So wise is the euer admirable Creatour in all his workes (saith one) as to temper the actions of the life of man with such proportion and counterpoyse, that no prosperitie shall be without his succeeding inconuenience, no aduersitie without his comfort;
So wise is the ever admirable Creator in all his works (Says one) as to temper the actions of the life of man with such proportion and counterpoise, that no Prosperity shall be without his succeeding inconvenience, no adversity without his Comfort;
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it remaines in the next place that now by sorrow and repentance we prepare for his comming vnto vs. For it is the same path which our Euangelist hath trodden out vnto vs in this Chapter.
it remains in the next place that now by sorrow and Repentance we prepare for his coming unto us For it is the same path which our Evangelist hath trodden out unto us in this Chapter.
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Wherein after he had in the beginning thereof Diuinely proposed the comming of that light into the world, which the world being shut vp in blindenesse was not able to comprehend:
Wherein After he had in the beginning thereof Divinely proposed the coming of that Light into the world, which the world being shut up in blindness was not able to comprehend:
in the next place, immediately he proceedeth vnto the Ministerie of Iohn Baptist, the Ministerie of humiliation and repentance, the better to prepare the soules of men to entertaine that heauenly guest,
in the next place, immediately he Proceedeth unto the Ministry of John Baptist, the Ministry of humiliation and Repentance, the better to prepare the Souls of men to entertain that heavenly guest,
For indeede it was the meere scope of Iohns Ministerie to prepare those by repentance, which by the ministerie of Christ were afterwards to be sanctified by faith and other graces of the spirit:
For indeed it was the mere scope of Iohns Ministry to prepare those by Repentance, which by the Ministry of christ were afterwards to be sanctified by faith and other graces of the Spirit:
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he inferreth this same testimonie of his owne Ministerie, in the words which I haue now read vnto you, [ Therefore am I come, Baptizing with water, ] intimating vnto his Disciples two things, which are now also of vs to be considered. His Office;
he infers this same testimony of his own Ministry, in the words which I have now read unto you, [ Therefore am I come, Baptizing with water, ] intimating unto his Disciples two things, which Are now also of us to be considered. His Office;
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His Office and Ministerie in these words, [ I am come, Baptizing with water, ] and the end of his Office implied and included in the illatiue particle [ therefore, ] that is to say [ that Christ might be made manifest vnto Israel,
His Office and Ministry in these words, [ I am come, Baptizing with water, ] and the end of his Office implied and included in the illative particle [ Therefore, ] that is to say [ that christ might be made manifest unto Israel,
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and yet notwithstanding so necessarie, that the other without it is likewise imperfect, The absolute nature of his office and ministerie, is here noted out vnto vs to be the [ Baptisme of water; ] which as it is many times taken figuratiuely in the Scriptures in diuers significations,
and yet notwithstanding so necessary, that the other without it is likewise imperfect, The absolute nature of his office and Ministry, is Here noted out unto us to be the [ Baptism of water; ] which as it is many times taken figuratively in the Scriptures in diverse significations,
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To speake therefore properly of the substance of Iohns Baptisme, is to speake of Repentance, which hee Preached onely in the whole course of his Ministerie.
To speak Therefore properly of the substance of Iohns Baptism, is to speak of Repentance, which he Preached only in the Whole course of his Ministry.
Now what repentance is, where should we better learne then of him, who was the Preacher of Repentance? of the Baptist himselfe, the precursor of the worlds Sauiour, who teacheth it first by Precept;
Now what Repentance is, where should we better Learn then of him, who was the Preacher of Repentance? of the Baptist himself, the precursor of the world's Saviour, who Teaches it First by Precept;
by parts of it, shewing what it must be, and by patterne shewing how it must be practised of all that hope to reape benefit by the incarnation of Christ Iesus.
by parts of it, showing what it must be, and by pattern showing how it must be practised of all that hope to reap benefit by the incarnation of christ Iesus.
for it might haue beene otherwise proposed as it was in another place by our Sauiour, Repent least yee perish: But here it is, Repent, for the kingdome of God is at hand:
for it might have been otherwise proposed as it was in Another place by our Saviour, repent lest ye perish: But Here it is, repent, for the Kingdom of God is At hand:
as driues away all thoughts and doubts of danger or despaire, howsoeuer it be branded by prophane Libertines with an imputation of crueltie, working desperate horrour and distraction in the soule and consciences of man.
as drives away all thoughts and doubts of danger or despair, howsoever it be branded by profane Libertines with an imputation of cruelty, working desperate horror and distraction in the soul and Consciences of man.
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and though mighty windes, whether outward crosses of the world, or inward terrors of conscience, through our infirmitie & infidelity may afright & wel-nigh ouerwhelme vs;
and though mighty winds, whither outward Crosses of the world, or inward terrors of conscience, through our infirmity & infidelity may affright & Wellnigh overwhelm us;
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But if neither commandments can force vs, nor reasons perswade vs, nor louing allurements draw vs to the vndertaking of this happy (though heauie) course of Repentance:
But if neither Commandments can force us, nor Reasons persuade us, nor loving allurements draw us to the undertaking of this happy (though heavy) course of Repentance:
Now also is the axe laid vnto the roote of the tree, and therefore euery tree that bringoth not foorth good fruite, shall be hewne downe and cast into the fire.
