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A SERMON Preacht at HAMPTON-COURT TO KING JAMES In Ordinary attendance in September 1624. By JOS. HALL Dean of VVorcester. Philip. 3.18. 18. For many walk of whom I have told you often, and now tell you even Weeping that they are the crosse of Christ.
A SERMON Preached At HAMPTON COURT TO KING JAMES In Ordinary attendance in September 1624. By JOS. HALL Dean of VVorcester. Philip. 3.18. 18. For many walk of whom I have told you often, and now tell you even Weeping that they Are the cross of christ.
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19. Whose end is destruction, &c. MY Text you see is but a Parenthesis: yet necessary and essential, though not to the sentence foregoing;19. Whose end is destruction, etc. MY Text you see is but a Parenthesis: yet necessary and essential, though not to the sentence foregoing;
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yet to Christian warning and instruction.
yet to Christian warning and instruction.
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It is enclosed like some good Garden, for singular use, a Garden, wherein there are both Flowers, and Weeds; Flowers of Apostolical vertue; and Weeds of Philippian wickednesse.
It is enclosed like Some good Garden, for singular use, a Garden, wherein there Are both Flowers, and Weeds; Flowers of Apostolical virtue; and Weeds of Philippian wickedness.
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For I know not whether these words bewray more worth in the true Apostle, then unworthinesse in the false:
For I know not whither these words bewray more worth in the true Apostle, then unworthiness in the false:
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this censure of his doth no lesse grace himself, then it branded them;
this censure of his does no less grace himself, then it branded them;
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so we have met with some pictures, which if you look one way, show us a comely face, if another way,
so we have met with Some pictures, which if you look one Way, show us a comely face, if Another Way,
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an Owle, or an Ape, or some deformed visage.
an Owl, or an Ape, or Some deformed visage.
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Look first at the Apostles gracious carriage in the managing of this sharp reproof, and ye whom it concerns, imitate it;
Look First At the Apostles gracious carriage in the managing of this sharp reproof, and you whom it concerns, imitate it;
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and then turne your eyes to the view of the damnable courses of these Philippian Seducers,
and then turn your eyes to the view of the damnable courses of these Philippian Seducers,
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and learn to abhorre their wayes, and fear their hell: The fidelity of the Apostle is commended by his warning; by the frequence; by the passion of it;
and Learn to abhor their ways, and Fear their hell: The Fidis of the Apostle is commended by his warning; by the frequence; by the passion of it;
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His warning, I have told you : The frequence, I have told you often, The passion; I now tell you weeping. To begin with the first.
His warning, I have told you: The frequence, I have told you often, The passion; I now tell you weeping. To begin with the First.
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As wisdom hath eyes to note evils, so faithfulness hath a tongue to notifie them:
As Wisdom hath eyes to note evils, so faithfulness hath a tongue to notify them:
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We are by our profession the Seers of God in respect of our Eyes, and we are the Prophets of God in respect of our tongues, it must be our care, to make use of both titles, we are blinde guides, if we see not:
We Are by our profession the Seers of God in respect of our Eyes, and we Are the prophets of God in respect of our tongues, it must be our care, to make use of both titles, we Are blind guides, if we see not:
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we are dumb Dogs, if we give not warning of what we see; as good no eyes, as no tongue.
we Are dumb Dogs, if we give not warning of what we see; as good no eyes, as no tongue.
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There was in the North part of Jerusalem the Tower of the Furnaces, Nehem. 3.11. wherein it seems there was continual fire kept for the Way-mark of Travellers;
There was in the North part of Jerusalem the Tower of the Furnaces, Nehemiah 3.11. wherein it seems there was continual fire kept for the Waymark of Travellers;
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that flame was both vocal and real; admonishing the passenger of his errours, and guiding him in his course;
that flame was both vocal and real; admonishing the Passenger of his errors, and guiding him in his course;
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such we either are or should be:
such we either Are or should be:
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like to John Baptist, who was a Burning, and a Shining light, Burning for his own zeal, Shining for the Direction of others;
like to John Baptist, who was a Burning, and a Shining Light, Burning for his own zeal, Shining for the Direction of Others;
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direction, as in example of life, so in precepts of Doctrine:
direction, as in Exampl of life, so in Precepts of Doctrine:
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we should not be like Dyals on a wall, or Watches in our pockets, to teach the eye,
we should not be like Dials on a wall, or Watches in our pockets, to teach the eye,
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but like clocks and larums, to ring in the ear: Aaron must wear Bells, as well as Pomegranates;
but like clocks and larums, to ring in the ear: Aaron must wear Bells', as well as Pomegranates;
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Yea louder then so, the Prophets voyce must be a Trumpet, whose sound may be heard farr off, Hos. 8.1. God will never thank us for keeping his counsel, he will thank us for divulging it:
Yea Louder then so, the prophets voice must be a Trumpet, whose found may be herd Far off, Hos. 8.1. God will never thank us for keeping his counsel, he will thank us for divulging it:
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and that St. Paul knew well enough, when in his farewel to the Elders of Ephesus, he appealed to their Consciences, that he had kept back nothing that was profitable unto them,
and that Saint Paul knew well enough, when in his farewell to the Elders of Ephesus, he appealed to their Consciences, that he had kept back nothing that was profitable unto them,
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but had declared unto them all the counsels of God, Act. 20.20, and 27. Our Saviour therefore bids us not to run into corners and whisper his messages,but had declared unto them all the Counsels of God, Act. 20.20, and 27. Our Saviour Therefore bids us not to run into corners and whisper his messages,
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but to get us unto the house top, and to make the highest roof and battlements our Pulpit.
but to get us unto the house top, and to make the highest roof and battlements our Pulpit.
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Woe therefore to those Sigalion - like statues, who taking up a room in Gods Church, sit there with their fingers upon their mouthes, making a trade of either wilful or lazy silence;
Woe Therefore to those Sigalion - like statues, who taking up a room in God's Church, fit there with their fingers upon their mouths, making a trade of either wilful or lazy silence;
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smothering in their breasts the sins and dangers of Gods people.
smothering in their breasts the Sins and dangers of God's people.
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It is a witty and good observation of Gregory, that the Prophet prayes, set a door before my lips ;
It is a witty and good observation of Gregory, that the Prophet prays, Set a door before my lips;
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a door not a wall, he would not have his tongue mur'd up for all occasions,
a door not a wall, he would not have his tongue mured up for all occasions,
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but so locked, that it may be seasonably let loose and free, when the convenience or necessity of his own Soul, or others require it;
but so locked, that it may be seasonably let lose and free, when the convenience or necessity of his own Soul, or Others require it;
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The neglect or restraint of which liberty shall lye heavy upon many a Soul;
The neglect or restraint of which liberty shall lie heavy upon many a Soul;
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Surely the blood of all those souls that have miscarried through their unfaithful silence, cryes loud to Heaven against them,
Surely the blood of all those Souls that have miscarried through their unfaithful silence, cries loud to Heaven against them,
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and shall one day be required at their hands. If I shall see a blind man walking towards some deep pit, or deadly precipice,
and shall one day be required At their hands. If I shall see a blind man walking towards Some deep pit, or deadly precipice,
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if I do not warn him of it, and prevent his fall, I am not much lesse guilty of his death,
if I do not warn him of it, and prevent his fallen, I am not much less guilty of his death,
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then if I had thrust him down:
then if I had thrust him down:
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It is a clear and familiar case that of Ezekiel 33.7, &c. Son of man, I have set thee for a watchman to the House of Israel,
It is a clear and familiar case that of Ezekielem 33.7, etc. Son of man, I have Set thee for a watchman to the House of Israel,
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therefore thou shalt hear the word at my mouth, and warn them of it; When I say to the wicked, O wicked man, thou shalt surely dye.
Therefore thou shalt hear the word At my Mouth, and warn them of it; When I say to the wicked, Oh wicked man, thou shalt surely die.
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If thou doest not speak to warn the wicked from his way, that wicked man shall dye in his iniquity,
If thou dost not speak to warn the wicked from his Way, that wicked man shall die in his iniquity,
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but his blood will I require at thine hand. but his blood will I require At thine hand.
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A sleeping Centinel is the loss of a whole City, the forfeiture of his own life is the least piece of the mischief he is guilty of;
A sleeping Centinel is the loss of a Whole city, the forfeiture of his own life is the least piece of the mischief he is guilty of;
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Oh therefore ye, that are the watchmen of the Lord rouze up your selves;
O Therefore you, that Are the watchmen of the Lord rouse up your selves;
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and as you desire to avoid so many vengeances as there are souls lost by your drouziness,
and as you desire to avoid so many vengeances as there Are Souls lost by your drowsiness,
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and taciturnity, bestir your tongues, in giving warning to Gods people of their spirituall dangers, as our Apostle, doth here;
and taciturnity, Bestir your tongues, in giving warning to God's people of their spiritual dangers, as our Apostle, does Here;
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I have told you, and now tell you again. Thus much for the warning; now the Frequence followes, I have told you often. I have told you, and now tell you again. Thus much for the warning; now the Frequence follows, I have told you often.
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Not once, not seldome had the Apostle told his Philippians of these inordinate walkers, but often:
Not once, not seldom had the Apostle told his Philippians of these inordinate walker's, but often:
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St. Paul feared not the slander of a Tautology; Rather like a constant workman he beats still upon the same anvil;Saint Paul feared not the slander of a Tautology; Rather like a constant workman he beats still upon the same anvil;
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There can never be too much warning of that, whereof there can never be enough heed.
There can never be too much warning of that, whereof there can never be enough heed.
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Nice ears are all for variety of Doctrines, as palates of meats; Quousque eadem ; what still the same over and over? Is the note of both:
Nicaenae ears Are all for variety of Doctrines, as palates of Meats; How long Same; what still the same over and over? Is the note of both:
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How scornfully do these Gluttons look at the often entrance of the same standing dishes:
How scornfully do these Gluttons look At the often Entrance of the same standing Dishes:
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St. Paul hates to feed this wanton humour, and tells them this single diet is safe for them,
Saint Paul hates to feed this wanton humour, and tells them this single diet is safe for them,
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and to himself not grevious, and therefore not fearing their surfet of so wholesome a service, he still sets before them the same messe:
and to himself not grievous, and Therefore not fearing their surfeit of so wholesome a service, he still sets before them the same mess:
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I have told you often, and now tell you again. I have told you often, and now tell you again.
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We tell over the same numbers in the counting of our coyn, and are not weary of it:
We tell over the same numbers in the counting of our coin, and Are not weary of it:
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In our recreations, we spend the night after the day at the same game, and complain not of satiety;
In our recreations, we spend the night After the day At the same game, and complain not of satiety;
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why should we who professe our selves spiritual so soon nauseate at the iteration of good counsels.
why should we who profess our selves spiritual so soon nauseate At the iteration of good Counsels.
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Perhaps if we would seek Athens in our City, we should not lose our labour;
Perhaps if we would seek Athens in our city, we should not loose our labour;
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There is an itch of the ear, which St. Paul foresaw would prove the disease of the latter times, that now is groan epidemical;
There is an itch of the ear, which Saint Paul foresaw would prove the disease of the latter times, that now is groan epidemical;
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an itch after newes, even in Gods chair, new Doctrines, new dresses:
an itch After news, even in God's chair, new Doctrines, new Dresses:
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and surely it must needs be confessed, that of latter years there was much fault in this kind;
and surely it must needs be confessed, that of latter Years there was much fault in this kind;
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too many Pulpits were full of curious affectation of new quirks of wit, new crochets of conceit, strange mixtures of opinions:
too many Pulpits were full of curious affectation of new quirks of wit, new crochets of conceit, strange mixtures of opinions:
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In so much as the old and plain formes were grown stale, and despicable; let me tell you I still feared this itch would end in a smart.
In so much as the old and plain forms were grown stale, and despicable; let me tell you I still feared this itch would end in a smart.
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Certainly there cannot be a more certain argument of a decayed and sickly stomack, then the loathing of wholsome and solid food,
Certainly there cannot be a more certain argument of a decayed and sickly stomach, then the loathing of wholesome and solid food,
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and longing after fine quelque choices of new and artificial composition; For us; away with this vain affectation in the matters of God;
and longing After fine quelque choices of new and artificial composition; For us; away with this vain affectation in the matters of God;
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surely if ought under Heaven go down better with us then the savoury viands of Christ,
surely if ought under Heaven go down better with us then the savoury viands of christ,
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and him crucified, of faith and repentance, and those plainly dressed, without all the lards and sauces of humane devices, (to say no worse) our soules are sick, and we feel it not.
and him Crucified, of faith and Repentance, and those plainly dressed, without all the lards and sauces of humane devices, (to say no Worse) our Souls Are sick, and we feel it not.
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Oh ye foolish Israelites with whom too much frequence made the food of Angels contemptible.
O you foolish Israelites with whom too much frequence made the food of Angels contemptible.
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If Onions and Garlick had grown as risely in the Wildernesse, and Manna had rained down no where but in Egypt, how would ye have hated those rude and strong Salades,
If Onions and Garlic had grown as risely in the Wilderness, and Manna had reigned down no where but in Egypt, how would you have hated those rude and strong Salads,
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and have run mad for those celestial delicates; The tast of Manna was as of Wafers made with Hony, Exod. 16.31. now what can be sweeter then hony? Yet sayes the Wise man, the Full dispiseth an hony comb ;
and have run mad for those celestial delicates; The taste of Manna was as of Wafers made with Honey, Exod 16.31. now what can be Sweeten then honey? Yet Says the Wise man, the Full despiseth an honey comb;
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I doubt there are too many thus full; full of the World, full of wicked nature, of sinful corruptions;
I doubt there Are too many thus full; full of the World, full of wicked nature, of sinful corruptions;
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and then no marvell if they despise this food of Angels;
and then no marvel if they despise this food of Angels;
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but for us my brethren, Oh let us not be weary of our happiness, let not these dainties of Heaven lose their worth for their store;
but for us my brothers, O let us not be weary of our happiness, let not these dainties of Heaven loose their worth for their store;
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every Day let us go forth of our tents and gather; and while we are nourished, let us not be cloyed with good;
every Day let us go forth of our tents and gather; and while we Are nourished, let us not be cloyed with good;
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else, God knowes a remedy, he knowes how to make the Word precious to us, precious in the want,
Else, God knows a remedy, he knows how to make the Word precious to us, precious in the want,
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because it was not precious to us in the Valuation.
Because it was not precious to us in the Valuation.
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He that hath told us, how precious Peace is by the sence of a wofull War, can soon show us,
He that hath told us, how precious Peace is by the sense of a woeful War, can soon show us,
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how precious his word was by a spiritual famine; which God for his mercies sake avert from us.
how precious his word was by a spiritual famine; which God for his Mercies sake avert from us.
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I might here have done with the frequence, but let me add this one consideration more, that often inculcation of warning, necessarily implies a danger:
I might Here have done with the frequence, but let me add this one consideration more, that often inculcation of warning, necessarily Implies a danger:
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There is much danger in a contagious conversation; evill is of a spreading nature: sin as leaven, yea old leaven, fowres the whole lumpe where it lyes;
There is much danger in a contagious Conversation; evil is of a spreading nature: since as leaven, yea old leaven, fowres the Whole lump where it lies;
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yea it is a very plague that infects the Air round about it;
yea it is a very plague that infects the Air round about it;
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If (as the entrances of sin are bashfull) it begin with one Angell, it infects legions, let it begin with one Woman, it infects all the mass of Mankind; One person infects a Family;
If (as the entrances of since Are bashful) it begin with one Angel, it infects legions, let it begin with one Woman, it infects all the mass of Mankind; One person infects a Family;
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one Family a whole Street, one Street a whole City, one City a whole Country, one Country a whole World;
one Family a Whole Street, one Street a Whole city, one city a Whole Country, one Country a Whole World;
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yea it runs like powder in a train, and flies out suddainly on all sides: Look about you, and see, whether you need any other witnesses then your own eyes;
yea it runs like powder in a train, and flies out suddenly on all sides: Look about you, and see, whither you need any other Witnesses then your own eyes;
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Do ye not see daily, how drunkenness doth in this participate of the nature of that liquor which causeth it, that it is not easily contained within it's own bounds;
Do you not see daily, how Drunkenness does in this participate of the nature of that liquour which Causes it, that it is not Easily contained within it's own bounds;
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The vice as well as the humour is diffusive of it self; how rarely have you ever seen a solitary drunkard;
The vice as well as the humour is diffusive of it self; how rarely have you ever seen a solitary drunkard;
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no the very title which is mis-given to this sin, is good Fellowship ;
no the very title which is mis-given to this since, is good Fellowship;
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Mark if oaths where leud men are met, do not flie about like squibs on a wheel, whereof one gives fire to another,
Mark if Oaths where lewd men Are met, do not fly about like squibs on a wheel, whereof one gives fire to Another,
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and all do as it were counter-thunder to Heaven: on bold swearer makes many, and the land mournes with the number.
and all do as it were counter-thunder to Heaven: on bold swearer makes many, and the land mourns with the number.
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Look at the very Israelitish Stewes; They assemble by troupes into the harlots houses, Jer. 5.7.
Look At the very Israelitish Stews; They assemble by troops into the harlots houses, Jer. 5.7.
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And for heresies and erroneous opinions in religion the Apostle tell us it is a Gangrene 2 Tim. 2.17. whose taint is both suddain and deadly;
And for heresies and erroneous opinions in Religion the Apostle tell us it is a Gangrene 2 Tim. 2.17. whose taint is both sudden and deadly;
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Let it be but in the finger, if the joynt be not cut off, or there be not an instant prevention, the whole arme is taken, and straight the heart;
Let it be but in the finger, if the joint be not Cut off, or there be not an instant prevention, the Whole arm is taken, and straight the heart;
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It is a pregnant comparison of the Father, that the infection of heresie is like the biting of a mad dogg;
It is a pregnant comparison of the Father, that the infection of heresy is like the biting of a mad dog;
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you know the dog, when he is taken with this furious distemper, affects to bite every living thing in his way;
you know the dog, when he is taken with this furious distemper, affects to bite every living thing in his Way;
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and what ever he bites, he infects, and whomsoever he infects (without a present remedy) he kills, not without a spice of his own distemper;
and what ever he bites, he infects, and whomsoever he infects (without a present remedy) he kills, not without a spice of his own distemper;
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I would we had not too lamentable experience of this mischief every day;
I would we had not too lamentable experience of this mischief every day;
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wherein we see one tainted •ith Popery, another with Socinianism, another with Antinomianism, another with Familism,
wherein we see one tainted •ith Popery, Another with Socinianism, Another with Antinomianism, Another with Familism,
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and all these run a madding after their own fancies, and affect nothing so much, as to draw others into the society of their errors and damnation.
and all these run a madding After their own fancies, and affect nothing so much, as to draw Others into the society of their errors and damnation.
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Take heed to your selves for Gods sake, ye that stand surest in the confidence of your setled judgment, grounded knowledg, honest morality;
Take heed to your selves for God's sake, you that stand Surest in the confidence of your settled judgement, grounded knowledge, honest morality;
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the pestilent influences of wicked society are not more mortall, then insensible;
the pestilent influences of wicked society Are not more Mortal, then insensible;
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In vain shall ye plead the goodness of your heart, if ye be careless of the wickedness of your heels, and elbowes;
In vain shall you plead the Goodness of your heart, if you be careless of the wickedness of your heels, and elbows;
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St. Paul thought it a sentence worthy to borrow from an Heathen Poet, and to feoffe it in the Canon; evill conversation corrupts good manners:
Saint Paul Thought it a sentence worthy to borrow from an Heathen Poet, and to feoff it in the Canon; evil Conversation corrupts good manners:
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As therefore Moses said in the case of Korah, and his company, so let me say in the case of others wickednesse,
As Therefore Moses said in the case of Korah, and his company, so let me say in the case of Others wickedness,
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whether it be in matter of judgment, or practise, Depart I pray you from the tents of these wicked men,
whither it be in matter of judgement, or practise, Depart I pray you from the tents of these wicked men,
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and touch nothing of theirs, lest ye be consumed in all their sins. Num. 16.26. It is worth your observing, that in that great rebellion, and dreadfull judgment the sons of Corah dyed not, 2 Chron. 26.11. They had surely a dear interest in their Father, yet their natural interest in a Father, could not feoffe them in their Fathers sin;
and touch nothing of theirs, lest you be consumed in all their Sins. Num. 16.26. It is worth your observing, that in that great rebellion, and dreadful judgement the Sons of Corah died not, 2 Chronicles 26.11. They had surely a dear Interest in their Father, yet their natural Interest in a Father, could not feoff them in their Father's since;
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though they lov'd him in nature, yet they would not cleave to him in his rebellion;
though they loved him in nature, yet they would not cleave to him in his rebellion;
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they forsook both his sin, and his tents, and therefore are exempted from his judgment;
they forsook both his since, and his tents, and Therefore Are exempted from his judgement;
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If we love our selves let us follow them in shunning any participation with the dearest of sinners, that we may also escape the partnership of their vengeance.
If we love our selves let us follow them in shunning any participation with the dearest of Sinners, that we may also escape the partnership of their vengeance.
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This for the frequence, the passion followes, I tell you weeping.
This for the frequence, the passion follows, I tell you weeping.
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And why weepest thou, O blessed Apostle? What is it that could wring tears from those eyes? Even the same that fetch't them from thy Saviour more then once:
And why Weepest thou, Oh blessed Apostle? What is it that could wring tears from those eyes? Even the same that fetched them from thy Saviour more then once:
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The same that fetcht them from his Type David, from the powerfull prophet Elisha, 2 Kings 8.11.
The same that fetched them from his Type David, from the powerful Prophet Elisha, 2 Kings 8.11.
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In a word from all eyes that ever so much as pretended to holinesse, Grief for sin, and compassion of sinners.
In a word from all eyes that ever so much as pretended to holiness, Grief for since, and compassion of Sinners.
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Let others celebrate St. Peters tears; I am for St. Pauls ; both were precious, but these yet more;
Let Others celebrate Saint Peter's tears; I am for Saint Paul's; both were precious, but these yet more;
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Those were the tears of penitence, these of charity; those of a sinner, these of an Apostle;
Those were the tears of penitence, these of charity; those of a sinner, these of an Apostle;
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those for his own sins, these for other mens:
those for his own Sins, these for other men's:
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How well doth it become him who could be content to be Anathema for his brethren of the circumcision, to melt into tears for their spirituall uncircumcision;
How well does it become him who could be content to be Anathema for his brothers of the circumcision, to melt into tears for their spiritual uncircumcision;
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Oh blessed tears, the juice of a charitable sorrow, of an holy zeal, a gracious compassion:
O blessed tears, the juice of a charitable sorrow, of an holy zeal, a gracious compassion:
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Let 〈 ◊ 〉 man say, that tears argue weaknesse; even the firmest marble weeps in a resolution of Air;
Let 〈 ◊ 〉 man say, that tears argue weakness; even the firmest Marble weeps in a resolution of Air;
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He that shrinks not at the Bear, Lion, Goliah, Saul, ten thousand of the people that should beset him round about,
He that shrinks not At the Bear, lion, Goliath, Saul, ten thousand of the people that should beset him round about,
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yet can say, Rivers of waters run down mine eyes, because they keep not thy law, Ps. 119.136. what speak I of this, when the omnipotent son of God weeps over Jerusalem, and makes his tears the preface of his blood;
yet can say, rivers of waters run down mine eyes, Because they keep not thy law, Ps. 119.136. what speak I of this, when the omnipotent son of God weeps over Jerusalem, and makes his tears the preface of his blood;
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Nay rather these tears argue strength of piety, and Heavenly affections; To weep for fear is childish, that is unbeseeming a man;
Nay rather these tears argue strength of piety, and Heavenly affections; To weep for Fear is childish, that is unbeseeming a man;
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and to weep for anger is womanish and weak; to weep for mere grief is humane; for sin, Christian;
and to weep for anger is womanish and weak; to weep for mere grief is humane; for since, Christian;
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but for true zeal and compassion is Saint-like and divine; every one of these drops is a pearl.
but for true zeal and compassion is Saintlike and divine; every one of these drops is a pearl.
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Behold the precious liquor which is reserved as the dearest relique of Heaven in the bottles of the Almighty;
Behold the precious liquour which is reserved as the dearest relic of Heaven in the bottles of the Almighty;
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every dram whereof is valued at an eternall weight of glory; even a cup of cold water shall once be rewarded;
every dram whereof is valued At an Eternal weight of glory; even a cup of cold water shall once be rewarded;
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and behold every drop of this warme water is more worth, then many cups of cold;
and behold every drop of this warm water is more worth, then many cups of cold;
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weep thus awhile, and laugh for ever; sowe thus in tears, and be sure to reap in joy:
weep thus awhile, and laugh for ever; sow thus in tears, and be sure to reap in joy:
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But wo is me, what shall I say to those men that make themselves merry with nothing so much as sin;
But woe is me, what shall I say to those men that make themselves merry with nothing so much as since;
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their own, or others, whether their act, or their memory.
their own, or Others, whither their act, or their memory.
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I remember of old the fool that made the all sport in the play was called the Vice;
I Remember of old the fool that made the all sport in the play was called the Vice;
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and surely it is no otherwise still; vice is it, that makes the mirth in this common theater of the world;
and surely it is not otherwise still; vice is it, that makes the mirth in this Common theater of the world;
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were it not for quaffing, ribaldry, dalliance, scurrile profaneness, these men would be dull, and (as we say) dead on the nest:
were it not for quaffing, ribaldry, dalliance, scurrile profaneness, these men would be dull, and (as we say) dead on the nest:
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These things are the joy of their life, yea these are all the life of their joy.
These things Are the joy of their life, yea these Are all the life of their joy.
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Oh God that Christians and Divells should meet in the same consort; that we should laugh at that, for which our Saviour wept, and bled;
O God that Christians and Devils should meet in the same consort; that we should laugh At that, for which our Saviour wept, and bled;
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that we should smile at that upon earth, whereat God frowns in Heaven, and make that our delight, wherewith the holy spirit of God is grieved.
that we should smile At that upon earth, whereat God frowns in Heaven, and make that our delight, wherewith the holy Spirit of God is grieved.
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Wo be to them that thus laugh, for they shall weep, and wail, and gnash. St. Paul weeps to tell of mens sins;
Woe be to them that thus laugh, for they shall weep, and wail, and gnash. Saint Paul weeps to tell of men's Sins;
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tears do well in the pulpit:
tears do well in the pulpit:
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as it is in the buckets of some pumps, that water must first be powred down into them, ere they can fetch up water in abundance,
as it is in the buckets of Some pumps, that water must First be poured down into them, ere they can fetch up water in abundance,
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so must our tears be let down to fetch up more from our hearers; the chair of God can never be better fitted then with a weeping Auditory;
so must our tears be let down to fetch up more from our hearers; the chair of God can never be better fitted then with a weeping Auditory;
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I remember holy Augustine speaking of his own Sermons, saith, that when he saw the people did show contentment and delight in their countenances,
I Remember holy Augustine speaking of his own Sermons, Says, that when he saw the people did show contentment and delight in their countenances,
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and seemed to give applauses to his preaching, he was not satisfied with his own pains,
and seemed to give applauses to his preaching, he was not satisfied with his own pains,
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but when he saw them break forth into tears, then he rejoyced, as thinking his labours had sorted to their due effect.
but when he saw them break forth into tears, then he rejoiced, as thinking his labours had sorted to their due Effect.
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I have heard some preachers that have affected a pleasantness of discourse in their Sermons,
I have herd Some Preachers that have affected a pleasantness of discourse in their Sermons,
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and never think they have done well, but when they see their hearers smile at their expressions;
and never think they have done well, but when they see their hearers smile At their expressions;
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But here, I have said of laughter, thou art mad, and of mirth what doest thou? Surely jiggs at a Funeral,
But Here, I have said of laughter, thou art mad, and of mirth what dost thou? Surely jigs At a Funeral,
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and laughter at a Sermon, are things prodigiously unseasonable:
and laughter At a Sermon, Are things prodigiously unseasonable:
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It will be long (my beloved) ere a merry preacher shall bring you to Heaven;
It will be long (my Beloved) ere a merry preacher shall bring you to Heaven;
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True repentance (which is our only way thither) is a sad and serious matter;
True Repentance (which is our only Way thither) is a sad and serious matter;
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It is through the valley of Bachah, that we must pass to the mount of God;
It is through the valley of Bachah, that we must pass to the mount of God;
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the man with the writers inkhorne in Ezekiel, marks none in the forehead but mourners; Oh then mourne for the abominations of Jerusalem, ye that love the peace of it,
the man with the writers inkhorn in Ezekielem, marks none in the forehead but mourners; O then mourn for the abominations of Jerusalem, you that love the peace of it,
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and would be loath to see the ruine and desolation of it, and your own in it, weep with them that weep,
and would be loath to see the ruin and desolation of it, and your own in it, weep with them that weep,
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yea weep with them that should weep, as our Apostle doth here.
yea weep with them that should weep, as our Apostle does Here.
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That which is said of the Israelites, that they drew water in Mizpeh, and powred it out before the Lord, 1 Sam. 7.6. is by some interpreters taken of the plentiful water of their tears;
That which is said of the Israelites, that they drew water in Mizpeh, and poured it out before the Lord, 1 Sam. 7.6. is by Some Interpreters taken of the plentiful water of their tears;
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which is so much the more likely, because it is joyned with fasting and publick humiliation:
which is so much the more likely, Because it is joined with fasting and public humiliation:
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Oh that we could put our eyes to this use in these sad times into which we are faln,
O that we could put our eyes to this use in these sad times into which we Are fallen,
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how soon would the heavens clear up, and bless us with the comfort of our long wished for peace:
how soon would the heavens clear up, and bless us with the Comfort of our long wished for peace:
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wordly and carnal men, as they have hard hearts, so they have dry eyes: dry, as a Pumicestone, uncapable of tears:
wordly and carnal men, as they have hard hearts, so they have dry eyes: dry, as a Pumicestone, uncapable of tears:
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but the tender hearts of Gods children are ever lightly attended with weeping-eyes; neither can they want tears, whilst even other men abound with sins; though themselves were free.
but the tender hearts of God's children Are ever lightly attended with weeping-eyes; neither can they want tears, while even other men abound with Sins; though themselves were free.
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And if good men spend their tears upon wicked wretches, how much more ought those wicked ones to bestow tears upon themselves;
And if good men spend their tears upon wicked wretches, how much more ought those wicked ones to bestow tears upon themselves;
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it is their danger and Misery that Gods children are affected withall, whilst themselves are insensible of both;
it is their danger and Misery that God's children Are affected withal, while themselves Are insensible of both;
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Wo is me, could their eyes be but opened that they might see their own wofull condition, they could not love themselves so ill, as not to bewail it;
Woe is me, could their eyes be but opened that they might see their own woeful condition, they could not love themselves so ill, as not to bewail it;
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could they see the frownes of an angry God bent upon them, could they see the flames of Hell ready to receive them, they could not but dissolve into tears of blood;
could they see the frowns of an angry God bent upon them, could they see the flames of Hell ready to receive them, they could not but dissolve into tears of blood;
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Oh pitty your own souls, at last, ye obdured sinners; be ye feelingly apprehensive of your fearfull danger, the eminent danger of an eternal damnation;
O pity your own Souls, At last, you obdured Sinners; be you feelingly apprehensive of your fearful danger, the eminent danger of an Eternal damnation;
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and weep day and night before that God whom ye have provoked; wash away your sins with the streams of penitence;
and weep day and night before that God whom you have provoked; wash away your Sins with the streams of penitence;
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The fire of hell can have no power where it findes these soveraigne waters; Blessed are they that weep now, for they shall laugh, Luc. 6.21. We have not yet done with St. Pauls tears;
The fire of hell can have no power where it finds these sovereign waters; Blessed Are they that weep now, for they shall laugh, Luke 6.21. We have not yet done with Saint Paul's tears;
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See I beseech you, who were the objects of this sorrow of his: the false teachers of the Philippians, the rivals and adversaries of the Apostles Ministry;
See I beseech you, who were the objects of this sorrow of his: the false Teachers of the Philippians, the rivals and Adversaries of the Apostles Ministry;
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whether the Simonians, (that is, the Disciples of Simon Magus, as some have thought) or rather the Judaizing Christians, whom before he calls Dogs, and the Concision;
whither the Simonians, (that is, the Disciples of Simon Magus, as Some have Thought) or rather the Judaizing Christians, whom before he calls Dogs, and the Concision;
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men that were not more for Christ, then for Moses :
men that were not more for christ, then for Moses:
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men not more false in opinion then foule in conversation, rebrobate persons, spightful enemies to him, and the gospel;
men not more false in opinion then foul in Conversation, rebrobate Persons, spiteful enemies to him, and the gospel;
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yet even these are the men whom St. Paul bedewes with his many tears.
yet even these Are the men whom Saint Paul bedews with his many tears.
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So far should Gods charitable Children be from desiring, or rejoycing in the destruction of those who professe hostility against them (though even leud,
So Far should God's charitable Children be from desiring, or rejoicing in the destruction of those who profess hostility against them (though even lewd,
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and ungodly persons) as that they should make this the matter of their just sorrow and mourning:
and ungodly Persons) as that they should make this the matter of their just sorrow and mourning:
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St. Paul had a deeper insight into the state of these men, then we can have into any of those goodliest men who fall into our notice, and enmity;
Saint Paul had a Deeper insight into the state of these men, then we can have into any of those Goodliest men who fallen into our notice, and enmity;
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for he saw them (as it were) in Hell already, he lookt upon them as vessels of wrath,
for he saw them (as it were) in Hell already, he looked upon them as vessels of wrath,
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for he addes, whose end is perdition: yet he entertaines the thoughts of their sinfull miscarriages with tears;
for he adds, whose end is perdition: yet he entertains the thoughts of their sinful miscarriages with tears;
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Every man can mourn for the danger, or loss, or fall of a good man, of a friend:
Every man can mourn for the danger, or loss, or fallen of a good man, of a friend:
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but to be thus deeply affected with either the sins, or judgments of wicked persons is incident to none but a tender and charitable heart.
but to be thus deeply affected with either the Sins, or Judgments of wicked Persons is incident to none but a tender and charitable heart.
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Gods children are of the diet of their heavenly Father, who would have all men to be saved,
God's children Are of the diet of their heavenly Father, who would have all men to be saved,
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and to come to the knowledge of the truth, 1 Tim. 2.4. Have I any pleasure at all that the wicked shall dye, saith the Lord God,
and to come to the knowledge of the truth, 1 Tim. 2.4. Have I any pleasure At all that the wicked shall die, Says the Lord God,
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and not that that he should returne from his wayes and live? Ezec. 18.23. And to be sure, he binds it with an oath;and not that that he should return from his ways and live? Ezekiel 18.23. And to be sure, he binds it with an oath;
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As I live, saith the Lord God, I have no pleasure in the death of the wicked, As I live, Says the Lord God, I have no pleasure in the death of the wicked,
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but that the wicked turne from his wayes and live; turne ye, turne ye from your evill wayes;
but that the wicked turn from his ways and live; turn you, turn you from your evil ways;
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for why will ye dye, O house of Israel. Ezec. 33.11. Those that sport in the sins, and rejoyce in the perdition of their brethren, let them see of what spirit they are.for why will you die, Oh house of Israel. Ezekiel 33.11. Those that sport in the Sins, and rejoice in the perdition of their brothers, let them see of what Spirit they Are.
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But I have dwelt longer then I meant in the Apostles fidelity, in his warning, and the frequence, and passion of it.
But I have dwelled longer then I meant in the Apostles Fidis, in his warning, and the frequence, and passion of it.
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Turne your eyes now, I beseech you, to a loathsome object, the wickedness of these false teachers of the Philippians ;
Turn your eyes now, I beseech you, to a loathsome Object, the wickedness of these false Teachers of the Philippians;
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described by their number, motion, quality, issue:
described by their number, motion, quality, issue:
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Their number many, their motion walk, their quality, enemies to the crosse of Christ, their issue destruction.
Their number many, their motion walk, their quality, enemies to the cross of christ, their issue destruction.
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We begin with their Number, Mark I beseech you the inference:
We begin with their Number, Mark I beseech you the Inference:
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The charge of the Apostle in the words immediatly preceeding, is, that the Philippians should mark those who walked holily,
The charge of the Apostle in the words immediately preceding, is, that the Philippians should mark those who walked holily,
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as they had the Apostles for examples: and now he addes, For many walk inordinately ;
as they had the Apostles for Examples: and now he adds, For many walk inordinately;
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see then from hence, that the rarity of conscionable men should make them more observed, more valued;
see then from hence, that the rarity of conscionable men should make them more observed, more valued;
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If there be but one Lot in Sodom, he is more worth then all the souls of that populous and fruitfull Pentapolis:
If there be but one Lot in Sodom, he is more worth then all the Souls of that populous and fruitful Pentapolis:
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If there be but some sprinkling of Wheat in a chaffe heap, we winnow it out,
If there be but Some sprinkling of Wheat in a chaff heap, we winnow it out,
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and think it worth our labour to do so:
and think it worth our labour to do so:
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some graines, or if but scruples of precious mettals are sifted out of the rubbish of the oare and dust.
Some grains, or if but scruples of precious metals Are sifted out of the rubbish of the oar and dust.
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It is excellent that our Apostle hath in this Epistle the 2. Chapter v. 15. That ye may be blamless in the midst of a froward and perverse generation, among whom ye shine as lights in the world:
It is excellent that our Apostle hath in this Epistle the 2. Chapter v. 15. That you may be blameless in the midst of a froward and perverse generation, among whom you shine as lights in the world:
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Mark, if there be but light held forth in a dark night, how do the birds come flying about it,
Mark, if there be but Light held forth in a dark night, how do the Birds come flying about it,
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how do the eyes of men though afarr off fix upon it;
how do the eyes of men though afar off fix upon it;
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when as all the space betwixt us and it (which is all wrapped up in darkness) is unregarded;
when as all the Molle betwixt us and it (which is all wrapped up in darkness) is unregarded;
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such are, and such should be good men amongst a world of wicked ones; so much more eminent, and esteemed, by how much the fewer they are.
such Are, and such should be good men among a world of wicked ones; so much more eminent, and esteemed, by how much the fewer they Are.
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Paucity is wont to carry contempt with it;
Paucity is wont to carry contempt with it;
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See, say the Philistims, when they saw Jonathan, and his Armour-bearer come towards them, how the Israelites creep out of their holes ;See, say the philistines, when they saw Johnathan, and his Armour-bearer come towards them, how the Israelites creep out of their holes;
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and proud Benhadad when he heard of some few of Israel coming forth against him, can say, Take them alive, whether they come for peace,
and proud Benhadad when he herd of Some few of Israel coming forth against him, can say, Take them alive, whither they come for peace,
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or whether for war take them alive, 1 King. 20.18. What is an handful of gainsayers upon any occasion? We are apt to think, that the stream should bear down all before it;or whither for war take them alive, 1 King. 20.18. What is an handful of gainsayers upon any occasion? We Are apt to think, that the stream should bear down all before it;
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Do any of the Rulers believe in him ; that's argument enough: But it must not be so with Christians;Do any of the Rulers believe in him; that's argument enough: But it must not be so with Christians;
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here one is worthy to be more then a thousand;
Here one is worthy to be more then a thousand;
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if he be a man that orders his conversation aright, that goes upon the sure grounds of infallible truth,
if he be a man that order his Conversation aright, that Goes upon the sure grounds of infallible truth,
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though there be none other in the world besides him that followes after righteousness, that man is worthy of our mark, of our imitation;
though there be none other in the world beside him that follows After righteousness, that man is worthy of our mark, of our imitation;
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if there be but one Noah in an age (all flesh having corrupted their wayes) it is better to follow him into the Ark,
if there be but one Noah in an age (all Flesh having corrupted their ways) it is better to follow him into the Ark,
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then to perish withall the world of unbelievers: Here are these Many opposed to Us, Paul and Timothy ;
then to perish withal the world of unbelievers: Here Are these Many opposed to Us, Paul and Timothy;
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It is not for us to stand upon the fear of an imputation of singularity; we may not do as the most, but as the best;
It is not for us to stand upon the Fear of an imputation of singularity; we may not do as the most, but as the best;
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It was a desperate resolution of Rabbodus the barbarous and ignorant Duke of Prisons, that he would go to Hell because he heard the most went that way;
It was a desperate resolution of Rabbodus the barbarous and ignorant Duke of Prisons, that he would go to Hell Because he herd the most went that Way;
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Our Saviours argument is quite contrary, Enter in at the straight gate:
Our Saviors argument is quite contrary, Enter in At the straight gate:
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for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat; Matth. 7.13.for wide is the gate, and broad is the Way that leads to destruction, and many there be which go in thereat; Matthew 7.13.
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And St. Pauls argument here to the same purpose, Many walk inordinately, therefore be ye followers of us.
And Saint Paul's argument Here to the same purpose, Many walk inordinately, Therefore be you followers of us.
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We have an old saying, that Cases that rarely happen are neglected of Law-givers: The newes of a few Enemies is entertained with scorne;
We have an old saying, that Cases that rarely happen Are neglected of Lawgivers: The news of a few Enemies is entertained with scorn;
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Many are dreadful, and call upon our best thoughts, for their preventation, or resistance. The World is apt to make an ill use of multitude:
Many Are dreadful, and call upon our best thoughts, for their preventation, or resistance. The World is apt to make an ill use of multitude:
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On the one side arguing the better part by the greater: on the other side arguing mischief tolerable because it is abetted by many.
On the one side arguing the better part by the greater: on the other side arguing mischief tolerable Because it is abetted by many.
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The former of these is the Paralogisme of fond Romanists; The other of time-serving Politicians. There cannot be a worse, nor more dangerous Sophistry then in both these.
The former of these is the Paralogism of found Romanists; The other of time-serving Politicians. There cannot be a Worse, nor more dangerous Sophistry then in both these.
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If the first should hold, Paganisme would carry it from Christianity, for it is at least by just computation five to one:
If the First should hold, Paganism would carry it from Christianity, for it is At least by just computation five to one:
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Folly from Wisdome, for surely, for every wise man the World hath many fools; Outward calling should carry it from election, for many are called, few are chosen :
Folly from Wisdom, for surely, for every wise man the World hath many Fools; Outward calling should carry it from election, for many Are called, few Are chosen:
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Hell from Heaven, For strait is the gate, and narrow is the way that leadeth unto life.
Hell from Heaven, For strait is the gate, and narrow is the Way that leads unto life.
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Thou shalt not follow a multitude to do evill, saith God;
Thou shalt not follow a multitude to do evil, Says God;
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But if any have a mind to do so, and shall please himself with company in sinning, let him consider what abatement of torment it will once be to him, to be condemned with many;
But if any have a mind to do so, and shall please himself with company in sinning, let him Consider what abatement of torment it will once be to him, to be condemned with many;
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wo is me, that shall rather aggravate his misery;
woe is me, that shall rather aggravate his misery;
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the rich glutton in hell would have his brethren sent to, that his torment might not be encreased with the accession of theirs.
the rich glutton in hell would have his brothers sent to, that his torment might not be increased with the accession of theirs.
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If the latter should take place, that which heightens evills should plead for their immunity; so none but weak mischiefs should receive opposition:
If the latter should take place, that which heightens evils should plead for their immunity; so none but weak mischiefs should receive opposition:
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Strong thieves should live, only some poor pettylarçons and pilferers should come to execution; Nothing should make room for justice but inbecellity of offence; Away with this base pusillanimity:
Strong thieves should live, only Some poor pettylarçons and pilferers should come to execution; Nothing should make room for Justice but inbecellity of offence; Away with this base pusillanimity:
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Rather contrarily, by how much more head wickednesse hath gotten, so much more need it had to be topped.
Rather contrarily, by how much more head wickedness hath got, so much more need it had to be topped.
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A true Herculean Justice in Governours and States is for Gyants, and Monsters; A right Sampson is for a whole host of Philistims ;
A true Herculean justice in Governors and States is for Giants, and Monsters; A right Sampson is for a Whole host of philistines;
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The Mountains must be touch't till they smoak, yea till they be level'd. Set your faces ye that are men in authority against a whole faction of vice;
The Mountains must be touched till they smoke, yea till they be leveled. Set your faces you that Are men in Authority against a Whole faction of vice;
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and if ye finde many opposites, the greater is the exercise of your fortitude, and the greater shall be the glory of your victory.
and if you find many opposites, the greater is the exercise of your fortitude, and the greater shall be the glory of your victory.
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It was St. Pauls encouragment (that which would have disheartned some other) a large door and effectuall is opened to me,
It was Saint Paul's encouragement (that which would have disheartened Some other) a large door and effectual is opened to me,
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and there are many adversaries, 1 Cor, 16.9. And if these Divels can say, My Name is Legion for we are many ;
and there Are many Adversaries, 1 Cor, 16.9. And if these Devils can say, My Name is Legion for we Are many;
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let your powerfull commands cast them out, and send them with the swine into the deep, and thence into their chaines.
let your powerful commands cast them out, and send them with the Swine into the deep, and thence into their chains.
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These many sit not still, but walk, they are still in motion: Motion whether natural or voluntary;
These many fit not still, but walk, they Are still in motion: Motion whither natural or voluntary;
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Natural, so walking is living (NONLATINALPHABET) Thus we walk even while we sit, or lye still:
Natural, so walking is living () Thus we walk even while we fit, or lie still:
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Every minute is a new pace; neither can any thing stop our passage;
Every minute is a new pace; neither can any thing stop our passage;
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whether we do something or nothing, we move on by insensible steps toward our long home;
whither we do something or nothing, we move on by insensible steps towards our long home;
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we can no more stand still then the Heavens, then time. Oh that we could be ever looking to the house of our age:
we can no more stand still then the Heavens, then time. O that we could be ever looking to the house of our age:
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and so walk on, in this vale of tears, that we may once rest for ever.
and so walk on, in this vale of tears, that we may once rest for ever.
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Voluntary, so the wicked ones walk like their setter the Devil, who came from compassing the Earth, Job.
Voluntary, so the wicked ones walk like their setter the devil, who Come from compassing the Earth, Job.
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1. Wickedness is seldom other then active.
1. Wickedness is seldom other then active.
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It is with evill as with the contagion of Pestilence, those that are tainted long to infect others;
It is with evil as with the contagion of Pestilence, those that Are tainted long to infect Others;
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False Teachers make no spare of their Travails by Sea or Land to make a Proselite :
False Teachers make no spare of their Travails by Sea or Land to make a Proselyte:
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Could Sin or Heresie be conjured into a circle, there were the lesse danger; now they are so much more mischievous, as they are more Erraticall:
Could since or Heresy be conjured into a circle, there were the less danger; now they Are so much more mischievous, as they Are more Erratical:
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How happy should it be since they will needs be walking, that by the holy Vigilancie of power and authority, they may be sent to walk their own rounds in the regions of darkness. Yet further;
How happy should it be since they will needs be walking, that by the holy Vigilancy of power and Authority, they may be sent to walk their own rounds in the regions of darkness. Yet further;
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walking implies an ordinary trade of life; It is not a step, or one pace that can make a walk;walking Implies an ordinary trade of life; It is not a step, or one pace that can make a walk;
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but a proceeding on, with many shiftings of our feet: It is no judging of a man by some one action;
but a proceeding on, with many shiftings of our feet: It is no judging of a man by Some one actium;
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Alas, the best man that is may perhaps step aside, by the importunity of a temptation,
Alas, the best man that is may perhaps step aside, by the importunity of a temptation,
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and be mis-carried into some odious act;
and be miscarried into Some odious act;
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Can you have more pregnant instances then David, the man after Gods own heart, and Peter, the prime Disciple of our Saviour;
Can you have more pregnant instances then David, the man After God's own heart, and Peter, the prime Disciple of our Saviour;
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But this was not the walk of either; It was but a side-step: their walk was in the wayes of Gods commandement, holy and gracious;
But this was not the walk of either; It was but a side-step: their walk was in the ways of God's Commandment, holy and gracious;
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No, look what the course of mens lives are, what their usuall practise; and according to that judge of them;
No, look what the course of men's lives Are, what their usual practice; and according to that judge of them;
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If they be ordinary Swearers, profane Scoffers, Drunkards, Debauch't persons, their Walk is in an ill way to a most fearfull end.
If they be ordinary Swearers, profane Scoffers, Drunkards, Debauched Persons, their Walk is in an ill Way to a most fearful end.
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Pitty them, labour to reclaim them, and to stop them that they fall not into the precipice of Hell:
Pity them, labour to reclaim them, and to stop them that they fallen not into the precipice of Hell:
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but if their course of life be generally holy, and conscionable, it is not a particular mis-carriage that can be a just ground of the censure of an inordinate walking, which our Apostle passes here upon these mis-living Philippians; Many walk. This for their Motion;
but if their course of life be generally holy, and conscionable, it is not a particular miscarriage that can be a just ground of the censure of an inordinate walking, which our Apostle passes Here upon these misliving Philippians; Many walk. This for their Motion;
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their Quality followes, Enemies to the crosse of Christ ;
their Quality follows, Enemies to the cross of christ;
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What an unusuall expression is this? Who can but hate every thing that concurs to the death of a Friend, whether Agents, or Instruments.
What an unusual expression is this? Who can but hate every thing that concurs to the death of a Friend, whither Agents, or Instruments.
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And what was the Crosse, but the Engine of the Death of him, whom if we love not best, we love not at all? surely, We love thee not, O Saviour,
And what was the Cross, but the Engine of the Death of him, whom if we love not best, we love not At all? surely, We love thee not, Oh Saviour,
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if we can look with any other then angry eyes, at Judas, Pilate, the Crosse, Nayles, Speare.
if we can look with any other then angry eyes, At Judas, Pilate, the Cross, Nails, Spear.
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or what ever else was any way necessary to thy murder:
or what ever Else was any Way necessary to thy murder:
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They were thine enemies that raised thee to the Crosse, how can they be other then thy Friends, that are enemies to that thy most cruell, and indigne crucifixion.
They were thine enemies that raised thee to the Cross, how can they be other then thy Friends, that Are enemies to that thy most cruel, and indign crucifixion.
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When we consider these things in themselves, as Wood and Metall, we know they are harmlesse:
When we Consider these things in themselves, as Wood and Metal, we know they Are harmless:
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but if from what they are in themselves, we look at them with respect to men, to thee, we soon finde why to hate, why to love them.
but if from what they Are in themselves, we look At them with respect to men, to thee, we soon find why to hate, why to love them.
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We hate them as they were employed by men against thee, we love them as they were improved by thee for man:
We hate them as they were employed by men against thee, we love them as they were improved by thee for man:
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as the instruments of mens malice and cruelty against thee, we hate them: we love them as they were made by thee, the instruments of our redemption: Thy Crosse was thy death:
as the Instruments of men's malice and cruelty against thee, we hate them: we love them as they were made by thee, the Instruments of our redemption: Thy Cross was thy death:
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It is thy death that gives us life;
It is thy death that gives us life;
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so as therefore we cannot be at once enemies of the Crosse, and friends of thee crucified:
so as Therefore we cannot be At once enemies of the Cross, and Friends of thee Crucified:
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As Christ himself, so the Crosse of Christ hath many false friends, and even those are no other then enemies;
As christ himself, so the Cross of christ hath many false Friends, and even those Are no other then enemies;
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unjust favours are no less injurious then derogations;
unjust favours Are no less injurious then derogations;
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he that should deify a Saint should wrong him as much, as he that should Divellize him;
he that should deify a Saint should wrong him as much, as he that should Divellize him;
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Our Romanists exceed this way, in their devotions to the Crosse; both in overmultiplying, and in over-magnifying of it.
Our Romanists exceed this Way, in their devotions to the Cross; both in overmultiplying, and in over-magnifying of it.
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Had the wood of the Crosse grown from the day that it was first set in the Earth, till now, and borne crosses;
Had the wood of the Cross grown from the day that it was First Set in the Earth, till now, and born Crosses;
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that which Simon of Cyrene once bore, could not have filled so many carts, so many ships,
that which Simon of Cyrene once boar, could not have filled so many carts, so many ships,
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as that which is now in several parts of Christendom given out and adored for the true crosse of Christ;
as that which is now in several parts of Christendom given out and adored for the true cross of christ;
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yet the bulk is nothing to the vertue ascribed to it:
yet the bulk is nothing to the virtue ascribed to it:
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The very wood (which is a shame to speak) is by them Sainted and deifyed, who knowes not that stale hymne,
The very wood (which is a shame to speak) is by them Sainted and deified, who knows not that stale hymn,
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and unreasonable rime of Ara crucis, lampas lucis, sola salus hominum. Nobis pronum fac patronum quem tulisti dominum,
and unreasonable rhyme of Ara crucis, lampas lucis, sola salus hominum. Nobis pronum fac Patronum Whom tulisti dominum,
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Wherein the very tree is made a mediator to him, whom it bore, as very a Saviour as he that dy'd upon it.
Wherein the very tree is made a Mediator to him, whom it boar, as very a Saviour as he that died upon it.
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And who knowes not that by these Bigots, an active vertue is attributed not only to the very wood of the cross,
And who knows not that by these Bigots, an active virtue is attributed not only to the very wood of the cross,
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but to the Airie and transient form and representation of it; A vertue of sanctifying the creature, of expelling Divells, of healing diseases;
but to the Airy and Transient from and representation of it; A virtue of sanctifying the creature, of expelling Devils, of healing diseases;
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conceits crossely superstitious, which the Church of England ever abhorred, never either practised, or countenanced; whose cross was only commemorative, and commonitive, never pretended to be any way efficacious;
conceits crossly superstitious, which the Church of England ever abhorred, never either practised, or countenanced; whose cross was only commemorative, and commonitive, never pretended to be any Way efficacious;
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and therefore as far different from the Romish cross, as the fatall tree of Christ from that of Judas ;
and Therefore as Far different from the Romish cross, as the fatal tree of christ from that of Judas;
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Away then with this gross and sinfull foppery of our Romanists; which proves them not the friends but the flatterers of the Cross;
Away then with this gross and sinful foppery of our Romanists; which Proves them not the Friends but the Flatterers of the Cross;
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flatterers up to the very pitch of Idolatry; and can there be a worse enemy then a flatterer? Fie on this fawning,
Flatterers up to the very pitch of Idolatry; and can there be a Worse enemy then a flatterer? Fie on this fawning,
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and crouching hostility to the crosse of Christ; such friendship to the altar is a defiance to the sacrifice. For these Philippian Pseudapostles ;
and crouching hostility to the cross of christ; such friendship to the altar is a defiance to the sacrifice. For these Philippian Pseudapostles;
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Two wayes were they enemies to the Cross of Christ; in their doctrines, in their practise. In Doctrine;
Two ways were they enemies to the Cross of christ; in their doctrines, in their practice. In Doctrine;
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whiles they joyned circumcision, and other legalities with the cross of Christ; so by a pretended partnership detracting from the vertue and power of Christs death:
while they joined circumcision, and other Legalities with the cross of christ; so by a pretended partnership detracting from the virtue and power of Christ death:
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Thus they were enemies to Christs death as this;
Thus they were enemies to Christ death as this;
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In practise, following a loose and voluptuous course, pampering themselves, and shifting off persecution for the Gospell;
In practice, following a lose and voluptuous course, pampering themselves, and shifting off persecution for the Gospel;
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Thus they were enemies to the cross of Christ, as theirs: Truth hath ever one face:
Thus they were enemies to the cross of christ, as theirs: Truth hath ever one face:
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There are still two sorts of enemies to the cross; The erroneous, the licentious ;
There Are still two sorts of enemies to the cross; The erroneous, the licentious;
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The erroneous in judgment, that will be inter-commoning with Christ in the vertue and efficacy of his passion; The licentious in life; that despise and annihilate it.
The erroneous in judgement, that will be intercommuning with christ in the virtue and efficacy of his passion; The licentious in life; that despise and annihilate it.
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In the first, how palpable enemies are they to the cross of Christ, that hold Christs satisfaction upon the cross imperfect without ours:
In the First, how palpable enemies Are they to the cross of christ, that hold Christ satisfaction upon the cross imperfect without ours:
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Thus the Romish Doctors profess to do; Their Cardinall passes a flat non expiat upon it, boldly:
Thus the Romish Doctors profess to do; Their Cardinal passes a flat non expiate upon it, boldly:
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Temporalem poenam totam nisi propria satisfactione cooperante non expiat. lib. 4. de paenit. c. 14. §.Temporalem poenam Whole nisi propria satisfaction cooperante non expiate. lib. 4. de paenit. c. 14. §.
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Neque vero. Our penall works (saith Suarez ) are properly a payment for the punishment of our sin;Neque vero. Our penal works (Says Suarez) Are properly a payment for the punishment of our since;
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And which of the Tridentine faction sayes otherwise? What foul Hypocrisie is this, to creep and crouch to the very image of the cross,
And which of the Tridentine faction Says otherwise? What foul Hypocrisy is this, to creep and crouch to the very image of the cross,
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and in the mean time to frustrate the vertue of it; Away with these hollow and hostile complements;
and in the mean time to frustrate the virtue of it; Away with these hollow and hostile compliments;
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how happy were it for them if the crosse of Christ might have lesse of the•r knees, and more of their hearts;
how happy were it for them if the cross of christ might have less of the•r knees, and more of their hearts;
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without which all their adorations are but mockery;
without which all their adorations Are but mockery;
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certainly, the partnership of legall observations was never more enemy to Christs cross, then that of humane satisfactions; For us;
Certainly, the partnership of Legal observations was never more enemy to Christ cross, then that of humane satisfactions; For us;
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God forbid that we should rejoyce in any thing, but in the cross of Christ, with St. Paul : Our profession roundly is;
God forbid that we should rejoice in any thing, but in the cross of christ, with Saint Paul: Our profession roundly is;
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The cross is our full redemption; let them that show more say so much:
The cross is our full redemption; let them that show more say so much:
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else for all their ducking, and cringeing, they shall never quit themselves of this just charge, that they are the enemies of the crosse of Christ.
Else for all their ducking, and cringeing, they shall never quit themselves of this just charge, that they Are the enemies of the cross of christ.
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The licentious, secondly, are enemies to the cross of Christ; and those of two sorts; whether carnall revolters, or loose-livers;
The licentious, secondly, Are enemies to the cross of christ; and those of two sorts; whither carnal revolters, or loose-livers;
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The first, in shifting off persecution, by conforming themselves to the present world; they will do any thing rather then suffer;
The First, in shifting off persecution, by conforming themselves to the present world; they will do any thing rather then suffer;
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caring more for a whole skin, then a sound soul;
caring more for a Whole skin, then a found soul;
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Meere slaves of the season, whose poesie is that of Optatus; Omnia pro tempore, nihil pro veritate ;
Mere slaves of the season, whose poesy is that of Optatus; Omnia Pro tempore, nihil Pro veritate;
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All for the time, nothing for the Truth. Either ditty will serve, Hosanna, or Crucifige. Such was that infamous Ecebotius ;
All for the time, nothing for the Truth. Either ditty will serve, Hosanna, or Crucifige. Such was that infamous Ecebotius;
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such was Spira, such those in the primitive times, that with Marcellinus would cast grains of incense into the Idols fire, to shun the fire of a Tyrants futy;
such was Spira, such those in the primitive times, that with Marcellinus would cast grains of incense into the Idols fire, to shun the fire of a Tyrants futy;
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such as will bow their knees to a breaden God, for fear of an inquisitors flie;
such as will bow their knees to a breaden God, for Fear of an inquisitors fly;
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and kiss the toe of a living Idol, rather then hazard a suspicion; the world is full of such shufflers:
and kiss the toe of a living Idol, rather then hazard a suspicion; the world is full of such shufflers:
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Do ye ask how we know? I do not send you to the Spanish trade,
Do you ask how we know? I do not send you to the Spanish trade,
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or Italian travails, or Spa-waters, The tentative Edict of Constantius descryed many false hearts; And the late relaxation of penall laws for religion discovered many a turn-coat;
or Italian travails, or Spa-waters, The tentative Edict of Constantius descried many false hearts; And the late relaxation of penal laws for Religion discovered many a turncoat;
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God keep our great men upright, if they should swerve it is to be feared, the truth would find but a few friends: Blessed be God;
God keep our great men upright, if they should swerve it is to be feared, the truth would find but a few Friends: Blessed be God;
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the times professe to patronize true religion;
the times profess to patronise true Religion;
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If the winde should turn, how many with that noted time-server would be ready to say, Cantemus domino, &c. let us sing unto the Lord a new song.
If the wind should turn, how many with that noted timeserver would be ready to say, Cantemus domino, etc. let us sing unto the Lord a new song.
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There is no Church lightly without his wethercock: For us, my beloved, we know not what we are reserved for;
There is no Church lightly without his weathercock: For us, my Beloved, we know not what we Are reserved for;
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let us sit down, and count what it may cost us;
let us fit down, and count what it may cost us;
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and as those who would carry some great weight upon a wager, will be every day heaving at it to inure themselves to the burden,
and as those who would carry Some great weight upon a wager, will be every day heaving At it to inure themselves to the burden,
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before they come to their utmost tryall, so let us do to the cross of Christ:
before they come to their utmost trial, so let us do to the cross of christ:
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let us be every day lifting at it in our thoughts, that when the time comes we may comfortably go away with it;
let us be every day lifting At it in our thoughts, that when the time comes we may comfortably go away with it;
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It was a good purpose of Peter, though I should dye with thee I will not deny thee;
It was a good purpose of Peter, though I should die with thee I will not deny thee;
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but it was a better grounded resolution of St. Paul, I am ready not to be bound only,
but it was a better grounded resolution of Saint Paul, I am ready not to be bound only,
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but also to dye for the name of the Lord Jesus, Act. 21.13. Let us in an humble confidence of Gods mercy in upholding us fix upon the same holy determination;
but also to die for the name of the Lord jesus, Act. 21.13. Let us in an humble confidence of God's mercy in upholding us fix upon the same holy determination;
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not counting our life dear unto us, so as we may finish our course with joy.
not counting our life dear unto us, so as we may finish our course with joy.
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Thus we shall not be more friends to the crosse of Christ, then the crosse will be to us,
Thus we shall not be more Friends to the cross of christ, then the cross will be to us,
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for if we suffer with him, we shall also reign with him. Besides carnall revolters, loose livers powre shame upon the crosse.
for if we suffer with him, we shall also Reign with him. Beside carnal revolters, lose livers pour shame upon the cross.
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Christs crosse is our redemption, Redemption is from sin, and death;
Christ cross is our redemption, Redemption is from since, and death;
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whiles therefore we do wilfully sin, we do (what in us lies) frustrate the cross,
while Therefore we do wilfully since, we do (what in us lies) frustrate the cross,
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and make a mock of our redemption;
and make a mock of our redemption;
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every true Christian is with St. Paul crucified together with Christ 2. Galat. 20. his sins are fastned upon that tree of shame and curse with his Saviour, the mis-living Christian therefore crucifies Christ again;
every true Christian is with Saint Paul Crucified together with christ 2. Galatians 20. his Sins Are fastened upon that tree of shame and curse with his Saviour, the misliving Christian Therefore Crucifies christ again;
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each of his willing sins is a plain despight to his Redeemer; The false tongue of a professour gives in evidence against the Son of God:
each of his willing Sins is a plain despite to his Redeemer; The false tongue of a professor gives in evidence against the Son of God:
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the hypocrite condemns Christ, and washes his hands; the proud man strips him, and robes him with purple:
the hypocrite condemns christ, and washes his hands; the proud man strips him, and robes him with purple:
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the distrustfull plats thornes for the head of his Saviour;
the distrustful plots thorns for the head of his Saviour;
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the drunkard gives him vineger and gall to drink, the oppressor drives nailes into his hands and feet;
the drunkard gives him vinegar and Gall to drink, the oppressor drives nails into his hands and feet;
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the blasphemer wounds him to the heart;
the blasphemer wounds him to the heart;
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wo is me, what an heavy case are these men in? we cannot but think those that offered this bodily violence to the Son of God were highly impious, Oh, thou sayest, I would not have been one of them that should have done such a fact for all the world:
woe is me, what an heavy case Are these men in? we cannot but think those that offered this bodily violence to the Son of God were highly impious, O, thou Sayest, I would not have been one of them that should have done such a fact for all the world:
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but, O man, know thou, that if thou be a wilfull sinner against God in these kindes, thou art worse then they:
but, Oh man, know thou, that if thou be a wilful sinner against God in these Kinds, thou art Worse then they:
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He that prayed for his first crucifiers, curseth his second; they crucified him in his weaknesse; these in his glory:
He that prayed for his First crucifiers, Curseth his second; they Crucified him in his weakness; these in his glory:
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they fetcht him from the garden to his crosse; these pull him out of heaven;
they fetched him from the garden to his cross; these pull him out of heaven;
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surely, they cannot be more enemies to the crosse of Christ, then Christ is to them;
surely, they cannot be more enemies to the cross of christ, then christ is to them;
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who by him shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thessal. 1.9.
who by him shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thessal. 1.9.
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as it also followes in my Text, whose end is destruction. A wofull condition beyond all thoughts;
as it also follows in my Text, whose end is destruction. A woeful condition beyond all thoughts;
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like unto that Hell wherein it is accomplished, whereof there is no bottom; had the Apostle said only, whose end is death : the doom had been heavy;
like unto that Hell wherein it is accomplished, whereof there is no bottom; had the Apostle said only, whose end is death: the doom had been heavy;
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but that is the common point whereat all creatures touch, in their last passage, either way;
but that is the Common point whereat all creatures touch, in their last passage, either Way;
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and is indeed the easiest piece of this vengeance; it were well for wilful sinners, if they might dye;
and is indeed the Easiest piece of this vengeance; it were well for wilful Sinners, if they might die;
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or if they might but dye: Even earthly distresses send men to sue for death; how much more the infernal;
or if they might but die: Even earthly Distresses send men to sue for death; how much more the infernal;
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there are those that have smiled in death, never any but gnashed in torments; that distinction is very remarkable which our Saviour makes betwixt killing and destroying; Matth. 10.28. Killing the body, destroying body and soul; NONLATINALPHABET and NONLATINALPHABET; Men may kill; God only can destroy;
there Are those that have smiled in death, never any but gnashed in torments; that distinction is very remarkable which our Saviour makes betwixt killing and destroying; Matthew 10.28. Killing the body, destroying body and soul; and; Men may kill; God only can destroy;
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there are gradations even in the last act of execution; expressed in the Greek, which our language doth not so fully distinguish;
there Are gradations even in the last act of execution; expressed in the Greek, which our language does not so Fully distinguish;
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NONLATINALPHABET is to kill, NONLATINALPHABET implyes violence in killing; NONLATINALPHABET, cruelty in that violence, but NONLATINALPHABET, an absoluteness and eternity of torment. Killing is nothing to destroying;
is to kill, Implies violence in killing;, cruelty in that violence, but, an absoluteness and eternity of torment. Killing is nothing to destroying;
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the body is but meer rubbish to the soul;
the body is but mere rubbish to the soul;
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and therefore (to put these together) killing the body is nothing to destruction of the soul;
and Therefore (to put these together) killing the body is nothing to destruction of the soul;
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Alas, here is every circumstance that may add horrour and misery to a condition; suddainnesse of seizure, degree of extremity, impossibility of release; suddainness;
Alas, Here is every circumstance that may add horror and misery to a condition; suddainnesse of seizure, degree of extremity, impossibility of release; suddainness;
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They shall soon be cut down as the grasse, saith David, Ps. 37.2. yea, yet sooner then so;They shall soon be Cut down as the grass, Says David, Ps. 37.2. yea, yet sooner then so;
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as the fire licks up the straw, Esa. 5.24. and more suddainly yet; as the Whrilewind passeth, so is the wicked no more, Prov. 10.25. Shortly, they are brought to desolation in a moment, Psal. 73.19.as the fire licks up the straw, Isaiah 5.24. and more suddenly yet; as the Whrilewind passes, so is the wicked no more, Curae 10.25. Shortly, they Are brought to desolation in a moment, Psalm 73.19.
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As for the degree of extremity, it is far beyond all expressions, all conceptions of the creature;
As for the degree of extremity, it is Far beyond all expressions, all conceptions of the creature;
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the wrath of God is as himself infinite;
the wrath of God is as himself infinite;
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as the glory of his Saints is such (as St. Paul that saw it tells us) that it transcends all conceit,
as the glory of his Saints is such (as Saint Paul that saw it tells us) that it transcends all conceit,
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and cannot come out of the mouth, cannot enter into the heart, so the vengeance prepared for his enemies is equally incomprehensible;
and cannot come out of the Mouth, cannot enter into the heart, so the vengeance prepared for his enemies is equally incomprehensible;
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the Rack, the Wheel, the Gibbet, the Fire are fearfull things; but these fall within our thoughts;
the Rack, the Wheel, the Gibbet, the Fire Are fearful things; but these fallen within our thoughts;
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wo unto that soul that must suffer what it is not capable to conceive. Even what we men can devise, and do apprehend is terrible;
woe unto that soul that must suffer what it is not capable to conceive. Even what we men can devise, and do apprehend is terrible;
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those very torments that men prepare for men, are such as we shrink at the mention of, tearing, fleying, broaching, broyling, &c. what shall those be which an angry God hath prepared for his enemies?
those very torments that men prepare for men, Are such as we shrink At the mention of, tearing, fleying, broaching, broiling, etc. what shall those be which an angry God hath prepared for his enemies?
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But though the torment were extream for the time, yet if at last it might have an end, there were some possibility of comfort;
But though the torment were extreme for the time, yet if At last it might have an end, there were Some possibility of Comfort;
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alas, we shrug at the thought of burning, though in a quick fire;
alas, we shrug At the Thought of burning, though in a quick fire;
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but to think of mans being a whole hour in the flame, we abhorr to imagine;
but to think of men being a Whole hour in the flame, we abhor to imagine;
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but to be a whole day in that state how horrible doth it seem. Oh then, what shall we say to those everlasting burnings ? To be, not dayes,
but to be a Whole day in that state how horrible does it seem. O then, what shall we say to those everlasting burnings? To be, not days,
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or moneths, or years, but thousands of millions of years, and millions of millions after that,
or months, or Years, but thousands of millions of Years, and millions of millions After that,
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and after that for all eternity, still in the height of these unconceivable tortures, without intermission, without relaxation? Oh the grosse Atheisme of carnall men, that do not believe these dreadful vengeances!
and After that for all eternity, still in the height of these unconceivable tortures, without intermission, without relaxation? O the gross Atheism of carnal men, that do not believe these dreadful vengeances!
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Oh the desperate security of those men who profess to believe them, and yet dare run into those sins which may and will plunge them into this damnation!
O the desperate security of those men who profess to believe them, and yet Dare run into those Sins which may and will plunge them into this damnation!
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Is sin sweet? Yea, but is it so sweet, as Hell fire is grievous? Is it profitable? But can it countervail the loss of the beatifical vision of God? Oh mad sinners, that for a little momentany contentment cast themselves into everlasting perdition;
Is since sweet? Yea, but is it so sweet, as Hell fire is grievous? Is it profitable? But can it countervail the loss of the beatifical vision of God? O mad Sinners, that for a little momentany contentment cast themselves into everlasting perdition;
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let the drink be never so delicate and well-spiced, yet if we hear there is poyson in it, we hold off;
let the drink be never so delicate and well-spiced, yet if we hear there is poison in it, we hold off;
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let Gold be offered us, yet if we hear it is red hot, we draw back our hands, and touch it not;
let Gold be offered us, yet if we hear it is read hight, we draw back our hands, and touch it not;
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Oh then, why will we be so desperately foolish, as when a little poor unsatisfying pleasure is offered us,
O then, why will we be so desperately foolish, as when a little poor unsatisfying pleasure is offered us,
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though sauced with a woful damnation for ever and ever, we should dare to entertain it at so dear a rate.
though sauced with a woeful damnation for ever and ever, we should Dare to entertain it At so dear a rate.
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Have mercy upon your own souls, my dear brethren, and when the motions of evill are made to you;
Have mercy upon your own Souls, my dear brothers, and when the motions of evil Are made to you;
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check them with the danger of this fearfull damnation; from which the God of all mercies graciously deliver us all;
check them with the danger of this fearful damnation; from which the God of all Mercies graciously deliver us all;
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for the sake of the dear Son of his love Jesus Christ the righteous; to whom, &c.
for the sake of the dear Son of his love jesus christ the righteous; to whom, etc.
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CHRISTIAN LIBERTY Laid forth, in a SERMON Preacht to his late MAJESTY at WHITE-HALL, In the time of the Parliament holden anno 1628. By JOS. B. of EXON. Gal. 5.1. Stand fast therefore in the Liberty wherewith Christ hath made you free.
CHRISTIAN LIBERTY Laid forth, in a SERMON Preached to his late MAJESTY At WHITEHALL, In the time of the Parliament held Anno 1628. By JOS. B. of EXON. Gal. 5.1. Stand fast Therefore in the Liberty wherewith christ hath made you free.
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AS if my tongue and your ears could not easily be diswonted from our late Parliamentary language;
AS if my tongue and your ears could not Easily be diswonted from our late Parliamentary language;
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you have here in this text Liberty, Prerogative, the maintenance of both; Liberty of Subjects that are freed;
you have Here in this text Liberty, Prerogative, the maintenance of both; Liberty of Subject's that Are freed;
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Prerogative of the King of glory that hath freed them; maintenance of that liberty, which the power of that great prerogative hath atchieved;
Prerogative of the King of glory that hath freed them; maintenance of that liberty, which the power of that great prerogative hath achieved;
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Christian liberty, Christs liberation, our persistence; Stand fast in the Liberty wherewith Christ hath made you free. Liberty is a sweet word;
Christian liberty, Christ liberation, our persistence; Stand fast in the Liberty wherewith christ hath made you free. Liberty is a sweet word;
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the thing it self is much sweeter; and mens apprehensions make it yet sweeter then it is!
the thing it self is much Sweeten; and men's apprehensions make it yet Sweeten then it is!
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Certainly if liberty and life were competitors, it is a great question whether would carry it, sure I am,
Certainly if liberty and life were competitors, it is a great question whither would carry it, sure I am,
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if there be a life without it, yet it is not vital; Man restrained is like a wild bird shut up in a cage;
if there be a life without it, yet it is not vital; Man restrained is like a wild bird shut up in a cage;
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that offers at every of the grates to get out, and growes sullen when it can finde no evasion;
that offers At every of the grates to get out, and grows sullen when it can find no evasion;
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and till stark famine urge it will not so much as feed for anger to be confined.
and till stark famine urge it will not so much as feed for anger to be confined.
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Neither is the word more sweet then large; There are as many liberties as restraints; and as many restraints as there are limitations of superiour commands;
Neither is the word more sweet then large; There Are as many Liberties as restraints; and as many restraints as there Are limitations of superior commands;
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and there are so many limits of commands as there are either duties to be done, or sentences to be undergone:
and there Are so many Limits of commands as there Are either duties to be done, or sentences to be undergone:
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There is a liberty of the parts, and a liberty of the man:
There is a liberty of the parts, and a liberty of the man:
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There is a drunken liberty of the Tongue, which being once glibbed with intoxicating liquor runs wilde through Heaven and earth,
There is a drunken liberty of the Tongue, which being once glibbed with intoxicating liquour runs wild through Heaven and earth,
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and spares neither him that is God above; nor those which are called Gods on Earth; the Slanderer answer'd Pirrhus well;
and spares neither him that is God above; nor those which Are called God's on Earth; the Slanderer answered Pirrhus well;
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I confess I said thus, O King; and had said more if more Wine had been given me; treason is but a Tavern-dialect;
I confess I said thus, Oh King; and had said more if more Wine had been given me; treason is but a Tavern-dialect;
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Any thing passes well under the Rose;
Any thing passes well under the Rose;
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it is not the man but the liquor, not the liquor but the excesse that is guilty of this liberty.
it is not the man but the liquour, not the liquour but the excess that is guilty of this liberty.
