The conscionable Christian: or, The indeuour of Saint Paul, to haue and discharge a good conscience alwayes towards God, and men laid open and applyed in three sermons. Preached before the honourable judges of the circuit, at their seuerall assises, holden in Chard and Taunton, for the county of Somerset. 1620. By Richard Carpenter, Doctor of Diuinity, and pastor of Sherwell in Deuon.
Acts 24. 16. And heerein (or in this therefore) doe I indeuour my selfe to haue alwayes a cleare (or inoffensiue) conscience towards God and men. RIGHT HONOVRABLE:
Acts 24. 16. And herein (or in this Therefore) do I endeavour my self to have always a clear (or inoffensive) conscience towards God and men. RIGHT HONOURABLE:
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IF it be sufficient to accuse, who shall bee innocent? Not Saint Paul himselfe, though neuer so faithfull in his function, neuer so sincere and vpright in his conuersation.
IF it be sufficient to accuse, who shall be innocent? Not Saint Paul himself, though never so faithful in his function, never so sincere and upright in his Conversation.
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and at once accused of both, and abused in both, by Tertullus a mercenary O•••our, who making b• ••attery his Rhetoricke, and bold lying his Logicke, beginning with the one, and concluding with the other;
and At once accused of both, and abused in both, by Tertullus a mercenary O•••our, who making b• ••attery his Rhetoric, and bold lying his Logic, beginning with the one, and concluding with the other;
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layeth to Saint Pauls charge (no maruell then if zealous Ministers taste of the same cup in this last and worst age) that hee was a pestilent fellow, a moouer of sedition, a maintainer of sects,
Layeth to Saint Paul's charge (no marvel then if zealous Ministers taste of the same cup in this last and worst age) that he was a pestilent fellow, a mover of sedition, a maintainer of Sects,
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& hauing by pregnant reasons & powerful arguments refelled those vniust imputations, with a victorious grace, proceedeth to the ingenious confession of his faith, and course of life; and thus in effect saith: As concerning my Religion;
& having by pregnant Reasons & powerful Arguments refelled those unjust imputations, with a victorious grace, Proceedeth to the ingenious Confessi of his faith, and course of life; and thus in Effect Says: As Concerning my Religion;
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bee it knowne, that after the way which my aduersaries call heresie, so worship I the God of my Fathers, the Father of our Lord Iesus Christ, that only true God, with a true heart, in a true manner, not as man hath inuented,
be it known, that After the Way which my Adversaries call heresy, so worship I the God of my Father's, the Father of our Lord Iesus christ, that only true God, with a true heart, in a true manner, not as man hath invented,
especially, holding fast this assured hope and full perswasion (as the maine Basis, and principall pillar of my Profession) that the resurrection of the dead shall bee both of iust and vniust,
especially, holding fast this assured hope and full persuasion (as the main Basis, and principal pillar of my Profession) that the resurrection of the dead shall be both of just and unjust,
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and that we shall all appeare in that Day, before the Tribunall of the Sonne of God, gloriously visible, in the forme of the Sonne of man, to render an account,
and that we shall all appear in that Day, before the Tribunal of the Son of God, gloriously visible, in the Form of the Son of man, to render an account,
And heerein, or in this therefore (as reuerend Beza, a long fixed starre in the firmament of our Church expoundeth it) doe I Paul (the seruant of the Lord,
And herein, or in this Therefore (as reverend Beza, a long fixed star in the firmament of our Church expoundeth it) do I Paul (the servant of the Lord,
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and discharge (the Originall will beare it well) to haue alwayes (in all cases, in all places, vpon all references and occurrences whatsoeuer, through the whole tenor of my life) a conscience (as Monitor of my duties, defects, bounties, blemishes,
and discharge (the Original will bear it well) to have always (in all cases, in all places, upon all references and occurrences whatsoever, through the Whole tenor of my life) a conscience (as Monitor of my duties, defects, bounties, blemishes,
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and all, to haue alwayes by all meanes NONLATINALPHABET, an vpright, cleere, acquitting conscience towards God and men, that is, a conscience voyde of offence, not staggering, tripping,
and all, to have always by all means, an upright, clear, acquitting conscience towards God and men, that is, a conscience void of offence, not staggering, tripping,
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And heerein, &c. which words being thus expounded by way of diuision, offer to the duty of our consideration, Three remarkable points of obseruation. 1. The first, S. Pauls Christian practice and actuall imployment, grounded on the hope of the resurrection:
And herein, etc. which words being thus expounded by Way of division, offer to the duty of our consideration, Three remarkable points of observation. 1. The First, S. Paul's Christian practice and actual employment, grounded on the hope of the resurrection:
but for the present, without doubt or delay exerciseth himselfe; Heerein I exercise my selfe. He vnderstood well enough, that the best duties required the greatest diligence;
but for the present, without doubt or Delay Exerciseth himself; Herein I exercise my self. He understood well enough, that the best duties required the greatest diligence;
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These (Right Honourable and Beloued) are the seuerall bounds and limits of my intended Meditations on this Text, answerable to the seuerall limmes and lineaments of S. Pauls holy practice and profession shaddowed forth therein,
These (Right Honourable and beloved) Are the several bounds and Limits of my intended Meditations on this Text, answerable to the several limbs and lineaments of S. Paul's holy practice and profession shadowed forth therein,
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for the more liuely describing and portraying of which in their proper colours and proportions, three generall doctrines and instructions are principally to bee obserued;
for the more lively describing and portraying of which in their proper colours and proportions, three general doctrines and instructions Are principally to be observed;
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when we shall render account, and receiue a reward according to our deeds, is, and ought to bee a forcible allectiue to draw on Christians to the earnest pursuit of godlinesse,
when we shall render account, and receive a reward according to our Deeds, is, and ought to be a forcible allective to draw on Christians to the earnest pursuit of godliness,
as Saint Paul, Acts 17. Now God admonisheth all men euery where to repent, because he hath appointed a Day, in which he will iudge the world in righteousnesse.
as Saint Paul, Acts 17. Now God Admonisheth all men every where to Repent, Because he hath appointed a Day, in which he will judge the world in righteousness.
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what manner of persons ought yee to bee in holy conuersation and godlinesse? Yea, seeing that ye looke for these things, be diligent, that ye may be found of him in peace, and blamelesse in that Day.
what manner of Persons ought ye to be in holy Conversation and godliness? Yea, seeing that you look for these things, be diligent, that you may be found of him in peace, and blameless in that Day.
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He blunts the edge of industry, that denies recompence, and where there is no apprehension of a Day of remuneration, there is little care of proficiency, or striuing to perfection.
He blunts the edge of industry, that Denies recompense, and where there is no apprehension of a Day of remuneration, there is little care of proficiency, or striving to perfection.
except we beleeue the Resurrection? and how can we beleeue the Resurrection, vnlesse wee acknowledge that power by which he is able to subdue all things to himselfe? Againe,
except we believe the Resurrection? and how can we believe the Resurrection, unless we acknowledge that power by which he is able to subdue all things to himself? Again,
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How doe wee acknowledge our God to bee Almighty in power, without the faith of the Resurrection? and how can wee haue the faith of the Resurrection, without the hope of a Sauiour? and how can we haue hope of a Sauiour, without an heauenly conuersation? So that the life of this conuersation is hope, by which wee expect the comming of a Sauiour:
How do we acknowledge our God to be Almighty in power, without the faith of the Resurrection? and how can we have the faith of the Resurrection, without the hope of a Saviour? and how can we have hope of a Saviour, without an heavenly Conversation? So that the life of this Conversation is hope, by which we expect the coming of a Saviour:
All these be linkes so diuinely hanging and depending each on other, in that golden chaine of the Apostle, that if we let slip one, we lose the comfortable hold-fast of all;
All these be links so divinely hanging and depending each on other, in that golden chain of the Apostle, that if we let slip one, we loose the comfortable holdfast of all;
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and follow hard towards the Marke, for the price of the high calling of God in Christ, knowing that they are begotten by the immortall seed of the Word, in the bosome of the Church Militant on earth, to a liuely hope of an inheritance immortall and vndefiled in the Church Triumphant in heauen.
and follow hard towards the Mark, for the price of the high calling of God in christ, knowing that they Are begotten by the immortal seed of the Word, in the bosom of the Church Militant on earth, to a lively hope of an inheritance immortal and undefiled in the Church Triumphant in heaven.
for why doe the seruants of God beare crosses and losses so patiently, abstaine from euill so carefully, pursue the things that are good so cheerefully? but because they looke for a glorious resurrection,
for why do the Servants of God bear Crosses and losses so patiently, abstain from evil so carefully, pursue the things that Are good so cheerfully? but Because they look for a glorious resurrection,
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and the life of this perswasion hath been the death of sinne in them, and ought to bee in vs the remembrance, that there is dies & Deus vltionis, a day and God of reuenge:
and the life of this persuasion hath been the death of sin in them, and ought to be in us the remembrance, that there is die & Deus vltionis, a day and God of revenge:
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and the due Meditation of the reuniting of our bodies and soules in that day, to be ioynt partakers of heauenly felicity, should mooue vs all, to consecrate both the parts of the one,
and the due Meditation of the Reuniting of our bodies and Souls in that day, to be joint partakers of heavenly felicity, should move us all, to consecrate both the parts of the one,
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Oh then that this Meditation might take due possession, and make deepe impression in your hearts that are Magistrates, in ours that are Ministers, in all of vs Christians, that so in all our doings, dealings, preachings, pleadings, purposes,
O then that this Meditation might take due possession, and make deep impression in your hearts that Are Magistrates, in ours that Are Ministers, in all of us Christians, that so in all our doings, dealings, preachings, pleadings, Purposes,
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and proceedings, making account of that Day of accounts, when wee shall bee called to account for them all, wee may hence-forward conscionably retaine God and his Word for our Counsellor,
and proceedings, making account of that Day of accounts, when we shall be called to account for them all, we may henceforward Conscionably retain God and his Word for our Counsellor,
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For our better direction and incouragement wherein, let vs looke seriously on those worthy patternes of well-doing, Dauid, Paul, Iob, and other faithfull seruants of God,
For our better direction and encouragement wherein, let us look seriously on those worthy patterns of welldoing, David, Paul, Job, and other faithful Servants of God,
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and withall take notice for our instruction and imitation of those praise-worthy things, which vpon the like consideration of the Day of Resurrection, they both did, and resolued to doe.
and withal take notice for our instruction and imitation of those praiseworthy things, which upon the like consideration of the Day of Resurrection, they both did, and resolved to do.
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and in the domesticall well ordering of his family, and in the politicall religious gouernement of his Kingdome and Countrey, vpon expectancy of the Lords comming:
and in the domestical well ordering of his family, and in the political religious government of his Kingdom and Country, upon expectancy of the lords coming:
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I will doe wisely (saith he) in the perfect way, till thou commest to me, &c. being well assured, that nothing is so sure as his comming, nothing so great as hee that shall come, nothing so strict as the Iudgement to come;
I will do wisely (Says he) in the perfect Way, till thou Comest to me, etc. being well assured, that nothing is so sure as his coming, nothing so great as he that shall come, nothing so strict as the Judgement to come;
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or esteeme of mans doome, but in respect of the iudgement and approbation of God (with whom his worke and wages were) hee had an accurate vncessant care, NONLATINALPHABET, both to walke vprightly, Gal. 2. and to diuide the Word aright, 2. Tim. 2. and for the euidencing of his great loue towards Christs little flocke,
or esteem of men doom, but in respect of the judgement and approbation of God (with whom his work and wages were) he had an accurate uncessant care,, both to walk uprightly, Gal. 2. and to divide the Word aright, 2. Tim. 2. and for the evidencing of his great love towards Christ little flock,
he ceased not, ecce laborem, to admonish, ecce officium, euery one, ecce amorem, night and day, ecce vigilantiam, with teares, ecce compassionem, &c. Such a painfull, pitifull, powerfull dispenser of the Word was he:
he ceased not, ecce laborem, to admonish, ecce officium, every one, ecce amorem, night and day, ecce vigilantiam, with tears, ecce compassionem, etc. Such a painful, pitiful, powerful dispenser of the Word was he:
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neither yet did his care consist onely in fulfilling his ministery by fidelity of dispensation, in publishing all the counsell of God, in preaching constantly, plainly, profitably, to the conuiction of the conscience, the information of the vnderstanding,
neither yet did his care consist only in fulfilling his Ministry by Fidis of Dispensation, in publishing all the counsel of God, in preaching constantly, plainly, profitably, to the conviction of the conscience, the information of the understanding,
but also by integrity of conuersation, and singular sanctimony of life (which is the very soule and life of the Ministery) whereof, in the Acts of the Apostles,
but also by integrity of Conversation, and singular sanctimony of life (which is the very soul and life of the Ministry) whereof, in the Acts of the Apostles,
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and therefore he did as well teach their eyes by his conscionable doings, as their eares by his comfortable doctrine, making full reckoning, that one day he was to be called to a reckoning for both, in regard whereof he thus triumphantly concludeth, 2. Tim. 4. I haue fought a good fight, I haue finished my course,
and Therefore he did as well teach their eyes by his conscionable doings, as their ears by his comfortable Doctrine, making full reckoning, that one day he was to be called to a reckoning for both, in regard whereof he thus triumphantly Concludeth, 2. Tim. 4. I have fought a good fight, I have finished my course,
and kept the faith, rauished with this heauenly hope and soule-solacing assurance that a Crowne of righteousnesse was laid vp for him, which the righteous Iudge would giue vnto him in that day.
and kept the faith, ravished with this heavenly hope and soul-solacing assurance that a Crown of righteousness was laid up for him, which the righteous Judge would give unto him in that day.
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and suppose I should heerein escape the censures of men, yet, Is not destruction (saith hee) to the wicked? that is, Hath not the Lord meanes vnconceiueable by man,
and suppose I should herein escape the censures of men, yet, Is not destruction (Says he) to the wicked? that is, Hath not the Lord means unconceivable by man,
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yet God looketh vpon the inward disposition and affection of the heart, and hee hath placed also his deputy-Intelligencer, conscience, within mee, to testifie against me.
yet God looks upon the inward disposition and affection of the heart, and he hath placed also his deputy-Intelligencer, conscience, within me, to testify against me.
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These, and the like spirituall reasons and arguments Iob vsed to keepe himselfe in order, and to affright himselfe from all manner of iniquity in his priuate comportment.
These, and the like spiritual Reasons and Arguments Job used to keep himself in order, and to affright himself from all manner of iniquity in his private comportment.