Now also is the axe laid unto the root of the tree, and Therefore every tree that bringoth not forth good fruit, shall be hewed down and cast into the fire.
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rather (I say) then they will suffer rebuke for them, or be drawne to forsake them, they will not onely seeke to contemne the calling and disgrace the persons,
rather (I say) then they will suffer rebuke for them, or be drawn to forsake them, they will not only seek to contemn the calling and disgrace the Persons,
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Wherein he doth not onely intimate and inferre the end and fruit of Repentance in generall, that it is a propertie thereof to pull those scales of ignorance and sensualitie from off the eyes of our vnderstanding, without which we could not otherwise apprehend and see the saluation by Christ offered vnto vs:
Wherein he does not only intimate and infer the end and fruit of Repentance in general, that it is a property thereof to pull those scales of ignorance and sensuality from off the eyes of our understanding, without which we could not otherwise apprehend and see the salvation by christ offered unto us:
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and are set on those things that are aboue. Col. 3.2. The mountaines are brought low, when the proud thoughts of man are captiuated to the obedience of Christ. 2 Cor. 10.5. The crooked things are made straight when the vnrighteousnesse of our actions are brought within such compasse as that we doe not otherwise vnto others then we would haue others to doe vnto vs, Mat. 7.12.
and Are Set on those things that Are above. Col. 3.2. The Mountains Are brought low, when the proud thoughts of man Are captivated to the Obedience of christ. 2 Cor. 10.5. The crooked things Are made straight when the unrighteousness of our actions Are brought within such compass as that we do not otherwise unto Others then we would have Others to do unto us, Mathew 7.12.
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And lastly, the rough things become smooth when as we willingly take the yoake of Christ vpon vs. and learne of him to be lowlie and meeke. Math. 11.29.
And lastly, the rough things become smooth when as we willingly take the yoke of christ upon us and Learn of him to be lowly and meek. Math. 11.29.
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For by Valleyes, Mountaines and crooked waies and rough, (as farre as I can conceiue there of) can be vnderstood nothing better then the base earthlinesse of our affections, the swelling pride of our hearts, the vniust iniquitie of our actions,
For by Valleys, Mountains and crooked ways and rough, (as Far as I can conceive there of) can be understood nothing better then the base earthliness of our affections, the swelling pride of our hearts, the unjust iniquity of our actions,
Secondly, a vaine-glorious pride and boasting which he taketh in them hen he hath them. Thirdly, the meanes whereby he doth attaine vnto them are indirect and iniurious:
Secondly, a vainglorious pride and boasting which he Takes in them hen he hath them. Thirdly, the means whereby he does attain unto them Are indirect and injurious:
as all graces are vnder these foure, that are directly opposite vnto them, for indeede they are ex diametro, directly opposed vnto those foure generall diuine graces, from whence all other doe spring.
as all graces Are under these foure, that Are directly opposite unto them, for indeed they Are ex Diameter, directly opposed unto those foure general divine graces, from whence all other do spring.
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Faith, Obedience, Loue and Patience. Our earthly and base affections being so fastened vnto the pleasures and delights of this world, that our faith cannot be stedfast concerning the pleasures of a better world;
Faith, obedience, Love and Patience. Our earthly and base affections being so fastened unto the pleasures and delights of this world, that our faith cannot be steadfast Concerning the pleasures of a better world;
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and to make his pathes straight) doth in that place intimate thus much vnto vs, that all these foureirregularities, are to be rectified if we hope to haue the spirit of Christ to inhabite and possesse vs. And therefore these our affections must be wained from the things of this world,
and to make his paths straight) does in that place intimate thus much unto us, that all these foureirregularities, Are to be rectified if we hope to have the Spirit of christ to inhabit and possess us And Therefore these our affections must be waned from the things of this world,
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neither troubled hee his thoughts with prouiding the dainties of these times, but contented himselfe with such meane refreshment as would onely but sustaine nature, such as that wilde desart would afford, nothing but locusts and wilde honey.
neither troubled he his thoughts with providing the dainties of these times, but contented himself with such mean refreshment as would only but sustain nature, such as that wild desert would afford, nothing but Locusts and wild honey.