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There is an audacious and factious liberty of this loose filme;
There is an audacious and factious liberty of this lose film;
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which not only ill-tutor'd Schollers take to themselves under the name of libertas prophetandi, pestering both Presses and Pulpits with their bold and brainsick fancies;
which not only ill-tutored Scholars take to themselves under the name of Libertas prophetandi, pestering both Presses and Pulpits with their bold and brainsick fancies;
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but unletter'd Trades-men, and tatling Gossips too;
but unlettered Tradesmen, and tattling Gossips too;
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whith whom deep questions of Divinity, and censures of their Teachers are grown into common table-talk;
vuhith whom deep questions of Divinity, and censures of their Teachers Are grown into Common table-talk;
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and peremptory decisions of Theological problemes is as ordinary almost, as backbiting their neighbours. There is a profane liberty of Atheous swaggerers which say, disrumpamus Vincula ; let us break their bonds:
and peremptory decisions of Theological problems is as ordinary almost, as backbiting their neighbours. There is a profane liberty of Atheous swaggerers which say, disrumpamus Vincula; let us break their bonds:
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Not religion only, but even reason and humanity seem fetters to these spirits;
Not Religion only, but even reason and humanity seem fetters to these spirits;
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who like the Demoniack in the Gospel, having broken all their chains finde no freedom but among the noysom graves of hatefull corruptions.
who like the Demoniac in the Gospel, having broken all their chains find no freedom but among the noisome graves of hateful corruptions.
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There is a disloyal liberty of those rebellious spirits, which despise government;
There is a disloyal liberty of those rebellious spirits, which despise government;
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and hold it a servitude to live within the range of wholesome lawes, there is no freedom with these unquiet dispositions,
and hold it a servitude to live within the range of wholesome laws, there is no freedom with these unquiet dispositions,
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but in the bold censures of authority, in the seditious calumniations of superiours, and in their own utopical prescriptions.
but in the bold censures of Authority, in the seditious calumniations of superiors, and in their own utopical prescriptions.
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Every thing is good to these men save the present, and nothing save their own ▪ though all these are not so much liberties, as licentiousness.
Every thing is good to these men save the present, and nothing save their own ▪ though all these Are not so much Liberties, as licentiousness.
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Besides these, there are civill liberties of Persons, Towns, Incorporations, Countries, Kings, Kingdomes; good reason these should be mutually stood upon;
Beside these, there Are civil Liberties of Persons, Towns, Incorporations, Countries, Kings, Kingdoms; good reason these should be mutually stood upon;
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Religion was never an enemy to the due orders, and rights of policy; Gods book is the true Magna charta that enacts both King and People their own:
Religion was never an enemy to the due order, and rights of policy; God's book is the true Magna charta that enacts both King and People their own:
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He that hath set bounds to the wide Ocean, hath stinted the freest liberty; but these liberties are not for the pulpit;
He that hath Set bounds to the wide Ocean, hath stinted the Freest liberty; but these Liberties Are not for the pulpit;
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It is the Christian liberty wherewith we have to do; that alone hath scope enough both for our present speech and perpetual maintenance.
It is the Christian liberty wherewith we have to do; that alone hath scope enough both for our present speech and perpetual maintenance.
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This Christian liberty stands either in immunity from evill, or enlargement to good;
This Christian liberty Stands either in immunity from evil, or enlargement to good;
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The immunitie is from that which is evill in it self, or that which is evill to us: In it self, Sin, Satan:
The immunity is from that which is evil in it self, or that which is evil to us: In it self, since, Satan:
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Sin, whether in the fault, or in the punishment; the punishment, whether inward, or outward: Inward, the slavery of an accusing conscience;
since, whither in the fault, or in the punishment; the punishment, whither inward, or outward: Inward, the slavery of an accusing conscience;
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Outward, the wrath of God, Death, Damnation. Evill to us, whether burdensome traditions, or the law;
Outward, the wrath of God, Death, Damnation. Evil to us, whither burdensome traditions, or the law;
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the Law, whether Moral, or Ceremoniall; Moral, whether the obligations, or the curse: Enlargement to good;
the Law, whither Moral, or Ceremonial; Moral, whither the obligations, or the curse: Enlargement to good;
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whether in respect of the creature, which is our free use of it, or whether in respect to God;
whither in respect of the creature, which is our free use of it, or whither in respect to God;
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in our voluntary service of him; in our free accesse to him: Accesse whether to his throne of grace, or our throne of glory.
in our voluntary service of him; in our free access to him: Access whither to his throne of grace, or our throne of glory.
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I have laid before you a compendious tablet of our Christian liberty; lesse then which is bondage; more then which is loosenesse.
I have laid before you a compendious tablet of our Christian liberty; less then which is bondage; more then which is looseness.
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Such abundant scope there is in this allowed freedom, that what heart soever would yet rove further, makes it self unworthy of pitty in loosing it self.
Such abundant scope there is in this allowed freedom, that what heart soever would yet rove further, makes it self unworthy of pity in losing it self.
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Do we think the Angels are pent up in their Heavens, or can wish to walk beyond those glorious bounds? Can they hold it a restraint, that they can but will good;
Do we think the Angels Are penned up in their Heavens, or can wish to walk beyond those glorious bounds? Can they hold it a restraint, that they can but will good;
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like to our liquorous first parents that longed to know evil? Oh the sweet and happy liberty of the sons of God? All the world besides them are very slaves,
like to our liquorous First Parents that longed to know evil? O the sweet and happy liberty of the Sons of God? All the world beside them Are very slaves,
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and lye obnoxious to the bolts, fetters, scourges of a spiritual cruelty; It is hard to beat this into a carnall heart;
and lie obnoxious to the bolts, fetters, scourges of a spiritual cruelty; It is hard to beatrice this into a carnal heart;
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no small part of our servitude lyes in the captivation of our understanding; such, as that we cannot see our selves captive.
no small part of our servitude lies in the captivation of our understanding; such, as that we cannot see our selves captive.
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This is a strange difference of misprison; the Christian is free, and cannot think himself so;
This is a strange difference of Misprision; the Christian is free, and cannot think himself so;
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the the worldling thinks himself free, and is not so.
the the worldling thinks himself free, and is not so.
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What talk we to these Jovialists? It is liberty (with them) for a man to speak what he thinks, to take what he likes, to do what he lists; without restriction, without controlment:
What talk we to these Jovialists? It is liberty (with them) for a man to speak what he thinks, to take what he likes, to do what he lists; without restriction, without controlment:
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Call ye this freedom, that a man must speak and live by rule; to have a guard upon his lips and his eyes;
Call you this freedom, that a man must speak and live by Rule; to have a guard upon his lips and his eyes;
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no passage for a vain word or look, much less for a leud; to have his best pleasures stinted, his worse abandoned;
no passage for a vain word or look, much less for a lewd; to have his best pleasures stinted, his Worse abandoned;
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to be tasked with an unpleasing good, and chid when he fails. Tush, tell not me;
to be tasked with an unpleasing good, and Child when he fails. Tush, tell not me;
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To let the heart loose to an unlimited jollity, to revell heartily, to feast without fear, to drink without measure, to swear without check, to admit of no bound of luxury, but our own strength;
To let the heart lose to an unlimited jollity, to revel heartily, to feast without Fear, to drink without measure, to swear without check, to admit of no bound of luxury, but our own strength;
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to shut out all thoughts of scrupulous austerity, to entertain no guest of inward motion, but what may sooth up our lawlesness. This is liberty;
to shut out all thoughts of scrupulous austerity, to entertain no guest of inward motion, but what may sooth up our lawlessness. This is liberty;
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who goes lesse is a sla•e to his own severe thoughts. Get thee behind me Satan, for thou savourest not the things of God :
who Goes less is a sla•e to his own severe thoughts. Get thee behind me Satan, for thou savourest not the things of God:
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If this be freedom, to have our full scope of wickedness, Oh happy Divels, Oh miserable Saints of God.
If this be freedom, to have our full scope of wickedness, O happy Devils, O miserable Saints of God.
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Those though fettered up in chains of everlasting darkness can do no other but sin; these in all the elbow-room of the Empyreal heaven cannot do one evill act;
Those though fettered up in chains of everlasting darkness can do no other but since; these in all the elbow-room of the Empyreal heaven cannot do one evil act;
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yea the God of Saints and Angels, the Author of all liberty should be least free, who out of the blessed necessity of his most pure nature is not capable of the least possibility of evill.
yea the God of Saints and Angels, the Author of all liberty should be least free, who out of the blessed necessity of his most pure nature is not capable of the least possibility of evil.
uh dt n1 pp-f n2 cc n2, dt n1 pp-f d n1 vmd vbi av-ds j, r-crq av pp-f dt j-vvn n1 pp-f po31 av-ds j n1 vbz xx j pp-f dt ds n1 pp-f n-jn.
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Learn, O vain men, that there is nothing but impotence, nothing but gieves and manicles in the freest sins;
Learn, Oh vain men, that there is nothing but impotence, nothing but gieves and manacles in the Freest Sins;
np1, uh j n2, cst pc-acp vbz pix p-acp n1, pix cc-acp n2 cc n2 p-acp dt js n2;
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some captive may have a longer chain then his fellowes;
Some captive may have a longer chain then his Fellows;
d j-jn vmb vhi dt jc n1 cs po31 n2;
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yea some offender may have the liberty of the Tower, yet he is a prisoner still.
yea Some offender may have the liberty of the Tower, yet he is a prisoner still.
uh d n1 vmb vhi dt n1 pp-f dt n1, av pns31 vbz dt n1 av.
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Some Goal may be wider then some Palace:
some Goal may be wider then Some Palace:
d n1 vmb vbi jc cs d n1:
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what of that? If Hell were more spacious then the seat of the blessed, this doth not make it no place of torment.
what of that? If Hell were more spacious then the seat of the blessed, this does not make it no place of torment.
r-crq pp-f d? cs n1 vbdr av-dc j cs dt n1 pp-f dt j-vvn, d vdz xx vvi pn31 dx n1 pp-f n1.
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Go whether thou wilt, thou resolved sinner, thou carriest thy chain with thee; it shall stick as close to thee as thy soul;
Go whither thou wilt, thou resolved sinner, thou carriest thy chain with thee; it shall stick as close to thee as thy soul;
vvb cs pns21 vm2, pns21 j-vvn n1, pns21 vv2 po21 n1 p-acp pno21; pn31 vmb vvi c-acp av-j p-acp pno21 p-acp po21 n1;
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neither can it ever be shaken off, till thou have put off thy self by a spiritual regeneration, then only thou art free.
neither can it ever be shaken off, till thou have put off thy self by a spiritual regeneration, then only thou art free.
dx vmb pn31 av vbi vvn a-acp, c-acp pns21 vhb vvn a-acp po21 n1 p-acp dt j n1, av av-j pns21 vb2r j.
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It is a divine word, that in our Liturgie, Whose service is perfect freedom; St. Paul saith as much, Rom. 6.18.20.
It is a divine word, that in our Liturgy, Whose service is perfect freedom; Saint Paul Says as much, Rom. 6.18.20.
pn31 vbz dt j-jn n1, cst p-acp po12 n1, rg-crq n1 vbz j n1; n1 np1 vvz a-acp av-d, np1 crd.
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Being freed from sin ye are made servi justitiae, the servants of righteousnesse: What is liberty but freedom from bondage,Being freed from since you Are made servi justitiae, the Servants of righteousness: What is liberty but freedom from bondage,
vbg vvn p-acp n1 pn22 vbr vvn fw-la fw-la, dt n2 pp-f n1: q-crq vbz n1 p-acp n1 p-acp n1,
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and behold our freedom from the bondage of sin tyes us to a sure liberty, that is our free obedience to God:
and behold our freedom from the bondage of since ties us to a sure liberty, that is our free Obedience to God:
cc vvb po12 n1 p-acp dt n1 pp-f n1 vvz pno12 p-acp dt j n1, cst vbz po12 j n1 p-acp np1:
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Both the Orator and the Philosopher define liberty by Potestas vivendi ut velis, but withall, you know he addes, quis vivit ut vult, nisi qui recta sequitur.
Both the Orator and the Philosopher define liberty by Potestas vivendi ut velis, but withal, you know he adds, quis vivit ut vult, nisi qui Recta sequitur.
d dt n1 cc dt n1 vvb n1 p-acp fw-la fw-la fw-la fw-la, p-acp av, pn22 vvb pns31 vvz, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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See how free the good man is;
See how free the good man is;
vvb c-crq j dt j n1 vbz;
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he doth what he will, for he wills what God wills, and what God would have him will;
he does what he will, for he wills what God wills, and what God would have him will;
pns31 vdz r-crq pns31 vmb, c-acp pns31 vvz r-crq np1 vvz, cc r-crq np1 vmd vhi pno31 vmb;
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in what ever he doth therefore he is a free man; neither hath any man free-will to good but he:
in what ever he does Therefore he is a free man; neither hath any man freewill to good but he:
p-acp r-crq av pns31 vdz av pns31 vbz dt j n1; av-dx vhz d n1 n1 p-acp j p-acp pns31:
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Be ambitious of this happy condition, O all ye noble and generous spirits, and do not think ye live till ye have attained to this true liberty.
Be ambitious of this happy condition, Oh all you noble and generous spirits, and do not think you live till you have attained to this true liberty.
vbb j pp-f d j n1, uh av-d pn22 j cc j n2, cc vdb xx vvb pn22 vvb c-acp pn22 vhb vvn p-acp d j n1.
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The liberty wherewith Christ hath made us free; So from the liberty, we descend to the perogative. Christs liberation.
The liberty wherewith christ hath made us free; So from the liberty, we descend to the prerogative. Christ liberation.
dt n1 c-crq np1 vhz vvn pno12 j; av p-acp dt n1, pns12 vvb p-acp dt n1. npg1 n1.
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Here is the glorious prerogative of the Son of God, to be the deliverer or redeemer of his people; They could not free themselves;
Here is the glorious prerogative of the Son of God, to be the deliverer or redeemer of his people; They could not free themselves;
av vbz dt j n1 pp-f dt n1 pp-f np1, pc-acp vbi dt n1 cc n1 pp-f po31 n1; pns32 vmd xx vvi px32;
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the Angels of heaven might pitty, could not redeem them;
the Angels of heaven might pity, could not Redeem them;
dt n2 pp-f n1 vmd vvi, vmd xx vvi pno32;
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yea alas, who could, or who did redeem those of their rank, which of lightsome celestiall spirits, are become foul Devils? Only Christ could free us, whose ransome was infinite;
yea alas, who could, or who did Redeem those of their rank, which of lightsome celestial spirits, Are become foul Devils? Only christ could free us, whose ransom was infinite;
uh uh, q-crq vmd, cc q-crq vdd vvi d pp-f po32 n1, r-crq pp-f j j n2, vbr vvn j n2? j np1 vmd vvi pno12, rg-crq n1 vbds j;
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only Christ did free us, whose love is infinite;
only christ did free us, whose love is infinite;
j np1 vdd vvi pno12, rg-crq n1 vbz j;
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and how hath he wrought our liberty? By force, by purchase, By force in that he hath conquer'd him, whose captives we were;
and how hath he wrought our liberty? By force, by purchase, By force in that he hath conquered him, whose captives we were;
cc q-crq vhz pns31 vvn po12 n1? p-acp n1, p-acp n1, p-acp n1 p-acp cst pns31 vhz vvn pno31, rg-crq n2-jn pns12 vbdr;
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by purchase, in that he hath pay'd the full price of our ransom, to that supream hand whereto we were forfeited:
by purchase, in that he hath paid the full price of our ransom, to that supreme hand whereto we were forfeited:
p-acp n1, p-acp cst pns31 vhz vvn dt j n1 pp-f po12 n1, p-acp cst j n1 c-crq pns12 vbdr vvn:
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I have heard Lawers say, there are in civill Corporations three wayes of freedom; by Birth, by Service, by Redemption;
I have herd Lawyers say, there Are in civil Corporations three ways of freedom; by Birth, by Service, by Redemption;
pns11 vhb vvn np1 vvi, pc-acp vbr p-acp j n2 crd n2 pp-f n1; p-acp n1, p-acp n1, p-acp n1;
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By Birth, as St. Paul was free of Rome ; by Service, as Apprentises upon expiration of their years;
By Birth, as Saint Paul was free of Room; by Service, as Apprentices upon expiration of their Years;
p-acp n1, c-acp n1 np1 vbds j pp-f vvb; p-acp n1, c-acp n2 p-acp n1 pp-f po32 n2;
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by Redemption, as the the Centurion, with a great sum purchased I this freedom. Two of these are barred from all utter possibility in our spiritual freedom;
by Redemption, as the the Centurion, with a great sum purchased I this freedom. Two of these Are barred from all utter possibility in our spiritual freedom;
p-acp n1, c-acp cs dt n1, p-acp dt j n1 vvd pns11 d n1. crd pp-f d vbr vvn p-acp d j n1 p-acp po12 j n1;
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for by Birth we are the sons of wrath; by service we are naturally the vassals of Satan;
for by Birth we Are the Sons of wrath; by service we Are naturally the vassals of Satan;
c-acp p-acp n1 pns12 vbr dt n2 pp-f n1; p-acp n1 pns12 vbr av-j dt n2 pp-f np1;
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It is only the precious redemption of the Son of God that hath freed us.
It is only the precious redemption of the Son of God that hath freed us.
pn31 vbz av-j dt j n1 pp-f dt n1 pp-f np1 cst vhz vvn pno12.
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Whereas freedom then hath respect to bondage, there are seven Egyptian Masters from whose slavery Christ hath freed us.
Whereas freedom then hath respect to bondage, there Are seven Egyptian Masters from whose slavery christ hath freed us.
cs n1 av vhz n1 p-acp n1, pc-acp vbr crd jp n2 p-acp rg-crq n1 np1 vhz vvn pno12.
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Sin, an accusing Conscience, danger of Gods wrath, tyranny of Satan, the curse of the Law, Mosaicall Ceremenies, humane Ordinances;
since, an accusing Conscience, danger of God's wrath, tyranny of Satan, the curse of the Law, Mosaical Ceremenies, humane Ordinances;
n1, dt j-vvg n1, n1 pp-f npg1 n1, n1 pp-f np1, dt n1 pp-f dt n1, j np2, j n2;
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see our servitude to, and our freedom from all these by the powerfull liberation of Christ.
see our servitude to, and our freedom from all these by the powerful liberation of christ.
vvb po12 n1 p-acp, cc po12 n1 p-acp d d p-acp dt j n1 pp-f np1.
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1. It was a true word of that Pythagorean, Quot vitia, tot domini, sin is an hard master:
1. It was a true word of that Pythagorean, Quot Vices, tot domini, since is an hard master:
crd pn31 vbds dt j n1 pp-f d np1, fw-la fw-la, fw-la fw-la, n1 vbz dt j n1:
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A master? Yea a tyrant;
A master? Yea a tyrant;
dt n1? uh dt n1;
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let not sin reign in your mortall bodies, Rom. 6 14. and so the sinner is not only servus corruptitiae, a drudge of corruptions 2 Pet. 2.19. but a very slave sold under sin, Rom. 7.14.let not since Reign in your Mortal bodies, Rom. 6 14. and so the sinner is not only servus corruptitiae, a drudge of corruptions 2 Pet. 2.19. but a very slave sold under since, Rom. 7.14.
vvb xx n1 vvi p-acp po22 j-jn n2, np1 crd crd cc av dt n1 vbz xx av-j fw-la fw-la, dt n1 pp-f n2 crd np1 crd. cc-acp dt j n1 vvn p-acp n1, np1 crd.
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So necessitated to evill by his own inward corruption that he cannot but grind in this Mill, he cannot but row in this Gally:
So necessitated to evil by his own inward corruption that he cannot but grind in this Mill, he cannot but row in this Galley:
av vvn p-acp j-jn p-acp po31 d j n1 cst pns31 vmbx p-acp vvi p-acp d n1, pns31 vmbx p-acp vvi p-acp d n1:
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For, as posse peccare is the condition of the greatest Saint upon earth, and Non posse peccare is the condition of the least Saint above,
For, as posse Peccare is the condition of the greatest Saint upon earth, and Non posse Peccare is the condition of the least Saint above,
c-acp, c-acp fw-la uh vbz dt n1 pp-f dt js n1 p-acp n1, cc fw-fr fw-la uh vbz dt n1 pp-f dt ds n1 a-acp,
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so non posse non peccare is the condition of the least sinful unregenerate; as the prisoner may shift his feet but not his fetters;
so non posse non Peccare is the condition of the least sinful unregenerate; as the prisoner may shift his feet but not his fetters;
av fw-fr fw-la fw-la uh vbz dt n1 pp-f dt av-ds j j; c-acp dt n1 vmb vvi po31 n2 cc-acp xx po31 n2;
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or as the snail cannot but leave a slime track behind, it which way soever it goes: Here is our bondage; where is our liberty; Ubi spriritus domini, ibi libertas;
or as the snail cannot but leave a slime track behind, it which weigh soever it Goes: Here is our bondage; where is our liberty; Ubi spriritus domini, There Libertas;
cc c-acp dt n1 vmbx p-acp n1 dt n1 n1 a-acp, pn31 r-crq vvb av pn31 vvz: av vbz po12 n1; q-crq vbz po12 n1; fw-la fw-la fw-la, fw-la fw-la;
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where the spirit of the Lord is, there is liberty, 2 Cor. 3.7. Oh wretched man that I am, who shall deliver me from this body of death;
where the Spirit of the Lord is, there is liberty, 2 Cor. 3.7. O wretched man that I am, who shall deliver me from this body of death;
c-crq dt n1 pp-f dt n1 vbz, pc-acp vbz n1, crd np1 crd. uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp d n1 pp-f n1;
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I thank my God through Jesus Christ. So then Christ hath freed us from the bondage of sin.I thank my God through jesus christ. So then christ hath freed us from the bondage of since.
pns11 vvb po11 n1 p-acp np1 np1. av av np1 vhz vvn pno12 p-acp dt n1 pp-f n1.
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An accusing conscience is a true task-master of Egypt ;
an accusing conscience is a true taskmaster of Egypt;
dt j-vvg n1 vbz dt j n1 pp-f np1;
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it will be sure to whip us for what we have done, for what we have not done:
it will be sure to whip us for what we have done, for what we have not done:
pn31 vmb vbi j pc-acp vvi pno12 p-acp r-crq pns12 vhb vdn, p-acp r-crq pns12 vhb xx vdn:
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Horrour of sin, like a sleeping Mastive, lyes at our door. Gen. 4.7. when it awakes it will fly on our throat.
Horror of since, like a sleeping Mastive, lies At our door. Gen. 4.7. when it awakes it will fly on our throat.
n1 pp-f n1, av-j dt j-vvg j, vvz p-acp po12 n1. np1 crd. c-crq pn31 vvz pn31 vmb vvi p-acp po12 n1.
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No closer doth the shaddow follow the body, then the revenge of self-accusation followes sin;
No closer does the shadow follow the body, then the revenge of self-accusation follows since;
av-dx av-jc vdz dt n1 vvb dt n1, cs dt n1 pp-f n1 vvz n1;
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walk Eastward in the morning the shadow starts behind thee, soon after it is upon thy left side;
walk Eastward in the morning the shadow starts behind thee, soon After it is upon thy left side;
vvb av p-acp dt n1 dt n1 vvz p-acp pno21, av c-acp pn31 vbz p-acp po21 j n1;
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at noon it is under thy feet; lye down it coucheth under thee, towards even it leaps before thee;
At noon it is under thy feet; lie down it couches under thee, towards even it leaps before thee;
p-acp n1 pn31 vbz p-acp po21 n2; vvb a-acp pn31 vvz p-acp pno21, p-acp av pn31 vvz p-acp pno21;
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thou canst not be rid of it, whiles thou hast a body, and the Sun light;
thou Canst not be rid of it, while thou hast a body, and the Sun Light;
pns21 vm2 xx vbi vvn pp-f pn31, cs pns21 vh2 dt n1, cc dt n1 n1;
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no more can thy soul quit the conscience of evil;
no more can thy soul quit the conscience of evil;
dx dc vmb po21 n1 vvi dt n1 pp-f j-jn;
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This is to thee instead of an Hell of Fiends that shall ever be shaking fire brands at thee, ever torturing thee with affrights of more paines then thy nature can comprehend, Soeva conturbata conscientia, Wisd. 17.11.
This is to thee instead of an Hell of Fiends that shall ever be shaking fire brands At thee, ever torturing thee with affrights of more pains then thy nature can comprehend, Soeva conturbata conscientia, Wisdom 17.11.
d vbz p-acp pno21 av pp-f dt n1 pp-f n2 cst vmb av vbi vvg n1 vvz p-acp pno21, av vvg pno21 p-acp vvz pp-f dc n2 cs po21 n1 vmb vvi, fw-la fw-la fw-la, np1 crd.
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If thou look to the punishment of loss, it shall say as Lysimachus did, how much felicity have I lost, for how little pleasure:
If thou look to the punishment of loss, it shall say as Lysimachus did, how much felicity have I lost, for how little pleasure:
cs pns21 vvb p-acp dt n1 pp-f n1, pn31 vmb vvi p-acp npg1 vdd, c-crq d n1 vhb pns11 vvn, c-acp c-crq j n1:
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If to the punishment of sense it shall say to thee as the Tyrant dream'd his heart said to him out of the boiling caldron NONLATINALPHABET;
If to the punishment of sense it shall say to thee as the Tyrant dreamed his heart said to him out of the boiling caldron;
cs p-acp dt n1 pp-f n1 pn31 vmb vvi p-acp pno21 p-acp dt n1 vvd po31 n1 vvd p-acp pno31 av pp-f dt j-vvg n1;
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I am the cause of all this misery:
I am the cause of all this misery:
pns11 vbm dt n1 pp-f d d n1:
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Here is our bondage, where is the liberty? Having our hearts sprinkled from an evill Conscience, Heb. 10.22. Sprinkled, with what? Even with the blood of Jesus, vers.
Here is our bondage, where is the liberty? Having our hearts sprinkled from an evil Conscience, Hebrew 10.22. Sprinkled, with what? Even with the blood of jesus, vers.
av vbz po12 n1, q-crq vbz dt n1? vhg po12 n2 vvn p-acp dt j-jn n1, np1 crd. j-vvn, p-acp q-crq? av-j p-acp dt n1 pp-f np1, fw-la.
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19. This, this only is it that can free us: It is with the unquiet heart as with the troubled Sea of Tiberias ;
19. This, this only is it that can free us: It is with the unquiet heart as with the troubled Sea of Tiberias;
crd np1, d av-j vbz pn31 cst vmb vvi pno12: pn31 vbz p-acp dt j n1 c-acp p-acp dt j-vvn n1 pp-f np1;
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the Winds rise, the Waters swell, the billowes roar, the ship is tossed, Heaven and Earth threat to meet;
the Winds rise, the Waters swell, the billows roar, the ship is tossed, Heaven and Earth threat to meet;
dt n2 vvb, dt n2 vvb, dt n2 vvb, dt n1 vbz vvn, n1 cc n1 vvb pc-acp vvi;
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Christ doth but speak the word, all is calme; so Christ hath freed us Secondly from the bondage of an accusing conscience.
christ does but speak the word, all is Cam; so christ hath freed us Secondly from the bondage of an accusing conscience.
np1 vdz p-acp vvi dt n1, d vbz j-jn; av np1 vhz vvn pno12 ord p-acp dt n1 pp-f dt j-vvg n1.
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The conscience is but Gods Bayliff;
The conscience is but God's Bailiff;
dt n1 vbz p-acp ng1 n1;
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493
It is the displeasure of the Lord of Heaven and Earth that is the utmost of all terribles;
It is the displeasure of the Lord of Heaven and Earth that is the utmost of all terribles;
pn31 vbz dt n1 pp-f dt n1 pp-f n1 cc n1 cst vbz dt j pp-f d n2;
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the fear of Gods wrath is that strong winde that stirrs these billowes from the bottom;
the Fear of God's wrath is that strong wind that stirs these billows from the bottom;
dt n1 pp-f npg1 n1 vbz d j n1 cst vvz d n2 p-acp dt n1;
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set aside the danger of divine displeasure and the clamo•rs of conscience were harmless; this alone makes an Hell in the bosome:
Set aside the danger of divine displeasure and the clamo•rs of conscience were harmless; this alone makes an Hell in the bosom:
vvb av dt n1 pp-f j-jn n1 cc dt n2 pp-f n1 vbdr j; d av-j vvz dt n1 p-acp dt n1:
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The aversion of Gods face is confusion, the least bending of his brow is perdition Ps. 2. ult.
The aversion of God's face is confusion, the least bending of his brow is perdition Ps. 2. ult.
dt n1 pp-f npg1 n1 vbz n1, dt ds vvg pp-f po31 n1 vbz n1 np1 crd n1.
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but his totus aestus, his whole fury, as Ps. 78.38. is the utter absorption of the creature; excandescentia ejus funditur sicut ignis;
but his totus Aestus, his Whole fury, as Ps. 78.38. is the utter absorption of the creature; Heated His funditur sicut ignis;
cc-acp po31 fw-la fw-la, po31 j-jn n1, c-acp np1 crd. vbz dt j n1 pp-f dt n1; fw-la fw-la fw-la fw-la fw-la;
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His wrath is poured out like fire, the rocks are rent before it, Nahum 1.6. whence there is nothing but (NONLATINALPHABET) a fearfull expectation of judgment, and fiery indignation, which shall devour the adversaries, Heb. 10.27. Here is the bondage, where is the liberty? Being just fyed by faith we have peace with God, through Jesus Christ our Lord.His wrath is poured out like fire, the Rocks Are rend before it, Nahum 1.6. whence there is nothing but () a fearful expectation of judgement, and fiery Indignation, which shall devour the Adversaries, Hebrew 10.27. Here is the bondage, where is the liberty? Being just fyed by faith we have peace with God, through jesus christ our Lord.
po31 n1 vbz vvn av av-j n1, dt n2 vbr vvn p-acp pn31, np1 crd. c-crq pc-acp vbz pix cc-acp () dt j n1 pp-f n1, cc j n1, r-crq vmb vvi dt n2, np1 crd. av vbz dt n1, q-crq vbz dt n1? vbg av vvn p-acp n1 pns12 vhb n1 p-acp np1, p-acp np1 np1 po12 n1.
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So then Christ hath freed us thridly from the bondage of the wrath of God. As every wicked man is a Tyrant, according to the Philosophers position;
So then christ hath freed us Thirdly from the bondage of the wrath of God. As every wicked man is a Tyrant, according to the Philosophers position;
av cs np1 vhz vvn pno12 av-j p-acp dt n1 pp-f dt n1 pp-f np1. p-acp d j n1 vbz dt n1, vvg p-acp dt ng1 n1;
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and every Tirant is a Devil among men: so the Devil is the Arch-tyrant of the creatures;
and every Tyrant is a devil among men: so the devil is the Archtyrant of the creatures;
cc d n1 vbz dt n1 p-acp n2: av dt n1 vbz dt n1 pp-f dt n2;
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he makes all his Subjects errand vassals, yea chained slaves, 2 Tim. 2. ult. That they may recover themselves from the snare of the Devil who are taken captive by him at his will:
he makes all his Subject's errand vassals, yea chained slaves, 2 Tim. 2. ult. That they may recover themselves from the snare of the devil who Are taken captive by him At his will:
pns31 vvz d po31 n2-jn n1 n2, uh j-vvn n2, crd np1 crd n1. cst pns32 vmb vvi px32 p-acp dt n1 pp-f dt n1 r-crq vbr vvn j-jn p-acp pno31 p-acp po31 n1:
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lo here is will, snares, captivity, perfect tyranny.
lo Here is will, snares, captivity, perfect tyranny.
uh av vbz n1, n2, n1, j n1.
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Nahash the Ammonite was a notable Tyrant, he would have the right eyes of the Israelites put out,Nahash the Ammonite was a notable Tyrant, he would have the right eyes of the Israelites put out,
np1 dt n1 vbds dt j n1, pns31 vmd vhi dt j-jn n2 pp-f dt np2 vvd av,
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as an eminent mark of servitude; so doth this infernal Nahash blind the right eye of our understanding;
as an eminent mark of servitude; so does this infernal Nahash blind the right eye of our understanding;
c-acp dt j n1 pp-f n1; av vdz d j np1 j dt j-jn n1 pp-f po12 n1;
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yea, with the spightful Philistim, he puts out both the eyes of our apprehension and judgment, that he may gyre us about in the Mill of unprofitable wickednesse;
yea, with the spiteful Philistim, he puts out both the eyes of our apprehension and judgement, that he may gyre us about in the Mill of unprofitable wickedness;
uh, p-acp dt j av, pns31 vvz av av-d dt n2 pp-f po12 n1 cc n1, cst pns31 vmb n1 pno12 p-acp p-acp dt n1 pp-f j n1;
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and cruelly insult upon our remedilesse misery. And when he hath done, the fairest end is death, yea death without end;
and cruelly insult upon our remediless misery. And when he hath done, the Fairest end is death, yea death without end;
cc av-j vvi p-acp po12 j n1. cc c-crq pns31 vhz vdn, dt js n1 vbz n1, uh n1 p-acp n1;
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Oh the impotency of earthly tyranny to this; the greatest blood-suckers could but kill; and livor post fata, as the old word is;
O the impotency of earthly tyranny to this; the greatest bloodsuckers could but kill; and livor post fata, as the old word is;
uh dt n1 pp-f j n1 p-acp d; dt js n2 vmd cc-acp vvi; cc fw-la fw-la fw-la, p-acp dt j n1 vbz;
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but here is an homicida ab initio ; and a fine too; ever killing with an ever-living death, for a perpetual fruition of our torment. Here is the bondage;
but Here is an Homicide ab initio; and a fine too; ever killing with an everliving death, for a perpetual fruition of our torment. Here is the bondage;
cc-acp av vbz dt fw-la fw-la fw-la; cc dt j av; av vvg p-acp dt j n1, p-acp dt j n1 pp-f po12 n1. av vbz dt n1;
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where is the liberty? Christ hath spoiled principalities and powers, and made a show of them, openly triumphing over them in the same cross, Colos. 2.15. By his death he destroyed him that hath the power of death, tke Devil, Heb. 2.14.
where is the liberty? christ hath spoiled principalities and Powers, and made a show of them, openly triumphing over them in the same cross, Colos 2.15. By his death he destroyed him that hath the power of death, tke devil, Hebrew 2.14.
q-crq vbz dt n1? np1 vhz vvn n2 cc n2, cc vvd dt n1 pp-f pno32, av-j vvg p-acp pno32 p-acp dt d n1, np1 crd. p-acp po31 n1 pns31 vvd pno31 cst vhz dt n1 pp-f n1, dt n1, np1 crd.
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So then Christ hath freed us fourthly, from the bondage of Satans tyranny.
So then christ hath freed us fourthly, from the bondage of Satan tyranny.
av cs np1 vhz vvn pno12 j, p-acp dt n1 pp-f npg1 n1.
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At the best, the law is but a hard Master, impossible to please, NONLATINALPHABET saith St. Paul :
At the best, the law is but a hard Master, impossible to please, Says Saint Paul:
p-acp dt js, dt n1 vbz p-acp dt j n1, j pc-acp vvi, vvz n1 np1:
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but at the worst, a cruell one;
but At the worst, a cruel one;
cc-acp p-acp dt js, dt j pi;
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The very courtesie of the law was jugum, an unsupportable yoke, but the spight of the law is NONLATINALPHABET a curse.
The very courtesy of the law was jugum, an unsupportable yoke, but the spite of the law is a curse.
dt j n1 pp-f dt n1 vbds fw-la, dt j n1, cc-acp dt n1 pp-f dt n1 vbz dt n1.
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Cursed is every one that continues not in all that is written in the book of the law to do it, Gal. 3.10.Cursed is every one that continues not in all that is written in the book of the law to do it, Gal. 3.10.
vvn vbz d pi cst vvz xx p-acp d cst vbz vvn p-acp dt n1 pp-f dt n1 pc-acp vdi pn31, np1 crd.
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Do you not remember an unmercifull steward in the Gospell that catcheth his bankrupt fellow by the throat,
Do you not Remember an unmerciful steward in the Gospel that Catches his bankrupt fellow by the throat,
vdb pn22 xx vvi dt j n1 p-acp dt n1 cst vvz po31 j-jn n1 p-acp dt n1,
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and saies, Pay me that thou owest me ; so doth the law to us; we should pay and cannot;
and Says, Pay me that thou owest me; so does the law to us; we should pay and cannot;
cc vvz, vvb pno11 cst pns21 vv2 pno11; av vdz dt n1 p-acp pno12; pns12 vmd vvi cc vmbx;
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and because we cannot pay, we forfeit our selves; so as every mothers son is the child of death. Here is our bondage;
and Because we cannot pay, we forfeit our selves; so as every mother's son is the child of death. Here is our bondage;
cc c-acp pns12 vmbx vvi, pns12 vvb po12 n2; av c-acp d ng1 n1 vbz dt n1 pp-f n1. av vbz po12 n1;
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where is our liberty? Christ hath redeemed us from the curse of the law, being made a curse for us;
where is our liberty? christ hath redeemed us from the curse of the law, being made a curse for us;
q-crq vbz po12 n1? np1 vhz vvn pno12 p-acp dt n1 pp-f dt n1, vbg vvn dt n1 p-acp pno12;
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Oh blessed redemption, that frees us from the curse.
O blessed redemption, that frees us from the curse.
uh j-vvn n1, cst vvz pno12 p-acp dt n1.
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Oh blessed redeemer, that would become a curse for us that the curse of the law might not light upon us;
O blessed redeemer, that would become a curse for us that the curse of the law might not Light upon us;
uh j-vvn n1, cst vmd vvi dt n1 p-acp pno12 d dt n1 pp-f dt n1 vmd xx vvi p-acp pno12;
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so Christ hath freed us fifthly, from the bondage of the law. Moses was a meek man, but a severe Master;
so christ hath freed us fifthly, from the bondage of the law. Moses was a meek man, but a severe Master;
av np1 vhz vvn pno12 ord, p-acp dt n1 pp-f dt n1. np1 vbds dt j n1, cc-acp dt j n1;
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His face did not more shine in Gods aspect upon him, then it lowred in his aspect to men; His ceremonies were hard impositions;
His face did not more shine in God's aspect upon him, then it lowered in his aspect to men; His ceremonies were hard impositions;
po31 n1 vdd xx av-dc vvi p-acp ng1 n1 p-acp pno31, cs pn31 vvd p-acp po31 n1 p-acp n2; po31 n2 vbdr j n2;
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Many for number, costly for charge, painfull for execution. He that led Israel out of one bondage, carryed them into another:
Many for number, costly for charge, painful for execution. He that led Israel out of one bondage, carried them into Another:
d p-acp n1, j p-acp n1, j p-acp n1. pns31 cst vvd np1 av pp-f crd n1, vvd pno32 p-acp j-jn:
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From the bondage of Egypt, to the bondage of Sinai ; this held till the vail of the Temple rent;
From the bondage of Egypt, to the bondage of Sinai; this held till the Vail of the Temple rend;
p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1; d vvd p-acp dt n1 pp-f dt n1 vvn;
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yea till the vail of that better Temple, his sacred body, his very heart-strings did crack a sunder, with a consummatum est ;
yea till the Vail of that better Temple, his sacred body, his very heartstrings did Crac a sunder, with a consummatum est;
uh p-acp dt n1 pp-f cst j n1, po31 j n1, po31 j n2 vdd vvi dt av, p-acp dt fw-la fw-la;
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And now NONLATINALPHABET, Christ is the end of the law, Rom. 10.4. Now the law of the spirit of life hath freed us, Rom. 8.2. You hear now no more newes of the ceremonies of prefiguration, they are dead with Christ;
And now, christ is the end of the law, Rom. 10.4. Now the law of the Spirit of life hath freed us, Rom. 8.2. You hear now no more news of the ceremonies of prefiguration, they Are dead with christ;
cc av, np1 vbz dt n1 pp-f dt n1, np1 crd. av dt n1 pp-f dt n1 pp-f n1 vhz vvn pno12, np1 crd. pn22 vvb av dx dc n1 pp-f dt n2 pp-f n1, pns32 vbr j p-acp np1;
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ceremonies of decency may and must live; let no man now have his ear bored thorough to Moses his post;
ceremonies of decency may and must live; let no man now have his ear bored through to Moses his post;
n2 pp-f n1 vmb cc vmb vvi; vvb dx n1 av vhb po31 n1 vvn a-acp p-acp np1 po31 n1;
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Christ hath freed us sixtly from the law of ceremonies. Our last Master is humane Ordinances;
christ hath freed us sixthly from the law of ceremonies. Our last Master is humane Ordinances;
np1 vhz vvn pno12 av-j p-acp dt n1 pp-f n2. po12 ord n1 vbz j n2;
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the case of our exemption where from is not so clear; concerning which I finde a double extream of opinion;
the case of our exemption where from is not so clear; Concerning which I find a double extreme of opinion;
dt n1 pp-f po12 n1 c-crq p-acp vbz xx av j; vvg r-crq pns11 vvb dt j-jn j-jn pp-f n1;
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The one that ascribes too much to them, as equalling them with the law of God;
The one that ascribes too much to them, as equalling them with the law of God;
dt pi cst vvz av av-d p-acp pno32, c-acp vvg pno32 p-acp dt n1 pp-f np1;
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the other that ascribes too little to them, as if they were no tie to our obedience:
the other that ascribes too little to them, as if they were no tie to our Obedience:
dt n-jn cst vvz av av-j p-acp pno32, c-acp cs pns32 vbdr dx n1 p-acp po12 n1:
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The one holding them to bind the conscience no less then the positive laws of God;
The one holding them to bind the conscience no less then the positive laws of God;
dt pi vvg pno32 pc-acp vvi dt n1 av-dx av-dc cs dt j n2 pp-f np1;
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the other either sleighting their obligation, or extending it only to the outward man, not the inward:
the other either Slighting their obligation, or extending it only to the outward man, not the inward:
dt n-jn d vvg po32 n1, cc vvg pn31 av-j p-acp dt j n1, xx dt j:
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we must learn to walk a mid-way betwixt both;
we must Learn to walk a midway betwixt both;
pns12 vmb vvi pc-acp vvi dt n1-an p-acp d;
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and know that the good lawes of our superiours, whether civill or ecclesiastical, do in a sort reach to the very conscience;
and know that the good laws of our superiors, whither civil or ecclesiastical, do in a sort reach to the very conscience;
cc vvb cst dt j n2 pp-f po12 n2-jn, cs j cc j, vdb p-acp dt n1 n1 p-acp dt j n1;
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though not primarily and immediately as theirs, yet mediately and secondarily as they stand in reference to the law of God with our obedience to his instituted authority;
though not primarily and immediately as theirs, yet mediately and secondarily as they stand in Referente to the law of God with our Obedience to his instituted Authority;
cs xx av-j cc av-j p-acp png32, av av-j cc av-j c-acp pns32 vvb p-acp n1 p-acp dt n1 pp-f np1 p-acp po12 n1 p-acp po31 vvn n1;
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and therefore they tie us in some sort besides the case whether of scandall, or contempt.
and Therefore they tie us in Some sort beside the case whither of scandal, or contempt.
cc av pns32 vvb pno12 p-acp d n1 p-acp dt n1 cs pp-f n1, cc n1.
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Where no man can witness, there is no scandall; where is no intention of an affront to the commanding power, there is no contempt,
Where no man can witness, there is no scandal; where is no intention of an affront to the commanding power, there is no contempt,
c-crq dx n1 vmb vvi, pc-acp vbz dx n1; q-crq vbz dx n1 pp-f dt n1 p-acp dt j-vvg n1, pc-acp vbz dx n1,
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and yet willingly to break good Iaws without all witness, without all purpose of affront is therfore sin because disobedience;
and yet willingly to break good Jaws without all witness, without all purpose of affront is Therefore since Because disobedience;
cc av av-j p-acp vvb j n2 p-acp d n1, p-acp d n1 pp-f n1 vbz av n1 c-acp n1;
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For example, I dine fully alone out of wantonnesse, upon a day sequestred by authority to a publick fast;
For Exampl, I dine Fully alone out of wantonness, upon a day sequestered by Authority to a public fast;
c-acp n1, pns11 vvb av-j av-j av pp-f n1, p-acp dt n1 vvn p-acp n1 p-acp dt j n1;
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I dine alone, therefore without scandall; out of wantonnesse, therefore not out of contempt;
I dine alone, Therefore without scandal; out of wantonness, Therefore not out of contempt;
pns11 vvb av-j, av p-acp n1; av pp-f n1, av xx av pp-f n1;
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yet I offend against him that seeth in secret, notwithstanding my solitarinesse, and my wantonnesse is by him construed as a contempt to the ordainer of authority.
yet I offend against him that sees in secret, notwithstanding my solitariness, and my wantonness is by him construed as a contempt to the ordainer of Authority.
av pns11 vvb p-acp pno31 cst vvz p-acp j-jn, c-acp po11 n1, cc po11 n1 vbz p-acp pno31 vvn p-acp dt n1 p-acp dt n1 pp-f n1.
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But when both scandall and contempt are met to aggravate the violation, now the breach of humane lawes binds the conscience to a fearfull guilt.
But when both scandal and contempt Are met to aggravate the violation, now the breach of humane laws binds the conscience to a fearful guilt.
p-acp c-crq d n1 cc n1 vbr vvn pc-acp vvi dt n1, av dt n1 pp-f j n2 vvz dt n1 p-acp dt j n1.
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Not to flatter the times, (as I hope I shall never be blurred with this crimination) I must needs say this is too shamefully unregarded; Never age was more lawlesse;
Not to flatter the times, (as I hope I shall never be blurred with this crimination) I must needs say this is too shamefully unregarded; Never age was more lawless;
xx pc-acp vvi dt n2, (c-acp pns11 vvb pns11 vmb av-x vbi vvn p-acp d n1) pns11 vmb av vvi d vbz av av-j j; av-x n1 vbds av-dc j;
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Our fore-fathers were taught to be superstitiously scrupulous in observing the lawes of the Church, above Gods;
Our Forefathers were taught to be superstitiously scrupulous in observing the laws of the Church, above God's;
po12 n2 vbdr vvn pc-acp vbi av-j j p-acp vvg dt n2 pp-f dt n1, p-acp n2;
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like those Christians of whom Socrates the historian speaks of, which held fornication as a thing indifferent, de diebus festis tanquam de vita decertant, but strive for an holy day as for their life;
like those Christians of whom Socrates the historian speaks of, which held fornication as a thing indifferent, de diebus festis tanquam de vita decertant, but strive for an holy day as for their life;
av-j d np1 pp-f ro-crq np1 dt n1 vvz pp-f, r-crq vvd n1 p-acp dt n1 j, fw-fr fw-la fw-la fw-la fw-la fw-la fw-fr, p-acp vvi p-acp dt j n1 c-acp p-acp po32 n1;
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we are leapt into a licentious neglect of civill or sacred lawes, as if it were piety to be disobedient.
we Are leapt into a licentious neglect of civil or sacred laws, as if it were piety to be disobedient.
pns12 vbr vvn p-acp dt j n1 pp-f j cc j n2, c-acp cs pn31 vbdr n1 pc-acp vbi j.
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Doth the law command a Friday fast; no day is so selected for feasting; let a schismaticall or popish book be prohibited, this very prohibition endears it;
Does the law command a Friday fast; no day is so selected for feasting; let a Schismatical or popish book be prohibited, this very prohibition endears it;
vdz dt n1 vvb dt np1 av-j; dx n1 vbz av vvn p-acp vvg; vvb dt j cc j n1 vbi vvn, d j n1 vvz pn31;
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let wholsome lawes be enacted against drunkennesse, idlenesse, exactions, unlawfull transportations, excesse of diet, of apparell, or what ever noted abuse:
let wholesome laws be enacted against Drunkenness, idleness, exactions, unlawful transportations, excess of diet, of apparel, or what ever noted abuse:
vvb j n2 vbb vvn p-acp n1, n1, n2, j n2, n1 pp-f n1, pp-f n1, cc q-crq av vvd n1:
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commands do not so much whet our desires, as forbiddances:
commands do not so much whet our Desires, as forbiddances:
n2 vdb xx av av-d vvi po12 n2, c-acp n2:
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what is this but to baffle and affront that sacred power which is entrusted to government:
what is this but to baffle and affront that sacred power which is Entrusted to government:
r-crq vbz d p-acp pc-acp vvi cc vvi d j n1 r-crq vbz vvn p-acp n1:
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and to professe our selves not Libertines, but licentiate of disorder.
and to profess our selves not Libertines, but Licentiate of disorder.
cc pc-acp vvi po12 n2 xx n2, p-acp j pp-f n1.
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Farr, farr is it from the intentions of the God of order, under the stile of liberty to give scope to these unruly humors of men;
Farr, Far is it from the intentions of the God of order, under the style of liberty to give scope to these unruly humours of men;
np1, av-j vbz pn31 p-acp dt n2 pp-f dt n1 pp-f n1, p-acp dt n1 pp-f n1 pc-acp vvi n1 p-acp d j n2 pp-f n2;
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the issue whereof can be no other then utter confusion.
the issue whereof can be no other then utter confusion.
dt n1 c-crq vmb vbi dx n-jn av j n1.
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But if any power (besides divine) in Heaven or Earth shall challenge to it self this priviledg, to put a primary,
But if any power (beside divine) in Heaven or Earth shall challenge to it self this privilege, to put a primary,
p-acp cs d n1 (p-acp j-jn) p-acp n1 cc n1 vmb vvi p-acp pn31 n1 d n1, pc-acp vvi dt n1,
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or immediate tie upon the conscience, so as it should be a sin to disobey that ordinance,
or immediate tie upon the conscience, so as it should be a since to disobey that Ordinance,
cc j n1 p-acp dt n1, av c-acp pn31 vmd vbi dt n1 pc-acp vvi d n1,
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because 'tis without relation to the command of the highest, let it be anathema ;
Because it's without Relation to the command of the highest, let it be anathema;
c-acp pn31|vbz p-acp n1 p-acp dt n1 pp-f dt js, vvb pn31 vbi n1;
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our hearts have reason to be free in spight of any such Antichristian usurpation, whiles the owner of them hath charged us, not to be ( thus) the servants of men 1 Cor. 7.23. so Christ hath lastly freed us from the bondage of humane ordinances.
our hearts have reason to be free in spite of any such Antichristian usurpation, while the owner of them hath charged us, not to be (thus) the Servants of men 1 Cor. 7.23. so christ hath lastly freed us from the bondage of humane ordinances.
po12 n2 vhb n1 pc-acp vbi j p-acp n1 pp-f d d jp n1, cs dt n1 pp-f pno32 vhz vvn pno12, xx pc-acp vbi (av) dt n2 pp-f n2 vvn np1 crd. av np1 vhz ord vvd pno12 p-acp dt n1 pp-f j n2.
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Lo now ye have seen our liberation from a whole heptarchy of spirituall tyranny;
Lo now you have seen our liberation from a Whole heptarchy of spiritual tyranny;
uh av pn22 vhb vvn po12 n1 p-acp dt j-jn n1 pp-f j n1;
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Stand still now awhile, Honourable and beloved, and look back with wondring and thankfull eyes upon the infinite mercy of our deliverer;
Stand still now awhile, Honourable and Beloved, and look back with wondering and thankful eyes upon the infinite mercy of our deliverer;
vvb av av av, j cc j-vvn, cc vvb av p-acp vvg cc j n2 p-acp dt j n1 pp-f po12 n1;
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sin beguiles us, conscience accuseth us, Gods wrath is bent against us, Satan tyrannizes over us, the law condemnes us, insolent superstition inthralls us,
since beguiles us, conscience Accuseth us, God's wrath is bent against us, Satan tyrannizes over us, the law condemns us, insolent Superstition inthralls us,
n1 vvz pno12, n1 vvz pno12, ng1 n1 vbz vvn p-acp pno12, np1 vvz p-acp pno12, dt n1 vvz pno12, j n1 n2 pno12,
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and now from all these Christ hath made us free. How should we now erect altars to our dear Redeemer, and inscribe them Christo liberatori ;
and now from all these christ hath made us free. How should we now erect Altars to our dear Redeemer, and inscribe them Christ liberatori;
cc av p-acp d d np1 vhz vvn pno12 j. q-crq vmd pns12 av vvb n2 p-acp po12 j-jn n1, cc vvi pno32 np1 fw-mi;
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563
how should we from the altars of our devoted hearts, send up the holy sacrifices of our best obediences, the sweet incense of our perpetuall prayers.
how should we from the Altars of our devoted hearts, send up the holy Sacrifices of our best obediences, the sweet incense of our perpetual Prayers.
q-crq vmd pns12 p-acp dt n2 pp-f po12 j-vvn n2, vvb a-acp dt j n2 pp-f po12 js n2, dt j n1 pp-f po12 j n2.
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Oh blessed Saviour, how should we, how can we enough magnifie thee;
O blessed Saviour, how should we, how can we enough magnify thee;
uh j-vvn n1, q-crq vmd pns12, q-crq vmb pns12 av-d vvi pno21;
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565
no not, though those celestiall Choristers of thine should return to bear a part with us in renewing their gloria in excelsis, glory to God on high;
no not, though those celestial Choristers of thine should return to bear a part with us in renewing their gloria in Excelsis, glory to God on high;
uh-dx xx, cs d j n2 pp-f png21 vmd vvi pc-acp vvi dt n1 p-acp pno12 p-acp vvg po32 fw-la p-acp fw-la, n1 p-acp np1 p-acp j;
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566
Our bodies, our souls are too little for thee;
Our bodies, our Souls Are too little for thee;
po12 n2, po12 n2 vbr av j p-acp pno21;
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567
Oh take thine own from us, and give it to thy self, who hast both made and freed it. To summe up all then;
O take thine own from us, and give it to thy self, who hast both made and freed it. To sum up all then;
uh vvb po21 d p-acp pno12, cc vvb pn31 p-acp po21 n1, r-crq vvb av-d vvn cc vvd pn31. p-acp n1 p-acp d av;
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we are freed from the bondage of sin by the spirit of Christ;
we Are freed from the bondage of since by the Spirit of christ;
pns12 vbr vvn p-acp dt n1 pp-f n1 p-acp dt n1 pp-f np1;
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569
from an accusing conscience by the blood of Christ, from the wrath of God by faith in Christ, from the tyranny of Satan by the victory of Christ;
from an accusing conscience by the blood of christ, from the wrath of God by faith in christ, from the tyranny of Satan by the victory of christ;
p-acp dt j-vvg n1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1 p-acp n1 p-acp np1, p-acp dt n1 pp-f np1 p-acp dt n1 pp-f np1;
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from the curse of the law by the satisfaction of Christ; from the law of ceremonies by the consummation of Christ;
from the curse of the law by the satisfaction of christ; from the law of ceremonies by the consummation of christ;
p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f np1; p-acp dt n1 pp-f n2 p-acp dt n1 pp-f np1;
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from humane ordinances by the manumission and instruction of Christ; and now stand fast in all these liberties wherewith Christ hath made you free;
from humane ordinances by the manumission and instruction of christ; and now stand fast in all these Liberties wherewith christ hath made you free;
p-acp j n2 p-acp dt n1 cc n1 pp-f np1; cc av vvb av-j p-acp d d n2 c-crq np1 vhz vvn pn22 j;
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572
And so from the liberty, and prerogative, we descend to the maintenance of this liberty, Stand fast.
And so from the liberty, and prerogative, we descend to the maintenance of this liberty, Stand fast.
cc av p-acp dt n1, cc n1, pns12 vvb p-acp dt n1 pp-f d n1, vvb av-j.
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573
Is it any boot to bid a man hold fast our once recovered liberty;
Is it any boot to bid a man hold fast our once recovered liberty;
vbz pn31 d n1 pc-acp vvi dt n1 vvb av-j po12 c-acp vvn n1;
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574
did ye ever hear of a wild bird that once let out of the cage wherein she hath been long enclosed would come fluttering about the wires to get in again.
did you ever hear of a wild bird that once let out of the cage wherein she hath been long enclosed would come fluttering about the wires to get in again.
vdd pn22 av vvi pp-f dt j n1 cst a-acp vvd av pp-f dt n1 c-crq pns31 vhz vbn av-j vvn vmd vvi vvg p-acp dt n2 pc-acp vvi p-acp av.
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575
Did ye ever see a slave, that after his ransome paid, and his discharge obtained would run back and sue for a place in his Gally.
Did you ever see a slave, that After his ransom paid, and his discharge obtained would run back and sue for a place in his Galley.
vdd pn22 av vvi dt n1, cst p-acp po31 n1 vvn, cc po31 n1 vvn vmd vvi av cc vvi p-acp dt n1 p-acp po31 n1.
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576
Casuists dispute whether a prisoner (though condemned) may upon breach of prison escape; and the best resolve it affirmatively;
Casuists dispute whither a prisoner (though condemned) may upon breach of prison escape; and the best resolve it affirmatively;
n2 vvb cs dt n1 (cs vvn) vmb p-acp n1 pp-f n1 vvi; cc dt js vvi pn31 av-j;
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577
so Caietan, Soto, Navarre, Lessius, others: Their reason is;
so Caietan, Soto, Navarre, Lessius, Others: Their reason is;
av np1, np1, np1, np1, n2-jn: po32 n1 vbz;
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578
For that he is not sentenced to remain voluntarily in bonds, but to be kept so;
For that he is not sentenced to remain voluntarily in bonds, but to be kept so;
c-acp cst pns31 vbz xx vvn pc-acp vvi av-jn p-acp n2, cc-acp pc-acp vbi vvn av;
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579
neither is it the duty of the offender to stay, but of the keeper to hold him there:
neither is it the duty of the offender to stay, but of the keeper to hold him there:
av-dx vbz pn31 dt n1 pp-f dt n1 pc-acp vvi, cc-acp pp-f dt n1 pc-acp vvi pno31 a-acp:
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580
hence chaines and fetters are ordained, where otherwise twists of towe were sufficient: but never any Casuist doubted, whether a prisoner would be glad to be free;
hence chains and fetters Are ordained, where otherwise twists of tow were sufficient: but never any Casuist doubted, whither a prisoner would be glad to be free;
av n2 cc n2 vbr vvn, c-crq av n2 pp-f vvi vbdr j: cc-acp av d n1 vvd, cs dt n1 vmd vbi j pc-acp vbi j;
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581
or once well escaped would or ought to returne to his gaol;
or once well escaped would or ought to return to his gaol;
cc a-acp av vvn vmd cc vmd p-acp vvi p-acp po31 n1;
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50
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582
that self love which is engraffed in every breast will be sure to forbid so prejudiciall an act.
that self love which is engrafted in every breast will be sure to forbid so prejudicial an act.
cst n1 n1 r-crq vbz vvn p-acp d n1 vmb vbi j pc-acp vvi av j dt n1.
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50
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583
God himself hath forbiden to deliver back the slave that is run from his Master Deut. 23.15. Hagar thought it an hard word, Returne to thy Mistress and be beaten, Gen. 16.9.
God himself hath forbidden to deliver back the slave that is run from his Master Deuteronomy 23.15. Hagar Thought it an hard word, Return to thy Mistress and be beaten, Gen. 16.9.
np1 px31 vhz vvn pc-acp vvi av dt n1 cst vbz vvn p-acp po31 n1 np1 crd. np1 vvd pn31 dt j n1, vvb p-acp po21 n1 cc vbi vvn, np1 crd.
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50
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584
If Noahs Dove had not found more refuge then restraint in the Ark, I doubt whether it had returned with an Olive-branch.
If Noahs Dove had not found more refuge then restraint in the Ark, I doubt whither it had returned with an Olive-branch.
cs npg1 n1 vhd xx vvn dc n1 cs n1 p-acp dt n1, pns11 vvb cs pn31 vhd vvn p-acp dt n1.
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585
O then what what strange madness possesseth us that being ransomed by the precious blood of the Son of God, paid down for us upon the crosse, we should again put our neck under the servile yoke of sin, Satan, Men:
O then what what strange madness Possesses us that being ransomed by the precious blood of the Son of God, paid down for us upon the cross, we should again put our neck under the servile yoke of since, Satan, Men:
sy av r-crq q-crq j n1 vvz pno12 cst vbg vvn p-acp dt j n1 pp-f dt n1 pp-f np1, vvn a-acp p-acp pno12 p-acp dt n1, pns12 vmd av vvi po12 n1 p-acp dt j n1 pp-f n1, np1, n2:
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50
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586
The two first shall go together; indeed they cannot be severed; where ever sin is, there is a Divell at the end of it;
The two First shall go together; indeed they cannot be severed; where ever since is, there is a devil At the end of it;
dt crd ord vmb vvi av; av pns32 vmbx vbi vvn; c-crq av n1 vbz, pc-acp vbz dt n1 p-acp dt n1 pp-f pn31;
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587
why will we be the servants of corruptions, 2 Pet. 2.19. Servants both by nature and by will:
why will we be the Servants of corruptions, 2 Pet. 2.19. Servants both by nature and by will:
q-crq vmb pns12 vbi dt n2 pp-f n2, crd np1 crd. ng1 av-d p-acp n1 cc p-acp n1:
(8) sermon (DIV1)
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588
The Philosophers dispute whether there be servus natura, divinity defines it clearly, servi eratis peccati, ye were the servants of sin; Rom. 6.19. though not more by nature then by will;
The Philosophers dispute whither there be servus Nature, divinity defines it clearly, servi eratis peccati, you were the Servants of since; Rom. 6.19. though not more by nature then by will;
dt ng1 n1 cs pc-acp vbb av fw-la, n1 vvz pn31 av-j, fw-la fw-la fw-la, pn22 vbdr dt n2 pp-f n1; np1 crd. cs xx dc p-acp n1 av p-acp n1;
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589
contrary to the civill condition, there is no servitude here but willing.
contrary to the civil condition, there is no servitude Here but willing.
j-jn p-acp dt j n1, pc-acp vbz dx n1 av p-acp j.
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590
St. Pauls thesis, his servants ye are to whom ye obey, is reduced, by our Saviour, to this hypothesis;
Saint Paul's thesis, his Servants you Are to whom you obey, is reduced, by our Saviour, to this hypothesis;
n1 npg1 n1, po31 n2 pn22 vbr p-acp ro-crq pn22 vvb, vbz vvn, p-acp po12 n1, p-acp d n1;
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591
He that doth sin is the servant of sin, Joh. 8.33. Do we then obey the filthy lusts of our brutish sensuality, how high soever we look, we are but vassals:He that does sin is the servant of since, John 8.33. Do we then obey the filthy Lustiest of our brutish sensuality, how high soever we look, we Are but vassals:
pns31 cst vdz vvi vbz dt n1 pp-f n1, np1 crd. vdb pns12 av vvi dt j n2 pp-f po12 j n1, c-crq j av pns12 vvb, pns12 vbr p-acp n2:
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592
and our servitude is so much more vile, as our master is more despicable:
and our servitude is so much more vile, as our master is more despicable:
cc po12 n1 vbz av av-d av-dc j, c-acp po12 n1 vbz av-dc j:
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51
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593
A Princes vassal may think himself as good as a poor free-man, but a slaves slave goes in rank with a beast;
A Princes vassal may think himself as good as a poor freeman, but a slaves slave Goes in rank with a beast;
dt ng1 n1 vmb vvi px31 p-acp j c-acp dt j n1, cc-acp dt ng1 n1 vvz p-acp n1 p-acp dt n1;
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594
such is every one that endrudgeth himself to any known sin. In whose eyes a vile person is contemned; saith the Psalmist:
such is every one that endrudgeth himself to any known since. In whose eyes a vile person is contemned; Says the Psalmist:
d vbz d pi cst vvz px31 p-acp d j-vvn n1. p-acp rg-crq n2 dt j n1 vbz vvn; vvz dt n1:
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595
A vile person, who is that? Be not deceived, it is not the habits that makes a man vile, but the conditions.
A vile person, who is that? Be not deceived, it is not the habits that makes a man vile, but the conditions.
dt j n1, r-crq vbz d? vbb xx vvn, pn31 vbz xx dt n2 cst vvz dt n1 j, cc-acp dt n2.
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51
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596
No rags can make the good man other then glorious; no robe can make the leud man other then base;
No rags can make the good man other then glorious; no robe can make the lewd man other then base;
uh-dx n2 vmb vvi dt j n1 j-jn av j; dx n1 vmb vvi dt j n1 j-jn av j;
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51
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597
when we see and hear of high titles, rich coates, antient houses, long pedegrees, glittering suites, large retinues, we honour these (and so we must do) as the just monuments, signes, appendances of civill greatness;
when we see and hear of high titles, rich coats, ancient houses, long pedigrees, glittering suits, large retinues, we honour these (and so we must do) as the just monuments, Signs, appendances of civil greatness;
c-crq pns12 vvb cc vvi pp-f j n2, j n2, j n2, av-j n2, j-vvg n2, j n2, pns12 vvb d (cc av pns12 vmb vdi) c-acp dt j n2, n2, n2 pp-f j n1;
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51
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598
but let me tell you withall;
but let me tell you withal;
cc-acp vvb pno11 vvi pn22 av;
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599
the eyes of God, his Saints, and Angels look upon any of you as a vile person,
the eyes of God, his Saints, and Angels look upon any of you as a vile person,
dt n2 pp-f np1, po31 n2, cc n2 vvb p-acp d pp-f pn22 p-acp dt j n1,
(8) sermon (DIV1)
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600
if his sin be his Master:
if his since be his Master:
cs po31 n1 vbi po31 n1:
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601
as they say of Lewis the eleventh, that he was the slave of his Physitian Corterius, but a tirant to others;
as they say of Lewis the eleventh, that he was the slave of his physician Corterius, but a tyrant to Others;
c-acp pns32 vvb pp-f np1 dt ord, cst pns31 vbds dt n1 pp-f po31 n1 np1, p-acp dt n1 p-acp n2-jn;
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602
so nothing hinders but that ye may be the commanders of others, and yet (the while) vassals to your own corruptions.
so nothing hinders but that you may be the commanders of Others, and yet (the while) vassals to your own corruptions.
av pix vvz cc-acp cst pn22 vmb vbi dt n2 pp-f n2-jn, cc av (dt n1) n2 p-acp po22 d n2.
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51
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603
It is the heathen, mans question:
It is the heathen, men question:
pn31 vbz dt j-jn, ng1 n1:
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51
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604
Blush, O ye Christians, blush for shame to hear it, An ille mihi liber cui mulier imperat ? Shall he go for a freeman that is a slave to his Curtizan;
Blush, Oh the Christians, blush for shame to hear it, an Isle mihi liber cui mulier Implead? Shall he go for a freeman that is a slave to his Courtesan;
vvb, uh dt np1, vvb p-acp n1 pc-acp vvi pn31, dt fw-la fw-la fw-la fw-la fw-la fw-la? vmb pns31 vvi p-acp dt n1 cst vbz dt n1 p-acp po31 n1;
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605
that is at the command of her eyes, and hangs upon the doom of her variable lips? Shall he go for a freeman that is at the mercy of his cups,
that is At the command of her eyes, and hangs upon the doom of her variable lips? Shall he go for a freeman that is At the mercy of his cups,
d vbz p-acp dt n1 pp-f po31 n2, cc vvz p-acp dt n1 pp-f po31 j n2? vmb pns31 vvi p-acp dt n1 cst vbz p-acp dt n1 pp-f po31 n2,
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606
whether for mirth or rage? Shall he go for a free-man that is loaden with fetters of Gold, more servile to this mettal,
whither for mirth or rage? Shall he go for a freeman that is loaded with fetters of Gold, more servile to this metal,
cs p-acp n1 cc n1? vmb pns31 vvi p-acp dt n1 cst vbz vvn p-acp n2 pp-f n1, av-dc j p-acp d n1,
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607
then the Indian that gets it? Shall he go for a free-man that is ever fastned upon the rack of envy or ambition? Hate this condition, O all ye Noble and Generous Courtiers;
then the Indian that gets it? Shall he go for a freeman that is ever fastened upon the rack of envy or ambition? Hate this condition, Oh all you Noble and Generous Courtiers;
cs dt jp cst vvz pn31? vmb pns31 vvi p-acp dt n1 cst vbz av vvn p-acp dt n1 pp-f n1 cc n1? n1 d n1, uh av-d pn22 j cc j n2;
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608
and as ye glory to affect freedom, and scorne nothing so much as the reputation of baseness, abhorre those sins that have held you in a miserable and cursed servitude;
and as you glory to affect freedom, and scorn nothing so much as the reputation of baseness, abhor those Sins that have held you in a miserable and cursed servitude;
cc c-acp pn22 vvb pc-acp vvi n1, cc vvb pix av av-d c-acp dt n1 pp-f n1, vvb d n2 cst vhb vvn pn22 p-acp dt j cc j-vvn n1;
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609
Stand fast in the liberty wherewith Christ hath made you free. Stand fast in the liberty wherewith christ hath made you free.
vvb av-j p-acp dt n1 c-crq np1 vhz vvn pn22 j.
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610
Lastly what should we, or why do we inthrall our consciences to the sinfull yoke of the corrupt ordinances of men? That which the legall ceremonies were to the Jewes, Popish traditions are to us; yea more and worse;
Lastly what should we, or why do we enthral our Consciences to the sinful yoke of the corrupt ordinances of men? That which the Legal ceremonies were to the Jews, Popish traditions Are to us; yea more and Worse;
ord q-crq vmd pns12, cc q-crq vdb pns12 vvi po12 n2 p-acp dt j n1 pp-f dt j n2 pp-f n2? d r-crq dt j n2 vbdr p-acp dt np2, j n2 vbr pc-acp pno12; uh n1 cc av-jc;
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611
Those ceremonies were prefigurations of Christ to come; these traditions are defigurations, and deformations of Christ exhibited;
Those ceremonies were prefigurations of christ to come; these traditions Are defigurations, and deformations of christ exhibited;
d n2 vbdr n2 pp-f np1 pc-acp vvi; d n2 vbr n2, cc n2 pp-f np1 vvn;
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612
Those were of Gods prescribing, these of that homo delinquentiae, as Tertullian construes it. That man of sin;
Those were of God's prescribing, these of that homo delinquentiae, as Tertullian construes it. That man of since;
d vbdr pp-f npg1 vvg, d pp-f d fw-la fw-la, p-acp np1 vvz pn31. cst n1 pp-f n1;
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613
see what a stile here is, as if he were made all of impiety, and corruption.
see what a style Here is, as if he were made all of impiety, and corruption.
vvb r-crq dt n1 av vbz, c-acp cs pns31 vbdr vvn d pp-f n1, cc n1.
(8) sermon (DIV1)
52
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614
That which Rehoboam said of himself, we may justly borrow here; The Popes little finger is heavier then Moses his loines;
That which Rehoboam said of himself, we may justly borrow Here; The Popes little finger is Heavier then Moses his loins;
d r-crq np1 vvd pp-f px31, pns12 vmb av-j vvi av; dt ng1 j n1 vbz jc cs np1 po31 n2;
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52
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615
From these superstitions and Antichristian impositions Christ hath freed us by the clear light of the glorious Gospell of his Son Christ Jesus;
From these superstitions and Antichristian impositions christ hath freed us by the clear Light of the glorious Gospel of his Son christ jesus;
p-acp d n2 cc jp n2 np1 vhz vvn pno12 p-acp dt j n1 pp-f dt j n1 pp-f po31 n1 np1 np1;
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616
Oh stand fast now in the liberty wherewith Christ hath made you free. O stand fast now in the liberty wherewith christ hath made you free.
uh vvb av-j av p-acp dt n1 c-crq np1 vhz vvn pn22 j.
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52
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617
Give leave, I beseech you, Most gracious Soveraign, and ye honourable and beloved Christians to my just importunity;
Give leave, I beseech you, Most gracious Sovereign, and you honourable and Beloved Christians to my just importunity;
vvb n1, pns11 vvb pn22, av-ds j n-jn, cc pn22 j cc j-vvn np1 p-acp po11 j n1;
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618
if in these cold, slippery, back-sliding times, I presse this needfull exhortation with more then common vehemence.
if in these cold, slippery, backsliding times, I press this needful exhortation with more then Common vehemence.
cs p-acp d n-jn, j, j n2, pns11 vvb d j n1 p-acp dc cs j n1.
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Hath the Gospell of Christ freed us from the Idolatrous adoration of Daniels Maazim, a breaden God;
Hath the Gospel of christ freed us from the Idolatrous adoration of Daniel's Maazim, a breaden God;
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and shall any of us so farre abdicate, not our religion onely, but our reason;
and shall any of us so Far abdicate, not our Religion only, but our reason;
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as to creep, crouch, and to worship that which the baker makes a cake, and the Priest makes a God? Crustum pro Christo, as he said? And if Israel play the harlot,
as to creep, crouch, and to worship that which the baker makes a cake, and the Priest makes a God? Crustum Pro Christ, as he said? And if Israel play the harlot,
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yet Oh why will Judah sin? If the poor seduced souls of forraign subjects, that have been invincibly noursled up in ignorance and superstition (whose wofull case we do truly commiserate with weeping and bleeding hearts) be carried hood-wink't to those hideous impieties (which if they had our eyes, our means they would certainly detest) shall the native subjects of the Defender of Faith, who have been trained up in so clear a light of the Gospell begin to cast wanton eyes upon their glorious superstitions;
yet O why will Judah since? If the poor seduced Souls of foreign subject's, that have been invincibly nursled up in ignorance and Superstition (whose woeful case we do truly commiserate with weeping and bleeding hearts) be carried hoodwinked to those hideous impieties (which if they had our eyes, our means they would Certainly detest) shall the native subject's of the Defender of Faith, who have been trained up in so clear a Light of the Gospel begin to cast wanton eyes upon their glorious superstitions;
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and contrary to the lawes of God, and our Soveraign, throng to their exoticall devotions? What shall we say Increpa Domine ; Master rebuke them:
and contrary to the laws of God, and our Sovereign, throng to their exotical devotions? What shall we say Reprove Domine; Master rebuke them:
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And ye to whom God hath given grace to see and bewail the lamentable exorbitances of their superstitions, settle your souls in the noble resolution of faithfull Joshua, I and my house will serve the Lord.
And you to whom God hath given grace to see and bewail the lamentable exorbitances of their superstitions, settle your Souls in the noble resolution of faithful joshua, I and my house will serve the Lord.
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Stand fast in the liberty wherewith Christ hath made you free. Hath the Gospell of God freed us from the worship of stocks, and stones;Stand fast in the liberty wherewith christ hath made you free. Hath the Gospel of God freed us from the worship of stocks, and stones;
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from the mis-religious invocation of those who we know cannot hear us; from the sacrilegious mutilation of the blessed sacrament;
from the mis-religious invocation of those who we know cannot hear us; from the sacrilegious mutilation of the blessed sacrament;
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From the tyrannical usurpations of a sinfull vice-god; From the dangerous relyance upon the inerrable sentence of him that cannot say true;
From the tyrannical usurpations of a sinful Vicegod; From the dangerous reliance upon the inerrable sentence of him that cannot say true;
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from the idle fears of imaginary Purgatories; from buying of pardons, and selling of sins; shortly, from the whole body of damnable Antichristianisme:
from the idle fears of imaginary Purgatories; from buying of Pardons, and selling of Sins; shortly, from the Whole body of damnable Antichristianism:
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and shall our unstable mouths now begin to water at the Onions and Garlick of our forsaken Egypt ;
and shall our unstable mouths now begin to water At the Onions and Garlic of our forsaken Egypt;
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Oh Dear Christians, if ye love your solus, if ye fear hell, stand fast in this liberty wherewith Christ hath made you free :
O Dear Christians, if you love your solus, if you Fear hell, stand fast in this liberty wherewith christ hath made you free:
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What mercy soever may abide well-meaning ignorance, let the wilfull revolter make account of damnation.