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And as for his publike gouernment, you shall finde him liuely described and charactred in the 29. Chapter, to be the Oracle of Wisedome, the Guardian of Iustice, the Refuge of Innocency, the Comet of the guilty, the Champion and defender of the fatherlesse, poore and needy, the Patron of peace,
And as for his public government, you shall find him lively described and charactered in the 29. Chapter, to be the Oracle of Wisdom, the Guardian of justice, the Refuge of Innocency, the Cometam of the guilty, the Champion and defender of the fatherless, poor and needy, the Patron of peace,
yea, most studious he was of doing well, and most timorous of doing euill, because he was assured, that God himselfe would one day come to visit all his doings;
yea, most studious he was of doing well, and most timorous of doing evil, Because he was assured, that God himself would one day come to visit all his doings;
If iust Iob, but thinking of the Day of Iudgement, come on with his Quid faciet? What shall he doe? Alas then, quid fiet? what shall be done to the vniust? whose bodies must boyle,
If just Job, but thinking of the Day of Judgement, come on with his Quid faciet? What shall he do? Alas then, quid fiet? what shall be done to the unjust? whose bodies must boil,
Alas, what then shall the vnrighteous be able to say or doe for themselues? What shall mercilesse preiudicate bribe-taking Magistrates, mercenary illiterate soule-staruing Ministers, vsurarious extorting State-spoyling money-mongers, sacrilegious Church-polling Patrons,
Alas, what then shall the unrighteous be able to say or do for themselves? What shall merciless prejudicate bribetaking Magistrates, mercenary illiterate soul-starving Ministers, vsurarious extorting State-spoiling money-mongers, sacrilegious Church-polling Patrons,
and rent-racking Land-lords and oppressors, couetous time-seruing Court-officers, and vnconscionable Lawyers, with that contagious crue of brothel-hunters, Alehouse-hunters,
and rent-racking Landlords and Oppressors's, covetous timeserving Court-officers, and unconscionable Lawyers, with that contagious crew of brothel-hunters, Alehouse-hunters,
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and all other blasphemous Sabbath-breaking ruffians, reuellers, and scornefull mock-Preachers? What will these, or any of these be able to say or doe at that Day? Quando non perorabit lingua, sed denudabitur conscientia, when the bookes of conscience shall be opened,
and all other blasphemous Sabbath-breaking ruffians, revellers, and scornful mock-Preachers? What will these, or any of these be able to say or do At that Day? Quando non perorabit lingua, sed denudabitur conscientia, when the books of conscience shall be opened,
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and none of them shall be able to answere this fearfull question, Who among vs shall dwell with the deuouring fire, with the euerlastings burning? But those which walke in iustice,
and none of them shall be able to answer this fearful question, Who among us shall dwell with the devouring fire, with the euerlastings burning? But those which walk in Justice,
and you in speciall, which are to act any part in this weekes solemne businesse, would often rub vp your memories, with that saying of Ioseph, Gen. 39. Shall I doe this, and so sinne against God? and rowze vp your consciences with this meditation of Iob, What shall I doe then,
and you in special, which Are to act any part in this weeks solemn business, would often rub up your memories, with that saying of Ioseph, Gen. 39. Shall I do this, and so sin against God? and rouse up your Consciences with this meditation of Job, What shall I do then,
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as the Lord commandeth, Deut. 25. To be briefe, let the view of these Assises suggest to your consciences a memorandum of that vniuersall circuit and visitation, which Christ, the Lord chiefe Iustice of the whole world,
as the Lord commands, Deuteronomy 25. To be brief, let the view of these Assizes suggest to your Consciences a memorandum of that universal circuit and Visitation, which christ, the Lord chief justice of the Whole world,
For the making vp of which account against that day, in the best manner, the due consideration of the sollicitous and industrious manner of Saint Pauls exercise and imployment, will serue for more then an ordinary president and incouragement vnto vs all;
For the making up of which account against that day, in the best manner, the due consideration of the solicitous and Industria manner of Saint Paul's exercise and employment, will serve for more then an ordinary president and encouragement unto us all;
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hee speakes not doubtfully, Peraduenture I shall; or faintly, I purpose if I can; or fainedly, with some popishlike reseruation, I, or some other will;
he speaks not doubtfully, Peradventure I shall; or faintly, I purpose if I can; or fainedly, with Some popishlike reservation, I, or Some other will;
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but couragiously, confidently, satis pro Apostolo, yea constantly, instantly, satis pro imperio: In this doe I exercise my selfe, I deferre not the doing of it, knowing it most necessary to be done.
but courageously, confidently, satis Pro Apostle, yea constantly, instantly, satis Pro Imperial: In this do I exercise my self, I defer not the doing of it, knowing it most necessary to be done.
In this I doe really and for the present, without delay, readily, exercise (not others) but my selfe personally, to haue a good conscience, &c. Whence (you see) many particular pregnant instructions might easily be deduced;
In this I do really and for the present, without Delay, readily, exercise (not Others) but my self personally, to have a good conscience, etc. Whence (you see) many particular pregnant instructions might Easily be deduced;
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That heauen, and heauenly things, especially the treasure of a cleare conscience, which is an heauen vpon earth, is not easily come by, gotten and attained;
That heaven, and heavenly things, especially the treasure of a clear conscience, which is an heaven upon earth, is not Easily come by, got and attained;
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It was not for nothing that the great Commander of all things, Christ Iesus, who can command vs, might condemne vs, will certainly iudge vs, doth so often and so earnestly inculcate that soule-sauing counsell, Striue to enter into the strait gate, into the narrow way which leadeth vnto life;
It was not for nothing that the great Commander of all things, christ Iesus, who can command us, might condemn us, will Certainly judge us, does so often and so earnestly inculcate that Soul-saving counsel, Strive to enter into the strait gate, into the narrow Way which leads unto life;
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We must, as the holy Ghost chargeth, walke circumspectly and precisely, Ephes. 5. Make straight steps to our feet, Hebr. 12. Walke by a rule, Gal. 5. 16. Take heed to our wayes, with Dauid, Psal. 39. and striue to keepe an euen and direct course,
We must, as the holy Ghost charges, walk circumspectly and precisely, Ephesians 5. Make straight steps to our feet, Hebrew 12. Walk by a Rule, Gal. 5. 16. Take heed to our ways, with David, Psalm 39. and strive to keep an even and Direct course,
Whereof our Apostle had good experience, and therefore for our learning and imitation, he hath left it recorded, that hee did forget what was behind, that is, account whatsoeuer he had done or suffered already for Gods sake, to bee as nothing, not worth the naming;
Whereof our Apostle had good experience, and Therefore for our learning and imitation, he hath left it recorded, that he did forget what was behind, that is, account whatsoever he had done or suffered already for God's sake, to be as nothing, not worth the naming;
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but this one thing he did, he did indeuour himselfe to that which was before, and striued to doe better, and to bee better, and followed hard towards the Marke,
but this one thing he did, he did endeavour himself to that which was before, and strived to do better, and to be better, and followed hard towards the Mark,
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He knew, that the imperfect Essayes, proffers, and momentany purposes, and propensities of lazie languishing wishers & woulders, ripen not, reach not home thereunto,
He knew, that the imperfect Essays, proffers, and momentany Purposes, and propensities of lazy languishing wishers & woulders, ripen not, reach not home thereunto,
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and therefore with a steady settled will, and full resolution with the greatest bent and extent of his regenerate rectified affection, (such as was in Dauid, where hee vowed and swore that hee would keepe Gods righteous iudgements;
and Therefore with a steady settled will, and full resolution with the greatest bent and extent of his regenerate rectified affection, (such as was in David, where he vowed and swore that he would keep God's righteous Judgments;
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and in Ioshua, where hee resolued that whatsoeuer others did, hee and his house would serue the Lord) pursueth the purchase of this heauenly Iewell, a good conscience;
and in Ioshua, where he resolved that whatsoever Others did, he and his house would serve the Lord) pursueth the purchase of this heavenly Jewel, a good conscience;
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wee should all, both Magistrates and Ministers, and all other officers and instruments of Iustice here present, religiously resolue to make Saint Paul our Champion and guide, in a businesse of so singular consequence, henceforward exercising our selues in this, to haue alwayes a good conscience towards God and men;
we should all, both Magistrates and Ministers, and all other Officers and Instruments of justice Here present, religiously resolve to make Saint Paul our Champion and guide, in a business of so singular consequence, henceforward exercising our selves in this, to have always a good conscience towards God and men;
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Which spirituall harmony (to giue you by the way a taste of it, for the sharpning of your appetite after it) as a song of three parts, consisteth in a three-fold peace, with God aboue vs,
Which spiritual harmony (to give you by the Way a taste of it, for the sharpening of your appetite After it) as a song of three parts, Consisteth in a threefold peace, with God above us,
But after wee haue sought heauen and earth, behold, where onely the wearied Doue, the humbled Christian may finde this Oliue of peace, this peace of a good conscience,
But After we have sought heaven and earth, behold, where only the wearied Dove, the humbled Christian may find this Olive of peace, this peace of a good conscience,
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Receiue then peace, and be happy; beleeue, and thou hast receiued; by faith thou art interessed in all that either God hath promised, or Christ performed.
Receive then peace, and be happy; believe, and thou hast received; by faith thou art interested in all that either God hath promised, or christ performed.
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The faithfull apprehension and application of Christs all-sufficient satisfaction, makes it to bee thine. Vpon this satisfaction thou hast the broad Seale of pardon and remission; vpon remission followes reconciliation;
The faithful apprehension and application of Christ All-sufficient satisfaction, makes it to be thine. Upon this satisfaction thou hast the broad Seal of pardon and remission; upon remission follows reconciliation;
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When therefore thy conscience, like a sterne Sergeant, shall catch thee by the throate, and arrest thee vpon Gods debt, let this be thy plea, that thou hast already paid it, bring foorth that bloody acquittance sealed to thee from heauen vpon thy true faith,
When Therefore thy conscience, like a stern sergeant, shall catch thee by the throat, and arrest thee upon God's debt, let this be thy plea, that thou hast already paid it, bring forth that bloody acquittance sealed to thee from heaven upon thy true faith,
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the vniust exclamations of the wicked without, shall not be able to hurt thee, whilst the iust acclamation of thy witnesse within, doth cleere and cheere thee;
the unjust exclamations of the wicked without, shall not be able to hurt thee, while the just acclamation of thy witness within, does clear and cheer thee;
Fideliter in conspectu Dei dico, &c. I speake it solemnely in the sight of God, that I am not guilty to any of those actions wherewith my aduersary chargeth me,
Fideliter in conspectu Dei dico, etc. I speak it solemnly in the sighed of God, that I am not guilty to any of those actions wherewith my adversary charges me,
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Goe to then, ye righteous, reioyce in the Lord, sing merrily, ye that are purged and pacified by faith in Christs Blood, to the mighty God of your saluation.
Go to then, you righteous, rejoice in the Lord, sing merrily, you that Are purged and pacified by faith in Christ Blood, to the mighty God of your salvation.
First, in respect of God, labour and indeuour by all holy exercises of Prayer, of hearing the Word of God, by conference and Meditation, to find the fruition of his sweet presence renewed in you.
First, in respect of God, labour and endeavour by all holy exercises of Prayer, of hearing the Word of God, by conference and Meditation, to find the fruition of his sweet presence renewed in you.
Secondly, in respect of your selues and your actions, you must resolue by a secret vow passed betwixt God and the soule, to refraine from all occasions of dipleasing his Maiesty, to performe Canonicall obedience in all required duties,
Secondly, in respect of your selves and your actions, you must resolve by a secret Voelli passed betwixt God and the soul, to refrain from all occasions of dipleasing his Majesty, to perform Canonical Obedience in all required duties,
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and relie on the prouidence of the Highest, and to consider whatsoeuer comes vnto you, that it commeth from a Diuine hand, whose Almighty power is guided by a most wise prouidence,
and rely on the providence of the Highest, and to Consider whatsoever comes unto you, that it comes from a Divine hand, whose Almighty power is guided by a most wise providence,
These, as a threefold cord diuinely twisted, are sufficiently able to strengthen in vs, and to confirme vnto vs the hold-fast of a good quiet conscience.
These, as a threefold cord divinely twisted, Are sufficiently able to strengthen in us, and to confirm unto us the holdfast of a good quiet conscience.
To the which generall rules, these particular helpes are subordinate, which the conscionable Christian may, and must vse for his surer footing, and better furtherance in the way to heauen.
To the which general rules, these particular helps Are subordinate, which the conscionable Christian may, and must use for his Surer footing, and better furtherance in the Way to heaven.
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First, his holy care must bee so to heare the Word, as with a settled purpose to yeeld obedience from the heart, to the forme of doctrine whereunto he is deliuered;
First, his holy care must be so to hear the Word, as with a settled purpose to yield Obedience from the heart, to the Form of Doctrine whereunto he is Delivered;
imbracing at all times the sound of the Word, not onely when it commeth in a still and soft voyce (gently admonishing vs to auoyd the quagmires of voluptuousnesse, the thorny copse of couetousnesse,
embracing At all times the found of the Word, not only when it comes in a still and soft voice (gently admonishing us to avoid the quagmires of voluptuousness, the thorny copse of covetousness,
and the stickle path of pride, and to walke precisely in the pleasant and prosperous wayes of wisedome,) but also when as a Trumpet it soundeth the Alarm of iudgement against secure and impenitent sinners, that so he may be kept in awe,
and the stickle path of pride, and to walk precisely in the pleasant and prosperous ways of Wisdom,) but also when as a Trumpet it soundeth the Alarm of judgement against secure and impenitent Sinners, that so he may be kept in awe,
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as well in protecting the vertuous, and compassing them about with a wall of brasse for their defence, as in punishing the vicious, (which in the Land of vprightnesse doe wickedly) for their destruction.
as well in protecting the virtuous, and compassing them about with a wall of brass for their defence, as in punishing the vicious, (which in the Land of uprightness do wickedly) for their destruction.
and to this end must daily edifie himselfe in his most holy faith, praying in the holy Ghost, that God, (who in his conuersion rowzed him out of the sleepe of sinne) would, by the neuer-ceasing influence of that grace which first awaked him, keepe alwayes his heart awake,
and to this end must daily edify himself in his most holy faith, praying in the holy Ghost, that God, (who in his conversion roused him out of the sleep of sin) would, by the never-ceasing influence of that grace which First awaked him, keep always his heart awake,
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and examination of his heart and life, he may be preserued in his spirit, and not transgresse, Mal. 2. and more and more strengthen in himselfe the good things which else would bee ready to dye, Reuel. 3.
and examination of his heart and life, he may be preserved in his Spirit, and not transgress, Malachi 2. and more and more strengthen in himself the good things which Else would be ready to die, Revel. 3.
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Fourthly, he must with all diligence auoyd that repletion of worldly desires, and carnall delights, which our Sauiour shewes to bee an especiall enemy to Christian watchfulnesse,
Fourthly, he must with all diligence avoid that repletion of worldly Desires, and carnal delights, which our Saviour shows to be an especial enemy to Christian watchfulness,
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yea, by seasonable abstinence, he is to bring his flesh into subiection, and by perpetuall sobriety, to fence the City of his soule, that by any rout or riot of voluptuousnesse, the walls thereof be not broken downe.
yea, by seasonable abstinence, he is to bring his Flesh into subjection, and by perpetual sobriety, to fence the city of his soul, that by any rout or riot of voluptuousness, the walls thereof be not broken down.
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and when hee calles to feasting or mourning, is to haue his eyes opened, and his senses awaked, to entertaine the Lords mercies or iudgements with ioy or sorrow, as hee hath appoynted:
and when he calls to feasting or mourning, is to have his eyes opened, and his Senses awaked, to entertain the lords Mercies or Judgments with joy or sorrow, as he hath appointed:
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and finally, for the full and finall preseruation of his conscience from ruine, hee is in humble prayer to commend the keeping thereof to the neuersleeping Keeper of Israel, that hee making his Watch-tower therein, it may bee preserued through faith vnto eternall life.
and finally, for the full and final preservation of his conscience from ruin, he is in humble prayer to commend the keeping thereof to the neuersleeping Keeper of Israel, that he making his Watchtower therein, it may be preserved through faith unto Eternal life.
Beleeue mee then (Fathers and Brethren) the procuring, and preseruing of this true Diamond, which flings beames of comfort vpon the soule of this true Rubie, which carryes in her face the colour of vertue, of this soueraigne cordiall of a good and quiet conscience, requireth an excellent exercised man,
Believe me then (Father's and Brothers) the procuring, and preserving of this true Diamond, which flings beams of Comfort upon the soul of this true Ruby, which carries in her face the colour of virtue, of this sovereign cordial of a good and quiet conscience, requires an excellent exercised man,
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and their greatest wit, cunning and policy, to gaine and retaine good estates, good Farmes, good fields, good friends, good houses, good horses, good clothes, good euery thing else,
and their greatest wit, cunning and policy, to gain and retain good estates, good Farms, good fields, good Friends, good houses, good Horses, good clothes, good every thing Else,
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let all of vs that would be accounted godly, wise, & prouident for a better world, make it our principall care and study to get this choyce Iewell of admirable vertue and operation,
let all of us that would be accounted godly, wise, & provident for a better world, make it our principal care and study to get this choice Jewel of admirable virtue and operation,
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and shal be more fully declared hereafter) that we be, according to our seuerall callings, much exercised in prayer, in thankesgiuing, in hearing, reading, and meditating of the Word;
and shall be more Fully declared hereafter) that we be, according to our several callings, much exercised in prayer, in thanksgiving, in hearing, reading, and meditating of the Word;
especially wee must be inured to a daily diligent search and examination of our soules by that scrutiny in Seneca, Anima mea, quid fecisti hodie? O my soule, what hast thou done to day? that so comming to a true sight and sorrow of our sinnes and corruptions, wee may humbly confesse them, feruently craue pardon for them,
especially we must be inured to a daily diligent search and examination of our Souls by that scrutiny in Senecca, Anima mea, quid fecisti hodie? Oh my soul, what hast thou done to day? that so coming to a true sighed and sorrow of our Sins and corruptions, we may humbly confess them, fervently crave pardon for them,
And as these generall duties of Christianity are carefully to be performed; so the particular offices whereunto we are called, for the propagation of Religion and piety,
And as these general duties of Christianity Are carefully to be performed; so the particular Offices whereunto we Are called, for the propagation of Religion and piety,
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how much more in the seruices of the God of heauen, especially in that great businesse of Iustice and Iudgement, whereunto, by God, the King and the Countrey, the most of you are now designed, should the said precept ( Doe yee this, that is, intend and apply all the faculties of your mind to the doing of it) be kept inuiolable:
how much more in the services of the God of heaven, especially in that great business of justice and Judgement, whereunto, by God, the King and the Country, the most of you Are now designed, should the said precept (Do ye this, that is, intend and apply all the faculties of your mind to the doing of it) be kept inviolable:
So that to come to a second vse of the doctrine proposed (me thinkes) here come within compasse of iust censure, diuers Christians (as they esteeme themselues) to be sharpely reprooued,
So that to come to a second use of the Doctrine proposed (me thinks) Here come within compass of just censure, diverse Christians (as they esteem themselves) to be sharply reproved,
but as weaklings and slacke-graces, set not their hands to the worke, thrust not themselues forth with Dauids resolution, Psalm. 101. to the speedy execution of the same.
but as Weaklings and slacke-graces, Set not their hands to the work, thrust not themselves forth with David resolution, Psalm. 101. to the speedy execution of the same.