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neither desired he the societie of good-companions and merrie consorts, but sequestred himselfe into the wilde wildernesse, a desart place, from all occasions of sinne, auoiding all allurements that might withdraw him,
neither desired he the society of good-companions and merry consorts, but sequestered himself into the wild Wilderness, a desert place, from all occasions of sin, avoiding all allurements that might withdraw him,
as the necessitie and dueties of Repentance, which though practised sincerely of few, yet the doctrine thereof is a high-way so much beaten and so plaine, that a further guide were needelesse. Onely afore I proceede;
as the necessity and duties of Repentance, which though practised sincerely of few, yet the Doctrine thereof is a highway so much beaten and so plain, that a further guide were needless. Only afore I proceed;
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That the administration of the outward signes is occasioned by the weakenesse of our faith and vnderstanding, which as they doe much depend vpon sense,
That the administration of the outward Signs is occasioned by the weakness of our faith and understanding, which as they do much depend upon sense,
therefore (I say) when it seemeth good in the eyes of his heauenly wisedome that men for some speciall intents and purposes should take notice of his glorious presence:
Therefore (I say) when it seems good in the eyes of his heavenly Wisdom that men for Some special intents and Purposes should take notice of his glorious presence:
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Now these things being considered, what should I hence inferre, but euen take vp the complaint of the Prophet Esay in the first verse of his 53. Chapter.
Now these things being considered, what should I hence infer, but even take up the complaint of the Prophet Isaiah in the First verse of his 53. Chapter.
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when as the vallyes of some are not raised, but that their affections doe yet lie groueling vpon the earth, raking and rooting in the mire of this world,
when as the valleys of Some Are not raised, but that their affections do yet lie groveling upon the earth, raking and rooting in the mire of this world,
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and lastly, the boisterous and outragious passions of some giuing assured testimony, that as yet their roughnesse hath not beene made smooth by the power of Repentance.
and lastly, the boisterous and outrageous passion of Some giving assured testimony, that as yet their roughness hath not been made smooth by the power of Repentance.
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Neither doth the outward face of mens carriage and deportment giue other witnesse, but that many think the example of St Iohn doth nothing coeern them.
Neither does the outward face of men's carriage and deportment give other witness, but that many think the Exampl of Saint John does nothing coeern them.
Yet in these times it seemes mens mindes are vncapable of moderation, when as in euery succession euery one for the most part desireth to exceede him that went before him, both in diet, apparell, and other complements of Nature;
Yet in these times it seems men's minds Are uncapable of moderation, when as in every succession every one for the most part Desires to exceed him that went before him, both in diet, apparel, and other compliments of Nature;
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As if there were no profit vnto a man (as the wise man speakes) but that he eate, and drinke, and delight his soule in the varietie of this worlds vanitie.
As if there were no profit unto a man (as the wise man speaks) but that he eat, and drink, and delight his soul in the variety of this world's vanity.
when as by the differeces wherwith the Church our Mother now trauaileth, (which should humble vs) doe they take aduantage to harden their hearts the more For the one side (say they) are too licentious, the other too curious,
when as by the differences wherewith the Church our Mother now Travaileth, (which should humble us) do they take advantage to harden their hearts the more For the one side (say they) Are too licentious, the other too curious,
nor the promises of the Gospell, neither the restraints of the one, nor the liberties of the other, can preuaile to make men forsake their sinnes, there is great presumption that their God is their bellie,
nor the promises of the Gospel, neither the restraints of the one, nor the Liberties of the other, can prevail to make men forsake their Sins, there is great presumption that their God is their belly,
The exclamations, the inuectiues, the exhortations of the messengers of God, from and against these courses, are euery where so frequent, that its hopelesse,
The exclamations, the invectives, the exhortations of the messengers of God, from and against these courses, Are every where so frequent, that its hopeless,
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because the light shined in fuch darknesse as was not able to comprehend it So that of necessity it was requisite that there should proceeds another Ministerie whereby to clecre that glolmie darkenesse that ouer-shadowed mens mindes from apprehending the light.
Because the Light shined in fuch darkness as was not able to comprehend it So that of necessity it was requisite that there should proceeds Another Ministry whereby to clecre that glolmie darkness that overshadowed men's minds from apprehending the Light.
neither is it possible that we should euer come to the true knowledg of Christ without the Ministerie of Iohn Baptist, the preaching and practise of (at least one degree of) Repentance going before,
neither is it possible that we should ever come to the true knowledge of christ without the Ministry of John Baptist, the preaching and practice of (At least one degree of) Repentance going before,
For the same reason which was affirmatiuly giuen of the abrogation of the old Sacrament which did prefigure this, that if yee be circumcised, Christ shall prosit you nothing, doth on the negatiue follow the institution of this;
For the same reason which was affirmatively given of the abrogation of the old Sacrament which did prefigure this, that if ye be circumcised, christ shall prosit you nothing, does on the negative follow the Institution of this;
And therefore saith the Baptist; I indeede baptize you with water to repentance, but hee that commeth after mee, is mightier then I, whose shooes I am not worthy to beare:
And Therefore Says the Baptist; I indeed baptise you with water to Repentance, but he that comes After me, is Mightier then I, whose shoes I am not worthy to bear:
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And that wee may further proue it necessary to the manifestation of Christ, the very Inscription of Iohns ministerie makes it euident, The voyce of a Cryer in the Wildernesse, prepare the way of the Lord, make his paths straight.