What mercy soever may abide well-meaning ignorance, let the wilful revolter make account of damnation.
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I cannot without yearning of bowels think of the dear price that our holy fore-fathers stak't down for this liberty of the Gospel;
I cannot without yearning of bowels think of the dear price that our holy Forefathers staked down for this liberty of the Gospel;
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no lesse then their best, and last blood; And shall we their unthrifty progeny lavish it out carelessly in a willing neglect;
no less then their best, and last blood; And shall we their unthrifty progeny lavish it out carelessly in a willing neglect;
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and either not care to exchange it for a plausible bondage, or squander it out in unncecessary differences? Do but cast your eyes back upon the fresh memory of those late flourishing times of this goodly kingdome,
and either not care to exchange it for a plausible bondage, or squander it out in unncecessary differences? Do but cast your eyes back upon the fresh memory of those late flourishing times of this goodly Kingdom,
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when pure religion was not more cheerfully professed, then inviolably maintained:
when pure Religion was not more cheerfully professed, then inviolably maintained:
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how did we then thrive at home, and triumph abroad? How were we then the terrour, the envy of Nations? Our name was enough to affright, to amate an enemy:
how did we then thrive At home, and triumph abroad? How were we then the terror, the envy of nations? Our name was enough to affright, to amate an enemy:
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But now, since we have let fall our first love, and suffered the weak languishments and qualmes of the truth under our hands, I fear and grieve to tell the issue.
But now, since we have let fallen our First love, and suffered the weak languishments and qualms of the truth under our hands, I Fear and grieve to tell the issue.
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Oh then suffer your selves, O ye noble and beloved Christians, to be rouzed up from that dull and lethargick ind•fferencie, wherein ye have thus long slept,
O then suffer your selves, Oh you noble and Beloved Christians, to be roused up from that dull and lethargic ind•fferencie, wherein you have thus long slept,
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and awake up your holy courages for God, and his sacred truth:
and awake up your holy courages for God, and his sacred truth:
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And since we have so many comfortable and assured ingagements from our pious Soveraign, Oh let not us be wanting to God, to his Majesty, to our selves in our utmost endeavours of advancing the good successe of the blessed Gospell of Christ.
And since we have so many comfortable and assured engagements from our pious Sovereign, O let not us be wanting to God, to his Majesty, to our selves in our utmost endeavours of advancing the good success of the blessed Gospel of christ.
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Honour God with your faithfull, and zealous prosecutions of his holy truth, and he shall honour you:
Honour God with your faithful, and zealous prosecutions of his holy truth, and he shall honour you:
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and besides the restauration of that antient glory to our late-clouded Nation, shall repay our good Offices done to his name with an eternal weight of glory in the highest heavens;
and beside the restauration of that ancient glory to our late-clouded nation, shall repay our good Offices done to his name with an Eternal weight of glory in the highest heavens;
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to the possession whereof, he that hath ordained us, in his good time mercifully bring us,
to the possession whereof, he that hath ordained us, in his good time mercifully bring us,
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for the sake of the Son of his love Jesus Christ the just;
for the sake of the Son of his love jesus christ the just;
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To whom with the Father and the Holy Ghost one infinite God be given all praise honour and glory now and for ever. Amen.
To whom with the Father and the Holy Ghost one infinite God be given all praise honour and glory now and for ever. Amen.
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DIVINE LIGHT, AND REFLEXIONS.
DIVINE LIGHT, AND REFLEXIONS.
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IN A SERMON Preacht to his MAJESTY at WHITE-HALL On Whitsunday. 1640. By JOS. EXON. 1 John 1.5. God is Light.
IN A SERMON Preached to his MAJESTY At WHITEHALL On Whitsunday. 1640. By JOS. EXON. 1 John 1.5. God is Light.
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IF ye mark it, your very Calender, so as the wisdom of the Church hath contrived it, is a notable Catechism.
IF you mark it, your very Calendar, so as the Wisdom of the Church hath contrived it, is a notable Catechism.
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And surely, if the plain man would but ply his Almanack well, that alone would teach him Gospell enough to show him the history of his Saviour;
And surely, if the plain man would but ply his Almanac well, that alone would teach him Gospel enough to show him the history of his Saviour;
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If one day teach another, all dayes would teach him; There should he see his blessed Saviours conception Annuntiated by the Angel.
If one day teach Another, all days would teach him; There should he see his blessed Saviors conception Annuntiated by the Angel.
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March 25. Fourty weekes after that he should see him born of the Virgin accordingly, at the feast of the Nativity;March 25. Fourty weeks After that he should see him born of the Virgae accordingly, At the feast of the Nativity;
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eight dayes after that circumcised, on New years day ; then visited and adored by the Sages, in the Epiphanie;
eight days After that circumcised, on New Years day; then visited and adored by the Sages, in the Epiphany;
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then presented into the Temple, on the day of Purification; then tempted and fasting fourty dayes, in Lent ;
then presented into the Temple, on the day of Purification; then tempted and fasting fourty days, in Lent;
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He should see him usher'd in by his fore-runner, the holy Baptist, six Moneths before his Nativity;
He should see him ushered in by his forerunner, the holy Baptist, six Months before his Nativity;
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attended by his twelve Apostles in their severall ranks, and Thomas the last, for his unbelief:
attended by his twelve Apostles in their several ranks, and Thomas the last, for his unbelief:
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And, at last, after infinite and beneficiall miracles, he should see him making his Maundy with his disciples on the Thursday, and crucified on Good - Friday ;
And, At last, After infinite and beneficial Miracles, he should see him making his Maundy with his Disciples on the Thursday, and Crucified on Good - Friday;
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he should see that on Easter Morning, God the Father raises up his Son Jesus from the dead (Act, 5.30.) On Ascention day God the Son mounts up to Heaven in glory, Act. 1.9. On Whitsunday God the holy Ghost descends upon the Apostles. Act. 2.3.4.
he should see that on Easter Morning, God the Father raises up his Son jesus from the dead (Act, 5.30.) On Ascension day God the Son mounts up to Heaven in glory, Act. 1.9. On Whitsunday God the holy Ghost descends upon the Apostles. Act. 2.3.4.
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And his belief in all these summed up in the celebration of the blessed Trinity, the Sunday following.
And his belief in all these summed up in the celebration of the blessed Trinity, the Sunday following.
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I shall not over-labour to reduce the Text to the day? Fire and light have so near affinity that they are scarce ever separated;
I shall not over-labour to reduce the Text to the day? Fire and Light have so near affinity that they Are scarce ever separated;
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The same Spirit of God who appeared as this day in the shape of fierie tongues to the disciples may be now pleased by my tongue to manifest himself to your souls in light:
The same Spirit of God who appeared as this day in the shape of fiery tongues to the Disciples may be now pleased by my tongue to manifest himself to your Souls in Light:
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And as that fire was very lightsome, else it could not have been seen in the day-time;
And as that fire was very lightsome, Else it could not have been seen in the daytime;
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so may this exhibition of light be accompanied with a fire of holy zeal both in my tongue, and your hearts.
so may this exhibition of Light be accompanied with a fire of holy zeal both in my tongue, and your hearts.
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In my last Sermon at the Court I gave you the Character of man, I shall now indeavour to give you some touches of the Character of God;
In my last Sermon At the Court I gave you the Character of man, I shall now endeavour to give you Some touches of the Character of God;
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There is nothing in this world so much concerns a man as to settle his heart in a right apprehension of his God;
There is nothing in this world so much concerns a man as to settle his heart in a right apprehension of his God;
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which must be the ground of all his piety and devotion;
which must be the ground of all his piety and devotion;
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without which all his pretenses of Religion are so nothing worth, as that in them, God is made our Idoll,
without which all his pretences of Religion Are so nothing worth, as that in them, God is made our Idol,
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and we the mis-worshippers of him;
and we the mis-worshippers of him;
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without which shortly, our whole life is mis-spent in error and ignorance, and ends in a miserable discomfort:
without which shortly, our Whole life is misspent in error and ignorance, and ends in a miserable discomfort:
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Whence it is that this dear disciple makes it the summ of all the Apostolicall mission, which he had from his Lord and Saviour, to informe the World what to think of God;
Whence it is that this dear disciple makes it the sum of all the Apostolical mission, which he had from his Lord and Saviour, to inform the World what to think of God;
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This then is the message which we have heard of him, and declare to you, that God is light. Would ye know the message which the Apostles received from Christ;
This then is the message which we have herd of him, and declare to you, that God is Light. Would you know the message which the Apostles received from christ;
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would ye know the message which they delivered from Christ to the World, it is in these three syllables of my Text. God is light.
would you know the message which they Delivered from christ to the World, it is in these three syllables of my Text. God is Light.
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It is not possible that our finite conceit should comprehend God essentially, as he is in himself;
It is not possible that our finite conceit should comprehend God essentially, as he is in himself;
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No motion of our weak humanity can thus reach his infiniteness;
No motion of our weak humanity can thus reach his infiniteness;
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our ambition must be only to conceive of him, according to those expressions which he hath made of himself;
our ambition must be only to conceive of him, according to those expressions which he hath made of himself;
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wherein it hath pleased his wisdom to condescend to our shallow capacity, by borrowing from those creatures which come nearest to his most pure, simple, spirituall nature;
wherein it hath pleased his Wisdom to condescend to our shallow capacity, by borrowing from those creatures which come nearest to his most pure, simple, spiritual nature;
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Amongst which none is more proper, or more frequent then this of Light;
among which none is more proper, or more frequent then this of Light;
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Not only therefore hath it pleased God to expresse those Heavenly spirits of his by the title of Angeli lucis, Angels of Light;
Not only Therefore hath it pleased God to express those Heavenly spirits of his by the title of Angeli lucis, Angels of Light;
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not only hath the Son of God, God and man justified himself Lux mundi, the Light of the World,
not only hath the Son of God, God and man justified himself Lux mundi, the Light of the World,
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but God absolutely, and indistinct•y in respect of persons vouchsafeth to make himself known to us by this name, That God is Light :
but God absolutely, and indistinct•y in respect of Persons vouchsafeth to make himself known to us by this name, That God is Light:
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Hereupon it is, that even in this sense the children of God are called the Sons of Light;
Hereupon it is, that even in this sense the children of God Are called the Sons of Light;
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because he is Light, whose Sons they are;
Because he is Light, whose Sons they Are;
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But that of the Athanasian Creed is most pregnant, that the eternal Son of God, God the Son, is God of God; Light of Light:
But that of the Athanasian Creed is most pregnant, that the Eternal Son of God, God the Son, is God of God; Light of Light:
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Neither doth our Apostle here say, God is resembled by Light;
Neither does our Apostle Here say, God is resembled by Light;
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But, as our Saviour said of God, God is a Spirit, so here, our Apostle, God is Light :
But, as our Saviour said of God, God is a Spirit, so Here, our Apostle, God is Light:
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How then is God Light? Far be it from us that according to the stupidity of the Manichees, we should take this literally of a sensible and materiall Light;
How then is God Light? far be it from us that according to the stupidity of the manichees, we should take this literally of a sensible and material Light;
c-crq av vbz np1 j? j vbb pn31 p-acp pno12 d vvg p-acp dt n1 pp-f dt n2, pns12 vmd vvi d av-j pp-f dt j cc j-jn n1;
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that is but a creature, though indeed the first, and exceeding glorious, but yet a creature,
that is but a creature, though indeed the First, and exceeding glorious, but yet a creature,
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and therefore infinitely below the purity and perfection of the Creator;
and Therefore infinitely below the purity and perfection of the Creator;
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but sure God would have us by this to be led to the conceit of the transcendent glory of his incomprehensible Deity;
but sure God would have us by this to be led to the conceit of the transcendent glory of his incomprehensible Deity;
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and would have us when we think of him to be put in mind of admiring an increated, immateriall, super-intelligible uprightnesse of a glory,
and would have us when we think of him to be put in mind of admiring an increated, immaterial, super-intelligible uprightness of a glory,
cc vmd vhi pno12 c-crq pns12 vvb pp-f pno31 pc-acp vbi vvn p-acp n1 pp-f vvg dt j, j, j n1 pp-f dt n1,
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so much above all spiritual natures, as the Light is above the bodily and visible;
so much above all spiritual nature's, as the Light is above the bodily and visible;
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whereupon it is that when the spirit of God by his Apostle describes the habitation of God, he doth it in these termes that he dwells in a Light that none can approach unto;
whereupon it is that when the Spirit of God by his Apostle describes the habitation of God, he does it in these terms that he dwells in a Light that none can approach unto;
c-crq pn31 vbz d c-crq dt n1 pp-f np1 p-acp po31 n1 vvz dt n1 pp-f np1, pns31 vdz pn31 p-acp d n2 cst pns31 vvz p-acp dt n1 cst pix vmb vvi p-acp;
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and when he describes the Heaven of the elect, he calls it, the inheritance of the Saints in Light;
and when he describes the Heaven of the elect, he calls it, the inheritance of the Saints in Light;
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so as when that place of blisse, and the God whose presence makes it such, come into our thoughts, we must elevate our thoughts above this dark sphere of mortality;
so as when that place of bliss, and the God whose presence makes it such, come into our thoughts, we must elevate our thoughts above this dark sphere of mortality;
av c-acp c-crq d n1 pp-f n1, cc dt n1 rg-crq n1 vvz pn31 d, vvb p-acp po12 n2, pns12 vmb vvi po12 n2 p-acp d j n1 pp-f n1;
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and represent unto our selves a glorious lightsomnesse, as much above this materiall Light, as Light is above Darknesse;
and represent unto our selves a glorious lightsomnesse, as much above this material Light, as Light is above Darkness;
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abandoning that gloomie and base opacity of conceit, wherewith our earthly mindes are commonly wont to be overclouded;
abandoning that gloomy and base opacity of conceit, wherewith our earthly minds Are commonly wont to be overclouded;
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for surely it is easie and familiar to observe, that the higher we go, the more Light we shall find;
for surely it is easy and familiar to observe, that the higher we go, the more Light we shall find;
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697
In the center of the Earth there is nothing but perfect darknesse; nearer the upper region of that great body where any overture is made;
In the centre of the Earth there is nothing but perfect darkness; nearer the upper region of that great body where any overture is made;
p-acp dt n1 pp-f dt n1 pc-acp vbz pix cc-acp j n1; av-jc dt jc n1 pp-f cst j n1 c-crq d n1 vbz vvn;
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698
there is a kind of imperfect twilight;
there is a kind of imperfect twilight;
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In this lower air there is a better Light, but mixed with foggs and Vapors, In the higher regions, there are lesse mists,
In this lower air there is a better Light, but mixed with fogs and Vapours, In the higher regions, there Are less mists,
p-acp d jc n1 a-acp vbz dt jc n1, cc-acp vvn p-acp n2 cc n2, p-acp dt jc n2, pc-acp vbr dc n2,
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and more clearnesse, yet not without some dimness of exhalations; In the starry Heavens, a purer Light, yet not without some eclipses;
and more clearness, yet not without Some dimness of exhalations; In the starry Heavens, a Purer Light, yet not without Some Eclipses;
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701
In the empyreall, nothing but pure and perfect Light;
In the empyreal, nothing but pure and perfect Light;
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justly therefore are our hearts lift up with our eyes to a contemplation of a Light above those Heavens more pure and excellent then theirs.
justly Therefore Are our hearts lift up with our eyes to a contemplation of a Light above those Heavens more pure and excellent then theirs.
av-j av vbr po12 n2 vvb a-acp p-acp po12 n2 p-acp dt n1 pp-f dt n1 p-acp d n2 av-dc j cc j cs png32.
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703
Away then with all dull and darksome imaginations when we addresse our selves to the throne of Grace;
Away then with all dull and darksome Imaginations when we address our selves to the throne of Grace;
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and let us adore an infinite Spirit dwelling in an unaccessible Light, attended with millions of Angels of Light,
and let us adore an infinite Spirit Dwelling in an unaccessible Light, attended with millions of Angels of Light,
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and glorified spirits of his Saints in a Light unspeakable and glorious;
and glorified spirits of his Saints in a Light unspeakable and glorious;
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706
this shall be the first glimpse of our inlightned understanding when we would comfortably appear before God;
this shall be the First glimpse of our enlightened understanding when we would comfortably appear before God;
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707
In which regard I fear many of us Christians are much defective in our holy devotions, speaking unto God,
In which regard I Fear many of us Christians Are much defective in our holy devotions, speaking unto God,
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708
and thinking of him, sullenly and sadly, as shut up in some remote and unknown darknesse on the other side of the World,
and thinking of him, sullenly and sadly, as shut up in Some remote and unknown darkness on the other side of the World,
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709
or at least without the lively apprehension of that wonderfull radiance of glory wherewith he is invested;
or At least without the lively apprehension of that wonderful radiance of glory wherewith he is invested;
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710
misconceiving herein of that Deity whom we implore; who hath revealed himself unto us by the name of Light.
misconceiving herein of that Deity whom we implore; who hath revealed himself unto us by the name of Light.
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711
And surely, as none but an Eagle can look upon the Light of the Sun;
And surely, as none but an Eagl can look upon the Light of the Sun;
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712
so none but the confirmed eyes of an illuminated Christian can behold God in this notion of his celestiall splendor;
so none but the confirmed eyes of an illuminated Christian can behold God in this notion of his celestial splendour;
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713
which we must so labour to attain unto, and settle in our minds, as that we should no more think of the blessed Deity without the conceit of an infinite resplendence,
which we must so labour to attain unto, and settle in our minds, as that we should no more think of the blessed Deity without the conceit of an infinite resplendence,
r-crq pns12 vmb av vvi pc-acp vvi p-acp, cc vvi p-acp po12 n2, c-acp cst pns12 vmd av-dx av-dc vvi pp-f dt j-vvn n1 p-acp dt n1 pp-f dt j n1,
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714
then we can open our eyes at noon-day without an incurrence and admission of an outward Light.
then we can open our eyes At noonday without an incurrence and admission of an outward Light.
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715
But this, how ever requisite to be conceived, and done, is not the main drift of our Apostle;
But this, how ever requisite to be conceived, and done, is not the main drift of our Apostle;
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who goes not about here so much to make any description of God, or prescription of the wayes of our understanding,
who Goes not about Here so much to make any description of God, or prescription of the ways of our understanding,
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717
or representation of his glorious presence, as to lay the grounds of our holy disposition, and pure and Heavenly carriage before him:
or representation of his glorious presence, as to lay the grounds of our holy disposition, and pure and Heavenly carriage before him:
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718
For so is the Light here affirmed of God, as the darkness is disavowed of him;
For so is the Light Here affirmed of God, as the darkness is disavowed of him;
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719
and both of them are mentioned with an intention of drawing in an exhortation to that purity which we should affect and the avoydance of all the state and works of spirituall darkness which we should abhorre.
and both of them Are mentioned with an intention of drawing in an exhortation to that purity which we should affect and the avoidance of all the state and works of spiritual darkness which we should abhor.
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720
God then is Light, as in himself, so in relation to us; and this predication of Light serves to inferre our conformity to God in this behalf:
God then is Light, as in himself, so in Relation to us; and this predication of Light serves to infer our conformity to God in this behalf:
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721
It is not for us therefore to inquire so much into those absolute termes wherein God stands with himself,
It is not for us Therefore to inquire so much into those absolute terms wherein God Stands with himself,
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as what he is in pattern unto us: Thus is he Light, either qualitatively, or causatively;
as what he is in pattern unto us: Thus is he Light, either qualitatively, or causatively;
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723
The Light hath a quality (for it matters not to search into the essence of it,
The Light hath a quality (for it matters not to search into the essence of it,
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and indeed, it is more then we can do to find it out) of clearnesse, of purity:
and indeed, it is more then we can do to find it out) of clearness, of purity:
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Of clearness for the use of manifestation; Of purity, and untaintedness in respect of any mixture of corruption;
Of clearness for the use of manifestation; Of purity, and untaintedness in respect of any mixture of corruption;
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726
In both these is God Light. Causatively in that he is the Authour of all Light;
In both these is God Light. Causatively in that he is the Author of all Light;
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727
communicating it to his Creatures in what kind soever;
communicating it to his Creatures in what kind soever;
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728
not without reference to the diffusive quality of Light in the illuminating of this vast body,
not without Referente to the diffusive quality of Light in the illuminating of this vast body,
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729
and dilating it self to all the World in an instant: In these three regards therefore is God Light here;
and dilating it self to all the World in an instant: In these three regards Therefore is God Light Here;
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730
1. Of absolute clearness in his infinite knowledg and wisdom. 2. Of exact purity in the perfect rectitude of his will. 3. Of gracious diffusion, in the communicating of himself to his Creatures, and to us in speciall;
1. Of absolute clearness in his infinite knowledge and Wisdom. 2. Of exact purity in the perfect rectitude of his will. 3. Of gracious diffusion, in the communicating of himself to his Creatures, and to us in special;
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731
so, as to inlighten us with competent knowledg in our understanding, and sincere disposition of our will and affections;
so, as to inlighten us with competent knowledge in our understanding, and sincere disposition of our will and affections;
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732
And because God is thus Light, all that will claim to partake of him, must be in their measure, clear in understanding, pure in will and affections, diffusive of their knowledg and graces to others.
And Because God is thus Light, all that will claim to partake of him, must be in their measure, clear in understanding, pure in will and affections, diffusive of their knowledge and graces to Others.
cc c-acp np1 vbz av j, d cst vmb vvi pc-acp vvi pp-f pno31, vmb vbi p-acp po32 n1, vvb p-acp n1, j p-acp n1 cc n2, j pp-f po32 n1 cc n2 pc-acp n2-jn.
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These three qualities of clearness, purity, diffusion, together with three answerable reflections upon us shall be the matter of our following discourse, and challenge your best attention,
These three qualities of clearness, purity, diffusion, together with three answerable reflections upon us shall be the matter of our following discourse, and challenge your best attention,
d crd n2 pp-f n1, n1, n1, av p-acp crd j n2 p-acp pno12 vmb vbi dt n1 pp-f po12 j-vvg n1, cc vvb po22 js n1,
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734
Those things which (whether in nature or art) are wont to pass for the carriages of Light have in them sometimes, at least in respect of our sight, some kind of dimness and opacity.
Those things which (whither in nature or art) Are wont to pass for the carriages of Light have in them sometime, At least in respect of our sighed, Some kind of dimness and opacity.
d n2 r-crq (cs p-acp n1 cc n1) vbr j pc-acp vvi p-acp dt n2 pp-f n1 vhb p-acp pno32 av, p-acp ds p-acp n1 pp-f po12 n1, d n1 pp-f n1 cc n1.
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735
The candle hath his snuffe, the fire his smoke, and blackness of indigestion, the Moon her spots, the very Sun it self, his Eclipses;
The candle hath his snuff, the fire his smoke, and blackness of indigestion, the Moon her spots, the very Sun it self, his Eclipses;
dt n1 vhz po31 n1, dt n1 po31 n1, cc n1 pp-f n1, dt n1 po31 n2, dt j n1 pn31 n1, po31 n2;
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736
Neither is it said that God is lightsome, but light it self in the abstract, then which nothing can be convinced more clear, and piercing;
Neither is it said that God is lightsome, but Light it self in the abstract, then which nothing can be convinced more clear, and piercing;
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737
and therefore it is purposely added for the further Emphasis, In him is no darkenesse ;
and Therefore it is purposely added for the further Emphasis, In him is no darkness;
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738
Oh the infinite clearnesse of the Divine knowledg, to which all things lye open, both past, present, and to come;
O the infinite clearness of the Divine knowledge, to which all things lie open, both past, present, and to come;
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739
which doth not only reach in one intuition to all the actions, motions, events of all Creatures that have been, are, shall be;
which does not only reach in one intuition to all the actions, motions, events of all Creatures that have been, Are, shall be;
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740
but which is infinitely more then all these, extends to the full comprehension of himself, his whole Divine nature and essence;
but which is infinitely more then all these, extends to the full comprehension of himself, his Whole Divine nature and essence;
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741
to which the World (though full of innumerable varieties) is lesse then nothing: The Sun is a goodly globe of Light;
to which the World (though full of innumerable varieties) is less then nothing: The Sun is a goodly Globe of Light;
p-acp r-crq dt n1 (cs j pp-f j n2) vbz dc cs pix: dt n1 vbz dt j n1 pp-f n1;
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742
The visible World hath nothing so glorious, so searching;
The visible World hath nothing so glorious, so searching;
dt j n1 vhz pix av j, av vvg;
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743
and yet there are many things lye hid within the bosome of the Earth and Sea which his eye never saw, never shall see;
and yet there Are many things lie hid within the bosom of the Earth and Sea which his eye never saw, never shall see;
cc av a-acp vbr d n2 vvb vvn p-acp dt n1 pp-f dt n1 cc n1 r-crq po31 n1 av-x vvd, av-x vmb vvi;
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744
Neither can it ever see more then half the World at once; darkness the while enwraps the other;
Neither can it ever see more then half the World At once; darkness the while enwraps the other;
dx vmb pn31 av vvi av-dc cs j-jn dt n1 p-acp a-acp; n1 dt n1 vvz dt j-jn;
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745
nor indeed of any much lesser (if round) body;
nor indeed of any much lesser (if round) body;
ccx av pp-f d av-d jc (cs av-j) n1;
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746
And though it give light unto other Creatures, yet it gives not light to it self;
And though it give Light unto other Creatures, yet it gives not Light to it self;
cc cs pn31 vvb n1 p-acp j-jn n2, av pn31 vvz xx vvi p-acp pn31 n1;
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747
like as our eye sees all other objects, but it self it cannot see.
like as our eye sees all other objects, but it self it cannot see.
av-j c-acp po12 n1 vvz d j-jn n2, cc-acp pn31 n1 pn31 vmbx vvi.
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748
And though it enlighten this materiall Heaven both above and below it self, as also this lower Air and Earth,
And though it enlighten this material Heaven both above and below it self, as also this lower Air and Earth,
cc cs pn31 vvi d j-jn n1 av-d p-acp cc a-acp pn31 n1, c-acp av d jc n1 cc n1,
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749
yet the Empyreal Heaven transcends the beames of it, and is filled with a more glorious illumination:
yet the Empyreal Heaven transcends the beams of it, and is filled with a more glorious illumination:
av dt j n1 vvz dt n2 pp-f pn31, cc vbz vvn p-acp dt av-dc j n1:
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750
But, God, the Light of whom we speak, who is the Maker of that Sun, sees the most hidden secrets of Earth and Hell;
But, God, the Light of whom we speak, who is the Maker of that Sun, sees the most hidden secrets of Earth and Hell;
cc-acp, np1, dt n1 pp-f ro-crq pns12 vvb, r-crq vbz dt n1 pp-f d n1, vvz dt av-ds j-vvn n2-jn pp-f n1 cc n1;
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751
sees all that is done in Earth and Heaven at one view; sees his most glorious self;
sees all that is done in Earth and Heaven At one view; sees his most glorious self;
vvz d cst vbz vdn p-acp n1 cc n1 p-acp crd n1; vvz po31 av-ds j n1;
(9) sermon (DIV1)
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752
and by his presence makes Heaven. Most justly therefore is God Light, by an eminence.
and by his presence makes Heaven. Most justly Therefore is God Light, by an eminence.
cc p-acp po31 n1 vvz n1. av-ds av-j av vbz np1 j, p-acp dt n1.
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753
Now the reflection of the first quality of Light upon us, must be our clear apprehension of God, the World, and our selves;
Now the reflection of the First quality of Light upon us, must be our clear apprehension of God, the World, and our selves;
av dt n1 pp-f dt ord n1 pp-f n1 p-acp pno12, vmb vbi po12 j n1 pp-f np1, dt n1, cc po12 n2;
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754
and by how much more exact knowledg we shall attain unto of all these, by so much more do we conform our selves to that God who is Light:
and by how much more exact knowledge we shall attain unto of all these, by so much more do we conform our selves to that God who is Light:
cc p-acp c-crq av-d av-dc j n1 pns12 vmb vvi p-acp pp-f d d, p-acp av av-d av-dc vdb pns12 vvi po12 n2 p-acp d n1 r-crq vbz j:
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755
and by how much less we know them, so much more darkness there is in us,
and by how much less we know them, so much more darkness there is in us,
cc p-acp c-crq av-d av-dc pns12 vvb pno32, av av-d av-dc n1 pc-acp vbz p-acp pno12,
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756
and so much less fellowship have we with God;
and so much less fellowship have we with God;
cc av av-d av-dc n1 vhb pns12 p-acp np1;
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757
If the eye have not an inward Light in it self, let the Sun shine never so bright upon it, it is nevertheless blind, What are we the better for that which is in God,
If the eye have not an inward Light in it self, let the Sun shine never so bright upon it, it is nevertheless blind, What Are we the better for that which is in God,
cs dt n1 vhb xx dt j n1 p-acp pn31 n1, vvb dt n1 vvb av-x av j p-acp pn31, pn31 vbz av j, q-crq vbr pns12 dt jc p-acp d r-crq vbz p-acp np1,
(9) sermon (DIV1)
65
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758
if there be not an inward Light in our Souls to answer and receive it? How should we love and adore God if we know him not? How shall we hate and combat the World,
if there be not an inward Light in our Souls to answer and receive it? How should we love and adore God if we know him not? How shall we hate and combat the World,
cs pc-acp vbb xx dt j n1 p-acp po12 n2 pc-acp vvi cc vvi pn31? q-crq vmd pns12 vvi cc vvi np1 cs pns12 vvb pno31 xx? q-crq vmb pns12 vvi cc vvi dt n1,
(9) sermon (DIV1)
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759
if we know it not? How shall we value and demean our selves, if we know not our selves? Surely the want of this Light of knowledg is the ground of all that miserable disorder which we see daily break forth in the affections, in the carriages of men.
if we know it not? How shall we valve and demean our selves, if we know not our selves? Surely the want of this Light of knowledge is the ground of all that miserable disorder which we see daily break forth in the affections, in the carriages of men.
cs pns12 vvb pn31 xx? q-crq vmb pns12 vvi cc vvi po12 n2, cs pns12 vvb xx po12 n2? np1 dt n1 pp-f d n1 pp-f n1 vbz dt n1 pp-f d cst j n1 r-crq pns12 vvb av-j vvi av p-acp dt n2, p-acp dt n2 pp-f n2.
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760
I know the common word is, that we are fallen into a knowing age;
I know the Common word is, that we Are fallen into a knowing age;
pns11 vvb dt j n1 vbz, cst pns12 vbr vvn p-acp dt j-vvg n1;
(9) sermon (DIV1)
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761
such as wherein our speculative skill is wont to be upbraided to us, in a disgracefull comparison of our unanswerable practise;
such as wherein our speculative skill is wont to be upbraided to us, in a disgraceful comparison of our unanswerable practice;
d c-acp c-crq po12 j n1 vbz j pc-acp vbi vvn p-acp pno12, p-acp dt j n1 pp-f po12 j n1;
(9) sermon (DIV1)
65
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762
our forward young men out-run their years, & bragg that there is more weight in the down of their chins then in the gray beards of their aged Grandsires;
our forward young men outrun their Years, & brag that there is more weight in the down of their chins then in the grey beards of their aged Grandsires;
po12 j j n2 vvb po32 n2, cc vvi cst pc-acp vbz dc n1 p-acp dt n1 pp-f po32 n2 av p-acp dt j-jn n2 pp-f po32 j-vvn n2;
(9) sermon (DIV1)
65
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763
Our artificers take upon them to hold argument with, and perhaps control their Teachers;
Our artificers take upon them to hold argument with, and perhaps control their Teachers;
po12 n2 vvb p-acp pno32 pc-acp vvi n1 p-acp, cc av vvi po32 n2;
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65
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764
neither is it any newes for the shop-board to contest with the schooles, every not Knight,
neither is it any news for the shopboard to contest with the Schools, every not Knight,
av-dx vbz pn31 d n1 p-acp dt n1 pc-acp vvi p-acp dt n2, d xx n1,
(9) sermon (DIV1)
65
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765
or Rook only, but Pawn too, can give check to a Bishop; The Romish Church had lately her Shee-Preachers, till Pope Urban gagg'd them;
or Rook only, but Pawn too, can give check to a Bishop; The Romish Church had lately her Shee-Preachers, till Pope Urban gagged them;
cc n1 av-j, cc-acp vvb av, vmb vvi n1 p-acp dt n1; dt jp n1 vhd av-j po31 n2, c-acp n1 np1 vvn pno32;
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65
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766
and our Gossips now at home, in stead of dresses, can tattle of mysteries, and censure the Pulpit in stead of neighbours:
and our Gossips now At home, in stead of Dresses, can tattle of Mysteres, and censure the Pulpit in stead of neighbours:
cc po12 n2 av p-acp n1-an, p-acp n1 pp-f n2, vmb vvi pp-f n2, cc vvi dt n1 p-acp n1 pp-f n2:
(9) sermon (DIV1)
65
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767
Light call you this? No these are fiery flashes of conceit, that glance through vain minds to no purpose,
Light call you this? No these Are fiery flashes of conceit, that glance through vain minds to no purpose,
n1 vvb pn22 d? dx d vbr j n2 pp-f n1, cst vvb p-acp j n2 p-acp dx n1,
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65
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768
but idle ostentation, and satisfaction of wild humours, without stability, or any available efficacy to the soul:
but idle ostentation, and satisfaction of wild humours, without stability, or any available efficacy to the soul:
cc-acp j n1, cc n1 pp-f j n2, p-acp n1, cc d j n1 p-acp dt n1:
(9) sermon (DIV1)
65
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769
Alas we are wise in impertinencies; ignorant in main truths;
Alas we Are wise in Impertinencies; ignorant in main truths;
uh pns12 vbr j p-acp n2; j p-acp j n2;
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65
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770
neither doth the knowledg of too many go any deeper then the verge of their brains,
neither does the knowledge of too many go any Deeper then the verge of their brains,
dx vdz dt n1 pp-f av d vvb d jc-jn cs dt n1 pp-f po32 n2,
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65
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771
or the tip of their tongue:
or the tip of their tongue:
cc dt n1 pp-f po32 n1:
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65
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772
I fear true solid knowledg is not much less rare, then when our unlett'red Grand-fathers were wont to court God Almighty with false Latin in their devotions;
I Fear true solid knowledge is not much less rare, then when our unlett'red Grandfathers were wont to court God Almighty with false Latin in their devotions;
pns11 vvb j j n1 vbz xx av-d av-dc j, av c-crq po12 vvn n2 vbdr j pc-acp vvi np1 j-jn p-acp j jp p-acp po32 n2;
(9) sermon (DIV1)
65
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773
For did the true Light shine into the hearts of men in the knowledg of God, the World, themselves,
For did the true Light shine into the hearts of men in the knowledge of God, the World, themselves,
c-acp vdd dt j n1 vvi p-acp dt n2 pp-f n2 p-acp dt n1 pp-f np1, dt n1, px32,
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774
how could they, how durst they live thus.
how could they, how durst they live thus.
c-crq vmd pns32, c-crq vvd pns32 vvb av.
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65
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775
Durst the leud tongues of men rend the holy name of God in peices with oaths and blasphemies,
Durst the lewd tongues of men rend the holy name of God in Pieces with Oaths and Blasphemies,
np1 dt j n2 pp-f n2 vvb dt j n1 pp-f np1 p-acp n2 p-acp n2 cc n2,
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65
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776
if they knew him to be so dreadfull, so just, as he hath revealed himself? Durst the cruell oppressors of the World grind faces,
if they knew him to be so dreadful, so just, as he hath revealed himself? Durst the cruel Oppressors's of the World grind faces,
cs pns32 vvd pno31 pc-acp vbi av j, av j, c-acp pns31 vhz vvn px31? np1 dt j n2 pp-f dt n1 vvi n2,
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65
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777
and cut throats, and shed blood like water, if they were perswaded that God is a sure revenger of their outrages? Durst the goatish adulterer, the swinish drunkard wallow in their beastly uncleannesse,
and Cut throats, and shed blood like water, if they were persuaded that God is a sure revenger of their outrages? Durst the goatish adulterer, the swinish drunkard wallow in their beastly uncleanness,
cc vvi n2, cc vvi n1 av-j n1, cs pns32 vbdr vvn cst np1 vbz dt j n1 pp-f po32 n2? np1 dt j n1, dt j n1 vvi p-acp po32 j n1,
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65
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778
if they knew their is a God to judge them, an Hell to fry in? Durst the rebellious seditionary lift up his hand against the Lords Anointed;
if they knew their is a God to judge them, an Hell to fry in? Durst the rebellious seditionary lift up his hand against the lords Anointed;
cs pns32 vvd po32 vbz dt n1 pc-acp vvi pno32, dt n1 pc-acp vvi p-acp? np1 dt j j n1 a-acp po31 n1 p-acp dt n2 vvn;
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65
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779
and that under a colour of religion, if the fool had not said in his heart, There is no God? Could the covetous fool so admire and adore his red and white Earth? could the ambitious so dote upon a little vanishing honour,
and that under a colour of Religion, if the fool had not said in his heart, There is no God? Could the covetous fool so admire and adore his read and white Earth? could the ambitious so dote upon a little vanishing honour,
cc cst p-acp dt n1 pp-f n1, cs dt n1 vhd xx vvn p-acp po31 n1, a-acp vbz dx np1? vmd dt j n1 av vvi cc vvi po31 j-jn cc j-jn n1? vmd dt j av vvi p-acp dt j vvg n1,
(9) sermon (DIV1)
65
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780
as to sacrifice his soul to it, if he knew the World? could the proud man be so besotted with self-love,
as to sacrifice his soul to it, if he knew the World? could the proud man be so besotted with Self-love,
c-acp pc-acp vvi po31 n1 p-acp pn31, cs pns31 vvd dt n1? vmd dt j n1 vbb av vvn p-acp n1,
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65
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781
as that he sees his God in his glass, if he knew himself? Surely then the true Light is as rare as it is precious;
as that he sees his God in his glass, if he knew himself? Surely then the true Light is as rare as it is precious;
c-acp cst pns31 vvz po31 n1 p-acp po31 n1, cs pns31 vvd px31? np1 av dt j n1 vbz a-acp j c-acp pn31 vbz j;
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65
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782
and it is as precious as life it self; yea as life eternall; This is eternall life to know thee, and whom thou hast sent Jesus Christ ;
and it is as precious as life it self; yea as life Eternal; This is Eternal life to know thee, and whom thou hast sent jesus christ;
cc pn31 vbz a-acp j c-acp n1 pn31 n1; uh p-acp n1 j; d vbz j n1 pc-acp vvi pno21, cc ro-crq pns21 vh2 vvn np1 np1;
(9) sermon (DIV1)
65
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783
What were the World without Light, and what the soul without the Light of knowledg? We condemne Malefactors to darkness, that is one great part of the horrour of their durance;
What were the World without Light, and what the soul without the Light of knowledge? We condemn Malefactors to darkness, that is one great part of the horror of their durance;
r-crq vbdr dt n1 p-acp n1, cc q-crq dt n1 p-acp dt n1 pp-f n1? pns12 vvb n2 p-acp n1, cst vbz pi j n1 pp-f dt n1 pp-f po32 n1;
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784
and by how much more haynous their crime is, so much darker is their dungeon; Darkness of understanding then is punishment enough alone; and by how much more heinous their crime is, so much Darker is their dungeon; Darkness of understanding then is punishment enough alone;
cc p-acp c-crq av-d av-dc j po32 n1 vbz, av av-d jc vbz po32 n1; n1 pp-f n1 av vbz n1 av-d av-j;
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65
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785
as it is also the entry into hell, which is described by blackness of darkness. None but savage Creatures delight in darkness;
as it is also the entry into hell, which is described by blackness of darkness. None but savage Creatures delight in darkness;
c-acp pn31 vbz av dt n1 p-acp n1, r-crq vbz vvn p-acp n1 pp-f n1. pix p-acp j-jn n2 vvb p-acp n1;
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65
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786
Man naturally abhorres it in all things;
Man naturally abhors it in all things;
n1 av-j vvz pn31 p-acp d n2;
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787
If our eyes be dim, we call for glasses, if our houses be dark, we make windows,
If our eyes be dim, we call for glasses, if our houses be dark, we make windows,
cs po12 n2 vbb j, pns12 vvb p-acp n2, cs po12 n2 vbb j, pns12 vvb n2,
(9) sermon (DIV1)
65
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788
if the evening grow dark we call for lights, and if those lights burn dim, we call for snuffers,
if the evening grow dark we call for lights, and if those lights burn dim, we call for snuffers,
cs dt n1 vvb j pns12 vvb p-acp n2, cc cs d n2 vvb j, pns12 vvb p-acp vvz,
(9) sermon (DIV1)
65
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789
and shall we avoid darkness in every thing, except our soules, which is our better,
and shall we avoid darkness in every thing, except our Souls, which is our better,
cc vmb pns12 vvi n1 p-acp d n1, c-acp po12 n2, r-crq vbz po12 j,
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65
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790
and more Divine part? Honourable, and beloved, as we love and tender those dear soules of ours, let us labour to furnish them with the Light of true and saving knowledg;
and more Divine part? Honourable, and Beloved, as we love and tender those dear Souls of ours, let us labour to furnish them with the Light of true and Saving knowledge;
cc av-dc j-jn n1? j, cc vvn, c-acp pns12 vvb cc vvi d j-jn n2 pp-f png12, vvb pno12 vvi pc-acp vvi pno32 p-acp dt n1 pp-f j cc j-vvg n1;
(9) sermon (DIV1)
65
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791
What is this Gospell which shines thus daily and clearly in your faces, but the Vehiculum lucis the carriage of that heavenly Light to the World;
What is this Gospel which shines thus daily and clearly in your faces, but the Vehiculum lucis the carriage of that heavenly Light to the World;
q-crq vbz d n1 r-crq vvz av av-j cc av-j p-acp po22 n2, cc-acp dt np1 fw-la dt n1 pp-f cst j n1 p-acp dt n1;
(9) sermon (DIV1)
65
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792
Send forth thy Light and thy Truth, saith the Psalmist. Thy Word is Truth, saith our Saviour;Send forth thy Light and thy Truth, Says the Psalmist. Thy Word is Truth, Says our Saviour;
vvb av po21 n1 cc po21 n1, vvz dt n1. po21 n1 vbz n1, vvz po12 n1;
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793
that word of truth then is the body of that Light which God showes to men:
that word of truth then is the body of that Light which God shows to men:
d n1 pp-f n1 av vbz dt n1 pp-f d n1 r-crq np1 vvz p-acp n2:
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794
Oh let it not shine upon us in vain;
O let it not shine upon us in vain;
uh vvb pn31 xx vvi p-acp pno12 p-acp j;
(9) sermon (DIV1)
65
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795
let us not trample upon the beams of it in our floore, as that foolish woman that St. Austin speaks of, did to those of the Sun, with a Calco Manichorum Deum. But now,
let us not trample upon the beams of it in our floor, as that foolish woman that Saint Austin speaks of, did to those of the Sun, with a Calco Manichorum God. But now,
vvb pno12 xx vvi p-acp dt n2 pp-f pn31 p-acp po12 n1, c-acp cst j n1 cst n1 np1 vvz pp-f, vdd p-acp d pp-f dt n1, p-acp dt np1 fw-la fw-la. p-acp av,
(9) sermon (DIV1)
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796
while God gives these happy opportunities, let us enlarge our hearts to receive it with all joy and thankfulnesse:
while God gives these happy opportunities, let us enlarge our hearts to receive it with all joy and thankfulness:
cs np1 vvz d j n2, vvb pno12 vvi po12 n2 pc-acp vvi pn31 p-acp d n1 cc n1:
(9) sermon (DIV1)
65
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797
And if Moses by conferring with God but 40 Dayes and Nights in the delivery of the law, had a glorious brightnesse in his face;
And if Moses by conferring with God but 40 Days and Nights in the delivery of the law, had a glorious brightness in his face;
cc cs np1 p-acp vvg p-acp np1 p-acp crd n2 cc ng1 p-acp dt n1 pp-f dt n1, vhd dt j n1 p-acp po31 n1;
(9) sermon (DIV1)
65
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798
Oh let us that more then fourty years have had conversation with God in his Gospell shine with the resplendent beames of heavenly knowledg;
O let us that more then fourty Years have had Conversation with God in his Gospel shine with the resplendent beams of heavenly knowledge;
uh vvb pno12 d dc cs crd n2 vhb vhn n1 p-acp np1 p-acp po31 n1 vvi p-acp dt j n2 pp-f j n1;
(9) sermon (DIV1)
65
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799
And if the joyes of heaven are described by Light, surely the more lightsome our soules are here, the nearer they come to their blessednesse.
And if the Joys of heaven Are described by Light, surely the more lightsome our Souls Are Here, the nearer they come to their blessedness.
cc cs dt n2 pp-f n1 vbr vvn p-acp n1, av-j dt av-dc j po12 n2 vbr av, dt jc pns32 vvb p-acp po32 n1.
(9) sermon (DIV1)
65
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800
Light is sown from the righteous, saith the Psalmist; Lo here is the seed-time of Light, above, is the harvest:Light is sown from the righteous, Says the Psalmist; Lo Here is the seedtime of Light, above, is the harvest:
n1 vbz vvn p-acp dt j, vvz dt n1; uh av vbz dt n1 pp-f n1, a-acp, vbz dt n1:
(9) sermon (DIV1)
65
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801
If the Light of saving knowledg be sown in our hearts here, we shall be sure to reap the crop of heavenly glory hereafter.
If the Light of Saving knowledge be sown in our hearts Here, we shall be sure to reap the crop of heavenly glory hereafter.
cs dt n1 pp-f vvg n1 vbi vvn p-acp po12 n2 av, pns12 vmb vbi j pc-acp vvi dt n1 pp-f j n1 av.
(9) sermon (DIV1)
65
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802
And this is the first quality of Light with the reflection of it upon us. The next followes which is purity.
And this is the First quality of Light with the reflection of it upon us. The next follows which is purity.
cc d vbz dt ord n1 pp-f n1 p-acp dt n1 pp-f pn31 p-acp pno12. dt ord vvz r-crq vbz n1.
(9) sermon (DIV1)
65
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803
Of all the visible Creatures that God hath made, none is so pure and simple as the light;
Of all the visible Creatures that God hath made, none is so pure and simple as the Light;
pp-f d dt j n2 cst np1 vhz vvn, pix vbz av j cc j c-acp dt n1;
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804
it discovers all the foulnesse of the most earthly recrements, it mixeth with none of them,
it discovers all the foulness of the most earthly recrements, it mixeth with none of them,
pn31 vvz d dt n1 pp-f dt av-ds j n2, pn31 vvz p-acp pix pp-f pno32,
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805
neither is possibly capable of the least corruption;
neither is possibly capable of the least corruption;
av-dx vbz av-j j pp-f dt ds n1;
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806
some of the best Interpreters therefore have taken this metaphor of Light to implie the purity and perfect goodness of God;
Some of the best Interpreters Therefore have taken this metaphor of Light to imply the purity and perfect Goodness of God;
d pp-f dt js n2 av vhb vvn d n1 pp-f n1 pc-acp vvi dt n1 cc j n1 pp-f np1;
(9) sermon (DIV1)
66
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807
In whom as there is an infinite clearnesse of understanding, so also an infinite rectitude of will;
In whom as there is an infinite clearness of understanding, so also an infinite rectitude of will;
p-acp ro-crq p-acp pc-acp vbz dt j n1 pp-f n1, av av dt j n1 pp-f n1;
(9) sermon (DIV1)
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808
in so much as his will is the rule of all right;
in so much as his will is the Rule of all right;
p-acp av av-d c-acp po31 n1 vbz dt n1 pp-f d n-jn;
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809
neither doth he will ought because it is good, but therefore it is good because he wills it.
neither does he will ought Because it is good, but Therefore it is good Because he wills it.
dx vdz pns31 vvi pi p-acp pn31 vbz j, cc-acp av pn31 vbz j c-acp pns31 vvz pn31.
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810
Goodnesse hath no lesse brightnesse in it then truth, and wickedness as it is never without errour,
goodness hath no less brightness in it then truth, and wickedness as it is never without error,
n1 vhz dx dc n1 p-acp pn31 av n1, cc n1 c-acp pn31 vbz av-x p-acp n1,
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811
so it is no lesse dark then it; Justly therefore is God all light, in that he is all pure and good;
so it is no less dark then it; Justly Therefore is God all Light, in that he is all pure and good;
av pn31 vbz av-dx av-dc j cs pn31; av-j av vbz np1 d n1, p-acp cst pns31 vbz d j cc j;
(9) sermon (DIV1)
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812
and the reflection of this quality upon us must be our holiness; For this is the will of God even our sanctification;
and the reflection of this quality upon us must be our holiness; For this is the will of God even our sanctification;
cc dt n1 pp-f d n1 p-acp pno12 vmb vbi po12 n1; c-acp d vbz dt n1 pp-f np1 av po12 n1;
(9) sermon (DIV1)
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813
The more holy then we are, the more we conform to him that is Light; The way of the just is as the shining Light, that shineth more and more ; as contrarily;
The more holy then we Are, the more we conform to him that is Light; The Way of the just is as the shining Light, that shines more and more; as contrarily;
dt av-dc j cs pns12 vbr, dt av-dc pns12 vvb p-acp pno31 cst vbz j; dt n1 pp-f dt j vbz p-acp dt j-vvg n1, cst vvz dc cc av-dc; c-acp av-j;
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814
sins are the works of darkness, the mover of them is the Prince of darknesse the agents of them are the Sons of darknesse,
Sins Are the works of darkness, the mover of them is the Prince of darkness the agents of them Are the Sons of darkness,
n2 vbr dt n2 pp-f n1, dt n1 pp-f pno32 vbz dt n1 pp-f n1 dt n2 pp-f pno32 vbr dt n2 pp-f n1,
(9) sermon (DIV1)
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815
and their trade is walking in darknesse, (as it followes in my text) and the end of them is utter darkness.
and their trade is walking in darkness, (as it follows in my text) and the end of them is utter darkness.
cc po32 n1 vbz vvg p-acp n1, (c-acp pn31 vvz p-acp po11 n1) cc dt n1 pp-f pno32 vbz j n1.
(9) sermon (DIV1)
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816
Whiles he sayes then, Be Holy as I am Holy, he doth as good as say, Be ye Light as I am Light;
While he Says then, Be Holy as I am Holy, he does as good as say, Be you Light as I am Light;
cs pns31 vvz av, vbb j c-acp pns11 vbm j, pns31 vdz p-acp j c-acp vvi, vbb pn22 n1 c-acp pns11 vbm j;
(9) sermon (DIV1)
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817
Ye were darkness, but now (it is Gods own phrase) Lux estis, ye are Light in the Lord, saith St. Paul to his Ephesians;
You were darkness, but now (it is God's own phrase) Lux Ye are, you Are Light in the Lord, Says Saint Paul to his Ephesians;
pn22 vbdr n1, cc-acp av (pn31 vbz npg1 d n1) fw-la fw-la, pn22 vbr j p-acp dt n1, vvz n1 np1 p-acp po31 np1;
(9) sermon (DIV1)
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818
justly therefore doth it follow walk as children of the Light; In right wayes, with straight stepps:
justly Therefore does it follow walk as children of the Light; In right ways, with straight steps:
av-j av vdz pn31 vvi n1 p-acp n2 pp-f dt n1; p-acp j-jn n2, p-acp j n2:
(9) sermon (DIV1)
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819
And surely if God be Light, and we darkness, what interest can we claim in him? For what communion is there betwixt Light and darkness.
And surely if God be Light, and we darkness, what Interest can we claim in him? For what communion is there betwixt Light and darkness.
cc av-j cs np1 vbb j, cc pns12 n1, r-crq n1 vmb pns12 vvi p-acp pno31? p-acp r-crq n1 vbz a-acp p-acp n1 cc n1.
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820
Oh the comfortable and happy condicion then of those that are in God, they are still in Light;
O the comfortable and happy condition then of those that Are in God, they Are still in Light;
uh dt j cc j n1 av pp-f d cst vbr p-acp np1, pns32 vbr av p-acp n1;
(9) sermon (DIV1)
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821
Truly the light is sweet, saith wise Salomon, and a pleasant thing it is for the eyes to behold the Sun ;Truly the Light is sweet, Says wise Solomon, and a pleasant thing it is for the eyes to behold the Sun;
av-j dt n1 vbz j, vvz j np1, cc dt j n1 pn31 vbz p-acp dt n2 pc-acp vvi dt n1;
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822
As on the contrary it is a wofull and disconsolate estate to live in any sin;
As on the contrary it is a woeful and disconsolate estate to live in any since;
c-acp p-acp dt n-jn pn31 vbz dt j cc j n1 pc-acp vvi p-acp d n1;
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823
this is no other then to be dungeon'd up in a perpetuall darknesse; The Egyptians were even weary of themselves for a three dayes darknesse;
this is no other then to be dungeoned up in a perpetual darkness; The egyptians were even weary of themselves for a three days darkness;
d vbz dx j-jn av pc-acp vbi vvn a-acp p-acp dt j n1; dt njp2 vbdr av j pp-f px32 p-acp dt crd ng2 n1;
(9) sermon (DIV1)
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824
how irksome had it been to have lived alwayes so? I have read a book of one Haitonus a monk of the order of the Praemonstratenses, a Cozen,
how irksome had it been to have lived always so? I have read a book of one Haitonus a monk of the order of the Praemonstratenses, a Cozen,
c-crq j vhd pn31 vbn pc-acp vhi vvn av av? pns11 vhb vvn dt n1 pp-f crd np1 dt n1 pp-f dt n1 pp-f dt n2, dt n1,
(9) sermon (DIV1)
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825
as he saies, of the then King of Armenia, written some 340 Years agoe, set forth by one Nic. Salcon and dedicated to Pope Clement the 5th.
as he Says, of the then King of Armenia, written Some 340 years ago, Set forth by one Nicaragua Salcon and dedicated to Pope Clement the 5th.
c-acp pns31 vvz, pp-f dt av n1 pp-f np1, vvn d crd n2 av, vvd av p-acp crd np1 np1 cc vvn p-acp n1 j dt ord.
(9) sermon (DIV1)
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826
where with much confidence he affirmes that in the Country of Georgia there was a certain province called Ham•en, of three daies journey about,
where with much confidence he affirms that in the Country of Georgia there was a certain province called Ham•en, of three days journey about,
c-crq p-acp d n1 pns31 vvz cst p-acp dt n1 pp-f np1 a-acp vbds dt j n1 vvn av, pp-f crd ng2 n1 a-acp,
(9) sermon (DIV1)
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827
so palpably dark continually, as that no man could see his hand in it;
so palpably dark continually, as that no man could see his hand in it;
av av-j j av-j, c-acp cst dx n1 vmd vvi po31 n1 p-acp pn31;
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828
that the inhabitants of the borders of it might hear many times in the woods, the noise of men crying, of horses neighing, of cocks crowing,
that the inhabitants of the borders of it might hear many times in the woods, the noise of men crying, of Horses neighing, of cocks crowing,
cst dt n2 pp-f dt n2 pp-f pn31 vmd vvi d n2 p-acp dt n2, dt n1 pp-f n2 vvg, pp-f n2 vvg, pp-f n2 vvg,
(9) sermon (DIV1)
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829
but no man durst venture to go unto it, because he could not find the way out again;
but no man durst venture to go unto it, Because he could not find the Way out again;
cc-acp dx n1 vvd vvi pc-acp vvi p-acp pn31, c-acp pns31 vmd xx vvi dt n1 av av;
(9) sermon (DIV1)
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830
which he saies with much earnestnesse that he saw; Neque Credidissem, saith he, nisi propriis oculis perspexissem ;
which he Says with much earnestness that he saw; Neque Credidissem, Says he, nisi propriis oculis perspexissem;
r-crq pns31 vvz p-acp d n1 cst pns31 vvd; fw-la fw-la, vvz pns31, fw-la fw-la fw-la fw-la;
(9) sermon (DIV1)
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831
reporting it to have been a miraculous judgment upon some Persian persecutors of the Christians in that place:
reporting it to have been a miraculous judgement upon Some Persian persecutors of the Christians in that place:
vvg pn31 pc-acp vhi vbn dt j n1 p-acp d jp n2 pp-f dt njpg2 p-acp d n1:
(9) sermon (DIV1)
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832
I list not to inquire into the likelyhood of the story;
I list not to inquire into the likelihood of the story;
pns11 vvb xx pc-acp vvi p-acp dt n1 pp-f dt n1;
(9) sermon (DIV1)
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833
it might be some temporary judgment (as that was upon Egypt for the time) and now long since vanished;
it might be Some temporary judgement (as that was upon Egypt for the time) and now long since vanished;
pn31 vmd vbi d j n1 (c-acp d vbds p-acp np1 p-acp dt n1) cc av av-j c-acp vvn;
(9) sermon (DIV1)
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834
but imagine ye the truth of that which he dares with so deep protestations avow; and conceive the condicion of all wilfull sinners;
but imagine you the truth of that which he dares with so deep protestations avow; and conceive the condition of all wilful Sinners;
cc-acp vvb pn22 dt n1 pp-f d r-crq pns31 vvz p-acp av j-jn n2 vvb; cc vvb dt n1 pp-f d j n2;
(9) sermon (DIV1)
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835
who live shut up in a region of thick darkness;
who live shut up in a region of thick darkness;
q-crq vvb vvi a-acp p-acp dt n1 pp-f j n1;
(9) sermon (DIV1)
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836
whence they can no more get out, then they can be capable of any comfort within;
whence they can no more get out, then they can be capable of any Comfort within;
c-crq pns32 vmb av-dx av-dc vvi av, cs pns32 vmb vbi j pp-f d n1 p-acp;
(9) sermon (DIV1)
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837
and when they have wearied themselves in those wretched mazes of vanity, they are shut up in the utter darknesse of the dreadfull pit of eternall Death.
and when they have wearied themselves in those wretched mazes of vanity, they Are shut up in the utter darkness of the dreadful pit of Eternal Death.
cc c-crq pns32 vhb vvn px32 p-acp d j n2 pp-f n1, pns32 vbr vvn a-acp p-acp dt j n1 pp-f dt j n1 pp-f j n1.
(9) sermon (DIV1)
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838
Oh then that willing sinners, be they never so gay and glorious, could but apprehend the misery and horrour of their own estate in this behalf, certainly it were enough to make them either maz'd, or penitent.
O then that willing Sinners, be they never so gay and glorious, could but apprehend the misery and horror of their own estate in this behalf, Certainly it were enough to make them either mazed, or penitent.
uh av d j n2, vbb pns32 av-x av j cc j, vmd cc-acp vvi dt n1 cc n1 pp-f po32 d n1 p-acp d n1, av-j pn31 vbdr av-d pc-acp vvi pno32 av-d vvn, cc j-jn.
(9) sermon (DIV1)
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839
For what is darknesse but a privation of Light? Now God is Light;
For what is darkness but a privation of Light? Now God is Light;
p-acp r-crq vbz n1 p-acp dt n1 pp-f n1? av np1 vbz j;
(9) sermon (DIV1)
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840
And sin deprives us of Gods presence and shuts us out from the face of God;
And since deprives us of God's presence and shuts us out from the face of God;
cc n1 vvz pno12 pp-f ng1 n1 cc vvz pno12 av p-acp dt n1 pp-f np1;
(9) sermon (DIV1)
66
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841
and if in his presence be the fulnesse of joy, then in his absence is the fulnesse of sorrow, and torment;
and if in his presence be the fullness of joy, then in his absence is the fullness of sorrow, and torment;
cc cs p-acp po31 n1 vbb dt n1 pp-f n1, av p-acp po31 n1 vbz dt n1 pp-f n1, cc n1;
(9) sermon (DIV1)
66
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842
neither have the Schools determined amiss, that the pain of loss is more horrible then the pain of sense;
neither have the Schools determined amiss, that the pain of loss is more horrible then the pain of sense;
av-dx vhb dt n2 vvd av, cst dt n1 pp-f n1 vbz av-dc j cs dt n1 pp-f n1;
(9) sermon (DIV1)
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843
so as that darknesse which our sin causeth in the alienation, and absence of the Lighr of Gods countenance is without his great mercy, the beginning of an utter exclusion from the beatificall face of God,
so as that darkness which our since Causes in the alienation, and absence of the Lighr of God's countenance is without his great mercy, the beginning of an utter exclusion from the beatifical face of God,
av c-acp d n1 r-crq po12 n1 vvz p-acp dt n1, cc n1 pp-f dt n1 pp-f npg1 n1 vbz p-acp po31 j n1, dt n1 pp-f dt j n1 p-acp dt j n1 pp-f np1,
(9) sermon (DIV1)
66
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844
and of that utter darknesse of hell.
and of that utter darkness of hell.
cc pp-f d j n1 pp-f n1.
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845
For us, as we professe our selves the Children of the Light so let us walk in the Light:
For us, as we profess our selves the Children of the Light so let us walk in the Light:
p-acp pno12, c-acp pns12 vvb po12 n2 dt n2 pp-f dt n1 av vvb pno12 vvi p-acp dt n1:
(9) sermon (DIV1)
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846
And what Light is that? Thy law is a Light to my feet, saith holy David ;
And what Light is that? Thy law is a Light to my feet, Says holy David;
cc r-crq n1 vbz d? po21 n1 vbz dt n1 p-acp po11 n2, vvz j np1;
(9) sermon (DIV1)
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847
Lo this is the Light wherein we must walk;
Lo this is the Light wherein we must walk;
uh d vbz dt n1 c-crq pns12 vmb vvi;
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848
that so walking in the Light of his law, we may happily enjoy the light of his countenance, and may come at the last to the light of his glory;
that so walking in the Light of his law, we may happily enjoy the Light of his countenance, and may come At the last to the Light of his glory;
cst av vvg p-acp dt n1 pp-f po31 n1, pns12 vmb av-j vvi dt n1 pp-f po31 n1, cc vmb vvi p-acp dt ord p-acp dt n1 pp-f po31 n1;
(9) sermon (DIV1)
66
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849
so, in his Light we shall see Light. This, of the second quality of the Light, and the reflection of it; The third and last followes.
so, in his Light we shall see Light. This, of the second quality of the Light, and the reflection of it; The third and last follows.
av, p-acp po31 n1 pns12 vmb vvi n1. d, pp-f dt ord n1 pp-f dt n1, cc dt n1 pp-f pn31; dt ord cc ord vvz.
(9) sermon (DIV1)
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850
It is this which Learned Estius thinks to be mainly driven at in this place, That God is therefore Light,
It is this which Learned Estius thinks to be mainly driven At in this place, That God is Therefore Light,
pn31 vbz d r-crq j np1 vvz pc-acp vbi av-j vvn p-acp p-acp d n1, cst np1 vbz av j,
(9) sermon (DIV1)
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851
because he is the Fountain and cause of Light to all Creatures that do enjoy it;
Because he is the Fountain and cause of Light to all Creatures that do enjoy it;
c-acp pns31 vbz dt n1 cc n1 pp-f n1 p-acp d n2 cst vdb vvi pn31;
(9) sermon (DIV1)
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852
and indeed what Light is there which is not from him; Naturall, Morall, Divine? For the naturall;
and indeed what Light is there which is not from him; Natural, Moral, Divine? For the natural;
cc av q-crq n1 vbz a-acp r-crq vbz xx p-acp pno31; j, j, j-jn? p-acp dt j;
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853
It was he that said, Fiat Lux; Let there be Light ; in the first day;
It was he that said, Fiat Lux; Let there be Light; in the First day;
pn31 vbds pns31 cst vvd, zz fw-la; vvb pc-acp vbi j; p-acp dt ord n1;
(9) sermon (DIV1)
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854
It was he that recollected that diffused Light into the body of the Sun in the fourth day;
It was he that recollected that diffused Light into the body of the Sun in the fourth day;
pn31 vbds pns31 cst vvd cst j-vvn n1 p-acp dt n1 pp-f dt n1 p-acp dt ord n1;
(9) sermon (DIV1)
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855
that goodly Globe of Light receives from him those beames of Light which it communicates to the Moon, Stars, Skie, and this other inferiour World.
that goodly Globe of Light receives from him those beams of Light which it communicates to the Moon, Stars, Sky, and this other inferior World.
cst j n1 pp-f n1 vvz p-acp pno31 d n2 pp-f n1 r-crq pn31 n2 p-acp dt n1, n2, n1, cc d j-jn j-jn n1.
(9) sermon (DIV1)
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856
What Light of intellectuall or morall vertue ever shined in the heart of any man, but from him?
What Light of intellectual or moral virtue ever shined in the heart of any man, but from him?
q-crq n1 pp-f j cc j n1 av vvd p-acp dt n1 pp-f d n1, cc-acp p-acp pno31?
(9) sermon (DIV1)
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857
The Spirit of man is the Candle of the Lord searching all the inward parts of the belly. The Spirit of man is the Candle of the Lord searching all the inward parts of the belly.
dt n1 pp-f n1 vbz dt n1 pp-f dt n1 vvg d dt j n2 pp-f dt n1.
(9) sermon (DIV1)
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858
What Light of Divine knowledg or holinesse ever brake forth upon any Saint or Angel, but from his blessed irradation, and NONLATINALPHABET. What Light of Divine knowledge or holiness ever brake forth upon any Saint or Angel, but from his blessed irradation, and.
q-crq n1 pp-f j-jn n1 cc n1 av vvd av p-acp d n1 cc n1, cc-acp p-acp po31 j-vvn n1, cc.
(9) sermon (DIV1)
68
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859
Justly therefore is he Pater luminum the Father of Lights;
Justly Therefore is he Pater Luminum the Father of Lights;
av-j av vbz pns31 fw-la fw-la dt n1 pp-f n2;
(9) sermon (DIV1)
68
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860
and as the child oft-times resembles the Father, this quality the Light hath from God, that it is wondrously diffusive of it self;
and as the child ofttimes resembles the Father, this quality the Light hath from God, that it is wondrously diffusive of it self;
cc c-acp dt n1 av vvz dt n1, d n1 dt n1 vhz p-acp np1, cst pn31 vbz av-j j pp-f pn31 n1;
(9) sermon (DIV1)
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861
reaching forth it self largely in very quick and instantanie motions to all those things which are capable of it;
reaching forth it self largely in very quick and instantanie motions to all those things which Are capable of it;
vvg av pn31 n1 av-j p-acp av j cc n1 n2 p-acp d d n2 r-crq vbr j pp-f pn31;
(9) sermon (DIV1)
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862
Other Creatures, though beneficiall, yet impart themselves more sparingly unto us:
Other Creatures, though beneficial, yet impart themselves more sparingly unto us:
j-jn n2, cs j, av vvb px32 av-dc av-vvg p-acp pno12:
(9) sermon (DIV1)
68
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863
The Earth yields us fruit, but it is onely perhaps once a year, and that not without much cost and angariation, requiring both our labour, and patience;
The Earth yields us fruit, but it is only perhaps once a year, and that not without much cost and angariation, requiring both our labour, and patience;
dt n1 vvz pno12 n1, cc-acp pn31 vbz av-j av c-acp dt n1, cc cst xx p-acp d n1 cc n1, vvg d po12 n1, cc n1;
(9) sermon (DIV1)
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864
The Clouds do sometimes drop fatnesse, but at great uncertainties; other whiles they pour down famine upon our heads;
The Clouds do sometime drop fatness, but At great uncertainties; other while they pour down famine upon our Heads;
dt n2 vdb av vvi n1, cc-acp p-acp j n2; j-jn n1 pns32 vvb a-acp n1 p-acp po12 n2;
(9) sermon (DIV1)
68
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865
the Sea yields us commodities both of passage and sustenance, but not without inconstancy and delaies and oft-times takes more in an hour then it gives in an age;
the Sea yields us commodities both of passage and sustenance, but not without inconstancy and delays and ofttimes Takes more in an hour then it gives in an age;
dt n1 vvz pno12 n2 d pp-f n1 cc n1, cc-acp xx p-acp n1 cc n2 cc av vvz av-dc p-acp dt n1 cs pn31 vvz p-acp dt n1;
(9) sermon (DIV1)
68
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866
his favours are locall, his threats universall;
his favours Are local, his Treats universal;
po31 n2 vbr j, po31 n2 j;
(9) sermon (DIV1)
68
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867
But the Light is bountifull in bestowing it self freely with a clear, safe, unlimited largesse upon all Creatures at once, indifferently, incessantly, beneficially.
But the Light is bountiful in bestowing it self freely with a clear, safe, unlimited largess upon all Creatures At once, indifferently, incessantly, beneficially.
cc-acp dt n1 vbz j p-acp vvg pn31 n1 av-j p-acp dt j, j, j n1 p-acp d n2 p-acp a-acp, av-j, av-j, av-j.
(9) sermon (DIV1)
68
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868
The reflection of this quality upon us should be our diffusivenesse; That we should so be lights, as that we should give light;
The reflection of this quality upon us should be our diffusivenesse; That we should so be lights, as that we should give Light;
dt n1 pp-f d n1 p-acp pno12 vmd vbi po12 n1; cst pns12 vmd av vbi n2, c-acp cst pns12 vmd vvi n1;
(9) sermon (DIV1)
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869
so have light in our selves, that we should give it unto others.
so have Light in our selves, that we should give it unto Others.
av vhb n1 p-acp po12 n2, cst pns12 vmd vvi pn31 p-acp n2-jn.
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69
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870
The Prophet Daniel, who was a great Philosopher & Astronomer in his time, tells us of a double shining,
The Prophet daniel, who was a great Philosopher & Astronomer in his time, tells us of a double shining,
dt n1 np1, r-crq vbds dt j n1 cc n1 p-acp po31 n1, vvz pno12 pp-f dt j-jn j-vvg,
(9) sermon (DIV1)
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871
or light, The one as of the Firmament, the other as of the Stars;
or Light, The one as of the Firmament, the other as of the Stars;
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The one a generall Light dispersed through the whole or body of the Skie, the other a particular one, compacted into the bodies of those starry globes which are wont to be called the more solid piece of their Orbe;
The one a general Light dispersed through the Whole or body of the Sky, the other a particular one, compacted into the bodies of those starry globes which Are wont to be called the more solid piece of their Orb;
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873
Thus it is in the Analogy of the spirituall light There is a generall Light common to Gods Children; whereof our Saviour;
Thus it is in the Analogy of the spiritual Light There is a general Light Common to God's Children; whereof our Saviour;
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874
Let your Light shine so before men, that they may see your good works and glorify your father which is in Heaven: Let your Light shine so before men, that they may see your good works and Glorify your father which is in Heaven:
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875
Thus the great Doctour of the Gentiles exhorts his Philipians, that they be blameless and harmelesse, the Sons of God without rebuke, in the midst of a crooked and perverse Generation, among whom (saith he) ye shine as lights in the world.
Thus the great Doctor of the Gentiles exhorts his Philippians, that they be blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse Generation, among whom (Says he) you shine as lights in the world.
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876
There is a particular light propper to severall vocations especially those that are publick and encharged with the care of others, whether spirituall, or civill.
There is a particular Light proper to several vocations especially those that Are public and encharged with the care of Others, whither spiritual, or civil.
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877
Of the one you know what our Saviour said in the Mount, Vos estis lux mundi ;
Of the one you know what our Saviour said in the Mount, Vos Ye are lux mundi;
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878
of the other you know what God said in Davids case, I have ordained a Lampe for mine Anointed : that is a glorious successour. To begin with the latter;
of the other you know what God said in Davids case, I have ordained a Lamp for mine Anointed: that is a glorious successor. To begin with the latter;
pp-f dt n-jn pn22 vvb r-crq np1 vvd p-acp npg1 n1, pns11 vhb vvn dt n1 p-acp po11 j-vvn: cst vbz dt j n1. pc-acp vvi p-acp dt d;
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879
Princes and Governours are and must be Lights by an eminence; for God is Light, and he hath called them Elohim: Gods :
Princes and Governors Are and must be Lights by an eminence; for God is Light, and he hath called them Elohim: God's:
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880
So as they must imitate God in shining to the World; sending forth the rayes both of good example;
So as they must imitate God in shining to the World; sending forth the rays both of good Exampl;
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881
and of Justice and Judgment into the eyes of their People:
and of justice and Judgement into the eyes of their People:
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882
An ordinary Star-light is not enough for them, they are the Vice-gerents of him who is Sol j•stitiae, the Sun of Righteousnesse ;
an ordinary Starlight is not enough for them, they Are the Vicegerents of him who is Sol j•stitiae, the Sun of Righteousness;
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883
they must fill the world therefore with their glorious beams, and give so much more light,
they must fill the world Therefore with their glorious beams, and give so much more Light,
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884
as their Orbe is higher, and their Globe more capacious:
as their Orb is higher, and their Globe more capacious:
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885
And blessed be God, what beams of light our Sun sends forth of Temperance, Chastity, Piety, Mercy and Justice, let Malice it self say, let even Rebellion it self witness.
And blessed be God, what beams of Light our Sun sends forth of Temperance, Chastity, Piety, Mercy and justice, let Malice it self say, let even Rebellion it self witness.
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886
Now if he be the Sun, you great ones are our Stars, as you receive your Light from him, the light of your honour,
Now if he be the Sun, you great ones Are our Stars, as you receive your Light from him, the Light of your honour,
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887
and good example, so whilst you keep the one of them to your selves; so you must communicate the other to your inferiours.
and good Exampl, so while you keep the one of them to your selves; so you must communicate the other to your inferiors.
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888
And if in presence his light dim, or extinguish yours, yet the World affords you darkness enough abroad to shine in:
And if in presence his Light dim, or extinguish yours, yet the World affords you darkness enough abroad to shine in:
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889
Oh shine you clearly in the dark night of this evill World, that the beholders may see and magnify your brightness, and may say of one;
O shine you clearly in the dark night of this evil World, that the beholders may see and magnify your brightness, and may say of one;
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890
there is a Mars of truly heroical courage, there is the Mercury of sound wisdom and learning, there the Jupiter of exemplary honour and magnificence, there the Phosphorus of Piety, and ante-lucan devotion;
there is a Mars of truly heroical courage, there is the Mercury of found Wisdom and learning, there the Jupiter of exemplary honour and magnificence, there the Phosphorus of Piety, and ante-lucan devotion;
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891
and may be accordingly sensible of beneficiall influences to your Country:
and may be accordingly sensible of beneficial influences to your Country:
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892
Far be it from any of you to be a fatall Sirius or Dog-star, which when he rises yields perhaps a little needless light,
far be it from any of you to be a fatal Sirius or Dog-star, which when he rises yields perhaps a little needless Light,
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893
but withall burns up the Earth, and inflames the ayr, puts the World in a miserable combustion;
but withal burns up the Earth, and inflames the air, puts the World in a miserable combustion;
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894
Far be it from you to be dismall and direfull comets, that portend nothing but horrour and death to the earth;
far be it from you to be dismal and direful Comets, that portend nothing but horror and death to the earth;
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895
or, if your light be of a lower accension;
or, if your Light be of a lower accension;
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896
far, far be it from you to be any of those ( ignes fatui ) that do at once affright and seduce the poor travailer,
Far, Far be it from you to be any of those (ignes Fatui) that doe At once affright and seduce the poor traveler,
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897
and carry him by leud guidance into a ditch; Such, such, alas there are:
and carry him by lewd guidance into a ditch; Such, such, alas there Are:
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898
give me leave to complain (where can I do it better then at a Court, the professed Academy of honour?) That a strange kind of loose debauchednesse hath possessed too many of the young Gallants of our time (I fear I may take in both sexes) with whom modesty, civility, temperance, sobriety are quite out of fashion,
give me leave to complain (where can I do it better then At a Court, the professed Academy of honour?) That a strange kind of lose debauchedness hath possessed too many of the young Gallants of our time (I Fear I may take in both sexes) with whom modesty, civility, temperance, sobriety Are quite out of fashion,
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899
as if they had been sutes of their Grandsires wardrobe.
as if they had been suits of their Grandsires wardrobe.