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17. put away the bond-woman and her sonne, Gen. 21. yea, readily and betimes went on his iourney, to sacrifice his onely beloued Sonne Isaac, Gen. 22. and not asking a reason for it, which he thought to be presumption;
17. put away the bondwoman and her son, Gen. 21. yea, readily and betimes went on his journey, to sacrifice his only Beloved Son Isaac, Gen. 22. and not asking a reason for it, which he Thought to be presumption;
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whereas the places and callings of some require, that they should, as State-Physicians, purge themselues of all distempered humours, that they might the more effectually worke on the humorous distemperatures of others,
whereas the places and callings of Some require, that they should, as State-Physicians, purge themselves of all distempered humours, that they might the more effectually work on the humorous distemperatures of Others,
and wilfull recusancy to passe by them vncontrolled, and are loth (lest they might bee accounted precise and pragmaticall) to exercise themselues in this, to see these and the like abuses punished or reformed.
and wilful recusancy to pass by them uncontrolled, and Are loath (lest they might be accounted precise and pragmatical) to exercise themselves in this, to see these and the like Abuses punished or reformed.
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So that as Demosthenes sometimes complained, that by the Athenians slothfulnesse, the power of their aduersary, Philip, King of Macedon, was greatly augmented;
So that as Demosthenes sometime complained, that by the Athenians slothfulness, the power of their adversary, Philip, King of Macedon, was greatly augmented;
so may we that are Ministers iustly complaine, that by the remisnesse of the aforesaid Magistrates and Officers, the kingdome of Satan, in those his vicious vicegerents is exceedingly inlarged.
so may we that Are Ministers justly complain, that by the remissness of the aforesaid Magistrates and Officers, the Kingdom of Satan, in those his vicious vicegerents is exceedingly enlarged.
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And therefore we doe the more humbly intreat you, my Honourable Lords, according to the great measure of courage, wisedome and grauity which God hath giuen you, that you would with an heroicall spirit, incounter the many-headed monstrous Hydra of sinfull abuses, in these exulcerate times,
And Therefore we do the more humbly entreat you, my Honourable lords, according to the great measure of courage, Wisdom and gravity which God hath given you, that you would with an heroical Spirit, encounter the manyheaded monstrous Hydra of sinful Abuses, in these exulcerate times,
and by an Herculean arme of publike iustice, by degrees cut off the farre-spreading branches of all State-spoyling, couenant-breaking, Church-robbing, soule-murthering iniquity, which beareth vp crest and brest too, against all the inferiour Magistracy.
and by an Herculean arm of public Justice, by Degrees Cut off the farre-spreading branches of all State-spoiling, couenant-breaking, Church robbing, Soul-murdering iniquity, which bears up crest and breast too, against all the inferior Magistracy.
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like fitches, must be driuen out with a flaile, but the cart-wheele it selfe must make a noyse, that is, the seuerest punishment must bee inflicted, where the parties peccant will not bee reformed, especially the incorrigible followers of drunken Bacchus, the professed friends of Romish Balaam, without dallying or delay, must be confronted, curbed, confounded;
like fitches, must be driven out with a flail, but the cartwheel it self must make a noise, that is, the Severest punishment must be inflicted, where the parties peccant will not be reformed, especially the incorrigible followers of drunken Bacchus, the professed Friends of Romish balaam, without dallying or Delay, must be confronted, curbed, confounded;
for the redressing of inormities in this Circuit) approoue your fidelity and integrity, assure your selues, wee shall bee euer ready to blesse God for you,
for the redressing of Infirmities in this Circuit) approve your Fidis and integrity, assure your selves, we shall be ever ready to bless God for you,
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For the better execution whereof, the voyce of more then a man, and lowder then a Trumpet, is here necessary, not so much to rowze vp your consciences,
For the better execution whereof, the voice of more then a man, and Louder then a Trumpet, is Here necessary, not so much to rouse up your Consciences,
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as to quicken and inliue the consciences of inferiour Ministers, officers, and instruments of iustice, by their ioynt labours and vigilancy, by their diligent inquisition, true information,
as to quicken and inliue the Consciences of inferior Ministers, Officers, and Instruments of Justice, by their joint labours and vigilancy, by their diligent inquisition, true information,
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for the preseruing and promoting of godlinesse, peace and honesty, for the suppressing and punishing of irreligion and luxury, lawlesse contention and popery in these quarters of the Land. For as the Clocke,
for the preserving and promoting of godliness, peace and honesty, for the suppressing and punishing of irreligion and luxury, lawless contention and popery in these quarters of the Land. For as the Clock,
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So in the curious Clockworke of Iustice, there will bee many exorbitancies (albeit the chiefe agents and moouers therein bee neuer so sound in their integrity) if the vnderagents and instruments of Iustice (as witnesses, in prouing the action;
So in the curious Clockworke of justice, there will be many Extravagancies (albeit the chief agents and movers therein be never so found in their integrity) if the vnderagents and Instruments of justice (as Witnesses, in proving the actium;
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yet we heare too often, that truth and equity falles to the ground, because these golden heads haue dirty feet, couetous vndermining seruants, corrupt & cheating vnder-officers, which set to sale, conscience & honesty.
yet we hear too often, that truth and equity falls to the ground, Because these golden Heads have dirty feet, covetous undermining Servants, corrupt & cheating under-officers, which Set to sale, conscience & honesty.
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If these things be not so, what meaneth the bleating of Sheepe and lowing of Oxen in my eares? as Samuel spake to Saul, 1. Sa. that is, What meane the mournfull complaints of many poore plaine Country men,
If these things be not so, what means the bleating of Sheep and lowing of Oxen in my ears? as Samuel spoke to Saul, 1. Sa. that is, What mean the mournful complaints of many poor plain Country men,
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& wronged Widdowes, who comming from farre to the Assises and Sessions, for Iustice, and redresse of iniuries, returne full often home againe, with much discomfort of heart, sit downe in heauinesse,
& wronged Widow's, who coming from Far to the Assizes and Sessions, for justice, and redress of injuries, return full often home again, with much discomfort of heart, fit down in heaviness,
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and cry out with teares and wringing of hands? Alas, what a thing is this? I had thought to haue found Iustice, to haue had some redresse of my wrongs, reliefe of my wants, remedy of my euils,
and cry out with tears and wringing of hands? Alas, what a thing is this? I had Thought to have found justice, to have had Some redress of my wrongs, relief of my Wants, remedy of my evils,
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much dissembling, double-dealing, and partiality, the most things are ruled by fauour and affection, and greatnesse will haue the victory, my iourney is long, my expences great, my trauell painefull, my case helpelesse, labour fruitlesse, sorrow endlesse,
much dissembling, double-dealing, and partiality, the most things Are ruled by favour and affection, and greatness will have the victory, my journey is long, my expenses great, my travel painful, my case helpless, labour fruitless, sorrow endless,
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Heerein exercise your selues, that euery day, and euery action of the day, may witnesse your desire and indeuour to keepe and discharge a good conscience towards God and men.
Herein exercise your selves, that every day, and every actium of the day, may witness your desire and endeavour to keep and discharge a good conscience towards God and men.
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And as for you that are Aduocates and Counsellers of Law, I pray (without any Church-pinching prohibition) giue me leaue, in the name of him who can command you, may condemne you,
And as for you that Are Advocates and Counsellers of Law, I pray (without any Church-pinching prohibition) give me leave, in the name of him who can command you, may condemn you,
as much as in you lieth, let innocency be preserued, vse your best indeuour that right may bee had with moderate expence, vse the Law lawfully, that it may prooue a speciall and speedy remedie of wrongs,
as much as in you lies, let innocency be preserved, use your best endeavour that right may be had with moderate expense, use the Law lawfully, that it may prove a special and speedy remedy of wrongs,
what remaineth to be done? but only this, that (out of your owne ingenuous disposition, without any prescription of mine) you should ioyne together (what in places of iudicature may not be put asunder) all these Symbolicall sentences,
what remains to be done? but only this, that (out of your own ingenuous disposition, without any prescription of mine) you should join together (what in places of judicature may not be put asunder) all these Symbolical sentences,
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and then in the third place, Seruetur innocentia: whereunto, adde for a Crest (to make vp the compleate coate of a gracious Magistrate) Dominetur conscientia.
and then in the third place, Seruetur Innocence: whereunto, add for a Crest (to make up the complete coat of a gracious Magistrate) Dominetur conscientia.
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Thus if looking vp to God, who is present and chiefe President in your assemblies, you shall, in a reuerent feare of his Name, see that truth bee testified and deliuered, Iustice done and executed, innocency preserued and protected,
Thus if looking up to God, who is present and chief President in your assemblies, you shall, in a reverent Fear of his Name, see that truth be testified and Delivered, justice done and executed, innocency preserved and protected,
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so doe I bring (Right Honourable, &c.) the same Text of Scripture, at this my second calling before you, desiring to end what the last Assises I began,
so do I bring (Right Honourable, etc.) the same Text of Scripture, At this my second calling before you, desiring to end what the last Assizes I began,
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and to adde a roofe to that foundation which then I laid, and to giue an account of such particulars as remaine yet vndiscussed, of that generall Bill of parcels, which then I exhibited to your Christian consideration.
and to add a roof to that Foundation which then I laid, and to give an account of such particulars as remain yet undiscussed, of that general Bill of parcels, which then I exhibited to your Christian consideration.
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and you to heare) of the reall religious practice, and the actuall Christian imployment of Saint Paul, prosecuting withall such doctrines and vses as the motiue and manner of his imployment did offer to our obseruation;
and you to hear) of the real religious practice, and the actual Christian employment of Saint Paul, prosecuting withal such doctrines and uses as the motive and manner of his employment did offer to our observation;
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And for my better proceeding therein, and your profiting thereby, will by Gods assistance, and your continued patience, present to the eyes of your vnderstanding.
And for my better proceeding therein, and your profiting thereby, will by God's assistance, and your continued patience, present to the eyes of your understanding.
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And thirdly, as her goodnesse (according to the latitude thereof) extendeth it selfe, in respect of time, alwayes, thorow the whole course of mans life, to the performance of all good duties, concerning God and man.
And Thirdly, as her Goodness (according to the latitude thereof) extendeth it self, in respect of time, always, thorough the Whole course of men life, to the performance of all good duties, Concerning God and man.
Wherefore passing by the nicities and curious speculations of Schoole-men, whether conscience be an Act or an Habit, a faculty Theoricall or Practicall, simple or mixt,
Wherefore passing by the niceties and curious speculations of Schoolmen, whither conscience be an Act or an Habit, a faculty Theorical or Practical, simple or mixed,
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and compounded of both, whether seated in the vnderstanding, will, or memory, as the proper subiect thereof, &c. and passing ouer with a light finger,
and compounded of both, whither seated in the understanding, will, or memory, as the proper Subject thereof, etc. and passing over with a Light finger,
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in briefe, to be the soules Schoolemaster, Monitor, and Domesticall Preacher, mans tutelar God and protector, Gods Law-Booke, Leiger, Ambassadour, Spie, Intelligencer,
in brief, to be the Souls Schoolmaster, Monitor, and Domestical Preacher, men tutelar God and protector, God's Law-Booke, Leiger, Ambassador, Spy, Intelligencer,
and the truest Prognosticatour in a mans bosome or brest, foretelling what shall become of him hereafter, &c. As an abstract of all the premisses, I will briefly and plainely commend to your consideration, the nature and essence of conscience, vnder these termes of a definition or description.
and the Truest Prognosticator in a men bosom or breast, foretelling what shall become of him hereafter, etc. As an abstract of all the premises, I will briefly and plainly commend to your consideration, the nature and essence of conscience, under these terms of a definition or description.
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or à scientia cum alio; in respect to God, with whom it is a co-witnesse of whatsoeuer is in man) is a noble and diuine power and faculty, planted of God in the substance of mans soule, working vpon it selfe by reflection, and taking exact notice,
or à scientia cum Alio; in respect to God, with whom it is a co-witnesse of whatsoever is in man) is a noble and divine power and faculty, planted of God in the substance of men soul, working upon it self by reflection, and taking exact notice,
as a Scribe or Register, and determining as Gods Viceroy and deputy, Iudge of all that is in the mind, will, affections, actions, and whole life of man.
as a Scribe or Register, and determining as God's Viceroy and deputy, Judge of all that is in the mind, will, affections, actions, and Whole life of man.
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I terme it a noble diuine power, and not an humane acquired habit, because acts and habits too may be got and lost, deposed from their subiect, and separated from the soule;
I term it a noble divine power, and not an humane acquired habit, Because acts and habits too may be god and lost, deposed from their Subject, and separated from the soul;
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and therefore the Hebrewes aptly call it NONLATINALPHABET Prou. 15. 15. and the Greeke NONLATINALPHABET, that is, heart or soule, 1. Ioh. 3. Lastly, I giue it the title of Gods Register and deputy-Iudge,
and Therefore the Hebrews aptly call it Prou. 15. 15. and the Greek, that is, heart or soul, 1. John 3. Lastly, I give it the title of God's Register and deputy-Iudge,
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and is the principall commander and chiefe controller of all his doings and desires, determining of all his actions, either with him to excuse and absolue,
and is the principal commander and chief controller of all his doings and Desires, determining of all his actions, either with him to excuse and absolve,
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it hath some helpe from all the faculties both Theorick and Practicke, as (when that part of conscience which the Ancients call Synteresis, because as a treasury of rules and directions, it keepes the grounds of the Law naturall,
it hath Some help from all the faculties both Theoric and Practic, as (when that part of conscience which the Ancients call Synteresis, Because as a treasury of rules and directions, it keeps the grounds of the Law natural,
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But thou hast committed adultery and oppression, and shall conuince thee thereof, by all circumstances of persons, time and place: (whereupon followes an ineuitable conclusion.) In all this illatiue discourse, who sees not a mutuall dependency on the mind, will and memory, which moues me to affirme Conscience to be a diuine power compounded of them all? Whereat Basil aimed,
But thou hast committed adultery and oppression, and shall convince thee thereof, by all Circumstances of Persons, time and place: (whereupon follows an inevitable conclusion.) In all this illative discourse, who sees not a mutual dependency on the mind, will and memory, which moves me to affirm Conscience to be a divine power compounded of them all? Whereat Basil aimed,
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when they speake of a mans bonus genius: but he spake best, that cald it a booke, ad quem emendandum omnes scripti sunt libri, for whose sake all other bookes are written:
when they speak of a men bonus genius: but he spoke best, that called it a book, ad Whom emendandum omnes scripti sunt Libri, for whose sake all other books Are written:
To all here present, both learned and vnlearned, I must commend this Text, this book: whatsoeuer thou art which seekest for counsel, to know what thou maist doe by law:
To all Here present, both learned and unlearned, I must commend this Text, this book: whatsoever thou art which Seekest for counsel, to know what thou Mayest do by law:
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it is stored with singular precepts and principles concerning the knowledge and practice of good and euill, perswading to the one, disswading from the other.
it is stored with singular Precepts and principles Concerning the knowledge and practice of good and evil, persuading to the one, dissuading from the other.
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it may be, the light thereof, by thy naturall blindnesse, is much obscured, and that the text letters thereof, by affected ignorance and wilfull malice, are more blurred, and euen blotted out.
it may be, the Light thereof, by thy natural blindness, is much obscured, and that the text letters thereof, by affected ignorance and wilful malice, Are more blurred, and even blotted out.
