p-acp dt n1:
(17) argument (DIV4)
209
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the text is plaine heere, and hee delivered them from their destructions.
the text is plain Here, and he Delivered them from their destructions.
dt n1 vbz j av, cc pns31 vvd pno32 p-acp po32 n2.
(17) argument (DIV4)
209
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Heere is a lesson of the great power of God, the angell of the covenant said well,
Here is a Lesson of the great power of God, the angel of the Covenant said well,
av vbz dt n1 pp-f dt j n1 pp-f np1, dt n1 pp-f dt n1 vvd av,
(17) argument (DIV4)
210
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1243
when he sawe Sarah laughing at the promise, is any thing too hard for the Lord.
when he saw Sarah laughing At the promise, is any thing too hard for the Lord.
c-crq pns31 vvd np1 vvg p-acp dt n1, vbz d n1 av av-j c-acp dt n1.
(17) argument (DIV4)
210
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Christ speaking of the hard entrie of rich men into God his kingdome, compared it to the passing of a Camell thorow the eye of a needle: christ speaking of the hard entry of rich men into God his Kingdom, compared it to the passing of a Camel thorough the eye of a needle:
np1 vvg pp-f dt j n1 pp-f j n2 p-acp np1 po31 n1, vvn pn31 p-acp dt n-vvg pp-f dt n1 p-acp dt n1 pp-f dt n1:
(17) argument (DIV4)
210
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1245
this thereafter hee made more cleare, saying, with men it is impossible but not with God,
this thereafter he made more clear, saying, with men it is impossible but not with God,
d av pns31 vvd av-dc j, vvg, p-acp n2 pn31 vbz j p-acp xx p-acp np1,
(17) argument (DIV4)
210
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1246
for with GOD all things are possible: for with GOD all things Are possible:
c-acp p-acp np1 d n2 vbr j:
(17) argument (DIV4)
210
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1247
This great power heere appeareth in that, when the sicke man is hard at the doores of death vpon the very brime of destruction,
This great power Here appears in that, when the sick man is hard At the doors of death upon the very brime of destruction,
d j n1 av vvz p-acp d, c-crq dt j n1 vbz j p-acp dt n2 pp-f n1 p-acp dt j n1 pp-f n1,
(17) argument (DIV4)
210
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1248
yet the Lord by his infinit power delivereth him from his destructions.
yet the Lord by his infinite power Delivereth him from his destructions.
av dt n1 p-acp po31 j n1 vvz pno31 p-acp po31 n2.
(17) argument (DIV4)
210
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1249
The vse is this, when ever we find our selues perplexed, let vs haue recourse to him that is only able to helpe vs:
The use is this, when ever we find our selves perplexed, let us have recourse to him that is only able to help us:
dt n1 vbz d, c-crq av pns12 vvb po12 n2 vvn, vvb pno12 vhi n1 p-acp pno31 cst vbz av-j j pc-acp vvi pno12:
(17) argument (DIV4)
211
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1250
Who can deliver from destruction the abstract of ill, but God who is salvation, essentially that which is good,
Who can deliver from destruction the abstract of ill, but God who is salvation, essentially that which is good,
r-crq vmb vvi p-acp n1 dt n-jn pp-f n-jn, cc-acp np1 r-crq vbz n1, av-j cst r-crq vbz j,
(17) argument (DIV4)
211
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1251
yea goodnesse it selfe? No man can deliver his friend from feare in the dayes of evill,
yea Goodness it self? No man can deliver his friend from Fear in the days of evil,
uh n1 pn31 n1? dx n1 vmb vvi po31 n1 p-acp n1 p-acp dt n2 pp-f n-jn,
(17) argument (DIV4)
211
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1252
when the iniquities of his heeles shall compasse him about. Though men were never so wealthy boasting them selues in the multitude of their riches;
when the iniquities of his heals shall compass him about. Though men were never so wealthy boasting them selves in the multitude of their riches;
c-crq dt n2 pp-f po31 n2 vmb vvi pno31 a-acp. c-acp n2 vbdr av-x av j vvg pno32 n2 p-acp dt n1 pp-f po32 n2;
(17) argument (DIV4)
211
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1253
none of them can by any meanes redeeme his brother, nor gius to God a ransome for him : none of them can by any means Redeem his brother, nor gius to God a ransom for him:
pix pp-f pno32 vmb p-acp d n2 vvi po31 n1, ccx n1 p-acp np1 dt n1 p-acp pno31:
(17) argument (DIV4)
212
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1254
All the gold of •ndia is not able to deliver a man from his destructions, no not to prolong his lyfe but an houre.