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900
As for Piety and Godliness, they are so laid by, as if they were the cast rags of a despised frippery.
As for Piety and Godliness, they Are so laid by, as if they were the cast rags of a despised frippery.
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901
He is no brave Spirit with too many that bids not defiance to good orders, that revells not without care, spends not withour measure, talks not without grace, lives not without God.
He is no brave Spirit with too many that bids not defiance to good order, that revels not without care, spends not withour measure, talks not without grace, lives not without God.
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902
Wo is me, is this the fruit of so long and clear a Light of the Gospel? Is this to have fellowship with the Divine Light? Now the God of Heaven be mercifull to that Wild and Atheous licenciousnes, wherewith the World is so miserably over-run:
Woe is me, is this the fruit of so long and clear a Light of the Gospel? Is this to have fellowship with the Divine Light? Now the God of Heaven be merciful to that Wild and Atheous licenciousnes, wherewith the World is so miserably overrun:
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903
and strike our hearts with a true sence of our grievous provocations of his name; that our serious humiliations, may fore-lay his too-well-deserved judgments:
and strike our hearts with a true sense of our grievous provocations of his name; that our serious humiliations, may forelay his too-well-deserved Judgments:
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904
In the mean time, if there should be any one such amongst you that hear me this Day (as commonly they will be sure to be farthest off from good counsell) let Wise Solomon School him for me, Rejoyce O Young man in thy youth,
In the mean time, if there should be any one such among you that hear me this Day (as commonly they will be sure to be farthest off from good counsel) let Wise Solomon School him for me, Rejoice Oh Young man in thy youth,
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905
and let thy heart chear thee up in the dayes of thy Youth, and walk in the wayes of thine heart,
and let thy heart cheer thee up in the days of thy Youth, and walk in the ways of thine heart,
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906
and in the sight of thine eyes, but know thou that for all these things God will bring thee to judgment: and in the sighed of thine eyes, but know thou that for all these things God will bring thee to judgement:
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907
And let me add this, if he be not for the light, he shall be for the fire;
And let me add this, if he be not for the Light, he shall be for the fire;
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908
for the same Spirit of God, which tells him here that God is Light, tells him elsewhere (which he shall once feel,
for the same Spirit of God, which tells him Here that God is Light, tells him elsewhere (which he shall once feel,
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909
though he will not believe) that our God is a consuming fire. Now in the second place for us of the holy Tribe, we are stars too:
though he will not believe) that our God is a consuming fire. Now in the second place for us of the holy Tribe, we Are Stars too:
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910
And if not Stars, Revel. 1.16, Yet Candles, Matth. 5.13. However; Lights we must be, and that both in Life, and Doctrine:
And if not Stars, Revel. 1.16, Yet Candles, Matthew 5.13. However; Lights we must be, and that both in Life, and Doctrine:
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911
If the first, there are stars of severall magnitudes, some goodly and great ones that move in Orbes of their own;
If the First, there Are Stars of several magnitudes, Some goodly and great ones that move in Orbs of their own;
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912
others small, and scarce visible in the Galaxy of the Church, but all are Stars, and no Star is without some light: If but the Second;
Others small, and scarce visible in the Galaxy of the Church, but all Are Stars, and no Star is without Some Light: If but the Second;
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913
there are large Tapers, and Rush-candles, one gives a greater light then the other, but all give some:
there Are large Tapers, and Rush-candles, one gives a greater Light then the other, but all give Some:
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914
Never let them go for either Stars, or Candles that neither have nor give light: And wo is me, if the Light that is in us be darkness, how great, how dangerous is that darknesse.
Never let them go for either Stars, or Candles that neither have nor give Light: And woe is me, if the Light that is in us be darkness, how great, how dangerous is that darkness.
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915
Blessed be God, we have a learned, able, and flourishing Clergy, as ever this Church had,
Blessed be God, we have a learned, able, and flourishing Clergy, as ever this Church had,
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916
or (I think I may boldly say) any other since the Gospel look't forth into the World;
or (I think I may boldly say) any other since the Gospel looked forth into the World;
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917
there have not been clearer Lamps in Gods Sanctuary since their first lighting then our dayes have seen;
there have not been clearer Lamps in God's Sanctuary since their First lighting then our days have seen;
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918
yet why should we stick to confesse that which can neither be concealed, nor denyed, that there are some amongst so many whose, wicke is too much for their Oyle,
yet why should we stick to confess that which can neither be concealed, nor denied, that there Are Some among so many whose, wick is too much for their Oil,
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919
yea rather whose snuffe is more then their Light;
yea rather whose snuff is more then their Light;
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920
I mean, whose offensive lives shame their holy Doctrines, and reproach the Glorious Gospel of our Lord Jesus Christ;
I mean, whose offensive lives shame their holy Doctrines, and reproach the Glorious Gospel of our Lord jesus christ;
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921
these as we lament, so we desire to have top't by just censures;
these as we lament, so we desire to have toped by just censures;
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922
but hear you, my worthy brethren, do not you, where you see a thiefe in the Candle call presently for an extinguisher:
but hear you, my worthy brothers, do not you, where you see a thief in the Candle call presently for an extinguisher:
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923
for personal faults do not you condemn an holy calling: Oh be you wisely charitable, and let us be exemplarily holy. Lastly, for you Christian hearers;
for personal Faults do not you condemn an holy calling: O be you wisely charitable, and let us be exemplarily holy. Lastly, for you Christian hearers;
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924
think not that this Light may be put off to publick and eminent persons only:
think not that this Light may be put off to public and eminent Persons only:
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925
Each of you must shine too, at the least tanquam faces, Philip. 2. If they be as Cities up-an Hill the meanest of you must be as Cottages in a Vally though not high-built, yet wind-tight, and water tight.
Each of you must shine too, At the least tanquam faces, Philip. 2. If they be as Cities up-an Hill the Meanest of you must be as Cottages in a Valley though not high-built, yet wind-tight, and water tied.
d pp-f pn22 vmb vvi av, p-acp dt ds fw-la vvz, np1. crd cs pns32 vbb p-acp ng1 j n1 dt js pp-f pn22 vmb vbi c-acp n2 p-acp dt n1 cs xx j, av j, cc n1 j.
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926
If they be Beacons, you must be Lanterns; every one must both have a light of his own, and impart it to others.
If they be Beacons, you must be Lanterns; every one must both have a Light of his own, and impart it to Others.
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927
It is not a charge appropriated to publick Teachers that the Apostle gives to his Hebrewes, Exhort one another dayly while it is called to day,
It is not a charge appropriated to public Teachers that the Apostle gives to his Hebrews, Exhort one Another daily while it is called to day,
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928
least any of you be hardened through the deceitfulness of sin. Even the privatest person may shine forth in good counsell: lest any of you be hardened through the deceitfulness of since. Even the privatest person may shine forth in good counsel:
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929
he that is most obscure, may, and must do good works in his place, and improve his graces to others good:
he that is most Obscure, may, and must do good works in his place, and improve his graces to Others good:
pns31 cst vbz av-ds j, vmb, cc vmb vdi j n2 p-acp po31 n1, cc vvi po31 n2 pc-acp n2-jn j:
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These, these, my beloved, are the light which we must both have and give; not to have, were to have no fellowship with God;
These, these, my Beloved, Are the Light which we must both have and give; not to have, were to have no fellowship with God;
d, d, po11 j-vvn, vbr dt n1 r-crq pns12 vmb av-d vhb cc vvi; xx pc-acp vhi, vbdr pc-acp vhi dx n1 p-acp np1;
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to have and not to give it were to ingrosse, and monopolize grace which God cannot abide:
to have and not to give it were to engross, and monopolize grace which God cannot abide:
pc-acp vhi cc xx pc-acp vvi pn31 vbdr pc-acp vvi, cc vvi n1 r-crq n1 vmbx vvi:
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Hath any of you Knowledge? Let him communicate it, and light others Candle at his.
Hath any of you Knowledge? Let him communicate it, and Light Others Candle At his.
vhz d pp-f pn22 n1? vvb pno31 vvi pn31, cc j n2-jn n1 p-acp po31.
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Hath any man worldly riches, let him not be Condus but Promus, to do good, and distribute forget not ;
Hath any man worldly riches, let him not be Condus but Promus, to do good, and distribute forget not;
vhz d n1 j n2, vvb pno31 xx vbi np1 p-acp np1, pc-acp vdi j, cc vvi vvb xx;
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Hath any man Zeal? Zeal, I say, not fury, not frenzy; let him not glow only but shine;
Hath any man Zeal? Zeal, I say, not fury, not frenzy; let him not glow only but shine;
vhz d n1 n1? n1, pns11 vvb, xx n1, xx n1; vvb pno31 xx vvi av-j p-acp n1;
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let him say with Jehu, Come see my Zeal for the Lord: Hath any man true piety and devotion;
let him say with Jehu, Come see my Zeal for the Lord: Hath any man true piety and devotion;
vvb pno31 vvi p-acp np1, vvb vvb po11 n1 p-acp dt n1: vhz d n1 j n1 cc n1;
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let him, like a flaming brand enkindle the next; thus, thus shall we approve our selves the Sons of that infinite and communicative Light;
let him, like a flaming brand enkindle the next; thus, thus shall we approve our selves the Sons of that infinite and communicative Light;
vvb pno31, av-j dt j-vvg n1 vvi dt ord; av, av vmb pns12 vvi po12 n2 dt n2 pp-f d j cc j n1;
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thus shall we so have fellowship with the God, who is Light;
thus shall we so have fellowship with the God, who is Light;
av vmb pns12 av vhb n1 p-acp dt n1, r-crq vbz j;
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that shining like him, and from him here in Grace, we may shine with him hereafter, above, in everlasting glory;
that shining like him, and from him Here in Grace, we may shine with him hereafter, above, in everlasting glory;
cst vvg av-j pno31, cc p-acp pno31 av p-acp n1, pns12 vmb vvi p-acp pno31 av, a-acp, p-acp j n1;
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which the same God grant to us for the sake of the Son of his love, Jesus Christ the righteous to whom with thee, O God the Father,
which the same God grant to us for the sake of the Son of his love, jesus christ the righteous to whom with thee, Oh God the Father,
r-crq dt d np1 vvi p-acp pno12 p-acp dt n1 pp-f dt n1 pp-f po31 n1, np1 np1 dt j p-acp ro-crq p-acp pno21, uh np1 dt n1,
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and thy blessed Spirit, one infinite and incomprehensible Lord, be given all praise, honour and glory now and for ever. Amen.
and thy blessed Spirit, one infinite and incomprehensible Lord, be given all praise, honour and glory now and for ever. Amen.
cc po21 j-vvn n1, crd j cc j n1, vbb vvn d n1, n1 cc n1 av cc p-acp av. uh-n.
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941
A SERMON Preacht in the Cathedral at EXCETER, UPON The solemn Day appointed for the CELEBRATION OR THE PACIFICATION Betwixt the Two KINGDOMS.
A SERMON Preached in the Cathedral At EXETER, UPON The solemn Day appointed for the CELEBRATION OR THE PACIFICATION Betwixt the Two KINGDOMS.
dt n1 vvn p-acp dt n1 p-acp np1, p-acp dt j n1 vvn p-acp dt n1 cc dt n1 p-acp dt crd n2.
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Viz. Septemb. 7. 1641. By JOS. EXON. PSAL. 46.8. Come, behold the Works of the Lord, what Desolations He hath made in the Earth.
Viz. September 7. 1641. By JOS. EXON. PSALM 46.8. Come, behold the Works of the Lord, what Desolations He hath made in the Earth.
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He maketh warrs to cease unto the ends of the Earih, &c.
He makes wars to cease unto the ends of the Earih, etc.
pns31 vvz n2 pc-acp vvi p-acp dt n2 pp-f dt av, av
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IT was doubtless upon the happy end of some warr, and the renovation of an established peace, that this gratulatory Psalme was penned,
IT was doubtless upon the happy end of Some war, and the renovation of an established peace, that this gratulatory Psalm was penned,
pn31 vbds av-j p-acp dt j n1 pp-f d n1, cc dt n1 pp-f dt j-vvn n1, cst d j n1 vbds vvn,
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and therefore fits well with our occasion.
and Therefore fits well with our occasion.
cc av vvz av p-acp po12 n1.
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My text then is an earnest invitation to a serious and thankfull consideration of the great works of God in his contrary proceedings with men;
My text then is an earnest invitation to a serious and thankful consideration of the great works of God in his contrary proceedings with men;
po11 n1 av vbz dt j n1 p-acp dt j cc j n1 pp-f dt j n2 pp-f np1 p-acp po31 j-jn n2-vvg p-acp n2;
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Desolations of warr and restaurations of Peace: we are called first to a generall survay of Gods wonderfull works:
Desolations of war and restaurations of Peace: we Are called First to a general survey of God's wonderful works:
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and then to a speciall view of the works of his justice first, (what desolation he hath made upon Earth) then of his mercy;
and then to a special view of the works of his Justice First, (what desolation he hath made upon Earth) then of his mercy;
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in composing all the busie broils of the World; He maketh wars to cease unto the end of the Earth.
in composing all the busy broils of the World; He makes wars to cease unto the end of the Earth.
p-acp vvg d dt j n2 pp-f dt n1; pns31 vvz n2 pc-acp vvi p-acp dt n1 pp-f dt n1.
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950
These must be the subject both of our eyes, and of my tongue, and your ears at this time.
These must be the Subject both of our eyes, and of my tongue, and your ears At this time.
d vmb vbi dt j-jn av-d pp-f po12 n2, cc pp-f po11 n1, cc po22 n2 p-acp d n1.
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951
We must then behold the works of the Lord, but that we may behold them we must come;
We must then behold the works of the Lord, but that we may behold them we must come;
pns12 vmb av vvi dt n2 pp-f dt n1, cc-acp cst pns12 vmb vvi pno32 pns12 vmb vvi;
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and that we may both come and behold them, we are invited to both: Come and behold. We are naturally full of distractions;
and that we may both come and behold them, we Are invited to both: Come and behold. We Are naturally full of distractions;
cc cst pns12 vmb av-d vvi cc vvi pno32, pns12 vbr vvn p-acp d: vvb cc vvi. pns12 vbr av-j j pp-f n2;
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953
ready to mind any thing but what we should;
ready to mind any thing but what we should;
j pc-acp vvi d n1 p-acp r-crq pns12 vmd;
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unless we be called we shall not come, and unlesse we come and behold, we shall behold to no purpose:
unless we be called we shall not come, and unless we come and behold, we shall behold to no purpose:
cs pns12 vbb vvn pns12 vmb xx vvi, cc cs pns12 vvb cc vvi, pns12 vmb vvi p-acp dx n1:
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955
that which our Saviour saith of Martha is the common case of us all, we are troubled about many things:
that which our Saviour Says of Martha is the Common case of us all, we Are troubled about many things:
cst r-crq po12 n1 vvz pp-f np1 vbz dt j n1 pp-f pno12 d, pns12 vbr vvn p-acp d n2:
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956
One is carking about his household affaires, another is busying his thoughts with his law-suits, another is racking his mind with ambitious projects;
One is carking about his household affairs, Another is busying his thoughts with his lawsuits, Another is racking his mind with ambitious projects;
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another is studying which way to be revenged of his enemy;
Another is studying which Way to be revenged of his enemy;
j-jn vbz vvg r-crq n1 pc-acp vbi vvn pp-f po31 n1;
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958
and some other, perhaps, rather then want work will be troubling themselves with matters of State or other mens affaires that concern them not, NONLATINALPHABET busie Bishops in other mens diocess we had need to be call'd off from these vain unmeet avocations, ere we offer to behold the works of God;
and Some other, perhaps, rather then want work will be troubling themselves with matters of State or other men's affairs that concern them not, busy Bishops in other men's diocese we had need to be called off from these vain unmeet avocations, ere we offer to behold the works of God;
cc d n-jn, av, av-c cs vvi n1 vmb vbi vvg px32 p-acp n2 pp-f n1 cc j-jn ng2 n2 cst vvb pno32 xx, j n2 p-acp j-jn ng2 n1 pns12 vhd n1 pc-acp vbi vvn a-acp p-acp d j j n2, c-acp pns12 vvb pc-acp vvi dt n2 pp-f np1;
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else it will fall out with us as it doth ordinarily with our bodily sight, that whiles we have many objects in our eye we see nothing distinctly at all.
Else it will fallen out with us as it does ordinarily with our bodily sighed, that while we have many objects in our eye we see nothing distinctly At all.
av pn31 vmb vvi av p-acp pno12 p-acp pn31 vdz av-jn p-acp po12 j n1, cst cs pns12 vhb d n2 p-acp po12 n1 pns12 vvb pix av-j p-acp d.
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Away therefore with all the distractive, yea divulsive thoughts of the World; and let us Come and behold the works of the Lord :
Away Therefore with all the distractive, yea divulsive thoughts of the World; and let us Come and behold the works of the Lord:
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as the Vulgar hath it in the next verse, vacate & videte. Come then from thy counting house thou from thy shop-board, thou from thy study, thou from thy barr, thou from the field, and behold the works of the Lord.
as the vulgar hath it in the next verse, vacate & Videte. Come then from thy counting house thou from thy shopboard, thou from thy study, thou from thy bar, thou from the field, and behold the works of the Lord.
c-acp dt j vhz pn31 p-acp dt ord n1, vvi cc fw-la. vvb av p-acp po21 vvg n1 pns21 p-acp po21 n1, pns21 p-acp po21 n1, pns21 p-acp po21 n1, pns21 p-acp dt n1, cc vvb dt n2 pp-f dt n1.
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Indeed, how can we look beside them? What is there that he hath not done? What thing is it that he hath not created;
Indeed, how can we look beside them? What is there that he hath not done? What thing is it that he hath not created;
av, q-crq vmb pns12 vvi p-acp pno32? q-crq vbz a-acp cst pns31 vhz xx vdn? q-crq n1 vbz pn31 cst pns31 vhz xx vvn;
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or what event can befall any of his Creatures which he hath not contrived? Or what act can fall from any Creature of his wherein he is not interested? So as unlesse we will wilfully shut our eyes, we cannot but behold the works of the Lord :
or what event can befall any of his Creatures which he hath not contrived? Or what act can fallen from any Creature of his wherein he is not interested? So as unless we will wilfully shut our eyes, we cannot but behold the works of the Lord:
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964
But there is more in this charge then so;
But there is more in this charge then so;
cc-acp pc-acp vbz av-dc p-acp d n1 av av;
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as these works are not meant of the ordinary occurrents, so it is not a mere sight that is here called for;
as these works Are not meant of the ordinary occurrents, so it is not a mere sighed that is Here called for;
c-acp d n2 vbr xx vvn pp-f dt j n2, av pn31 vbz xx dt j n1 cst vbz av vvn p-acp;
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but a serious and fixed contemplation: It is not NONLATINALPHABET, but NONLATINALPHABET; that is NONLATINALPHABET, as I remember Beza distinguishes upon an other occasion;
but a serious and fixed contemplation: It is not, but; that is, as I Remember Beza Distinguishes upon an other occasion;
cc-acp dt j cc j-vvn n1: pn31 vbz xx, cc-acp; d vbz, c-acp pns11 vvb np1 vvz p-acp dt j-jn n1;
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967
a bending of our eyes upon this holy object: Solomon the Son interprets his Father David, Eccles. 7.13. Consider the work of God :
a bending of our eyes upon this holy Object: Solomon the Son interprets his Father David, Eccles. 7.13. Consider the work of God:
dt n-vvg pp-f po12 n2 p-acp d j n1: np1 dt n1 vvz po31 n1 np1, np1 crd. vvb dt n1 pp-f np1:
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This beholding therefore is with mentall eyes, and not with every suddain glance, but with deep considerations,
This beholding Therefore is with mental eyes, and not with every sudden glance, but with deep considerations,
d vvg av vbz p-acp j n2, cc xx p-acp d j n1, cc-acp p-acp j-jn n2,
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969
so to see them as both the Hebrew and the English phrase elsewhere to lay them to heart.
so to see them as both the Hebrew and the English phrase elsewhere to lay them to heart.
av pc-acp vvi pno32 p-acp d dt njp cc dt jp n1 av pc-acp vvi pno32 p-acp n1.
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970
Wherefore hath God set us here on this greatstage of the world, but that we should be spectators of the marvailous acts that are here done.
Wherefore hath God Set us Here on this greatstage of the world, but that we should be spectators of the marvelous acts that Are Here done.
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1. Surely, they are worth beholding; for they are all like his; well becoming his infinite power, wisdom, justice:
1. Surely, they Are worth beholding; for they Are all like his; well becoming his infinite power, Wisdom, Justice:
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972
So hath God done his wondrous works that they ought to be had in perpetuall remembrance:
So hath God done his wondrous works that they ought to be had in perpetual remembrance:
av vhz np1 vdn po31 j n2 cst pns32 vmd pc-acp vbi vhn p-acp j n1:
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973
Beauty and excellence is abstractive where ever it is:
Beauty and excellence is abstractive where ever it is:
n1 cc n1 vbz j c-crq av pn31 vbz:
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974
There is not one act of either his creation or administration wherein there is not the footsteps of an omnipotence,
There is not one act of either his creation or administration wherein there is not the footsteps of an omnipotence,
pc-acp vbz xx crd n1 pp-f d po31 n1 cc n1 c-crq pc-acp vbz xx dt n2 pp-f dt n1,
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and an infinity of providence? Every thing works according to his ability: As the man is, so is his strength:
and an infinity of providence? Every thing works according to his ability: As the man is, so is his strength:
cc dt n1 pp-f n1? np1 n1 vvz vvg p-acp po31 n1: c-acp dt n1 vbz, av vbz po31 n1:
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976
and as his strength, so his actions:
and as his strength, so his actions:
cc c-acp po31 n1, av po31 n2:
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977
Alas, we weak creatures produce weak and feeble, and imperfect acts, neither can we possibly do other;
Alas, we weak creatures produce weak and feeble, and imperfect acts, neither can we possibly do other;
uh, pns12 j n2 vvb j cc j, cc j n2, dx vmb pns12 av-j vdb j-jn;
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978
for such as the cause is, such must the effects needs be:
for such as the cause is, such must the effects needs be:
p-acp d c-acp dt n1 vbz, d vmb dt n2 av vbb:
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God therefore, who is all power, justice, wisdom, goodnesse, must needs produce acts answerable to such an agent:
God Therefore, who is all power, Justice, Wisdom, Goodness, must needs produce acts answerable to such an agent:
n1 av, r-crq vbz d n1, n1, n1, n1, vmb av vvi n2 j p-acp d dt n1:
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980
therefore behold the works of the Lord.
Therefore behold the works of the Lord.
av vvb dt n2 pp-f dt n1.
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2. Wherefore were our eyes given us, but for this very purpose they were not given us for the beholding of vanity;
2. Wherefore were our eyes given us, but for this very purpose they were not given us for the beholding of vanity;
crd q-crq vbdr po12 n2 vvn pno12, cc-acp p-acp d j n1 pns32 vbdr xx vvn pno12 p-acp dt n-vvg pp-f n1;
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not for the ensnaring or wounding of the soul; but for the use and honour of the Creatour;
not for the ensnaring or wounding of the soul; but for the use and honour of the Creator;
xx p-acp dt j-vvg cc vvg pp-f dt n1; cc-acp p-acp dt n1 cc n1 pp-f dt n1;
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and wherein is that attained, but in the beholding of the works of the Lord : hence it is that they can behold all things but themselves;
and wherein is that attained, but in the beholding of the works of the Lord: hence it is that they can behold all things but themselves;
cc c-crq vbz d vvn, cc-acp p-acp dt vvg pp-f dt n2 pp-f dt n1: av pn31 vbz d pns32 vmb vvi d n2 cc-acp px32;
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and discern those things worst, which are closest to them;
and discern those things worst, which Are closest to them;
cc vvi d n2 av-js, r-crq vbr js p-acp pno32;
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and see, not by sending forth any vertue from themselves, but by intromitting of those species which are sent in to them;
and see, not by sending forth any virtue from themselves, but by intromitting of those species which Are sent in to them;
cc vvb, xx p-acp vvg av d n1 p-acp px32, cc-acp p-acp vvg pp-f d n2 r-crq vbr vvn p-acp p-acp pno32;
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986
shortly, that God who hath made all things for himself, hath in the making of this most excellent and usefull peece had an eye to his own glory in our beholding of his works;
shortly, that God who hath made all things for himself, hath in the making of this most excellent and useful piece had an eye to his own glory in our beholding of his works;
av-j, cst np1 r-crq vhz vvn d n2 c-acp px31, vhz p-acp dt n-vvg pp-f d av-ds j cc j n1 vhd dt n1 p-acp po31 d n1 p-acp po12 j-vvg pp-f po31 n2;
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987
which if we neglect to do, we do, what in us lies, frustrate Gods purpose and intention in creating them.
which if we neglect to do, we do, what in us lies, frustrate God's purpose and intention in creating them.
r-crq cs pns12 vvb pc-acp vdi, pns12 vdb, r-crq p-acp pno12 vvz, vvb npg1 n1 cc n1 p-acp vvg pno32.
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988
3. Add to this, that the Lord delights to have his works beheld;
3. Add to this, that the Lord delights to have his works beheld;
crd vvb p-acp d, cst dt n1 vvz pc-acp vhi po31 n2 vvd;
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for he knowes the excellency and perfection of them, and knowes that the more they are seen and noted, the more honour will accrue to the Maker of them:
for he knows the excellency and perfection of them, and knows that the more they Are seen and noted, the more honour will accrue to the Maker of them:
c-acp pns31 vvz dt n1 cc n1 pp-f pno32, cc vvz cst dt av-dc pns32 vbr vvn cc vvn, dt av-dc n1 vmb vvi p-acp dt n1 pp-f pno32:
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like as some skilfull Artizan (some exquisite Limner or Carver) when he hath made a Master-piece of his Art, he doth not hide it up in some dark corner where it may not be seen;
like as Some skilful Artisan (Some exquisite Limner or Carver) when he hath made a Masterpiece of his Art, he does not hide it up in Some dark corner where it may not be seen;
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but sets it forth in the best light, and rejoyces to have it seen and admired: Thus doth the Almighty;
but sets it forth in the best Light, and rejoices to have it seen and admired: Thus does the Almighty;
cc-acp vvz pn31 av p-acp dt js n1, cc vvz pc-acp vhi pn31 vvn cc vvn: av vdz dt j-jn;
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when the Creature was first made because there was no other eyes to see it, he lookt upon it with great complacency,
when the Creature was First made Because there was no other eyes to see it, he looked upon it with great complacency,
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and rejoyced in his own handywork;
and rejoiced in his own handiwork;
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It being the Epiphonema to every days work when he comes to the relation of the particularities of his workmanship, And God saw that it was good ;
It being the Epiphonema to every days work when he comes to the Relation of the particularities of his workmanship, And God saw that it was good;
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and in a recapitulation or winding up all; God saw every thing that he had made;
and in a recapitulation or winding up all; God saw every thing that he had made;
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and behold, it was very good, Gen. 1.31.and behold, it was very good, Gen. 1.31.
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But when the Angels were created, and saw the glorious handy work of God, they did presently applaud the marvailous works of their Maker;
But when the Angels were created, and saw the glorious handy work of God, they did presently applaud the marvelous works of their Maker;
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when the morning Starrs sang together, and all the sons of God shouted for joy, Job 38.7.when the morning Starrs sang together, and all the Sons of God shouted for joy, Job 38.7.
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And when after that, man was created, he joyned with those glorious spirits in viewing and magnifying the works of his Creatour. And so he should do.
And when After that, man was created, he joined with those glorious spirits in viewing and magnifying the works of his Creator. And so he should do.
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God was well pleased that he should do so.
God was well pleased that he should do so.
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Alas we men who are conscious to our own infirmity, let passe many things from us which we care not how little they are viewed and scanned;
Alas we men who Are conscious to our own infirmity, let pass many things from us which we care not how little they Are viewed and scanned;
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for we know there may be flawes found in our best performances, which at the first blush appear not;
for we know there may be flaws found in our best performances, which At the First blush appear not;
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we hear sometimes a discourse, which as it passes through the ear sounds well, and seems to carry a good show of exquisiteness, which if it be set down and come to an accurate examination, may be found defective in this point, in that redundant, here mis-placed, there inconsequent;
we hear sometime a discourse, which as it passes through the ear sounds well, and seems to carry a good show of exquisiteness, which if it be Set down and come to an accurate examination, may be found defective in this point, in that redundant, Here misplaced, there inconsequent;
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even course tapestry may afarr off show well;
even course tapestry may afar off show well;
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which when it comes to be close viewed discovers an homelinesse in texture and faults enough both in shapes and colours:
which when it comes to be close viewed discovers an homeliness in texture and Faults enough both in shapes and colours:
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But as for the works of God, In wisdom hast thou made them all ; saith the Prophet:
But as for the works of God, In Wisdom hast thou made them all; Says the Prophet:
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The more they are scanned, and tryed the more pure and precious they will appear; and as Solomon expresses it, Man shall find nothing after him, Eccl. 7.14.
The more they Are scanned, and tried the more pure and precious they will appear; and as Solomon Expresses it, Man shall find nothing After him, Ecclesiastes 7.14.
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And the God that knowes this, loves that we should in all humble and modest-diligence search into, and behold his works.
And the God that knows this, loves that we should in all humble and modest-diligence search into, and behold his works.
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4. There is great reason that we should carefully behold the works of the Lord, because none but we can do it;
4. There is great reason that we should carefully behold the works of the Lord, Because none but we can do it;
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of such infinite variety of Creatures, there is none but the rationall and intelligent, viz. Angels and men, that can so much as take notice of what God hath done, no not of themselves;
of such infinite variety of Creatures, there is none but the rational and intelligent, viz. Angels and men, that can so much as take notice of what God hath done, no not of themselves;
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that sence whereby they are led cannot reach so high as a thought;
that sense whereby they Are led cannot reach so high as a Thought;
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what is before them, they see so farr as their downward eyes will reach, and make towards that which serves their appetite,
what is before them, they see so Far as their downward eyes will reach, and make towards that which serves their appetite,
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and avoid what they apprehend may hurt them, but as for their Maker, or for their own condicion,
and avoid what they apprehend may hurt them, but as for their Maker, or for their own condition,
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or their fellow Creatures, they are not capable of any glimpse of knowledg thereof:
or their fellow Creatures, they Are not capable of any glimpse of knowledge thereof:
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And even of reasonable Creatures, what a World is there that are as insensible of the works of God as if they were utterly insensate;
And even of reasonable Creatures, what a World is there that Are as insensible of the works of God as if they were utterly insensate;
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Pagans, Infidels, Worldlings that are carried by no other guide then mere bruit Creatures are; and affect no other light then that of sense;
Pagans, Infidels, Worldlings that Are carried by no other guide then mere bruit Creatures Are; and affect no other Light then that of sense;
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Alas, what is it to them what God doth, or what he doth not? How much then doth it concern us whom God hath illuminated with any measure of knowledg,
Alas, what is it to them what God does, or what he does not? How much then does it concern us whom God hath illuminated with any measure of knowledge,
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and furnisht with any measure of grace to be inquisitive into the works of God, and to give glory to him in all his actions.
and furnished with any measure of grace to be inquisitive into the works of God, and to give glory to him in all his actions.
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5. This shall not be so much advantage to God (alas what can we add to the infinite?) as benefit to our selves:
5. This shall not be so much advantage to God (alas what can we add to the infinite?) as benefit to our selves:
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it is here as with those that dig in some precious mine, the deeper they go, the richer they are:
it is Here as with those that dig in Some precious mine, the Deeper they go, the Richer they Are:
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hence it is that the most contemplative have been noted for most eminent in grace, and surely it is their fault if they be not so;
hence it is that the most contemplative have been noted for most eminent in grace, and surely it is their fault if they be not so;
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for they should be the best acquainted with God, and with their own duty: shortly then, seeing the works of God are so excellent, and well-worth beholding;
for they should be the best acquainted with God, and with their own duty: shortly then, seeing the works of God Are so excellent, and well-worth beholding;
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since our eyes were given us for this use, since God delights to have his works viewed;
since our eyes were given us for this use, since God delights to have his works viewed;
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since there are so few that are capable of giving this glory to God;
since there Are so few that Are capable of giving this glory to God;
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since in beholding the works of God we do most advantage our selves both in knowledg and holiness;
since in beholding the works of God we do most advantage our selves both in knowledge and holiness;
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let us as we are here invited, Come and behold the works of the Lord. His works;
let us as we Are Here invited, Come and behold the works of the Lord. His works;
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in all the variety of them; not some one work, but all; as the works of his creation, so of his administration too;
in all the variety of them; not Some one work, but all; as the works of his creation, so of his administration too;
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the divers, yea contrary proceedings of God therein; in the changes of his favours and judgments;
the diverse, yea contrary proceedings of God therein; in the changes of his favours and Judgments;
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I confess there is and may be some one work of God so marvelous that it is able and worthy to take up all our thoughts;
I confess there is and may be Some one work of God so marvelous that it is able and worthy to take up all our thoughts;
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but we may not suffer our hearts to dwell in any one work of his, but inlarge them to more;
but we may not suffer our hearts to dwell in any one work of his, but enlarge them to more;
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we may not rest in the contemplation of his mercy only, but we must look to his judgments;
we may not rest in the contemplation of his mercy only, but we must look to his Judgments;
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else we shall grow secure we may not rest in the view of his judgments only without meet glances at his mercy, els we shall grow to an heartlesse distrust and despair;
Else we shall grow secure we may not rest in the view of his Judgments only without meet glances At his mercy, Else we shall grow to an heartless distrust and despair;
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As we say in our philosophy; Composita nutriunt, only compounds nourish; those things which are merely simple can give no nutriment at all;
As we say in our philosophy; Composita nutriunt, only compounds nourish; those things which Are merely simple can give no nutriment At all;
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so it is in spirituall matters, there must be a composition in those objects of contemplation, whereby we would feed and benefit our soules;
so it is in spiritual matters, there must be a composition in those objects of contemplation, whereby we would feed and benefit our Souls;
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our resolution for our thoughts, must be the same that the Psalmists were for his song Of mercy and judgment will I sing.
our resolution for our thoughts, must be the same that the Psalmists were for his song Of mercy and judgement will I sing.
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Now, that we may descend to the particularities; the Psalmist begins at judgment. What desolations, &c. This is the right method;
Now, that we may descend to the particularities; the Psalmist begins At judgement. What desolations, etc. This is the right method;
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as in the very being of both, judgment leads the way to mercy; so in the meditation and view of both:
as in the very being of both, judgement leads the Way to mercy; so in the meditation and view of both:
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As it was in the Creation; The Evening and the Morning were the first day ; The darknesse of the night led in the brightness of the morning;
As it was in the Creation; The Evening and the Morning were the First day; The darkness of the night led in the brightness of the morning;
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and as the Prophets word was post tenebras lucem ; when we are humbled, and astonished with the consideration of Gods vengeance upon sinners, then,
and as the prophets word was post Darkness lucem; when we Are humbled, and astonished with the consideration of God's vengeance upon Sinners, then,
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and not till then are we meet for the apprehensions of his wonderfull mercies:
and not till then Are we meet for the apprehensions of his wonderful Mercies:
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In this regard it is truly verified that the fear of the Lord is the beginning of wisdom, and his judgments are they that make him feared;
In this regard it is truly verified that the Fear of the Lord is the beginning of Wisdom, and his Judgments Are they that make him feared;
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It is the thunder and rain that prepares the hearts of Israel for Samuels good counsel, 1 Sam. 12. It is with the hearts of men as with the Earth and the seasons of the fruits thereof;
It is the thunder and rain that prepares the hearts of Israel for Samuels good counsel, 1 Sam. 12. It is with the hearts of men as with the Earth and the seasons of the fruits thereof;
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If there be too much ease in the winter, and the Sun send forth gleames of heat towards the entrance of the spring it brings forth the blossoms hastily, which after by later frosts are nipped in the head and miscarry;
If there be too much ease in the winter, and the Sun send forth gleams of heat towards the Entrance of the spring it brings forth the blossoms hastily, which After by later frosts Are nipped in the head and miscarry;
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but if there be kindly frosts and colds at the first that hold in the juice of the plants, they are in due time drawn forth by seasonable heates, and prosper;
but if there be kindly frosts and colds At the First that hold in the juice of the plants, they Are in due time drawn forth by seasonable heats, and prosper;
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First therefore let us be wrought upon by the meditation of judgments; and then we shall be fit for the beneficiall applicatications of mercy.
First Therefore let us be wrought upon by the meditation of Judgments; and then we shall be fit for the beneficial applicatications of mercy.
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We are then here first invited to a Tragicall sight, we are carried into the Camera dimorte, to see the gastly visage of deaths,
We Are then Here First invited to a Tragical sighed, we Are carried into the Camera dimorte, to see the ghastly visage of death's,
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and desolations all the World over, then which nothing can be more horrible and dreadfull, you are called out to see piles of dead carcasses, to see whole basket fulls of heads as was presented to Jehu ;
and desolations all the World over, then which nothing can be more horrible and dreadful, you Are called out to see piles of dead carcases, to see Whole basket fulls of Heads as was presented to Jehu;
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a wofull spectacle, but a necessary one; See therefore what desolations the Lord hath wrought in all the Earth : Desolations by warrs;
a woeful spectacle, but a necessary one; See Therefore what desolations the Lord hath wrought in all the Earth: Desolations by wars;
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how many fields have been drencht with blood, and composted with carcasses;
how many fields have been drenched with blood, and composted with carcases;
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how many Millions of men have been cut off in all ages by the edge of the sword? Desolations by famine wherein men have been forced to make their bodies one anothers Sepulchers,
how many Millions of men have been Cut off in all ages by the edge of the sword? Desolations by famine wherein men have been forced to make their bodies one another's Sepulchers,
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and mothers to devoure their children of a span long:
and mother's to devour their children of a span long:
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Desolotions by plague and pestilence, which hath swept away as our story tells us 800000. in one City:
Desolotions by plague and pestilence, which hath swept away as our story tells us 800000. in one city:
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Desolations by inundations of Waters, which have covered the faces of many Regions, and rinsed the Earth of her unclean inhabitants:
Desolations by inundations of Waters, which have covered the faces of many Regions, and rinsed the Earth of her unclean inhabitants:
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Desolations by Earth quakes which have swallowed up whole Cityes, and those great and populous. Desolations wrought by the hand of his Angels;
Desolations by Earth quakes which have swallowed up Whole Cities, and those great and populous. Desolations wrought by the hand of his Angels;
n2 p-acp n1 vvz r-crq vhb vvn a-acp j-jn n2, cc d j cc j. n2 vvn p-acp dt n1 pp-f po31 n2;
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as in Egypt, in the tents of the Assyrians, 185000. in one night in the camp of Israel in Davids pestilence;
as in Egypt, in the tents of the Assyrians, 185000. in one night in the camp of Israel in Davids pestilence;
c-acp p-acp np1, p-acp dt n2 pp-f dt njp2, crd p-acp crd n1 p-acp dt n1 pp-f np1 p-acp npg1 n1;
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Desolations wrought by the hands of men in Battails and massacres; Desolations by Wild-beasts, as in the Colonyes of Ashur planted in Samaria :
Desolations wrought by the hands of men in Battles and massacres; Desolations by Wild beasts, as in the Colonies of Ashur planted in Samaria:
n2 vvn p-acp dt n2 pp-f n2 p-acp n2 cc n2; n2 p-acp n2, c-acp p-acp dt n2 pp-f np1 vvn p-acp np1:
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Desolations by the swarms of obnoxious and noysome creatures, as in Egypt, and since in Africk, He spake the word,
Desolations by the swarms of obnoxious and noisome creatures, as in Egypt, and since in Africa, He spoke the word,
n2 p-acp dt n2 pp-f j cc j n2, c-acp p-acp np1, cc c-acp p-acp np1, pns31 vvd dt n1,
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and the Grashoppers came and Caterpillers innumerable. Ps. 105.34. Insomuch as in the consulship of M. Fulvius Flaccus, after the bloody warrs of Africk, followed infinite numbers of Locusts, which after devouring of all herbs and fruit were by a suddain wind hoysed into the African sea;and the Grasshoppers Come and Caterpillars innumerable. Ps. 105.34. Insomuch as in the consulship of M. fulvius Flaccus, After the bloody wars of Africa, followed infinite numbers of Locusts, which After devouring of all herbs and fruit were by a sudden wind hoised into the African sea;
cc dt n2 vvd cc n2 j. np1 crd. av c-acp p-acp dt n1 pp-f n1 np1 np1, p-acp dt j n2 pp-f np1, vvd j n2 pp-f n2, r-crq p-acp vvg pp-f d n2 cc n1 vbdr p-acp dt j n1 vvd p-acp dt jp n1;
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infection followed upon their putrefection, and thereupon a generall mortality, in number fourscore thousand dyed, upon the Sea coast see twixt Carthage and Utica above 200000. Desolations every way;
infection followed upon their putrefection, and thereupon a general mortality, in number fourscore thousand died, upon the Sea coast see betwixt Carthage and Utica above 200000. Desolations every Way;
n1 vvd p-acp po32 n1, cc av dt j n1, p-acp n1 crd crd vvn, p-acp dt n1 n1 vvb p-acp np1 cc np1 p-acp crd n2 d n1;
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and by what variety of means soever, yet all wrought by the divine hand: What desolations he hath wrought ;
and by what variety of means soever, yet all wrought by the divine hand: What desolations he hath wrought;
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whoever be the instrument, he is the Author.
whoever be the Instrument, he is the Author.
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This is that which God challengeth to himself, neither will he lose the glory of these great executions.
This is that which God Challengeth to himself, neither will he loose the glory of these great executions.
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We men have a rule in the course of publick administations, and we think a politick one, that all matters of favour Princes should derive from themselves,
We men have a Rule in the course of public Administrations, and we think a politic one, that all matters of favour Princes should derive from themselves,
pns12 n2 vhb dt n1 p-acp dt n1 pp-f j n2, cc pns12 vvb dt j pi, cst d n2 pp-f n1 n2 vmd vvi p-acp px32,
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but all acts of harshnesse and severity they should put off from their persons to subordinate agents;
but all acts of harshness and severity they should put off from their Persons to subordinate agents;
cc-acp d n2 pp-f n1 cc n1 pns32 vmd vvi a-acp p-acp po32 n2 p-acp j n2;
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God will not stand upon such points, he rather professes to lay claim to all the memorable acts of vengeance upon sinfull Nations and People:
God will not stand upon such points, he rather Professes to lay claim to all the memorable acts of vengeance upon sinful nations and People:
np1 vmb xx vvi p-acp d n2, pns31 av-c vvz pc-acp vvi n1 p-acp d dt j n2 pp-f n1 p-acp j n2 cc n1:
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Israels revolt under Jeroboam is owned by him in his message to Rehoboams Captains: Ashur is the rod of his wrath:
Israel's revolt under Jeroboam is owned by him in his message to Rehoboams Captains: Ashur is the rod of his wrath:
npg1 n1 p-acp np1 vbz j-vvn p-acp pno31 p-acp po31 n1 p-acp vvz n2: np1 vbz dt n1 pp-f po31 n1:
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He slew great Kings, and overthrew mighty Kings;
He slew great Kings, and overthrew mighty Kings;
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He hisseth for the Fly of Egypt, and for the Bee of Assyria, I say 7.13. Thou hast scattered thine enemies abroad with thy mighty arme, Ps. 89.11. Good reason that God should claim the propriety of these Acts;He hisseth for the Fly of Egypt, and for the Bee of Assyria, I say 7.13. Thou hast scattered thine enemies abroad with thy mighty arm, Ps. 89.11. Good reason that God should claim the propriety of these Acts;
pns31 vvz p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f np1, pns11 vvb crd. pns21 vh2 vvn po21 n2 av p-acp po21 j n1, np1 crd. j n1 cst np1 vmd vvi dt n1 pp-f d n2;
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For they are the noble effects and proofs of his vindicative justice; Justice renders to all their own:
For they Are the noble effects and proofs of his vindicative Justice; justice renders to all their own:
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Publick Desolations are due to publick wickednesses.
Public Desolations Are due to public Wickednesses.
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And if this should not be done, how would it appear that God took notice of the notorious sins of a people,
And if this should not be done, how would it appear that God took notice of the notorious Sins of a people,
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or were sensible of their provocations? As in outward Government if there were no Assizes or Sessions to judg and punish malefactors how could we think other but that all were turned lawlesse,
or were sensible of their provocations? As in outward Government if there were no Assizes or Sessions to judge and Punish malefactors how could we think other but that all were turned lawless,
cc vbdr j pp-f po32 n2? p-acp p-acp j n1 cs a-acp vbdr dx n2 cc n2 p-acp n1 cc vvi n2 c-crq vmd pns12 vvi j-jn p-acp cst d vbdr vvn j,
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and that no respect is given to law or justice;
and that no respect is given to law or Justice;
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the Wiseman could observe that because judgment is not speedily executed upon wicked men, the hearts of men are set in them to do evil.
the Wiseman could observe that Because judgement is not speedily executed upon wicked men, the hearts of men Are Set in them to do evil.
dt n1 vmd vvi d c-acp n1 vbz xx av-j vvn p-acp j n2, dt n2 pp-f n2 vbr vvn p-acp pno32 pc-acp vdi j-jn.
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But surely, if it were not executed at all, men would turne Divells:
But surely, if it were not executed At all, men would turn Devils:
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But now that God calls sinfull Nations to account for their iniquity by exemplary judgments men are ready to say with the Psalmist, Doubtlesse there is a God that judgeth the Earth, Ps. 58.18. God will be glorified even for hell it self Topheth is ordained of old. Isa. 30.33. 2. Even these desolatory judgments are a notable improvement of his mercy:
But now that God calls sinful nations to account for their iniquity by exemplary Judgments men Are ready to say with the Psalmist, Doubtless there is a God that Judgeth the Earth, Ps. 58.18. God will be glorified even for hell it self Topheth is ordained of old. Isaiah 30.33. 2. Even these desolatory Judgments Are a notable improvement of his mercy:
cc-acp av cst np1 vvz j n2 pc-acp vvi p-acp po32 n1 p-acp j n2 n2 vbr j pc-acp vvi p-acp dt n1, av-j a-acp vbz dt n1 cst vvz dt n1, np1 crd. np1 vmb vbi vvn av p-acp n1 pn31 n1 vvz vbz vvn pp-f j. np1 crd. crd j d j n2 vbr dt j n1 pp-f po31 n1:
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There cannot easily be a greater proof of his respects to his own, then in sweeping away their enemies.
There cannot Easily be a greater proof of his respects to his own, then in sweeping away their enemies.
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Which smote Egypt with their first born, for his mercy indureth for ever; which overthrew Pharaoh and his Host in the sea, for his mercy indureth for ever: Which smote Egypt with their First born, for his mercy Endureth for ever; which overthrew Pharaoh and his Host in the sea, for his mercy Endureth for ever:
r-crq vvd np1 p-acp po32 ord vvn, c-acp po31 n1 vvz p-acp av; r-crq vvd np1 cc po31 n1 p-acp dt n1, p-acp po31 n1 vvz p-acp av:
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which smote great Kings, and slew mighty Kings for his mercy indureth for ever;
which smote great Kings, and slew mighty Kings for his mercy Endureth for ever;
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Sihon King of the Amorites, and Og the King of Basan, for his mercy indureth for ever. Ps. 139.Sihon King of the amorites, and Og the King of Basan, for his mercy Endureth for ever. Ps. 139.
np1 n1 pp-f dt np1, cc vvi dt n1 pp-f np1, p-acp po31 n1 vvz p-acp av. np1 crd
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Neither is there a greater demonstration of his mercy in his strokes then in his warnings;
Neither is there a greater demonstration of his mercy in his Strokes then in his Warnings;
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for surely God intends by these examples of his just vengeance, to deterr all others from following the footsteps of those wicked men, whom he thus plagues:
for surely God intends by these Examples of his just vengeance, to deter all Others from following the footsteps of those wicked men, whom he thus plagues:
c-acp av-j np1 vvz p-acp d n2 pp-f po31 j n1, pc-acp vvi d n2-jn p-acp vvg dt n2 pp-f d j n2, ro-crq pns31 av vvz:
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as good Princes and Magistrates do so order their executions that paena ad paucos, terror ad multos:
as good Princes and Magistrates do so order their executions that paena ad Paucos, terror ad multos:
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some may smart, all may fear. It is excellent and pregnant which the Apostle hath, 1 Cor. 10.11. Now all these things happened unto them for ensamples;
Some may smart, all may Fear. It is excellent and pregnant which the Apostle hath, 1 Cor. 10.11. Now all these things happened unto them for ensamples;
d vmb vvi, d vmb vvi. pn31 vbz j cc j r-crq dt n1 vhz, vvn np1 crd. av d d n2 vvn p-acp pno32 p-acp n2;
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and they are written for our admonition, upon whom the ends of the world are come. and they Are written for our admonition, upon whom the ends of the world Are come.
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See I beseech you, God hath further drifts in his executions of judgments then we can imagine;
See I beseech you, God hath further drifts in his executions of Judgments then we can imagine;
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he intends them not only for acts, but patterns;
he intends them not only for acts, but patterns;
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he means not so much to punish, as to teach, every judgment 'tis a new lesson,
he means not so much to Punish, as to teach, every judgement it's a new Lesson,
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and to teach not the next successions, but all generations of men to the end of the World;
and to teach not the next successions, but all generations of men to the end of the World;
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and if we do not make this use of his terrible proceedings, we shall be much wanting both to him and our selves:
and if we do not make this use of his terrible proceedings, we shall be much wanting both to him and our selves:
cc cs pns12 vdb xx vvi d n1 pp-f po31 j n2-vvg, pns12 vmb vbi av-d vvg d p-acp pno31 cc po12 n2:
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and no marvell if we be whipt for dull non-proficients in Gods School if we be not taught fear and obedience by his so many judgments.
and no marvel if we be whipped for dull non-proficients in God's School if we be not taught Fear and Obedience by his so many Judgments.
cc dx n1 cs pns12 vbb vvd p-acp j j p-acp ng1 n1 cs pns12 vbb xx vvn n1 cc n1 p-acp po31 av d n2.
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We need not cast our eyes much back to the view of former ages (though there we may meet with worlds of examples) let us but look at the present estate of our miserable neighbourhood;
We need not cast our eyes much back to the view of former ages (though there we may meet with world's of Examples) let us but look At the present estate of our miserable neighbourhood;
pns12 vvb xx vvi po12 n2 d n1 p-acp dt n1 pp-f j n2 (cs a-acp pns12 vmb vvi p-acp n2 pp-f n2) vvb pno12 p-acp n1 p-acp dt j n1 pp-f po12 j n1;
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of the wofull ruines of Germany ;
of the woeful ruins of Germany;
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once and in our time, one of the most rich, and flourishing countreys of the Christian world, famous for goodly Cities,
once and in our time, one of the most rich, and flourishing Countries' of the Christian world, famous for goodly Cities,
a-acp cc p-acp po12 n1, crd pp-f dt av-ds j, cc j-vvg ng2 pp-f dt njp n1, j p-acp j n2,
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for a plentifull soyl, for frequence of trafique, for the seat of the Empire, now wasted with the miseries of a long and cruell warr, wallowing in blood, buried in rubbidge and dust:
for a plentiful soil, for frequence of traffic, for the seat of the Empire, now wasted with the misery's of a long and cruel war, wallowing in blood, buried in rubbidge and dust:
p-acp dt j n1, p-acp n1 pp-f vvi, p-acp dt n1 pp-f dt n1, av vvn p-acp dt n2 pp-f dt j cc j n1, vvg p-acp n1, vvn p-acp n1 cc n1:
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Oh see the desolations that God hath wrought in this part of the earth, and pick out of them (as we well may) pitty, fear, thankfulness.
O see the desolations that God hath wrought in this part of the earth, and pick out of them (as we well may) pity, Fear, thankfulness.
uh vvb dt n2 cst np1 vhz vvn p-acp d n1 pp-f dt n1, cc vvi av pp-f pno32 (c-acp pns12 av vmb) vvb, vvb, n1.
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Pitty and just commiseration of the grievous sufferings of that desolate Nation;
Pity and just commiseration of the grievous sufferings of that desolate nation;
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fear of that just hand of God which hath thus humbled them, and might no less deservedly have fal'n as heavily upon us:
Fear of that just hand of God which hath thus humbled them, and might no less deservedly have fallen as heavily upon us:
vvb pp-f cst j n1 pp-f np1 r-crq vhz av vvn pno32, cc vmd av-dx av-dc av-vvn vhi vvn a-acp av-j p-acp pno12:
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thankfulness for those gracious immunities which he hath given us hitherto, from their evills;
thankfulness for those gracious immunities which he hath given us hitherto, from their evils;
n1 p-acp d j n2 r-crq pns31 vhz vvn pno12 av, p-acp po32 n2-jn;
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and mercifull respites of repentance for those sins which have called down these judgments upon them.
and merciful respites of Repentance for those Sins which have called down these Judgments upon them.
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And this is the former particular object which the Psalmist calls our eyes unto; worthy of our view;
And this is the former particular Object which the Psalmist calls our eyes unto; worthy of our view;
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but yet not the main and intended subject of this dayes discourse;
but yet not the main and intended Subject of this days discourse;
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rather the other that now followes, the cessation of armes, and the blessing of peace, He makes Wars to cease in all the World, &c. however the sight and due meditation of the miseries of war and the vastations that follow upon it may be a good preparative to us for setting a true value upon the benefit of peace.
rather the other that now follows, the cessation of arms, and the blessing of peace, He makes Wars to cease in all the World, etc. however the sighed and due meditation of the misery's of war and the vastations that follow upon it may be a good preparative to us for setting a true valve upon the benefit of peace.
av-c dt n-jn cst av vvz, dt n1 pp-f n2, cc dt n1 pp-f n1, pns31 vvz n2 pc-acp vvi p-acp d dt n1, av c-acp dt n1 cc j-jn n1 pp-f dt n2 pp-f n1 cc dt n2 cst vvb p-acp pn31 vmb vbi dt j n1 p-acp pno12 p-acp vvg dt j n1 p-acp dt n1 pp-f n1.
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For us, Alas, we had rather a threatning then a sense of war, our neighbours entred into our borders not with a publick denunciation of an offensive war,
For us, Alas, we had rather a threatening then a sense of war, our neighbours entered into our borders not with a public denunciation of an offensive war,
p-acp pno12, uh, pns12 vhd av-c av vvg av dt n1 pp-f n1, po12 n2 vvn p-acp po12 n2 xx p-acp dt j n1 pp-f dt j n1,
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but with a profession of defence.
but with a profession of defence.
cc-acp p-acp dt n1 pp-f n1.
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And if some blood were mutually shed, in the passage it was not out of a professedly hostile intention on either part (which had it been, might easily have proceeded to a far greater slaughter) but out of the suddain apprehensions of the intervening crosses of each others purposes:
And if Some blood were mutually shed, in the passage it was not out of a professedly hostile intention on either part (which had it been, might Easily have proceeded to a Far greater slaughter) but out of the sudden apprehensions of the intervening Crosses of each Others Purposes:
cc cs d n1 vbdr av-j vvn, p-acp dt n1 pn31 vbds xx av pp-f dt av-vvn j n1 p-acp d n1 (r-crq vhd pn31 vbn, vmd av-j vhi vvn p-acp dt av-j jc n1) cc-acp av pp-f dt j n2 pp-f dt j-vvg n2 pp-f d n2-jn n2:
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And if the long abode in those our quarters have been not a little chargeable to us,
And if the long Abided in those our quarters have been not a little chargeable to us,
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yet it hath been without any violent and bloody prosecution on either part; and now thanks be to God, they are passed away in peace:
yet it hath been without any violent and bloody prosecution on either part; and now thanks be to God, they Are passed away in peace:
av pn31 vhz vbn p-acp d j cc j n1 p-acp d n1; cc av n2 vbb p-acp np1, pns32 vbr vvn av p-acp n1:
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But even this little glimpse of a dry war is enough to show us the wofull misery of a war denounced, prosecuted, executed to the height of cruelty;
But even this little glimpse of a dry war is enough to show us the woeful misery of a war denounced, prosecuted, executed to the height of cruelty;
cc-acp av d j n1 pp-f dt j n1 vbz av-d pc-acp vvi pno12 dt j n1 pp-f dt n1 vvn, vvd, vvn p-acp dt n1 pp-f n1;
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where there are nothing but intentions of killing, spoiling, desolation:
where there Are nothing but intentions of killing, spoiling, desolation:
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The anguish of this very touch is sufficient to make us sensible of the torment of the full shock of a destructive war:
The anguish of this very touch is sufficient to make us sensible of the torment of the full shock of a destructive war:
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Out of the sense whereof let us look at this great work of contrary mercy which is here set forth unto us:
Out of the sense whereof let us look At this great work of contrary mercy which is Here Set forth unto us:
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He maketh wars to cease unto the ends of the earth. Wherein we have an intimation no l•sse of the wonder then the benefit of peace:He makes wars to cease unto the ends of the earth. Wherein we have an intimation no l•sse of the wonder then the benefit of peace:
pns31 vvz n2 pc-acp vvi p-acp dt n2 pp-f dt n1. c-crq pns12 vhb dt n1 dx n1 pp-f dt n1 av dt n1 pp-f n1:
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It is a work of power mixed with mercy that he so restraines the spirits of men that they are composed to peace.
It is a work of power mixed with mercy that he so restrains the spirits of men that they Are composed to peace.
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Desolation is not a work of so much power as peacemaking is;
Desolation is not a work of so much power as Peacemaking is;
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naturally every man hath the seeds of war and qu•rrell sown in his heart, and they are apt to come up on every occasion.
naturally every man hath the seeds of war and qu•rrell sown in his heart, and they Are apt to come up on every occasion.
av-j d n1 vhz dt n2 pp-f n1 cc n1 vvn p-acp po31 n1, cc pns32 vbr j pc-acp vvi a-acp p-acp d n1.
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Through pride men make contention, saith Wise Solomon: From whence are wars among you, come they not from hence, Through pride men make contention, Says Wise Solomon: From whence Are wars among you, come they not from hence,
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even of your Lusts, that war in your Members, saith St. James 4.1. Lo, the outward wars come from the inward;even of your Lustiest, that war in your Members, Says Saint James 4.1. Lo, the outward wars come from the inward;
av pp-f po22 n2, cst n1 p-acp po22 n2, vvz n1 np1 crd. np1, dt j n2 vvb p-acp dt j;
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1119
The unquiet thoughts of the heart arising from ambition, from malice, and envy, and desire of revenge, are those which are guilty of these generall affrayes and bloodsheds of the World;
The unquiet thoughts of the heart arising from ambition, from malice, and envy, and desire of revenge, Are those which Are guilty of these general affrays and bloodsheds of the World;
dt j n2 pp-f dt n1 vvg p-acp n1, p-acp n1, cc n1, cc n1 pp-f n1, vbr d r-crq vbr j pp-f d j n2 cc ng1 pp-f dt n1;
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and what heart is free from these? Every man naturally hath a tyrant in his bosome:
and what heart is free from these? Every man naturally hath a tyrant in his bosom:
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We are all by nature thornes or nettles, and cannot be touched without some stinging or pricking:
We Are all by nature thorns or nettles, and cannot be touched without Some stinging or pricking:
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when there were but two Brothers in the World, one of them rises up against the other, and dashes his brains out:
when there were but two Brother's in the World, one of them rises up against the other, and Dashes his brains out:
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Surely as we do all partake of Adam our Grandfather, so we have too much of our great Uncle, his Eldest Son Cain, naturally affected to violence & slaughter:
Surely as we do all partake of Adam our Grandfather, so we have too much of our great Uncle, his Eldest Son Cain, naturally affected to violence & slaughter:
av-j c-acp pns12 vdb d vvi pp-f np1 po12 n1, av pns12 vhb av d pp-f po12 j n1, po31 js-jn n1 np1, av-j vvn p-acp n1 cc n1:
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Hence in the next age after the deluge Nimrod was a mighty hunter, Gen. 10. pursuing men, doubtlesse, no lesse in his tyranny, then beasts in his game: And ever since, Lord;
Hence in the next age After the deluge Nimrod was a mighty hunter, Gen. 10. pursuing men, doubtless, no less in his tyranny, then beasts in his game: And ever since, Lord;
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how hath the World been over-run with battails and murder!
how hath the World been overrun with battles and murder!
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Here one Prince findes his Territories too straight, and hath a minde to enlarge himself with the Elbow-room of the neighbouring Region;
Here one Prince finds his Territories too straight, and hath a mind to enlarge himself with the Elbow-room of the neighbouring Region;
av crd n1 vvz po31 n2 av av-j, cc vhz dt n1 pc-acp vvi px31 p-acp dt n1 pp-f dt j-vvg n1;
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There, another scornes to be incroached upon by an injurious usurpation, and repells a lesse violence with a greater:
There, Another scorns to be encroached upon by an injurious usurpation, and repels a less violence with a greater:
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Here one pretends to the title of a Crown, wherein he hath no more interest then he can hew out with the sword;
Here one pretends to the title of a Crown, wherein he hath no more Interest then he can hew out with the sword;
av pi vvz p-acp dt n1 pp-f dt n1, c-crq pns31 vhz dx dc n1 cs pns31 vmb vvi av p-acp dt n1;
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There another under colour of ayd, thrusts himself into that throne which he pretended to succour:
There Another under colour of aid, thrusts himself into that throne which he pretended to succour:
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here one picks quarrells with the defect of justice done to his subjects, and makes sudden embargoes,
Here one picks quarrels with the defect of Justice done to his subject's, and makes sudden embargoes,
av pi vvz n2 p-acp dt n1 pp-f n1 vdn p-acp po31 n2-jn, cc vvz j vvz,
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and unwarned inroads into the adjoyning Country:
and unwarned inroads into the adjoining Country:
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There another takes advantage of the violation of leagues, and coulours his ambition with the fair name of a just Vindication:
There Another Takes advantage of the violation of leagues, and colours his ambition with the fair name of a just Vindication:
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1133
Here one, if he can have no other ground will make religion a stalking horse to his covetous and ambitious intrusion;
Here one, if he can have no other ground will make Religion a stalking horse to his covetous and ambitious intrusion;
av crd, cs pns31 vmb vhi dx j-jn n1 vmb vvi n1 dt j-vvg n1 p-acp po31 j cc j n1;
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1134
it is bellum Domini, a sacred war that he manages; for the reducing of Hereticks to the unity of the Church; or punishing their perfidiousnesse:
it is bellum Domini, a sacred war that he manages; for the reducing of Heretics to the unity of the Church; or punishing their perfidiousness:
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1135
There, another will plant the Gospell with the sword-point amongst Infidels, and massacres millions of Indians to make room for Christianity;
There, Another will plant the Gospel with the swordpoint among Infidels, and massacres millions of Indians to make room for Christianity;
a-acp, j-jn vmb vvi dt n1 p-acp dt n1 p-acp n2, cc n2 crd pp-f np1 pc-acp vvi n1 p-acp np1;
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1136
It is a rare thing, if where great Spirits, and great power are met in any Prince, he can be content to fit still,
It is a rare thing, if where great Spirits, and great power Are met in any Prince, he can be content to fit still,
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and not break forth into some notable breaches of publick peace.
and not break forth into Some notable Breaches of public peace.
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1138
And where once the fire of war is kindled, it is not easily quenched, yea it runs as in a trayn,
And where once the fire of war is kindled, it is not Easily quenched, yea it runs as in a train,
cc c-crq a-acp dt n1 pp-f n1 vbz vvn, pn31 vbz xx av-j vvn, uh pn31 vvz a-acp p-acp dt n1,
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1139
and feeds it self with all the combustable matter it meets withall on every side;
and feeds it self with all the combustable matter it meets withal on every side;
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and therefore tis a marveilous work of the power and mercy of God, that he makes war to cease. And this he doth, either by an over-powering victory,
and Therefore this a marvelous work of the power and mercy of God, that he makes war to cease. And this he does, either by an overpowering victory,
cc av pn31|vbz dt j n1 pp-f dt n1 cc n1 pp-f np1, cst pns31 vvz n1 pc-acp vvi. cc d pns31 vdz, d p-acp dt j n1,
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1141
as in the case of Hezekiah & Sennacherib ;
as in the case of Hezekiah & Sennacherib;
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which should seem to be the drift of this Psalme, whereof every passage imports such a victory and triumph as the conquered adversary should never be able to recover.
which should seem to be the drift of this Psalm, whereof every passage imports such a victory and triumph as the conquered adversary should never be able to recover.
r-crq vmd vvi pc-acp vbi dt n1 pp-f d n1, c-crq d n1 vvz d dt n1 cc n1 p-acp dt j-vvn n1 vmd av-x vbi j pc-acp vvi.
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1143
Or by tempering, and composing the hearts of men, restraining them in their most furious carriere,
Or by tempering, and composing the hearts of men, restraining them in their most furious carriere,
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1144
and taming their wild heats of revenge; and inclining them to termes of peace. This is a thing which none but he can do;
and taming their wild heats of revenge; and inclining them to terms of peace. This is a thing which none but he can do;
cc vvg po32 j n2 pp-f n1; cc vvg pno32 p-acp n2 pp-f n1. d vbz dt n1 r-crq pix cc-acp pns31 vmb vdi;
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1145
the heart of man is an unruly and head strong thing: it is not more close then violent;
the heart of man is an unruly and head strong thing: it is not more close then violent;
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as none can know it, so none can over-rule it, but he that made it; It is a rough sea;
as none can know it, so none can overrule it, but he that made it; It is a rough sea;
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1147
he only can say, here shalt thou stay thy proud waves: Shortly then, publick peace is the proper work of an Almighty and mercifull God:
he only can say, Here shalt thou stay thy proud waves: Shortly then, public peace is the proper work of an Almighty and merciful God:
pns31 av-j vmb vvi, av vm2 pns21 vvi po21 j n2: av-j av, j n1 vbz dt j n1 pp-f dt j-jn cc j np1:
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1148
His very title is Deus pacis, the God of peace, Rom. 15.33. and 16.20. Heb. 13.20. so as this is his peculium: yea it is not only his, for he owes it;
His very title is Deus pacis, the God of peace, Rom. 15.33. and 16.20. Hebrew 13.20. so as this is his peculium: yea it is not only his, for he owes it;
po31 j n1 vbz np1 fw-la, dt n1 pp-f n1, np1 crd. cc crd. np1 crd. av c-acp d vbz po31 fw-la: uh pn31 vbz xx av-j po31, c-acp pns31 vvz pn31;
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1149
but his, for he makes it, I make peace and create evill, I the Lord do all these things, Esa. 45.7. That malignant Spirit is in this his profest opposite;
but his, for he makes it, I make peace and create evil, I the Lord do all these things, Isaiah 45.7. That malignant Spirit is in this his professed opposite;
cc-acp png31, c-acp pns31 vvz pn31, pns11 vvb n1 cc vvi j-jn, pns11 dt n1 vdb d d n2, np1 crd. cst j n1 vbz p-acp d po31 j-vvn j-jn;
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1150
that he is the great make-bate of the World; Labouring to set all together by the ears;
that he is the great makebate of the World; Labouring to Set all together by the ears;
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1151
sowing discord betwixt Heaven and Earth, betwixt one peece of Earth against another, Man against Man, Nation against Nation;
sowing discord betwixt Heaven and Earth, betwixt one piece of Earth against Another, Man against Man, nation against nation;
vvg n1 p-acp n1 cc n1, p-acp crd n1 pp-f n1 p-acp j-jn, n1 p-acp n1, n1 p-acp n1;
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1152
hence he hath the name of Satan, of NONLATINALPHABET, of Diabolus ; of NONLATINALPHABET;
hence he hath the name of Satan, of, of Diabolus; of;
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1153
as whose whole indeavour is enmity and destruction? Contrarily, the good God of Heaven, whose work it is to destroy the works of the Devill, is all for peace:
as whose Whole endeavour is enmity and destruction? Contrarily, the good God of Heaven, whose work it is to destroy the works of the devil, is all for peace:
p-acp rg-crq j-jn n1 vbz n1 cc n1? av-jn, dt j n1 pp-f n1, rg-crq n1 pn31 vbz pc-acp vvi dt n2 pp-f dt n1, vbz d p-acp n1:
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he loves peace he commands it, he effects it, He maketh wars to cease. This is his work in the kinde;
he loves peace he commands it, he effects it, He makes wars to cease. This is his work in the kind;
pns31 vvz n1 pns31 vvz pn31, pns31 n2 pn31, pns31 vvz n2 pc-acp vvi. d vbz po31 n1 p-acp dt n1;
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1155
and so much more his work in the extent; To the ends of the Earth ; by how much more good any work is, by so much more it is his,
and so much more his work in the extent; To the ends of the Earth; by how much more good any work is, by so much more it is his,
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and by how much more common any good is, by so much better it is:
and by how much more Common any good is, by so much better it is:
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1157
Even the pax pectoris, the private and bosome peace of every man with himself is his great and good work;
Even the pax Heart, the private and bosom peace of every man with himself is his great and good work;
av dt fw-la fw-la, dt j cc n1 n1 pp-f d n1 p-acp px31 vbz po31 j cc j vvi;
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1158
for the heart of every man is naturally as an unquiet sea, ever tossing and restlesse:
for the heart of every man is naturally as an unquiet sea, ever tossing and restless:
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1159
troubled with variety of boistrous passions; he only can calme it; the peace of the family is his;
troubled with variety of boisterous passion; he only can Cam it; the peace of the family is his;
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1160
he maketh men to be of one minde in an house, without whose work there is nothing but jarres and discord betwixt husband and wife;
he makes men to be of one mind in an house, without whose work there is nothing but jars and discord betwixt husband and wife;
pns31 vvz n2 pc-acp vbi pp-f crd n1 p-acp dt n1, p-acp rg-crq n1 pc-acp vbz pix cc-acp n2 cc n1 p-acp n1 cc n1;
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1161
parents and children, masters and servants; servants and children with each other;
Parents and children, Masters and Servants; Servants and children with each other;
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1162
so as the house is made if not an hell for the time, yet a purgatory at the least:
so as the house is made if not an hell for the time, yet a purgatory At the least:
av c-acp dt n1 vbz vvn cs xx dt n1 p-acp dt n1, av dt n1 p-acp dt ds:
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1163
the peace of the neighbourhood is his, without whom there is nothing but scolding, brawling, bloodsheds, lawing:
the peace of the neighbourhood is his, without whom there is nothing but scolding, brawling, bloodsheds, lawing:
dt n1 pp-f dt n1 vbz png31, p-acp ro-crq a-acp vbz pix cc-acp vvg, j-vvg, ng1, vvg:
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1164
that a City is at unity in it self, not divided into sides and factions, it is the Lords doing: for many men, many mindes;
that a city is At unity in it self, not divided into sides and factions, it is the lords doing: for many men, many minds;
cst dt n1 vbz p-acp n1 p-acp pn31 n1, xx vvn p-acp n2 cc n2, pn31 vbz dt n2 vdg: c-acp d n2, d n2;
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1165
and every man is naturally addicted to his own opinion; hence grow daily destractions in populous bodies.
and every man is naturally addicted to his own opinion; hence grow daily distractions in populous bodies.
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1166
That a Country, that a Nation is so, is so much more his work as there are more heads and hearts to governe:
That a Country, that a nation is so, is so much more his work as there Are more Heads and hearts to govern:
cst dt n1, cst dt n1 vbz av, vbz av av-d av-dc po31 n1 c-acp a-acp vbr dc n2 cc n2 pc-acp vvi:
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1167
But that one Nation should be at unity with another, yea that all Nations should agree upon an universall cessation of armes,
But that one nation should be At unity with Another, yea that all nations should agree upon an universal cessation of arms,
cc-acp cst crd n1 vmd vbi p-acp n1 p-acp j-jn, uh cst d n2 vmd vvi p-acp dt j n1 pp-f n2,
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1168
and embrace peace, A domino factum est hoc & est mirabile, it must needs be the Lords doing so much more eminently,
and embrace peace, A domino factum est hoc & est Marvelous, it must needs be the lords doing so much more eminently,
cc vvi n1, dt fw-la fw-la fw-la fw-la cc fw-la fw-la, pn31 vmb av vbi dt n2 vdg av av-d av-dc av-j,
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1169
and it is marveilous in our eyes: Faciam eos in gentem unam, was a word fit only for the mouth of God:
and it is marvelous in our eyes: Faciam eos in gentem unam, was a word fit only for the Mouth of God:
cc pn31 vbz j p-acp po12 n2: fw-la fw-la p-acp fw-la fw-la, vbds dt n1 j av-j p-acp dt n1 pp-f np1:
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1170
who only can restrain hands, and conjoyne hearts, as here, He maketh wars to cease unto the ends of the Earth.
who only can restrain hands, and conjoin hearts, as Here, He makes wars to cease unto the ends of the Earth.
r-crq av-j vmb vvi n2, cc vvb n2, c-acp av, pns31 vvz n2 pc-acp vvi p-acp dt n2 pp-f dt n1.
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Now wherefore serves all this, but for the direction of our recourse, for the excitation of our duty and immitation;
Now Wherefore serves all this, but for the direction of our recourse, for the excitation of our duty and imitation;
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1172
for the challenge of our thankfulnesse?
for the challenge of our thankfulness?
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In the first place, are we troubled with the fears or rumours of wars? are we grieved with the quarrells and dissensions that we finde within the bosome of our own Nation or Church? would we earnestly desire to finde all differences composed,
In the First place, Are we troubled with the fears or rumours of wars? Are we grieved with the quarrels and dissensions that we find within the bosom of our own nation or Church? would we earnestly desire to find all differences composed,
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and a constant peace setled amongst us? we see whether to make our addresse,
and a constant peace settled among us? we see whither to make our address,
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even to that omnipotent God who maketh warrs to cease unto the ends of the earth, who breaketh the bow,
even to that omnipotent God who makes wars to cease unto the ends of the earth, who breaks the bow,
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and snappeth the spear in sunder. and snappeth the spear in sunder.
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And surely if ever any Nation had cause to complain, in the midst of a publick peace, of the danger of private destractions,
And surely if ever any nation had cause to complain, in the midst of a public peace, of the danger of private distractions,
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and factious divisions, ours is it;
and factious divisions, ours is it;
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wherein I know not how many uncouch Sects are lately risen out of Hell to the disturbance of our wonted peace;
wherein I know not how many uncouch Sects Are lately risen out of Hell to the disturbance of our wonted peace;
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all of them eagerly pursuing their own various fancies, and opposing our formerly received truth:
all of them eagerly pursuing their own various fancies, and opposing our formerly received truth:
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what should we do then but be take our selves in our earnest supplications to the God of peace, with an Help Lord ;
what should we do then but be take our selves in our earnest supplications to the God of peace, with an Help Lord;
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never ceasing to solicit him with our prayers, that he would be pleased so to order the hearts of men, that they might encline to an happy agreement;
never ceasing to solicit him with our Prayers, that he would be pleased so to order the hearts of men, that they might incline to an happy agreement;
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at least to a meek cessation of those unkinde quarrels wherewith the Church is thus miserably afflicted.
At least to a meek cessation of those unkind quarrels wherewith the Church is thus miserably afflicted.
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But secondly, in vain shall we pray, if we do nothing: Our prayers serve only to testifie the truth of our desires;
But secondly, in vain shall we pray, if we do nothing: Our Prayers serve only to testify the truth of our Desires;
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and to what purpose shall we pretend a desire of that which we indeavour not to effect:
and to what purpose shall we pretend a desire of that which we endeavour not to Effect:
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That God who makes wars and quarrels to cease, useth means to accomplish that peace which he decrees;
That God who makes wars and quarrels to cease, uses means to accomplish that peace which he decrees;
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And what are those means but the inclinations, projects, labors of all the well-willers to peace? It must be our care therefore to immitate,
And what Are those means but the inclinations, projects, labors of all the well-willers to peace? It must be our care Therefore to imitate,
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yea to second God in this great work of peace-making; The phrase is a strange but an emphaticall one that Deborah uses in her song;
yea to second God in this great work of Peacemaking; The phrase is a strange but an emphatical one that Deborah uses in her song;
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Curse ye Meroz, said the Angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to help the Lord, to help the Lord against the mighty: Judg. 5.23.Curse you Meroz, said the Angel of the Lord, curse you bitterly the inhabitants thereof; Because they Come not to help the Lord, to help the Lord against the mighty: Judges 5.23.