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as appeared in Iosephs brethren, whose consciences troubled them in Egypt, for that cruelty which many yeeres before they had shewed towards their Brother in Canaan.
as appeared in Joseph's brothers, whose Consciences troubled them in Egypt, for that cruelty which many Years before they had showed towards their Brother in Canaan.
And as the reuerend Martyr B. Latimer tooke speciall care to the placing of his words in his examination before Bonner, when he heard the pen walking in the chimney behind the cloth, and describing whatsoeuer he said:
And as the reverend Martyr B. Latimer took special care to the placing of his words in his examination before Bonner, when he herd the pen walking in the chimney behind the cloth, and describing whatsoever he said:
So ought we circumspectly to looke to all our doings and sayings, and to guard, watch and ward our senses (which are the gates and cinque-ports of corruption and lusts) sith that conscience is not onely the curious super-visor,
So ought we circumspectly to look to all our doings and sayings, and to guard, watch and ward our Senses (which Are the gates and Cinque ports of corruption and Lustiest) sith that conscience is not only the curious supervisor,
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Falli potest fama, conscientia nunquam: her approofes or reproofes will neuer be wanting vnto vs. If we doe well, shee will speake for vs and iustifie vs;
Fallen potest fama, conscientia Never: her approofs or reproofs will never be wanting unto us If we do well, she will speak for us and justify us;
when the Lord cites it to answere, euen of the most secret sinnes, and so testifie, that it will also terrifie in such sort, that all the men and creatures in the world shall not be able to comfort;
when the Lord cites it to answer, even of the most secret Sins, and so testify, that it will also terrify in such sort, that all the men and creatures in the world shall not be able to Comfort;
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and then with Saint Paul, Let the witnesse of our owne conscience aboue all, comfort and content vs, in the middest of all slanders and vncharitable surmises which malicious men shall haue against vs. To conclude this poynt, let vs in all our intents and actions, studies and consultations,
and then with Saint Paul, Let the witness of our own conscience above all, Comfort and content us, in the midst of all slanders and uncharitable surmises which malicious men shall have against us To conclude this point, let us in all our intents and actions, studies and Consultations,
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as conscionable Christians, looke vnto the Lord as the searcher of our hearts, and the tryer and rewarder of our workes, not discouraging our selues, whatsoeuer men thinke or speake of vs and our doings,
as conscionable Christians, look unto the Lord as the searcher of our hearts, and the Trier and rewarder of our works, not discouraging our selves, whatsoever men think or speak of us and our doings,
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nor contenting our selues with mens approbations & commendations, when the testimony of Gods Word and our conscience is not for them and vs. To which purpose, I remember, * hee spake well, who in his dayes was accounted a worthy speaker,
nor contenting our selves with men's approbations & commendations, when the testimony of God's Word and our conscience is not for them and us To which purpose, I Remember, * he spoke well, who in his days was accounted a worthy speaker,
Secondly, Conscience, as Gods Deputy Iudge, Oyer and Determiner of all causes and cases in the Consistory of the soule, passeth sentence, either of approbation or condemnation.
Secondly, Conscience, as God's Deputy Judge, Oyer and Determiner of all Causes and cases in the Consistory of the soul, passes sentence, either of approbation or condemnation.
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Strong is the reasoning of conscience, when it conuinceth Pagans by the light of nature, but much more powerfull, when it conuinceth Christians by the Word of God.
Strong is the reasoning of conscience, when it Convinces Pagans by the Light of nature, but much more powerful, when it Convinces Christians by the Word of God.
Wherfore, as good S. Paul sets the sentence of his conscience, which did iustifie him against the calumnies of al men whatsoeuer that did censure & condemn him,
Wherefore, as good S. Paul sets the sentence of his conscience, which did justify him against the calumnies of all men whatsoever that did censure & condemn him,
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& therin reioyceth and triumpheth in the midst of tribulation; so the wicked and vngodly sit down confounded at the Iudgement of conscience condemning them,
& therein rejoices and Triumpheth in the midst of tribulation; so the wicked and ungodly fit down confounded At the Judgement of conscience condemning them,
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as before, by the examples of Adam and Balthasar, hath in part beene shewed, and in the tragicall ends of Saul, Achitophel, Haman, Herod, Iudas, and the like, might more fully and fearefully be exemplified: but I hasten, &c.
as before, by the Examples of Adam and Balthasar, hath in part been showed, and in the tragical ends of Saul, Ahithophel, Haman, Herod, Iudas, and the like, might more Fully and fearfully be exemplified: but I hasten, etc.
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The truth of the former is cleerely euidenced, in the holy conuersation of life, and happy expiration in death, of these faithfull seruants of God, Iacob, Ioseph, Iob, Iosias, Hezekiah, Samuel, and good old Simeon, with others, of whom the sacred Scriptures make honourable mention,
The truth of the former is clearly evidenced, in the holy Conversation of life, and happy expiration in death, of these faithful Servants of God, Iacob, Ioseph, Job, Iosias, Hezekiah, Samuel, and good old Simeon, with Others, of whom the sacred Scriptures make honourable mention,
and singularly supported them all their dayes, making them confidently and couragiously to run on their Race, with an holy kind of contempt, beating backe the surges of all worldly wrongs and sorrowes;
and singularly supported them all their days, making them confidently and courageously to run on their Raze, with an holy kind of contempt, beating back the surges of all worldly wrongs and sorrows;
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As a brazen wall doth darts, or a mighty Rocke the billowes of the Sea. Thus conscience, on the godly, executeth the sentence of vnspeakeable comfort in this life,
As a brazen wall does darts, or a mighty Rock the billows of the Sea. Thus conscience, on the godly, Executeth the sentence of unspeakable Comfort in this life,
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and maketh death it selfe welcome to them, so that tanquam conuiuae satures mortis somno cedunt, like full fed ghests, they goe willingly to their rest in the bed of the graue:
and makes death it self welcome to them, so that tanquam conuiuae satures mortis Somno cedunt, like full fed guests, they go willingly to their rest in the Bed of the graven:
as Cain, Iudas, Herod, and Felix were: and as credible Histories declare; Bessus, for secret killing of his father; Bassianus, of his brother; Orestes, of his mother;
as Cain, Iudas, Herod, and Felix were: and as credible Histories declare; Bessus, for secret killing of his father; Bassianus, of his brother; Orestes, of his mother;
they leade heere a life euer-dying, and feele as it were a death neuer-ending, which is no other but a fore-runner of that supreme and finall doome, which God (who will iustifie the sentence and execution of conscience) shall, in that great Day of Iudgement, passe peremptorily on all the wilfully-disobedient transgressors of his Commandements.
they lead Here a life ever-dying, and feel as it were a death never-ending, which is no other but a forerunner of that supreme and final doom, which God (who will justify the sentence and execution of conscience) shall, in that great Day of Judgement, pass peremptorily on all the wilfully-disobedient transgressors of his commandments.
and gaming, are cast into a spirit of slumber, yea, although the vnruly perturbations of their worldly lusts and affections be now so lowd, that the voyce of their conscience, condemning their wicked wayes and workes, cannot bee heard;
and gaming, Are cast into a Spirit of slumber, yea, although the unruly perturbations of their worldly Lustiest and affections be now so loud, that the voice of their conscience, condemning their wicked ways and works, cannot be herd;
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But on the other side, O what honour and exaltation shall crowne the heads of those which heare and obey the voyce of conscience, by the light of Gods Word rightly informed, which lend their eares,
But on the other side, Oh what honour and exaltation shall crown the Heads of those which hear and obey the voice of conscience, by the Light of God's Word rightly informed, which lend their ears,
The Iubile of the heart, Laetitia cordis, quasi latitia, A surpassing inward solace, so dilating and inlarging the heart for some good in possession, more in expectation, that the ioy thereof cannot well bee suppressed or expressed.
The Jubilee of the heart, Laetitia Cordis, quasi Latitia, A surpassing inward solace, so dilating and enlarging the heart for Some good in possession, more in expectation, that the joy thereof cannot well be suppressed or expressed.
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And hence in a common popular apprehension, it is said to bee a ioyfull remembrance of a well led life, ioyned with an hopefull expectation of a comfortable death and glorious resurrection.
And hence in a Common popular apprehension, it is said to be a joyful remembrance of a well led life, joined with an hopeful expectation of a comfortable death and glorious resurrection.
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like to the hidden Manna and white stone, wherein a name was written, which no man knoweth but hee that inioyeth it, Reuel. 2. 17. Salomon, that kingly Preacher, pointing at the peerelesse pleasure and immutable comfort of a good conscience, compares it to a continuall feast, farre excelling the royall feast of Ahashuerus, which lasted but nine-skore dayes:
like to the hidden Manna and white stone, wherein a name was written, which no man Knoweth but he that Enjoyeth it, Revel. 2. 17. Solomon, that kingly Preacher, pointing At the peerless pleasure and immutable Comfort of a good conscience, compares it to a continual feast, Far excelling the royal feast of Ahasuerus, which lasted but nine-skore days:
No maruell then that Saint Bernard, being rapt and rauished heerewith, breaketh foorth into the singular commendation of the admirable endowments thereof, saying, Bona conscientia est titulus religionis, templum Salomonis, ager Benedictionis, hortus deliciarum, gaudium Angelorum, &c. A good conscience is the Title and Crowne of Religion, the Temple of Salomon, the field of Benediction, the Garden of delight, the ioy of Angels,
No marvel then that Saint Bernard, being rapt and ravished herewith, breaks forth into the singular commendation of the admirable endowments thereof, saying, Bona conscientia est titulus Religion, Templum Salomonis, ager Benedictionis, Hortis deliciarum, gaudium Angels, etc. A good conscience is the Title and Crown of Religion, the Temple of Solomon, the field of Benediction, the Garden of delight, the joy of Angels,
and Sanctuary of the holy Ghost, &c. But because these, & the like allusiue notions of a good conscience, frequent in the Fathers, are magis sloridae quàm solidae, more pregnant for wit,
and Sanctuary of the holy Ghost, etc. But Because these, & the like allusive notions of a good conscience, frequent in the Father's, Are magis sloridae quàm solidae, more pregnant for wit,
and will take hold of that more sound description thereof by Isiodore, affirming that a cleere or inoffensiue conscience is such a one, Quae nec de praeterito iustè accusatur, nec de praesenti iniustè delectatur, nec de futuro sollicitè perturbatur;
and will take hold of that more found description thereof by Isidore, affirming that a clear or inoffensive conscience is such a one, Quae nec de praeterito just accusatur, nec de praesenti iniustè delectatur, nec de futuro sollicitè perturbatur;
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Being iustified by faith in the Blood of Christ (saith S. Paul ) wee haue peace with God, Rom. 5. And againe, The Blood of Christ, once offred by his eternall Spirit without fault, purgeth our consciences from dead workes, Heb. 9. Yea,
Being justified by faith in the Blood of christ (Says S. Paul) we have peace with God, Rom. 5. And again, The Blood of christ, once offered by his Eternal Spirit without fault, Purgeth our Consciences from dead works, Hebrew 9. Yea,
no remission of sin without blood, no blood expiatory for sinne, but Christs; no application of this expiation, but by faith. The consequence then is vndenyable:
no remission of since without blood, no blood expiatory for sin, but Christ; no application of this expiation, but by faith. The consequence then is vndenyable:
and the blood-hound of his guilty conscience hunting dry-foot on the sent of his former sinnes, proiecteth fearfull things, ambulat in circuitu, walkes in a restlesse round or maze,
and the bloodhound of his guilty conscience hunting dryfoot on the sent of his former Sins, proiecteth fearful things, ambulat in circuitu, walks in a restless round or maze,
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he eates profusely, drinkes profoundly, sports profanely, and all to lull the conscience asleepe, and to drowne her accusing voyce by the clamours of needlesse imployments.
he eats profusely, drinks profoundly, sports profanely, and all to lull the conscience asleep, and to drown her accusing voice by the clamours of needless employments.
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he forthwith goes to God in prayer for direction, powres forth his soule in supplication to him, imbraceth all good meanes of instruction and edification, layes fast hold, by a liuely faith, on Christ Iesus for reconciliation;
he forthwith Goes to God in prayer for direction, Powers forth his soul in supplication to him, Embraceth all good means of instruction and edification, lays fast hold, by a lively faith, on christ Iesus for reconciliation;
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and so finding Christ the great Physician of soules, or rather being found of him, findes, with all peace and tranquillity, his doubts resolued, his griefe remoued, his feare cancelled, his heart confirmed in well-doing, his soule (as it were) rauished with the sweet sauour of his precious oyntments;
and so finding christ the great physician of Souls, or rather being found of him, finds, with all peace and tranquillity, his doubts resolved, his grief removed, his Fear canceled, his heart confirmed in welldoing, his soul (as it were) ravished with the sweet savour of his precious ointments;
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Whereof for a conclusion to the premises, and an induction to that which followes this plaine and pregnant definition, proued by direct passages of Scriptures, offers it selfe to your Christian obseruation.
Whereof for a conclusion to the premises, and an induction to that which follows this plain and pregnant definition, proved by Direct passages of Scriptures, offers it self to your Christian observation.
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A good or vpright conscience is a diuine power, and principall part of Gods Image in man, whereby he doth most resemble the selfe-sufficiency of God, which being inlightened by Gods Word, and purged by faith in Christs blood, from the guilt and punishment of sinne,
A good or upright conscience is a divine power, and principal part of God's Image in man, whereby he does most resemble the self-sufficiency of God, which being enlightened by God's Word, and purged by faith in Christ blood, from the guilt and punishment of sin,
In which Definition, you may easily perceiue, how that knowledge and faith, repentance and obedience, peace and ioy haue their concurrence, to make vp the precious odoriferous balme,
In which Definition, you may Easily perceive, how that knowledge and faith, Repentance and Obedience, peace and joy have their concurrence, to make up the precious odoriferous balm,
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Secondly, repentance and constant obedience, lest it should be secure and licentious. Thirdly, peace and ioy, lest it should bee stirring, galling, and needlesly tender and timorous.
Secondly, Repentance and constant Obedience, lest it should be secure and licentious. Thirdly, peace and joy, lest it should be stirring, galling, and needlessly tender and timorous.
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and of faith in the Gospell (offering forgiuenesse of sinnes onely by Christs blood) many sottish soules liue in ignorance and darknesse, and in the very shadow of death, not able to discerne, by reason of their blind nature,
and of faith in the Gospel (offering forgiveness of Sins only by Christ blood) many sottish Souls live in ignorance and darkness, and in the very shadow of death, not able to discern, by reason of their blind nature,
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and therfore he earnestly exhorteth all secular persons to get them Bibles, the physicke of their soules, to labour to bee more acquainted with God in his Word, that they may grow vp therby in grace,
and Therefore he earnestly exhorteth all secular Persons to get them Bibles, the physic of their Souls, to labour to be more acquainted with God in his Word, that they may grow up thereby in grace,
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without which sauing knowledge, and faith grounded thereon, which the Hebrewes by an excellency call Shekel Mekodesh, sanctifying wisedome, the conscience cannot be vpright.
without which Saving knowledge, and faith grounded thereon, which the Hebrews by an excellency call Shekel Mekodesh, sanctifying Wisdom, the conscience cannot be upright.
But it is not sufficient to duty and obedience, to doe according to conscience, except it bee inlightened and rectified by the Word, without which information and illumination, conscience often resolues, where it should restraine;
But it is not sufficient to duty and Obedience, to do according to conscience, except it be enlightened and rectified by the Word, without which information and illumination, conscience often resolves, where it should restrain;
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acquits, where it should condemn, and so erreth and offendeth diuers waies. First, by an erronious acceptation and entertainment of the lawes, fashions and traditions of men, for the precepts of God;
acquits, where it should condemn, and so erreth and offends diverse ways. First, by an erroneous acceptation and entertainment of the laws, fashions and traditions of men, for the Precepts of God;
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and seeing (if they see at al) thorow the false spectacles of their purblind guides, shew their obedience in those things (to wit, in the adoration of Images, inuocation of Saints, meritorious obseruation of dayes,
and seeing (if they see At all) thorough the false spectacles of their purblind guides, show their Obedience in those things (to wit, in the adoration of Images, invocation of Saints, meritorious observation of days,
All whose Religion in these and the like poynts of Purgatory, of prayer for the dead, of satisfactory seruices and sacrifices of their owne inuention, may easily be swept away with the Prophets besome, Esa. 1. Who required these things at your hands?