All the gold of •ndia is not able to deliver a man from his destructions, no not to prolong his life but an hour.
d dt n1 pp-f n1 vbz xx j pc-acp vvi dt n1 p-acp po31 n2, dx xx p-acp vvi po31 n1 p-acp dt n1.
(17) argument (DIV4)
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1255
Hee only who ga•e the lyfe is able to preserue the lyfe: He only who gaue the lyfe is able for to take away the lyfe: He only who ga•e the life is able to preserve the life: He only who gave the life is able for to take away the life:
pns31 av-j r-crq vbdr dt n1 vbz j pc-acp vvi dt n1: pns31 av-j r-crq vvd dt n1 vbz j c-acp pc-acp vvi av dt n1:
(17) argument (DIV4)
212
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vnto God the Lord alone belong the issues from death, and also the issues vnto death. unto God the Lord alone belong the issues from death, and also the issues unto death.
p-acp np1 dt n1 av-j vvi dt n2 p-acp n1, cc av dt n2 p-acp n1.
(17) argument (DIV4)
212
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1257
In his mouth alone are the quickning or killing words, returne yee children of men, either from lyfe to destructions, or from destruction vnto lyfe: In his Mouth alone Are the quickening or killing words, return ye children of men, either from life to destructions, or from destruction unto life:
p-acp po31 n1 av-j vbr dt j-vvg cc vvg n2, vvb pn22 n2 pp-f n2, d p-acp n1 p-acp n2, cc p-acp n1 p-acp n1:
(17) argument (DIV4)
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1258
and therefore in all our distresses and greatest sickenesse, let vs haue our recourse vnto him, saving with the Psalmist, whom haue I in Heaven but thee? and there is none on earth whom I desyre besyds thee:
and Therefore in all our Distresses and greatest sickness, let us have our recourse unto him, Saving with the Psalmist, whom have I in Heaven but thee? and there is none on earth whom I desire besides thee:
cc av p-acp d po12 n2 cc js n1, vvb pno12 vhi po12 n1 p-acp pno31, vvg p-acp dt n1, r-crq vhb pns11 p-acp n1 p-acp pno21? cc pc-acp vbz pix p-acp n1 ro-crq pns11 vvi p-acp pno21:
(17) argument (DIV4)
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my fi•sh and my heart faileth, but God is the strength of my heart and my portion for ever. my fi•sh and my heart Faileth, but God is the strength of my heart and my portion for ever.
po11 n1 cc po11 n1 vvz, cc-acp np1 vbz dt n1 pp-f po11 n1 cc po11 n1 c-acp av.
(17) argument (DIV4)
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1260
We haue heard how those that were sicke drewe neere to the doores of death,
We have herd how those that were sick drew near to the doors of death,
pns12 vhb vvn c-crq d cst vbdr j vvd av-j p-acp dt n2 pp-f n1,
(17) argument (DIV4)
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and how GOD, while none could help them delivered them from their destructions in bringing them from death to lyfe, from sicknesse to health.
and how GOD, while none could help them Delivered them from their destructions in bringing them from death to life, from sickness to health.
cc c-crq np1, cs pix vmd vvi pno32 vvd pno32 p-acp po32 n2 p-acp vvg pno32 p-acp n1 p-acp n1, p-acp n1 p-acp n1.