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Lo, what a word here is, To help the Lord: what help needs the Almighty,
Lo, what a word Here is, To help the Lord: what help needs the Almighty,
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or what help can our weaknesse afford to his omnipotence? Yet, when we put our hands to his,
or what help can our weakness afford to his omnipotence? Yet, when we put our hands to his,
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and do that, as instruments, which he, as the authour requires of us, and works by us;
and do that, as Instruments, which he, as the author requires of us, and works by us;
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we help that Lord which gives us all the motions both of our wills and actions:
we help that Lord which gives us all the motions both of our wills and actions:
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so must we do in the promoting of peace, and the allaying of quarrells:
so must we do in the promoting of peace, and the allaying of quarrels:
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when an house is on fire we must every one cast in his pail-full to the quenching of the flames.
when an house is on fire we must every one cast in his pail-full to the quenching of the flames.
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It is not enough that we look on harmlesly with our hands in our bosomes; No, we add to that burning, which we indeavour not to quench:
It is not enough that we look on harmlessly with our hands in our bosoms; No, we add to that burning, which we endeavour not to quench:
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We must contribute our utmost to the cessation of these spirituall and intellectuall wars: which shall be done
We must contribute our utmost to the cessation of these spiritual and intellectual wars: which shall be done
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1. By withdrawing the fuell of contention; mitigating what we may the grounds of dissension; those grounds are the matters controverted;
1. By withdrawing the fuel of contention; mitigating what we may the grounds of dissension; those grounds Are the matters controverted;
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these, our Christian charity, and love of peace will teach us either to decline, or to abate & lessen by all fair interpretations;
these, our Christian charity, and love of peace will teach us either to decline, or to abate & lessen by all fair interpretations;
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according to that of the blessed Apostle, Charity thinks not evill; beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 18.5.7.
according to that of the blessed Apostle, Charity thinks not evil; bears all things, Believeth all things, Hopes all things, Endureth all things, 1 Cor. 18.5.7.
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So when Isaacs Servants found the Philistims to st•ive with them for their two wells of Esek, and Sitnah, th•y did no• stand upon points with them,
So when Isaacs Servants found the philistines to st•ive with them for their two wells of Esek, and Sitnah, th•y did no• stand upon points with them,
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but removed and digged another which was out of the reach of the strife, and called it Rehoboth ; elbow-room: Gen. 26.22.
but removed and dug Another which was out of the reach of the strife, and called it Rehoboth; elbow-room: Gen. 26.22.
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And thus the Servants of Isaac made the Philistim quarrells to cease, though by Abimelecs own confession, Isaac was much mightier then himself.
And thus the Servants of Isaac made the Philistim quarrels to cease, though by Abimelecs own Confessi, Isaac was much Mightier then himself.
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Thus when the main difference grew betwixt Reuben and Gad, and the half tribe of Manasseh, and the rest of Israel concerning the altar beyond Jordan, a fair construction stinted that strife, which might have embroyled both parts in a bloody war. Thus when the main difference grew betwixt Reuben and Gad, and the half tribe of Manasses, and the rest of Israel Concerning the altar beyond Jordan, a fair construction stinted that strife, which might have embroiled both parts in a bloody war.
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Thus it was in the Synod of Ephesus, betwixt our good Bishops Cyrill and Theodoret, whose differences had like to have rent the Church in pieces,
Thus it was in the Synod of Ephesus, betwixt our good Bishops Cyril and Theodoret, whose differences had like to have rend the Church in Pieces,
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but upon better understanding were alay'd:
but upon better understanding were allayed:
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Thus it was in the more generall and dang•rous quarrell bewixt the East and West Churches concerning the NONLATINALPHABET and NONLATINALPHABET subsistences,
Thus it was in the more general and dang•rous quarrel betwixt the East and West Churches Concerning the and subsistences,
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and essence in the Trinity, had not holy Athanasius interposed, showing them their own, unknown, and unacknowledged accordance:
and essence in the Trinity, had not holy Athanasius interposed, showing them their own, unknown, and unacknowledged accordance:
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would God I could give this phrase to these times: we should not be in the condicion we are.
would God I could give this phrase to these times: we should not be in the condition we Are.
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How many are rather apt to cast oyle then water upon this flame; to enlarge rather then heal this wound of the Church?
How many Are rather apt to cast oil then water upon this flame; to enlarge rather then heal this wound of the Church?
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2. By giving seasonable counsels of peace;
2. By giving seasonable Counsels of peace;
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so the Father of the faithfull to his nephew, Let there be no contention between me and thee,
so the Father of the faithful to his nephew, Let there be no contention between me and thee,
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and thy herdmen and my herdmen, for we are brethren, Gen. 13.8. So Moses to the contending Israelites; wherefore smitest thou thy fellow, Exod. 2.12.and thy Herdsmen and my Herdsmen, for we Are brothers, Gen. 13.8. So Moses to the contending Israelites; Wherefore smitest thou thy fellow, Exod 2.12.
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So the wise woman of Abel to Joab: Thou seekest to destroy a city and a Mother in Israel:
So the wise woman of Abel to Joab: Thou Seekest to destroy a City and a Mother in Israel:
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why wilt thou s• allow up the inheritance of the Lord? 2 Sam. 20.19.why wilt thou s• allow up the inheritance of the Lord? 2 Sam. 20.19.
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So Abner the Son of Ner, after he had set the two armies together by the eares by the pool of Gibeon, yet at last moves for a retreat, calling to Joab whose men he had challenged;
So Abner the Son of Ner, After he had Set the two armies together by the ears by the pool of Gibeon, yet At last moves for a retreat, calling to Joab whose men he had challenged;
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Shall the sword devoure for ever, knowest thou not that it will be bitternesse in the latter end, Shall the sword devour for ever, Knowest thou not that it will be bitterness in the latter end,
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how long shall it be then, 2 Sam. 2.26. Oh for these counsails of peace in these distracted times;how long shall it be then, 2 Sam. 2.26. O for these Counsels of peace in these distracted times;
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how beautifull would their feet be that should bring these glad tidings of peace:
how beautiful would their feet be that should bring these glad tidings of peace:
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Alas m•n are more ready to clap their hands (as boy•s are wont to do in dog-fights) and to say Eia Socrates, Eia Zantippe :
Alas m•n Are more ready to clap their hands (as boy•s Are wont to do in dog-fights) and to say Eia Socrates, Eia Zantippe:
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How much more justly may we take up that word of the Psalmist;
How much more justly may we take up that word of the Psalmist;
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Wo is me that I so•ourne in Mesech, that I dwell in the tents of Kedar; Woe is me that I so•ourne in Mesech, that I dwell in the tents of Kedar;
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my soul hath long dwelt with him that hateth peace, I am for peace, but when I speak, they are for war. Ps. 120.5, 6, 7. 3. By opposing & restraining the known make-bates of the Church and State.my soul hath long dwelled with him that hates peace, I am for peace, but when I speak, they Are for war. Ps. 120.5, 6, 7. 3. By opposing & restraining the known Makebates of the Church and State.
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If Corah and his Company rise up against Moses and Aaron, God takes the quarrell in hand,
If Corah and his Company rise up against Moses and Aaron, God Takes the quarrel in hand,
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and they are swallowed up of the earth ;
and they Are swallowed up of the earth;
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If Sheba the Son of Bicri blow a trumpet of sedition he must be speedily pursued to the gates of Abel, 1 Sam. 20. Would God those were cut off that trouble you, saith the charitable Apostle:
If Sheba the Son of Bicri blow a trumpet of sedition he must be speedily pursued to the gates of Abel, 1 Sam. 20. Would God those were Cut off that trouble you, Says the charitable Apostle:
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Neither know I whether this be a greater act of Justice or of Mercy: of Justice, in respect of the delinquents;
Neither know I whither this be a greater act of justice or of Mercy: of justice, in respect of the delinquents;
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or of mercy to the Church and Common-wealth.
or of mercy to the Church and Commonwealth.
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Wo is me, with what words should I bewail the d•plorable estate of these late times in this behalf;
Woe is me, with what words should I bewail the d•plorable estate of these late times in this behalf;
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Let me appeal to your own eyes and ears; I know I speak to judicious Christians:
Let me appeal to your own eyes and ears; I know I speak to judicious Christians:
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Tell me whether ever you lived to see such an inundation of libellous scandalous malicious pamphlets as have lately broke in upon us:
Tell me whither ever you lived to see such an inundation of libellous scandalous malicious pamphlets as have lately broke in upon us:
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not only against some particular persons which may have been faulty enough, but against the lawfull and established government it self, against the antient, allowed, legall formes of divine worship.
not only against Some particular Persons which may have been faulty enough, but against the lawful and established government it self, against the ancient, allowed, Legal forms of divine worship.
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Certainly if we love the peace of this Church and kingdome, we cannot but lament, and to our power oppose these insolences:
Certainly if we love the peace of this Church and Kingdom, we cannot but lament, and to our power oppose these insolences:
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If Reformation be the thing desired, and aimed at;
If Reformation be the thing desired, and aimed At;
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let not that man prosper which doth not affect it, pray for it, bend his utmost endeavours to accomplish it,
let not that man prosper which does not affect it, pray for it, bend his utmost endeavours to accomplish it,
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but is this the way to a Christian reformation, to raise slanders, to broach lying accusations against the innocent, to callumniate lawfull & established authority? God forbid;
but is this the Way to a Christian Reformation, to raise slanders, to broach lying accusations against the innocent, to callumniate lawful & established Authority? God forbid;
cc-acp vbz d dt n1 p-acp dt njp n1, pc-acp vvi n2, pc-acp vvi vvg n2 p-acp dt j-jn, pc-acp vvi j cc j-vvn n1? np1 vvb;
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these are the acts of him that is the man-slayer from the beginning; the holy God hates to raise his kingdome by the ayd of the Devill.
these Are the acts of him that is the manslayer from the beginning; the holy God hates to raise his Kingdom by the aid of the devil.
d vbr dt n2 pp-f pno31 cst vbz dt n1 p-acp dt n1; dt j np1 vvz pc-acp vvi po31 n1 p-acp dt n1 pp-f dt n1.
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Be as zealous as you will, but be withall just, be charitable and endevour to advance good causes by only lawfull means.
Be as zealous as you will, but be withal just, be charitable and endeavour to advance good Causes by only lawful means.
vbb a-acp j c-acp pn22 vmb, cc-acp vbi av j, vbb j cc vvi pc-acp vvi j n2 p-acp j j n2.
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And then let him come within the compasse of this Curse of Meroz, that is not ready to assist and second you.
And then let him come within the compass of this Curse of Meroz, that is not ready to assist and second you.
cc av vvb pno31 vvi p-acp dt n1 pp-f d n1 pp-f np1, cst vbz xx j pc-acp vvi cc vvi pn22.
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4. By cherishing the moderately affected; and incouraging those that intercede for peace; as those who do the noblest offices both to the Church and Common-wealth;
4. By cherishing the moderately affected; and encouraging those that intercede for peace; as those who do the Noblest Offices both to the Church and Commonwealth;
crd p-acp vvg dt av-j vvn; cc vvg d cst vvi p-acp n1; c-acp d r-crq vdb dt js n2 d p-acp dt n1 cc n1;
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if we meet with a man that can truly say with the woman of Abel, ego sum ex colentibus pacem (as Tremelius turnes it) 2. Sam. 20.20. I am one of them that are peaceable and faithfull in Israel; make much of such;
if we meet with a man that can truly say with the woman of Abel, ego sum ex colentibus pacem (as Tremelius turns it) 2. Sam. 20.20. I am one of them that Are peaceable and faithful in Israel; make much of such;
cs pns12 vvb p-acp dt n1 cst vmb av-j vvi p-acp dt n1 pp-f np1, fw-la fw-la fw-la fw-la fw-la (c-acp np1 vvz pn31) crd np1 crd. pns11 vbm pi pp-f pno32 cst vbr j cc j p-acp np1; vvb d pp-f d;
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To the Counsellors of peace shall be joy, Pro. 12.20.To the Counsellors of peace shall be joy, Pro 12.20.
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Pray for the peace of Jerusalem (saith the Psalmist) they shall prosper that love thee, certainly, thus it should be;Pray for the peace of Jerusalem (Says the Psalmist) they shall prosper that love thee, Certainly, thus it should be;
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but alas we are fallen upon times wherein it is cause enough for a quarrell to plead for peace;
but alas we Are fallen upon times wherein it is cause enough for a quarrel to plead for peace;
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too well fulfilling that of the Psalmist;
too well fulfilling that of the Psalmist;
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They speak not peace, but they devise deceitfull matters against them that are quiet in the Land, Ps. 35.20. A man in this case is like the sheepheard that would part the fray betwixt his two rams:They speak not peace, but they devise deceitful matters against them that Are quiet in the Land, Ps. 35.20. A man in this case is like the shepherd that would part the fray betwixt his two rams:
pns32 vvb xx n1, cc-acp pns32 vvb j n2 p-acp pno32 cst vbr j-jn p-acp dt n1, np1 crd. dt n1 p-acp d n1 vbz av-j dt n1 cst vmd vvi dt n1 p-acp po31 crd n2:
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they both met together upon his bones, and send him halting out of the field. The God of peace in his good time remedy these distempers;
they both met together upon his bones, and send him halting out of the field. The God of peace in his good time remedy these distempers;
pns32 d vvd av p-acp po31 n2, cc vvi pno31 vvg av pp-f dt n1. dt n1 pp-f n1 p-acp po31 j n1 vvi d n2;
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but in the mean time let us comfort our selves in the conscience of our happy indeavours with that of St. James, The fruits of righteousness are sown in peace, of them that make peace. James 3. ult
but in the mean time let us Comfort our selves in the conscience of our happy endeavours with that of Saint James, The fruits of righteousness Are sown in peace, of them that make peace. James 3. ult
cc-acp p-acp dt j n1 vvb pno12 vvi po12 n2 p-acp dt n1 pp-f po12 j n2 p-acp d pp-f n1 np1, dt n2 pp-f n1 vbr vvn p-acp n1, pp-f pno32 cst vvb n1. np1 crd n1
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And thus much for our duty in seconding and immitating this act of God, in making this cessation of wars;
And thus much for our duty in seconding and imitating this act of God, in making this cessation of wars;
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by withdrawing the feuell of contention; by giving seasonable counsails of peace, by opposing known make-bates, by cherishing the peaceable minded.
by withdrawing the feuell of contention; by giving seasonable Counsels of peace, by opposing known Makebates, by cherishing the peaceable minded.
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We descend to our third use proper for this day, which is the challenge of our thankfulnesse.
We descend to our third use proper for this day, which is the challenge of our thankfulness.
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And surely, wheresoever God vouchsafes to bestow this mercy (that he causes wars to cease unto any nation) he looks for no lesse,
And surely, wheresoever God vouchsafes to bestow this mercy (that he Causes wars to cease unto any Nation) he looks for no less,
cc av-j, c-crq np1 vvz pc-acp vvi d n1 (cst pns31 vvz n2 pc-acp vvi p-acp d n1) pns31 vvz p-acp dx av-dc,
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and we shall be foulely ungratefull if we disappoint him:
and we shall be foully ungrateful if we disappoint him:
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whereto we shall the better be excited, if we shall consider first the miseries of war;
whereto we shall the better be excited, if we shall Consider First the misery's of war;
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and then the benefits and comforts of peace.
and then the benefits and comforts of peace.
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The former of these may be talk't of, but can never be thoroughly conceived by any but those that have felt them.
The former of these may be talked of, but can never be thoroughly conceived by any but those that have felt them.
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I could tell you of sieging and famishing, sacking, and spoiling, and killing, and ravishing, and burning, of weltring in blood, and a thousand such tragicall calamities of war;
I could tell you of sieging and famishing, sacking, and spoiling, and killing, and ravishing, and burning, of weltering in blood, and a thousand such tragical calamities of war;
pns11 vmd vvi pn22 pp-f vvg cc vvg, vvg, cc vvg, cc vvg, cc vvg, cc j-vvg, pp-f vvg p-acp n1, cc dt crd d j n2 pp-f n1;
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but I had rather the spirit of God should describe them in his own expressions;
but I had rather the Spirit of God should describe them in his own expressions;
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These Sword without, & terrour within shall destroy both the Young-man and the Virgin, the suckling also with the Man of gray haires, Deut. 32.25.These Sword without, & terror within shall destroy both the young man and the Virgae, the suckling also with the Man of grey hairs, Deuteronomy 32.25.
d n1 p-acp, cc n1 p-acp vmb vvi d dt n1 cc dt n1, dt n1 av p-acp dt n1 pp-f j-jn n2, np1 crd.
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And Jeremy, Every battle of the warriour is with confused noise, and garments rolled in blood,
And Jeremiah, Every battle of the warrior is with confused noise, and garments rolled in blood,
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but this shall be with burning, and with fenell of fire. Jer. 9.5. Not to presse those passionate descriptions of Esay, and Nahum ;but this shall be with burning, and with fenell of fire. Jer. 9.5. Not to press those passionate descriptions of Isaiah, and Nahum;
cc-acp d vmb vbi p-acp vvg, cc p-acp n1 pp-f n1. np1 crd. xx pc-acp vvi d j n2 pp-f np1, cc np1;
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that one of the Prophet Azariah the Son of Obed shall shut up all. Chro. 15.6.
that one of the Prophet Azariah the Son of Obed shall shut up all. Chro 15.6.
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In those times there was no peace to them that went out, nor to him that came in, In those times there was no peace to them that went out, nor to him that Come in,
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but great vexations were upon all the Inhabitants of the Countreys;
but great vexations were upon all the Inhabitants of the Countries';
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and Nation was destroyed of Nation, and City of City, for God did vex them with all adversity ;and nation was destroyed of nation, and city of city, for God did vex them with all adversity;
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Mark but the foot of this report; upon the mention of war straight it followes, God did vex them with all ad•ersity ;
Mark but the foot of this report; upon the mention of war straight it follows, God did vex them with all ad•ersity;
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surely there is no adversity incident unto a Creature, which doth not inevitably attend a war:
surely there is no adversity incident unto a Creature, which does not inevitably attend a war:
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and as all wars are thus wofull and hideous, so much more the intestine, and domesticall, those that are raised out of our own bowels, these are beyond all conceit, dreadfull and horrible.
and as all wars Are thus woeful and hideous, so much more the intestine, and domestical, those that Are raised out of our own bowels, these Are beyond all conceit, dreadful and horrible.
cc c-acp d n2 vbr av j cc j, av av-d av-dc dt j, cc j, d cst vbr vvn av pp-f po12 d n2, d vbr p-acp d n1, j cc j.
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As therefore we do in our ordinary prayers put all these together (which are the effects,
As Therefore we do in our ordinary Prayers put all these together (which Are the effects,
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and concomitants of war) From plague, pestilence and famine, from battail and murder, and from suddain death, good Lord deliver us;
and concomitants of war) From plague, pestilence and famine, from battle and murder, and from sudden death, good Lord deliver us;
cc n2 pp-f n1) p-acp n1, n1 cc n1, p-acp n1 cc n1, cc p-acp j n1, j n1 vvb pno12;
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so good reason have we to put them into the tenor of our hearty thanksgiving, that God hath graciously delivered us from the fury of all these, in that he caused wars to cease to the ends of our Earth.
so good reason have we to put them into the tenor of our hearty thanksgiving, that God hath graciously Delivered us from the fury of all these, in that he caused wars to cease to the ends of our Earth.
av j n1 vhb pns12 pc-acp vvi pno32 p-acp dt n1 pp-f po12 j n1, cst np1 vhz av-j vvn pno12 p-acp dt n1 pp-f d d, p-acp cst pns31 vvd n2 pc-acp vvi p-acp dt n2 pp-f po12 n1.
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As for the benefits of peace, if we were not cloyed with them by their long continuance, we could not but be heartily sensible of them;
As for the benefits of peace, if we were not cloyed with them by their long Continuance, we could not but be heartily sensible of them;
c-acp p-acp dt n2 pp-f n1, cs pns12 vbdr xx vvn p-acp pno32 p-acp po32 j n1, pns12 vmd xx p-acp vbb av-j j pp-f pno32;
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and know that all the comforts we enjoy either for Earth, or for Heaven, we owe to this unspeakable blessing of Peace;
and know that all the comforts we enjoy either for Earth, or for Heaven, we owe to this unspeakable blessing of Peace;
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whereto if we add the late accession of further strength by the union of our Warlick neighbours,
whereto if we add the late accession of further strength by the Union of our Warlike neighbours,
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and the force of a strong and inviolable league for the perpetuation of our peace and unity, there will need no further incitements to a celebration of this day,
and the force of a strong and inviolable league for the perpetuation of our peace and unity, there will need no further incitements to a celebration of this day,
cc dt n1 pp-f dt j cc j n1 p-acp dt n1 pp-f po12 n1 cc n1, pc-acp vmb vvi dx jc n2 p-acp dt n1 pp-f d n1,
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and to our hearty thankfulness unto the God of peace;
and to our hearty thankfulness unto the God of peace;
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who whiles he hath made wofull desolations in all the Earth besides, yet hath caused wars to cease unto our ultima the ends of our Earth, and hath broken the bow and cut the spear in sunder:
who while he hath made woeful desolations in all the Earth beside, yet hath caused wars to cease unto our ultima the ends of our Earth, and hath broken the bow and Cut the spear in sunder:
r-crq cs pns31 vhz vvn j n2 p-acp d dt n1 a-acp, av vhz vvn n2 pc-acp vvi p-acp po12 fw-la dt n2 pp-f po12 n1, cc vhz vvn dt n1 cc vvi dt n1 p-acp av:
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Oh then prayse the Lord, O Jerusalem, prayse thy God of Sion; for he hath strengthened the bars of thy gates, and blessed thy children within thee; O then praise the Lord, Oh Jerusalem, praise thy God of Sion; for he hath strengthened the bars of thy gates, and blessed thy children within thee;
uh av vvb dt n1, uh np1, vvb po21 n1 pp-f np1; c-acp pns31 vhz vvn dt n2 pp-f po21 n2, cc vvn po21 n2 p-acp pno21;
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He maketh peace within thy borders, and filleth thee with the finest of the wheat ; To that good God of all glory peace and comfort; He makes peace within thy borders, and fills thee with the Finest of the wheat; To that good God of all glory peace and Comfort;
pns31 vvz n1 p-acp po21 n2, cc vvz pno21 p-acp dt js pp-f dt n1; p-acp cst j n1 pp-f d n1 n1 cc n1;
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Father, Son, Holy Ghost, one infinite God in three most glorious persons, be given all praise honour and glory,
Father, Son, Holy Ghost, one infinite God in three most glorious Persons, be given all praise honour and glory,
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as is due from Heaven and Earth, from Angels and Men, from this time forth and for evermore. Amen.
as is due from Heaven and Earth, from Angels and Men, from this time forth and for evermore. Amen.
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THE MISCHIEFE OF FACTION, And the REMEDIE of it.
THE MISCHIEFE OF FACTION, And the REMEDY of it.
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Laid forth in a SESMON Before his MAJESTY In the COURT-YARD AT WHITE-HALL On the Second Sunday in Lent. 1641. By JOS. EXON. PSALM. 60.2. Thou hast made the Earth to tremble, thou hast broken it;
Laid forth in a SESMON Before his MAJESTY In the COURT-YARD AT WHITEHALL On the Second Sunday in Lent. 1641. By JOS. EXON. PSALM. 60.2. Thou hast made the Earth to tremble, thou hast broken it;
np1 av p-acp dt n1 p-acp po31 n1 p-acp dt n1 p-acp np1 p-acp dt ord np1 p-acp np1 crd p-acp np1. np1. np1. crd. pns21 vh2 vvn dt n1 pc-acp vvi, pns21 vh2 vvn pn31;
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heal the breaches thereof, for it shaketh. MY text is a complaint, and a suit; a complaint of an evill, and a suit for a remedy:
heal the Breaches thereof, for it shakes. MY text is a complaint, and a suit; a complaint of an evil, and a suit for a remedy:
vvb dt n2 av, c-acp pn31 vvz. po11 n1 vbz dt n1, cc dt n1; dt n1 pp-f dt n-jn, cc dt n1 p-acp dt n1:
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An evill deplored, and an implored redresse. The evill complained of is double; the concussion or unsettlement of the state of Israel, and the division of it;
an evil deplored, and an implored redress. The evil complained of is double; the concussion or unsettlement of the state of Israel, and the division of it;
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For it hath been the manner of the prophets, when they would speak high, to expresse, spirituall things by the height of naturall allusions, fetcht from those great bodies of Heaven, Sea, Earth;
For it hath been the manner of the Prophets, when they would speak high, to express, spiritual things by the height of natural allusions, fetched from those great bodies of Heaven, Sea, Earth;
c-acp pn31 vhz vbn dt n1 pp-f dt n2, c-crq pns32 vmd vvi j, pc-acp vvi, j n2 p-acp dt n1 pp-f j n2, vvn p-acp d j n2 pp-f n1, n1, n1;
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the most conspicuous and noted pieces of Gods Almighty workmanship.
the most conspicuous and noted Pieces of God's Almighty workmanship.
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It were to no purpose to exemplifie, where the instances are numberlesse? Open your Bibles where you will in all the Sapienciall or Propheticall books, your eyes cannot look beside them: And thus it is here;
It were to no purpose to exemplify, where the instances Are numberless? Open your Bibles where you will in all the Sapienciall or Prophetical books, your eyes cannot look beside them: And thus it is Here;
pn31 vbdr p-acp dx n1 pc-acp vvi, c-crq dt n2 vbr j? j po22 np1 c-crq pn22 vmb p-acp d dt j cc j n2, po22 n2 vmbx vvi p-acp pno32: cc av pn31 vbz av;
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I suppose no man can be so weak, as to think David intends here a philosophicall history of Earthquakes;
I suppose no man can be so weak, as to think David intends Here a philosophical history of Earthquakes;
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although these dreadfull events, in their due times, and places are worthy of no lesse then a prophets, either notice, or admiration.
although these dreadful events, in their due times, and places Are worthy of no less then a Prophets, either notice, or admiration.
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But here it is not in his way;
But Here it is not in his Way;
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It is an Analogicall, morall, or politicall Earth-quake that David hear speaks of, and so our usuall,
It is an Analogical, moral, or political Earthquake that David hear speaks of, and so our usual,
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and ancient Psalter Translation takes it well; whiles for (NONLATINALPHABET) the Earth, it reads the Land, by a just Synecdoche;
and ancient Psalter translation Takes it well; while for () the Earth, it reads the Land, by a just Synecdoche;
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and for making the Earth to tremble, reads, moving the Land; and for broken, reads divided, and for breaches, sores;
and for making the Earth to tremble, reads, moving the Land; and for broken, reads divided, and for Breaches, sores;
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so as by comparing of both translations, The Earth is the Land;
so as by comparing of both Translations, The Earth is the Land;
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the tremblings are the violent motions of it, whether by way of action, or passion, the divisions thereof are breaches,
the tremblings Are the violent motions of it, whither by Way of actium, or passion, the divisions thereof Are Breaches,
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and those breaches sores, which the hand of God both makes and heals. Shortly then, here is first an Earth-quake, such as it is; 2ly. The effects of that Earth-quake, breaches or sores, 3ly. The authour of both, Thou hast made the Earth to tremble, thou hast broken it. 4ly. The remedy of both, with the authour of it;
and those Breaches sores, which the hand of God both makes and heals. Shortly then, Here is First an Earthquake, such as it is; 2ly. The effects of that Earthquake, Breaches or sores, 3ly. The author of both, Thou hast made the Earth to tremble, thou hast broken it. 4ly. The remedy of both, with the author of it;
cc d n2 n2, r-crq dt n1 pp-f np1 av-d vvz cc vvz. np1 av, av vbz ord dt n1, d c-acp pn31 vbz; av. dt n2 pp-f d n1, n2 cc n2, av-j. dt n1 pp-f d, pns21 vh2 vvn dt n1 pc-acp vvi, pns21 vh2 vvn pn31. av-j. dt n1 pp-f d, p-acp dt n1 pp-f pn31;
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Heal thou the Sores or breaches, and Lastly, the motive of the remedy, for it shaketh. Heal thou the Sores or Breaches, and Lastly, the motive of the remedy, for it shakes.
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The Text falls into these parts so naturally, that there is none of you who hear me this day,
The Text falls into these parts so naturally, that there is none of you who hear me this day,
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but were able to divide it for me; which I shall desire to follow with all perspicuous brevity, and profitable enforcement. And first;
but were able to divide it for me; which I shall desire to follow with all perspicuous brevity, and profitable enforcement. And First;
cc-acp vbdr j pc-acp vvi pn31 p-acp pno11; r-crq pns11 vmb vvi pc-acp vvi p-acp d j n1, cc j n1. cc ord;
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hear and consider that the motions of the distempers, or publick calamities of States are Earthquakes;
hear and Consider that the motions of the distempers, or public calamities of States Are Earthquakes;
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either or both, For this Earthquake is either out of a feare or sense of judgment or out of the strife of contrary affectations;
either or both, For this Earthquake is either out of a Fear or sense of judgement or out of the strife of contrary affectations;
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the one we may call a passive, the other an active Earth-quake; Earth-quakes we know, are strange and unnaturall things;
the one we may call a passive, the other an active Earthquake; Earthquakes we know, Are strange and unnatural things;
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There is no part of all Gods great Creation save the Earth, that is ordained for rest, and stability;
There is no part of all God's great Creation save the Earth, that is ordained for rest, and stability;
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The waters are in perpetuall agitation of flux and refluxes; even when no wind stirs they have their neap, and spring tides.
The waters Are in perpetual agitation of flux and refluxes; even when no wind stirs they have their neap, and spring tides.
dt n2 vbr p-acp j n1 pp-f n1 cc n2; av c-crq dx n1 vvz pns32 vhb po32 n1, cc vvi n2.
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The air cannot stand still, whiles the Heavens whirle about.
The air cannot stand still, while the Heavens whirl about.
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The Heavens or any part of them never stood still, but once, since they were made;
The Heavens or any part of them never stood still, but once, since they were made;
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but the Earth was made for fixednesse, and stability: Hence ye find so oft mention of the foundations of the Earth;
but the Earth was made for fixedness, and stability: Hence you find so oft mention of the foundations of the Earth;
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and the stile of it is, nescia moveri, the Earth that cannot be moved; and that stands fast for ever;
and the style of it is, nescia moveri, the Earth that cannot be moved; and that Stands fast for ever;
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And therefore for the Earth to move, it is no lesse prodigie then for the Heavens to stand still.
And Therefore for the Earth to move, it is no less prodigy then for the Heavens to stand still.
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Neither is it more rare then formidable;
Neither is it more rare then formidable;
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If we should see the Heavens stand still but one houre, we should (as we well might) expect a dissolution of all things:
If we should see the Heavens stand still but one hour, we should (as we well might) expect a dissolution of all things:
cs pns12 vmd vvi dt n2 vvb av cc-acp crd n1, pns12 vmd (c-acp pns12 av vmd) vvb dt n1 pp-f d n2:
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neither hath it lesse horrour in it to feel the Earth stagger under us. Whose hair doth not start up at this trepidation;
neither hath it less horror in it to feel the Earth stagger under us. Whose hair does not start up At this trepidation;
d vhz pn31 dc n1 p-acp pn31 pc-acp vvi dt n1 vvb p-acp pno12. rg-crq n1 vdz xx vvi a-acp p-acp d n1;
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and the more a man knowes, the more is his astonishment, He hangeth the Earth upon nothing, saith, Job. For a man to feel the Earth that hangs upon nothing (but as some vast ball in the midst of a thin yielding air) totter under him,
and the more a man knows, the more is his astonishment, He hangs the Earth upon nothing, Says, Job. For a man to feel the Earth that hangs upon nothing (but as Some vast ball in the midst of a thin yielding air) totter under him,
cc dt av-dc dt n1 vvz, dt dc vbz po31 n1, pns31 vvz dt n1 p-acp pix, vvz, n1. p-acp dt n1 pc-acp vvi dt n1 cst vvz p-acp pix (p-acp c-acp d j n1 p-acp dt n1 pp-f dt j j-vvg n1) vvb p-acp pno31,
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how can his soul choose but be possessed with a secret fright and confusion? Me thinks, I tremble but to think of such a trembling.
how can his soul choose but be possessed with a secret fright and confusion? Me thinks, I tremble but to think of such a trembling.
q-crq vmb po31 n1 vvi p-acp vbi vvn p-acp dt j-jn n1 cc n1? pno11 vvz, pns11 vvb cc-acp pc-acp vvi pp-f d dt j-vvg.
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Such are the distempers and publick calamities of States, though even of particular Kingdoms; but so much more as they are more universall;
Such Are the distempers and public calamities of States, though even of particular Kingdoms; but so much more as they Are more universal;
d vbr dt n2 cc j n2 pp-f n2, cs av pp-f j n2; cc-acp av d dc c-acp pns32 vbr av-dc j;
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they are both unnaturall and dreadfull. They are politickly unnaturall;
they Are both unnatural and dreadful. They Are politicly unnatural;
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For as the end of all motion is rest, so the end of all civill and spirituall agitations is peace and settlednesse.
For as the end of all motion is rest, so the end of all civil and spiritual agitations is peace and settledness.
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The very name of a State implies so much; which is we know a stando, from standing, and not from moving;
The very name of a State Implies so much; which is we know a Stando, from standing, and not from moving;
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The man riding upon the red Horse which stood upon the myrtle trees, Zachar. 1.11. describes the condicion of a peacefull government;The man riding upon the read Horse which stood upon the myrtle trees, Zachar 1.11. describes the condition of a peaceful government;
dt n1 vvg p-acp dt j-jn n1 r-crq vvd p-acp dt n1 n2, np1 crd. vvz dt n1 pp-f dt j n1;
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Behold all the Earth sitteth still, and is at rest ;Behold all the Earth Sitteth still, and is At rest;
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and Micah, They shall sit still every man under his vine and figtree, and none shall make them afraid.
and micah, They shall fit still every man under his vine and Fig tree, and none shall make them afraid.
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Particular mens affayres are like the Clouds, publick government is as the Earth;
Particular men's affairs Are like the Clouds, public government is as the Earth;
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The Clouds are alwayes in motion, it were strange for any of them to stand still in one point of the air;
The Clouds Are always in motion, it were strange for any of them to stand still in one point of the air;
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so it were to see private mens occasions void of some movings of quarrells or change;
so it were to see private men's occasions void of Some movings of quarrels or change;
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the publick State is, or should be as the Earth a great and solid body, whose chief praise is settlednesse and consistence:
the public State is, or should be as the Earth a great and solid body, whose chief praise is settledness and consistence:
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Now therefore when publick stirs and tumults arise in a well ordered Church or Common-wealth, the State is out of the socket,
Now Therefore when public stirs and tumults arise in a well ordered Church or Commonwealth, the State is out of the socket,
av av c-crq j n2 cc n2 vvb p-acp dt av vvd n1 cc n1, dt n1 vbz av pp-f dt n1,
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or when common calamities of war, famine, pestilence seize upon it, then the hearts of men quake and shiver within them;
or when Common calamities of war, famine, pestilence seize upon it, then the hearts of men quake and shiver within them;
cc c-crq j n2 pp-f n1, n1, n1 vvb p-acp pn31, cs dt n2 pp-f n2 vvi cc vvi p-acp pno32;
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then is our prophets Earth-quake which is here spoken of: Thou hast made the Earth to tremble.
then is our Prophets Earthquake which is Here spoken of: Thou hast made the Earth to tremble.
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To begin with the passive motions of publick calamities; they are the shakings of our Earth.
To begin with the passive motions of public calamities; they Are the shakings of our Earth.
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So God intends them, so must we account them, and make use of them accordingly:
So God intends them, so must we account them, and make use of them accordingly:
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what are we, I mean all the visible part of us, but a peece of Earth? besides therefore that magneticall vertue which is operative upon all the parts of it,
what Are we, I mean all the visible part of us, but a piece of Earth? beside Therefore that magnetical virtue which is operative upon all the parts of it,
q-crq vbr pns12, pns11 vvb d dt j n1 pp-f pno12, cc-acp dt n1 pp-f n1? p-acp av d j n1 r-crq vbz j-jn p-acp d dt n2 pp-f pn31,
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why should, or can a piece stand still, when the whole moveth? Denominations are wont to be not from the greater but the better part;
why should, or can a piece stand still, when the Whole moves? Denominations Are wont to be not from the greater but the better part;
q-crq vmd, cc vmb dt n1 vvb av, c-crq dt j-jn vvz? n2 vbr j pc-acp vbi xx p-acp dt jc p-acp dt jc n1;
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and the best part of this Earthen World is man;
and the best part of this Earthen World is man;
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and therefore when men are moved, we say the Earth is so, and when the Earth in a generality is thus moved, good reason we should be so also:
and Therefore when men Are moved, we say the Earth is so, and when the Earth in a generality is thus moved, good reason we should be so also:
cc av c-crq n2 vbr vvn, pns12 vvb dt n1 vbz av, cc c-crq dt n1 p-acp dt n1 vbz av vvn, j n1 pns12 vmd vbi av av:
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we must tremble therefore, when God makes the Earth to do so.
we must tremble Therefore, when God makes the Earth to do so.
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What shall we say then to those obdured hearts, which are nowhit affected with publick evils.
What shall we say then to those obdured hearts, which Are nowhit affected with public evils.
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Surely he were a bold man that could sleep whiles the Earth rocks him, and so were he that could give himself to a stupid security when he feels any vehement concussations of government,
Surely he were a bold man that could sleep while the Earth Rocks him, and so were he that could give himself to a stupid security when he feels any vehement concussations of government,
av-j pns31 vbdr dt j n1 cst vmd vvi cs dt n1 n2 pno31, cc av vbdr pns31 cst vmd vvi px31 p-acp dt j n1 c-crq pns31 vvz d j n2 pp-f n1,
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or publick hand of Gods afflictive judgment. But it falls out too usually, that as the Philosopher said in matter of affaires,
or public hand of God's afflictive judgement. But it falls out too usually, that as the Philosopher said in matter of affairs,
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so it is in matter of calamities, Communia negliguntur. Men are like Jonas in the storm, sleep it out, though it mainly concern them:
so it is in matter of calamities, Communia negliguntur. Men Are like Jonah in the storm, sleep it out, though it mainly concern them:
av pn31 vbz p-acp n1 pp-f n2, fw-la fw-la. n2 vbr j np1 p-acp dt n1, vvb pn31 av, cs pn31 av-j vvi pno32:
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surely, besides that we are men, bound up each in his own skin, we are limbs of a community;
surely, beside that we Are men, bound up each in his own skin, we Are limbs of a community;
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and that body is no lesse intire, and consistent of all his members then this naturall;
and that body is no less entire, and consistent of all his members then this natural;
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and no lesse sensible should we be of any evill that afflicts it; If but the least toe do ache, the head feels it;
and no less sensible should we be of any evil that afflicts it; If but the least toe do ache, the head feels it;
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but if the whole body be in pain much more do both head and feet feele it.
but if the Whole body be in pain much more do both head and feet feel it.
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Tell me, can it be that in a common Earth-quake any house can be free,
Tell me, can it be that in a Common Earthquake any house can be free,
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or is the danger lesse because the neighbours roofes rattle also? Yet too many men,
or is the danger less Because the neighbours roofs rattle also? Yet too many men,
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because they suffer not alone, neither are singled out for Vengeance, are insensible of Gods hand:
Because they suffer not alone, neither Are singled out for Vengeance, Are insensible of God's hand:
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Surely such men as cannot be shaken with Gods judgment are fit for the center, the lowest parts of the Earth, where there is a constant and eternall unrest, not for the surface of it which looks towards an Heaven, where are interchanges of good and evill.
Surely such men as cannot be shaken with God's judgement Are fit for the centre, the lowest parts of the Earth, where there is a constant and Eternal unrest, not for the surface of it which looks towards an Heaven, where Are interchanges of good and evil.
av-j d n2 p-acp vmbx vbi vvn p-acp ng1 n1 vbr j p-acp dt n1, dt js n2 pp-f dt n1, c-crq pc-acp vbz dt j cc j n1, xx p-acp dt n1 pp-f pn31 r-crq vvz p-acp dt n1, q-crq vbr n2 pp-f j cc j-jn.
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It is notable and pregnant which the prophet Esay hath, hear it all ye secure hearts, and tremble.
It is notable and pregnant which the Prophet Isaiah hath, hear it all the secure hearts, and tremble.
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In that day did the Lord of Hosts call to weeping, and mourning, and baldnesse, In that day did the Lord of Hosts call to weeping, and mourning, and baldness,
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and girding with sackcloth, and behold joy and gladnesse, slaying of Oxen, and killing of Sheep, eating Flesh, and drinking Wine ;and girding with Sackcloth, and behold joy and gladness, slaying of Oxen, and killing of Sheep, eating Flesh, and drinking Wine;
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And what of that? Surely this iniquity shall not be purged till you die, saith the Lord God of Hosts.
And what of that? Surely this iniquity shall not be purged till you die, Says the Lord God of Hosts.
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What shall we say to this, honourable and beloved;
What shall we say to this, honourable and Beloved;
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wherefore hath God given us his good creatures, but that we should injoy them? Doth not Solomon tell us there is nothing better then that a man should Eat,
Wherefore hath God given us his good creatures, but that we should enjoy them? Does not Solomon tell us there is nothing better then that a man should Eat,
q-crq vhz np1 vvn pno12 po31 j n2, cc-acp cst pns12 vmd vvi pno32? vdz xx np1 vvb pno12 pc-acp vbz pix jc cs d dt n1 vmd vvi,
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and Drink, and make his soule injoy good in his labour. Eccles. 2.24.and Drink, and make his soul enjoy good in his labour. Eccles. 2.24.
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And why is God so incensed against Israel for doing what he allowes them? Know then that it is not the act but the time that God stands upon.
And why is God so incensed against Israel for doing what he allows them? Know then that it is not the act but the time that God Stands upon.
cc q-crq vbz np1 av vvn p-acp np1 p-acp vdg q-crq pns31 vvz pno32? vvb av cst pn31 vbz xx dt n1 p-acp dt n1 cst np1 vvz p-acp.
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Very unseasonableness is criminall, here and now comforts are sins;
Very unseasonableness is criminal, Here and now comforts Are Sins;
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to be joviall when God calls to mourning, to glut our maw when he calls to fasting, to glitter when he would have us sackcloth'd and squalid, he hates it to the death;
to be jovial when God calls to mourning, to glut our maw when he calls to fasting, to glitter when he would have us sackclothed and squalid, he hates it to the death;
pc-acp vbi j c-crq np1 vvz p-acp n1, pc-acp vvi po12 n1 c-crq pns31 vvz p-acp vvg, p-acp j c-crq pns31 vmd vhi pno12 vvn cc j, pns31 vvz pn31 p-acp dt n1;
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here we may say with Solomon, Of laughter thou art mad, and of mirth what is this thou doest? He grudges not our moderate,
Here we may say with Solomon, Of laughter thou art mad, and of mirth what is this thou dost? He grudges not our moderate,
av pns12 vmb vvi p-acp np1, pp-f n1 pns21 vb2r j, cc pp-f n1 r-crq vbz d pns21 vd2? pns31 vvz xx po12 j,
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and seasonable jolities, there is an Ope-tyde by his allowance, as well as a Lent. Go thy wayes; Eat thy Bread with joy,
and seasonable Jollities, there is an Ope-tyde by his allowance, as well as a Lent. Go thy ways; Eat thy Bred with joy,
cc j n2, pc-acp vbz dt j p-acp po31 n1, c-acp av c-acp dt np1 vvb po21 n2; vvb po21 n1 p-acp n1,
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and drink thy wine with a merry heart, for now God accepteth thy work. Lo Gods acceptation is warrant enough for our mirth:and drink thy wine with a merry heart, for now God Accepteth thy work. Lo God's acceptation is warrant enough for our mirth:
cc vvb po21 n1 p-acp dt j n1, c-acp av np1 vvz po21 n1. np1 npg1 n1 vbz n1 av-d p-acp po12 n1:
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Now may his saints rejoyce, and sing, but there is a time to mourne, and a time to daunce.
Now may his Saints rejoice, and sing, but there is a time to mourn, and a time to dance.
av vmb po31 n2 vvi, cc vvi, cc-acp pc-acp vbz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi.
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It was a strange word that God had to the Prophet Ezekiel, that he would take away from him his wife, the comfort of his life,
It was a strange word that God had to the Prophet Ezekielem, that he would take away from him his wife, the Comfort of his life,
pn31 vbds dt j n1 cst np1 vhd p-acp dt n1 np1, cst pns31 vmd vvi av p-acp pno31 po31 n1, dt n1 pp-f po31 n1,
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and yet he must not mourne, but surely when he but threats to take away from us the publick comforts of our peace, and common welfare;
and yet he must not mourn, but surely when he but Treats to take away from us the public comforts of our peace, and Common welfare;
cc av pns31 vmb xx vvi, cc-acp av-j c-crq pns31 p-acp n2 pc-acp vvi av p-acp pno12 dt j n2 pp-f po12 n1, cc j n1;
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he would have us weep out our eyes:
he would have us weep out our eyes:
pns31 vmd vhi pno12 vvi av po12 n2:
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and doth no lesse hate that our hearts should be quiet within us, then he hates that we should give him so just cause of our disquiet.
and does no less hate that our hearts should be quiet within us, then he hates that we should give him so just cause of our disquiet.
cc vdz dx dc n1 cst po12 n2 vmd vbi j-jn p-acp pno12, cs pns31 vvz cst pns12 vmd vvi pno31 av j n1 pp-f po12 n1.
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Here the Prophet can cry out, Quis dabit capiti meo aquas ? And how doth the mournfull prophet now pour out himself into Lamentations, How hath the Lord covered the doughter of Sion with a cloud in his anger,
Here the Prophet can cry out, Quis Dabit Capiti meo Aquas? And how does the mournful Prophet now pour out himself into Lamentations, How hath the Lord covered the daughter of Sion with a cloud in his anger,
av dt n1 vmb vvi av, fw-la fw-la fw-la fw-la fw-la? cc q-crq vdz dt j n1 av vvi av px31 p-acp n2, q-crq vhz dt n1 vvd dt n1 pp-f np1 p-acp dt n1 p-acp po31 n1,
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and cast down from heaven to the earth the beauty of Israel. Lament. 2.1. Oh that our hearts could rive in sunder at but the dangers of those publick Judgments which we have too well deserved;and cast down from heaven to the earth the beauty of Israel. Lament. 2.1. O that our hearts could rive in sunder At but the dangers of those public Judgments which we have too well deserved;
cc vvd a-acp p-acp n1 p-acp dt n1 dt n1 pp-f np1. np1. crd. uh cst po12 n2 vmd vvi p-acp av p-acp p-acp dt n2 pp-f d j n2 r-crq pns12 vhb av av vvn;
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and be lesse sensible of our private concernments;
and be less sensible of our private concernments;
cc vbb av-dc j pp-f po12 j n2;
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then should we make a right use of that dreadfull hand of God, of whom our prophet here, thou hast made the Earth to tremble.
then should we make a right use of that dreadful hand of God, of whom our Prophet Here, thou hast made the Earth to tremble.
av vmd pns12 vvi dt j-jn n1 pp-f cst j n1 pp-f np1, pp-f r-crq po12 n1 av, pns21 vh2 vvn dt n1 pc-acp vvi.
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This for the passive Earth-quake of publick calamities; now for the active of publick stirs and tumults;
This for the passive Earthquake of public calamities; now for the active of public stirs and tumults;
d p-acp dt j n1 pp-f j n2; av p-acp dt j pp-f j n2 cc n2;
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with these the land is moved too;
with these the land is moved too;
p-acp d dt n1 vbz vvn av;
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and this quaking is so much more unnaturall for that men are here the immediate troublers of themselves,
and this quaking is so much more unnatural for that men Are Here the immediate troublers of themselves,
cc d vvg vbz av av-d av-dc j p-acp d n2 vbr av dt j n2 pp-f px32,
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whereas in the other they are moved by the immediate hand of God:
whereas in the other they Are moved by the immediate hand of God:
cs p-acp dt n-jn pns32 vbr vvn p-acp dt j n1 pp-f np1:
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And here alas, what shall we say to those men that take pleasure in the embroyling of States? that with Nero can sing to see the City on fire, that love to daunce upon a quaking earth:
And Here alas, what shall we say to those men that take pleasure in the embroiling of States? that with Nero can sing to see the city on fire, that love to dance upon a quaking earth:
cc av uh, q-crq vmb pns12 vvi p-acp d n2 cst vvb n1 p-acp dt vvg pp-f n2? cst p-acp np1 vmb vvi pc-acp vvi dt n1 p-acp n1, cst vvb pc-acp vvi p-acp dt j-vvg n1:
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Yea that affect to be actors in these unkindly motitations.
Yea that affect to be actors in these unkindly motitations.
uh cst vvb pc-acp vbi n2 p-acp d av-j n2.
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That great Mathematician braggart could vainly say, give me a place where to set my foot,
That great Mathematician braggart could vainly say, give me a place where to Set my foot,
cst j n1 n1 vmd av-j vvi, vvb pno11 dt n1 c-crq pc-acp vvi po11 n1,
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and I will move the earth;
and I will move the earth;
cc pns11 vmb vvi dt n1;
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that which that proud Engineer would do by Art, these men will do by wickedness, that and more,
that which that proud Engineer would do by Art, these men will do by wickedness, that and more,
cst r-crq d j n1 vmd vdi p-acp n1, d n2 vmb vdi p-acp n1, d cc av-dc,
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for they will be moving that earth which they cannot but tread upon.
for they will be moving that earth which they cannot but tread upon.
c-acp pns32 vmb vbi vvg d n1 r-crq pns32 vmbx p-acp vvi p-acp.
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I remember Georgias Agricola (who when I was a young man was noted for the most accurate observer of these under ground secrets of nature) tells us most probably, that the secondary and immediate cause of an Earth-quake is a certain subterraneous fire kindled of some sulphureous matter within the bowels of that vast body,
I Remember Georgias Agricola (who when I was a young man was noted for the most accurate observer of these under ground secrets of nature) tells us most probably, that the secondary and immediate cause of an Earthquake is a certain subterraneous fire kindled of Some sulphureous matter within the bowels of that vast body,
pns11 vvb np1 np1 (r-crq c-crq pns11 vbds dt j n1 vbds vvn p-acp dt av-ds j n1 pp-f d p-acp n1 n2-jn pp-f n1) vvz pno12 av-ds av-j, cst dt j cc j n1 pp-f dt n1 vbz dt j j n1 vvn pp-f d j n1 p-acp dt n2 pp-f d j n1,
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and increased by the resistance of the ambient coldnesse, the passages whereof being precluded and blocked up by the solid and cold matter of the earth, it rages,
and increased by the resistance of the ambient coldness, the passages whereof being precluded and blocked up by the solid and cold matter of the earth, it rages,
cc vvd p-acp dt n1 pp-f dt j n1, dt n2 c-crq vbg vvn cc vvn a-acp p-acp dt j cc j-jn n1 pp-f dt n1, pn31 vvz,
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and roars, within those dark hollowes, and by the violence of it, as murmuring to be thus forceably imprisoned, shakes the parts about it,
and roars, within those dark hollows, and by the violence of it, as murmuring to be thus Forcibly imprisoned, shakes the parts about it,
cc vvz, p-acp d j n2-jn, cc p-acp dt n1 pp-f pn31, c-acp vvg pc-acp vbi av av-j vvn, vvz dt n2 p-acp pn31,
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and at last makes way by some dreadfull Vesuvian - like eruption: Such is the mis-kindled heat of some vehement spirits:
and At last makes Way by Some dreadful Vesuvian - like eruption: Such is the mis-kindled heat of Some vehement spirits:
cc p-acp ord vvz n1 p-acp d j np1 - zz n1: d vbz dt j n1 pp-f d j n2:
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this, when it lights upon some earthy, proud, sullen, head-strong disposition, and findes it self crossed by an authoritative resistance, growes desperately unruly;
this, when it lights upon Some earthy, proud, sullen, headstrong disposition, and finds it self crossed by an authoritative resistance, grows desperately unruly;
d, c-crq pn31 vvz p-acp d j, j, j, j n1, cc vvz pn31 n1 vvn p-acp dt j n1, vvz av-j j;
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and in a mad indignation to be suppressed is ready to shake the very foundations of government;
and in a mad Indignation to be suppressed is ready to shake the very foundations of government;
cc p-acp dt j n1 pc-acp vbi vvn vbz j pc-acp vvi dt j n2 pp-f n1;
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and at last breaks forth into some dangerous rupture, whether in Church or State: Let no man think I intend to strike at a wise, holy, well-govern'd zeal;
and At last breaks forth into Some dangerous rupture, whither in Church or State: Let no man think I intend to strike At a wise, holy, well-governed zeal;
cc p-acp ord vvz av p-acp d j n1, cs p-acp n1 cc n1: vvb dx n1 vvb pns11 vvb pc-acp vvi p-acp dt j, j, j n1;
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no, I hugge this in my bosome, as the lively temper of grace, as the very vitall spirits of religion;
no, I hug this in my bosom, as the lively temper of grace, as the very vital spirits of Religion;
uh-dx, pns11 vvb d p-acp po11 n1, c-acp dt j n1 pp-f n1, c-acp dt j j n2 pp-f n1;
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I wish there were more of that in the World;
I wish there were more of that in the World;
pns11 vvb a-acp vbdr dc pp-f d p-acp dt n1;
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I speak of the unruly distempers of male-contented persons, and of the furies of Anabaptism and Separation.
I speak of the unruly distempers of Malecontented Persons, and of the furies of Anabaptism and Separation.
pns11 vvb pp-f dt j n2 pp-f j n2, cc pp-f dt n2 pp-f n1 cc n1.
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Let such men think what they will of themselves, Solomon has past his doom upon them, Prov. 6.14. Homo nequam miscet contentiones, as Tremelius turnes it:
Let such men think what they will of themselves, Solomon has passed his doom upon them, Curae 6.14. Homo nequam miscet contentiones, as Tremelius turns it:
vvb d n2 vvi r-crq pns32 vmb pp-f px32, np1 vhz vvn po31 n1 p-acp pno32, np1 crd. fw-la fw-la fw-la n2, p-acp np1 vvz pn31:
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He is no better then a wicked man that hatcheth divisions;
He is no better then a wicked man that hatcheth divisions;
pns31 vbz dx jc cs dt j n1 cst vvz n2;
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how ever they may sleight this contentious humour, I dare confidently say, a private murderer shall make an easyer answer then a publick disturber,
how ever they may sleight this contentious humour, I Dare confidently say, a private murderer shall make an Easier answer then a public disturber,
c-crq av pns32 vmb n1 d j n1, pns11 vvb av-j vvi, dt j n1 vmb vvi dt jc n1 cs dt j n1,
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even Apostolicall charity can wish, would to God they were cut off that trouble you, And more then so,
even Apostolical charity can wish, would to God they were Cut off that trouble you, And more then so,
av j n1 vmb vvi, vmd p-acp np1 pns32 vbdr vvn a-acp d n1 pn22, cc av-dc cs av,
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whereas they would not be more stirring then their neighbours, if they did not think themselves wiser, he that is wiser then they gives them their own.
whereas they would not be more stirring then their neighbours, if they did not think themselves Wiser, he that is Wiser then they gives them their own.
cs pns32 vmd xx vbi av-dc vvg av po32 n2, cs pns32 vdd xx vvi px32 jc, pns31 cst vbz jc cs pns32 vvz pno32 po32 d.
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It is an honour for a man to cease from strife, but every fool will be medling, Prov. 20.3.It is an honour for a man to cease from strife, but every fool will be meddling, Curae 20.3.
pn31 vbz dt n1 p-acp dt n1 pc-acp vvi p-acp n1, cc-acp d n1 vmb vbi vvg, np1 crd.
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So then a quarrelsome man in a parish, especially if he have gotten a little smattering of law, is like a cholick in the guts, that teares,
So then a quarrelsome man in a parish, especially if he have got a little smattering of law, is like a cholic in the guts, that tears,
av av dt j n1 p-acp dt n1, av-j cs pns31 vhb vvn dt j n1 pp-f n1, vbz av-j dt j p-acp dt n2, cst n2,
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and wrings, and torments a whole township;
and wrings, and torments a Whole township;
cc vvz, cc vvz dt j-jn n1;
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but a Seditionary in a State, or a Schismatick in the Church is like a sulphureous fiery Vapour in the bowels of the Earth, able to make that stable element reele again;
but a Seditionary in a State, or a Schismatic in the Church is like a sulphureous fiery Vapour in the bowels of the Earth, able to make that stable element reel again;
cc-acp dt j p-acp dt n1, cc dt n-jn p-acp dt n1 vbz av-j dt j j n1 p-acp dt n2 pp-f dt n1, j pc-acp vvi d j n1 vvi av;
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worse then that Monster of Tyrants, who could say, NONLATINALPHABET; when I am dead. Let Earth and fire jumble together; but this man sayes NONLATINALPHABET;
Worse then that Monster of Tyrants, who could say,; when I am dead. Let Earth and fire jumble together; but this man Says;
av-jc cs d n1 pp-f n2, r-crq vmd vvi,; c-crq pns11 vbm j. vvb n1 cc n1 vvi av; cc-acp d n1 vvz;
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Let me live to see the earth totter, and with that shaking torne and divided;
Let me live to see the earth totter, and with that shaking torn and divided;
vvb pno11 vvi pc-acp vvi dt n1 n1, cc p-acp d j-vvg n1 cc vvn;
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which is the usuall effect of the Earth-quake, and the second head of our intended discourse;
which is the usual Effect of the Earthquake, and the second head of our intended discourse;
r-crq vbz dt j n1 pp-f dt n1, cc dt ord n1 pp-f po12 j-vvn n1;
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Thou hast broken or divided it :Thou hast broken or divided it:
pns21 vh2 vvn cc vvd pn31:
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I come not hither to astonish you with the relation of the fearfull effects which Earth-quakes have produced in all ages,
I come not hither to astonish you with the Relation of the fearful effects which Earthquakes have produced in all ages,
pns11 vvb xx av pc-acp vvi pn22 p-acp dt n1 pp-f dt j n2 r-crq n2 vhb vvn p-acp d n2,
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as it were easy to do out of histories and Philosophical discourses;
as it were easy to do out of histories and Philosophical discourses;
c-acp pn31 vbdr j pc-acp vdi av pp-f n2 cc j n2;
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where you may see Rocks torne in pieces, Mountains not cast down only but removed, Hills raised not out of Vallies only,
where you may see Rocks torn in Pieces, Mountains not cast down only but removed, Hills raised not out of Valleys only,
c-crq pn22 vmb vvi n2 vvn p-acp n2, n2 xx vvn a-acp av-j p-acp vvn, n2 vvd xx av pp-f n2 av-j,
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but out of Seas, Fires breaking out of Waters, Stones and Cinders belched up, Rivers changed, Seas dislodged, Earth opening, Towns swallowed up,
but out of Seas, Fires breaking out of Waters, Stones and Cinders belched up, rivers changed, Seas dislodged, Earth opening, Towns swallowed up,
cc-acp av pp-f n2, n2 vvg av pp-f n2, n2 cc n2 vvn a-acp, n2 vvn, n2 vvd, n1 vvg, n2 vvn a-acp,
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and many other such hideous events: Of which kind our own memory can furnish us with too many at home;
and many other such hideous events: Of which kind our own memory can furnish us with too many At home;
cc d j-jn d j n2: pp-f r-crq n1 po12 d n1 vmb vvi pno12 p-acp av d p-acp n1-an;
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although these colder climates are more rarely infested with such affrightfull accidents.
although these colder climates Are more rarely infested with such affrightful accidents.
cs d jc-jn n2 vbr av-dc av-j j-vvn p-acp d j n2.
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It is more properly in my way to shew you the parallell effects of the distempers and calamities in States, and Churches.
It is more properly in my Way to show you the parallel effects of the distempers and calamities in States, and Churches.
pn31 vbz av-dc av-j p-acp po11 n1 pc-acp vvi pn22 dt n1 n2 pp-f dt n2 cc n2 p-acp n2, cc n2.
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To begin therefore with the active breaches;
To begin Therefore with the active Breaches;
p-acp vvi av p-acp dt j n2;
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whom should I rather instance in, then that wofull heart-burning of Corah the Son of Levi, and of Dathan, and Abiram, the Sons of Reuben ? No sooner were they enflamed with an envious rage against Moses and Aaron, then 250. Princes of the Assembly, famous in the Congregation, men of renown, rise up in the mutiny against their Governours;
whom should I rather instance in, then that woeful heartburning of Corah the Son of Levi, and of Dathan, and Abiram, the Sons of Reuben? No sooner were they inflamed with an envious rage against Moses and Aaron, then 250. Princes of the Assembly, famous in the Congregation, men of renown, rise up in the mutiny against their Governors;
r-crq vmd pns11 av-c n1 p-acp, av cst j n-vvg pp-f np1 dt n1 pp-f np1, cc pp-f np1, cc np1, dt n2 pp-f np1? av-dx av-c vbdr pns32 vvn p-acp dt j n1 p-acp np1 cc np1, av crd ng1 pp-f dt n1, j p-acp dt n1, n2 pp-f n1, vvb a-acp p-acp dt n1 p-acp po32 n2;
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and these draw with them all the Congregation of Israel to the door of the Tabernacle of the Congregation; What is the Issue;
and these draw with them all the Congregation of Israel to the door of the Tabernacle of the Congregation; What is the Issue;
cc d vvb p-acp pno32 d dt n1 pp-f np1 p-acp dt n1 pp-f dt n1 pp-f dt n1; q-crq vbz dt n1;
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After Moses his proclamation the people withdraws from their tents, the earth opens her mouth, swallows up Corah and his Company, withall that pertained to them,
After Moses his proclamation the people withdraws from their tents, the earth Opens her Mouth, Swallows up Corah and his Company, withal that pertained to them,
p-acp np1 po31 n1 dt n1 vvz p-acp po32 n2, dt n1 vvz po31 n1, vvz a-acp np1 cc po31 n1, av cst vvd p-acp pno32,
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and they go down quick into the pit.
and they go down quick into the pit.
cc pns32 vvb a-acp j p-acp dt n1.
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What a shriek do you think there was, when they found themselves sinking into that dreadfull gulfe;
What a shriek do you think there was, when they found themselves sinking into that dreadful gulf;
q-crq dt n1 vdb pn22 vvi a-acp vbds, c-crq pns32 vvd px32 vvg p-acp d j n1;
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as for the 250. Reubenites, fire came out from the Lord and consumed them:
as for the 250. Reubenites, fire Come out from the Lord and consumed them:
c-acp p-acp dt crd np1, n1 vvd av p-acp dt n1 cc vvd pno32:
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Lo, the two terrible effects even of materiall Earth-quakes, opening and burning, which we shall find spiritually happening in all commotions of this nature.
Lo, the two terrible effects even of material Earthquakes, opening and burning, which we shall find spiritually happening in all commotions of this nature.
uh, dt crd j n2 av pp-f j-jn n2, vvg cc vvg, r-crq pns12 vmb vvi av-j vvg p-acp d n2 pp-f d n1.
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Look at the rebellion of Jeroboam ;
Look At the rebellion of Jeroboam;
n1 p-acp dt n1 pp-f np1;
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1420
the male-contented multitude when their petition speeds not, cries out, What portion have we in David,
the Malecontented multitude when their petition speeds not, cries out, What portion have we in David,
dt j n1 c-crq po32 n1 vvz xx, vvz av, q-crq n1 vhb pns12 p-acp np1,
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neither have we inheritance in the Son of Jesse, to your tents O Israel, took to thine own house, David ;neither have we inheritance in the Son of Jesse, to your tents Oh Israel, took to thine own house, David;
dx vhb pns12 n1 p-acp dt n1 pp-f np1, p-acp po22 n2 uh np1, vvd p-acp po21 d n1, np1;
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What was the effect? Israel departed to their tents; only Juda stuck to Rehoboam, there is the division:
What was the Effect? Israel departed to their tents; only Juda stuck to Rehoboam, there is the division:
q-crq vbds dt n1? np1 vvd p-acp po32 n2; j np1 vvn p-acp np1, a-acp vbz dt n1:
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1423
The stones fly about the ears of Adoram, and become his suddain Tomb, and drive their Leige Soveraign to his chariot;
The stones fly about the ears of Adoram, and become his sudden Tomb, and drive their Liege Sovereign to his chariot;
dt n2 vvb p-acp dt n2 pp-f np1, cc vvi po31 j n1, cc vvi po32 n1 j-jn p-acp po31 n1;
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1424
there is the fire of violence. So upon the harsh proceeding of Innocent the 4th. against Frederick the Emperour;
there is the fire of violence. So upon the harsh proceeding of Innocent the 4th. against Frederick the Emperor;
pc-acp vbz dt n1 pp-f n1. av p-acp dt j n-vvg pp-f j-jn dt ord. p-acp np1 dt n1;
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1425
Maxima partialitas populorum subsetu•a est, as Tritemius tells us;Maxima partialitas populorum subsetu•a est, as Tritemius tells us;
fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvz pno12;
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1426
There was such a division of the people as lasted in the computation of that Author no lesse then 260. years:
There was such a division of the people as lasted in the computation of that Author no less then 260. Years:
pc-acp vbds d dt n1 pp-f dt n1 c-acp vvn p-acp dt n1 pp-f d n1 av-dx av-dc cs crd n2:
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1427
not without the effusion of much blood; those which took the Popes part were called Guelfes, those which took the Emperours, Gibellines ;
not without the effusion of much blood; those which took the Popes part were called Guelfs, those which took the emperors, Gibellines;
xx p-acp dt n1 pp-f d n1; d r-crq vvd dt ng1 n1 vbdr vvn n2, d r-crq vvd dt n2, np2;
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1428
here was NONLATINALPHABET indeed with this Roman Earth-quake. What should I overlay you with instances.
Here was indeed with this Roman Earthquake. What should I overlay you with instances.
av vbds av p-acp d njp n1. q-crq vmd pns11 vvi pn22 p-acp n2.
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1429
Will ye see the like effects in the Church? I could tell you of those Eastern Earth-quakes caused by the Arrians, Donatists, Circumcellians;
Will you see the like effects in the Church? I could tell you of those Eastern Earthquakes caused by the Arians, Donatists, Circumcellians;
n1 pn22 vvi dt j n2 p-acp dt n1? pns11 vmd vvi pn22 pp-f d j n2 vvd p-acp dt n2-jn, n2, njp2;
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1430
of those of Province, and the bordering parts, wherein so many thousand honest and inoffensive Albigenses were overwhelmed.
of those of Province, and the bordering parts, wherein so many thousand honest and inoffensive Albigenses were overwhelmed.
pp-f d pp-f n1, cc dt vvg n2, c-crq av d crd j cc j np1 vbdr vvn.
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1431
I could tell you of the Parisian massacres, and many other such tragicall acts; take that one whereof Binius himself can tell you;
I could tell you of the Parisian massacres, and many other such tragical acts; take that one whereof Binius himself can tell you;
pns11 vmd vvi pn22 pp-f dt np1 n2, cc d j-jn d j n2; vvb d crd c-crq np1 px31 vmb vvi pn22;
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1432
Pope Urban the 6th, coming to his Episcopall chair would be correcting the loose manners of the Cardinalls, they impatient of his reformation flew out to Anagina, chose and set up another for an Anti-pope Clement 7th.
Pope Urban the 6th, coming to his Episcopal chair would be correcting the lose manners of the Cardinals, they impatient of his Reformation flew out to Anagina, chosen and Set up Another for an Antipope Clement 7th.
n1 np1 dt ord, vvg p-acp po31 np1 n1 vmd vbi vvg dt j n2 pp-f dt n2, pns32 j pp-f po31 n1 vvd av p-acp np1, vvd cc vvn a-acp j-jn c-acp dt n1 j ord.
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1433
and thereupon perniciosissimum schisma, a most pernicious schisme ar•se, which could not be stinted of 36. years,
and thereupon perniciosissimum schisma, a most pernicious Schism ar•se, which could not be stinted of 36. Years,
cc av fw-la n1, dt av-ds j n1 n1, r-crq vmd xx vbi vvd pp-f crd n2,
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1434
or as Fasciculus temporum sayes, of 40. years;
or as Fasciculus Temporum Says, of 40. Years;
cc c-acp fw-la fw-la vvz, pp-f crd n2;
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1435
in all which time saith he, even the most learned, and conscientious men knew not who was the true Bishop of Rome, cum gravi scandalo totius Cleri, & grandi jactura animarum.
in all which time Says he, even the most learned, and conscientious men knew not who was the true Bishop of Rome, cum gravi scandalo totius Cleri, & Grandi jactura animarum.
p-acp d r-crq n1 vvz pns31, av dt av-ds j, cc j n2 vvd xx r-crq vbds dt j n1 pp-f np1, fw-la fw-la fw-la fw-la np1, cc fw-la fw-la fw-la.
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1436
In the mean time what wofull work do you think there was, what discontented murmurs, what roaring of Bulls, what flashes of reciprocall anathema's, what furious side-takings, what plots, what bloodsheds?
In the mean time what woeful work do you think there was, what discontented murmurs, what roaring of Bulls, what flashes of reciprocal anathema's, what furious side-takings, what plots, what bloodsheds?
p-acp dt j n1 r-crq j n1 vdb pn22 vvi a-acp vbds, r-crq j-vvn n2, r-crq vvg pp-f n2, r-crq n2 pp-f j n2, r-crq j j, r-crq n2, r-crq ng1?
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1437
Here at home what deadly divisions have our intestine Earthquakes brought forth, how have whole fields, whole Countries been swallowed up with the unhappily raised Barons wars, with the fatall quarrells of the two Roses.
Here At home what deadly divisions have our intestine Earthquakes brought forth, how have Whole fields, Whole Countries been swallowed up with the unhappily raised Barons wars, with the fatal quarrels of the two Roses.
av p-acp n1-an q-crq av-j n2 vhb po12 j n2 vvd av, q-crq vhb j-jn n2, j-jn n2 vbn vvn a-acp p-acp dt av-j vvd n2 n2, p-acp dt j n2 pp-f dt crd n2.
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1438
Blessed be God, our land hath had rest for many years, ever since that happy and auspicious union, and blessings,
Blessed be God, our land hath had rest for many Years, ever since that happy and auspicious Union, and blessings,
j-vvn vbb np1, po12 n1 vhz vhn n1 p-acp d n2, av c-acp cst j cc j n1, cc n2,
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1439
and peace be ever upon that gracious head, and royall line in whom they are united.
and peace be ever upon that gracious head, and royal line in whom they Are united.
cc n1 vbb av p-acp cst j n1, cc j n1 p-acp ro-crq pns32 vbr vvn.
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1440
I say we have had a long and happy peace, although perhaps it is no thank to some body:
I say we have had a long and happy peace, although perhaps it is no thank to Some body:
pns11 vvb pns12 vhb vhn dt j cc j n1, cs av pn31 vbz dx vvb p-acp d n1:
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1441
for had that sulphureous mine taken fire (as it was very near it) this State in all likelyhood had not been shaken only, but quite blowen up;
for had that sulphureous mine taken fire (as it was very near it) this State in all likelihood had not been shaken only, but quite blown up;
c-acp vhd d j po11 j-vvn n1 (c-acp pn31 vbds av av-j pn31) d n1 p-acp d n1 vhd xx vbn vvn av-j, cc-acp av vvn a-acp;
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1442
those goodly piles and therein the Monuments of ancient Kings had been, together with the yet stirring limbes of dying Princes, buried in their own ruine, and rubbish; Deus omen.
those goodly piles and therein the Monuments of ancient Kings had been, together with the yet stirring limbs of dying Princes, buried in their own ruin, and rubbish; Deus omen.
d j n2 cc av dt n2 pp-f j n2 vhd vbn, av p-acp dt av j-vvg n2 pp-f j-vvg n2, vvn p-acp po32 d n1, cc n1; fw-mi n1.
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1443
It is a dangerous thing (honourable and beloved) for a man to give way to a secret discontentment,
It is a dangerous thing (honourable and Beloved) for a man to give Way to a secret discontentment,
pn31 vbz dt j n1 (j cc j-vvn) p-acp dt n1 pc-acp vvi n1 p-acp dt j-jn n1,
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1444
or to the first offers of sedition:
or to the First offers of sedition:
cc p-acp dt ord n2 pp-f n1:
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1445
Curse not the King no not in thy thought, Curse not the Rich in thy Bed-chamber, Eccles. 10. ult. That great Lawyer said well,Curse not the King no not in thy Thought, Curse not the Rich in thy Bedchamber, Eccles. 10. ult. That great Lawyer said well,
vvb xx dt n1 dx xx p-acp po21 n1, vvb xx dt j p-acp po21 n1, np1 crd n1. cst j n1 vvd av,
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1446
if Treason could be discovered but in the heart, it were worthy to be punished with death:
if Treason could be discovered but in the heart, it were worthy to be punished with death:
cs n1 vmd vbi vvn cc-acp p-acp dt n1, pn31 vbdr j pc-acp vbi vvn p-acp n1:
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1447
For how ever sleight and force-lesse these beginnings may seem, they bring forth at last no lesse then publique distraction, and utter subversion;
For how ever sleight and forceless these beginnings may seem, they bring forth At last no less then public distraction, and utter subversion;
c-acp c-crq av n1 cc j d n2 vmb vvi, pns32 vvb av p-acp ord dx av-dc cs j n1, cc j n1;
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1448
what a poor despicable beginning had the Scirifii, two Brothers in Barbary, who desired nothing of their Father but a Drum and an Ensigne,
what a poor despicable beginning had the Scirifii, two Brother's in Barbary, who desired nothing of their Father but a Drum and an Ensign,
r-crq dt j j n1 vhd dt np1, crd n2 p-acp np1, r-crq vvd pix pp-f po32 n1 p-acp dt n1 cc dt n1,
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1449
but with them they made shift to over-run the two Kingdomes of Fez and Morocco :
but with them they made shift to overrun the two Kingdoms of Fez and Morocco:
cc-acp p-acp pno32 pns32 vvd n1 pc-acp vvi dt crd n2 pp-f np1 cc np1:
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1450
what a small snow-ball was that which cursed Mahomet began to roll, which since hath covered all the vallies,
what a small snowball was that which cursed Mahomet began to roll, which since hath covered all the valleys,
r-crq dt j n1 vbds d r-crq j-vvn np1 vvd pc-acp vvi, r-crq a-acp vhz vvn d dt n2,
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1451
yea and Mountaines of the East;
yea and Mountains of the East;
uh cc n2 pp-f dt n1;
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1452
what a poor matter is a spark lighting on the tinder, and yielding a dim blew light upon the match;
what a poor matter is a spark lighting on the tinder, and yielding a dim blue Light upon the match;
r-crq dt j n1 vbz dt n1 vvg p-acp dt n1, cc vvg dt j j-jn n1 p-acp dt n1;
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1453
yet if once it hath light the candle, it soon kindles a fire able to burn a World;
yet if once it hath Light the candle, it soon kindles a fire able to burn a World;
av cs a-acp pn31 vhz n1 dt n1, pn31 av vvz dt n1 j pc-acp vvi dt n1;
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1454
yea, what can be lesse considerable then a litle warm Vapour fuming up in some obscure cell of the Earth;
yea, what can be less considerable then a little warm Vapour fuming up in Some Obscure cell of the Earth;
uh, q-crq vmb vbi av-dc j cs dt j j n1 vvg a-acp p-acp d j n1 pp-f dt n1;
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1455
had it had but the least breathing out, it had vanished alone without noise or notice;
had it had but the least breathing out, it had vanished alone without noise or notice;
vhd pn31 vhd p-acp dt ds vvg av, pn31 vhd vvn av-j p-acp n1 cc n1;
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1456
but now the inclosure heightens the heat, and the resisting cold doubles it, and now it having gathered head, growes so unruly, that it makes the Earth to tremble at the fury of it,
but now the enclosure heightens the heat, and the resisting cold doubles it, and now it having gathered head, grows so unruly, that it makes the Earth to tremble At the fury of it,
cc-acp av dt n1 vvz dt n1, cc dt j-vvg n-jn vvz pn31, cc av pn31 vhg vvn n1, vvz av j, cst pn31 vvz dt n1 pc-acp vvi p-acp dt n1 pp-f pn31,
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1457
and tears up Rocks, and Mountaines before it in making vent for it self: Of this nature is a mutinous spirit;
and tears up Rocks, and Mountains before it in making vent for it self: Of this nature is a mutinous Spirit;
cc n2 a-acp n2, cc n2 p-acp pn31 p-acp vvg n1 p-acp pn31 n1: pp-f d n1 vbz dt j n1;
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1458
he needs no other incentive then his own disposition; and by that alone, inraged with opposition, is able to inflame a world:
he needs no other incentive then his own disposition; and by that alone, enraged with opposition, is able to inflame a world:
pns31 vvz dx j-jn j av po31 d n1; cc p-acp d j, vvn p-acp n1, vbz j pc-acp vvi dt n1:
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1459
so wise Solomon, As coales are to burning coales, and wood to fire; so is a contentious man to kindle flrife. Prov. 26.21.
so wise Solomon, As coals Are to burning coals, and wood to fire; so is a contentious man to kindle flrife. Curae 26.21.
av j np1, c-acp n2 vbr p-acp j-vvg n2, cc n1 p-acp n1; av vbz dt j n1 pc-acp vvi n1. np1 crd.