All whose Religion in these and the like points of Purgatory, of prayer for the dead, of satisfactory services and Sacrifices of their own invention, may Easily be swept away with the prophets besom, Isaiah 1. Who required these things At your hands?
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and this is the errour of prophannesse, frequent amongst our common people, who inlarge their consciences to the vttermost bounds of any pleasure or profit,
and this is the error of profaneness, frequent among our Common people, who enlarge their Consciences to the uttermost bounds of any pleasure or profit,
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but liue in darke corners vnder blind Sir Iohns, and so take quid pro quo, Chalke for Cheese, riches for righteousnesse, policy for piety, who accounting gaine godlinesse,
but live in dark corners under blind Sir Iohns, and so take quid Pro quo, Chalk for Cheese, riches for righteousness, policy for piety, who accounting gain godliness,
and maintaining bad opinions to iustifie base affections, doe hereupon, in the errour of their iudgement, practise commonly swearing, prophaning of the Sabbath, Vsury, Lying, Lottery, Legerdemaine, without any regret of conscience at all.
and maintaining bad opinions to justify base affections, do hereupon, in the error of their judgement, practise commonly swearing, profaning of the Sabbath, Usury, Lying, Lottery, Legerdemain, without any regret of conscience At all.
Thirdly, by false application of good principles, as when from those approued grounds and true propositions, ( Religious adoration is not to be giuen to creatures:
Thirdly, by false application of good principles, as when from those approved grounds and true propositions, (Religious adoration is not to be given to creatures:
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and likewise, Christians haue liberty in things indifferent) these vnwarrantable conclusions are deduced; Therefore we may not kneele in the Act of receiuing the Communion;
and likewise, Christians have liberty in things indifferent) these unwarrantable conclusions Are deduced; Therefore we may not kneel in the Act of receiving the Communion;
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Which errour of conscience, I may call the errour of too much singularity and precisenesse, arguing their indiscretion, who in their ouerweening curiosity will bee ouer-pleasing God with better deuices then his owne,
Which error of conscience, I may call the error of too much singularity and preciseness, arguing their indiscretion, who in their overweening curiosity will be over-pleasing God with better devices then his own,
so long, till their wit turne to madnes, and end in mischiefe, as appeareth by the course and condition of Separatists, Anabaptists, and Arminians at this day.
so long, till their wit turn to madness, and end in mischief, as appears by the course and condition of Separatists, Anabaptists, and Arminians At this day.
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For the auoyding of all which errours of superstition, prophanenesse and precisenesse, let vs heare and obey our Sauiours counsell, Search the Scriptures, Ioh. 5. for they beare witnesse of me, the Way, the Truth, the Life;
For the avoiding of all which errors of Superstition, profaneness and preciseness, let us hear and obey our Saviour's counsel, Search the Scriptures, John 5. for they bear witness of me, the Way, the Truth, the Life;
but gladly accept thereof, that so by all these, and other good meanes, our consciences being rightly informed, we may expresse the goodnesse of them, by doing or not doing confidently what God hath commanded or prohibited.
but gladly accept thereof, that so by all these, and other good means, our Consciences being rightly informed, we may express the Goodness of them, by doing or not doing confidently what God hath commanded or prohibited.
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And to this end, that our hearts may bee comforted and established in euery good saying and doing, wee are to lay fast hold on that euerlasting consolation and good hope through grace which the Father hath giuen vs, Colos. 2. 2, 16. and by all spirituall aliments to preserue and cherish that sauing faith in vs, whereby we are perswaded that our sinnes are pardoned,
And to this end, that our hearts may be comforted and established in every good saying and doing, we Are to lay fast hold on that everlasting consolation and good hope through grace which the Father hath given us, Colos 2. 2, 16. and by all spiritual aliments to preserve and cherish that Saving faith in us, whereby we Are persuaded that our Sins Are pardoned,
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and therefore to make vp the vprightnesse of a good conscience, wee are, in the second place, to speake of these ingredients, as most necessary thereunto, to wit, of repentance and obedience.
and Therefore to make up the uprightness of a good conscience, we Are, in the second place, to speak of these ingredients, as most necessary thereunto, to wit, of Repentance and Obedience.
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This is a worke impossible to nature, without grace, and so slow in the working of grace, through the contradiction of our nature, that howsoeuer many professe it, yet few practise it;
This is a work impossible to nature, without grace, and so slow in the working of grace, through the contradiction of our nature, that howsoever many profess it, yet few practice it;
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but being rightly practised, it will make such a diuision betwixt our persons and our sinnes, that by the repairing of the Image of God more and more in vs, we shall haue comfortable furtherance in the way to saluation.
but being rightly practised, it will make such a division betwixt our Persons and our Sins, that by the repairing of the Image of God more and more in us, we shall have comfortable furtherance in the Way to salvation.
But rather the grace of Christ redeeming the loue of the Father electing, and the comfortable fellowship of the holy Ghost quieting the conscience, is farre off from them which continue in their sinnes,
But rather the grace of christ redeeming the love of the Father electing, and the comfortable fellowship of the holy Ghost quieting the conscience, is Far off from them which continue in their Sins,
a good conscience cannot stand with a purpose of sinning, or with irresolution against sinne, but is armed thorowout with a resolute determination, wittingly and willingly to sinne no more;
a good conscience cannot stand with a purpose of sinning, or with irresolution against sin, but is armed throughout with a resolute determination, wittingly and willingly to sin no more;
But in an inward lothing from the heart, and an outward leauing in the course of our life, of all such knowne sinnes wherein we haue formerly liued and delighted;
But in an inward loathing from the heart, and an outward leaving in the course of our life, of all such known Sins wherein we have formerly lived and delighted;
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and also in an earnest desire of the heart, and constant indeuour in our life and conuersation, to practise all duties of piety & charity, which in our seuerall places and callings are required.
and also in an earnest desire of the heart, and constant endeavour in our life and Conversation, to practise all duties of piety & charity, which in our several places and callings Are required.
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but it is much more comfortable and complete, after the shaking off of the ragges of sinne, to put on the robes of Righteousnesse and Garments of Saluation;
but it is much more comfortable and complete, After the shaking off of the rags of sin, to put on the robes of Righteousness and Garments of Salvation;
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For when a Christian, inriched with these spirituall graces of true knowledge and faith, shall thus proceed in the carefull practice of these holy duties of repentance and obedience;
For when a Christian, enriched with these spiritual graces of true knowledge and faith, shall thus proceed in the careful practice of these holy duties of Repentance and Obedience;
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then his conscience, which otherwise would looke sterne vpon him, begins to smile, to speak sweetly to him, to conuerse amiably with him, to clap him on the backe & applaud him,
then his conscience, which otherwise would look stern upon him, begins to smile, to speak sweetly to him, to converse amiably with him, to clap him on the back & applaud him,
This cannot be put out of countenance by the false accusations of slanderous tongues; it throweth them off, as Paul did the Viper from his hand, vnhurt.
This cannot be put out of countenance by the false accusations of slanderous tongues; it throweth them off, as Paul did the Viper from his hand, unhurt.
This saith with Saint Paul, I passe not for mans iudgement, 1. Cor. 4. and with Iob, Though mine aduersary would write a Booke against mee, I would take it vpon my shoulder,
This Says with Saint Paul, I pass not for men judgement, 1. Cor. 4. and with Job, Though mine adversary would write a Book against me, I would take it upon my shoulder,
What made Iob so confident? Surely it was the vprightnesse of his heart, his sincere obedience and innocency, which he saith he will hold fast and not forsake,
What made Job so confident? Surely it was the uprightness of his heart, his sincere Obedience and innocency, which he Says he will hold fast and not forsake,
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and remember that tribulation and anguish shall be vpon euery soule that sinneth, Rom. 2. And let this be vnto thee a strong bridle, and retentiue from vice;
and Remember that tribulation and anguish shall be upon every soul that Sinneth, Rom. 2. And let this be unto thee a strong bridle, and retentive from vice;
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But because there is a reward in heauen for all well-deeded Christians prepared, and such a reward as is life eternall, Rom. 6. A Kingdome that cannot be shaken, Heb. 12. and an inheritance immortall and vndefiled, 1. Pet. 1. Let intuitus mercedis; the view of this recompence, serue as the hand to winde vp the plummets, to continue the curious clocke-worke of our sincere Christian obedience.
But Because there is a reward in heaven for all well-deeded Christians prepared, and such a reward as is life Eternal, Rom. 6. A Kingdom that cannot be shaken, Hebrew 12. and an inheritance immortal and undefiled, 1. Pet. 1. Let intuitus mercedis; the view of this recompense, serve as the hand to wind up the plummets, to continue the curious clockwork of our sincere Christian Obedience.
and to complaine that this practical politicall part of Christian obedience, in reproouing and repressing sinne in others, is commonly neglected of all, especially of those whom it doth most concerne, I meane Magistrates, to whom, authority from God and the King is committed,
and to complain that this practical political part of Christian Obedience, in reproving and repressing sin in Others, is commonly neglected of all, especially of those whom it does most concern, I mean Magistrates, to whom, Authority from God and the King is committed,
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If it were not so, why then are not the hurts of the daughter Iudah healed? why are not the breaches of this our Sion stopped vp? Is there no balme in Gilead, is there no Physician there? Yes, Physicians there are some,
If it were not so, why then Are not the hurts of the daughter Iudah healed? why Are not the Breaches of this our Sion stopped up? Is there no balm in Gilead, is there no physician there? Yes, Physicians there Are Some,
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and patternes of temperance and sobriety, and as Leaders of the Vantgard, to stand in the forefront of Gods Battels, against all Canaanites and Canaanitish fashions, which beare sway in Towne & Country;
and patterns of temperance and sobriety, and as Leaders of the Vanguard, to stand in the forefront of God's Battles, against all Canaanites and Canaanitish fashions, which bear sway in Town & Country;
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they either runne a race of like ryot with others, or goe a foraging or boot-haling for themselues, not caring what become of the Ship of State in generall,
they either run a raze of like riot with Others, or go a foraging or boot-haling for themselves, not caring what become of the Ship of State in general,
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Such as are seditious mischiefe-plotting Papists, horrible blasphemers, shamelesse fornicators, incorrigible drunkards, and the like prophane, lewd, licencious liuers;
Such as Are seditious mischiefe-plotting Papists, horrible blasphemers, shameless fornicators, incorrigible drunkards, and the like profane, lewd, licentious livers;
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not daring, I say, to let them blood with the sharpe Razor of reprehension, much lesse to giue them a downeright blow of condigne punishment for their sinfull presumption.
not daring, I say, to let them blood with the sharp Razor of reprehension, much less to give them a downright blow of condign punishment for their sinful presumption.
It grieueth me to thinke, and I euen blush to speake, how weakely the sword of Iustice is, by the Paralyticke hands of these meale-mouthed Magistrates, brandished against the friends of Baal, Balaam, and Bacchus too.
It grieves me to think, and I even blush to speak, how weakly the sword of justice is, by the Paralytic hands of these mealmouth Magistrates, brandished against the Friends of Baal, balaam, and Bacchus too.
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Oh for a Iehu, to march on couragiously in the Lords businesse, against truth-opposing poore-oppressing Ahab and Iezabel, and all other idolatrous enemies of Gods sanctuary!
O for a Iehu, to march on courageously in the lords business, against truth-opposing poore-oppressing Ahab and Jezebel, and all other idolatrous enemies of God's sanctuary!
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My good Lords, your places of authority, and these exulcerate times of iniquity, require in you Moses his spirit, Phineas his zeale, and Iehu's inuincible fortitude.
My good lords, your places of Authority, and these exulcerate times of iniquity, require in you Moses his Spirit, Phinehas his zeal, and Jehu's invincible fortitude.
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and as for Oathes, to the most of them they are no other then collars for Munkeyes, which vpon dispensation of superiours, they slip off their neckes at their pleasure, especially if they bee such State-Papists as haue beene inspired with Iesuiticall impostures, whom a Reuerend Father of our Church rightly tearmeth NONLATINALPHABET, the falsest coozeners of the world;
and as for Oaths, to the most of them they Are no other then collars for Monkeys, which upon Dispensation of superiors, they slip off their necks At their pleasure, especially if they be such State-Papists as have been inspired with Jesuitical Impostors, whom a Reverend Father of our Church rightly termeth, the falsest cozeners of the world;
NONLATINALPHABET, with whom no bond of nature, consanguinity, alleageance, alliance, affiance, wedlocke, oath, Sacrament standeth good, if they list to dissolue it.
, with whom no bound of nature, consanguinity, allegiance, alliance, affiance, wedlock, oath, Sacrament Stands good, if they list to dissolve it.
To conclude, forasmuch (Right Honourable) as your comming forth in Circuit to minister Iustice and Iudgement, is like the comming forth of the foure Angels, Reuel. 7. to whom power was giuen to punish the wicked of the earth,
To conclude, forasmuch (Right Honourable) as your coming forth in Circuit to minister justice and Judgement, is like the coming forth of the foure Angels, Revel. 7. to whom power was given to Punish the wicked of the earth,
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or like the arising vp of foure Carpenters, Zech. 1. to cut off the foure hornes which scattered Iudah, that is, all the aduersaries of the Church and Common-wealth, that the people of God might in peace and piety be the better maintained.
or like the arising up of foure Carpenters, Zechariah 1. to Cut off the foure horns which scattered Iudah, that is, all the Adversaries of the Church and Commonwealth, that the people of God might in peace and piety be the better maintained.
and with a zealous conscionable affection, and a constant couragious resolution, shew your selues such Angels, such Carpenters, such Worthies in opposing the violent streame and torrent of these vicious times,
and with a zealous conscionable affection, and a constant courageous resolution, show your selves such Angels, such Carpenters, such Worthies in opposing the violent stream and torrent of these vicious times,
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And for a perclose of the premises heerein, exercise the vprightnesse of your conscience, and the sincerity of your conscionable obedience, viz. in cutting off, putting downe,
And for a perclose of the premises herein, exercise the uprightness of your conscience, and the sincerity of your conscionable Obedience, viz. in cutting off, putting down,
or shutting vp all mischiefe-practising-workers of iniquity, and all mischiefe-plotting seeds-men, and fauourers of Schisme and soule-murthering Popery.
or shutting up all mischiefe-practising-workers of iniquity, and all mischiefe-plotting Seeds-men, and favourers of Schism and Soul-murdering Popery.
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Thus by taking away the wicked from before the King, his Throne in righteousnesse shall bee established, your places of authority shall in their full strength and vertue bee preserued, Gods fierce wrath be turned away, which is imminent on Prince and people, where grosse sinnes passe vnpunished,
Thus by taking away the wicked from before the King, his Throne in righteousness shall be established, your places of Authority shall in their full strength and virtue be preserved, God's fierce wrath be turned away, which is imminent on Prince and people, where gross Sins pass unpunished,
and so plentifully distill the sweet dewes of his heauenly grace on the high Hill Hermon, and all the Mountaines of Sion, that there may be still a fruitfull watering,
and so plentifully distil the sweet dews of his heavenly grace on the high Hill Hermon, and all the Mountains of Sion, that there may be still a fruitful watering,
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and that maugre the mischieuous proiects and practices of the malignant enemies of the Gospell, truth and peace may meet together, righteousnes and mercy kisse each other, in all the quarters thereof,
and that maugre the mischievous projects and practices of the malignant enemies of the Gospel, truth and peace may meet together, righteousness and mercy kiss each other, in all the quarters thereof,
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RIGHT HONOVRABLE, Rightly regarded and beloued in the Lord Iesus, &c. As good Ionathan, in loue vnto Dauid (whom hee loued as his soule) did shoot three Arrowes of admonition, to driue him the further off from Sauls death-breathing fury:
RIGHT HONOURABLE, Rightly regarded and Beloved in the Lord Iesus, etc. As good Ionathan, in love unto David (whom he loved as his soul) did shoot three Arrows of admonition, to driven him the further off from Saul's death-breathing fury:
So in loue vnto your soules, I am now from the as-yet bent Bow of my Text, to send forth a third Arrow of instruction and direction, to draw you the neerer home to Gods life-giuing fauour.
So in love unto your Souls, I am now from the as-yet bent Bow of my Text, to send forth a third Arrow of instruction and direction, to draw you the nearer home to God's life-giving favour.
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Whereof you shall be sure to haue the stronger hold-fast and assurance, by how much the more you indeuour and exercise your selues in this, to haue alwayes a good conscience towards God and men.
Whereof you shall be sure to have the Stronger holdfast and assurance, by how much the more you endeavour and exercise your selves in this, to have always a good conscience towards God and men.