(17) argument (DIV4)
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Before I passe foreward to the last part of the text, I desyre you all to consider well, that albeit God in great sicknesse by his word recall vs from the graue, once or twise, Before I pass forward to the last part of the text, I desire you all to Consider well, that albeit God in great sickness by his word Recall us from the graven, once or twice,
c-acp pns11 vvb av-j p-acp dt ord n1 pp-f dt n1, pns11 vvi pn22 d pc-acp vvi av, cst cs np1 p-acp j n1 p-acp po31 n1 vvb pno12 p-acp dt n1, a-acp cc av,
(17) argument (DIV4)
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yet for all that we must carefully remember our mortalitie:
yet for all that we must carefully Remember our mortality:
av p-acp d cst pns12 vmb av-j vvi po12 n1:
(17) argument (DIV4)
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for though at diverse tymes God either in sicknesse or in dangers, by sea or by land hath by his power delivered vs from the graue, wherein long since wee had beene rotten; for though At diverse times God either in sickness or in dangers, by sea or by land hath by his power Delivered us from the graven, wherein long since we had been rotten;
c-acp cs p-acp j n2 n1 av-d p-acp n1 cc p-acp n2, p-acp n1 cc p-acp n1 vhz p-acp po31 n1 vvd pno12 p-acp dt n1, c-crq av-j c-acp pns12 vhd vbn vvn;
(17) argument (DIV4)
213
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yet for all that at last these bodies of ours must come to the hands of the buriers, who shall lay vs downe into our destructions.
yet for all that At last these bodies of ours must come to the hands of the buriers, who shall lay us down into our destructions.
av p-acp d cst p-acp ord d n2 pp-f png12 vmb vvi p-acp dt n2 pp-f dt n2, r-crq vmb vvi pno12 a-acp p-acp po12 n2.
(17) argument (DIV4)
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Consider and weigh well the matter O man, though God should prolong thy dayes, so that every one of them should bee lyke that day o• losual•, when the sunne stood still vpon Gibeon and the moone in the valley of At•lon, yet should all those dayes come to an end.
Consider and weigh well the matter Oh man, though God should prolong thy days, so that every one of them should be like that day o• losual•, when the sun stood still upon Gibeon and the moon in the valley of At•lon, yet should all those days come to an end.
vvb cc vvi av dt n1 uh n1, cs np1 vmd vvi po21 n2, av cst d crd pp-f pno32 vmd vbi av-j d n1 n1 n1, c-crq dt n1 vvd av p-acp np1 cc dt n1 p-acp dt n1 pp-f np1, av vmd d d n2 vvb p-acp dt n1.
(17) argument (DIV4)
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The standing sunne at last must goe downe: The standing sun At last must go down:
dt j-vvg n1 p-acp ord vmb vvi a-acp:
(17) argument (DIV4)
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yea though God should bring backe the shaddow of thy lyfe many thousand degrees, at last it shall goe downe in the diall of thy mortalitie. Though the house were never so strong, at last it must decay and drop thorow. yea though God should bring back the shadow of thy life many thousand Degrees, At last it shall go down in the dial of thy mortality. Though the house were never so strong, At last it must decay and drop thorough.
uh c-acp np1 vmd vvi av dt n1 pp-f po21 n1 d crd n2, p-acp ord pn31 vmb vvi a-acp p-acp dt n1 pp-f po21 n1. cs dt n1 vbdr av-x av j, p-acp ord pn31 vmb vvi cc vvi p-acp.
(17) argument (DIV4)
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There is no ludging for eternitie in things below. There is no ludging for eternity in things below.
pc-acp vbz dx vvg p-acp n1 p-acp n2 a-acp.
(17) argument (DIV4)
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Methuselah with his nine hundred three score and nine yeeres is followed with, hee died, as well as hee who lived but an houre. Methuselah with his nine hundred three score and nine Years is followed with, he died, as well as he who lived but an hour.
np1 p-acp po31 crd crd crd n1 cc crd n2 vbz vvn p-acp, pns31 vvd, c-acp av c-acp pns31 r-crq vvd p-acp dt n1.