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1460
It hath been alwayes therefore the wisdom of Churches and States by an early suppression to prevent the gathering of these hot and headstrong Vapours, by the power of good lawes, by carefull executions,
It hath been always Therefore the Wisdom of Churches and States by an early suppression to prevent the gathering of these hight and headstrong Vapours, by the power of good laws, by careful executions,
pn31 vhz vbn av av dt n1 pp-f n2 cc n2 p-acp dt j n1 pc-acp vvi dt n-vvg pp-f d j cc j n2, p-acp dt n1 pp-f j n2, p-acp j n2,
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1461
and so they must do still; if they desire to have peace.
and so they must do still; if they desire to have peace.
cc av pns32 vmb vdb av; cs pns32 vvb pc-acp vhi n1.
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1462
If we would have our Earth stand still we must not stand still, but must seasonably with all speedy Vigilancy, disperse those unquiet,
If we would have our Earth stand still we must not stand still, but must seasonably with all speedy Vigilancy, disperse those unquiet,
cs pns12 vmd vhi po12 n1 vvb av pns12 vmb xx vvi av, cc-acp vmb av-j p-acp d j n1, vvb d j,
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1463
and turbulent fumes which rise up in it;
and turbulent fumes which rise up in it;
cc j n2 r-crq vvb a-acp p-acp pn31;
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1464
But forasmuch as these mischiefs are first hatcht within, and notice cannot be taken of them till they have got a dangerous head,
But forasmuch as these mischiefs Are First hatched within, and notice cannot be taken of them till they have god a dangerous head,
cc-acp av c-acp d n2 vbr ord vvn p-acp, cc n1 vmbx vbi vvn pp-f pno32 c-acp pns32 vhb vvn dt j n1,
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1465
since no man keeps the Key of a mans own heart but himself, the true way of a perfect prevention is for men to work upon their own souls in secret, to suppress the first rising of male-contented,
since no man keeps the Key of a men own heart but himself, the true Way of a perfect prevention is for men to work upon their own Souls in secret, to suppress the First rising of Malecontented,
c-acp dx n1 vvz dt n1 pp-f dt ng1 d n1 p-acp px31, dt j n1 pp-f dt j n1 vbz p-acp n2 pc-acp vvi p-acp po32 d n2 p-acp j-jn, pc-acp vvi dt ord n-vvg pp-f j,
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1466
and mutinous thoughts in their own brests, to settle in themselves a true valuation of peace,
and mutinous thoughts in their own breasts, to settle in themselves a true valuation of peace,
cc j n2 p-acp po32 d n2, pc-acp vvi p-acp px32 dt j n1 pp-f n1,
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1467
and a just sense of the mischiefs of contentions.
and a just sense of the mischiefs of contentions.
cc dt j n1 pp-f dt n2 pp-f n2.
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1468
How have we seen Churches, and States like a dry unliquor'd Coach set themselves on fire with their own motion? How have we seen good timber rotted with but the droppings of a small chink? Yea how have we seen goodly ships sinking with but a leak;
How have we seen Churches, and States like a dry unliquored Coach Set themselves on fire with their own motion? How have we seen good timber rotted with but the droppings of a small chink? Yea how have we seen goodly ships sinking with but a leak;
q-crq vhb pns12 vvn n2, cc n2 av-j dt j vvn n1 vvi px32 p-acp n1 p-acp po32 d n1? q-crq vhb pns12 vvn j n1 vvn p-acp p-acp dt n2 pp-f dt j n1? uh q-crq vhb pns12 vvn j n2 vvg p-acp p-acp dt n1;
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1469
It was a wise observation of Erasmus; sunt quae neglecta non laedunt; exagitata graves suscitant tragedias ;
It was a wise observation of Erasmus; sunt Quae Neglecta non laedunt; exagitata graves suscitant tragedias;
pn31 vbds dt j n1 pp-f np1; fw-la fw-la fw-la fw-la fw-la; fw-la n2 fw-la fw-la;
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1470
There are things which do no hurt to be let alone, but when they are urg'd breed no small stirs.
There Are things which do not hurt to be let alone, but when they Are urged breed no small stirs.
pc-acp vbr n2 r-crq vdb xx vvi pc-acp vbi vvn av-j, cc-acp c-crq pns32 vbr vvn vvi av-dx j n2.
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1471
It was an absur'd and ridiculous mistake of the vulgar Translation of that Luc. 15. as Salmeron himself observes in his prolegomena; Mulier perdidit drachmum, accendit lucernam & evertit domum, instead of everrit, The Woman lost her groat, lighted a candle,
It was an absurd and ridiculous mistake of the Vulgar translation of that Luke 15. as Salmeron himself observes in his prolegomena; Mulier perdidit drachmum, accendit lucernam & Overturn domum, instead of Overthrow, The Woman lost her groat, lighted a candle,
pn31 vbds dt j cc j n1 pp-f dt j n1 pp-f d np1 crd p-acp np1 px31 vvz p-acp po31 n1; fw-la fw-la fw-la, fw-la fw-la cc j fw-la, av pp-f vvi, dt n1 vvd po31 n1, vvd dt n1,
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1472
and overthrew the house, instead of sweeping: See how one letter may marre a sense: but truly so it is;
and overthrew the house, instead of sweeping: See how one Letter may mar a sense: but truly so it is;
cc vvd dt n1, av pp-f vvg: vvb c-crq crd n1 vmb vvi dt n1: cc-acp av-j av pn31 vbz;
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1473
Many a one in but the seeking of a sorry groat, lights the candle, and sets the house on fire;
Many a one in but the seeking of a sorry groat, lights the candle, and sets the house on fire;
d dt pi p-acp p-acp dt n-vvg pp-f dt j n1, vvz dt n1, cc vvz dt n1 p-acp n1;
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1474
would to God we had not too much experience of this mischief; No lesse mistaken, but to better purpose, is that Psal. 107.4. where they read Effusa est contentio super principes, whereas the true word is effusa est contemptio ;
would to God we had not too much experience of this mischief; No less mistaken, but to better purpose, is that Psalm 107.4. where they read Effusa est Contention super Princes, whereas the true word is effusa est contemptio;
vmd p-acp np1 pns12 vhd xx av av-d n1 pp-f d n1; av-dx av-dc vvn, cc-acp p-acp jc n1, vbz cst np1 crd. c-crq pns32 vvb fw-la fw-la fw-la fw-la n2, cs dt j n1 vbz fw-la fw-la fw-la;
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1475
He powreth contempt upon Princes, NONLATINALPHABET as Apollinaris, or as the Septuagent NONLATINALPHABET. The morall may be too good.
He poureth contempt upon Princes, as Apollinaris, or as the Septuagint. The moral may be too good.
pns31 vvz n1 p-acp n2, p-acp np1, cc p-acp dt n1. dt n1 vmb vbi av j.
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1476
Where there are quarrells and contentions, there will soon be contempt, shame, Annihilation: It was our Saviours word, An house divided cannot stand :
Where there Are quarrels and contentions, there will soon be contempt, shame, Annihilation: It was our Saviors word, an house divided cannot stand:
c-crq pc-acp vbr n2 cc n2, pc-acp vmb av vbi n1, n1, n1: pn31 vbds po12 ng1 n1, dt n1 vvn vmbx vvi:
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1477
If this then be a fearfull judgment which is here specified, that there is a division of the Land, Let our hearts abhorr to be guilty of bringing it upon our selves;
If this then be a fearful judgement which is Here specified, that there is a division of the Land, Let our hearts abhor to be guilty of bringing it upon our selves;
cs d av vbb dt j n1 r-crq vbz av vvn, cst pc-acp vbz dt n1 pp-f dt n1, vvb po12 n2 vvi pc-acp vbi j pp-f vvg pn31 p-acp po12 n2;
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1478
wo be to those by whom the offence cometh; England had wont to be Anglia, quasi NONLATINALPHABET, as Capgrave derives it, intus gloriosa ;
woe be to those by whom the offence comes; England had wont to be England, quasi, as Capgrave derives it, intus gloriosa;
n1 vbb p-acp d p-acp ro-crq dt n1 vvz; np1 vhd vvn pc-acp vbi n2, fw-la, c-acp vvb vvz pn31, fw-la fw-la;
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1479
So we found it in the blessed times of our long peace, and so let us leave it to the succeeding generations.
So we found it in the blessed times of our long peace, and so let us leave it to the succeeding generations.
av pns12 vvd pn31 p-acp dt j-vvn n2 pp-f po12 j n1, cc av vvb pno12 vvi pn31 p-acp dt j-vvg n2.
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1480
Far be from us that which Bernard speaks of his time, Omnes suum stomachum sequntur ; that every man should follow his own stomack, and his own brain.
far be from us that which Bernard speaks of his time, Omnes suum stomachum sequntur; that every man should follow his own stomach, and his own brain.
j vbb p-acp pno12 d r-crq np1 vvz pp-f po31 n1, fw-la fw-la fw-la fw-la; cst d n1 vmd vvi po31 d n1, cc po31 d n1.
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1481
Away with all peevish humours of contention if we love our selves, our Land, our Church, Let us as the Apostles charges, study to be quiet. Thus much for the active breaches;
Away with all peevish humours of contention if we love our selves, our Land, our Church, Let us as the Apostles charges, study to be quiet. Thus much for the active Breaches;
av p-acp d j n2 pp-f n1 cs pns12 vvb po12 n2, po12 n1, po12 n1, vvb pno12 p-acp dt n2 n2, vvb pc-acp vbi j-jn. av av-d c-acp dt j n2;
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1482
The passive breaches which follow upon those Earth-quakes of judgment are those grievous Vastations which have followed upon the publick calamities of any Nation;
The passive Breaches which follow upon those Earthquakes of judgement Are those grievous Vastations which have followed upon the public calamities of any nation;
dt j n2 r-crq vvb p-acp d n2 pp-f n1 vbr d j n2 r-crq vhb vvn p-acp dt j n2 pp-f d n1;
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for these are called Breaches too, as Perez Vzzah ;
for these Are called Breaches too, as Perez Uzzah;
p-acp d vbr vvn n2 av, c-acp np1 np1;
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1484
and the hand upon the wall wrote Baltazars Upharsin. If the Earth could quiver only for a time,
and the hand upon the wall wrote Baltazars Upharsin. If the Earth could quiver only for a time,
cc dt n1 p-acp dt n1 vvd npg1 np1. cs dt n1 vmd vvi av-j p-acp dt n1,
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1485
and cease again without any sensible breach, it were no great matter;
and cease again without any sensible breach, it were no great matter;
cc vvb av p-acp d j n1, pn31 vbdr dx j n1;
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1486
but as there is no thunder in the cloud without an eruption of lightning, so there is no Earth-quake lightly without some fearfull rupture.
but as there is no thunder in the cloud without an eruption of lightning, so there is no Earthquake lightly without Some fearful rupture.
cc-acp c-acp pc-acp vbz dx n1 p-acp dt n1 p-acp dt n1 pp-f n1, av pc-acp vbz dx n1 av-j p-acp d j n1.
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1487
The judgments of God never return empty handed; they still bring what they were sent for.
The Judgments of God never return empty handed; they still bring what they were sent for.
dt n2 pp-f np1 av-x vvb j vvn; pns32 av vvb r-crq pns32 vbdr vvn p-acp.
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1488
Those three great executioners of God, sword, famine, pestilence, what wofull havock have they made in the World? I could show you very wide breaches that these have made wheresoever they have come;
Those three great executioners of God, sword, famine, pestilence, what woeful havoc have they made in the World? I could show you very wide Breaches that these have made wheresoever they have come;
d crd j n2 pp-f np1, n1, n1, n1, r-crq j n1 vhb pns32 vvn p-acp dt n1? pns11 vmd vvi pn22 av j n2 cst d vhb vvn c-crq pns32 vhb vvn;
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1489
I could tell you out of Josephus of so many Jewes slaughtered at Hierusalem & the bordering parts,
I could tell you out of Josephus of so many Jews slaughtered At Jerusalem & the bordering parts,
pns11 vmd vvi pn22 av pp-f np1 pp-f av d np2 vvn p-acp np1 cc dt vvg n2,
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1490
as you would wonder the World should yield so many men, I could tell you of Eighteen hundred thousand in one Year swept away (as it is said) in one City, Cairo, with the pestilence;
as you would wonder the World should yield so many men, I could tell you of Eighteen hundred thousand in one Year swept away (as it is said) in one city, Cairo, with the pestilence;
c-acp pn22 vmd vvi dt n1 vmd vvi av d n2, pns11 vmd vvi pn22 pp-f crd crd crd p-acp crd n1 vvn av (c-acp pn31 vbz vvn) p-acp crd n1, np1, p-acp dt n1;
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1491
what need I travell so far off when we have so many and miserable instances nearer home;
what need I travel so Far off when we have so many and miserable instances nearer home;
q-crq vvb pns11 vvb av av-j a-acp c-crq pns12 vhb av d cc j n2 av-jc n1-an;
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1492
Here in England, as our Florilegus or Matthew of Westminster tells us, in the Year 665 ▪ there was so great a mortality that men run up by troups to the rocks,
Here in England, as our Florilegus or Matthew of Westminster tells us, in the Year 665 ▪ there was so great a mortality that men run up by troops to the Rocks,
av p-acp np1, p-acp po12 np1 cc np1 pp-f np1 vvz pno12, p-acp dt n1 crd ▪ a-acp vbds av j dt n1 cst n2 vvb a-acp p-acp n2 p-acp dt n2,
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1493
and cast themselves into the Sea. Do but look back, and recollect those bills of death which in our two last heavy visitations astonished the presse;
and cast themselves into the Sea. Do but look back, and recollect those bills of death which in our two last heavy visitations astonished the press;
cc vvd px32 p-acp dt n1 vdb p-acp vvi av, cc vvb d n2 pp-f n1 r-crq p-acp po12 crd n1 j n2 vvn dt n1;
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1494
Do but look about at both Germanies and their bordering neighbourhood, and see what gaps the sword hath made in those yet bleeding territories:
Do but look about At both Germanies and their bordering neighbourhood, and see what gaps the sword hath made in those yet bleeding territories:
vdb p-acp vvi a-acp p-acp d n2 cc po32 vvg n1, cc vvb r-crq n2 dt n1 vhz vvn p-acp d av j-vvg n2:
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1495
Oh the wofull breaches that have followed these late Earth-quakes of Christendome;
O the woeful Breaches that have followed these late Earthquakes of Christendom;
uh dt j n2 cst vhb vvn d j n2 pp-f np1;
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1496
the very examples whereof one would think should be enough to teach us both fear and thankfulnesse;
the very Examples whereof one would think should be enough to teach us both Fear and thankfulness;
dt j n2 c-crq pi vmd vvi vmd vbi av-d pc-acp vvi pno12 d n1 cc n1;
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1497
when the Israelites round about saw Corah and his company devoured of the Earth, they run away at the cry of them,
when the Israelites round about saw Corah and his company devoured of the Earth, they run away At the cry of them,
c-crq dt np2 av-j a-acp vvd np1 cc po31 n1 vvn pp-f dt n1, pns32 vvb av p-acp dt n1 pp-f pno32,
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1498
and said lest the Earth swallow us up also. I cannot blame them, they had reason;
and said lest the Earth swallow us up also. I cannot blame them, they had reason;
cc vvd cs dt n1 vvb pno12 a-acp av. pns11 vmbx vvi pno32, pns32 vhd n1;
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1499
the same jawes of the Earth might have yawned wider, and taken them in too.
the same Jaws of the Earth might have yawned wider, and taken them in too.
dt d n2 pp-f dt n1 vmd vhi vvn av-jc, cc vvn pno32 p-acp av.
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1500
So let us do (Honourable and beloved) yea why should not the care of our own safety prevail so far with us,
So let us do (Honourable and Beloved) yea why should not the care of our own safety prevail so Far with us,
av vvb pno12 vdi (j cc j-vvn) uh q-crq vmd xx dt n1 pp-f po12 d n1 vvi av av-j p-acp pno12,
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1501
as to force us, since we see the lamentable breaches that are made in our neighbour Nations, to run away trembling from this gulf of Gods deserved judgments;
as to force us, since we see the lamentable Breaches that Are made in our neighbour nations, to run away trembling from this gulf of God's deserved Judgments;
c-acp pc-acp vvi pno12, c-acp pns12 vvb dt j n2 cst vbr vvn p-acp po12 n1 n2, pc-acp vvi av vvg p-acp d n1 pp-f n2 vvn n2;
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1502
and shall I tell you how we may run away to purpose? Run away beforehand from those sins which have drawn down these judgments on them,
and shall I tell you how we may run away to purpose? Run away beforehand from those Sins which have drawn down these Judgments on them,
cc vmb pns11 vvi pn22 c-crq pns12 vmb vvi av p-acp n1? np1 av av p-acp d n2 r-crq vhb vvn a-acp d n2 p-acp pno32,
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1503
and will otherwise do the like upon us;
and will otherwise do the like upon us;
cc vmb av vdb dt av-j p-acp pno12;
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1504
so shall we be sure to escape the avenging hand of God, who alone it is that moves the earth, and makes these breaches ;
so shall we be sure to escape the avenging hand of God, who alone it is that moves the earth, and makes these Breaches;
av vmb pns12 vbi j pc-acp vvi dt j-vvg n1 pp-f np1, r-crq av-j pn31 vbz cst vvz dt n1, cc vvz d n2;
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1505
which is the third head of our discourse; Thou hast made the earth to tremble, thou hast divided or broaken it.
which is the third head of our discourse; Thou hast made the earth to tremble, thou hast divided or broken it.
r-crq vbz dt ord n1 pp-f po12 n1; pns21 vh2 vvn dt n1 pc-acp vvi, pns21 vh2 vvn cc vvn pn31.
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1506
Who or what ever be the means, he is the author of these movings, of these breaches;
Who or what ever be the means, he is the author of these movings, of these Breaches;
q-crq cc q-crq av vbb dt n2, pns31 vbz dt n1 pp-f d n2, pp-f d n2;
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1507
as in nature, the immediate causes of an Earth-quake are those Subterraneous heats which we mentioned,
as in nature, the immediate Causes of an Earthquake Are those Subterraneous heats which we mentioned,
c-acp p-acp n1, dt j n2 pp-f dt n1 vbr d j n2 r-crq pns12 vvd,
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1508
yet it is God the prime cause that sets them on work, in causing both them and their agency;
yet it is God the prime cause that sets them on work, in causing both them and their agency;
av pn31 vbz np1 dt j-jn n1 cst vvz pno32 p-acp n1, p-acp vvg d pno32 cc po32 n1;
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1509
so it is in these analogical motions;
so it is in these analogical motions;
av pn31 vbz p-acp d j n2;
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1510
Men may be the immediate actors in them, but he that actuates the orders, over-rules these means, is God, to him must be ascribed these stirrings, these breakings:
Men may be the immediate actors in them, but he that actuates the order, overrules these means, is God, to him must be ascribed these stirrings, these breakings:
n2 vmb vbi dt j n2 p-acp pno32, cc-acp pns31 cst vvz dt n2, n2 d n2, vbz np1, p-acp pno31 vmb vbi vvn d n2, d n2:
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1511
whether by a just but efficacious permission, as sins, or by a just immission as punishments.
whither by a just but efficacious permission, as Sins, or by a just immission as punishments.
cs p-acp dt j p-acp j n1, c-acp n2, cc p-acp dt j n1 p-acp n2.
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1512
This is Gods claime, the prerogative of the King of Heaven, Is there any evill in the City and I have not done it? Surely none, except we will detract from his omnipotence, none against him, none without him, none but by him, his infinite power, justice, wisdome, mercy, knowes when and how to scourge one, to chastise a second, to warne a third, to humble a fourth, to obdure a fifth, to destroy a sixt;
This is God's claim, the prerogative of the King of Heaven, Is there any evil in the city and I have not done it? Surely none, except we will detract from his omnipotence, none against him, none without him, none but by him, his infinite power, Justice, Wisdom, mercy, knows when and how to scourge one, to chastise a second, to warn a third, to humble a fourth, to obdure a fifth, to destroy a sixt;
d vbz npg1 n1, dt n1 pp-f dt n1 pp-f n1, vbz a-acp d n-jn p-acp dt n1 cc pns11 vhb xx vdn pn31? np1 pi, c-acp pns12 vmb vvi p-acp po31 n1, pix p-acp pno31, pix p-acp pno31, pix cc-acp p-acp pno31, po31 j n1, n1, n1, n1, vvz c-crq cc c-crq pc-acp vvi pi, pc-acp vvi dt ord, pc-acp vvi dt ord, pc-acp vvi dt ord, pc-acp vvi dt ord, pc-acp vvi dt ord;
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1513
shortly, to break some, and move all; Oh the infinite varieties, and inevitable certainties of Gods vengeance upon sinfull Nations.
shortly, to break Some, and move all; O the infinite varieties, and inevitable certainties of God's vengeance upon sinful nations.
av-j, pc-acp vvi d, cc vvi d; uh dt j n2, cc j n2 pp-f npg1 n1 p-acp j n2.
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1514
Doth Israell walk with God, they are the miraculous pr•cedent of favours to all ages and people:
Does Israel walk with God, they Are the miraculous pr•cedent of favours to all ages and people:
vdz np1 vvi p-acp np1, pns32 vbr dt j n1 pp-f n2 p-acp d n2 cc n1:
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1515
Do they fly off in Mutinies and Idolatries, God hath plagues, fiery serpents, mighty enemies to execute his wrath upon them.
Do they fly off in Mutinies and Idolatries, God hath plagues, fiery Serpents, mighty enemies to execute his wrath upon them.
vdb pns32 vvi a-acp p-acp n2 cc n2, np1 vhz n2, j n2, j n2 pc-acp vvi po31 n1 p-acp pno32.
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1516
Doth Solomon hold right with his God? Never Kingdome so flourished, in plenty and peace;
Does Solomon hold right with his God? Never Kingdom so flourished, in plenty and peace;
vdz np1 vvb av-jn p-acp po31 n1? av-x n1 av vvn, p-acp n1 cc n1;
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1517
Is his heart turned from the Lord God of Israel? straightwayes the Lord stirred up an adversary to Solomon, Hadad the Edomite ;
Is his heart turned from the Lord God of Israel? straightways the Lord stirred up an adversary to Solomon, Hadad the Edomite;
vbz po31 n1 vvn p-acp dt n1 np1 pp-f np1? av dt n1 vvd a-acp dt n1 p-acp np1, np1 dt np1;
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1518
and after him, the wicked Son of Nebat the Ephrathite, vers. 26. and which is worthy of singular observation,
and After him, the wicked Son of Nebat the Ephrathite, vers. 26. and which is worthy of singular observation,
cc p-acp pno31, dt j n1 pp-f j dt n1, fw-la. crd cc q-crq vbz j pp-f j n1,
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1519
when that rebell Jeroboam had drawn away the ten Tribes of Israel from their allegiance to the Son of Solomon, and Rehoboam had gathered together an hundred and fourscore thousand men of Judah and Benjamin to fight against the revolted Israelites;
when that rebel Jeroboam had drawn away the ten Tribes of Israel from their allegiance to the Son of Solomon, and Rehoboam had gathered together an hundred and fourscore thousand men of Judah and Benjamin to fight against the revolted Israelites;
c-crq d n1 np1 vhd vvn av dt crd n2 pp-f np1 p-acp po32 n1 p-acp dt n1 pp-f np1, cc np1 vhd vvn av dt crd cc crd crd n2 pp-f np1 cc np1 pc-acp vvi p-acp dt j-vvn np1;
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1520
the word of God came to Shemaiah the man of God, Speak to Rehoboam and say;
the word of God Come to Shemaiah the man of God, Speak to Rehoboam and say;
dt n1 pp-f np1 vvd p-acp np1 dt n1 pp-f np1, vvb p-acp np1 cc vvi;
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1521
Ye shall not go up nor fight against your brethren; for this thing is from me. You shall not go up nor fight against your brothers; for this thing is from me.
pn22 vmb xx vvi a-acp ccx vvi p-acp po22 n2; p-acp d n1 vbz p-acp pno11.
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1522
Lo who it is that moves the Earth and divides it ;
Lo who it is that moves the Earth and divides it;
uh q-crq pn31 vbz cst vvz dt n1 cc vvz pn31;
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1523
we may look (as humane wisdome teacheth us to do) at the secondary caus•s;
we may look (as humane Wisdom Teaches us to do) At the secondary caus•s;
pns12 vmb vvi (c-acp j n1 vvz pno12 pc-acp vdi) p-acp dt j n2;
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1524
and finde them guilty of the publick evils; this mans illimitable ambition, that mans insatiable covetousnesse;
and find them guilty of the public evils; this men illimitable ambition, that men insatiable covetousness;
cc vvb pno32 j pp-f dt j n2-jn; d ng1 j n1, cst ng1 j n1;
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1525
the cruel oppressions of these great ones, the mutinous dispositions of tho•e inferiours;
the cruel oppressions of these great ones, the mutinous dispositions of tho•e inferiors;
dt j n2 pp-f d j pi2, dt j n2 pp-f j n2-jn;
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1526
violence in one, in another Faction, but if we look not at the first mover of all these lower wheels, we are but NONLATINALPHABET not seeing things afarr off;
violence in one, in Another Faction, but if we look not At the First mover of all these lower wheels, we Are but not seeing things afar off;
n1 p-acp crd, p-acp j-jn n1, cc-acp cs pns12 vvb xx p-acp dt ord n1 pp-f d d jc n2, pns12 vbr p-acp xx vvg n2 av a-acp;
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1527
we do but as the Dog snarle at the stones, neglect the hand, we are like some fond spectators, that when they see the puppets acting upon the ledge, think they move alone not knowing that there is an hand behind the curtain that stirs all their wires.
we do but as the Dog snarl At the stones, neglect the hand, we Are like Some found spectators, that when they see the puppets acting upon the ledge, think they move alone not knowing that there is an hand behind the curtain that stirs all their wires.
pns12 vdb p-acp c-acp dt n1 vvi p-acp dt n2, vvb dt n1, pns12 vbr av-j d j n2, cst c-crq pns32 vvb dt n2 vvg p-acp dt n1, vvb pns32 vvb av-j xx vvg cst pc-acp vbz dt n1 p-acp dt n1 cst vvz d po32 n2.
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1528
Upon the sight we do well and wisely by all politick provisions to meet with or prevent all those peccant humours, which may occasion a publick distemper;
Upon the sighed we do well and wisely by all politic provisions to meet with or prevent all those peccant humours, which may occasion a public distemper;
p-acp dt n1 pns12 vdb av cc av-j p-acp d j n2 pc-acp vvi p-acp cc vvi d d j n2, r-crq vmb vvi dt j n1;
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1529
to curb the lawlesse insolence of some, the seditious machinations of others, the extortions cruelties of some, the corrupt wresting of justice in others:
to curb the lawless insolence of Some, the seditious machinations of Others, the extortions cruelties of Some, the corrupt wresting of Justice in Others:
pc-acp vvi dt j n1 pp-f d, dt j n2 pp-f n2-jn, dt n2 n2 pp-f d, dt j vvg pp-f n1 p-acp ng2-jn:
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1530
the giddinesse of some, others quarrelsomenesse;
the giddiness of Some, Others quarrelsomeness;
dt n1 pp-f d, n2-jn n1;
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1531
but when all is done if we do not make our peace with God, we do nothing;
but when all is done if we do not make our peace with God, we do nothing;
cc-acp c-crq d vbz vdn cs pns12 vdb xx vvi po12 n1 p-acp np1, pns12 vdb pix;
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1532
it is but a reckoning without our host, a remedy without ease:
it is but a reckoning without our host, a remedy without ease:
pn31 vbz p-acp dt n-vvg p-acp po12 n1, dt n1 p-acp n1:
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1533
Oh then, in all either our sense or fear of evils, let us have our recourse to that Almighty hand which ordereth all the events of Heaven and Earth,
O then, in all either our sense or Fear of evils, let us have our recourse to that Almighty hand which Ordereth all the events of Heaven and Earth,
uh av, p-acp d av-d po12 n1 cc n1 pp-f n2-jn, vvb pno12 vhi po12 n1 p-acp d j-jn n1 r-crq vvz d dt n2 pp-f n1 cc n1,
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1534
and work him by our true repentance to a gratious cessation of vengeance;
and work him by our true Repentance to a gracious cessation of vengeance;
cc vvi pno31 p-acp po12 j n1 p-acp dt j n1 pp-f n1;
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1535
else what do we with all our endeavours, but as that fond man who wearies himself lading out the channel with a shallow dish,
Else what do we with all our endeavours, but as that found man who wearies himself lading out the channel with a shallow dish,
av q-crq vdb pns12 p-acp d po12 n2, cc-acp c-acp cst j n1 r-crq vvz px31 n-vvg av dt n1 p-acp dt j n1,
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1536
whiles the Spring runs full, and unchecked. Vain man, can he possibly hope to scoppet it out so fast as it fills:
while the Spring runs full, and unchecked. Vain man, can he possibly hope to scoppet it out so fast as it fills:
cs dt n1 vvz j, cc j. j n1, vmb pns31 av-j vvb p-acp n1 pn31 av av av-j c-acp pn31 vvz:
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1537
let him take order with the well head from whence it issues, if that be filled up, the channell dries alone:
let him take order with the well head from whence it issues, if that be filled up, the channel dries alone:
vvb pno31 vvi n1 p-acp dt av n1 p-acp c-crq pn31 vvz, cs d vbb vvn a-acp, dt n1 vvz av-j:
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1538
When the Paralytick was with much labour let down through the roof to our Saviours cure, what said he:
When the Paralytic was with much labour let down through the roof to our Saviors cure, what said he:
c-crq dt j vbds p-acp d n1 vvb a-acp p-acp dt n1 p-acp po12 ng1 n1, r-crq vvd pns31:
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1539
Son thy sins be forgiven thee ; Alas, the poor man came not for pardon, he came for cure;Son thy Sins be forgiven thee; Alas, the poor man Come not for pardon, he Come for cure;
n1 po21 n2 vbb vvn pno21; uh, dt j n1 vvd xx p-acp n1, pns31 vvd p-acp n1;
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1540
but that great unfailing Physitian knew that he must begin here; If the sins were gone, he knew the palsy could not stay behind them:
but that great unfailing physician knew that he must begin Here; If the Sins were gone, he knew the palsy could not stay behind them:
cc-acp cst j j n1 vvd cst pns31 vmb vvi av; cs dt n2 vbdr vvn, pns31 vvd dt n1 vmd xx vvi p-acp pno32:
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1541
If ever we think to be rid of judgments we must begin whence they begin; He it is that can both strike and case, wound and heal again;
If ever we think to be rid of Judgments we must begin whence they begin; He it is that can both strike and case, wound and heal again;
cs av pns12 vvb pc-acp vbi vvn pp-f n2 pns12 vmb vvi c-crq pns32 vvb; pns31 pn31 vbz cst vmb av-d vvi cc n1, n1 cc vvi av;
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1542
which is the next and must be for fear of your overtiring the last subject of our discourse;
which is the next and must be for Fear of your overtiring the last Subject of our discourse;
r-crq vbz dt ord cc vmb vbi p-acp n1 pp-f po22 vvg dt ord n-jn pp-f po12 n1;
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1543
heal thou the sores or breaches thereof. heal thou the sores or Breaches thereof.
vvb pns21 dt n2 cc n2 av.
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1544
That great and ineffable name of God consisting of four letters, which we now call Jehovah, no man knowes what it was or how pronounced;
That great and ineffable name of God consisting of four letters, which we now call Jehovah, no man knows what it was or how pronounced;
cst j cc j n1 pp-f np1 vvg pp-f crd n2, r-crq pns12 av vvb np1, dx n1 vvz r-crq pn31 vbds cc q-crq vvd;
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Page 78
1545
but being abridged to Jah, the Grecians have been wont to expresse it by NONLATINALPHABET which signifies to heal, the sense whereof is answered by that name which the Heathens gave him, Jupiter, as juvans pater. This healing then is a proper, kindly,
but being abridged to Jah, the Greeks have been wont to express it by which signifies to heal, the sense whereof is answered by that name which the heathens gave him, Jupiter, as juvans pater. This healing then is a proper, kindly,
cc-acp vbg vvn p-acp np1, dt njp2 vhb vbn j pc-acp vvi pn31 p-acp r-crq vvz pc-acp vvi, dt n1 c-crq vbz vvn p-acp d n1 r-crq dt n2-jn vvd pno31, np1, p-acp n2-j fw-la. d vvg av vbz dt j, av-j,
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1546
and naturall act of God, whereas the other, as dividing, striking, wounding, commoving, are a• it were forced upon him by men:
and natural act of God, whereas the other, as dividing, striking, wounding, commoving, Are a• it were forced upon him by men:
cc j n1 pp-f np1, cs dt n-jn, c-acp vvg, vvg, j-vvg, vvg, vbr n1 pn31 vbdr vvn p-acp pno31 p-acp n2:
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Page 78
1547
Surely else, he that is essentiall unity would not divide;
Surely Else, he that is essential unity would not divide;
av-j av, pns31 cst vbz j n1 vmd xx vvi;
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1548
he that is stability it self, would not move, he that is salus ipsa, would not wound, he that is all mercy would not strike:
he that is stability it self, would not move, he that is salus ipsa, would not wound, he that is all mercy would not strike:
pns31 cst vbz n1 pn31 n1, vmd xx vvi, pns31 cst vbz fw-la fw-la, vmd xx vvi, pns31 cst vbz d n1 vmd xx vvi:
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Page 78
1549
we do as it were put this upon him, and therefore he cries out;
we do as it were put this upon him, and Therefore he cries out;
pns12 vdb p-acp pn31 vbdr vvn d p-acp pno31, cc av pns31 vvz av;
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Page 78
1550
Why will ye die O house of Israel? but when we shall returne to our selves and him,Why will you die Oh house of Israel? but when we shall return to our selves and him,
c-crq vmb pn22 vvi uh n1 pp-f np1? p-acp c-crq pns12 vmb vvi p-acp po12 n2 cc pno31,
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Page 78
1551
and be once capable of mercy and cure, how doth he hasten to our redresse. The Son of righteousness shall arise with healing in his wings, Mal. 4.2.
and be once capable of mercy and cure, how does he hasten to our redress. The Son of righteousness shall arise with healing in his wings, Malachi 4.2.
cc vbi a-acp j pp-f n1 cc n1, q-crq vdz pns31 vvi p-acp po12 n1. dt n1 pp-f n1 vmb vvi p-acp vvg p-acp po31 n2, np1 crd.
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1552
Lo, here is healing for his act, and wings for his haste.
Lo, Here is healing for his act, and wings for his haste.
np1, av vbz vvg p-acp po31 n1, cc n2 p-acp po31 n1.
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1553
Those breaches which are made in the earth by the shaking of it are as so many wounds, gashes or sores in a vast body,
Those Breaches which Are made in the earth by the shaking of it Are as so many wounds, Gashes or sores in a vast body,
d n2 r-crq vbr vvn p-acp dt n1 p-acp dt n-vvg pp-f pn31 vbr p-acp av d n2, n2 cc n2 p-acp dt j n1,
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1554
and both of these resemble those either divisions or calamities, which fall out in the bodies of Churches or States;
and both of these resemble those either divisions or calamities, which fallen out in the bodies of Churches or States;
cc d pp-f d vvb d d n2 cc n2, r-crq vvb av p-acp dt n2 pp-f n2 cc n2;
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Page 78
1555
the hand that made them must, can, will only heal them. Heal thou the breaches ;
the hand that made them must, can, will only heal them. Heal thou the Breaches;
dt n1 cst vvd pno32 vmb, vmb, vmb av-j vvi pno32. vvb pns21 dt n2;
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Page 78
1556
And how doth he heal them in matter of calamity? First, by removing the grounds of it;
And how does he heal them in matter of calamity? First, by removing the grounds of it;
cc q-crq vdz pns31 vvi pno32 p-acp n1 pp-f n1? ord, p-acp vvg dt n2 pp-f pn31;
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Page 78
1557
Surely, the great and true sores of the Land, are the sins of the Land, which till it please him to heal by working us to a serious repentance, in vain shall we complain of our breaches which follow them.
Surely, the great and true sores of the Land, Are the Sins of the Land, which till it please him to heal by working us to a serious Repentance, in vain shall we complain of our Breaches which follow them.
av-j, dt j cc j n2 pp-f dt n1, vbr dt n2 pp-f dt n1, r-crq c-acp pn31 vvb pno31 pc-acp vvi p-acp vvg pno12 p-acp dt j n1, p-acp j vmb pns12 vvi pp-f po12 n2 r-crq vvb pno32.
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1558
These are NONLATINALPHABET, a noysome sore and grievous, Rev. 16.2. Not only in the Knees & Leggs, but in the very bowels & vitallest parts,
These Are, a noisome soar and grievous, Rev. 16.2. Not only in the Knees & Legs, but in the very bowels & vitallest parts,
d vbr, dt j n1 cc j, n1 crd. xx av-j p-acp dt n2 cc n2, p-acp p-acp dt j n2 cc js-jn n2,
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Page 78
1559
as Jeroboams was, 2 Chro. 21. Wo is me how full we are of these sores ( Longae pacis mala ) we are;
as Jeroboams was, 2 Chro 21. Woe is me how full we Are of these sores (Long pacis mala) we Are;
c-acp vvz vbds, crd np1 crd n1 vbz pno11 c-crq av-j pns12 vbr pp-f d n2 (np1 fw-la fw-la) pns12 vbr;
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Page 78
1560
what an Ulcerous body are we grown, like to that great pattern of misery that was totus ulcus, all but one botch, I would not be querulous, but I must say so;
what an Ulcerous body Are we grown, like to that great pattern of misery that was totus ulcus, all but one botch, I would not be querulous, but I must say so;
q-crq dt j n1 vbr pns12 vvn, av-j p-acp cst j n1 pp-f n1 cst vbds fw-la fw-la, d p-acp crd vvb, pns11 vmd xx vbi j, cc-acp pns11 vmb vvi av;
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Page 78
1561
What shall I say of our blasphemies, prophanesses, uncleanesses, drunkennesses, oppressions, sacriledges, lawlesse disobediences, contempt of Gods messengers,
What shall I say of our Blasphemies, Profanenesses, uncleanesses, Drunkennesses, oppressions, sacrileges, lawless disobediences, contempt of God's messengers,
q-crq vmb pns11 vvi pp-f po12 n2, n2, n2, n2, n2, n2, j n2, n1 pp-f npg1 n2,
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1562
and all that rabble of hellish enormities, enough to shame Heaven, and confound Earth. These are sores with a witnesse;
and all that rabble of hellish enormities, enough to shame Heaven, and confound Earth. These Are sores with a witness;
cc d cst n1 pp-f j n2, av-d pc-acp vvi n1, cc vvi n1. d vbr n2 p-acp dt n1;
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Page 78
1563
Alas, these like to Davids, run, and cease not ; they are besides their noysomnesse NONLATINALPHABET sure and old sores. But yet stay my brethren;
Alas, these like to Davids, run, and cease not; they Are beside their noysomnesse sure and old sores. But yet stay my brothers;
uh, d av-j p-acp np1, vvb, cc vvb xx; pns32 vbr p-acp po32 n1 j cc j n2. p-acp av vvb po11 n2;
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1564
we are not come to that passe that Jehoram, was that the Wound is incurable;
we Are not come to that pass that jehoram, was that the Wound is incurable;
pns12 vbr xx vvn p-acp d n1 cst n1, vbds d dt n1 vbz j;
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1565
or to the State of the Sareptans Son, that there was no breath left in him;
or to the State of the Sareptans Son, that there was no breath left in him;
cc p-acp dt n1 pp-f dt npg1 n1, cst a-acp vbds dx n1 vvn p-acp pno31;
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Page 79
1566
but like Eutichus rather, bruised but yet breathing, And still, still there is balme in Gilead ;
but like Eutychus rather, Bruised but yet breathing, And still, still there is balm in Gilead;
cc-acp av-j np1 av, vvn p-acp av vvg, cc av, av pc-acp vbz n1 p-acp np1;
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Page 79
1567
let our Wounds be never so deep, repentance may, can, will recure them, let not us think onwards to heal Gods people with good words;
let our Wounds be never so deep, Repentance may, can, will recure them, let not us think onward to heal God's people with good words;
vvb po12 n2 vbb av-x av av-jn, n1 vmb, vmb, vmb vvi pno32, vvb xx pno12 vvi av pc-acp vvi npg1 n1 p-acp j n2;
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Page 79
1568
this is the way to fester them within;
this is the Way to fester them within;
d vbz dt n1 pc-acp vvi pno32 a-acp;
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Page 79
1569
No let us who are Gods Chirurgions make use of the probe of Wise Austere judgment;
No let us who Are God's Chirurgeons make use of the probe of Wise Austere judgement;
dx vvb pno12 r-crq vbr ng1 n2 vvb n1 pp-f dt n1 pp-f j j n1;
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Page 79
1570
let us gage the sore to the botome, and tent it home with the applications of the Law;
let us gage the soar to the bottom, and tent it home with the applications of the Law;
vvb pno12 vvi dt j p-acp dt n1, cc vvb pn31 av-an p-acp dt n2 pp-f dt n1;
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Page 79
1571
let us take off the proud flesh with the corrosiving denunciations of vengeance to the impenitent sinners;
let us take off the proud Flesh with the corrosiving denunciations of vengeance to the impenitent Sinners;
vvb pno12 vvi a-acp dt j n1 p-acp dt j-vvg n2 pp-f n1 p-acp dt j n2;
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Page 79
1572
and then when it is thoroughly drawn let us lay on the soveraign emplaisters of the most precious and meritorious mercy of our blessed Redeemer.
and then when it is thoroughly drawn let us lay on the sovereign emplasters of the most precious and meritorious mercy of our blessed Redeemer.
cc av c-crq pn31 vbz av-j vvn vvb pno12 vvi p-acp dt j-jn n2 pp-f dt av-ds j cc j n1 pp-f po12 j-vvn n1.
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1573
Thus, thus must all our spirituall sores be healed;
Thus, thus must all our spiritual sores be healed;
av, av vmb d po12 j n2 vbb vvn;
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1574
and oh, that we could obtain of our own hearts to addresse our selves to a saving use of these sure remedies:
and o, that we could obtain of our own hearts to address our selves to a Saving use of these sure remedies:
cc uh, cst pns12 vmd vvi pp-f po12 d n2 pc-acp vvi po12 n2 p-acp dt j-vvg n1 pp-f d j n2:
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1575
how happy were both for our soules and for our Land, whose sores yet lye dangerously open;
how happy were both for our Souls and for our Land, whose sores yet lie dangerously open;
c-crq j vbdr d p-acp po12 n2 cc p-acp po12 n1, rg-crq n2 av vvb av-j j;
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1576
how soon would our justly provoked God take off his heavy judgments? Is it an Enemy that would afflict us? He can put a hook into the Nostrils,
how soon would our justly provoked God take off his heavy Judgments? Is it an Enemy that would afflict us? He can put a hook into the Nostrils,
q-crq av vmd po12 av-j vvd np1 vvi a-acp po31 j n2? vbz pn31 dt n1 cst vmd vvi pno12? pns31 vmb vvi dt n1 p-acp dt n2,
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1577
and a bridle into the Lips of the proudest Assyrian at pleasure :and a bridle into the Lips of the proudest assyrian At pleasure:
cc dt n1 p-acp dt n2 pp-f dt js jp p-acp n1:
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1578
Is it a Pestilence? He can call in the destroying Angel, and bid him Smite no more :
Is it a Pestilence? He can call in the destroying Angel, and bid him Smite no more:
vbz pn31 dt n1? pns31 vmb vvi p-acp dt vvg n1, cc vvb pno31 vvi av-dx dc:
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1579
Is it Famine? He can restore to us the years that the Locust hath eaten, the Canker-worme, and the Caterpiller;
Is it Famine? He can restore to us the Years that the Locust hath eaten, the Cankerworm, and the Caterpillar;
vbz pn31 n1? pns31 vmb vvi p-acp pno12 dt n2 cst dt n1 vhz vvn, dt n1, cc dt n1;
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Page 79
1580
The Floores shall be full of Wheat, and the Fats overflow with Wine and Oyle. In matter of division, secondly;The Floors shall be full of Wheat, and the Fats overflow with Wine and Oil. In matter of division, secondly;
dt n2 vmb vbi j pp-f n1, cc dt n2 vvb p-acp n1 cc n1. p-acp n1 pp-f n1, ord;
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Page 79
1581
the way to his cure must be by composing all unkind differences, and uniting the hearts of men one to another;
the Way to his cure must be by composing all unkind differences, and uniting the hearts of men one to Another;
dt n1 p-acp po31 n1 vmb vbi p-acp vvg d j n2, cc n-vvg dt n2 pp-f n2 crd p-acp n-jn;
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Page 79
1582
the hearts even of Kings, much more of Subjects are in his hand, as the Rivers of Waters,
the hearts even of Kings, much more of Subject's Are in his hand, as the rivers of Waters,
dt n2 av pp-f n2, av-d av-dc pp-f n2-jn vbr p-acp po31 n1, c-acp dt n2 pp-f n2,
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1583
and he turnes them which way soever he pleases;
and he turns them which Way soever he Pleases;
cc pns31 vvz pno32 r-crq n1 av pns31 vvz;
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Page 79
1584
sometimes dreadfully forward to a right down opposition, sometimes side-ways to a fair accomodation, sometimes circularly bringing them about to a full condescent and accordance.
sometime dreadfully forward to a right down opposition, sometime sideways to a fair accommodation, sometime circularly bringing them about to a full condescend and accordance.
av av-j av-j p-acp dt n-jn a-acp n1, av av p-acp dt j n1, av av-jn vvg pno32 a-acp p-acp dt j vvi cc n1.
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Page 79
1585
But as we commonly say the Chirurgion heals the wound, and yet that the Plaister heals it too, the Chirurgion by the plaister;
But as we commonly say the Chirurgeon heals the wound, and yet that the Plaster heals it too, the Chirurgeon by the plaster;
p-acp c-acp pns12 av-j vvb dt n1 vvz dt n1, cc av cst dt vvb vvz pn31 av, dt n1 p-acp dt n1;
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1586
so may we justly here, it is God that heals, and the means heal:
so may we justly Here, it is God that heals, and the means heal:
av vmb pns12 av-j av, pn31 vbz np1 cst vvz, cc dt n2 vvi:
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Page 79
1587
God by the means, and the means by and under God, and surely when we pray or expect that God should heal either of these breaches, we do not mean to sue to him to work miracles, this were (as St. Austin said truely in the like case) to tempt God,
God by the means, and the means by and under God, and surely when we pray or expect that God should heal either of these Breaches, we do not mean to sue to him to work Miracles, this were (as Saint Austin said truly in the like case) to tempt God,
np1 p-acp dt n2, cc dt n2 p-acp cc p-acp np1, cc av-j c-crq pns12 vvb cc vvi cst np1 vmd vvi d pp-f d n2, pns12 vdb xx vvi pc-acp vvi p-acp pno31 pc-acp vvi n2, d vbdr (c-acp n1 np1 vvd av-j p-acp dt j n1) pc-acp vvi np1,
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Page 79
1588
but we beseech God to give and bless those means whereby those breaches may be made up.
but we beseech God to give and bless those means whereby those Breaches may be made up.
cc-acp pns12 vvb np1 pc-acp vvi cc vvb d n2 c-crq d n2 vmb vbi vvn a-acp.
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Page 80
1589
As for the calamitous breaches, those we wish may be healed, so far as the arme of flesh can reach by the vigilance and ower of Soveraignity, by the prudence of wise Statesmen by the sage Councell of the State and Kingdome, by wholsome provisions of good Lawes, by carefull and just executions.
As for the calamitous Breaches, those we wish may be healed, so Far as the arm of Flesh can reach by the vigilance and ower of Sovereignty, by the prudence of wise Statesmen by the sage Council of the State and Kingdom, by wholesome provisions of good Laws, by careful and just executions.
p-acp p-acp dt j n2, d pns12 vvb vmb vbi vvn, av av-j c-acp dt n1 pp-f n1 vmb vvi p-acp dt n1 cc zz pp-f n1, p-acp dt n1 pp-f j n2 p-acp dt j-jn n1 pp-f dt n1 cc n1, p-acp j n2 pp-f j n2, p-acp j cc j n2.
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1590
As for quarrellous and discontented breaches, there are other Remedies to heal them; the Remedies must be as the causes of them from within.
As for quarrellous and discontented Breaches, there Are other Remedies to heal them; the Remedies must be as the Causes of them from within.
p-acp p-acp j cc j-vvn n2, pc-acp vbr j-jn n2 pc-acp vvi pno32; dt n2 vmb vbi p-acp dt n2 pp-f pno32 p-acp a-acp.
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Page 80
1591
Let the first be a resolution of confining our desires within the due bounds, not affecting mutuall incroachments, or unnecessary innovations:
Let the First be a resolution of confining our Desires within the due bounds, not affecting mutual Encroachments, or unnecessary innovations:
vvb dt ord vbi dt n1 pp-f vvg po12 n2 p-acp dt j-jn n2, xx vvg j n2, cc j n2:
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1592
Not Incroachments first, Good Lord, what a stir these two great wranglers Meum, and Tuum make in the World;
Not Encroachments First, Good Lord, what a stir these two great wranglers Meum, and Tuum make in the World;
xx n2 ord, j n1, r-crq dt n1 d crd j n2 fw-la, cc fw-la vvb p-acp dt n1;
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Page 80
1593
were it not for them, all would be quiet: Justice must do her part betwixt them both;
were it not for them, all would be quiet: justice must do her part betwixt them both;
vbdr pn31 xx p-acp pno32, d vmd vbi j-jn: n1 vmb vdi po31 n1 p-acp pno32 d;
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Page 80
1594
holding the balance even with a suum cuique, and sayes with the Master of the vineyard NONLATINALPHABET;
holding the balance even with a suum cuique, and Says with the Master of the vineyard;
vvg dt n1 av p-acp dt fw-la fw-la, cc vvz p-acp dt n1 pp-f dt n1;
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1595
Take that which is thine own, and go thy way, Mat. 20.14. remembring in all states that heavy word of the Apostle:Take that which is thine own, and go thy Way, Mathew 20.14. remembering in all states that heavy word of the Apostle:
vvb d r-crq vbz po21 d, cc vvb po21 n1, np1 crd. vvg p-acp d n2 cst j n1 pp-f dt n1:
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1596
But he that doth wrong shall receive for the wrong which he hath done; But he that does wrong shall receive for the wrong which he hath done;
cc-acp pns31 cst vdz vvi vmb vvi p-acp dt n-jn r-crq pns31 vhz vdn;
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Page 80
1597
and there is no respect of persons, Colos. 3. ult. It is but right that wrong should receive a payment in whose hands soever it be found;and there is no respect of Persons, Colos 3. ult. It is but right that wrong should receive a payment in whose hands soever it be found;
cc pc-acp vbz dx n1 pp-f n2, np1 crd n1. pn31 vbz p-acp j-jn d n-jn vmd vvi dt n1 p-acp rg-crq n2 av pn31 vbb vvn;
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Page 80
1598
and if this retribution fail sometimes with you men of might, whom earthly greatnesse may perhaps for a time bear out in hard measures to your impotent inferiours,
and if this retribution fail sometime with you men of might, whom earthly greatness may perhaps for a time bear out in hard measures to your impotent inferiors,
cc cs d n1 vvi av p-acp pn22 n2 pp-f n1, ro-crq j n1 vmb av p-acp dt n1 vvb av p-acp j n2 p-acp po22 j n2-jn,
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Page 80
1599
yet there is no respect of persons above, except this be it, potentes potenter punienter. Not innovations secondly:
yet there is no respect of Persons above, except this be it, potentes potenter punienter. Not innovations secondly:
av pc-acp vbz dx n1 pp-f n2 a-acp, c-acp d vbb pn31, fw-la fw-la jc-jn. xx n2 ord:
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1600
It is that which Job findes out as one of the hainousest sins of his time, Some remove the Land-marks;
It is that which Job finds out as one of the heinousest Sins of his time, some remove the Landmarks;
pn31 vbz d r-crq n1 vvz av p-acp crd pp-f dt js n2 pp-f po31 n1, d vvb dt n2;
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1601
a thing which God hath given strict charge against Deut. 19.4. and we from Moses fetcht it into our Lenten Curses, Cursed be he that removeth his neighbours Land-marks, Deut. 27.17. even in this case, NONLATINALPHABET is a sure rule;
a thing which God hath given strict charge against Deuteronomy 19.4. and we from Moses fetched it into our Lenten Curses, Cursed be he that Removeth his neighbours Landmarks, Deuteronomy 27.17. even in this case, is a sure Rule;
dt n1 r-crq np1 vhz vvn j n1 p-acp np1 crd. cc pns12 p-acp np1 vvd pn31 p-acp po12 j n2, vvn vbb pns31 cst vvz po31 ng1 n2, np1 crd. av p-acp d n1, vbz dt j n1;
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1602
The old way saith the Prophet is the good way: every novelty carries suspicion in the face of it;
The old Way Says the Prophet is the good Way: every novelty carries suspicion in the face of it;
dt j n1 vvz dt n1 vbz dt j n1: d n1 vvz n1 p-acp dt n1 pp-f pn31;
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1603
It was a good question of the Church in the Canticles, why should I be as one that turneth aside to the Flocks of the companions ? The wisdom of great States-men have still taken it for a just principle, that of Plato, NONLATINALPHABET ye have heard of Land-marks,
It was a good question of the Church in the Canticles, why should I be as one that turns aside to the Flocks of the Sodales? The Wisdom of great Statesmen have still taken it for a just principle, that of Plato, you have herd of Landmarks,
pn31 vbds dt j n1 pp-f dt n1 p-acp dt n2, q-crq vmd pns11 vbi c-acp pi cst vvz av p-acp dt n2 pp-f dt n2? dt n1 pp-f j n2 vhb av vvn pn31 p-acp dt j n1, cst pp-f np1, pn22 vhb vvn pp-f n2,
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1604
but ye see how it is with Sea-marks if they should be changed, it is the wrack of every vessell, either Rocks would dash them, or shelves swallow them;
but you see how it is with Sea-marks if they should be changed, it is the wrack of every vessel, either Rocks would dash them, or shelves swallow them;
cc-acp pn22 vvb c-crq pn31 vbz p-acp n2 cs pns32 vmd vbi vvn, pn31 vbz dt n1 pp-f d n1, d n2 vmd vvi pno32, cc n2 vvb pno32;
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1605
And as innovations do not well in way of change, so not in way of addition;
And as innovations do not well in Way of change, so not in Way of addition;
cc c-acp n2 vdb xx av p-acp n1 pp-f n1, av xx p-acp n1 pp-f n1;
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1606
that which Tertullian said of faces, I may say of main truths, A diabolo sunt additamenta ;
that which Tertullian said of faces, I may say of main truths, A diabolo sunt additamenta;
cst r-crq np1 vvd pp-f n2, pns11 vmb vvi pp-f j n2, dt fw-la fw-la fw-la;
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1607
and if Terpander do but add but one string more to his harp the instrument is broke, and he censured; In regard of both;
and if Terpander do but add but one string more to his harp the Instrument is broke, and he censured; In regard of both;
cc cs np1 vdb p-acp vvi cc-acp crd n1 av-dc p-acp po31 n1 dt n1 vbz vvn, cc pns31 vvn; p-acp n1 pp-f d;
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1608
if it be the great and glorious stile of God, that in him is no shadow by changing;
if it be the great and glorious style of God, that in him is no shadow by changing;
cs pn31 vbb dt j cc j n1 pp-f np1, cst p-acp pno31 vbz dx n1 p-acp vvg;
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1609
surely those well setled Churches and States come nearest to his perfection that alter least; And if with Lipsius we shall say;
surely those well settled Churches and States come nearest to his perfection that altar least; And if with Lipsius we shall say;
av-j d av j-vvn n2 cc n2 vvb av-j p-acp po31 n1 cst vvb ds; cc cs p-acp np1 pns12 vmb vvi;
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1610
Quid si in melius, I must answer, that in every change there is a kind of hazard;Quid si in Better, I must answer, that in every change there is a kind of hazard;
fw-la fw-mi p-acp fw-la, pns11 vmb vvi, cst p-acp d n1 pc-acp vbz dt n1 pp-f n1;
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1611
it is a wise word therefore of our Hooker, that a tolerable sore is better then a dangerous Remedy.
it is a wise word Therefore of our Hooker, that a tolerable soar is better then a dangerous Remedy.
pn31 vbz dt j n1 av pp-f po12 np1, cst dt j n1 vbz jc cs dt j n1.
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1612
The second Remedy must be a discreet moderation in the pursuance of our apprehended right: How many good matters have been marr'd with ill handling;
The second Remedy must be a discreet moderation in the pursuance of our apprehended right: How many good matters have been marred with ill handling;
dt ord n1 vmb vbi dt j n1 p-acp dt n1 pp-f po12 vvn vvi: c-crq d j n2 vhb vbn vvn p-acp j-jn n-vvg;
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1613
The debter did owe to the rigorous steward an hundred pence; no doubt the dept was due, he might justly claim it;
The debtor did owe to the rigorous steward an hundred pence; no doubt thee dept was due, he might justly claim it;
dt n1 vdd vvi p-acp dt j n1 dt crd n2; dx n1 pno32 vvd vbds j-jn, pns31 vmd av-j vvi pn31;
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1614
but to lay hands on the man, and to offer to pluck it out of his debters throat, this is justly taxed for a foul cruelty;
but to lay hands on the man, and to offer to pluck it out of his debtors throat, this is justly taxed for a foul cruelty;
cc-acp pc-acp vvi n2 p-acp dt n1, cc pc-acp vvi pc-acp vvi pn31 av pp-f po31 n2 n1, d vbz av-j vvn p-acp dt j n1;
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1615
Many an honest Corinthian was injured by his wrangling neighbour, and had justissimam causam litigandi ;
Many an honest Corinthian was injured by his wrangling neighbour, and had justissimam Causam litigandi;
d dt j np1 vbds vvn p-acp po31 j-vvg n1, cc vhd fw-la fw-la fw-la;
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1616
yet for Christians to go to law before infidels, this the Apostle taxes for a sinfull peece of Justice;
yet for Christians to go to law before Infidels, this the Apostle Taxes for a sinful piece of justice;
av p-acp np1 pc-acp vvi p-acp n1 p-acp n2, d dt n1 n2 p-acp dt j n1 pp-f n1;
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1617
why rather suffer ye not wrong saith the Apostle;why rather suffer you not wrong Says the Apostle;
c-crq av-c vvb pn22 xx vvi vvz dt n1;
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1618
This is durus serms, saies some brangling parishioner that fetches up his poor Minister every Term for trifles,
This is Durus serms, Says Some brangling parishioner that Fetches up his poor Minister every Term for trifles,
d vbz fw-la vvz, vvz d j-vvg n1 cst vvz a-acp po31 j n1 d n1 p-acp n2,
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1619
yet in St. Paules judgment a sleight injury is better them a scandalous quarrell.
yet in Saint Paul's judgement a sleight injury is better them a scandalous quarrel.
av p-acp n1 npg1 n1 dt n1 n1 vbz jc pno32 dt j n1.
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1620
The third is a meek complying with each other, relenting (so far as we may with all possible safety) on either part,
The third is a meek complying with each other, relenting (so Far as we may with all possible safety) on either part,
dt ord vbz dt j vvg p-acp d n-jn, vvg (av av-j c-acp pns12 vmb p-acp d j n1) p-acp d n1,
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1621
if the difference be between unequalls, charitable and mercifull on the superiours part, humble and submiss on the inferiours.
if the difference be between unequals, charitable and merciful on the superiors part, humble and submiss on the inferiors.
cs dt n1 vbb p-acp n2-jn, j cc j p-acp dt n2-jn n1, j cc j p-acp dt n2-jn.
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1622
Abraham and Lot fall upon a difference; Abraham is the better man, he is the Uncle, Lot but the Nephew;Abraham and Lot fallen upon a difference; Abraham is the better man, he is the Uncle, Lot but the Nephew;
np1 cc n1 vvb p-acp dt n1; np1 vbz dt jc n1, pns31 vbz dt n1, n1 p-acp dt n1;
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1623
yet Abraham seeks the peace and follows it with him, whom one would think he might have commanded.
yet Abraham seeks the peace and follows it with him, whom one would think he might have commanded.
av np1 vvz dt n1 cc vvz pn31 p-acp pno31, ro-crq crd vmd vvi pns31 vmd vhi vvn.
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1624
Good David had done his Master and Father in Law no wrong, unless it were tu pugnas ego vapulo ;
Good David had done his Master and Father in Law no wrong, unless it were tu pugnas ego vapulo;
j np1 vhd vdn po31 n1 cc n1 p-acp n1 dx n-jn, cs pn31 vbdr fw-la fw-la fw-la fw-la;
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1625
and yet after good demonstration of his loyalty, how humbly doth he beg a reconcilement at the hands of Saul; Wherefore doth my Lord the King pursue after his servant;
and yet After good demonstration of his loyalty, how humbly does he beg a reconcilement At the hands of Saul; Wherefore does my Lord the King pursue After his servant;
cc av p-acp j n1 pp-f po31 n1, c-crq av-j vdz pns31 vvi dt n1 p-acp dt n2 pp-f np1; q-crq vdz po11 n1 dt n1 vvb p-acp po31 n1;
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1626
Now therefore, let my Lord the King hear the words of his Servant, If the Lord have stirred thee up against me, Let him accept an offering. Harsh contestations never did good;Now Therefore, let my Lord the King hear the words of his Servant, If the Lord have stirred thee up against me, Let him accept an offering. Harsh contestations never did good;
av av, vvb po11 n1 dt n1 vvb dt n2 pp-f po31 n1, cs dt n1 vhb vvn pno21 a-acp p-acp pno11, vvb pno31 vvi dt n1. j n2 av-x vdd av-j;
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1627
The ball rebounds from the floor to the face of him that throwes it, whereas a look of wooll falls without noise, and lies still:
The ball rebounds from the floor to the face of him that throws it, whereas a look of wool falls without noise, and lies still:
dt n1 vvz p-acp dt n1 p-acp dt n1 pp-f pno31 cst vvz pn31, cs dt n1 pp-f n1 vvz p-acp n1, cc vvz av:
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1628
Those that would take birds imitate their language, do not scare them with shouting:
Those that would take Birds imitate their language, do not scare them with shouting:
d cst vmd vvi n2 vvi po32 n1, vdb xx vvi pno32 p-acp vvg:
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1629
Bitter oppositions may set off, but cannot win either an hollow friend, or a known Enemy.
Bitter oppositions may Set off, but cannot win either an hollow friend, or a known Enemy.
j n2 vmb vvi a-acp, cc-acp vmbx vvi d dt j-jn n1, cc dt j-vvn n1.
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1630
The fourth and last must be a charitable construction of each others acts and intentions; There is nothing in the World which may not be taken with either hand;
The fourth and last must be a charitable construction of each Others acts and intentions; There is nothing in the World which may not be taken with either hand;
dt ord cc ord vmb vbi dt j n1 pp-f d n2-jn n2 cc n2; pc-acp vbz pix p-acp dt n1 r-crq vmb xx vbi vvn p-acp d n1;
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1631
whether the right hand of favour, or the left of malice.
whither the right hand of favour, or the left of malice.
cs dt j-jn n1 pp-f n1, cc dt j pp-f n1.
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1632
We see the Son of God himself, in whom the Prince of this World could find nothing, yet was exposed to mis-construction.
We see the Son of God himself, in whom the Prince of this World could find nothing, yet was exposed to misconstruction.
pns12 vvb dt n1 pp-f np1 px31, p-acp ro-crq dt n1 pp-f d n1 vmd vvi pix, av vbds vvn p-acp n1.
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1633
Doth he dispossesse Divels, it is by Magick;
Does he dispossess Devils, it is by Magic;
vdz pns31 vvi n2, pn31 vbz p-acp n-jn;
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1634
by Beelzebub the Prince of Divels? Doth he frame himself (other then his fore-runner) to a sweetly-sociable conversation with men for their conversion? Behold a glutton, a wine bibber, a friend of Publicans and sinners :
by Beelzebub the Prince of Devils? Does he frame himself (other then his forerunner) to a sweetly-sociable Conversation with men for their conversion? Behold a glutton, a wine bibber, a friend of Publicans and Sinners:
p-acp np1 dt n1 pp-f n2? vdz pns31 vvi px31 (j-jn cs po31 n1) p-acp dt j n1 p-acp n2 p-acp po32 n1? vvb dt n1, dt n1 n1, dt n1 pp-f np1 cc n2:
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1635
Doth his chosen vessel, St. Paul desire to comply with the Jews in purifying himself with the Votaries in the Temple? he is cryed out on for an enemy to the law, Does his chosen vessel, Saint Paul desire to comply with the jews in purifying himself with the Votaries in the Temple? he is cried out on for an enemy to the law,
vdz po31 j-vvn n1, n1 np1 vvb pc-acp vvi p-acp dt np2 p-acp n-vvg px31 p-acp dt n2 p-acp dt n1? pns31 vbz vvn av p-acp p-acp dt n1 p-acp dt n1,
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1636
for a profaner of the holy place; away with him he is not worthy to live.
for a profaner of the holy place; away with him he is not worthy to live.
p-acp dt n1 pp-f dt j n1; av p-acp pno31 pns31 vbz xx j pc-acp vvi.
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1637
Good Lord what uncharitable censure are men apt to passe upon each other;
Good Lord what uncharitable censure Are men apt to pass upon each other;
j n1 r-crq j n1 vbr n2 j pc-acp vvi p-acp d n-jn;
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1638
let a man be strict and austere in moral and divine duties though never so peaceable, he is a Puritan,
let a man be strict and austere in moral and divine duties though never so peaceable, he is a Puritan,
vvb dt n1 vbi j cc j p-acp n1 cc j-jn n2 cs av-x av j, pns31 vbz dt np1,
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1639
and every Puritan is an Hyppocrite:
and every Puritan is an Hypocrite:
cc d np1 vbz dt n1:
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1640
Let him be more free, and give more scope to his conversation though never so conscionable he is a Libertine;
Let him be more free, and give more scope to his Conversation though never so conscionable he is a Libertine;
vvb pno31 vbi av-dc j, cc vvb dc n1 p-acp po31 n1 c-acp av-x av j pns31 vbz dt n1;
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1641
let him make scruple but of any innovated forme, he is a Schismatick; let him stand for the antiently received rites and government, he is a time-serving Formalist;
let him make scruple but of any innovated Form, he is a Schismatic; let him stand for the anciently received Rites and government, he is a time-serving Formalist;
vvb pno31 vvi n1 cc-acp pp-f d vvn n1, pns31 vbz dt n-jn; vvb pno31 vvi p-acp dt av-j vvd n2 cc n1, pns31 vbz dt j n1;
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1642
This is a Diotrephes, that an Aerius, this a scorner, that a flatterrer:
This is a Diotrephes, that an Aerius, this a scorner, that a flatterrer:
d vbz dt np1, cst dt np1, d dt n1, cst dt n1:
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1643
In the mean time who can escape free? Surely, I that taxe both shall be sure to be censured of both:
In the mean time who can escape free? Surely, I that Tax both shall be sure to be censured of both:
p-acp dt j n1 r-crq vmb vvi j? np1, pns11 cst vvb d vmb vbi j pc-acp vbi vvn pp-f d:
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1644
shall be? yes am, to purpose; and therein I joy, yea and will joy: What? a neuter, saies one, what on both sides, sayes another;
shall be? yes am, to purpose; and therein I joy, yea and will joy: What? a neuter, Says one, what on both sides, Says Another;
vmb vbi? uh vbm, p-acp n1; cc av pns11 vvb, uh cc vmb vvi: q-crq? dt n1, vvz pi, r-crq p-acp d n2, vvz j-jn;
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1645
This is that I look't for; yes truly brethren, ye have hit it right;
This is that I looked for; yes truly brothers, you have hit it right;
d vbz cst pns11 vvb|pn31 p-acp; uh av-j n2, pn22 vhb vvn pn31 av-jn;
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1646
I am and professe to be as the termes stand, on neither, and yet of both parts;
I am and profess to be as the terms stand, on neither, and yet of both parts;
pns11 vbm cc vvb pc-acp vbi p-acp dt n2 vvb, p-acp dx, cc av pp-f d n2;
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1647
I am for the peace of both, for the humour of neither;
I am for the peace of both, for the humour of neither;
pns11 vbm p-acp dt n1 pp-f d, c-acp dt n1 pp-f d;
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1648
how should the morter or cement joyn the stones together if it did not lie between both? And I would to God not you only that hear me this day but all our brethren of this Land were alike-minded;
how should the mortar or cement join the stones together if it did not lie between both? And I would to God not you only that hear me this day but all our brothers of this Land were alike-minded;
q-crq vmd dt n1 cc n1 vvi dt n2 av cs pn31 vdd xx vvi p-acp d? cc pns11 vmd p-acp np1 xx pn22 av-j cst vvb pno11 d n1 p-acp d po12 n2 pp-f d n1 vbdr j;
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1649
we should not have such libellous presses, such unquiet pulpits, such distracted bosomes;
we should not have such libellous presses, such unquiet pulpits, such distracted bosoms;
pns12 vmd xx vhi d j n2, d j n2, d j-vvn n2;
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1650
for the truth is, there is no reason we should be thus disj•ined, or thus mutually branded;
for the truth is, there is no reason we should be thus disj•ined, or thus mutually branded;
p-acp dt n1 vbz, pc-acp vbz dx n1 pns12 vmd vbi av vvn, cc av av-j vvn;
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1651
This man is right, ye say, that man is not right; this sound, that rotten;
This man is right, you say, that man is not right; this found, that rotten;
d n1 vbz j-jn, pn22 vvb, cst n1 vbz xx j-jn; d n1, cst vvn;
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1652
And how so, dear Christians? What? for ceremonies and circumstances, for rochets, or rounds, or squares; let me tell you;
And how so, dear Christians? What? for ceremonies and Circumstances, for rochets, or rounds, or squares; let me tell you;
cc c-crq av, j-jn np1? q-crq? p-acp n2 cc n2, c-acp n2, cc n2, cc n2-jn; vvb pno11 vvi pn22;
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1653
he is right, that hath a right heart to his God, what formes soever he is for:
he is right, that hath a right heart to his God, what forms soever he is for:
pns31 vbz j-jn, cst vhz dt j-jn n1 p-acp po31 n1, r-crq n2 av pns31 vbz p-acp:
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1654
The Kingdome of God doth not stand in Meats, and Drinks, in Stuffes, or Colours, or fashions; in Noyses, or Gestures;
The Kingdom of God does not stand in Meats, and Drinks, in Stuffs, or Colours, or fashions; in Noises, or Gestures;
dt n1 pp-f np1 vdz xx vvi p-acp n2, cc n2, p-acp vvz, cc n2, cc n2; p-acp n2, cc n2;
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1655
it stands in Holinesse and Righteousnesse, in Godlinesse and Charity, in Peace and Obedience;
it Stands in Holiness and Righteousness, in Godliness and Charity, in Peace and obedience;
pn31 vvz p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1;
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1656
and if we have happily attained unto these, God doth not stand upon nifles, and niceties of indifferencies,
and if we have happily attained unto these, God does not stand upon nifles, and niceties of Indifferences,
cc cs pns12 vhb av-j vvn p-acp d, np1 vdz xx vvi p-acp n2, cc n2 pp-f n2,
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1657
and why should we? Away then with all false jelousies, and uncharitable glosses of each others actions and estates;
and why should we? Away then with all false jealousies, and uncharitable Glosses of each Others actions and estates;
cc q-crq vmd pns12? av av p-acp d j n2, cc j n2 pp-f d n2-jn n2 cc n2;
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1658
Let us all in the fear of God be intreated in the bowels of our dear Redeemer,
Let us all in the Fear of God be entreated in the bowels of our dear Redeemer,
vvb pno12 d p-acp dt n1 pp-f np1 vbb vvn p-acp dt n2 pp-f po12 j-jn n1,
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1659
as we our Selves, our Land, our Church, the Gospell, to combine our counsells and indeavours to the holding of the unity of the Spirit in the bond of peace, and labour,
as we our Selves, our Land, our Church, the Gospel, to combine our Counsels and endeavours to the holding of the unity of the Spirit in the bound of peace, and labour,
c-acp pns12 po12 n2, po12 n1, po12 n1, dt n1, pc-acp vvi po12 n2 cc n2 p-acp dt vvg pp-f dt n1 pp-f dt n1 p-acp dt n1 pp-f n1, cc n1,
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1660
and study not how to widen or gall, and ranckle, but how to salve and heal these unhappy sores of the Church and State by confineing our desires within the due bounds, free from incroachments, from innovations;
and study not how to widen or Gall, and rankle, but how to salve and heal these unhappy sores of the Church and State by confining our Desires within the due bounds, free from Encroachments, from innovations;
cc vvb xx c-crq pc-acp vvi cc vvi, cc vvi, cc-acp c-crq pc-acp vvi cc vvi d j n2 pp-f dt n1 cc n1 p-acp vvg po12 n2 p-acp dt j-jn n2, j p-acp n2, p-acp n2;
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1661
by a discreet moderation in all our prosecutions, by a meek relenting even in due challenges, by a fair and charitable construction of each others acts, and intentions;
by a discreet moderation in all our prosecutions, by a meek relenting even in due challenges, by a fair and charitable construction of each Others acts, and intentions;
p-acp dt j n1 p-acp d po12 n2, p-acp dt j j-vvg n1 p-acp j-jn n2, p-acp dt j cc j n1 pp-f d n2-jn n2, cc n2;
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1662
and lastly by our fervent perswasions and prayers;
and lastly by our fervent persuasions and Prayers;
cc ord p-acp po12 j n2 cc n2;
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1663
and so many as are thus minded, peace be upon them, and upon the whole Israel of God, this day and for ever Amen.
and so many as Are thus minded, peace be upon them, and upon the Whole Israel of God, this day and for ever Amen.
cc av av-d c-acp vbr av vvn, n1 vbb p-acp pno32, cc p-acp dt j-jn np1 pp-f np1, d n1 cc p-acp av uh-n.