And that we may further prove it necessary to the manifestation of christ, the very Inscription of Iohns Ministry makes it evident, The voice of a Crier in the Wilderness, prepare the Way of the Lord, make his paths straight.
That as wee know it is an vsuall thing for Princes and great men, afore they come to any place, to haue their Harbingers to goe before them, to make euen their way,
That as we know it is an usual thing for Princes and great men, afore they come to any place, to have their Harbingers to go before them, to make even their Way,
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So the Lord hauing ordayned the sould of man to be his Temple, will first haue it swept and cleansed by somewhat of repentance, from the filth and pollution of sinne, afore he will make it his dwelling place.
So the Lord having ordained the should of man to be his Temple, will First have it swept and cleansed by somewhat of Repentance, from the filth and pollution of sin, afore he will make it his Dwelling place.
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For, looke but into the time of the giuing of the Law, and yee shall see how the people were to be prepared afore they were to come before the Lord to make a Couenant with him at the mountaine of Sinai, how they were to be sanctified and washed two dayes,
For, look but into the time of the giving of the Law, and ye shall see how the people were to be prepared afore they were to come before the Lord to make a Covenant with him At the mountain of Sinai, how they were to be sanctified and washed two days,
and therefore Repentance (the chiefe substance of his Ministerie) was to be preached betweene the Law and the Gospell, inasinuch as it hath reference vnto both.
and Therefore Repentance (the chief substance of his Ministry) was to be preached between the Law and the Gospel, inasinuch as it hath Referente unto both.
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But now forasmuch as it was impossible vnto the Law, being of no strength because of the flesh, the spirit also that dwelleth in vs lusting after enuie (as S. Iames speakes) God sending his owne Sonne to redeeme vs that were vnder the Law, can it stand with the Iustice of God,
But now forasmuch as it was impossible unto the Law, being of no strength Because of the Flesh, the Spirit also that dwells in us lusting After envy (as S. James speaks) God sending his own Son to Redeem us that were under the Law, can it stand with the justice of God,
But such onely doth the Lord accept in Christ, as feeling themselues vnable to fulfill the Law, doe for that cause submit and prostrate themselues at the feete of Gods Iustice, with acknowledgement of their desert,
But such only does the Lord accept in christ, as feeling themselves unable to fulfil the Law, do for that cause submit and prostrate themselves At the feet of God's justice, with acknowledgement of their desert,
So looke vpon the brazen Serpent, a figure and shadow of Christ, which had power giuen it to heale those that felt themselues bitten by the fiery Serpents,
So look upon the brazen Serpent, a figure and shadow of christ, which had power given it to heal those that felt themselves bitten by the fiery Serpents,
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noting thereby thus much, that when the terrours of Gods iudgements for our sinnes are so heauy vpon our soules, that they presse vs vnto the very death;
noting thereby thus much, that when the terrors of God's Judgments for our Sins Are so heavy upon our Souls, that they press us unto the very death;
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and the practise of the Saints doth euery where confirme, that Christ cannot be truely manifested vnto vs, that is, his merits and mercy can neuer eyther be effectuall vnto vs,
and the practice of the Saints does every where confirm, that christ cannot be truly manifested unto us, that is, his merits and mercy can never either be effectual unto us,
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and how many are there, that eyther will be assured, or shall greatly doubt that they haue as yet no clayme, no interest nor benefit at all by the merits of Christs death,
and how many Are there, that either will be assured, or shall greatly doubt that they have as yet no claim, no Interest nor benefit At all by the merits of Christ death,
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because they feele no alteration in themselues from what they haue beene at the first, they haue neuer submitted themselues to the ministerie of Iohn Baptist; they haue neuer truely and throughly repented them of their sinnes;
Because they feel no alteration in themselves from what they have been At the First, they have never submitted themselves to the Ministry of John Baptist; they have never truly and thoroughly repented them of their Sins;
for there are profunda Satanae, whereof S. Iohn speakes in the second of the Reuelation, that same deepenesse of Sathan which euery man cannot discouer in himselfe.
for there Are profunda Satan, whereof S. John speaks in the second of the Revelation, that same deepness of Sathan which every man cannot discover in himself.
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for there are delusions, mysteries, mists of iniquitie, whereby a man shall be so deceiued (if hee looke not very carefully and warily vnto himselfe) in iudging of his spirituall estate:
for there Are delusions, Mysteres, mists of iniquity, whereby a man shall be so deceived (if he look not very carefully and warily unto himself) in judging of his spiritual estate:
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Yet what then? haue they not sufficiently submitted themselues vnto it, when they haue beene baptised? what need they then (thinke they) to make any further seruple of being in the fauour of God? Is not the sacrament of Baptisme that same Lauacrum Regenerationis, that bath of Regeneration (as the Apostle cals it) whereby they are made members of the Church of God, sealed for the Children of God;
Yet what then? have they not sufficiently submitted themselves unto it, when they have been baptised? what need they then (think they) to make any further seruple of being in the favour of God? Is not the sacrament of Baptism that same Lavra Regenerationis, that bath of Regeneration (as the Apostle calls it) whereby they Are made members of the Church of God, sealed for the Children of God;
To which I answere, that it is a remarkable signe and token of a man whose heart is not sincere, to glory and please himselfe in the outward performance of religsous Ceremonies, neglecting in the meane time the true subslance of Grace, and the feare of God.