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and blessed shall you be, if to those diuers Ingredients which concurre to the composition of an vpright conscience, whereof yesterday I spake at large, it shall please you to adde this as the complement of the rest, viz. perseuerance in doing well, and cherishing the vertuous;
and blessed shall you be, if to those diverse Ingredients which concur to the composition of an upright conscience, whereof yesterday I spoke At large, it shall please you to add this as the compliment of the rest, viz. perseverance in doing well, and cherishing the virtuous;
being as earnest in the pursuit of grosse sinne, as worthy Eleazar was in smiting the Philistines, 2. Sam. 23. and cleauing as fast in your hearts to Gods Word, the warrant of your weldoing in this,
being as earnest in the pursuit of gross sin, as worthy Eleazar was in smiting the philistines, 2. Sam. 23. and cleaving as fast in your hearts to God's Word, the warrant of your welldoing in this,
What if for your zeale and religious resolution herein, you be sometimes crossed with mischieuous intentions, thwarted by mighty oppositions, wronged by malicious detractions? yet desist not, faint not, feare not;
What if for your zeal and religious resolution herein, you be sometime crossed with mischievous intentions, thwarted by mighty oppositions, wronged by malicious detractions? yet desist not, faint not, Fear not;
In which course of well-doing, as I am bound to be a suiter vnto God for you, that your Bow may abide strong, and that your hands and armes may be strengthened by the mighty God of Iacob: So, giue me leaue also, in the name of God, to be a bold sollicitour vnto you,
In which course of welldoing, as I am bound to be a suitor unto God for you, that your Bow may abide strong, and that your hands and arms may be strengthened by the mighty God of Iacob: So, give me leave also, in the name of God, to be a bold solicitor unto you,
now the third time to be your humble Monitor and Remembrancer, that according to your places of command and greatnesse, you would therein striue with an holy kind of emulation, the more fully and freely to exercise your goodnesse.
now the third time to be your humble Monitor and Remembrancer, that according to your places of command and greatness, you would therein strive with an holy kind of emulation, the more Fully and freely to exercise your Goodness.
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the remembrance whereof may long after, both in life and death, comfort you, and whereof you may say (in singular confidence claiming an especiall interest in Gods fauour,
the remembrance whereof may long After, both in life and death, Comfort you, and whereof you may say (in singular confidence claiming an especial Interest in God's favour,
yet in the actions of obedience, whilest we seeke the aduancement of Gods glory in the first place, wee may as a secondary obiect or adiunct, respect our owne commodity,
yet in the actions of Obedience, whilst we seek the advancement of God's glory in the First place, we may as a secondary Object or adjunct, respect our own commodity,
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yea, it is lawfull for euery sanctified Christian (maugre the spirit of contradiction in weaklings or wranglers) whilest he remembreth God in sincere obedience (as Abraham did in sacrificing Isaac; Moses, in guiding, and going before Gods people;
yea, it is lawful for every sanctified Christian (maugre the Spirit of contradiction in Weaklings or wranglers) whilst he Remember God in sincere Obedience (as Abraham did in sacrificing Isaac; Moses, in guiding, and going before God's people;
but yet as conscious to himselfe of many imperfections in his best actions, of defects and defaults, either in the end, matter, manner or measure of his obedience, he is,
but yet as conscious to himself of many imperfections in his best actions, of defects and defaults, either in the end, matter, manner or measure of his Obedience, he is,
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But yet in hope and expectation to be crowned in mercy, let vs all, as the Almners of the Almighty, remember daily to doe good in our seuerall callings, according to our ability, to be plentifull in the works of charity, to bee faithfull in the exercises of piety, that so our soules,
But yet in hope and expectation to be crowned in mercy, let us all, as the Almoners of the Almighty, Remember daily to do good in our several callings, according to our ability, to be plentiful in the works of charity, to be faithful in the exercises of piety, that so our Souls,
as fields of sincerity, being euery day more and more charged with the deeds of iustice and mercy, may at length be accomplisht with the Crest and Crowne of eternall glory.
as fields of sincerity, being every day more and more charged with the Deeds of Justice and mercy, may At length be accomplished with the Crest and Crown of Eternal glory.
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sight, with a desire to ouercome; conquer, with an expectation to be crowned. Wherein Perseuerance (which Bernard calleth, Sororem patientiae, constantiae filiam, pacis amicam, virtutuni consummationem.
sighed, with a desire to overcome; conquer, with an expectation to be crowned. Wherein Perseverance (which Bernard calls, Sororem patientiae, constantiae Daughter, pacis amicam, virtutuni consummationem.
without which, obedience hath no reward, a good turne receiues no thankes, and fortitude deserues no glory.) Wherein, I say, perseuerance in well-doing, (which is euery Christian mans duty) in hope and expectation of recompence, (considering our humane infirmity) is commended vnto vs all,
without which, Obedience hath no reward, a good turn receives no thanks, and fortitude deserves no glory.) Wherein, I say, perseverance in welldoing, (which is every Christian men duty) in hope and expectation of recompense, (considering our humane infirmity) is commended unto us all,
So that looking for the reward, not of debt, but of fauour (as Saint Paul speaketh) we are to proceed confidently and constantly in our Christian obedience to the end.
So that looking for the reward, not of debt, but of favour (as Saint Paul speaks) we Are to proceed confidently and constantly in our Christian Obedience to the end.
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Thus if we (Beloued) shall giue all diligence to perseuere in the practice of the generall and particular duties of Christian obedience, wee shall then with daily comfort, taste the sweetnesse of an vpright conscience;
Thus if we (beloved) shall give all diligence to persevere in the practice of the general and particular duties of Christian Obedience, we shall then with daily Comfort, taste the sweetness of an upright conscience;
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and if we desire and indeuour without dissimulation and hypocrisie, in respect of others, without partiality and defection, in regard of our selues, to walke in the wayes of Gods Commandements, as he hath prescribed;
and if we desire and endeavour without dissimulation and hypocrisy, in respect of Others, without partiality and defection, in regard of our selves, to walk in the ways of God's commandments, as he hath prescribed;
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To conclude this point, if we (Fathers and brethren) according to the dictate and direction of conscience inlightened and awaked, shall both in the course of our generall conuersation,
To conclude this point, if we (Father's and brothers) according to the dictate and direction of conscience enlightened and awaked, shall both in the course of our general Conversation,
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So shall we be exempt and free, not onely from the crimson-crying sinnes of Iusticewronging Magistrates, soule-staruing Ministers, face-grinding oppressors, truth-betraying witnesses and lurors, sacrilegious rob-Gods, desperate mocke-Preachers,
So shall we be exempt and free, not only from the crimson-crying Sins of Iusticewronging Magistrates, soul-starving Ministers, face-grinding Oppressors's, truth-betraying Witnesses and lurors, sacrilegious rob-Gods, desperate mocke-Preachers,
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But also from the common sinnes of wantons, gluttons, lyers, swearers, slanderers, Sabbath-breakers, and the like common sinners, whose large cheuerill consciences dispense with all corruptions and transgressions that are not capitall:
But also from the Common Sins of wantons, gluttons, liars, swearers, slanderers, Sabbath breakers, and the like Common Sinners, whose large cheuerill Consciences dispense with all corruptions and transgressions that Are not capital:
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yea, we shall be free by the aforesaid godly care, from the vniust morosity, and causelesse anxiety of scrupulous bird-eyd consciences, which make more Commandements then ten,
yea, we shall be free by the aforesaid godly care, from the unjust morosity, and causeless anxiety of scrupulous bird-eyd Consciences, which make more commandments then ten,
That so our rightly-informed quietacquitting consciences may passe (with Topsaile and Banners displaid, with Flags of defiance to the workes and workers of iniquity) through the waues of this world, to the Harbour of eternall rest, ioy, and felicity.
That so our rightly-informed quietacquitting Consciences may pass (with Topsail and Banners displayed, with Flags of defiance to the works and workers of iniquity) through the waves of this world, to the Harbour of Eternal rest, joy, and felicity.
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With such a cleering-cheering conscience, our Apostle Saint Paul, the worthy Champion of Iesus Christ, sailed couragiously in the angry Adriaticall Sea,
With such a cleering-cheering conscience, our Apostle Saint Paul, the worthy Champion of Iesus christ, sailed courageously in the angry Adriacal Sea,
when the tempestuous Euroclydon raged, and meate and light was for many dayes denyed, and all that were in the Ship besides despaired, telling them confidently, that none of them should perish,
when the tempestuous Euroclydon raged, and meat and Light was for many days denied, and all that were in the Ship beside despaired, telling them confidently, that none of them should perish,
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and plotted mischiefe against him, he as an Eagle, soared aloft, and respecting their forged calumnies, no more then the chitting of Sparrowes or chatting of Pyes, bare himselfe vp brauely aboue the scourges and razors of their tongues,
and plotted mischief against him, he as an Eagl, soared aloft, and respecting their forged calumnies, no more then the chitting of Sparrows or chatting of Pies, bore himself up bravely above the scourges and razors of their tongues,
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with this Armour of righteousnesse on the right hand, and the left being fitly cladde, he passed through good reports and bad, through many iniuries, indignities, dangers and difficulties,
with this Armour of righteousness on the right hand, and the left being fitly clad, he passed through good reports and bad, through many injuries, indignities, dangers and difficulties,
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as bold as a Lyon, as valiant as Gideon and Samson. A good conscience, like the Arke of Noah, bare him vp aboue the pride and power of all worldly surges and sorrowes, vndaunted, vnappalled;
as bold as a lion, as valiant as gideon and samson. A good conscience, like the Ark of Noah, bore him up above the pride and power of all worldly surges and sorrows, undaunted, unappalled;
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so that at midnight in the dungeon, all manacled and fettered as hee was in a wounded skinne, wee find him praying and singing in a whole and merry conscience.
so that At midnight in the dungeon, all manacled and fettered as he was in a wounded skin, we find him praying and singing in a Whole and merry conscience.
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and without Musicke, money, lands or honour, is happy still, and merry alone, like to the late inuented Musicall instruments of perpetuall motion, &c. With this Counseller and Comforter in the bosome, to wit, a good conscience, Iacob can sleepe sweetly on a pillow of stone;
and without Music, money, Lands or honour, is happy still, and merry alone, like to the late invented Musical Instruments of perpetual motion, etc. With this Counsellor and Comforter in the bosom, to wit, a good conscience, Iacob can sleep sweetly on a pillow of stone;
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Iob, in the midst of his paine and pouerty, possessed of this true Diamond, which darted many beames of comfort vpon his soule, challenged his aduersaries to write against him a Booke of slander,
Job, in the midst of his pain and poverty, possessed of this true Diamond, which darted many beams of Comfort upon his soul, challenged his Adversaries to write against him a Book of slander,
Heereunto Hezekiah, neere vnto death, hauing recourse for succour, confidently thus saith, I beseech thee, Lord, remember how I haue walked before thee in truth.
Hereunto Hezekiah, near unto death, having recourse for succour, confidently thus Says, I beseech thee, Lord, Remember how I have walked before thee in truth.
By this Anchor-hold, all the children of God, in the midst of manifold temptations and spirituall conuulsions, haue beene euer so mainely sustained, that with Saint Paul, they haue thus constantly resolued;
By this Anchorhold, all the children of God, in the midst of manifold temptations and spiritual convulsions, have been ever so mainly sustained, that with Saint Paul, they have thus constantly resolved;
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and the frequent practice of Prayer and true repentance, inure your selues by religious exercises, to a kind of familiarity with God, that the assurance of his loue in Christ,
and the frequent practice of Prayer and true Repentance, inure your selves by religious exercises, to a kind of familiarity with God, that the assurance of his love in christ,
and the comforts thereof be not interrupted, walke carefully in your particular callings, to the glory of God and the common good, auoyding as serpents, couetousnesse and ambition, which make men set their consciences on tenters,
and the comforts thereof be not interrupted, walk carefully in your particular callings, to the glory of God and the Common good, avoiding as Serpents, covetousness and ambition, which make men Set their Consciences on tenters,
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take we heed that these Bookes of account bee kept vnblurred, vnpolluted, pure and cleane from presumptuous sinnes, which are the cut-throate of the soule, and offensiue in Gods sight. In a word;
take we heed that these Books of account be kept vnblurred, unpolluted, pure and clean from presumptuous Sins, which Are the cutthroat of the soul, and offensive in God's sighed. In a word;
Let others say, Who wil shew vs any good? Yet, Lord, lift thou vp the light of thy countenance vpon vs. Let others content themselues with a portion in this life, whose bellies thou fillest with thy hid treasure;
Let Others say, Who will show us any good? Yet, Lord, lift thou up the Light of thy countenance upon us Let Others content themselves with a portion in this life, whose bellies thou Fillest with thy hid treasure;
All earthly ioyes and treasures, without this of a good conscience, are but as so many ponderous waights, to giue poize to the soule to sinke it to hell.
All earthly Joys and treasures, without this of a good conscience, Are but as so many ponderous weights, to give poize to the soul to sink it to hell.
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But with this, all outward helpes for present maintenance, are as so many Promooters and Proctors for the future inheritance, giuing vs not onely wings of a Doue or an Eagle,
But with this, all outward helps for present maintenance, Are as so many Promoters and Proctors for the future inheritance, giving us not only wings of a Dove or an Eagl,
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With this heauenly treasure then of an vpright conscience, whosoeuer amongst vs (O that there were many such!) is really possessed, to speake plainely in the phrase of the holy Ghost, he is (without controuersie) richly, yea, royally blessed.
With this heavenly treasure then of an upright conscience, whosoever among us (Oh that there were many such!) is really possessed, to speak plainly in the phrase of the holy Ghost, he is (without controversy) richly, yea, royally blessed.
or the greatnesse of the greatest Potentate, arrayed in robes of State, powdered with Pearle, and boasting with Nebuchadnezzar, of his power and stately building; No:
or the greatness of the greatest Potentate, arrayed in robes of State, powdered with Pearl, and boasting with Nebuchadnezzar, of his power and stately building; No:
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Hee need not enuy the magnificent pompe, and vsurped Oecumenicall power of that triple-crowned ruffling Priest of Rome (that Meridianus Daemon, as Bernard calls Antichrist) who to giue life to the image of the Beast, seekes,
He need not envy the magnificent pomp, and usurped Ecumenical power of that triple-crowned ruffling Priest of Rome (that Meridian Daemon, as Bernard calls Antichrist) who to give life to the image of the Beast, seeks,
riding on mens shoulders, treading on Emperours necks, and swimming in his Orcipotent Sea, with the bladders of intolerable pride and insolency. No, no:
riding on men's shoulders, treading on emperors necks, and swimming in his Orcipotent Sea, with the bladders of intolerable pride and insolency. No, no:
For carryed in the triumphant Chariot of a cleare conscience, and aduanced farre aboue these painted Pageants of things sublunary and perishing, with Gods leaue and loue he inioyeth a selfe-sufficient happinesse in health and sickenesse, in life and death, and after death euer-induring.
For carried in the triumphant Chariot of a clear conscience, and advanced Far above these painted Pageants of things sublunary and perishing, with God's leave and love he Enjoyeth a self-sufficient happiness in health and sickness, in life and death, and After death euer-induring.
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as hee in my Text indeuoured, to haue a good conscience alwayes towards God and men. Which words importing the latitude or extent of a good conscience, in respect of time,
as he in my Text endeavoured, to have a good conscience always towards God and men. Which words importing the latitude or extent of a good conscience, in respect of time,
namely, NONLATINALPHABET Alwayes, being NONLATINALPHABET, as the Scholiast hath it, being in all things euery manner of way (so farre as humane frailty did not let) inoffensiue and vnblameable, indeuouring at all times, through the whole tenor of his life, Non pro vsura exigui temporis, aut pro primis tantum diebus, sed omnibus diebus vitae post conuersionem, as Caluin renders it, to bee vprightly conscionable, conscionably vpright.
namely, Always, being, as the Scholiast hath it, being in all things every manner of Way (so Far as humane frailty did not let) inoffensive and unblameable, endeavouring At all times, through the Whole tenor of his life, Non Pro Usura Exigui Temporis, Or Pro Primis Tantum diebus, sed omnibus diebus vitae post conuersionem, as Calvin renders it, to be uprightly conscionable, Conscionably upright.
but to turne hither and thither, vp and downe with actiuenesse and dexterity, and to maintaine the thorow pace or race with settled constancie and alacrity, argues the metall and making of a very strong man.
but to turn hither and thither, up and down with activeness and dexterity, and to maintain the thorough pace or raze with settled constancy and alacrity, argues the metal and making of a very strong man.