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A SERMON Preacht at the TOWER: March. 20. 1641. By JOS. NORVIC. JAMES 4.8. Draw nigh unto God, and he will draw nigh to you;
A SERMON Preached At the TOWER: March. 20. 1641. By JOS. NORWICH. JAMES 4.8. Draw High unto God, and he will draw High to you;
dt n1 vvn p-acp dt n1: vvb. crd crd p-acp np1. np1. np1 crd. vvb av-j p-acp np1, cc pns31 vmb vvi av-j p-acp pn22;
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1665
Cleanse your hands ye sinners, and purge your hearts ye double minded. 9. Be afflicted, and mourne, and weep, &c. I Have pitch't upon this Text, as fit for both the time and the season;
Cleanse your hands you Sinners, and purge your hearts you double minded. 9. Be afflicted, and mourn, and weep, etc. I Have pitched upon this Text, as fit for both the time and the season;
vvb po22 n2 pn22 n2, cc vvb po22 n2 pn22 vvb vvn. crd vbb vvn, cc vvi, cc vvi, av pns11 vhb vvn p-acp d n1, c-acp j c-acp d dt n1 cc dt n1;
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1666
both of them sad and penitentiall; and such, as call us to devotion, and humiliation; both which are the subjects of this Scripture:
both of them sad and penitential; and such, as call us to devotion, and humiliation; both which Are the subject's of this Scripture:
d pp-f pno32 j cc j; cc d, c-acp vvb pno12 p-acp n1, cc n1; d r-crq vbr dt n2-jn pp-f d n1:
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1667
There is no estate so happy (if it could be obtained) as that of perfect obedience;
There is no estate so happy (if it could be obtained) as that of perfect Obedience;
a-acp vbz dx n1 av j (cs pn31 vmd vbi vvn) c-acp d pp-f j n1;
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1668
but since that cannot be had, partly through the weaknesse, and partly through the wickednesse of our nature,
but since that cannot be had, partly through the weakness, and partly through the wickedness of our nature,
cc-acp c-acp cst vmbx vbi vhn, av p-acp dt n1, cc av p-acp dt n1 pp-f po12 n1,
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1669
for there is a (NONLATINALPHABET) an impossibility upon it, Rom. 3. the next to it is that of true repentance;
for there is a () an impossibility upon it, Rom. 3. the next to it is that of true Repentance;
c-acp pc-acp vbz dt () dt n1 p-acp pn31, np1 crd dt ord p-acp pn31 vbz cst pp-f j n1;
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1670
which is no other then an hearty turning from our evill wayes, and an indeavour of better obedience;
which is no other then an hearty turning from our evil ways, and an endeavour of better Obedience;
r-crq vbz dx n-jn cs dt j n-vvg p-acp po12 j-jn n2, cc dt n1 pp-f jc n1;
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1671
and this estate is here recommended to us, under a double Alegory, the one, of our drawing nigh to God ;
and this estate is Here recommended to us, under a double Allegory, the one, of our drawing High to God;
cc d n1 vbz av vvn p-acp pno12, p-acp dt j-jn n1, dt pi, pp-f po12 vvg av-j p-acp np1;
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1672
the other, of our cleansing and purging ;
the other, of our cleansing and purging;
dt n-jn, pp-f po12 vvg cc vvg;
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1673
In the former whereof, the sinner is represented to us in a remote distance from God;
In the former whereof, the sinner is represented to us in a remote distance from God;
p-acp dt j c-crq, dt n1 vbz vvn p-acp pno12 p-acp dt j n1 p-acp np1;
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1674
in the other, as foul and nasty, both in his heart, and his hands; and the remedy is prescribed for both: of his remotenesse; drawing nigh to God ;
in the other, as foul and nasty, both in his heart, and his hands; and the remedy is prescribed for both: of his remoteness; drawing High to God;
p-acp dt n-jn, c-acp j cc j, av-d p-acp po31 n1, cc po31 n2; cc dt n1 vbz vvn p-acp d: pp-f po31 n1; vvg av-j p-acp np1;
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1675
of his foulnesse, Cleansing and purging ; the former is enough to take up our thoughts at this time:
of his foulness, Cleansing and purging; the former is enough to take up our thoughts At this time:
pp-f po31 n1, vvg cc vvg; dt j vbz d pc-acp vvi a-acp po12 n2 p-acp d n1:
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1676
Wherein ye have a duty injoyned, and an inducement urged, the Duty, draw nigh to God, the Inducement;
Wherein you have a duty enjoined, and an inducement urged, the Duty, draw High to God, the Inducement;
c-crq pn22 vhb dt n1 vvd, cc dt n1 vvd, dt n1, vvb av-j p-acp np1, dt n1;
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1677
God will draw nigh to you. To begin with the former, the duty of drawing nigh implies something, and requires something;God will draw High to you. To begin with the former, the duty of drawing High Implies something, and requires something;
np1 vmb vvi av-j p-acp pn22. pc-acp vvi p-acp dt j, dt n1 pp-f vvg av-j vvz pi, cc vvz pi;
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1678
it implies a distance, and requires an act of approach:
it Implies a distance, and requires an act of approach:
pn31 vvz dt n1, cc vvz dt n1 pp-f n1:
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1679
It implies a distance, for we cannot be said to draw near, if we were not afar off;
It Implies a distance, for we cannot be said to draw near, if we were not afar off;
pn31 vvz dt n1, c-acp pns12 vmbx vbi vvn pc-acp vvi av-j, cs pns12 vbdr xx av a-acp;
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1680
The sinner therefore is in a remote distance from God, and that in respect of both termes;
The sinner Therefore is in a remote distance from God, and that in respect of both terms;
dt n1 av vbz p-acp dt j n1 p-acp np1, cc cst p-acp n1 pp-f d n2;
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1681
both as of God, and as of the sinner.
both as of God, and as of the sinner.
d c-acp pp-f np1, cc c-acp pp-f dt n1.
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1682
Of God, first, the sinner then is aloof off from God, not from the presence of his essence, and power;
Of God, First, the sinner then is aloof off from God, not from the presence of his essence, and power;
pp-f np1, ord, dt n1 av vbz av a-acp p-acp np1, xx p-acp dt n1 pp-f po31 n1, cc n1;
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1683
so he would be afar off, and cannot;
so he would be afar off, and cannot;
av pns31 vmd vbi av a-acp, cc vmbx;
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1684
Whether shall I go from thy presence, or whether shall I flee from thy Spirit? If I go up to Heaven thou art there, Whither shall I go from thy presence, or whither shall I flee from thy Spirit? If I go up to Heaven thou art there,
cs vmb pns11 vvi p-acp po21 n1, cc cs vmb pns11 vvi p-acp po21 n1? cs pns11 vvb a-acp p-acp n1 pns21 vb2r a-acp,
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1685
and if (as our new Translation hath it) I make my bed in hell ; (an uneasy bed God knowes that is made there) yet there thou art also :and if (as our new translation hath it) I make my Bed in hell; (an uneasy Bed God knows that is made there) yet there thou art also:
cc cs (p-acp po12 j n1 vhz pn31) pns11 vvb po11 n1 p-acp n1; (dt j n1 np1 vvz cst vbz vvn a-acp) av a-acp pns21 vb2r av:
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1686
Ye the Devills themselves could not have their being but from God; for their being is good though themselves be wicked;
You the Devils themselves could not have their being but from God; for their being is good though themselves be wicked;
pn22 dt n2 px32 vmd xx vhi po32 vbg p-acp p-acp np1; p-acp po32 n1 vbz j cs px32 vbi j;
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1687
that they are spirits they have from God, that they are evil Spirits (and so Devils) is from themselves:
that they Are spirits they have from God, that they Are evil Spirits (and so Devils) is from themselves:
cst pns32 vbr n2 pns32 vhb p-acp np1, cst pns32 vbr j-jn n2 (cc av n2) vbz p-acp px32:
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1688
And their companions the wofull reprobate soules would fain be further off from God, if they could:
And their Sodales the woeful Reprobate Souls would fain be further off from God, if they could:
cc po32 n2 dt j j-jn n2 vmd av-j vbi av-jc a-acp p-acp np1, cs pns32 vmd:
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1689
They shall in vain call to the Rocks and Mountains to cover them from his presence;
They shall in vain call to the Rocks and Mountains to cover them from his presence;
pns32 vmb p-acp j n1 p-acp dt n2 cc n2 pc-acp vvi pno32 p-acp po31 n1;
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1690
he cannot be excluded from any place, that fills and comprehends all things: How then is the sinner aloof off from God? From the holinesse of God;
he cannot be excluded from any place, that fills and comprehends all things: How then is the sinner aloof off from God? From the holiness of God;
pns31 vmbx vbi vvn p-acp d n1, cst vvz cc vvz d n2: c-crq av vbz dt n1 av a-acp p-acp np1? p-acp dt n1 pp-f np1;
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1691
from the grace and mercy of God, from the glory of God:
from the grace and mercy of God, from the glory of God:
p-acp dt n1 cc n1 pp-f np1, p-acp dt n1 pp-f np1:
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1692
From the holinesse of God, he is no lesse distant then evill is from good, which is no lesse then infinitely:
From the holiness of God, he is no less distant then evil is from good, which is no less then infinitely:
p-acp dt n1 pp-f np1, pns31 vbz av-dx av-dc j cs j-jn vbz p-acp j, r-crq vbz av-dx av-dc av av-j:
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1693
There is no locall distance but is capable of a measure (for an actuall infinite magnitude is but an atheous paradoxe in philosophy:) If it be to the Antipodes themselves, on the other side of the earth, we can have a scale of miles that can reach them:
There is no local distance but is capable of a measure (for an actual infinite magnitude is but an atheous paradox in philosophy:) If it be to the Antipodes themselves, on the other side of the earth, we can have a scale of miles that can reach them:
pc-acp vbz dx j n1 cc-acp vbz j pp-f dt n1 (c-acp dt j j n1 vbz p-acp dt j n1 p-acp n1:) cs pn31 vbb p-acp dt n2 px32, p-acp dt j-jn n1 pp-f dt n1, pns12 vmb vhi dt n1 pp-f n2 cst vmb vvi pno32:
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1694
yea of furlongs, of paces, of feet, of barley cornes; but betwixt good and evil there is no possible, no imaginable proportion;
yea of furlongs, of paces, of feet, of Barley corns; but betwixt good and evil there is no possible, no imaginable proportion;
uh pp-f n2, pp-f n2, pp-f n2, pp-f n1 n2; cc-acp p-acp j cc j-jn pc-acp vbz dx j, dx j n1;
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1695
and as from the holinesse of God, so from the grace and mercy of God, he is no lesse distant then guilt is from remission, which is also no lesse then infinitely;
and as from the holiness of God, so from the grace and mercy of God, he is no less distant then guilt is from remission, which is also no less then infinitely;
cc c-acp p-acp dt n1 pp-f np1, av p-acp dt n1 cc n1 pp-f np1, pns31 vbz av-dx av-dc j av n1 vbz p-acp n1, r-crq vbz av dx dc cs av-j;
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1696
for the sinner, as he is and continues such, is utterly uncapable of remission;
for the sinner, as he is and continues such, is utterly uncapable of remission;
p-acp dt n1, c-acp pns31 vbz cc vvz d, vbz av-j j pp-f n1;
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1697
It is true that Gods mercy is over all his works, but the sinner is none of them;
It is true that God's mercy is over all his works, but the sinner is none of them;
pn31 vbz j cst ng1 n1 vbz p-acp d po31 n2, cc-acp dt n1 vbz pix pp-f pno32;
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1698
By him were made all things that were made, John 1. but God never made the sinner, God made the man;By him were made all things that were made, John 1. but God never made the sinner, God made the man;
p-acp pno31 vbdr vvn d n2 cst vbdr vvn, np1 crd p-acp np1 av-x vvd dt n1, np1 vvd dt n1;
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1699
but it is the Devil and mans free-will that made the sinner, indeed sin is nothing else but the marring of that which God hath made;
but it is the devil and men freewill that made the sinner, indeed since is nothing Else but the marring of that which God hath made;
cc-acp pn31 vbz dt n1 cc ng1 n1 cst vvd dt n1, av n1 vbz pix av cc-acp dt n-vvg pp-f d r-crq np1 vhz vvn;
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1700
sin therefore without repentance may never hope for remission;
since Therefore without Repentance may never hope for remission;
n1 av p-acp n1 vmb av-x vvi p-acp n1;
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1701
when repentance comes in place it ceaseth in Gods imputation to be it self, but without it there is no place for mercy:
when Repentance comes in place it ceases in God's imputation to be it self, but without it there is no place for mercy:
c-crq n1 vvz p-acp n1 pn31 vvz p-acp npg1 n1 pc-acp vbi pn31 n1, cc-acp p-acp pn31 pc-acp vbz dx n1 p-acp n1:
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1702
Many sorrows, saith the Psalmist, shall be to the wicked, but he that trusteth in the Lord, mercy shall compasse him about : Many sorrows, Says the Psalmist, shall be to the wicked, but he that Trusteth in the Lord, mercy shall compass him about:
d n2, vvz dt n1, vmb vbi p-acp dt j, p-acp pns31 cst vvz p-acp dt n1, n1 vmb vvi pno31 p-acp:
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1703
Lo sorrowes and torment are for the wicked, mercy only for the penitent and faithfull;
Lo sorrows and torment Are for the wicked, mercy only for the penitent and faithful;
uh n2 cc n1 vbr p-acp dt j, n1 av-j p-acp dt j-jn cc j;
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1704
The sinner may flatter himself (as our nature is apt to do, ( Mens sibi saepe mentitur ) with a vaine hope of better,
The sinner may flatter himself (as our nature is apt to do, (Mens sibi saepe mentitur) with a vain hope of better,
dt n1 vmb vvi px31 (p-acp po12 n1 vbz j pc-acp vdi, (np1 fw-la fw-la fw-la) p-acp dt j n1 pp-f j,
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1705
but he that is truth it self hath said it;
but he that is truth it self hath said it;
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1706
There is no peace saith my God to the wicked, tribulation and anguish on every soul that doth evill, he that hardens his heart shall fall into evill. There is no peace Says my God to the wicked, tribulation and anguish on every soul that does evil, he that hardens his heart shall fallen into evil.
a-acp vbz dx n1 vvz po11 n1 p-acp dt j, n1 cc n1 p-acp d n1 cst vdz n-jn, pns31 cst vvz po31 n1 vmb vvi p-acp j-jn.
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1707
And as he is a aloof off from Grace as the way, so from Glory as the end;
And as he is a aloof off from Grace as the Way, so from Glory as the end;
cc c-acp pns31 vbz dt av a-acp p-acp n1 p-acp dt n1, av p-acp n1 p-acp dt n1;
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1708
here is indeed (NONLATINALPHABET) a great gulfe and unmeasurable, betwixt the Sinner and Heaven; One is not so much as within the ken of the other;
Here is indeed () a great gulf and unmeasurable, betwixt the Sinner and Heaven; One is not so much as within the ken of the other;
av vbz av () dt j n1 cc j, p-acp dt n1 cc n1; pi vbz xx av av-d c-acp p-acp dt n1 pp-f dt j-jn;
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1709
without holiness there is no seeing of God, saith St· Paul, Hebr. 12.14. no not so much as afar off;without holiness there is no seeing of God, Says St· Paul, Hebrew 12.14. no not so much as afar off;
p-acp n1 pc-acp vbz dx vvg pp-f np1, vvz j np1, np1 crd. uh-dx xx av av-d c-acp av a-acp;
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1710
unlesse it be for an aggravation of torment; Much lesse may any unclean thing enter there;
unless it be for an aggravation of torment; Much less may any unclean thing enter there;
cs pn31 vbb p-acp dt n1 pp-f n1; av-d av-dc vmb d j n1 vvi a-acp;
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1711
Look as impossible as it is for a man that hath this clogg of flesh about him, to leap into the Skie;
Look as impossible as it is for a man that hath this clog of Flesh about him, to leap into the Sky;
vvb a-acp j c-acp pn31 vbz p-acp dt n1 cst vhz d n1 pp-f n1 p-acp pno31, pc-acp vvi p-acp dt n1;
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1712
so impossible it is, for the soul that is clogged with sin, ever to come within the verge, within the view of the third Heaven, which is the presence of the Lord of Glory.
so impossible it is, for the soul that is clogged with since, ever to come within the verge, within the view of the third Heaven, which is the presence of the Lord of Glory.
av j pn31 vbz, p-acp dt n1 cst vbz vvn p-acp n1, av pc-acp vvi p-acp dt n1, p-acp dt n1 pp-f dt ord n1, r-crq vbz dt n1 pp-f dt n1 pp-f n1.
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1713
This for the distance in respect of God; will ye see it in respect of the sinner himself;
This for the distance in respect of God; will you see it in respect of the sinner himself;
d p-acp dt n1 p-acp n1 pp-f np1; vmb pn22 vvi pn31 p-acp n1 pp-f dt n1 px31;
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1714
He is aloof off from God in his thoughts, in his affections, in his carriage and actions.
He is aloof off from God in his thoughts, in his affections, in his carriage and actions.
pns31 vbz av a-acp p-acp np1 p-acp po31 n2, p-acp po31 n2, p-acp po31 n1 cc n2.
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1715
In his thoughts first, which are onely evill, continually; He never thinks of God, but when he feels him punishing; and, then;
In his thoughts First, which Are only evil, continually; He never thinks of God, but when he feels him punishing; and, then;
p-acp po31 n2 ord, r-crq vbr av-j j-jn, av-j; pns31 av-x vvz pp-f np1, cc-acp c-crq pns31 vvz pno31 vvg; cc, av;
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1716
not without a murmuring kind of regret, and indignation; no not even whiles he sweares by him, doth he think of him;
not without a murmuring kind of regret, and Indignation; no not even while he swears by him, does he think of him;
xx p-acp dt j-vvg n1 pp-f n1, cc n1; uh-dx xx av cs pns31 vvz p-acp pno31, vdz pns31 vvi pp-f pno31;
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1717
God is not in all his thoughts, saith the Psalmist, that is by an usuall Hebraisme, God is not at all in his thoughts;God is not in all his thoughts, Says the Psalmist, that is by an usual Hebraism, God is not At all in his thoughts;
np1 vbz xx p-acp d po31 n2, vvz dt n1, cst vbz p-acp dt j n1, np1 vbz xx p-acp d p-acp po31 n2;
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1718
for otherwise (unlesse it be virtually, and reductively) there is no man whose thoughts are altogether taken up with the Almighty;
for otherwise (unless it be virtually, and reductively) there is no man whose thoughts Are altogether taken up with the Almighty;
c-acp av (cs pn31 vbb av-j, cc av-j) pc-acp vbz dx n1 rg-crq n2 vbr av vvn a-acp p-acp dt j-jn;
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1719
the sinners, never) nay, he strives to forget God; and when the notion of a God is forced upon him, he struggles against it;
the Sinners, never) nay, he strives to forget God; and when the notion of a God is forced upon him, he struggles against it;
dt n2, av) uh, pns31 vvz pc-acp vvi np1; cc c-crq dt n1 pp-f dt np1 vbz vvn p-acp pno31, pns31 vvz p-acp pn31;
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1720
and sayes to the Almighty Depart from me. And even this alone showes how he stands in respect of his affections:
and Says to the Almighty Depart from me. And even this alone shows how he Stands in respect of his affections:
cc vvz p-acp dt j-jn vvb p-acp pno11. cc av d j n2 c-crq pns31 vvz p-acp n1 pp-f po31 n2:
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1721
He loves not God, no not whiles he promerits him with his favours. It is the Title that St. Paul gives to wicked men Rom. 1. •0. that they are, NONLATINALPHABET; God-haters ;
He loves not God, no not while he promerits him with his favours. It is the Title that Saint Paul gives to wicked men Rom. 1. •0. that they Are,; God haters;
pns31 vvz xx np1, uh-dx xx cs pns31 n2 pno31 p-acp po31 n2. pn31 vbz dt n1 cst n1 np1 vvz p-acp j n2 np1 crd j. cst pns32 vbr,; n2;
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1722
One would think this should not be incident into a man; for nothing but evill is the object of hatred;
One would think this should not be incident into a man; for nothing but evil is the Object of hatred;
pi vmd vvi d vmd xx vbi j p-acp dt n1; c-acp pix cc-acp n-jn vbz dt n1 pp-f n1;
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1723
and God is absolute goodnesse it self;
and God is absolute Goodness it self;
cc np1 vbz j n1 pn31 n1;
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1724
yet such is the cankered and corrupt nature of the sinner, that apprehending God, sub ratione mali, he hates him, who is in himself infinitely amiable;
yet such is the cankered and corrupt nature of the sinner, that apprehending God, sub ratione mali, he hates him, who is in himself infinitely amiable;
av d vbz dt j-vvn cc j n1 pp-f dt n1, cst vvg np1, fw-la fw-la fw-la, pns31 vvz pno31, r-crq vbz p-acp px31 av-j j;
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1725
and as he saies in his heart there is no God, so he wishes in his heart there were no God;
and as he Says in his heart there is no God, so he wishes in his heart there were no God;
cc c-acp pns31 vvz p-acp po31 n1 a-acp vbz dx n1, av pns31 vvz p-acp po31 n1 a-acp vbdr dx n1;
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He is never well therefore whiles he hath any thing to do with God; whiles he is in his company;
He is never well Therefore while he hath any thing to do with God; while he is in his company;
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1727
or in the company of those that he thinks belong to him, his conscionable servants, and whiles he is imployed in any of his services, he stands upon thornes:
or in the company of those that he thinks belong to him, his conscionable Servants, and while he is employed in any of his services, he Stands upon thorns:
cc p-acp dt n1 pp-f d cst pns31 vvz vvb p-acp pno31, po31 j n2, cc cs pns31 vbz vvn p-acp d pp-f po31 n2, pns31 vvz p-acp n2:
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1728
Thus the sinner is in his affectations aloof off from God; and for his carriage and actions, they are answerable to both the other;
Thus the sinner is in his affectations aloof off from God; and for his carriage and actions, they Are answerable to both the other;
av dt n1 vbz p-acp po31 n2 av a-acp p-acp np1; cc p-acp po31 n1 cc n2, pns32 vbr j p-acp d dt j-jn;
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All his life is nothing else but a departing from the living God, and therefore he must needs at last be farr off;
All his life is nothing Else but a departing from the living God, and Therefore he must needs At last be Far off;
d po31 n1 vbz pix av cc-acp dt vvg p-acp dt j-vvg np1, cc av pns31 vmb av p-acp ord vbi av-j a-acp;
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Look to all his wayes, you shall find how diametrally contrary they are to Gods; Gods wayes are direct ones:
Look to all his ways, you shall find how diametrally contrary they Are to God's; God's ways Are Direct ones:
vvb p-acp d po31 n2, pn22 vmb vvi c-crq av-j j-jn pns32 vbr p-acp n2; npg1 n2 vbr j pi2:
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the sinners are oblique, and crooked:
the Sinners Are oblique, and crooked:
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God hath chalked out his wayes in the Ten words of his royall law, the sinner turnes his back upon every one of them, and walkes point-blank opposite:
God hath chalked out his ways in the Ten words of his royal law, the sinner turns his back upon every one of them, and walks point-blank opposite:
np1 vhz vvn av po31 n2 p-acp dt crd n2 pp-f po31 j n1, dt n1 vvz po31 n1 p-acp d crd pp-f pno32, cc vvz j j-jn:
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1733
God commands an holy and religious disposition towards his Majesty: the sinner gives himself over to a wild and loose profanenesse;
God commands an holy and religious disposition towards his Majesty: the sinner gives himself over to a wild and lose profaneness;
np1 vvz dt j cc j n1 p-acp po31 n1: dt n1 vvz px31 p-acp p-acp dt j cc j n1;
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1734
to a lawlesse course of godlesnesse, and walks as without God in the world; God commands all reverent, and awfull usage of his name:
to a lawless course of godlesnesse, and walks as without God in the world; God commands all reverend, and awful usage of his name:
p-acp dt j n1 pp-f n1, cc vvz a-acp p-acp np1 p-acp dt n1; np1 vvz d j, cc j n1 pp-f po31 n1:
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1735
the sinner tears it in pieces with his oathes, and blasphemies: God commands all dutifull obedience to authority, not for fear only, but for conscience sake:
the sinner tears it in Pieces with his Oaths, and Blasphemies: God commands all dutiful Obedience to Authority, not for Fear only, but for conscience sake:
dt n1 vvz pn31 p-acp n2 p-acp po31 n2, cc n2: np1 vvz d j n1 p-acp n1, xx p-acp n1 av-j, cc-acp p-acp n1 n1:
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1736
the sinner is ready to say, disrumpamus vincula ; let us break their bonds, and cast their cords from us:
the sinner is ready to say, disrumpamus vincula; let us break their bonds, and cast their cords from us:
dt n1 vbz j pc-acp vvi, fw-la fw-la; vvb pno12 vvi po32 n2, cc vvd po32 n2 p-acp pno12:
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1737
God commands all sobriety, chastity, temperance, the sinner runs into all excesse of riot: Finally, God commands all charity, and justice, to our neighbour, the wicked heart is mercilesse,
God commands all sobriety, chastity, temperance, the sinner runs into all excess of riot: Finally, God commands all charity, and Justice, to our neighbour, the wicked heart is merciless,
np1 vvz d n1, n1, n1, dt n1 vvz p-acp d n1 pp-f n1: av-j, np1 vvz d n1, cc n1, p-acp po12 n1, dt j n1 vbz j,
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1738
and cares not upon whose ruines he raiseth his own advantages;
and Cares not upon whose ruins he Raiseth his own advantages;
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1739
so every way, both in his thoughts, affections, and actions, the sinner is afarr off from God ▪ Now the morall and civill man hears this and turnes it off,
so every Way, both in his thoughts, affections, and actions, the sinner is afar off from God ▪ Now the moral and civil man hears this and turns it off,
av d n1, av-d p-acp po31 n2, n2, cc n2, dt n1 vbz av a-acp p-acp np1 ▪ av dt j cc j n1 vvz d cc vvz pn31 a-acp,
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1740
as nothing concerning him, he is as near to God as the best:
as nothing Concerning him, he is as near to God as the best:
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1741
and indeed in some sense he is so, St. Paul could say to his Athenians, He is not far from every one of us :
and indeed in Some sense he is so, Saint Paul could say to his Athenians, He is not Far from every one of us:
cc av p-acp d n1 pns31 vbz av, n1 np1 vmd vvi p-acp po31 np1, pns31 vbz xx av-j p-acp d crd pp-f pno12:
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1742
Every creature hath equally his living, moving, being from God;
Every creature hath equally his living, moving, being from God;
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but as for any relation to God, in respect of holinesse, of grace and mercy, of glory;
but as for any Relation to God, in respect of holiness, of grace and mercy, of glory;
cc-acp c-acp p-acp d n1 p-acp np1, p-acp n1 pp-f n1, pp-f n1 cc n1, pp-f n1;
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1744
this man is as far off as Earth is from Heaven, yea as Heaven is from Hell.
this man is as Far off as Earth is from Heaven, yea as Heaven is from Hell.
d n1 vbz a-acp av-j a-acp p-acp n1 vbz p-acp n1, uh p-acp n1 vbz p-acp n1.
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1745
For, even by nature, we are the best of us, the Sons of wrath.
For, even by nature, we Are the best of us, the Sons of wrath.
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1746
And if we had no more then even our birth sin, this alone would estrange us sufficiently from God;
And if we had no more then even our birth since, this alone would estrange us sufficiently from God;
cc cs pns12 vhd dx dc cs av po12 n1 n1, d av-j vmd vvi pno12 av-j p-acp np1;
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1747
but besides this, our actuall sins set us off yet further;
but beside this, our actual Sins Set us off yet further;
cc-acp p-acp d, po12 j n2 vvb pno12 a-acp av av-jc;
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1748
and if we had no sins of commission (as we have numberlesse, for in many things we sin all,
and if we had no Sins of commission (as we have numberless, for in many things we sin all,
cc cs pns12 vhd dx n2 pp-f n1 (c-acp pns12 vhb j, c-acp p-acp d n2 pns12 vvb d,
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1749
yea in all things we sin all) yet those of omission cannot but put us into an utter distance;
yea in all things we sin all) yet those of omission cannot but put us into an utter distance;
uh p-acp d n2 pns12 vvb d) av d pp-f n1 vmbx p-acp vvi pno12 p-acp dt j n1;
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1750
for if the morall man could be supposed to do nothing actually against Gods will, yet his thoughts are not upon him, being wholly taken up with the World;
for if the moral man could be supposed to do nothing actually against God's will, yet his thoughts Are not upon him, being wholly taken up with the World;
c-acp cs dt j n1 vmd vbi vvn pc-acp vdi pix av-j p-acp npg1 n1, av po31 n2 vbr xx p-acp pno31, vbg av-jn vvn a-acp p-acp dt n1;
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1751
his affections are not towards him, being wholly set upon the World, and these earthly things;
his affections Are not towards him, being wholly Set upon the World, and these earthly things;
po31 n2 vbr xx p-acp pno31, vbg av-jn vvn p-acp dt n1, cc d j n2;
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1752
his best actions are not regulated by the royall law of righteousnesse, but by the rules of civility and common humanity;
his best actions Are not regulated by the royal law of righteousness, but by the rules of civility and Common humanity;
po31 js n2 vbr xx vvn p-acp dt j n1 pp-f n1, cc-acp p-acp dt n2 pp-f n1 cc j n1;
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1753
and the end which he proposeth to himself in them is, not the glory of God,
and the end which he Proposeth to himself in them is, not the glory of God,
cc dt n1 r-crq pns31 vvz p-acp px31 p-acp pno32 vbz, xx dt n1 pp-f np1,
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1754
but his own honour or advantage.
but his own honour or advantage.
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1755
And therefore both the wicked man, and the mere morall man are aloof off from God;
And Therefore both the wicked man, and the mere moral man Are aloof off from God;
cc av av-d dt j n1, cc dt j j n1 vbr av a-acp p-acp np1;
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1756
and therefore out of the benefit of Gods favour and protection;
and Therefore out of the benefit of God's favour and protection;
cc av av pp-f dt n1 pp-f npg1 n1 cc n1;
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1757
even as we know that those which live under the two poles, are out of the comfortable reach of the Sun-beames;
even as we know that those which live under the two poles, Are out of the comfortable reach of the Sunbeam;
av c-acp pns12 vvb cst d r-crq vvb p-acp dt crd n2, vbr av pp-f dt j n1 pp-f dt n2;
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1758
or those Antichthones which are on the other side of the globe of the Earth, are now whiles it is day with us.
or those Antichthones which Are on the other side of the Globe of the Earth, Are now while it is day with us.
cc d npg1 r-crq vbr p-acp dt j-jn n1 pp-f dt n1 pp-f dt n1, vbr av cs pn31 vbz n1 p-acp pno12.
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1759
Please your selves therefore ye sinfull and naturall men, with the spirituall condicion wherein ye stand ;Please your selves Therefore you sinful and natural men, with the spiritual condition wherein you stand;
vvb po22 n2 av pn22 j cc j n2, p-acp dt j n1 c-crq pn22 vvb;
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1760
God is no otherwise near to you, but to plague and punish you, Ye can never receive any glimpse of true comfort in your soules,
God is not otherwise near to you, but to plague and Punish you, You can never receive any glimpse of true Comfort in your Souls,
np1 vbz xx av av-j p-acp pn22, cc-acp pc-acp vvi cc vvi pn22, pn22 vmb av-x vvi d n1 pp-f j n1 p-acp po22 n2,
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1761
whiles you so continue, and therefore as ye tender your own present and eternall welfare, stir up your selves, to take this divine Counsell of the Apostle, Draw nigh unto God ;
while you so continue, and Therefore as you tender your own present and Eternal welfare, stir up your selves, to take this divine Counsel of the Apostle, Draw High unto God;
cs pn22 av vvi, cc av c-acp pn22 vvb po22 d j cc j n1, vvb a-acp po22 n2, pc-acp vvi d j-jn n1 pp-f dt n1, vvb av-j p-acp np1;
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1762
And so from the distance implyed, we descend to the approach injoyned; which we shall consider as it hath respect to the presence of God;
And so from the distance employed, we descend to the approach enjoined; which we shall Consider as it hath respect to the presence of God;
cc av p-acp dt n1 vvn, pns12 vvb p-acp dt n1 vvd; r-crq pns12 vmb vvi c-acp pn31 vhz n1 p-acp dt n1 pp-f np1;
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1763
and to the motion of man: To the presence of God, in relation to his Ordinances, and to his Spirit;
and to the motion of man: To the presence of God, in Relation to his Ordinances, and to his Spirit;
cc p-acp dt n1 pp-f n1: p-acp dt n1 pp-f np1, p-acp n1 p-acp po31 n2, cc p-acp po31 n1;
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1764
First then, we draw nigh unto God, when we attend upon him in his worship and service;
First then, we draw High unto God, when we attend upon him in his worship and service;
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1765
for God is where he is worshipped, and where he reveales himelf;
for God is where he is worshipped, and where he reveals himself;
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1766
In this regard, when Cain was banished from the presence of God, it was not so much an exile, as an excommunication;
In this regard, when Cain was banished from the presence of God, it was not so much an exile, as an excommunication;
p-acp d n1, c-crq np1 vbds vvn p-acp dt n1 pp-f np1, pn31 vbds xx av av-d dt n1, c-acp dt n1;
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1767
Hence is all the legall service called appearing before the Lord; So David, when shall I appear in thy sight, Psal. 42.2. and can find in his heart for this cause, to envy the sparrowes and swallowes as herein happier then himself;
Hence is all the Legal service called appearing before the Lord; So David, when shall I appear in thy sighed, Psalm 42.2. and can find in his heart for this cause, to envy the sparrows and Swallows as herein Happier then himself;
av vbz d dt j n1 vvd vvg p-acp dt n1; av np1, c-crq vmb pns11 vvi p-acp po21 n1, np1 crd. cc vmb vvi p-acp po31 n1 p-acp d n1, pc-acp vvi dt n2 cc n2 c-acp av jc cs px31;
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1768
Thus Jacob of his Bethel, God was here and I knew it not ! Then therefore do we draw nigh unto God, when we come into his house;
Thus Jacob of his Bethel, God was Here and I knew it not! Then Therefore do we draw High unto God, when we come into his house;
av np1 pp-f po31 np1, np1 vbds av cc pns11 vvd pn31 xx! av av vdb pns12 vvb av-j p-acp np1, c-crq pns12 vvb p-acp po31 n1;
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1769
when we present our selves to him in our prayers, whether private or publick, when we attend upon him in his word, whether read, or preached;
when we present our selves to him in our Prayers, whither private or public, when we attend upon him in his word, whither read, or preached;
c-crq pns12 vvb po12 n2 p-acp pno31 p-acp po12 n2, cs j cc j, c-crq pns12 vvb p-acp pno31 p-acp po31 n1, cs vvn, cc vvd;
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1770
in his holy Sacraments, in all religious exercises;
in his holy Sacraments, in all religious exercises;
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1771
And those that do willingly neglect these holy services, they are no other then aloof off from God;
And those that do willingly neglect these holy services, they Are no other then aloof off from God;
cc d cst vdb av-j vvi d j n2, pns32 vbr dx n-jn av av a-acp p-acp np1;
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1772
and certainly, (whatsoever they may think of it) this estate of theirs is very dangerous;
and Certainly, (whatsoever they may think of it) this estate of theirs is very dangerous;
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1773
for if the worst peece of hellish torment be that of losse:
for if the worst piece of hellish torment be that of loss:
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1774
and utter departing from the presence of God, then surely our voluntary Elongation of our selves from his presence must needs be a fearfull introduction to an everlasting distance from him:
and utter departing from the presence of God, then surely our voluntary Elongation of our selves from his presence must needs be a fearful introduction to an everlasting distance from him:
cc vvb vvg p-acp dt n1 pp-f np1, av av-j po12 j-jn n1 pp-f po12 n2 p-acp po31 n1 vmb av vbi dt j n1 p-acp dt j n1 p-acp pno31:
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1775
Let our Recusants (whether out of heresie or faction) make what sleight account they please of these holy assemblies,
Let our Recusants (whither out of heresy or faction) make what sleight account they please of these holy assemblies,
vvb po12 n2 (cs av pp-f n1 cc n1) vvb r-crq n1 vvb pns32 vvb pp-f d j n2,
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1776
Surely the keeping away from the Church is the way to keep out of Heaven:
Surely the keeping away from the Church is the Way to keep out of Heaven:
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1777
Auditus aspectum restituit, as Bernard well, It is our hearing that must restore us to the sight of God.Auditus aspectum Restituit, as Bernard well, It is our hearing that must restore us to the sighed of God.
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1778
This in relation to his Ordinances, that to his spirit followes;
This in Relation to his Ordinances, that to his Spirit follows;
d p-acp n1 p-acp po31 n2, cst p-acp po31 n1 vvz;
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1779
we do then, Secondly, draw nigh to God, when upon our conversion to him, we become the receptacles and entertainers of his good Spirit:
we do then, Secondly, draw High to God, when upon our conversion to him, we become the receptacles and entertainers of his good Spirit:
pns12 vdb av, ord, vvb av-j p-acp np1, c-crq p-acp po12 n1 p-acp pno31, pns12 vvb dt n2 cc n2 pp-f po31 j n1:
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1780
For God is undoubtedly where he breathes into the soul holy desires, where he works Heavenly grace in the heart;
For God is undoubtedly where he breathes into the soul holy Desires, where he works Heavenly grace in the heart;
c-acp np1 vbz av-j c-crq pns31 vvz p-acp dt n1 j n2, c-crq pns31 vvz j n1 p-acp dt n1;
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1781
This presence followes upon the other, or accompanies it: For, when we do carefully and conscionably, wait upon Gods ordinance, then his Spirit offers,
This presence follows upon the other, or Accompanies it: For, when we do carefully and Conscionably, wait upon God's Ordinance, then his Spirit offers,
d n1 vvz p-acp dt n-jn, cc vvz pn31: c-acp, c-crq pns12 vdb av-j cc av-j, vvb p-acp ng1 n1, cs po31 n1 vvz,
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1782
and conveighs it self into the heart; these are Vehiculum gratiae, the carriage of grace into the soul;
and conveys it self into the heart; these Are Vehiculum Gratiae, the carriage of grace into the soul;
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1783
Never any scorner, or profane person hath any sense of this presence; This is that David speaks so passionately of;
Never any scorner, or profane person hath any sense of this presence; This is that David speaks so passionately of;
av-x d n1, cc j n1 vhz d n1 pp-f d n1; d vbz cst np1 vvz av av-j pp-f;
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1784
Oh cast me not away from thy presence, and take not thine holy spirit from me ;O cast me not away from thy presence, and take not thine holy Spirit from me;
uh vvb pno11 xx av p-acp po21 n1, cc vvb xx po21 j n1 p-acp pno11;
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1785
It troubled him, as before, to be kept from Gods ordinances;
It troubled him, as before, to be kept from God's ordinances;
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1786
but it troubled him an hundred times more to be cast out from this (more entire) presence;
but it troubled him an hundred times more to be cast out from this (more entire) presence;
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1787
the Church in the Canticles, when she misses her welbeloved, how impatient she is? How she runs about the City? How she hazards her self to the blowes of the watchmen; the Church in the Canticles, when she misses her well-beloved, how impatient she is? How she runs about the city? How she hazards her self to the blows of the watchmen;
dt n1 p-acp dt n2, c-crq pns31 vvz po31 j, c-crq j pns31 vbz? c-crq pns31 vvz p-acp dt n1? c-crq pns31 vvz po31 n1 p-acp dt n2 pp-f dt n2;
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1788
and will take no rest till she have recovered him? These spirituall desertions are the saddest things that can befall to a man:
and will take no rest till she have recovered him? These spiritual desertions Are the Saddest things that can befall to a man:
cc vmb vvi dx n1 c-acp pns31 vhb vvn pno31? np1 j n2 vbr dt js n2 cst vmb vvi p-acp dt n1:
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1789
For, there is a spirituall familiarity of sweet conversation betwixt God and his, which it is a death to forgoe:
For, there is a spiritual familiarity of sweet Conversation betwixt God and his, which it is a death to forgo:
c-acp, pc-acp vbz dt j n1 pp-f j n1 p-acp np1 cc png31, r-crq pn31 vbz dt n1 pc-acp vvi:
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1790
they injoy each other, live in each others sight, impart their counsels each to other:
they enjoy each other, live in each Others sighed, impart their Counsels each to other:
pns32 vvb d n-jn, vvb p-acp d n2-jn n1, vvb po32 n2 d p-acp n-jn:
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1791
So then, we draw near to God, when repenting us of our former aberrations from him we renue our covenants with him, put our selves into an awfull acknowledgment of him;
So then, we draw near to God, when repenting us of our former aberrations from him we renew our Covenants with him, put our selves into an awful acknowledgment of him;
av av, pns12 vvb av-j p-acp np1, c-crq vvg pno12 pp-f po12 j n2 p-acp pno31 pns12 vvb po12 n2 p-acp pno31, vvb po12 n2 p-acp dt j n1 pp-f pno31;
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1792
still seeing him that is invisible; when we grow into dear (though trembling) acquaintance with him;
still seeing him that is invisible; when we grow into dear (though trembling) acquaintance with him;
av vvg pno31 cst vbz j; c-crq pns12 vvb p-acp j-jn (cs vvg) n1 p-acp pno31;
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1793
taking pleasure in his company, interchanging our dulce susurrium cum Deo, as Bernard speaks, and indevouring to be in all things approved of him;
taking pleasure in his company, interchanging our dulce susurrium cum God, as Bernard speaks, and endeavouring to be in all things approved of him;
vvg n1 p-acp po31 n1, vvg po12 fw-la fw-la fw-la fw-la, p-acp np1 vvz, cc vvg pc-acp vbi p-acp d n2 vvn pp-f pno31;
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1794
This must needs be a very comfortable and blessed condicion;
This must needs be a very comfortable and blessed condition;
d vmb av vbi dt av j cc j-vvn n1;
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1795
Oh happy, thrice happy are they that ever they were born, who have truly attained to it;
O happy, thrice happy Are they that ever they were born, who have truly attained to it;
uh j, av j vbr pns32 cst av pns32 vbdr vvn, r-crq vhb av-j vvn p-acp pn31;
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1796
It is a true rule in philosophy, that every naturall agent works by a contaction, whether bodily, or virtuall;
It is a true Rule in philosophy, that every natural agent works by a contaction, whither bodily, or virtual;
pn31 vbz dt j n1 p-acp n1, cst d j n1 vvz p-acp dt n1, cs j, cc j;
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1797
which the weaker, or further off it is, the efficacy of the operation is so much the lesse;
which the Weaker, or further off it is, the efficacy of the operation is so much the less;
r-crq dt jc, cc av-jc p-acp pn31 vbz, dt n1 pp-f dt n1 vbz av av-d dt av-dc;
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1798
As when we are cold, the fire heates us, but not except we come within the reach of it;
As when we Are cold, the fire heats us, but not except we come within the reach of it;
c-acp c-crq pns12 vbr j-jn, dt n1 n2 pno12, cc-acp xx c-acp pns12 vvb p-acp dt n1 pp-f pn31;
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1799
If we stand aloof off it warmes us so feebly, that we are little the better for it;
If we stand aloof off it warms us so feebly, that we Are little the better for it;
cs pns12 vvb av a-acp pn31 vvz pno12 av av-j, cst pns12 vbr av-j dt jc p-acp pn31;
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1800
but if we draw close to the hearth, now it sensibly refresheth us; even thus also doth God himself please to impart himself to us;
but if we draw close to the hearth, now it sensibly refresheth us; even thus also does God himself please to impart himself to us;
cc-acp cs pns12 vvb av-j p-acp dt n1, av pn31 av-j vvz pno12; av av av vdz n1 px31 vvi pc-acp vvi px31 p-acp pno12;
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1801
How ever there is infinite vertue in the Almighty, not confinable to any limits;
How ever there is infinite virtue in the Almighty, not confinable to any Limits;
q-crq av pc-acp vbz j n1 p-acp dt j-jn, xx j p-acp d n2;
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1802
yet he will not put it forth to our benefit, unlesse we thus draw near to him; yet he will not put it forth to our benefit, unless we thus draw near to him;
av pns31 vmb xx vvi pn31 av p-acp po12 n1, cs pns12 av vvb av-j p-acp pno31;
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1803
who toucht me, saith our Saviour, when the bloody-fluxed woman fingred but the hemme of his garment;who touched me, Says our Saviour, when the bloody-fluxed woman fingered but the hem of his garment;
r-crq vvd pno11, vvz po12 n1, c-crq dt j n1 vvn p-acp dt n1 pp-f po31 n1;
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1804
Lo, many thronged him, but there was but one that toucht him; and upon that touch, Vertue went out from him to her cure.
Lo, many thronged him, but there was but one that touched him; and upon that touch, Virtue went out from him to her cure.
uh, d vvd pno31, cc-acp pc-acp vbds cc-acp pi cst vvd pno31; cc p-acp d n1, n1 vvd av p-acp pno31 p-acp po31 n1.
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1805
He might have diffused his vertue, as the Sun doth his beames at a distance, to the furthest man;
He might have diffused his virtue, as the Sun does his beams At a distance, to the furthest man;
pns31 vmd vhi vvn po31 n1, c-acp dt n1 vdz po31 n2 p-acp dt n1, p-acp dt js n1;
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1806
but as good old Isaac, that could have blessed his Esau in the field, or in the forrest,
but as good old Isaac, that could have blessed his Esau in the field, or in the forest,
cc-acp c-acp j j np1, cst vmd vhi vvn po31 np1 p-acp dt n1, cc p-acp dt n1,
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1807
yet would have him to come close to him for his benediction:
yet would have him to come close to him for his benediction:
av vmd vhi pno31 pc-acp vvi av-j p-acp pno31 p-acp po31 n1:
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1808
So will God have us to draw nigh to him, if ever we look for any blessing at his hands, according to the charge here given, Draw nigh unto God.
So will God have us to draw High to him, if ever we look for any blessing At his hands, according to the charge Here given, Draw High unto God.
av vmb np1 vhi pno12 pc-acp vvi av-j p-acp pno31, cs av pns12 vvb p-acp d n1 p-acp po31 n2, vvg p-acp dt n1 av vvn, vvb av-j p-acp np1.
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1809
Now then, that from the respect to the presence of God, we may descend to consider the motion of man:
Now then, that from the respect to the presence of God, we may descend to Consider the motion of man:
av av, cst p-acp dt n1 p-acp dt n1 pp-f np1, pns12 vmb vvi pc-acp vvi dt n1 pp-f n1:
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1810
There are many wayes of our appropinquation to God:
There Are many ways of our appropinquation to God:
a-acp vbr d n2 pp-f po12 n1 p-acp np1:
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1811
this People (saith God) drawes nigh me with their lips, but their hearts are farr from me:
this People (Says God) draws High me with their lips, but their hearts Are Far from me:
d n1 (vvz np1) vvz av pno11 p-acp po32 n2, cc-acp po32 n2 vbr av-j p-acp pno11:
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1812
This is an approach that God cannot abide:
This is an approach that God cannot abide:
d vbz dt n1 cst np1 vmbx vvi:
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1813
this lip-walk may advance us to hell for our hypocrisie, but it can never promove us one step towards Heaven:
this lip-walk may advance us to hell for our hypocrisy, but it can never promove us one step towards Heaven:
d j vmb vvi pno12 p-acp n1 p-acp po12 n1, cc-acp pn31 vmb av-x vvi pno12 crd n1 p-acp n1:
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1814
God cannot abide meer talkers of religion: let them say Lord, Lord : he shall answer them, I know you not; Depart from me ye workers of iniquity :
God cannot abide mere talkers of Religion: let them say Lord, Lord: he shall answer them, I know you not; Depart from me you workers of iniquity:
np1 vmbx vvi j n2 pp-f n1: vvb pno32 vvi n1, n1: pns31 vmb vvi pno32, pns11 vvb pn22 xx; vvb p-acp pno11 pn22 n2 pp-f n1:
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1815
There are three wayes of our drawing nigh to God, which he accepts of from us, On our feet, on our hands, and on our knees: On our feet first:
There Are three ways of our drawing High to God, which he accepts of from us, On our feet, on our hands, and on our knees: On our feet First:
a-acp vbr crd n2 pp-f po12 vvg av-j p-acp np1, r-crq pns31 vvz pp-f p-acp pno12, p-acp po12 n2, p-acp po12 n2, cc p-acp po12 n2: p-acp po12 n2 ord:
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1816
Keep thy foot, saith Solomon, when thou goest into the house of God : Keep thy foot, Says Solomon, when thou goest into the house of God:
vvb po21 n1, vvz np1, c-crq pns21 vv2 p-acp dt n1 pp-f np1:
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1817
what are the feet of the soul, but the affections? Then do we therefore draw nigh to God, when we are so affected to him as we ought;
what Are the feet of the soul, but the affections? Then do we Therefore draw High to God, when we Are so affected to him as we ought;
r-crq vbr dt n2 pp-f dt n1, cc-acp dt n2? av vdb pns12 av vvb av-j p-acp np1, c-crq pns12 vbr av vvn p-acp pno31 c-acp pns12 vmd;
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1818
when we come to him with the foot of fear, Fear the Lord all his Saints, saith the Psalmist:
when we come to him with the foot of Fear, fear the Lord all his Saints, Says the Psalmist:
c-crq pns12 vvb p-acp pno31 p-acp dt n1 pp-f n1, vvb dt n1 d po31 n2, vvz dt n1:
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1819
Serve the Lord in fear, Ps. 2. Fear God and depart from evill, saith his Son Solomon Prov. 3.7. when we come to him with the foot of love;Serve the Lord in Fear, Ps. 2. fear God and depart from evil, Says his Son Solomon Curae 3.7. when we come to him with the foot of love;
vvb dt n1 p-acp n1, np1 crd vvb np1 cc vvi p-acp j-jn, vvz po31 n1 np1 np1 crd. c-crq pns12 vvb p-acp pno31 p-acp dt n1 pp-f n1;
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1820
I sought him whom my soul loveth, saith the Spouse, Cant. 3.1.I sought him whom my soul loves, Says the Spouse, Cant 3.1.
pns11 vvd pno31 r-crq po11 n1 vvz, vvz dt n1, np1 crd.
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1821
when with the foot of desire, As the embossed heart panteth for the rivers of waters,
when with the foot of desire, As the embossed heart pants for the Rivers of waters,
c-crq p-acp dt n1 pp-f n1, p-acp dt vvn n1 vvz p-acp dt n2 pp-f n2,
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1822
so doth my soul for thee, O God: Ps. 42.1. with the foot of joy, I rejoyced when they said, Come let us go up to the house of the Lord: with the foot of confidence;so does my soul for thee, Oh God: Ps. 42.1. with the foot of joy, I rejoiced when they said, Come let us go up to the house of the Lord: with the foot of confidence;
av vdz po11 n1 p-acp pno21, uh np1: np1 crd. p-acp dt n1 pp-f n1, pns11 vvd c-crq pns32 vvd, vvb vvb pno12 vvi a-acp p-acp dt n1 pp-f dt n1: p-acp dt n1 pp-f n1;
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1823
In the Lord put I my trust, how then do ye say to my soul, Flee hence as a bird to the hills? In the Lord put I my trust, how then do you say to my soul, Flee hence as a bird to the hills?
p-acp dt n1 vvb pns11 po11 n1, c-crq av vdb pn22 vvi p-acp po11 n1, vvb av p-acp dt n1 p-acp dt n2?
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1824
And as we must draw nigh to God on the feet of our affections, so also, upon the hands of our actions;
And as we must draw High to God on the feet of our affections, so also, upon the hands of our actions;
cc c-acp pns12 vmb vvi av-j p-acp np1 p-acp dt n2 pp-f po12 n2, av av, p-acp dt n2 pp-f po12 n2;
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1825
even as Jonathan and his armour-bearer climbed up the rock with feet and hands: this is done, when we perform to God all holy obedience;
even as Johnathan and his armour-bearer climbed up the rock with feet and hands: this is done, when we perform to God all holy Obedience;
av c-acp np1 cc po31 n1 vvd a-acp dt n1 p-acp n2 cc n2: d vbz vdn, c-crq pns12 vvb p-acp np1 d j n1;
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1826
when we serve him as we ought, both in our devotions, and our carriage; and this is the best and truest approximation to God;
when we serve him as we ought, both in our devotions, and our carriage; and this is the best and Truest approximation to God;
c-crq pns12 vvb pno31 c-acp pns12 vmd, av-d p-acp po12 n2, cc po12 n1; cc d vbz dt js cc js n1 p-acp np1;
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1827
Walk before me, saith God to Abraham, and be upright; Master, saith Peter, if it be thou, bid me come unto thee ; Walk before me, Says God to Abraham, and be upright; Master, Says Peter, if it be thou, bid me come unto thee;
vvb p-acp pno11, vvz np1 p-acp np1, cc vbi j; n1, vvz np1, cs pn31 vbb pns21, vvb pno11 vvi p-acp pno21;
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1828
and after that, when he heard it was the Lord, he girt his fishers coat to him,
and After that, when he herd it was the Lord, he girded his Fishers coat to him,
cc p-acp d, c-crq pns31 vvd pn31 vbds dt n1, pns31 vvd po31 ng1 n1 p-acp pno31,
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1829
& casts himself into the Sea, to come to Christ; without this reality of action, all our profession is but idle pretence:
& Cast himself into the Sea, to come to christ; without this reality of actium, all our profession is but idle pretence:
cc vvz px31 p-acp dt n1, pc-acp vvi p-acp np1; p-acp d n1 pp-f n1, d po12 n1 vbz p-acp j n1:
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1830
I remember our Country-man Bromiard tells us of one, who meeting his neighbour coming out of the Church, askt him;
I Remember our Countryman Bromiard tells us of one, who meeting his neighbour coming out of the Church, asked him;
pns11 vvb po12 n1 n1 vvz pno12 pp-f pi, r-crq vvg po31 n1 vvg av pp-f dt n1, vvd pno31;
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1831
what is the Sermon done? Done? said the other, No; It is said, it is ended, but it is not so soon done, And surely, so it is with us;
what is the Sermon done? Done? said the other, No; It is said, it is ended, but it is not so soon done, And surely, so it is with us;
q-crq vbz dt n1 vdn? vdn? vvd dt n-jn, uh-dx; pn31 vbz vvn, pn31 vbz vvn, cc-acp pn31 vbz xx av av vdn, cc av-j, av pn31 vbz p-acp pno12;
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1832
we have good store of Sermons said, but we have but a few done; and one sermon done, is worth a thousand said, and heard;
we have good store of Sermons said, but we have but a few done; and one sermon done, is worth a thousand said, and herd;
pns12 vhb j n1 pp-f n2 vvd, cc-acp pns12 vhb p-acp dt d vdn; cc crd n1 vdn, vbz j dt crd vvn, cc vvn;
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1833
For, not the hearers of the law, but the doers of it are justified; and if ye know these things, blessed are ye if ye do them:
For, not the hearers of the law, but the doers of it Are justified; and if you know these things, blessed Are you if you do them:
c-acp, xx dt n2 pp-f dt n1, cc-acp dt n2 pp-f pn31 vbr vvn; cc cs pn22 vvb d n2, vvn vbr pn22 cs pn22 vdb pno32:
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1834
Glory, honour, and peace to every one that worketh good, Rom. 2.10.Glory, honour, and peace to every one that works good, Rom. 2.10.
n1, n1, cc n1 p-acp d pi cst vvz j, np1 crd.
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1835
Now, that we may supply both those other approaches on our feet & hands, we must in the third place, draw nigh to God on our knees, in our earnest supplications to him,
Now, that we may supply both those other Approaches on our feet & hands, we must in the third place, draw High to God on our knees, in our earnest supplications to him,
av, cst pns12 vmb vvi d d j-jn n2 p-acp po12 n2 cc n2, pns12 vmb p-acp dt ord n1, vvb av-j p-acp np1 p-acp po12 n2, p-acp po12 j n2 p-acp pno31,
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1836
for his enabling us to them both:
for his enabling us to them both:
c-acp po31 vvg pno12 p-acp pno32 d:
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1837
doth any man want wisdom (and this is the best improvement of wisdom that may be, to shelter our selves under the wings of the Almighty) let him ask of God, who giveth liberally, and upbraideth no man ;
does any man want Wisdom (and this is the best improvement of Wisdom that may be, to shelter our selves under the wings of the Almighty) let him ask of God, who gives liberally, and upbraideth no man;
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1838
let us sue to him with all holy importunity; Oh that my wayes were made so direct that I might keep thy statutes:
let us sue to him with all holy importunity; O that my ways were made so Direct that I might keep thy statutes:
vvb pno12 vvi p-acp pno31 p-acp d j n1; uh cst po11 n2 vbdr vvn av j cst pns11 vmd vvi po21 n2:
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1839
Teach me O Lord the way of thy statutes, and I shall keep it to the end:
Teach me Oh Lord the Way of thy statutes, and I shall keep it to the end:
vvb pno11 uh n1 dt n1 pp-f po21 n2, cc pns11 vmb vvi pn31 p-acp dt n1:
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1840
O stablish thy word in thy servant that I may fear thee: Thus let us seek the Lord early, and fervently;
Oh establish thy word in thy servant that I may Fear thee: Thus let us seek the Lord early, and fervently;
uh vvb po21 n1 p-acp po21 n1 cst pns11 vmb vvi pno21: av vvb pno12 vvi dt n1 av-j, cc av-j;
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1841
and powre out our hearts before him;
and pour out our hearts before him;
cc n1 av po12 n2 p-acp pno31;
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1842
It is not for us to fear that we can offend in an over-bold accesse to the throne of Grace, in bouncing to hard at his mercy-gate;
It is not for us to Fear that we can offend in an overbold access to the throne of Grace, in bouncing to hard At his mercy-gate;
pn31 vbz xx p-acp pno12 pc-acp vvi cst pns12 vmb vvi p-acp dt j n1 p-acp dt n1 pp-f n1, p-acp j-vvg p-acp j p-acp po31 n1;
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1843
for, Lo, his goodnesse hath invited us, and animated, our bashfulnesse. When Moses approached to the burning bush, he heareth Come not near ;
for, Lo, his Goodness hath invited us, and animated, our bashfulness. When Moses approached to the burning bush, he hears Come not near;
p-acp, uh, po31 n1 vhz vvn pno12, cc vvn, po12 n1. c-crq np1 vvn p-acp dt j-vvg n1, pns31 vvz vvb xx av-j;
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1844
for he came out of curiosity and wonder, not out of devotion;
for he Come out of curiosity and wonder, not out of devotion;
c-acp pns31 vvd av pp-f n1 cc n1, xx av pp-f n1;
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1845
but, God calls us to this approach, Ho, every one that thirsteth come, Come to me all ye that travell and be heavy laden and I will refresh you ;
but, God calls us to this approach, Ho, every one that Thirsteth come, Come to me all you that travel and be heavy laden and I will refresh you;
cc-acp, np1 vvz pno12 p-acp d n1, uh, d pi cst vvz vvb, vvb p-acp pno11 d pn22 cst vvb cc vbi j vvn cc pns11 vmb vvi pn22;
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1846
and therefore we cannot come with too much confidence, nor fail of successe in coming; It is an holy and well grounded expostulation, which the Psalmist hath;
and Therefore we cannot come with too much confidence, nor fail of success in coming; It is an holy and well grounded expostulation, which the Psalmist hath;
cc av pns12 vmbx vvi p-acp av d n1, ccx vvb pp-f n1 p-acp vvg; pn31 vbz dt j cc av vvn n1, r-crq dt n1 vhz;
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1847
How long wilt thou be angry with thy people that prayeth? implying that whiles we can pray, we may make just account of favour, and protection;How long wilt thou be angry with thy people that Prayeth? implying that while we can pray, we may make just account of favour, and protection;
c-crq av-j vm2 pns21 vbi j p-acp po21 n1 cst vvz? vvg cst cs pns12 vmb vvi, pns12 vmb vvi j n1 pp-f n1, cc n1;
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1848
So then, upon the feet of our affections, upon the hands of our actions, upon the knees of our devotions we must draw nigh unto God ;
So then, upon the feet of our affections, upon the hands of our actions, upon the knees of our devotions we must draw High unto God;
av av, p-acp dt n2 pp-f po12 n2, p-acp dt n2 pp-f po12 n2, p-acp dt n2 pp-f po12 n2 pns12 vmb vvi av-j p-acp np1;
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1849
But that we may do so; Our care must be, that the hindrances of our approach may be removed; And, first of all:
But that we may do so; Our care must be, that the hindrances of our approach may be removed; And, First of all:
cc-acp cst pns12 vmb vdi av; po12 n1 vmb vbi, cst dt n2 pp-f po12 n1 vmb vbi vvn; cc, ord pp-f d:
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1850
we must draw off from the World;
we must draw off from the World;
pns12 vmb vvi a-acp p-acp dt n1;
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1851
that is like a rock of Load-stone, that drawes our Iron hearts to it, and holds them close to it self;
that is like a rock of Loadstone, that draws our Iron hearts to it, and holds them close to it self;
d vbz av-j dt n1 pp-f n1, cst vvz po12 n1 n2 p-acp pn31, cc vvz pno32 av-j p-acp pn31 n1;
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1852
so as it is not easily quit;
so as it is not Easily quit;
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1853
It is like the Father of the Levites Concubine, that holds us on with a pleasing entertainment, till there be a danger of mis-carriage in the return;
It is like the Father of the Levites Concubine, that holds us on with a pleasing entertainment, till there be a danger of miscarriage in the return;
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1854
But ye remember what the Psalmist sayes, Hearken O Daughter, and consider, Thou must leave thy Fathers house ;
But you Remember what the Psalmist Says, Harken Oh Daughter, and Consider, Thou must leave thy Father's house;
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1855
we must in our affections leave the World, if we would betake our selves to God:
we must in our affections leave the World, if we would betake our selves to God:
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1856
Tush, (ye are ready to say) we shall hold in with both, and do well enough.
Tush, (you Are ready to say) we shall hold in with both, and do well enough.
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1857
Be not deceived, Brethren, The love of the world is enmity with God: Ye cannot serve to Masters, God and Mammon :
Be not deceived, Brothers, The love of the world is enmity with God: You cannot serve to Masters, God and Mammon:
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1858
one of them you must forsake: Abraham must leave his Ur of the Chaldees, his native Country, and his Fathers house,
one of them you must forsake: Abraham must leave his Ur of the Chaldees, his native Country, and his Father's house,
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1859
if he will have the clear vision of God;
if he will have the clear vision of God;
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1860
The Israelites must go out of Egypt, ere they can offer an acceptable sacrifice to God;
The Israelites must go out of Egypt, ere they can offer an acceptable sacrifice to God;
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1861
we must with Elisha, forsake our teame if we will be fit attendants for a Master that is rap't up to Heaven;
we must with Elisha, forsake our term if we will be fit attendants for a Master that is raped up to Heaven;
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1862
we must forsake our nets and follow Christ if we will be meet Disciples of his.
we must forsake our nets and follow christ if we will be meet Disciples of his.
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1863
In the second place, we must give strong denyalls to our own corrupt desires:
In the second place, we must give strong denials to our own corrupt Desires:
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1864
These are like some leaden weights, that hang upon our heels, and keep us from mounting up into our Heaven;
These Are like Some leaden weights, that hang upon our heels, and keep us from mounting up into our Heaven;
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1865
these, like to Potiphars wanton wife hang upon Josephs sleeve to draw him unto folly, and they must be shaken off if ever we would draw nigh unto God :
these, like to Potiphars wanton wife hang upon Josephs sleeve to draw him unto folly, and they must be shaken off if ever we would draw High unto God:
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1866
If Father, or Mother, or Wife, or Child lie in thy way, per calcatum Vade patrem, trample upon thy Fathers brest in thy passage to thy Father in Heaven:
If Father, or Mother, or Wife, or Child lie in thy Way, per calcatum Vade patrem, trample upon thy Father's breast in thy passage to thy Father in Heaven:
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1867
Our self-love, and self-respect lies like an huge mountain betwixt God and us;
Our Self-love, and self-respect lies like an huge mountain betwixt God and us;
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1868
we must either by the power of our faith, say to this Mountain, be thou removed and cast into the midst of the Sea ;
we must either by the power of our faith, say to this Mountain, be thou removed and cast into the midst of the Sea;
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1869
or else we must climbe over it by the painfull practises of a constant and effectuall mortification.
or Else we must climb over it by the painful practises of a constant and effectual mortification.
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1870
Shortly, as men, peregrinamur a domino, we are here absent from the Lord, 2. Cor. 5.6.
Shortly, as men, peregrinamur a domino, we Are Here absent from the Lord, 2. Cor. 5.6.
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1871
but, as sinners, we are with the prodigall, gone into a farr Country, quite out of the Ken of our Fathers house,
but, as Sinners, we Are with the prodigal, gone into a Far Country, quite out of the Ken of our Father's house,
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1872
and there having spent our patrimony, and debauch't our selves, we are feeding upon the huskes of vanity.
and there having spent our patrimony, and debauched our selves, we Are feeding upon the husks of vanity.
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1873
Oh let us take up at the last, serious resolutions to return home, though by weeping crosse,
O let us take up At the last, serious resolutions to return home, though by weeping cross,
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1874
and put our selves into our way;
and put our selves into our Way;
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1875
we shall be sure that our indulgent Father will espie us afar off, and meet us in our passage,
we shall be sure that our indulgent Father will espy us afar off, and meet us in our passage,
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1876
and welcome us with a kisse:
and welcome us with a kiss:
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1877
according to this word in my Text, Draw nigh to God, and he will draw nigh to you :
according to this word in my Text, Draw High to God, and he will draw High to you:
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1878
And so from the duty injoyned, we descend to the Inducement proposed. But indeed, what needs any inducement at all;
And so from the duty enjoined, we descend to the Inducement proposed. But indeed, what needs any inducement At all;
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1879
There are actions that carry their reward in their mouth; such is this we have in hand:
There Are actions that carry their reward in their Mouth; such is this we have in hand:
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1880
It is a great honour to us wretched Creatures, that we may be allowed to draw nigh to the Lord of glory:
It is a great honour to us wretched Creatures, that we may be allowed to draw High to the Lord of glory:
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1881
If there do but an earthly Prince come ever, though we have no relation to him at all,
If there do but an earthly Prince come ever, though we have no Relation to him At all,
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1882
yet what pressing there is to see him, so as there is need of Ushers, or whifflers to stave off the multitude;
yet what pressing there is to see him, so as there is need of Ushers, or whifflers to stave off the multitude;
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1883
but if our own would allow all his subjects to repair to his Court with expectation of favour and countenance from him, what thronging would there be to his gates, what ambition to enter? And,
but if our own would allow all his subject's to repair to his Court with expectation of favour and countenance from him, what thronging would there be to his gates, what ambition to enter? And,
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1884
Lo, the God of Heaven gives us this gracious liberty of a free accesse, and yet withall backs it with a strong motive of advantage;
Lo, the God of Heaven gives us this gracious liberty of a free access, and yet withal backs it with a strong motive of advantage;
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1885
He will draw nigh unto you :He will draw High unto you:
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1886
And indeed what inducement can there be equally powerfull to this, that God will draw nigh to us.
And indeed what inducement can there be equally powerful to this, that God will draw High to us.
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1887
There is nothing in us but want, misery, infirmity, deformity; there is nothing in God, but perfection, and glory;
There is nothing in us but want, misery, infirmity, deformity; there is nothing in God, but perfection, and glory;
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1888
and therefore, for us vile wretches to draw nigh to him, what can it be other then an honour too high for us;
and Therefore, for us vile wretches to draw High to him, what can it be other then an honour too high for us;
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1889
but for him to draw nigh to us, what can it be but a kind of disparagement to him? Ye know what a construction was set upon our Saviour for this very point, that he did eat and drink with Publicans and Sinners ;
but for him to draw High to us, what can it be but a kind of disparagement to him? You know what a construction was Set upon our Saviour for this very point, that he did eat and drink with Publicans and Sinners;
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1890
and how the proud Pharisee censur'd him, when that humble penitent made an ewre of her eyes,
and how the proud Pharisee censured him, when that humble penitent made an ewre of her eyes,
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1891
and a towell of her hair for the feet of Christ;
and a towel of her hair for the feet of christ;
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1892
Oh, saith he if this man were a Prophet, he would have known what manner of woman this is that toucheth him, for she is a sinner : O, Says he if this man were a Prophet, he would have known what manner of woman this is that touches him, for she is a sinner:
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1893
as if the suffering himself to be toucht by a sinner were disgrace enough;
as if the suffering himself to be touched by a sinner were disgrace enough;
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1894
and yet the God of Heaven will descend to us so low, as notwithstanding our extream sinfulnesse and unworthinesse to draw nigh unto us.
and yet the God of Heaven will descend to us so low, as notwithstanding our extreme sinfulness and unworthiness to draw High unto us.
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1895
God will be so to us, as we are to him; As face answers to face, so doth God to us:
God will be so to us, as we Are to him; As face answers to face, so does God to us:
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1896
when ye look upon your glasse, if you smile upon it, it will smile upon you again,
when you look upon your glass, if you smile upon it, it will smile upon you again,
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1897
if you frown, it will so do also: even so doth God with us; with the pure thou wilt be pure, with the mercifull, thou wilt be mercifull;
if you frown, it will so do also: even so does God with us; with the pure thou wilt be pure, with the merciful, thou wilt be merciful;
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1898
with the froward thou wilt show thy self froward;
with the froward thou wilt show thy self froward;
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1899
If thou run away from God, he will run away as fast from thee, if thou draw nigh unto God, he will draw nigh to thee.
If thou run away from God, he will run away as fast from thee, if thou draw High unto God, he will draw High to thee.
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1900
And how will God draw nigh unto us : In his Ordinances, In his Audience, in his Graces, In his Aid and Salvation. In his Ordinances;
And how will God draw High unto us: In his Ordinances, In his Audience, in his Graces, In his Aid and Salvation. In his Ordinances;
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1901
For God hath graciously as it were tyed his presence to them, as under the law,
For God hath graciously as it were tied his presence to them, as under the law,
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1902
so no lesse under the Gospell; when Jethro, Moses his Father in Law took a burnt offering, and sacrifice for God;
so no less under the Gospel; when Jethro, Moses his Father in Law took a burned offering, and sacrifice for God;
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1903
Aaron came, and all Israel with him to eat bread with Moses his Father in Law, before the Lord, Exod. 18.12. where was that but before the Testimony of his presence, the Cloudy Pillar? And that is very pregnant which God hath Exod. 29.40.Aaron Come, and all Israel with him to eat bred with Moses his Father in Law, before the Lord, Exod 18.12. where was that but before the Testimony of his presence, the Cloudy Pillar? And that is very pregnant which God hath Exod 29.40.
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1904
This shall be a continuall burnt offering throughout your Generations, at the door of the Tabernacle of the Congregation, This shall be a continual burned offering throughout your Generations, At the door of the Tabernacle of the Congregation,
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1905
before the Lord, where I will meet you, to speak there with thee. Lo; God meets us in the holy Assemblies;before the Lord, where I will meet you, to speak there with thee. Lo; God meets us in the holy Assemblies;
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1906
Meets us? yea stayes with us there: Zach. 2.10. The prophet speaking of the dayes of the Gospell;
Meets us? yea stays with us there: Zach 2.10. The Prophet speaking of the days of the Gospel;
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1907
Sing and rejoyce (saith he) O Daughter of Sion; for, Lo, I come and will dwell in the midst of thee, saith the Lord :Sing and rejoice (Says he) Oh Daughter of Sion; for, Lo, I come and will dwell in the midst of thee, Says the Lord:
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1908
Contrarily, when he withdrawes from any people the ordinary means of salvation he is truly said to depart from them:
Contrarily, when he withdraws from any people the ordinary means of salvation he is truly said to depart from them:
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1909
but this, perhaps, not at once, but by degrees;
but this, perhaps, not At once, but by Degrees;
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1910
as in Ezekiels vision he removes first to the threshold, and from thence to the door of the East-gate;
as in Ezekiel's vision he removes First to the threshold, and from thence to the door of the Eastgate;
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1911
and this I would have you know to be done, not only in a meer silence,
and this I would have you know to be done, not only in a mere silence,
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1912
but in a corruption of doctrine:
but in a corruption of Doctrine:
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1913
not only when faithfull mouths are stopped, but when mens mouths are lawlesly opened, to the venting whether of popish fancies,
not only when faithful mouths Are stopped, but when men's mouths Are lawlessly opened, to the venting whither of popish fancies,
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1914
or satyricall invectives against authority, for you may not think that all discourses are preaching, or all preaching Gospell:
or satyrical invectives against Authority, for you may not think that all discourses Are preaching, or all preaching Gospel:
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1915
when men preach themselves and not Christ, when they utter their own impetuous fury, and not the glad tidings of peace,
when men preach themselves and not christ, when they utter their own impetuous fury, and not the glad tidings of peace,
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1916
how shall we call this the message of God? No, God was not in the winde, he was not in the fire:
how shall we call this the message of God? No, God was not in the wind, he was not in the fire:
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he was in the soft voice;
he was in the soft voice;
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And he that walks betwixt the golden Candlesticks doth not go away only when the light is quite out,
And he that walks betwixt the golden Candlesticks does not go away only when the Light is quite out,
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but when the snuff burns unsavourily in the socket; Shortly, where the sincere milk of the Gospell is given to Gods babes;
but when the snuff burns unsavourily in the socket; Shortly, where the sincere milk of the Gospel is given to God's babes;
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and the solid meat of true Orthodox and saving doctrine is set before the stronger men, there God visits his people in mercy,
and the solid meat of true Orthodox and Saving Doctrine is Set before the Stronger men, there God visits his people in mercy,
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and is drawn nigh to them in his holy Ordinance. Secondly in his audience, we use to say, out of sight out of mind;
and is drawn High to them in his holy Ordinance. Secondly in his audience, we use to say, out of sighed out of mind;
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and those that are out of distance what noise so ever they make, are not heard;
and those that Are out of distance what noise so ever they make, Are not herd;
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The ravished Virgin in the field, saith God, cryed out, and there was none to save her. Deut. 22.27. but when we come neer, the least groan and sigh is heard;The ravished Virgae in the field, Says God, cried out, and there was none to save her. Deuteronomy 22.27. but when we come near, the least groan and sighs is herd;
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Thus God, who is never but with us, is said to come neer us, when he gives proof to us that he comes not only within the ken of our necessities,
Thus God, who is never but with us, is said to come near us, when he gives proof to us that he comes not only within the ken of our necessities,
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but within the hearing of the softest whisperings of our prayers. So David every where;
but within the hearing of the Softest whisperings of our Prayers. So David every where;
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The Lord hath heard my supplication, the Lord will hear my prayer, Ps. 6. The Lord will hear me when I call upon him :The Lord hath herd my supplication, the Lord will hear my prayer, Ps. 6. The Lord will hear me when I call upon him:
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The tender mother is never away from the bed-side of her sick child, but if she perceive the disease to grow dangerous,
The tender mother is never away from the bedside of her sick child, but if she perceive the disease to grow dangerous,
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now she is more attentive, and layes her ear to the mouth of it, and listens to every breathing that it fetcheth;
now she is more attentive, and lays her ear to the Mouth of it, and listens to every breathing that it Fetches;
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so doth our heavenly father to us; The Lord is nigh to all that call upon him, saith the Psalmist:
so does our heavenly father to us; The Lord is High to all that call upon him, Says the Psalmist:
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Nigh them indeed, for he puts into them those holy desires, which he graciously hears, and answers.