To which I answer, that it is a remarkable Signen and token of a man whose heart is not sincere, to glory and please himself in the outward performance of religsous Ceremonies, neglecting in the mean time the true subslance of Grace, and the Fear of God.
An example whereof wee haue in the lewes, who chiefely insulted in the Customes and Rites of the Law, crying, The Temple of the Lord, the Temple of the Lord, when as the Lord witnesseth, that hee had nothing to doe with their new Moones,
an Exampl whereof we have in the lewes, who chiefly insulted in the Customs and Rites of the Law, crying, The Temple of the Lord, the Temple of the Lord, when as the Lord Witnesseth, that he had nothing to do with their new Moons,
So it is in like manner in this particular of Baptisme, wherein wee are neuer to thinke it sefe to presume of Gods grace by bare coniecturall hopes, in eleuating the outward meanes of life, the meanes fayling that should come betweene.
So it is in like manner in this particular of Baptism, wherein we Are never to think it sefe to presume of God's grace by bore conjectural hope's, in elevating the outward means of life, the means failing that should come between.
For though the Sacraments and their manner of administration be Gods owne ordinances, yet notwithstanding doe they include a subordination of meanes, without which wee cannot actually be brought to enioy what God doth secretly intend.
For though the Sacraments and their manner of administration be God's own ordinances, yet notwithstanding doe they include a subordination of means, without which we cannot actually be brought to enjoy what God does secretly intend.
or any whit behoouefull to our good, vnlesse wee keepe our selues in the wayes wherein hee hath appointed vs to walke, is but a selfe-deceiuing vanitie.
or any whit behooveful to our good, unless we keep our selves in the ways wherein he hath appointed us to walk, is but a Self-deceiving vanity.
yet not absolutely necessary to mans saluation, although the graces represented by it be indispensable. For wee may be saued without Baptismall water, but not without Baptismall Grace:
yet not absolutely necessary to men salvation, although the graces represented by it be indispensable. For we may be saved without Baptismal water, but not without Baptismal Grace:
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Furthermore, that wee may better conceiue the errour of these men, and may more perfectly apprehend the truth of this poynt, wee are to know that there is a visible Church, that is, a communitie of men seperated from others,
Furthermore, that we may better conceive the error of these men, and may more perfectly apprehend the truth of this point, we Are to know that there is a visible Church, that is, a community of men separated from Others,
And there is an invisible Church, that body mysticall whereof Christ is only the head, that building vndiscernable by mortall eyes, wherein CHRIST is the chiese Corner-stone.
And there is an invisible Church, that body mystical whereof christ is only the head, that building undiscernible by Mortal eyes, wherein CHRIST is the chiese Cornerstone.
of our selues, Faith must assure vs. If wee see others submit themselues to the outward ordinarie meanes of life, the rule of Charitie that hopeth all things, is that wee hope well of all men;
of our selves, Faith must assure us If we see Others submit themselves to the outward ordinary means of life, the Rule of Charity that Hopes all things, is that we hope well of all men;
and therefore that those that we see are outwardly baptised, wee iudge as inwardly regenerated, because our iudgement of others can extend no further then the outward appearance:
and Therefore that those that we see Are outwardly baptised, we judge as inwardly regenerated, Because our judgement of Others can extend no further then the outward appearance:
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Againe in the second place, although men of dissolute and scandalous carriage, may by enidence of reason be brought to confesse, that their outward Bpatisme is vnauaileable without inward and true Repentance:
Again in the second place, although men of dissolute and scandalous carriage, may by enidence of reason be brought to confess, that their outward Bpatisme is unavailable without inward and true Repentance:
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how shall they that are dead to sinne (saith the Apostle) yet liue therein? If therefore we say that (by dying to sinne) we haue fellowship with Christ, and yet walke in darkenesse, we lie and doe not truely, saith Saint Iohn: And yet for all this, such is the misterie of imquitie that by the subtiltie of Satan and the falsenesse of mens owne hearts, they still thinke they doe repent, when indeede they repent not.
how shall they that Are dead to sin (Says the Apostle) yet live therein? If Therefore we say that (by dying to sin) we have fellowship with christ, and yet walk in darkness, we lie and do not truly, Says Saint John: And yet for all this, such is the mystery of imquitie that by the subtlety of Satan and the falseness of men's own hearts, they still think they do Repent, when indeed they Repent not.