(17) argument (DIV4)
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I wish that this my sermon could bee to you like the house of mourning, which Salomon calleth better then the house of feasting:
I wish that this my sermon could be to you like the house of mourning, which Solomon calls better then the house of feasting:
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his reason is, for that is the end of all men, and the living will lay it to his hear•:
his reason is, for that is the end of all men, and the living will lay it to his hear•:
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A feast is made for laughter, which will not admit the companie of so graue mediations. A feast is made for laughter, which will not admit the company of so graven mediations.
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(17) argument (DIV4)
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Laughter will not suffer the living to lay his end to his heart. Laughter will not suffer the living to lay his end to his heart.
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Oh that yee all could lay well this my sermon to your heart, before that death by sicknesse come and make a breach,
O that ye all could lay well this my sermon to your heart, before that death by sickness come and make a breach,
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(17) argument (DIV4)
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& by that breach runne away with your soules!
& by that breach run away with your Souls!
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(17) argument (DIV4)
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Alas it is hard for men in prosperitie to be moved to thinke that they shall be moved: Alas it is hard for men in Prosperity to be moved to think that they shall be moved:
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(17) argument (DIV4)
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I said in my prosperitie, (said David,) I shall never be moved. I said in my Prosperity, (said David,) I shall never be moved.
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(17) argument (DIV4)
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O how hard it is for men and weemen that haue hearts desire, and wealth at will, to desire to bee dissolved. Oh how hard it is for men and women that have hearts desire, and wealth At will, to desire to be dissolved.
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(17) argument (DIV4)
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They are so taken vp with their pleasures in this lyfe that they haue no leasure to think vpon death. They Are so taken up with their pleasures in this life that they have no leisure to think upon death.
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(17) argument (DIV4)
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Men take no heede to the graue that is before them: Men take no heed to the graven that is before them:
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though they be even vpon the brinke or brimme thereof, they can not thinke that they shall fall therein,
though they be even upon the brink or brim thereof, they can not think that they shall fallen therein,
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(17) argument (DIV4)
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though thousands haue fallen before them.
though thousands have fallen before them.
cs crd vhb vvn p-acp pno32.
(17) argument (DIV4)
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J compare the most part of this world to men walking over a field so covered wich f•o•, that they can not perceiue the way:
J compare the most part of this world to men walking over a field so covered which f•o•, that they can not perceive the Way:
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(17) argument (DIV4)
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when they thinke to run they fall into a pit with a jumpe.
when they think to run they fallen into a pit with a jump.
c-crq pns32 vvb pc-acp vvi pns32 vvb p-acp dt n1 p-acp dt vvb.
(17) argument (DIV4)
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It is even so of men in prosperitie, while their eyes are dazeled with the brightnesse of their pleasures & profits, which as s•ow cover all the way, It is even so of men in Prosperity, while their eyes Are dazzled with the brightness of their pleasures & profits, which as s•ow cover all the Way,
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(17) argument (DIV4)
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before that ever they be aware, they rush downe into the ditch of death. Many like Mariners in a mist make ship wracke in the calme sea.
before that ever they be aware, they rush down into the ditch of death. Many like Mariners in a missed make ship wrack in the Cam sea.
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(17) argument (DIV4)
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The Lord bee our Pilot and so direct our soules into this perillous navigation; The Lord be our Pilot and so Direct our Souls into this perilous navigation;
dt n1 vbb po12 n1 cc av vvb po12 n2 p-acp d j n1;
(17) argument (DIV4)
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that at last by death wee may arriue into the haven of the Heavens, where wee may liue with GOD for ever.
that At last by death we may arrive into the Haven of the Heavens, where we may live with GOD for ever.
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(17) argument (DIV4)
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Well is the man that is ever wating for his GOD.
Well is the man that is ever wating for his GOD.
n1 vbz dt n1 cst vbz av j-vvg p-acp po31 np1.
(17) argument (DIV4)
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Well is him that can say with David, when I awake I am still with thee. Well is him that can say with David, when I awake I am still with thee.
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(17) argument (DIV4)
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