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Such an one was our Apostle in the race of Christianity after his conuersion, as appeareth by his Triumphant Epinichion, 2. Tim. 4. I haue fought a good fight, kept the faith, finished my course, &c. and by his confident protestation, Acts 23. 1. I haue serued God with a good conscience NONLATINALPHABET, thorowout vnto this day.
Such an one was our Apostle in the raze of Christianity After his conversion, as appears by his Triumphant Epinichion, 2. Tim. 4. I have fought a good fight, kept the faith, finished my course, etc. and by his confident protestation, Acts 23. 1. I have served God with a good conscience, throughout unto this day.
Alwayes, without stumbling, without offence, as it is in my Text, &c. Which is not so precisely to bee vnderstood, as if he had beene alwayes indowed with an equall good disposition to godly duties,
Always, without stumbling, without offence, as it is in my Text, etc. Which is not so precisely to be understood, as if he had been always endowed with an equal good disposition to godly duties,
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So S. Paul, Rom. 7. complaineth on himselfe, that (in regard of the combate which is betwixt the flesh and the Spirit, in the most Regenerate) he did sometimes the euill hee would not,
So S. Paul, Rom. 7. Complaineth on himself, that (in regard of the combat which is betwixt the Flesh and the Spirit, in the most Regenerate) he did sometime the evil he would not,
who can indifferently brooke all companies, and conuerse with all manner of persons. If they be ruffians, blasphemers, drunkards, they can play the good fellowes with them.
who can indifferently brook all companies, and converse with all manner of Persons. If they be ruffians, blasphemers, drunkards, they can play the good Fellows with them.
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But in as good a suite and iust a cause of Sempronius a stranger, or meane-stated-man, they will bee retchlesse and remisse, not caring how hee bee wronged in it.
But in as good a suit and just a cause of Sempronius a stranger, or meane-stated-man, they will be retchless and remiss, not caring how he be wronged in it.
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but commonly such they are, who though they professe and pretend, that in places of Iudicature they will heare the suites of poore and rich with equall patience and attention, examine and censure all controuersies indifferently without preiudice, partiality, and needlesse protraction;
but commonly such they Are, who though they profess and pretend, that in places of Judicature they will hear the suits of poor and rich with equal patience and attention, examine and censure all controversies indifferently without prejudice, partiality, and needless protraction;
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Neither is this the fault only of some chiefe Magistrates and ministers of iudgement, but the vsuall preuarication of many mercenary Lawyers, Iurors, witnesses,
Neither is this the fault only of Some chief Magistrates and Ministers of judgement, but the usual prevarication of many mercenary Lawyers, Jurors, Witnesses,
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and such like instruments of Iustice, whose weake consciences, at the command of gaine or greatnesse, (as at the view of Medusaes stupifying head) either stretch as Chiuerell in the raine,
and such like Instruments of justice, whose weak Consciences, At the command of gain or greatness, (as At the view of Medusaes stupefying head) either stretch as Chiuerell in the rain,
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or shriuell vp as parchment against the fire, and so giue way, if not warrant, to the works of iniustice, whereby innocency is wronged, good lawes are deluded, godly men dis-heartened, and God himselfe dishonoured.
or shriuell up as parchment against the fire, and so give Way, if not warrant, to the works of injustice, whereby innocency is wronged, good laws Are deluded, godly men disheartened, and God himself dishonoured.
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And here I could open a mystery of iniquity, and shew quibus apicibus & appendicibus iuris, innocens torquetur à causidico, dum causa torquet nocentem:
And Here I could open a mystery of iniquity, and show quibus apicibus & appendicibus iuris, Innocent torquetur à causidico, dum causa torquet nocentem:
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as Edward Earle of Warwick was in Henry the seuenths dayes, and the Duke of Somerset in Henry the sixths, &c. Yea, I could here exhibit a bill of wofull complaint, in the name of many poore, impotent, innocent men and women:
as Edward Earl of Warwick was in Henry the sevenths days, and the Duke of Somerset in Henry the sixths, etc. Yea, I could Here exhibit a bill of woeful complaint, in the name of many poor, impotent, innocent men and women:
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because contentions maintaine them, and by English delayes, worse then Spanish Strapados, protract their suits in Law, till they bee non-suted of life.
Because contentions maintain them, and by English delays, Worse then Spanish Strapados, protract their suits in Law, till they be nonsuited of life.
But because your Honours haue proceeded in some degrees of roundnesse against these inormities as you meet with them in your Circuit, resounding onely in your eares what the Smith did in the Lantsgraues, when (he thought him too mild) Durescite durescite, for, immedicabile vulnus-Ense recidendum est, ne pars syncera trahatur.
But Because your Honours have proceeded in Some Degrees of roundness against these Infirmities as you meet with them in your Circuit, resounding only in your ears what the Smith did in the Lantsgraues, when (he Thought him too mild) Durescite durescite, for, immedicabile vulnus-Ense recidendum est, ne pars syncera trahatur.
I here refraine from further agitation of them, or exclamation against them in particular, not ceasing yet to admonish in generall, all such as finde themselues guilty of so corrupt dealings and cursed doings, that they blot out of the booke of conscience, their sinnes by repentance;
I Here refrain from further agitation of them, or exclamation against them in particular, not ceasing yet to admonish in general, all such as find themselves guilty of so corrupt dealings and cursed doings, that they blot out of the book of conscience, their Sins by Repentance;
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and when in anguish of spirit you shall confesse as hee did, that you haue sinned in betraying the Innocent, they will desperately reply (as not touched with the sinne themselues procured and hired) What is that to vs? looke thou to it? Hast thou forsworne thy selfe in my cause, thou vnconscionable Iuror? hast thou applyed thy wit and tongue to maintaine and follow my lawlesse suite, thou corrupt Lawyer? Hast thou,
and when in anguish of Spirit you shall confess as he did, that you have sinned in betraying the Innocent, they will desperately reply (as not touched with the sin themselves procured and hired) What is that to us? look thou to it? Hast thou forsworn thy self in my cause, thou unconscionable Juror? hast thou applied thy wit and tongue to maintain and follow my lawless suit, thou corrupt Lawyer? Hast thou,
for lucre or fauour, stretcht thy conscience to doe wrong in a matter of forgery, thou false witnesse? What is that to me? looke thou to it? Thus if you deale hollowly with God for mens fauours, you shall finde them in need but hollow friends, yea, miserable comforters.
for lucre or favour, stretched thy conscience to do wrong in a matter of forgery, thou false witness? What is that to me? look thou to it? Thus if you deal hollowly with God for men's favours, you shall find them in need but hollow Friends, yea, miserable Comforters.
or worldly benefit gotten by this trechery, or purchased by that villany? Indeed the thirty pieces of siluer, were Iudas his Thamar, the delight of his soule,
or worldly benefit got by this treachery, or purchased by that villainy? Indeed the thirty Pieces of silver, were Iudas his Tamar, the delight of his soul,
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but rather will bee corrosiues to you, when your consciences awaked shall sting you for your wrongfull mis-dealings with those in whose matters you haue had to doe;
but rather will be corrosives to you, when your Consciences awaked shall sting you for your wrongful mis-dealings with those in whose matters you have had to do;
what refuge now remaineth for you? Will you now at last cast fly to God for redresse, in this your distresse? It is likely (such is mans presumption) you will make so bold an aduenture.
what refuge now remains for you? Will you now At last cast fly to God for redress, in this your distress? It is likely (such is men presumption) you will make so bold an adventure.
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for God will not so easily bee intreated to pleasure you, sith you haue so easily condiscended in the seruice of the diuell and your owne lusts to displease him:
for God will not so Easily be entreated to pleasure you, sith you have so Easily condescended in the service of the Devil and your own Lustiest to displease him:
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neither say, I haue enough for my life, I haue strength, and who will bring me vnder for my workes? for God the auenger will reuenge the wrongs done by thee.
neither say, I have enough for my life, I have strength, and who will bring me under for my works? for God the avenger will revenge the wrongs done by thee.
And although haply thou art so in grace with the greatest, and so eminent in place and authority, that thou thinkest the persons by thee wronged, dare not lift vp a finger against thee;
And although haply thou art so in grace with the greatest, and so eminent in place and Authority, that thou Thinkest the Persons by thee wronged, Dare not lift up a finger against thee;
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and what hath bin heere put off, shuffled vp, and partially iudged, shall then be sentenced and iudged againe, together with the Iudges, Counsellours, Iurors, and all inferiour Officers themselues:
and what hath been Here put off, shuffled up, and partially judged, shall then be sentenced and judged again, together with the Judges, Counsellors, Jurors, and all inferior Officers themselves:
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And as they, or any of them haue sowne in hardnesse of heart, so shall they reape in horrour of conscience, & quorum oculos culpa clausit, poena aperiet:
And as they, or any of them have sown in hardness of heart, so shall they reap in horror of conscience, & quorum Eyes culpa clausit, poena aperiet:
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Nouerint vniuersi: Be it knowne to all such workers of euill, that euen in this life God will right or reuenge the iniuries and indignities of his poore oppressed distressed ones;
Nouerint vniuersi: Be it known to all such workers of evil, that even in this life God will right or revenge the injuries and indignities of his poor oppressed distressed ones;
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yet res ipsa clamabit, the hire of the labourers detained, Iam. 5. The blood of Abel and Naboth spilled, 1. King. 21. The stone and beame, by fraud and violence placed in the house of the mighty oppressour, shall cry out for vengeance against him, who hath made his field Acheldama, and his house Golgotha (building it with the goods of the poore, painting it with the blood of the poore,
yet Rest ipsa clamabit, the hire of the labourers detained, Iam. 5. The blood of Abel and Naboth spilled, 1. King. 21. The stone and beam, by fraud and violence placed in the house of the mighty oppressor, shall cry out for vengeance against him, who hath made his field Acheldama, and his house Golgotha (building it with the goods of the poor, painting it with the blood of the poor,
and hanging it about with the skinnes of the poore, and (as I may say) vnderpropping it with the bones of the poore.) And surely God shall be auenged on him,
and hanging it about with the skins of the poor, and (as I may say) underpropping it with the bones of the poor.) And surely God shall be avenged on him,
and sacrilegiously intrudes himselfe on Church Demaines, and fleshed therein, runnes with open mouth on the Commons of the Countrey) but also on all such vniust Magistrates, * suborned Witnesses, corrupt Iurors, truth-outfacing Lawyers, cruell vnder-Sheriffes,
and sacrilegiously intrudes himself on Church Domains, and fleshed therein, runs with open Mouth on the Commons of the Country) but also on all such unjust Magistrates, * suborned Witnesses, corrupt Jurors, truth-outfacing Lawyers, cruel vnder-Sheriffes,
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and cunning Sollicitors, as haue assisted him in his bloody conquest, and triumph ouer his harmelesse, helpelesse, distressed Minister, Tenant, neighbour.
and cunning Solicitors, as have assisted him in his bloody conquest, and triumph over his harmless, helpless, distressed Minister, Tenant, neighbour.
Yea, more then so, in the 26. of Leuit. and 28. of Deut. you shall finde a large patrimony of fearefull plagues entayled to the very posterity of all vnconscionable peruerters of iudgement, persecuters of the innocent,
Yea, more then so, in the 26. of Levites and 28. of Deuteronomy you shall find a large patrimony of fearful plagues entailed to the very posterity of all unconscionable perverters of judgement, persecuters of the innocent,
but in the point of Iustice, shew your selues strict and rigorous, inflexible, inexorable, like to that Roman Cato, à quo nemo rem iniustam petere audebat: or Fabritius, qui nec audire nec videre quicquam turpe sustinebat;
but in the point of justice, show your selves strict and rigorous, inflexible, inexorable, like to that Roman Cato, à quo nemo remembering iniustam Peter audebat: or Fabritius, qui nec Audire nec To see quicquam Turpe sustinebat;
Herein seriously exercise your selues to haue and keepe Alwayes, euery day, and in euery action of the day, in all places, high or low, publike or priuate, in all cases of rich or poore, great or small, a good and vpright conscience.
Herein seriously exercise your selves to have and keep Always, every day, and in every actium of the day, in all places, high or low, public or private, in all cases of rich or poor, great or small, a good and upright conscience.
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and it was Samuels comfort, that he could cleere himselfe, and that the people with free acclamation did cleere and acquit him from all iniquity, 1. Sam. 12. And it was likewise the very ioy of Moses heart, that he could affirme confidently, he had done no man hurt, Num. 16. 〈 ◊ 〉.
and it was Samuels Comfort, that he could clear himself, and that the people with free acclamation did clear and acquit him from all iniquity, 1. Sam. 12. And it was likewise the very joy of Moses heart, that he could affirm confidently, he had done no man hurt, Num. 16. 〈 ◊ 〉.
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And doubtlesse, this also will be a singular solace to your soules, and an heauen to your hearts (Fathers and Brethren) when you shall lie on your beds sickly,
And doubtless, this also will be a singular solace to your Souls, and an heaven to your hearts (Father's and Brothers) when you shall lie on your Beds sickly,
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as Moses by the sonnes of Belial was vniustly charged) yet you can wash your hands with Dauid in innocency, and your consciences can tell you, without lying or flattery, that you haue wittingly wronged no man, defrauded no man, beene corrupted by no man.
as Moses by the Sons of Belial was unjustly charged) yet you can wash your hands with David in innocency, and your Consciences can tell you, without lying or flattery, that you have wittingly wronged no man, defrauded no man, been corrupted by no man.
Which comfortable testimony of a good conscience, that you (Right Honourable, and Right Worshipful) may Alwayes haue and hold, (to come once more with a fresh charge vpon your soules) mine humble admonition, proceeding from vnfained affection, shall be this, That sith the Lord knoweth your downe-sitting and vp-rising,
Which comfortable testimony of a good conscience, that you (Right Honourable, and Right Worshipful) may Always have and hold, (to come once more with a fresh charge upon your Souls) mine humble admonition, proceeding from unfeigned affection, shall be this, That sith the Lord Knoweth your downsit and uprising,
and your thoughts long before, and is (together with his Deputy conscience) priuie to all your wayes and workes, (all things being naked before him with whom we haue to doe,
and your thoughts long before, and is (together with his Deputy conscience) privy to all your ways and works, (all things being naked before him with whom we have to do,
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How much more ought this to be amongst Christians, Caue, videt Dominus? The forgetfulnesse whereof, makes many men, especially great Ones, to dig deepe,
How much more ought this to be among Christians, Cave, videt Dominus? The forgetfulness whereof, makes many men, especially great Ones, to dig deep,
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but dangerously, as the euent prooues it, to contriue in secret those things, which afterward being brought to light, cast shame in their faces, a burthen on their consciences, a blot on their name;
but dangerously, as the event Proves it, to contrive in secret those things, which afterwards being brought to Light, cast shame in their faces, a burden on their Consciences, a blot on their name;
and without repentance, euerlasting confusion vpon body and soule. But I hope, this Lethargy and deadly sickenesse * hath no way indangered your soules,
and without Repentance, everlasting confusion upon body and soul. But I hope, this Lethargy and deadly sickness * hath no Way endangered your Souls,
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but mercy and iudgement are in their due place and time, according to the rules of equity, executed by you, with a mind of Iustice to doe right vnto all.
but mercy and judgement Are in their due place and time, according to the rules of equity, executed by you, with a mind of justice to do right unto all.