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and sorrow for some sinnes, some kinde of obedience also vnto many of Gods commandements, which may giue them some cause to thinke that the spirit of God workes in them the grace of repentance;
and sorrow for Some Sins, Some kind of Obedience also unto many of God's Commandments, which may give them Some cause to think that the Spirit of God works in them the grace of Repentance;
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but yet it was not sincere, as it appeares by Iohns reproofe. So also it is said of Horod, that he heard Iohn gladly, which quieted his couscience in some degree, vet it was but for a time; it continued not.
but yet it was not sincere, as it appears by Iohns reproof. So also it is said of Horod, that he herd John gladly, which quieted his Conscious in Some degree, vet it was but for a time; it continued not.
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and a desire of good, he was very loath, vnwilling and fearefull to curse the children of Israel, and he also desired from his heart he might die as the righteous:
and a desire of good, he was very loath, unwilling and fearful to curse the children of Israel, and he also desired from his heart he might die as the righteous:
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but yet these affections in him were not true, they proceeded from a seruile, base, deiected minde, onely formidene poenae, for feare of the danger hee should incurre if he did otherwise.
but yet these affections in him were not true, they proceeded from a servile, base, dejected mind, only formidene Poenae, for Fear of the danger he should incur if he did otherwise.
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And lastly, Ananias and Saphira, vpon whose affections the doctrine of Repentance tooke such impression that it made them sell their possessions and all they had,
And lastly, Ananias and Sapphira, upon whose affections the Doctrine of Repentance took such impression that it made them fell their possessions and all they had,
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& lay downe the price at the Apostles feete, onely they kept backe some small part thereof to helpe them if occasion should serue, which one would haue thought would not haue beene censured with such a heauie iudgement as it was:
& lay down the price At the Apostles feet, only they kept back Some small part thereof to help them if occasion should serve, which one would have Thought would not have been censured with such a heavy judgement as it was:
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Now such is the course of many in these times, when as happily the Preaching of the word of God hath so stung them, that they must needes submit and yeelde:
Now such is the course of many in these times, when as happily the Preaching of the word of God hath so stung them, that they must needs submit and yield:
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they haue forsaken much of their former vanities and finfull practises; yet their dearest beloued, their darling Sinne they reserue, that must needes be dispensed withall:
they have forsaken much of their former vanities and finfull practises; yet their dearest Beloved, their darling Sin they reserve, that must needs be dispensed withal:
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if they be not of God, from whence doe they proceede? For answere whereunto we must consider, that there are three principall actiue faculties in the soule of man, the vnderstanding, the will, and the conscience;
if they be not of God, from whence do they proceed? For answer whereunto we must Consider, that there Are three principal active faculties in the soul of man, the understanding, the will, and the conscience;
and therefore when as our will is not nor cannot be brought vnto a true reformation, we are of necessitie forced to counterfeit and delude the conscience with some kinde of degrees of deuotion and outward seruices,
and Therefore when as our will is not nor cannot be brought unto a true Reformation, we Are of necessity forced to counterfeit and delude the conscience with Some kind of Degrees of devotion and outward services,
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So that for the most part those same vsuall and common sighes and fained groanes which many men would faine make themselues beleeue are signes and tokens of Repentance, are but the vpbraidings and exprobrations of conscience which doe then accuse them,
So that for the most part those same usual and Common sighs and feigned groans which many men would feign make themselves believe Are Signs and tokens of Repentance, Are but the upbraidings and exprobrations of conscience which do then accuse them,
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and those same flashes of light and hope which from the same they conceiue vnto themselues of the loue and fauour of God, are but the suggestions of that false spirit which was in the mouth of Ahabs Prophets, that by their lying and false incouragement they may be hardned in their sinnes, that so their fall might be the greater.
and those same flashes of Light and hope which from the same they conceive unto themselves of the love and favour of God, Are but the suggestions of that false Spirit which was in the Mouth of Ahabs prophets, that by their lying and false encouragement they may be hardened in their Sins, that so their fallen might be the greater.
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A third deceit whereby men flatter themselues, is a conceit, or rather a misconceit of their faith, attributing so much vnto it, that they thinke there is scarce any thing else absolutely and necessarily required of them;
A third deceit whereby men flatter themselves, is a conceit, or rather a misconceit of their faith, attributing so much unto it, that they think there is scarce any thing Else absolutely and necessarily required of them;
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and that because by it alone they are ioyned to Christ, nothing can disioyne them; and therefore that the strict exaction of so seuere a course of repentance is needelesse.
and that Because by it alone they Are joined to christ, nothing can disjoin them; and Therefore that the strict exaction of so severe a course of Repentance is needless.
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For we must know that there are three seuerall acts or degrees required to the perfection of faith, according to which it is distinguished to be threefold:
For we must know that there Are three several acts or Degrees required to the perfection of faith, according to which it is distinguished to be threefold:
and the third applies them vnto our selues in particular, assuring vs they doe belong vnto vs. All these seuerall dueties and degrees are required vnto the compleate essence of faith.
and the third Applies them unto our selves in particular, assuring us they do belong unto us All these several duties and Degrees Are required unto the complete essence of faith.
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But neither of these are that true sauing euangelicall faith, which can assure vs that the benefits of Christs merits doe belong vnto vs in particular.
But neither of these Are that true Saving Evangelical faith, which can assure us that the benefits of Christ merits do belong unto us in particular.
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To illustrate this by an example. Suppose this to be the proposition. Hee that confesseth his sinnes, and forsaketh them, shall finde mercie. Pro. 28.13. Where the promise of mercie is made vnto repentant sinners:
To illustrate this by an Exampl. Suppose this to be the proposition. He that Confesses his Sins, and Forsaketh them, shall find mercy. Pro 28.13. Where the promise of mercy is made unto repentant Sinners:
Now after repentance the conscience makes the assumption, but I haue repented of my sinnes; and then the conclusion directly followeth, that therefore the promise of mercie belongs vnto me.
Now After Repentance the conscience makes the Assump, but I have repented of my Sins; and then the conclusion directly follows, that Therefore the promise of mercy belongs unto me.
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Differing from the sauing faith no otherwise then the power of vegetation and sense, being distinct essences in other creatures, doe from the reasonable soule,
Differing from the Saving faith not otherwise then the power of vegetation and sense, being distinct essences in other creatures, do from the reasonable soul,
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Fourthly (for the hypocriticall heart of man hath many windings) it may be conceited (as it is by some) that they haue already repented, that time is already past.
Fourthly (for the hypocritical heart of man hath many windings) it may be conceited (as it is by Some) that they have already repented, that time is already past.
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For there are some Anabaptisticall and fanaticke spirits, that haue limited a certaine time for sorrow and repentance, that imagine and affirme that men are to continue and lie vnder the terrours of conscience euen vntill they be ready to vndertake some desperate attempt,
For there Are Some Anabaptistical and fanatic spirits, that have limited a certain time for sorrow and Repentance, that imagine and affirm that men Are to continue and lie under the terrors of conscience even until they be ready to undertake Some desperate attempt,
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Whereas certaine it is that so long as we liue in this world, we shall shew our selues, euery one of vs to be but men full of frailtie and instabilitie,
Whereas certain it is that so long as we live in this world, we shall show our selves, every one of us to be but men full of frailty and instability,
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For as the naturall life of man doth consist vpon that which is called by the Physitians humor radicalis, and calor naturalis, naturall heate and radicall moisture (for indeede all life is sustained by motion,
For as the natural life of man does consist upon that which is called by the Physicians humour radicalis, and calor Naturalis, natural heat and radical moisture (for indeed all life is sustained by motion,
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and motion is betweene contrarieties:) so in our spirituall life, there must of necessitie be two contrary qualities, repentance continually to put off our own vnrighteousnesse,
and motion is between contrarieties:) so in our spiritual life, there must of necessity be two contrary qualities, Repentance continually to put off our own unrighteousness,
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and faith to put on Christs righteousnesse, the one to worke vpon the other, so to preserue life by mofect of good within vs, must repentance and faith be encreased, which must be vnto the end of our liues,
and faith to put on Christ righteousness, the one to work upon the other, so to preserve life by mofect of good within us, must Repentance and faith be increased, which must be unto the end of our lives,
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for death onely is the end and complement of our repentance and mortification; euen as our resurrection shall be the end and complement of our faith and viuification.
for death only is the end and compliment of our Repentance and mortification; even as our resurrection shall be the end and compliment of our faith and vivification.
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Now the last shift (worth the speaking of) which men frame vnto themselues, thereby to slippe the bridle of mortification, is one vnworthy any man that is euen but of meane capacitie in vnderstanding the sacred misteries of his saluation,
Now the last shift (worth the speaking of) which men frame unto themselves, thereby to slip the bridle of mortification, is one unworthy any man that is even but of mean capacity in understanding the sacred Mysteres of his salvation,
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and practised of so few, and that the auerse nature of man can hardly be drawne to vndergoe the same, that therefore the indispensable & necessary exaction therof is a doctrine which might bring men to despaire,
and practised of so few, and that the averse nature of man can hardly be drawn to undergo the same, that Therefore the indispensable & necessary exaction thereof is a Doctrine which might bring men to despair,
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wherein it is strange to see that men should be so strongly deuoted to their owne distruction that they should not acknowledge the meanes of their restitution:
wherein it is strange to see that men should be so strongly devoted to their own destruction that they should not acknowledge the means of their restitution:
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but the Prophesie of the Apostle is fulfilled herein, where he foresheweth that the time should come when men would not suffer wholesome doctrine,2 Tim. 4.3. but hauing eares itching shall get themselues teachers after their owne lusts.
but the Prophesy of the Apostle is fulfilled herein, where he foreshoweth that the time should come when men would not suffer wholesome doctrine,2 Tim. 4.3. but having ears itching shall get themselves Teachers After their own Lustiest.
How then? shall the ordinance of God disanull and ouerthrow the purpose of God? Indeed if any man should goe about to deceiue and ouercharge simple soules by a deniall or extenuation of Gods mercy.