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and therefore giue me leaue, for my farther and fuller assurance therein, to vse the same words somewhat inlarged vnto you, which Iehoshaphat did vnto the Iudges of his time;
and Therefore give me leave, for my farther and fuller assurance therein, to use the same words somewhat enlarged unto you, which Jehoshaphat did unto the Judges of his time;
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Take heed therefore that your passions sway you not, that your friends presse you not, that your followers perswade you not (in hope of bribes) to peruert Iustice:
Take heed Therefore that your passion sway you not, that your Friends press you not, that your followers persuade you not (in hope of Bribes) to pervert justice:
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before that righteous Iudge of all the world, which iudgeth all righteously. O then gird vp your loynes with Iustice, and put on Righteousnesse for an Habergeon:
before that righteous Judge of all the world, which Judgeth all righteously. O then gird up your loins with justice, and put on Righteousness for an Habergeon:
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Suffer not an Abimelech, vpon the malicious accusation of a Doeg, to be destroyed; or a Mephibosheth, vpon the pick-thanke insinuation of a Ziba, to be spoiled;
Suffer not an Abimelech, upon the malicious accusation of a Doeg, to be destroyed; or a Mephibosheth, upon the pickthank insinuation of a Ziba, to be spoiled;
and laying aside all respect of persons and popularity, according to the Lords Commandement, Deut. 1. Let the cause of the poore and needy come in equall ballance with the rich and mighty;
and laying aside all respect of Persons and popularity, according to the lords Commandment, Deuteronomy 1. Let the cause of the poor and needy come in equal balance with the rich and mighty;
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Well, whatsoeuer they cannot effect for want of meanes, performe yee in the abundance of mercy, pitty their cases, regard their complaints in loue to God,
Well, whatsoever they cannot Effect for want of means, perform ye in the abundance of mercy, pity their cases, regard their complaints in love to God,
Remember the end of Balaams wages and Iudas his Bagge, and Beware; sell not thy countenance, thy tongue, thy silence, thy clients cause, thy neighbours life, liuelyhood,
remember the end of Balaams wages and Iudas his Bag, and Beware; fell not thy countenance, thy tongue, thy silence, thy Clients cause, thy neighbours life, liuelyhood,
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though neuer so secretly tendred vnto thee. Turpe quid ausurus, te sine teste time; Feare thine owne selfe without another witnesse, whensoeuer thou art going about any wickednesse.
though never so secretly tendered unto thee. Turpe quid ausurus, te sine teste time; fear thine own self without Another witness, whensoever thou art going about any wickedness.
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For without a sharpe-sighted witnesse thou canst neuer bee, as long as Gods Intelligencer and Spie, conscience, is within thee, which seeth in the greatest darkenesse, heareth the softest whisperings,
For without a sharp-sighted witness thou Canst never be, as long as God's Intelligencer and Spy, conscience, is within thee, which sees in the greatest darkness, hears the Softest whisperings,
and made him blush, when he sought to haue his vnlawfull pleasure of Bethsheba. This beheld the Idolizing Elders of Israel, Ezek. 8. when in their secret Oratories, offering incense to their Images, they blest themselues with this base delusion; Tush, God sees vs not.
and made him blush, when he sought to have his unlawful pleasure of Bathsheba. This beheld the Idolizing Elders of Israel, Ezekiel 8. when in their secret Oratories, offering incense to their Images, they blessed themselves with this base delusion; Tush, God sees us not.
as Christ commandeth) eating out, and consuming his needy Brother to the bare bones, which God forbiddeth, Exod. 22. 25. This looketh vpon the crafty Merchant, selling dayes,
as christ commands) eating out, and consuming his needy Brother to the bore bones, which God forbiddeth, Exod 22. 25. This looks upon the crafty Merchant, selling days,
& the treasures of iniquity in his house, Mic. 6. and if he amend not, will openly prooue it vpon him, that whatsoeuer is gotten by craft and cruelty, the diuels Alchimy ) is as wild-fire in the purse,
& the treasures of iniquity in his house, Mic. 6. and if he amend not, will openly prove it upon him, that whatsoever is got by craft and cruelty, the Devils Alchemy) is as wildfire in the purse,
To be short, conscience, as a close Intelligencer, is priuie to the secretest actions and intentions of euery corrupt Iudge, which turneth the fruit of righteousnesse into Wormewood, Amos 6. and by not pressing iustice on the vniust, suffereth the iust to bee oppressed with iniustice, Ier 5. Of euery corrupt Lawyer, who helpeth his Clyents cause,
To be short, conscience, as a close Intelligencer, is privy to the secretest actions and intentions of every corrupt Judge, which turns the fruit of righteousness into Wormwood, Amos 6. and by not pressing Justice on the unjust, suffers the just to be oppressed with injustice, Jeremiah 5. Of every corrupt Lawyer, who Helpeth his Clients cause,
and of euery corrupt Witnesse, who mocketh at Iudgement, Prou. 19. And with the hired rake-hels of Iezabel, making no bones to sweare and forsweare, to the dishonour of God, hurt of his neighbour, delusion of the Iudge,
and of every corrupt Witness, who mocks At Judgement, Prou. 19. And with the hired rake-hels of Jezebel, making no bones to swear and forswear, to the dishonour of God, hurt of his neighbour, delusion of the Judge,
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But on the contrary, if it feele, finde and perceiue, as it is nimble, sensible, and sharp-sighted enough, that your desire and indeuour is to doe well;
But on the contrary, if it feel, find and perceive, as it is nimble, sensible, and sharp-sighted enough, that your desire and endeavour is to do well;
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then will it be benigne & propitious, and no more rough and rigorous to you, but be vnto you as Ionathan was to Dauid, a comforter in all your troubles,
then will it be benign & propitious, and no more rough and rigorous to you, but be unto you as Ionathan was to David, a comforter in all your Troubles,
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and in all your crosses and losses, will speake comfortably and cheerfully vnto you, as Elcanah to Hannah, Am not I better to thee thē many children, many Farmes, many fields, many friends? Why weepest thou? why is thine heart troubled?
and in all your Crosses and losses, will speak comfortably and cheerfully unto you, as Elkanah to Hannah, Am not I better to thee them many children, many Farms, many fields, many Friends? Why Weepest thou? why is thine heart troubled?
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The consideration whereof well concocted, should (me seemes) not only checke, choke and strangle all sinfull and vniust proiects and practices euen in their birth or cradle,
The consideration whereof well concocted, should (me seems) not only check, choke and strangle all sinful and unjust projects and practices even in their birth or cradle,
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but also mightily mooue and prouoke all Ministers and Instruments of Iustice, yea all Christians whatsoeuer, to walke innocently with a perfect hart before the Lord,
but also mightily move and provoke all Ministers and Instruments of justice, yea all Christians whatsoever, to walk innocently with a perfect heart before the Lord,
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and in their seuerall estates and callings to giue all diligence and circumspection, with our Apostle, to haue and discharge alwayes a good conscience towards God and men.
and in their several estates and callings to give all diligence and circumspection, with our Apostle, to have and discharge always a good conscience towards God and men.
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Towards God and men. Which being the latitude and extent of a good conscience, in respect of the obiects thereof, leades vs directly, without any forced construction, to this last, plaine, pregnant and profitable obseruation:
Towards God and men. Which being the latitude and extent of a good conscience, in respect of the objects thereof, leads us directly, without any forced construction, to this last, plain, pregnant and profitable observation:
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Men are to bee regarded in the way of right and equity, propter famam. God is to be reuerenced in the way of Religion and piety, propter conscientiam. Laetus lubensque are necessary in the seruice of both, that neither our holinesse nor our righteousnesse proceed from a dull heauie feare, or any seruile affection;
Men Are to be regarded in the Way of right and equity, propter famam. God is to be reverenced in the Way of Religion and piety, propter conscientiam. Laetus lubensque Are necessary in the service of both, that neither our holiness nor our righteousness proceed from a dull heavy Fear, or any servile affection;
Holinesse and righteousnes are the meane parts of Gods Image in man, as the Apostle sheweth, Ephes. 4. Neither can we be assured that we are truly regenerate and haue a good conscience,
Holiness and righteousness Are the mean parts of God's Image in man, as the Apostle shows, Ephesians 4. Neither can we be assured that we Are truly regenerate and have a good conscience,
First, (because God deserueth first to bee serued) be carefull to performe all diuine duties of holinesse and piety towards God, according to the contents of the first Table;
First, (Because God deserves First to be served) be careful to perform all divine duties of holiness and piety towards God, according to the contents of the First Table;
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and then consequently, all humane duties of charity and equity towards men, according to the contents of the second Table of the Decalogue, Suum cuique. But in the prime place, giue vnto God the things which are Gods:
and then consequently, all humane duties of charity and equity towards men, according to the contents of the second Table of the Decalogue, Suum cuique. But in the prime place, give unto God the things which Are God's:
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Either of these come farre short of that obedience which is approued and practised by an inlightened and sanctified conscience, which serueth not God by halues, in holinesse onely,
Either of these come Far short of that Obedience which is approved and practised by an enlightened and sanctified conscience, which serveth not God by halves, in holiness only,
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It cryes out on bloody violence or vengeance, dislikes all vnaduised anger, and dogged eloquence: It payeth the Tith-sheafe carefully, and detaines not Mint or Annis-seed deceitfully;
It cries out on bloody violence or vengeance, dislikes all unadvised anger, and dogged eloquence: It payeth the Tith-sheafe carefully, and detains not Mint or Annis-seed deceitfully;
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What faults in these our dayes more pardonable, then the remissenesse of a father to vntoward children? or the carefulnesse of a young man to hold his owne? or the forwardnesse of a man of parts to purchase preferment? And yet we finde, that Eli smarted for the first;
What Faults in these our days more pardonable, then the remissness of a father to untoward children? or the carefulness of a young man to hold his own? or the forwardness of a man of parts to purchase preferment? And yet we find, that Eli smarted for the First;
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and hauing respect to all Gods Commandements in substance and circumstance, alloweth no man in the wilful breach of any of them, seeme they to flesh and blood neuer so small.
and having respect to all God's commandments in substance and circumstance, alloweth no man in the wilful breach of any of them, seem they to Flesh and blood never so small.
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For the least leauen of wickednesse, corrupteth the whole masse of goodnesse; and the rich and precious oyntment of a good conscience, is polluted and made impure,
For the least leaven of wickedness, corrupteth the Whole mass of Goodness; and the rich and precious ointment of a good conscience, is polluted and made impure,
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It is but halfe a mans honesty to be no better then the law of man makes him, which reformeth but that (if all that) which the world sees, out of the dāger wherof a wicked mā may liue.
It is but half a men honesty to be no better then the law of man makes him, which reformeth but that (if all that) which the world sees, out of the danger whereof a wicked man may live.
If he haue not a great man to his enemy, or but a great man to be his friend, (whose liuery as the world goes, is countenance enough to keepe drunkennes from the stockes, whoredome from the post, coozenage from the pillory,
If he have not a great man to his enemy, or but a great man to be his friend, (whose livery as the world Goes, is countenance enough to keep Drunkenness from the stocks, whoredom from the post, cozenage from the pillory,
but the rule and religion of a good conscience looketh higher to God, and pierceth deeper euen to the inward man, examineth the heart, reformeth bad opinions,
but the Rule and Religion of a good conscience looks higher to God, and pierces Deeper even to the inward man, examineth the heart, reformeth bad opinions,
to serue God immediately in true holinesse and integrity, without exception, hypocrisie or superstition, and men subordinately for Gods sake, in righteousnesse, peace and amity, without fraud, oppression, schisme and contention.
to serve God immediately in true holiness and integrity, without exception, hypocrisy or Superstition, and men subordinately for God's sake, in righteousness, peace and amity, without fraud, oppression, Schism and contention.
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Tell me, I pray', Art thou a man of ciuill fashion, a reputed honest man, of faire comportment and condition, one that liuest quietly with thy neighbours, giuest almes cheerfully, in trading art at a word, in payments and promises keepest day and touch, in all thy dealings obseruest equity and truth,
Tell me, I pray, Art thou a man of civil fashion, a reputed honest man, of fair comportment and condition, one that Livest quietly with thy neighbours, givest alms cheerfully, in trading art At a word, in payments and promises Keepest day and touch, in all thy dealings observest equity and truth,
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thou maist reade it in the forehead of the high Priest, Exod. 28. and heare it from the mouth of the Seraphim thrice repeated, Esa. 6. to teach what is chiefe in him, what should be chiefe in vs,
thou Mayest read it in the forehead of the high Priest, Exod 28. and hear it from the Mouth of the Seraphim thrice repeated, Isaiah 6. to teach what is chief in him, what should be chief in us,
giue it to him especially with thy family, morning and euening, speake to him holily in Prayer, heare him reuerently in the Word, conferre with him religiously in Meditation, which is the life of hearing, the strength of praying, the mother of practising.
give it to him especially with thy family, morning and evening, speak to him holily in Prayer, hear him reverently in the Word, confer with him religiously in Meditation, which is the life of hearing, the strength of praying, the mother of practising.
and not in a stately surly kinde of holinesse, or homely fellowlike familiarity, as many (turning their phantasticall NONLATINALPHABET, into Pharisaicall NONLATINALPHABET) haue done,
and not in a stately surly kind of holiness, or homely fellowlike familiarity, as many (turning their fantastical, into Pharisaical) have done,
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Againe, on the other side, art thou a man which makest more then ordinary profession of godlinesse, frequentest diligently the outward exercises of Religion, hearest Sermons and Lectures, readest Gods Booke much and oft, communicatest with due and dutifull preparation, and art zealous in refraining from open disorders on the Sabbath day,
Again, on the other side, art thou a man which Makest more then ordinary profession of godliness, frequentest diligently the outward exercises of Religion, Hearst Sermons and Lectures, Readest God's Book much and oft, communicatest with due and dutiful preparation, and art zealous in refraining from open disorders on the Sabbath day,
and in restraining thy family, and such as depend and attend vpon thee, from making it a day of bodily labour, a day of riotous eating and drinking, a day of lustfull and vnlawfull gaming (too common euery where) that thou mayest consecrate it,
and in restraining thy family, and such as depend and attend upon thee, from making it a day of bodily labour, a day of riotous eating and drinking, a day of lustful and unlawful gaming (too Common every where) that thou Mayest consecrate it,
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take not hence liberty, as some doe, to pay no debts, to put money to Vsury, to rent-racke thy Tenants, to deny the Magistrate his due of obedience and recompence, the Minister his due of reuerence and maintenance, to be disdainefull of thy brethren, couetous, reuengefull, and vncharitably censorious;
take not hence liberty, as Some do, to pay no debts, to put money to Usury, to rent-racke thy Tenants, to deny the Magistrate his due of Obedience and recompense, the Minister his due of Reverence and maintenance, to be disdainful of thy brothers, covetous, revengeful, and uncharitably censorious;
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and that so we may bee pure and without offence vntill the Day of the Lord, filled with the fruits of Righteousnesse and Holinesse, which are by Iesus Christ,
and that so we may be pure and without offence until the Day of the Lord, filled with the fruits of Righteousness and Holiness, which Are by Iesus christ,
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So then, to make a corollary of the premises, and a recollection of that which at diuers times before you hath beene deliuered, concerning the hauing and discharging of a good conscience alwayes towards God and men;
So then, to make a Corollary of the premises, and a recollection of that which At diverse times before you hath been Delivered, Concerning the having and discharging of a good conscience always towards God and men;
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I will now, for your better instruction and edification, humbly commend to your sanctified memories obseruation and imitation too, this Summary conclusion,
I will now, for your better instruction and edification, humbly commend to your sanctified memories observation and imitation too, this Summary conclusion,
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and purged by faith in Christs Blood, from the guilt and punishment of sinne, and from dead workes, to serue the liuing Lord) walketh cheerefully and constantly in the way of life, which God hath chalked foorth vnto him, not wishing it to bee wider or smoother,
and purged by faith in Christ Blood, from the guilt and punishment of sin, and from dead works, to serve the living Lord) walks cheerfully and constantly in the Way of life, which God hath chalked forth unto him, not wishing it to be wider or smoother,
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Such a one, be he Minister or Magistrate, be he Witnesse, Iuror, Clerke or Aduocate whatsoeuer his place or calling be, (as Dauids souldiers said of him) is worth a thousand of the common sort, who feare to haue a name to feare God,
Such a one, be he Minister or Magistrate, be he Witness, Juror, Clerk or Advocate whatsoever his place or calling be, (as David Soldiers said of him) is worth a thousand of the Common sort, who Fear to have a name to Fear God,
Which that wee may all, (Fathers and Brethren) both say and doe, let vs humbly and heartily beseech Amighty God of his abundant grace and mercy to grant,
Which that we may all, (Father's and Brothers) both say and do, let us humbly and heartily beseech Almighty God of his abundant grace and mercy to grant,
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and for this end to giue to that which hath been deliuered, such a generall blessing, according to our particular necessities, that thereby such consciences as are dead and dull, may be quickened;
and for this end to give to that which hath been Delivered, such a general blessing, according to our particular necessities, that thereby such Consciences as Are dead and dull, may be quickened;
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and all, some way or other, bettered, through the powerfull operation of his gracious Spirit, to the eternall praise of his glorious Name in Iesus Christ, his onely Sonne, and our onely Sauiour:
and all, Some Way or other, bettered, through the powerful operation of his gracious Spirit, to the Eternal praise of his glorious Name in Iesus christ, his only Son, and our only Saviour:
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