How then? shall the Ordinance of God disannul and overthrow the purpose of God? Indeed if any man should go about to deceive and overcharge simple Souls by a denial or extenuation of God's mercy.
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insinuating that it were eyther hopelesse or a hazard to trust vnto the same: it were dangerous and like enough to swallow them vp with distraction or dispaire;
insinuating that it were either hopeless or a hazard to trust unto the same: it were dangerous and like enough to swallow them up with distraction or despair;
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and referre the euent and successe to him that is able to dispose of all things to his owne glory, and worketh all things after the counsell of his owne will:
and refer the event and success to him that is able to dispose of all things to his own glory, and works all things After the counsel of his own will:
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And therefore this scruple is but a cracke that doth more feare then hurt, discouering both folly in the heads and prophanesse in the hearts of those that obiect the same.
And Therefore this scruple is but a Crac that does more Fear then hurt, discovering both folly in the Heads and profaneness in the hearts of those that Object the same.
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they inuent and imagine continually how to oppose, and disable the force of that which they thinke doth any way checke or restraine their vnbridled lusts:
they invent and imagine continually how to oppose, and disable the force of that which they think does any Way check or restrain their unbridled Lustiest:
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and account it as a disparagement for their high spirits, to submit themselues to the foolishnesse of God (for, the preaching of the Crosse of Christ is to them that perish foolishnesse, saith the Apostle) and therfore doe they alwayes (as much as in them lyes) discountenance and disharten any that are of stricter and more conscionable carriage then themselues.
and account it as a disparagement for their high spirits, to submit themselves to the foolishness of God (for, the preaching of the Cross of christ is to them that perish foolishness, Says the Apostle) and Therefore do they always (as much as in them lies) discountenance and dishearten any that Are of Stricter and more conscionable carriage then themselves.
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Yea, to so strange a height of Atheisme are men growne in these times, that ordinarily they deeme and tearme others curious and precise, not because they are busie Polypragmons, hauing an Oare in euery mans Boat,
Yea, to so strange a height of Atheism Are men grown in these times, that ordinarily they deem and term Others curious and precise, not Because they Are busy Polypragmons, having an Oar in every men Boat,
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but onely for this cause, because they were not eyther so monstrous blasphemers, or so great carousers, at leastwise so carelesse and dissolute liuers as themselues.
but only for this cause, Because they were not either so monstrous blasphemers, or so great carousers, At leastwise so careless and dissolute livers as themselves.
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But leauing such monsters of Nature to the mercy of him who is onely able to transforme and amend them, let it neuer be heard amongst vs (beloued) that any truely vertuous and Christianly disposed minde should euer so much as once open his mouth to gaine-say that which Christ hath spoken, that if wee repent not, we shall all surely perish.
But leaving such monsters of Nature to the mercy of him who is only able to transform and amend them, let it never be herd among us (Beloved) that any truly virtuous and Christianly disposed mind should ever so much as once open his Mouth to gainsay that which christ hath spoken, that if we Repent not, we shall all surely perish.
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it is an entrance into those heauenly & spirituall ioyes, wherewith the Saints vpon the earth are endued, being such as the world can neyther giue vnto vs,
it is an Entrance into those heavenly & spiritual Joys, wherewith the Saints upon the earth Are endued, being such as the world can neither give unto us,
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yet the Holy Ghost hath recorded it by S. Peter, as a consolation for the Saints of God vnto the end of the world, that though for a season they be in heauinesse (if need require) through manifold tentations,
yet the Holy Ghost hath recorded it by S. Peter, as a consolation for the Saints of God unto the end of the world, that though for a season they be in heaviness (if need require) through manifold tentations,
And for conclusion of all, let euery man liuing, yea, euen the greatest despiser, remember, that it is an euerlasting truth registred in the sacred Booke of God, Whereof, the heauens and earth shall passe afore one iot or tittle shall fall away, That, woe is vnto them that are at ease in Sion:
And for conclusion of all, let every man living, yea, even the greatest despiser, Remember, that it is an everlasting truth registered in the sacred Book of God, Whereof, the heavens and earth shall pass afore one jot or tittle shall fallen away, That, woe is unto them that Are At ease in Sion:
Now the Lord for his infinite mercy sake, so preuaile in vs and ouer-rule vs by the power of his holy Spirit, that in the due and serious consideration of our owne miserie by sinne, wee may so partake with him in his sorrowes and sufferings in this life, that wee may hereafter be made partakers with him of those vnspeakable and euerlasting ioyes in the life to come, which hee reserueth in the Kingdome of heauen,
Now the Lord for his infinite mercy sake, so prevail in us and overrule us by the power of his holy Spirit, that in the due and serious consideration of our own misery by sin, we may so partake with him in his sorrows and sufferings in this life, that we may hereafter be made partakers with him of those unspeakable and everlasting Joys in the life to come, which he reserveth in the Kingdom of heaven,
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