High them indeed, for he puts into them those holy Desires, which he graciously hears, and answers.
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Contrarily, when that sweet singer of Israel findes some stop made of his audience, he is then in another tune:
Contrarily, when that sweet singer of Israel finds Some stop made of his audience, he is then in Another tune:
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1932
Wherefore hidest thou thy face, and forgettest our affliction, and our oppression, Psal, 44.24. still measuring Gods nearnesse to us by his regard, and (as it were) re-ecchoing to our prayers.Wherefore hidest thou thy face, and forgettest our affliction, and our oppression, Psalm, 44.24. still measuring God's nearness to us by his regard, and (as it were) re-ecchoing to our Prayers.
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A third, and yet nearer, and happier approach of God to us, is, in his Grace and favour;
A third, and yet nearer, and Happier approach of God to us, is, in his Grace and favour;
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in the other two (as in his word and in our prayers) he may come near us, little to our availe.
in the other two (as in his word and in our Prayers) he may come near us, little to our avail.
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He speaks to many in his word that hear him not, or that hear him to their further judgment:
He speaks to many in his word that hear him not, or that hear him to their further judgement:
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1936
Our gospell is howsoever a sweet savour to God, yet a savour of death unto death to many a soul, wo be to thee Chorazin, wo be to thee Bethsaida:
Our gospel is howsoever a sweet savour to God, yet a savour of death unto death to many a soul, woe be to thee Chorazin, woe be to thee Bethsaida:
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1937
He hears many speak to him in their prayers, but for their own punishment; and sometimes will not hear, in mercy to the petitioner;
He hears many speak to him in their Prayers, but for their own punishment; and sometime will not hear, in mercy to the petitioner;
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the Devill sues to enter into the Swine, and is heard;
the devil sues to enter into the Swine, and is herd;
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Paul sues to be freed from the buffets of the messenger of Satan, and is (mercifully) not heard;Paul sues to be freed from the buffets of the Messenger of Satan, and is (mercifully) not herd;
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1940
the Israelites have Quailes according to their desires, but sauced to them with a vengeance; But this third appropinquation of God, is never other then cordiall, and beneficiall.
the Israelites have Quails according to their Desires, but sauced to them with a vengeance; But this third appropinquation of God, is never other then cordial, and beneficial.
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1941
It is a sweet word, I will dwell amongst the Children of Israell, and will be their God, Exod. 29.45.
It is a sweet word, I will dwell among the Children of Israel, and will be their God, Exod 29.45.
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1942
Yea this is true happinesse indeed that God will so dwell with us as to be ours.
Yea this is true happiness indeed that God will so dwell with us as to be ours.
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St. Paul told the Athenians most truely ( non longe ab unoquoque ) he is not far from every one of us;
Saint Paul told the Athenians most truly (non long ab unoquoque) he is not Far from every one of us;
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1944
how should he, when in him we live, and move, and are? but little are we the better for these generall favours, (which are common to all his creatures) if we do not finde in our selves a speciall interest in the presence of his Spirit:
how should he, when in him we live, and move, and Are? but little Are we the better for these general favours, (which Are Common to all his creatures) if we do not find in our selves a special Interest in the presence of his Spirit:
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1945
If he only call on us as a passenger, or lodge with us as a stranger,
If he only call on us as a Passenger, or lodge with us as a stranger,
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1946
or sojourne with us as a guest, this can be small comfort to us, nor any thing lesse then his so dwelling with us,
or sojourn with us as a guest, this can be small Comfort to us, nor any thing less then his so Dwelling with us,
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1947
as that he dwell in us, and that, not as an inmate, but as an owner:
as that he dwell in us, and that, not as an inmate, but as an owner:
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1948
Know ye not that Christ dwells in you, saith St. Paul, unlesse ye be Reprobates : Know ye not that ye are the Temples of the living God;Know you not that christ dwells in you, Says Saint Paul, unless you be Reprobates: Know you not that you Are the Temples of the living God;
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his Temples, for a perpetuall inhabitation of which he hath said, Here shall be my rest for ever:
his Temples, for a perpetual inhabitation of which he hath said, Here shall be my rest for ever:
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Whereupon there will be sure to follow the fourth degree of his appropinquation, which is our aid,
Whereupon there will be sure to follow the fourth degree of his appropinquation, which is our aid,
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and sweet experience of his mercifull deliverance.
and sweet experience of his merciful deliverance.
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It was out of a full sense of Gods goodnesse, that holy David breaks out into that heavenly Epiphonema, The Lord is nigh unto them that are of a broken heart,
It was out of a full sense of God's Goodness, that holy David breaks out into that heavenly Epiphonema, The Lord is High unto them that Are of a broken heart,
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and saveth such as be of a contrite Spirit;
and Saveth such as be of a contrite Spirit;
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many are the afflictions of the righteous, but the Lord delivereth him out of them all, Psal. 34.18, 19. His salvation is nigh to them that fear him, that glory may dwell in our Land, Psal. 85.9.many Are the afflictions of the righteous, but the Lord Delivereth him out of them all, Psalm 34.18, 19. His salvation is High to them that Fear him, that glory may dwell in our Land, Psalm 85.9.
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So then, the sum of all is this, that if we draw nigh unto God, he will be sure to draw nigh to us, in his Ordinances, in his Audience, in his Graces, in his Aid.
So then, the sum of all is this, that if we draw High unto God, he will be sure to draw High to us, in his Ordinances, in his Audience, in his Graces, in his Aid.
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But, what shall we say to the order of these two approaches? One would have thought he should have said;
But, what shall we say to the order of these two Approaches? One would have Thought he should have said;
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1957
God drawes near to you, therefore draw you near to God: For surely, his approach to us is the cause that we come near to him,
God draws near to you, Therefore draw you near to God: For surely, his approach to us is the cause that we come near to him,
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and not our approach to him causeth him to come near to us:
and not our approach to him Causes him to come near to us:
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1959
Do not think that God and man strain courtesie, who shall begin, or that man hath any power to draw to God, but from God:
Do not think that God and man strain courtesy, who shall begin, or that man hath any power to draw to God, but from God:
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The true order of our regeneration is that Cantic. 1.4. Draw me and I shall run after thee.
The true order of our regeneration is that Cantic. 1.4. Draw me and I shall run After thee.
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There have been contrary heresies in the Church concerning this point. The Manichees held man in all things dragged by a necessity of destiny:
There have been contrary heresies in the Church Concerning this point. The manichees held man in all things dragged by a necessity of destiny:
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The Pelagians held man led altogether by his will, so as that can alone enable him to do good,
The Pelagians held man led altogether by his will, so as that can alone enable him to do good,
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and to feoffe him in blessednesse:
and to feoff him in blessedness:
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And our Semipelagian Papists go not much lesse, save that they suppose some help given to the will, which it can thus improve.
And our Semipelagian Papists go not much less, save that they suppose Some help given to the will, which it can thus improve.
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The Orthodox Church still hath gone, and doth go a mid-way betwixt these;
The Orthodox Church still hath gone, and does go a midway betwixt these;
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1966
so ascribing all to grace, that it destroyes not nature, teaching us (as Bernard well) that we will is from nature, that we will good and well, is from grace.
so ascribing all to grace, that it Destroys not nature, teaching us (as Bernard well) that we will is from nature, that we will good and well, is from grace.
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But if it stick with you that we are bidden to draw nigh to God, and therefore we can do it;
But if it stick with you that we Are bidden to draw High to God, and Therefore we can do it;
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1968
else the exhortation were vain and reason-lesse; know that these charges show us what we should do, not what we can do;
Else the exhortation were vain and reasonless; know that these charges show us what we should do, not what we can do;
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1969
and that he who bids us, can and doth together with the word of his invitation, inable us to do what he requires;
and that he who bids us, can and does together with the word of his invitation, inable us to do what he requires;
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1970
his Spirit working with his word effects what he commands;
his Spirit working with his word effects what he commands;
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As a mother, or nurse bids the child come to her, but reaches forth a finger to uphold it in the walk:
As a mother, or nurse bids the child come to her, but reaches forth a finger to uphold it in the walk:
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1972
If therefore Wisdom say in the Proverbs 1.17. I love them that love me :
If Therefore Wisdom say in the Proverbs 1.17. I love them that love me:
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yet St. John must comment upon Solomon, prior dilexit; he loved us first, else we could never have loved him, 1 John 4.19.
yet Saint John must comment upon Solomon, prior dilexit; he loved us First, Else we could never have loved him, 1 John 4.19.
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It is true, that in order of time, there is no difference betwixt Gods working,
It is true, that in order of time, there is no difference betwixt God's working,
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and our willing our conversion, so soon as it is fire it burnes, and if it burnes, it is fire:
and our willing our conversion, so soon as it is fire it burns, and if it burns, it is fire:
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1976
but in order of nature Gods work is before ours, as the cause before the effect.
but in order of nature God's work is before ours, as the cause before the Effect.
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As we therefore say sensibly, blow the fire and it will burne;
As we Therefore say sensibly, blow the fire and it will burn;
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implying that our blowing doth not make it to be fire but helps to intend the heat where fire is;
implying that our blowing does not make it to be fire but helps to intend the heat where fire is;
vvg cst po12 n-vvg vdz xx vvi pn31 pc-acp vbi n1 p-acp n2 pc-acp vvi dt n1 c-crq n1 vbz;
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1979
so doth the Spirit of God say here; draw nigh to God and he will draw nigh to you ;
so does the Spirit of God say Here; draw High to God and he will draw High to you;
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Page 98
1980
Our first motion of drawing to God is the work of God; he that thus drawes our will to him, upon our pliant obedience to his will,
Our First motion of drawing to God is the work of God; he that thus draws our will to him, upon our pliant Obedience to his will,
po12 ord n1 pp-f vvg p-acp np1 vbz dt n1 pp-f np1; pns31 cst av vvz po12 n1 p-acp pno31, p-acp po12 j n1 p-acp po31 n1,
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1981
thus graciously seconds, and rewards his own work in us;
thus graciously seconds, and rewards his own work in us;
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1982
so if we draw nigh to him, by his co-working grace, he will draw nearer still to us by his perfecting grace.
so if we draw High to him, by his Co-working grace, he will draw nearer still to us by his perfecting grace.
av cs pns12 vvb av-j p-acp pno31, p-acp po31 j n1, pns31 vmb vvi av-jc av p-acp pno12 p-acp po31 j-vvg n1.
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1983
And oh, how happy a condicion is this, whosoever hath by Gods mercy attained unto it.
And o, how happy a condition is this, whosoever hath by God's mercy attained unto it.
cc uh, c-crq j dt n1 vbz d, r-crq vhz p-acp n2 n1 vvn p-acp pn31.
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1984
What can that man want who injoyes him that possesses all things? In thy presence is the fulnesse of joy, saith the Psalmist:
What can that man want who enjoys him that Possesses all things? In thy presence is the fullness of joy, Says the Psalmist:
q-crq vmb d n1 vvb r-crq vvz pno31 cst vvz d n2? p-acp po21 n1 vbz dt n1 pp-f n1, vvz dt n1:
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1985
as contrarily, in his estranging of himself from us, there is nothing but grief and horrour.
as contrarily, in his estranging of himself from us, there is nothing but grief and horror.
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1986
It is with God and the Soul, as betwixt the Sun and the Earth:
It is with God and the Soul, as betwixt the Sun and the Earth:
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1987
In the declining of the Year, when the Sun drawes afar off from us, how doth the Earth mourne, and droop:
In the declining of the Year, when the Sun draws afar off from us, how does the Earth mourn, and droop:
p-acp dt j-vvg pp-f dt n1, c-crq dt n1 vvz av a-acp p-acp pno12, q-crq vdz dt n1 vvi, cc vvi:
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1988
how do the Trees cast off the ornaments of their leaves and fruit, how doth the Sap of all Plants run down to the root,
how do the Trees cast off the Ornament of their leaves and fruit, how does the Sap of all Plants run down to the root,
c-crq vdb dt n2 vvd a-acp dt n2 pp-f po32 n2 cc n1, q-crq vdz dt n1 pp-f d n2 vvb a-acp p-acp dt n1,
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Page 98
1989
and leave the bare boughs seemingly feare and dead;
and leave the bore boughs seemingly Fear and dead;
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1990
But at the approach of it, in the rising of the Spring, all things seem revived;
But At the approach of it, in the rising of the Spring, all things seem revived;
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1991
the earth decks her self in her fresh abiliments of blossomes, leaves, flowers, to entertain those comfortable heats and influences:
the earth decks her self in her fresh abiliments of blossoms, leaves, flowers, to entertain those comfortable heats and influences:
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1992
so and more is it in the declining or approach of this all-glorious Sun of righteousnesse;
so and more is it in the declining or approach of this All-glorious Sun of righteousness;
av cc n1 vbz pn31 p-acp dt j-vvg cc n1 pp-f d j n1 pp-f n1;
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1993
In his presence there is life and blessednesse, in his absence nothing but dolour, disconsolatenesse, despair;
In his presence there is life and blessedness, in his absence nothing but dolour, disconsolateness, despair;
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1994
if an earthly King do but withdraw himself from us for a time, we are troubled;
if an earthly King do but withdraw himself from us for a time, we Are troubled;
cs dt j n1 vdb p-acp vvi px31 p-acp pno12 p-acp dt n1, pns12 vbr vvn;
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1995
how much more if the King of glory shall absent himself from us in displeasure. Surely, nothing but our sins can estrange him from us;
how much more if the King of glory shall absent himself from us in displeasure. Surely, nothing but our Sins can estrange him from us;
c-crq d dc cs dt n1 pp-f n1 vmb vvi px31 p-acp pno12 p-acp n1. np1, pix cc-acp po12 n2 vmb vvi pno31 p-acp pno12;
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1996
our miseries do rather attract him to us; our sins are only they that separate between God and us:
our misery's do rather attract him to us; our Sins Are only they that separate between God and us:
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1997
That we may therefore shut up in some application; there is the same reason of a particular soul, and of a whole Church;
That we may Therefore shut up in Some application; there is the same reason of a particular soul, and of a Whole Church;
cst pns12 vmb av vvd a-acp p-acp d n1; pc-acp vbz dt d n1 pp-f dt j n1, cc pp-f dt j-jn n1;
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1998
one of these is but an abridgment of the other, there is therefore the same consideration of Gods absence from, or presence with both:
one of these is but an abridgment of the other, there is Therefore the same consideration of God's absence from, or presence with both:
crd pp-f d vbz p-acp dt n1 pp-f dt n-jn, pc-acp vbz av dt d n1 pp-f npg1 n1 p-acp, cc n1 p-acp d:
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1999
And certainly, if sins can alienate a people from God, and God from a people, we have cast our selves miserably aloof from him;
And Certainly, if Sins can alienate a people from God, and God from a people, we have cast our selves miserably aloof from him;
cc av-j, cs n2 vmb vvi dt n1 p-acp np1, cc np1 p-acp dt n1, pns12 vhb vvn po12 n2 av-j av p-acp pno31;
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2000
For which of his commandments have we not shamefully violated;
For which of his Commandments have we not shamefully violated;
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2001
wo is me, how is our patient God affronted by us every day? By our atheous profanesse, by our frequent oathes,
woe is me, how is our patient God affronted by us every day? By our atheous profaneness, by our frequent Oaths,
n1 vbz pno11, q-crq vbz po12 j np1 vvn p-acp pno12 d n1? p-acp po12 j n1, p-acp po12 j n2,
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2002
and blasphemies, by our wilfull disobediences, by our pride, excesse, drunkennesse, uncleanesse, usury, cozenages, oppressions, lying, slanderous detractions (as if we would utterly casheere the ninth commandement out of the Decalogue)? Yea, what evil is there under Heaven that we can wash our hands of? But withall, we are so much the further off from God, by how much we either were,
and Blasphemies, by our wilful disobediences, by our pride, excess, Drunkenness, uncleanness, Usury, cozenages, oppressions, lying, slanderous detractions (as if we would utterly casheere the ninth Commandment out of the Decalogue)? Yea, what evil is there under Heaven that we can wash our hands of? But withal, we Are so much the further off from God, by how much we either were,
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2003
or or should have been nearer;
or or should have been nearer;
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2004
of a people that knew not God, that could not know him, no other could be expected:
of a people that knew not God, that could not know him, no other could be expected:
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2005
Had we had the Gospel of the Kingdome lock't up from us, and been kept hoodwink't from the knowledg of his royall Law;
Had we had the Gospel of the Kingdom locked up from us, and been kept hoodwinked from the knowledge of his royal Law;
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2006
the times of such ignorance God had not regarded;
the times of such ignorance God had not regarded;
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2007
But now that we have had so clear a light of Gods truth shining in our faces;
But now that we have had so clear a Light of God's truth shining in our faces;
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2008
and such importunate solicitations from God, to reclaim us from our wicked wayes, by his Messengers, rising early and suing to us;
and such importunate solicitations from God, to reclaim us from our wicked ways, by his Messengers, rising early and suing to us;
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2009
and yet have (as it were) in spight of Heaven continued, and aggravated our wickednesses:
and yet have (as it were) in spite of Heaven continued, and aggravated our Wickednesses:
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2010
Alas, what excuse is there for us? how can we do other then hang down our heads in a guilty confusion,
Alas, what excuse is there for us? how can we do other then hang down our Heads in a guilty confusion,
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2011
and expect a fearfull retribution from the just hand of God?
and expect a fearful retribution from the just hand of God?
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2012
Thus have we done to God, and whilest we have gone away from him, hath he done other to us? Hath he not given too just testimonies of withdrawing his countenance from us? Hath he not for these many years crossed us in our publick designes both of war and peace? Hath he not threatned to stir up evill against us out of our own bowels? Nay, which is worse then all this hath he not given us up to a generall security, obdurednesse, and insensiblenesse of heart;
Thus have we done to God, and whilst we have gone away from him, hath he done other to us? Hath he not given too just testimonies of withdrawing his countenance from us? Hath he not for these many Years crossed us in our public designs both of war and peace? Hath he not threatened to stir up evil against us out of our own bowels? Nay, which is Worse then all this hath he not given us up to a general security, obdurednesse, and insensibleness of heart;
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2013
so as we do not feel either our own sins, or our dangers, or relent at all at his judgments? Alas, Lord, thou art too far off from us, and we have deserved it;
so as we do not feel either our own Sins, or our dangers, or relent At all At his Judgments? Alas, Lord, thou art too Far off from us, and we have deserved it;
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2014
yea, we have too well deserved that thou shouldst turn thy face away from us for ever, that thou shouldest draw near to us in thy vengeance who have so shamefully abused thy mercy.
yea, we have too well deserved that thou Shouldst turn thy face away from us for ever, that thou Shouldst draw near to us in thy vengeance who have so shamefully abused thy mercy.
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2015
But, what shall we say? Whatsoever we be, we know thou wilt be ever thy self;
But, what shall we say? Whatsoever we be, we know thou wilt be ever thy self;
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2016
a God of mercy and compassion, long suffering, and great in kindnesse and truth;
a God of mercy and compassion, long suffering, and great in kindness and truth;
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2017
so bad as we are could we have the Grace to draw nigh to thee in an unfained rerepentance, thou wouldst draw nigh to us in mercy and forgivenesse:
so bad as we Are could we have the Grace to draw High to thee in an unfeigned rerepentance, thou Wouldst draw High to us in mercy and forgiveness:
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2018
Could we turne away from our sins to thee, thou wouldst turne away from thy judgments to us:
Could we turn away from our Sins to thee, thou Wouldst turn away from thy Judgments to us:
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2019
Lord what can we do to thee without thee? Oh, do thou draw us unto thee, that we may come.
Lord what can we do to thee without thee? O, do thou draw us unto thee, that we may come.
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2020
Do thou enable us to draw nigh unto thee, upon the feet of our affections, upon the hands of our actions, upon the knees of our prayers, that so thou mayest draw nigh to us in thine Ordinances, in thine Audience, in thy grace and mercy, in thine Aid and Salvation.
Do thou enable us to draw High unto thee, upon the feet of our affections, upon the hands of our actions, upon the knees of our Prayers, that so thou Mayest draw High to us in thine Ordinances, in thine Audience, in thy grace and mercy, in thine Aid and Salvation.
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2021
All this for thy mercy sake, and for thy Christs sake;
All this for thy mercy sake, and for thy Christ sake;
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2022
to whom with thee, O Father, and thy good Spirit, one infinite God, be given all praise, honour,
to whom with thee, Oh Father, and thy good Spirit, one infinite God, be given all praise, honour,
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2023
and glory now and for ever. Amen.
and glory now and for ever. Amen.
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2024
A SERMON Preacht on WHITSUNDAY June 9. 1644. in the GREEN-YARD OF NORWICH By JOS. B. of N. EPHES. 4.30.
A SERMON Preached on WHITSUNDAY June 9. 1644. in the GREEN-YARD OF NORWICH By JOS. B. of N. EPHESIANS. 4.30.
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2025
And grieve not the holy Spirit of God, by which ye are sealed to the day of Redemption.
And grieve not the holy Spirit of God, by which you Are sealed to the day of Redemption.
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2026
IT was a rule of some wise Heathen of old, That he was a great Master of Morality, that had learn'd to govern his Tongue, his Gut, his Concupiscence; these three;
IT was a Rule of Some wise Heathen of old, That he was a great Master of Morality, that had learned to govern his Tongue, his Gut, his Concupiscence; these three;
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2027
And well might it be so, when Christianity hath so farr seconded it, as that the Spirit of God hath singled out one of these for a Triall of the rest:
And well might it be so, when Christianity hath so Far seconded it, as that the Spirit of God hath singled out one of these for a Trial of the rest:
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2028
He that offends not with his Tongue is a perfect Man, James : 2.2. So as that triplicity is reduced to an Unitie;
He that offends not with his Tongue is a perfect Man, James: 2.2. So as that triplicity is reduced to an Unity;
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2029
and indeed if a man have attained to an exact government of this loose, and busie filme, which we carry in our mouths, it is a great argument of his absolute Mastership over himself in the other particulars, whereupon it is that the Apostle hath hedged in my Text, with this Charge;
and indeed if a man have attained to an exact government of this lose, and busy film, which we carry in our mouths, it is a great argument of his absolute Mastership over himself in the other particulars, whereupon it is that the Apostle hath hedged in my Text, with this Charge;
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Before my Text, inhibiting all corrupt Communication; after it, all bitternesse, and Clamour and evill speaking, and betwixt both, enforcing this vehement, and Heavenly dehortation:
Before my Text, inhibiting all corrupt Communication; After it, all bitterness, and Clamour and evil speaking, and betwixt both, enforcing this vehement, and Heavenly dehortation:
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And grieve not the holy Spirit :And grieve not the holy Spirit:
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2032
Intimating in the very contexture of the words, that that man can never hold good terms with the Spirit of God, (what profession soever he makes) that lets his tongue loose to obscene and filthy Communication,
Intimating in the very contexture of the words, that that man can never hold good terms with the Spirit of God, (what profession soever he makes) that lets his tongue lose to obscene and filthy Communication,
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or to bitter or spightfull words against his Brethren, and in these words disswading us, both from this,
or to bitter or spiteful words against his Brothers, and in these words dissuading us, both from this,
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and all other before mentioned particularities of wickednesse, by an argument drawn from unkindnesse, look to it,
and all other before mentioned particularities of wickedness, by an argument drawn from unkindness, look to it,
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2035
for if you shall give way to any of these vicious courses, ye shall grieve the holy Spirit of God, and that will be a shamefull,
for if you shall give Way to any of these vicious courses, you shall grieve the holy Spirit of God, and that will be a shameful,
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and sinfull ingratitude in you, forasmuch as that holy Spirit hath been so gracious unto you,
and sinful ingratitude in you, forasmuch as that holy Spirit hath been so gracious unto you,
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as to Seale you to the day of Redemption, a motive, (which how sleight soever it may seem to a carnall heart,
as to Seal you to the day of Redemption, a motive, (which how sleight soever it may seem to a carnal heart,
c-acp p-acp vvi pn22 p-acp dt n1 pp-f n1, dt n1, (r-crq c-crq n1 av pn31 vmb vvi p-acp dt j n1,
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and by such a one may be past over, and pisht at, in imitation of the carelesse note of Pharaoh, Who is the Spirit of God, that I should let my Corruptions go ?) yet to a regenerate man (to such our Apostle writes) it is that irresistible force whereof Nahum speaks, that rends the very Rocks before it, Nahum. 1.6.
and by such a one may be passed over, and pisht At, in imitation of the careless note of Pharaoh, Who is the Spirit of God, that I should let my Corruptions go?) yet to a regenerate man (to such our Apostle writes) it is that irresistible force whereof Nahum speaks, that rends the very Rocks before it, Nahum. 1.6.
cc p-acp d dt pi vmb vbi vvn a-acp, cc vvn p-acp, p-acp n1 pp-f dt j n1 pp-f np1, r-crq vbz dt n1 pp-f np1, cst pns11 vmd vvi po11 n2 vvb?) av p-acp dt j-vvn n1 (p-acp d po12 n1 vvz) pn31 vbz cst j n1 c-crq np1 vvz, cst vvz dt j n2 p-acp pn31, np1. crd.
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And indeed an ingenuous Spirit is more moved with this, then with all outward violence. The Law of Christ both constraines, and restraines him, constraines him to all good Actions,
And indeed an ingenuous Spirit is more moved with this, then with all outward violence. The Law of christ both constrains, and restrains him, constrains him to all good Actions,
cc av dt j n1 vbz av-dc vvn p-acp d, av p-acp d j n1. dt n1 pp-f np1 d vvz, cc vvz pno31, vvz pno31 p-acp d j n2,
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and restraines him from all evill:
and restrains him from all evil:
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The good Patriark Joseph, when his wanton Mistresse solicited him to her wicked lust, Behold (saith he) My Master hath committed all that he hath to my hand, there is none greater in his house then I,
The good Patriarch Joseph, when his wanton Mistress solicited him to her wicked lust, Behold (Says he) My Master hath committed all that he hath to my hand, there is none greater in his house then I,
dt j n1 np1, c-crq po31 j-jn n1 vvd pno31 p-acp po31 j n1, vvb (vvz pns31) po11 n1 vhz vvn d cst pns31 vhz p-acp po11 n1, pc-acp vbz pix jc p-acp po31 n1 cs pns11,
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neither hath he kept back any thing from me, but thee, because thou art his wife,
neither hath he kept back any thing from me, but thee, Because thou art his wife,
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how then can I do this great wickednesse, and sin against God, Gen. ••. 8.9. wherein ye see, he hath a double Antidote for her poysonous suggestion, the one, his Masters favour and trust, which he may not violate, the other, the offence of his God:how then can I do this great wickedness, and since against God, Gen. ••. 8.9. wherein you see, he hath a double Antidote for her poisonous suggestion, the one, his Masters favour and trust, which he may not violate, the other, the offence of his God:
c-crq av vmb pns11 vdi d j n1, cc n1 p-acp np1, np1 ••. crd. c-crq pn22 vvb, pns31 vhz dt j-jn n1 p-acp po31 j n1, dt pi, po31 ng1 n1 cc vvi, r-crq pns31 vmb xx vvi, dt n-jn, dt n1 pp-f po31 n1:
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Joseph knew he could not do this wickednesse, but he must bring plagues enough upon his head,Joseph knew he could not do this wickedness, but he must bring plagues enough upon his head,
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but that is not the thing, he stands upon so much, as the sin against God.
but that is not the thing, he Stands upon so much, as the since against God.
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A Pilate will do any thing rather then offend a Cesar ;
A Pilate will do any thing rather then offend a Cesar;
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that word, thou art not Cesars friend if thou let him go (John. 19.12.) strikes the matter dead:
that word, thou art not Caesars friend if thou let him go (John. 19.12.) strikes the matter dead:
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Thou art not Gods friend if thou entertain these sins, cannot; but be prevalent with a good heart, and bear him out against all Temptations:
Thou art not God's friend if thou entertain these Sins, cannot; but be prevalent with a good heart, and bear him out against all Temptations:
pns21 vb2r xx npg1 n1 cs pns21 vvb d n2, vmbx; cc-acp vbi j p-acp dt j n1, cc vvi pno31 av p-acp d n2:
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and this is the force of our Apostles inference here, who after the enumeration of that black Catalogue of sins, both of the whole man,
and this is the force of our Apostles Inference Here, who After the enumeration of that black Catalogue of Sins, both of the Whole man,
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and especially those of the Tongue, infers, And grieve not the holy Spirit of God, whereby ye are Sealed to the Day of Redemption:
and especially those of the Tongue, infers, And grieve not the holy Spirit of God, whereby you Are Sealed to the Day of Redemption:
cc av-j d pp-f dt n1, vvz, cc vvb xx dt j n1 pp-f np1, c-crq pn22 vbr vvn p-acp dt n1 pp-f n1:
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The Text you see is a dehortatory charge to avoid the offence of God, wherein we have the Act,
The Text you see is a dehortatory charge to avoid the offence of God, wherein we have the Act,
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and the subject, the Act, Grieve not, the subject; set forth by his Title, by his Merit;
and the Subject, the Act, Grieve not, the Subject; Set forth by his Title, by his Merit;
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his Title, The holy Spirit of God ;
his Title, The holy Spirit of God;
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his Merit, and our obligation thence arising, By whom ye are sealed to the day of Redemption:
his Merit, and our obligation thence arising, By whom you Are sealed to the day of Redemption:
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the subject is first considerable, both in Nature and Act: as that, the knowledg and respect whereof doth both most disswade us from the offence,
the Subject is First considerable, both in Nature and Act: as that, the knowledge and respect whereof does both most dissuade us from the offence,
dt n-jn vbz ord j, av-d p-acp n1 cc n1: c-acp cst, dt n1 cc n1 c-crq vdz d ds vvi pno12 p-acp dt n1,
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and aggravate it, when it is committed, The holy Spirit of God:
and aggravate it, when it is committed, The holy Spirit of God:
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which when we have shortly meditated on apart, we shall joyne together by the Act inhibited in this holy dehortation.
which when we have shortly meditated on apart, we shall join together by the Act inhibited in this holy dehortation.
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That this is particularly to be taken of the third person of the blessed Trinity, to whom this day is peculiarly devoted, there can be no doubt;
That this is particularly to be taken of the third person of the blessed Trinity, to whom this day is peculiarly devoted, there can be no doubt;
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for both the Title is his, The holy Spirit of God, not absolutely, God, who is an holy Spirit,
for both the Title is his, The holy Spirit of God, not absolutely, God, who is an holy Spirit,
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but the holy Spirit of God; and the effect attributed to him is no lesse proper to him;
but the holy Spirit of God; and the Effect attributed to him is no less proper to him;
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for as the contriving of our Redemption is ascribed to the Father, the atchieving of it to the Son:
for as the contriving of our Redemption is ascribed to the Father, the achieving of it to the Son:
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So the Sealing, confirming and applying of it to the Holy Ghost.
So the Sealing, confirming and applying of it to the Holy Ghost.
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There are many Spirits, and those holy, and those of God, as their Creator, and Owner,
There Are many Spirits, and those holy, and those of God, as their Creator, and Owner,
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as the enumerable Company of Angels, and the Spirits of Just Men made perfect Hebr. 12. but this is set forth,
as the enumerable Company of Angels, and the Spirits of Just Men made perfect Hebrew 12. but this is Set forth,
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as Zanchius notes well, with a double Article, (NONLATINALPHABET) that holy Spirit, by a transcendent eminence, by a singularity,
as Zanchius notes well, with a double Article, () that holy Spirit, by a transcendent eminence, by a singularity,
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as that which is alone, The holy Spirit of God.
as that which is alone, The holy Spirit of God.
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Now, why the third Person should specially be denominated a Spirit, a title no lesse belonging to the Father,
Now, why the third Person should specially be denominated a Spirit, a title no less belonging to the Father,
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and the Son, to the whole absolute Deity, as being rather Essential, then Personal, or why an holy Spirit,
and the Son, to the Whole absolute Deity, as being rather Essential, then Personal, or why an holy Spirit,
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since Holinesse is as truly Essentiall to the other Persons also, as their very being:
since Holiness is as truly Essential to the other Persons also, as their very being:
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Or, why being coequal and coessential, with God the Father, and the Son, he should be called the Spirit of God,
Or, why being coequal and coessential, with God the Father, and the Son, he should be called the Spirit of God,
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though they might seem points incident into the Day;
though they might seem points incident into the Day;
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yet, because they are Catechetical heads, I hold it not so fit to dwell in them, at this time.
yet, Because they Are Catechetical Heads, I hold it not so fit to dwell in them, At this time.
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Only by the way, give me leave to say, that it had been happy both for the Church of England in general,
Only by the Way, give me leave to say, that it had been happy both for the Church of England in general,
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and this Diocesse in particular, that these Catechetical Sermons had been more frequent then they have been;
and this Diocese in particular, that these Catechetical Sermons had been more frequent then they have been;
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as those which are most usefull, and necessary for the grounding of Gods People in the principles of saving Doctrine;
as those which Are most useful, and necessary for the grounding of God's People in the principles of Saving Doctrine;
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and I should earnestly exhort those of my Brethren of the Ministry, that hear me this day, that they would in these perilous and distractive times, bend their labours this way,
and I should earnestly exhort those of my Brothers of the Ministry, that hear me this day, that they would in these perilous and distractive times, bend their labours this Way,
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as that which may be most effectuall for the setling of the Soules of their hearers in the grounds of true Religion, that they may not be carried about with every winde of Doctrine (NONLATINALPHABET) in the Cockboat of mens fancies, as the Apostle speak;; but this by the way;
as that which may be most effectual for the settling of the Souls of their hearers in the grounds of true Religion, that they may not be carried about with every wind of Doctrine () in the Cockboat of men's fancies, as the Apostle speak;; but this by the Way;
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I shall now only urge so much of the Person, as may add weight to the dehortation from the Act, Grieve not the holy Spirit of God, and every notion of it adds a several weight,
I shall now only urge so much of the Person, as may add weight to the dehortation from the Act, Grieve not the holy Spirit of God, and every notion of it adds a several weight,
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as a Spirit, as the Spirit of God: as the holy Spirit of God. It is a rule not capable of contradiction;
as a Spirit, as the Spirit of God: as the holy Spirit of God. It is a Rule not capable of contradiction;
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that by how much more excellent the Person, so much more hainous is the offence done to him:
that by how much more excellent the Person, so much more heinous is the offence done to him:
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As to offend an Officer is (in the eye of the Law) more then to offend a private Subject, a Magistrate, more then an inferiour Officer, a Peere more then a Magistrate (for that is Scandalum Magnatum ) a Prince more then a Peere, a Monarch more then a Prince:
As to offend an Officer is (in the eye of the Law) more then to offend a private Subject, a Magistrate, more then an inferior Officer, a Peer more then a Magistrate (for that is Scandalum Magnatum) a Prince more then a Peer, a Monarch more then a Prince:
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Now in very nature, a Spirit is more excellent then a Body, I could send you higher,
Now in very nature, a Spirit is more excellent then a Body, I could send you higher,
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but if we do but look into our own breasts, we shall finde the difference: There is a Spirit in Man, saith Elihu, Job 32.8. The Spirit of Man is as the Candle of the Lord, saith Wise Solomon, Prov. 20.27. without which the whole House is all dark, and confused:
but if we do but look into our own breasts, we shall find the difference: There is a Spirit in Man, Says Elihu, Job 32.8. The Spirit of Man is as the Candle of the Lord, Says Wise Solomon, Curae 20.27. without which the Whole House is all dark, and confused:
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Now, what comparison is there betwixt the Soul, which is a Spirit, and the Body which is Flesh,
Now, what comparison is there betwixt the Soul, which is a Spirit, and the Body which is Flesh,
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even this, which Wise Solomon instanceth in, may serve for all, The Spirit of a Man sustains his infirmities,
even this, which Wise Solomon Instanceth in, may serve for all, The Spirit of a Man sustains his infirmities,
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but a wounded Spirit who can hear? Lo, the Body helps to breed infirmities, and the Spirit bears them out; to which add;but a wounded Spirit who can hear? Lo, the Body helps to breed infirmities, and the Spirit bears them out; to which add;
cc-acp dt j-vvn n1 r-crq vmb vvi? uh, dt n1 vvz pc-acp vvi n2, cc dt n1 vvz pno32 av; p-acp r-crq vvb;
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the Body without the Spirit is dead, the Spirit without the Body lives more: It is a sad word of David, when he complaines:
the Body without the Spirit is dead, the Spirit without the Body lives more: It is a sad word of David, when he complains:
dt n1 p-acp dt n1 vbz j, dt n1 p-acp dt n1 vvz dc: pn31 vbz dt j n1 pp-f np1, c-crq pns31 vvz:
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My bones are vexed: Ps. 6.2. and cleaves to my skin, Psal. 102.5. yet all this is tolerable, in respect of that;My bones Are vexed: Ps. 6.2. and cleaves to my skin, Psalm 102.5. yet all this is tolerable, in respect of that;
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My Spirit faileth me, My Spirit is overwhelmed within me, my heart within me is desolate, Psal. 143.4.My Spirit Faileth me, My Spirit is overwhelmed within me, my heart within me is desolate, Psalm 143.4.
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they were sore strokes that fetcht blood of our blessed Saviour, but they were nothing to these inward torments that wrung from him the bloody sweat in his Agony,
they were soar Strokes that fetched blood of our blessed Saviour, but they were nothing to these inward torments that wrung from him the bloody sweat in his Agony,
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when he said my soul is (NONLATINALPHABET) heavy unto the Death;
when he said my soul is () heavy unto the Death;
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could we conceive that the Body could be capable of pain, without the Spirit, (as indeed it is not,
could we conceive that the Body could be capable of pain, without the Spirit, (as indeed it is not,
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since the Body feeles only by the Spirit) that pain were painlesse;
since the Body feels only by the Spirit) that pain were painless;
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but this we are sure of, that the Spirit feels more exquisite pain without the Body in the state of separation from it,
but this we Are sure of, that the Spirit feels more exquisite pain without the Body in the state of separation from it,
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then it could feel in the former conjunction with it, and the wrong that is done to the Soul, is more haynous,
then it could feel in the former conjunction with it, and the wrong that is done to the Soul, is more heinous,
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then that which can be inflicted on the Body:
then that which can be inflicted on the Body:
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By how much then more pure, simple, perfect, excellent the Spirit is whom we offend, by so much more grievous is the offence;
By how much then more pure, simple, perfect, excellent the Spirit is whom we offend, by so much more grievous is the offence;
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to offend the Spirit of any good Man (one of Christs little ones) is so hainous, that it were better for a man to have a milstone hanged about his neck,
to offend the Spirit of any good Man (one of Christ little ones) is so heinous, that it were better for a man to have a millstone hanged about his neck,
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and to be cast into the bottom of the Sea, Mat. 18.6. To offend an Angel (which is an higher degree of spirituality) is more then to vex the Spirit of the best man;and to be cast into the bottom of the Sea, Mathew 18.6. To offend an Angel (which is an higher degree of spirituality) is more then to vex the Spirit of the best man;
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Suffer not thy mouth to cause thy Flesh to sin, neither say before the Angel that it was an errour: Eccles. 5.6.Suffer not thy Mouth to cause thy Flesh to since, neither say before the Angel that it was an error: Eccles. 5.6.
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Hence St. Paul heightens his adjuration to Timothy, I charge thee before the Elect Angels, 1 Tim. 5.21.
Hence Saint Paul heightens his adjuration to Timothy, I charge thee before the Elect Angels, 1 Tim. 5.21.
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And giving order for the decent demeanure of the Corinthian Women in the Congregation, requires, That they should have power on their head,
And giving order for the decent demeanour of the Corinthian Women in the Congregation, requires, That they should have power on their head,
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because of the Angels, 1 Cor. 11.10.Because of the Angels, 1 Cor. 11.10.
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To offend therefore the God of Spirits, the Father of these spirituall Lights, must needs be an infinite aggravation of the sin,
To offend Therefore the God of Spirits, the Father of these spiritual Lights, must needs be an infinite aggravation of the since,
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even so much more as He is above those his best Creatures;
even so much more as He is above those his best Creatures;
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and there cannot be so much distance betwixt the poorest worme that crawles on the Earth,
and there cannot be so much distance betwixt the Poorest worm that crawls on the Earth,
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and the most glorious Archangel of Heaven, as there is betwixt him, and his Creator: One would think now, there could be no step higher then this; yet there is;
and the most glorious Archangel of Heaven, as there is betwixt him, and his Creator: One would think now, there could be no step higher then this; yet there is;
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our Saviour hath so taught us to distinguish of sins, that he tells us, All manner of sin and blasphemy shall be forgiven unto men,
our Saviour hath so taught us to distinguish of Sins, that he tells us, All manner of since and blasphemy shall be forgiven unto men,
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but the blasphemy against the Holy Ghost shall not be forgiven, Matth. 12.31. and Marc. 3.29. Not that we can sin against one Person, and not offend another;but the blasphemy against the Holy Ghost shall not be forgiven, Matthew 12.31. and Marc. 3.29. Not that we can sin against one Person, and not offend Another;
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for their essence is but one;
for their essence is but one;
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but this sin is singled out, for a special obstruction of forgivenesse, for that it is done against the illumination,
but this since is singled out, for a special obstruction of forgiveness, for that it is done against the illumination,
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and Influence of that Grace, whereof the Holy Ghost is the immediate giver, and worker in the Soul, who is therfore called the Spirit of Grace:
and Influence of that Grace, whereof the Holy Ghost is the immediate giver, and worker in the Soul, who is Therefore called the Spirit of Grace:
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hereupon is Stevens challenge to the stiff-necked Jews, Act. 7.51. Ye do alwayes resist the holy Ghost :
hereupon is Stevens challenge to the Stiffnecked jews, Act. 7.51. You do always resist the holy Ghost:
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And his charge to Ananias, Why hath Satan filled thy heart to lie to the Holy Ghost, Act. 5.3. Ye see then how this charge riseth, and what force is put into it, by the condition of the Person.
And his charge to Ananias, Why hath Satan filled thy heart to lie to the Holy Ghost, Act. 5.3. You see then how this charge Riseth, and what force is put into it, by the condition of the Person.
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A Spirit, the holy Spirit, the holy Spirit of God, enough to make way for the consideration of the Act inhibited:
A Spirit, the holy Spirit, the holy Spirit of God, enough to make Way for the consideration of the Act inhibited:
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Grieve not the holy Spirit of God :Grieve not the holy Spirit of God:
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Grieve not, &c. How incompatible are the termes of this charge? That which makes the sin (as it is set forth) more sinfull, may seem to make it impossible;Grieve not, etc. How incompatible Are the terms of this charge? That which makes the since (as it is Set forth) more sinful, may seem to make it impossible;
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If a Spirit, how is it capable of passion? and if it be impassible;
If a Spirit, how is it capable of passion? and if it be impassable;
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how can it be grieved? Alas, we weak mortalls are subject to be hurried about with every blast of passion:
how can it be grieved? Alas, we weak mortals Are Subject to be hurried about with every blast of passion:
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The Almighty is above all the reach of these unquiet perturbations, Lo, that God, which mercifully condescended (because his infinite glory transcends our weaknesse) to speak unto us men, by man,
The Almighty is above all the reach of these unquiet perturbations, Lo, that God, which mercifully condescended (Because his infinite glory transcends our weakness) to speak unto us men, by man,
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and by Angels in the forme of Men, speaks to us men in the style,
and by Angels in the Form of Men, speaks to us men in the style,
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and language of Men: Two wayes then may the Spirit of God be said to be grieved, in Himself, in his Saints;
and language of Men: Two ways then may the Spirit of God be said to be grieved, in Himself, in his Saints;
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in himself by an Anthropopathie (as we call it;) In his Saints by a Sympathie ;
in himself by an Anthropopathy (as we call it;) In his Saints by a sympathy;
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the former is by way of Allusion to humane passion, and carriage;
the former is by Way of Allusion to humane passion, and carriage;
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so doth the Spirit of God upon occasion of mens sins, as we do, when we are grieved with some great wrong or unkindnesse.
so does the Spirit of God upon occasion of men's Sins, as we do, when we Are grieved with Some great wrong or unkindness.
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And what do we then? First we conceive an high dislike of, and displeasure at the Act;
And what do we then? First we conceive an high dislike of, and displeasure At the Act;
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Secondly, we withdraw our countenance and favour from the offender; Thirdly, we inflict some punishment upon the offence;
Secondly, we withdraw our countenance and favour from the offender; Thirdly, we inflict Some punishment upon the offence;
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and these are (all of them) dreadfull expressions of the grieving of Gods Spirit;
and these Are (all of them) dreadful expressions of the grieving of God's Spirit;
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even these three, displeasure, aversion, punishment: For the first, Esay expresseth it by vexation, Esay 63.10.
even these three, displeasure, aversion, punishment: For the First, Isaiah Expresses it by vexation, Isaiah 63.10.
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A place so much more worthy of observation, for that some judicious interpreters, as Reverend Calvin, Zanchius, Pagnine, and Cornelius a Lapide think very probably, that this text is borrowed from thence NONLATINALPHABET
A place so much more worthy of observation, for that Some judicious Interpreters, as Reverend calvin, Zanchius, Pagnine, and Cornelius a Lapide think very probably, that this text is borrowed from thence
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And they rebelled and vexed the Spirit of his holinesse :And they rebelled and vexed the Spirit of his holiness:
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Where such an Act is intimated, as compriseth both grief and Anger, surely, we do not think it safe to irritate the great;
Where such an Act is intimated, as compriseth both grief and Anger, surely, we do not think it safe to irritate the great;
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and if it be but a man a little bigger then our selves we are ready to deprecate his displeasure;
and if it be but a man a little bigger then our selves we Are ready to deprecate his displeasure;
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but if it be a man, that is both great and dear to us, with whom we are faln out,
but if it be a man, that is both great and dear to us, with whom we Are fallen out,
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how unquiet are we (if we have any good nature in us) till we have recovered his lost favour;
how unquiet Are we (if we have any good nature in us) till we have recovered his lost favour;
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do ye not see with what importunity good David seeks to appease the wrath of his incensed Father in Law;
do you not see with what importunity good David seeks to appease the wrath of his incensed Father in Law;
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none of the best men and causelesly provoked? Let my Lord the King hear the words of his Servant:
none of the best men and causelessly provoked? Let my Lord the King hear the words of his Servant:
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If the Lord have stirred thee up against me, let him accept an offering; but if they be the Children of men, cursed be they before the Lord :If the Lord have stirred thee up against me, let him accept an offering; but if they be the Children of men, cursed be they before the Lord:
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And even Josephs Brethren, (though so ill-natur'd, that they could eat and drink, whilst their Brother was crying in their pit) yet at last (as doubtlesse they had done ere then) they come with humble prostrations,
And even Josephs Brothers, (though so Ill-natured, that they could eat and drink, while their Brother was crying in their pit) yet At last (as doubtless they had done ere then) they come with humble prostrations,
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and passionate Supplications to their Brother, we pray thee forgive the trespasse of the Servants of thy Fathers God :
and passionate Supplications to their Brother, we pray thee forgive the trespass of the Servants of thy Father's God:
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what speak I of these? Even Absolom himself, (though he soon after carried a Traitor in his bosome) how earnestly he sued for his restoring to his fathers long denyed presence,
what speak I of these? Even Absalom himself, (though he soon After carried a Traitor in his bosom) how earnestly he sued for his restoring to his Father's long denied presence,
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and out of his impatience, caused Joab to pay dear for the delay? Oh then,
and out of his impatience, caused Joab to pay dear for the Delay? O then,
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how should we be affected with the sence of the displeasure of the holy Spirit of our good God, who as he is our best friend,
how should we be affected with the sense of the displeasure of the holy Spirit of our good God, who as he is our best friend,
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so he is a most powerful avenger of wickednesse:
so he is a most powerful avenger of wickedness:
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Surely, we do so vex, and sadden him with our grievous provocations, that he cryes out,
Surely, we do so vex, and sadden him with our grievous provocations, that he cries out,
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and makes moan of his insufferable wrong this way, Thou hast made me to serve with thy sins,
and makes moan of his insufferable wrong this Way, Thou hast made me to serve with thy Sins,
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and wearied me with thine iniquities, Esa. 43.24. and Amos 1.13. Behold I am pressed under you as a cart is pressed, that is full of Sheaves ;and wearied me with thine iniquities, Isaiah 43.24. and Amos 1.13. Behold I am pressed under you as a cart is pressed, that is full of Sheaves;
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even so full that the Axeltree creaks, and bends and cracks again. It must needs be a great weight that the Almighty complaines of; and surely so it is:
even so full that the Axletree creaks, and bends and cracks again. It must needs be a great weight that the Almighty complains of; and surely so it is:
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could our offences be terminated in men, and not strike God thorough them, we might well say, that all the outrages,
could our offences be terminated in men, and not strike God through them, we might well say, that all the outrages,
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and affronts that we could put upon a world of men, were nothing to the least violation of the infinite Majestie of God;
and affronts that we could put upon a world of men, were nothing to the least violation of the infinite Majesty of God;
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and so doth the God against whom they are committed take them; by how much more tender the part is, so much more painfull is the blow;
and so does the God against whom they Are committed take them; by how much more tender the part is, so much more painful is the blow;
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the least wipe of the eye troubles us more then a hard stroak upon the back;
the least wipe of the eye Troubles us more then a hard stroke upon the back;
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it is easy to observe, that the more holy the person is, the more he is afflicted with his own, and with others sin:
it is easy to observe, that the more holy the person is, the more he is afflicted with his own, and with Others since:
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Lot vexed his righteous Soul with the unclean conversation of the Sodomites;Lot vexed his righteous Soul with the unclean Conversation of the Sodomites;
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Davids eyes gusht out rivers of waters, because men kept not the Law, how much more then shall the holy God (from whom these good men receive these touches of Godly indignation) be vexed to see and hear our profanations of his name and dayes, our contempt of his Servants and ordinances, our debauched lives, our malicious and oppressive practises, our wilfull disobediences, our shamefull excesses,Davids eyes gushed out Rivers of waters, Because men kept not the Law, how much more then shall the holy God (from whom these good men receive these touches of Godly Indignation) be vexed to see and hear our profanations of his name and days, our contempt of his Servants and ordinances, our debauched lives, our malicious and oppressive practises, our wilful disobediences, our shameful Excesses,
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and uncleanesses, our uncharitable censures of each other, and all that World of wickednesse, that we are overborne withall;
and uncleanesses, our uncharitable censures of each other, and all that World of wickedness, that we Are overborne withal;
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grief is never but an unpleasive passion, the rest have some life and contentment in them.
grief is never but an unpleasive passion, the rest have Some life and contentment in them.
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Not only love, and joy (which useth to dilate and chear the heart) but even hatred it self, to a rancorous stomack, hath a kinde of wicked pleasure in it;
Not only love, and joy (which uses to dilate and cheer the heart) but even hatred it self, to a rancorous stomach, hath a kind of wicked pleasure in it;
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but grief is ever harsh, and tedious; one of St. Augustins two tormentors of Mankinde.
but grief is ever harsh, and tedious; one of Saint Augustins two tormentors of Mankind.
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And shall our hearts tell us, That we have grieved the good Spirit of God by our sins, And shall our hearts tell us, That we have grieved the good Spirit of God by our Sins,
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and shall not we be grieved at our selves that we have grieved him? How can there be any true sense of heavenly love,
and shall not we be grieved At our selves that we have grieved him? How can there be any true sense of heavenly love,
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and gratitude in us, if we be not thoroughly humbled, and vexed within our selves to think that we have angred so good a God? How can we choose but roar out in the unquietnesse of our soules, with the holy Psalmist, There is no soundnesse in my flesh because of thine Anger,
and gratitude in us, if we be not thoroughly humbled, and vexed within our selves to think that we have angered so good a God? How can we choose but roar out in the unquietness of our Souls, with the holy Psalmist, There is no soundness in my Flesh Because of thine Anger,
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neither is there any rest in my Bones because of my sin;
neither is there any rest in my Bones Because of my since;
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for mine iniquities are gone over my head, as an heavy burden they are to heavy for me to bear, Ps. 38.3, 4. Certainly, it is a signe of a gracelesse Soul to be secure,for mine iniquities Are gone over my head, as an heavy burden they Are to heavy for me to bear, Ps. 38.3, 4. Certainly, it is a Signen of a graceless Soul to be secure,
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and cheerfull under a known sin:
and cheerful under a known since:
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that Man that can sleep soundly after a murder, that can give merry checks to his Conscience after an act of adultery,
that Man that can sleep soundly After a murder, that can give merry Checks to his Conscience After an act of adultery,
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or theft, or any such grievous crimes, hath an heart insensible of goodnesse, and may prove a fit brand for hell.
or theft, or any such grievous crimes, hath an heart insensible of Goodness, and may prove a fit brand for hell.
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This is that whereof Esay speaks, In that Day, did the Lord of Hosts call to weeping,
This is that whereof Isaiah speaks, In that Day, did the Lord of Hosts call to weeping,
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and to mourning, and to baldnesse, and to girding with sackcloth;
and to mourning, and to baldness, and to girding with Sackcloth;
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and behold joy and gladnesse, slaying of Oxen, and killing of Sheep, eating Flesh, and drinking Wine.
and behold joy and gladness, slaying of Oxen, and killing of Sheep, eating Flesh, and drinking Wine.
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Esa. 22.12, 13. But it followes next; Surely this iniquity shall not be purged till ye die, vers. Isaiah 22.12, 13. But it follows next; Surely this iniquity shall not be purged till you die, vers.
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14. these are they that say, we have made a covenant with death, and with hell we are at an agreement, but it followes soon after;
14. these Are they that say, we have made a Covenant with death, and with hell we Are At an agreement, but it follows soon After;
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Their covenant with death shall soon be disanulled, and their agreement with hell shall not stand, Esa. 28.15.18.Their Covenant with death shall soon be Disannulled, and their agreement with hell shall not stand, Isaiah 28.15.18.
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Far, far be this disposition from us, that professe to love the Lord, let it be with us,
far, Far be this disposition from us, that profess to love the Lord, let it be with us,
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as with some good natur'd Children, whom I have seen, even after their whippings unquiet, till with their continued tears and importunities they have made their peace with their offended parent;
as with Some good natured Children, whom I have seen, even After their whippings unquiet, till with their continued tears and importunities they have made their peace with their offended parent;
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And thus much for the displeasure which is in this, grieving of the Spirit of God, which never goes alone,
And thus much for the displeasure which is in this, grieving of the Spirit of God, which never Goes alone,
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but is attended by those two other consequent effects; Aversion and Punishment.
but is attended by those two other consequent effects; Aversion and Punishment.
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As those therefore which scent an unsavory breath, turne their heads aside, and those great and good guests, who finde themselves ill used, change their Inn;
As those Therefore which scent an unsavoury breath, turn their Heads aside, and those great and good guests, who find themselves ill used, change their Inn;
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so doth the holy Spirit of God, upon occasion of our wilfull sins, turne away his face, and withdraw his presence:
so does the holy Spirit of God, upon occasion of our wilful Sins, turn away his face, and withdraw his presence:
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In a little wrath I hid my face from thee, saith God, Esa. 54.8. This good David found, and complained of;In a little wrath I hid my face from thee, Says God, Isaiah 54.8. This good David found, and complained of;
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Thou turnedst away thy face and I was troubled, Psal. 30.7.Thou turnedest away thy face and I was troubled, Psalm 30.7.
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And again (as if he feard, lest God would be quite gone, upon those his horrible sins of Adultery,
And again (as if he feared, lest God would be quite gone, upon those his horrible Sins of Adultery,
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and Murder) he cryes out passionatly;
and Murder) he cries out passionately;
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O cast me not away from from thy Presence, and take not thine holy Spirit from me, Psal, 51.11.Oh cast me not away from from thy Presence, and take not thine holy Spirit from me, Psalm, 51.11.
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This is that which Divines call, spirituall desertion, A course which God takes, not seldome,
This is that which Divines call, spiritual desertion, A course which God Takes, not seldom,
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when he finds a kind of restiveness and neglect in his Servants, or passage given to some haynous sin against the checks of conscience, where he intends correction, quickning, and reclamation;
when he finds a kind of restiveness and neglect in his Servants, or passage given to Some heinous since against the Checks of conscience, where he intends correction, quickening, and reclamation;
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the Spouse in the Canticles, because she opened not instantly to her Beloved, findes her self disappointed, I opened to my Beloved,
the Spouse in the Canticles, Because she opened not instantly to her beloved, finds her self disappointed, I opened to my beloved,
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but my Beloved had withdrawen himself, and was gone, and my Soul failed me: Cant. 5.6.but my beloved had withdrawn himself, and was gone, and my Soul failed me: Cant 5.6.
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This is no other, then we must make account of, and which (if we have any acquaintance with God,
This is no other, then we must make account of, and which (if we have any acquaintance with God,
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and our selves) in our daily experience, we have found, and shall find, if we have given way to any willing sin:
and our selves) in our daily experience, we have found, and shall find, if we have given Way to any willing since:
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in that very Act the Spirit is grieved, and in that Act of griefe subduced:
in that very Act the Spirit is grieved, and in that Act of grief subduced:
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neither can we ever expect comfort in the sense of his return, or hope to have his face shine upon us again, till we have won him to us,
neither can we ever expect Comfort in the sense of his return, or hope to have his face shine upon us again, till we have wone him to us,
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and recovered his favour, by an unfained Repentance.
and recovered his favour, by an unfeigned Repentance.
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Is there any of us therefore that hath grieved and estranged the holy Spirit from us, by any known offence, it must cost us warme water ere we can recover him,
Is there any of us Therefore that hath grieved and estranged the holy Spirit from us, by any known offence, it must cost us warm water ere we can recover him,
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and the light of his countenance upon us, neither let us be sparing of our Tears to this purpose;
and the Light of his countenance upon us, neither let us be sparing of our Tears to this purpose;
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let no Antinomian stop the floodgates of our eyes, let no Popish Doctor prevail to the abatement of this holy sorrow;
let no Antinomian stop the floodgates of our eyes, let no Popish Doctor prevail to the abatement of this holy sorrow;
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those men, out of a profession of much outward rigour and austerity, do under hand by their doctrine slacken the reines of true penitence to their clients:
those men, out of a profession of much outward rigour and austerity, do under hand by their Doctrine slacken the reins of true penitence to their Clients:
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Contritio una vel remissa, &c. One easie contrition is able to blot out any sin, if never so haynous, saith their learned Cardinall Toleth :Contritio una vel Remission, etc. One easy contrition is able to blot out any since, if never so heinous, Says their learned Cardinal Toleth:
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and their Jesuite Maldonate, to the same effect, Ad perfectionem Poenitentiae, &c. To the perfection of penitence is required onely a sleight kind of inward sorrow, wherein I cannot better resemble them,
and their Jesuit Maldonate, to the same Effect, Ad perfectionem Poenitentiae, etc. To the perfection of penitence is required only a sleight kind of inward sorrow, wherein I cannot better resemble them,
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then to timorous, or indulgent Chirurgians, that think to pleasure the patient, in not searching the wound to the bottom ▪ for which kindnesse, they shall receive little thank at the last;
then to timorous, or indulgent Chirurgeons, that think to pleasure the patient, in not searching the wound to the bottom ▪ for which kindness, they shall receive little thank At the last;
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for the wound hereupon festers within, and must cost double time, and pain in the cure;
for the wound hereupon festers within, and must cost double time, and pain in the cure;
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whereas those solid Divines, that experimentally know what belongs to the healing of a sinning Soul, go thorough stitch to work;
whereas those solid Divines, that experimentally know what belongs to the healing of a sinning Soul, go through stitch to work;
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Insomuch as Cardinall Bellarmine, taxeth it, as too much Rigour in Luther, Calvin, and Chemnitius, that they require Magnam animi concussionem, a great concussion of soul,
Insomuch as Cardinal Bellarmine, Taxes it, as too much Rigour in Luther, calvin, and Chemnitz, that they require Magnam animi concussionem, a great concussion of soul,
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and a sharp and vehement contrition of the penitent.
and a sharp and vehement contrition of the penitent.
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For us, let us not be niggardly of our sorrow, but in these cases, go mourning all the day long;
For us, let us not be niggardly of our sorrow, but in these cases, go mourning all the day long;
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See how the Spirit of God expresses, Zachar. 12.10.
See how the Spirit of God Expresses, Zachar 12.10.
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They shall Mourne as one that Mourneth for his onely Son, and shall be in bitternesse, They shall Mourn as one that Mourneth for his only Son, and shall be in bitterness,
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as one that is in bitterness for his first Born. This is a Repentance never to be repented of, Blessed are they that thus mourne, for they shall be comforted. as one that is in bitterness for his First Born. This is a Repentance never to be repented of, Blessed Are they that thus mourn, for they shall be comforted.
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This aversion is punishment enough alone, and if it should be totall, and finall, (as it is not to Gods own Children) it were the worst peece of Hell,
This aversion is punishment enough alone, and if it should be total, and final, (as it is not to God's own Children) it were the worst piece of Hell,
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for the punishment of losse is justly defined worse then that of sense;
for the punishment of loss is justly defined Worse then that of sense;
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but withall, it is attended (as there is good cause) with sensible demonstrations of Gods anger,
but withal, it is attended (as there is good cause) with sensible demonstrations of God's anger,
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and the smart of the offender, My wounds stink and are corrupted because of my foolishness, saith the Psalmist, Psal. 38.5. I am weary of my groaning, Psal. 6.6.
and the smart of the offender, My wounds stink and Are corrupted Because of my foolishness, Says the Psalmist, Psalm 38.5. I am weary of my groaning, Psalm 6.6.
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And if the most righteous cannot avoid this sore hand of the Almighty where shall willfull sinners appear? These effects of Gods displeasure then are such, as are worth trembling at;
And if the most righteous cannot avoid this soar hand of the Almighty where shall wilful Sinners appear? These effects of God's displeasure then Are such, as Are worth trembling At;
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It is true, as that wise Pagan said (a speech worthy to be written in Letters of Gold,
It is true, as that wise Pagan said (a speech worthy to be written in Letters of Gold,
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and that which I doubt not shall be in the day of Judgment laid in the dish of many Millions of professed Christians) si Omnes Deos, hominesque celare possimus, nihil avare, nihil injuste, nihil libidinose, nihil incontinenter faciendum:
and that which I doubt not shall be in the day of Judgement laid in the dish of many Millions of professed Christians) si Omnes Gods, hominesque celare possimus, nihil avare, nihil injust, nihil libidinose, nihil incontinenter faciendum:
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That if we could hide our actions from God and men, yet we may do nothing covetously, nothing unjustly, nothing lustfully, nothing incontinently.
That if we could hide our actions from God and men, yet we may do nothing covetously, nothing unjustly, nothing lustfully, nothing incontinently.
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Who would not be ashamed to hear this fall from an Heathen, when he sees how many Christians live? but it is most true;
Who would not be ashamed to hear this fallen from an Heathen, when he sees how many Christians live? but it is most true;
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A good man dare not sin, though there were no Hell;
A good man Dare not since, though there were no Hell;
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but, that holy and wise God, that knowes how sturdy and headstrong natures he hath to do withall, findes it necessary to let men feel that he hath store of Thunderbolts for sinners, that he hath Magazins of Judgments,
but, that holy and wise God, that knows how sturdy and headstrong nature's he hath to do withal, finds it necessary to let men feel that he hath store of Thunderbolts for Sinners, that he hath Magazines of Judgments,
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and after all, an Hell of torments for the rebellious; and indeed we cannot but yield it most just, that it should be so.
and After all, an Hell of torments for the rebellious; and indeed we cannot but yield it most just, that it should be so.
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If but an equall do grieve and vex us, we are ready to give him his own, with advantage,
If but an equal do grieve and vex us, we Are ready to give him his own, with advantage,
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and if an inferiour, we fall upon him with hand, and tongue, and are apt to crush him to nothing,
and if an inferior, we fallen upon him with hand, and tongue, and Are apt to crush him to nothing,
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and even that worm, when he is troden on, will be turning again;
and even that worm, when he is trodden on, will be turning again;
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how can we, or why should we think, that the great and holy God will be vexed by us,
how can we, or why should we think, that the great and holy God will be vexed by us,
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and pocket up all, our indignities? If a Gnat or Flea do but sting thee, thou wilt kill it,
and pocket up all, our indignities? If a Gnat or Flay doe but sting thee, thou wilt kill it,
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and thinkest it good justice, yet there is some proportion betwixt these Creatures and thee,
and Thinkest it good Justice, yet there is Some proportion betwixt these Creatures and thee,
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but what art thou (silly nothing) to the Infinite? We men have devised varieties of punishments for those that offend our laws:
but what art thou (silly nothing) to the Infinite? We men have devised varieties of punishments for those that offend our laws:
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Artaxerxes his decree mentions four sorts: Death, Banishmentt, Confiscation, Imprisonment, Ezra: 7.26.Artaxerxes his Decree mentions four sorts: Death, Banishmentt, Confiscation, Imprisonment, Ezra: 7.26.
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And (which perhaps you will wonder at) commits the managing of justice in the execution of them all, to Ezra the Priest:
And (which perhaps you will wonder At) commits the managing of Justice in the execution of them all, to Ezra the Priest:
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the Romans (as Tully tells us) had eight severall kindes of punishments for their delinquents:
the Roman (as Tully tells us) had eight several Kinds of punishments for their delinquents:
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Forfeiture, Bonds, Stripes, Retaliation, Shame, Exile, Servitude, and Death. God hath all these double over; and a thousand others:
Forfeiture, Bonds, Stripes, Retaliation, Shame, Exile, Servitude, and Death. God hath all these double over; and a thousand Others:
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for the First which is Forfeiture, here is the Forfeiture of no lesse then all, Take from him the pound, saith the Master concerning the unfaithfull servant, Luc. 19.24. for the Second, Bonds, here are the most dreadfull Bonds that can be, even everlasting chaines of darkness, Jude : 6. for Stripes, here are many Stripes for the knowing and not doing servant, Luc. 12.47. for Retaliation, it is here just and home, it is just with God to render tribulation to those that trouble you, 2 Thess. 1.6. for Shame, here is confusion of face, Da•. 9.8. for Exile, here is an everlasting Banishment from the presence of God, Matth. 25.41. for Servitude, here is the most odious Bondage, sold under sin: Rom. 7.14. for Death;
for the First which is Forfeiture, Here is the Forfeiture of no less then all, Take from him the pound, Says the Master Concerning the unfaithful servant, Luke 19.24. for the Second, Bonds, Here Are the most dreadful Bonds that can be, even everlasting chains of darkness, U^de: 6. for Stripes, Here Are many Stripes for the knowing and not doing servant, Luke 12.47. for Retaliation, it is Here just and home, it is just with God to render tribulation to those that trouble you, 2 Thess 1.6. for Shame, Here is confusion of face, Da•. 9.8. for Exile, Here is an everlasting Banishment from the presence of God, Matthew 25.41. for Servitude, Here is the most odious Bondage, sold under since: Rom. 7.14. for Death;
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here is a double death, a temporal and eternal: these, and more then can be expressed are the consequents of Gods displeasure:
Here is a double death, a temporal and Eternal: these, and more then can be expressed Are the consequents of God's displeasure:
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If thou lovest thy self therefore, take heed, above all things, of grieving thy God with thy sins,
If thou Lovest thy self Therefore, take heed, above all things, of grieving thy God with thy Sins,
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and if thou hast done so, hasten thy reconciliation, agree with thine adversary in the way, else tribulation and anguish upon every soul that doth evill;
and if thou hast done so, hasten thy reconciliation, agree with thine adversary in the Way, Else tribulation and anguish upon every soul that does evil;
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thy grieving of him, shall end in weeping, and wayling, and gnashing, for our God is a consuming fire.
thy grieving of him, shall end in weeping, and wailing, and gnashing, for our God is a consuming fire.
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And here now (that I may turn your thoughts a little aside from a personall to a nationall grieving of Gods Spirit) I am faln upon the grounds of those heavy judgments, under which we have lyen thus long, groaning,
And Here now (that I may turn your thoughts a little aside from a personal to a national grieving of God's Spirit) I am fallen upon the grounds of those heavy Judgments, under which we have lyen thus long, groaning,
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and gasping, to the pitty, and astonishment of our late envying neighbourhood; even the destroying, and devouring sword;
and gasping, to the pity, and astonishment of our late envying neighbourhood; even the destroying, and devouring sword;
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alas, my Beloved, we have grieved our good God by our havnous sins of all sorts,
alas, my beloved, we have grieved our good God by our havnous Sins of all sorts,
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and now we do justly feel the heavy effects of his displeasure;
and now we do justly feel the heavy effects of his displeasure;
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we have warred against Heaven with our iniquities, and now it is just with God to raise up war against us, in our own Bowells.
we have warred against Heaven with our iniquities, and now it is just with God to raise up war against us, in our own Bowels.
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It was the Motto that was wont to be written upon the Scotish coine, as the embleme of their Thistle, Nemo me impune Lacesset, None shall scape free, that provokes me;
It was the Motto that was wont to be written upon the Scottish coin, as the emblem of their Thistle, Nemo me impune Lacesset, None shall escape free, that provokes me;
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Surely it is a word that well fits the Omnipotent, and eternal justice, and power of Heavens;
Surely it is a word that well fits the Omnipotent, and Eternal Justice, and power of Heavens;
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we have provoked that to wrath, and therefore could not hope to avoid a fearfull judgment;
we have provoked that to wrath, and Therefore could not hope to avoid a fearful judgement;
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wo is me, we have made our selves enemies to God, by our rebellious sins, therefore thus saith the Lord, the Lord of Hoasts the Mighty one of Israel:
woe is me, we have made our selves enemies to God, by our rebellious Sins, Therefore thus Says the Lord, the Lord of Hosts the Mighty one of Israel:
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Ah I will ease me of my adversaries, and avenge me of mine Enemies: Esa. 1.24. Three things there are that aggravate the deep unkindnesse, that God hath taken at our thus Grieving of him:Ah I will ease me of my Adversaries, and avenge me of mine Enemies: Isaiah 1.24. Three things there Are that aggravate the deep unkindness, that God hath taken At our thus Grieving of him:
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his Indearments, our Ingagements, his Expectation:
his Endearments, our Engagements, his Expectation:
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were we a people that God had no whit promerited by his favours, that he had done nothing for us, more then for the savage Nations of the World,
were we a people that God had no whit promerited by his favours, that he had done nothing for us, more then for the savage nations of the World,
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surely the God of Heaven had not taken it so deeply to heart;
surely the God of Heaven had not taken it so deeply to heart;
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but now, that he hath been more kind to us, then to any Nation under Heaven,
but now, that he hath been more kind to us, then to any nation under Heaven,
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how doth he call Heaven, and Earth to record of the justnesse of his high regret, Hear O Heaven, and hearken O Earth,
how does he call Heaven, and Earth to record of the justness of his high regret, Hear Oh Heaven, and harken Oh Earth,
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for the Lord himself hath spoken. I have nourished, and brought up Children and they have rebelled against me: Esa. 1.2. and excellently Jerem. 2.31. O generation, see the word of the Lord:
for the Lord himself hath spoken. I have nourished, and brought up Children and they have rebelled against me: Isaiah 1.2. and excellently Jeremiah 2.31. Oh generation, see the word of the Lord:
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have I been a wilderness to Israel? a land of darkness ; therefore it followes, Behold I will plead with thee, ver. have I been a Wilderness to Israel? a land of darkness; Therefore it follows, Behold I will plead with thee, ver.
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35. Neither are his indearments of us, more then our ingagements to him;
35. Neither Are his endearments of us, more then our engagements to him;
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for what Nation in all the World hath made a more glorious profession of the name of God,
for what nation in all the World hath made a more glorious profession of the name of God,
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then this of ours? What Church under the cope of Heaven hath been more famous,
then this of ours? What Church under the cope of Heaven hath been more famous,
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and flourishing? Had we not pretended to holiness, and purity of religion even beyond others, the unkindness had been the lesse:
and flourishing? Had we not pretended to holiness, and purity of Religion even beyond Others, the unkindness had been the less:
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now, our unanswerablenesse calls God to the highest protestation of his offence, Be astonished O Heavens, and be horribly afraid, be ye very desolate, saith the Lord,
now, our unanswerableness calls God to the highest protestation of his offence, Be astonished Oh Heavens, and be horribly afraid, be you very desolate, Says the Lord,
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for my people have committed two evils;
for my people have committed two evils;
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they have forsaken me the Fountain of living waters, and have hewen them out Cisternes, broken Cisternes that can hold no water, Jer. 2.11. And who is so blind as my servant: Esa. 42.19.they have forsaken me the Fountain of living waters, and have hewn them out Cisterns, broken Cisterns that can hold no water, Jer. 2.11. And who is so blind as my servant: Isaiah 42.19.
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Now according to his Indearments, and our Ingagements hath been his just expectation of an answerable carriage of us towards him:
Now according to his Endearments, and our Engagements hath been his just expectation of an answerable carriage of us towards him:
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the Husbandman looks not for a crop in the wild desart;
the Husbandman looks not for a crop in the wild desert;
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but where he hath Gooded, and plowed, and Eared, and Sowne, why should not he look for an harvest? And this disappointment is a just heightner of his griefe, what could I have done more for my Vineyard that I have not done? I looked for grapes,
but where he hath Gooded, and plowed, and Eared, and Sown, why should not he look for an harvest? And this disappointment is a just heightner of his grief, what could I have done more for my Vineyard that I have not done? I looked for grapes,
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and it brought forth wild grapes. And now I will tell you what I will do to my Vineyard:
and it brought forth wild grapes. And now I will tell you what I will do to my Vineyard:
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I will take away the hedge thereof, and I will lay it wast:
I will take away the hedge thereof, and I will lay it wast:
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Esa. 5.4, 5. Wo is me, we do not hear, but feel God making his fearfull word good upon us;Isaiah 5.4, 5. Woe is me, we do not hear, but feel God making his fearful word good upon us;
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I need not tell you what we suffer;
I need not tell you what we suffer;
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the word of Esay is fulfilled here, It shall be a vexation onely to understand the report: Esa. 28.19.
the word of Isaiah is fulfilled Here, It shall be a vexation only to understand the report: Isaiah 28.19.
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Alas we know it too well, what rivers of blood, what piles of Carcasses are to be seen on all sides, would God I could as easily tell you of the Remedy;
Alas we know it too well, what Rivers of blood, what piles of Carcases Are to be seen on all sides, would God I could as Easily tell you of the Remedy;
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and why can I not do so? Doubtlesse, there is a remedy no lesse certain,
and why can I not do so? Doubtless, there is a remedy no less certain,
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then our suffering, if we had but the grace to use it; too long, alas, too long have we driven off the applying of our redress;
then our suffering, if we had but the grace to use it; too long, alas, too long have we driven off the applying of our redress;
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yet even still there is Balme in Gilead, still there is hope, yea assurance of help;
yet even still there is Balm in Gilead, still there is hope, yea assurance of help;
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if we will not be wanting to our selves:
if we will not be wanting to our selves:
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we have grieved our God to the height, Oh that we could resolve to make our peace with our provoked God at the last.
we have grieved our God to the height, O that we could resolve to make our peace with our provoked God At the last.
pns12 vhb vvn po12 n1 p-acp dt n1, uh cst pns12 vmd vvi pc-acp vvi po12 n1 p-acp po12 vvn n1 p-acp dt ord.
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Excellent is that of Esay. 27.5. Let him take hold of my strength, and make Peace with me, and he shall make peace with with me.
Excellent is that of Isaiah. 27.5. Let him take hold of my strength, and make Peace with me, and he shall make peace with with me.
j vbz d pp-f np1. crd. vvb pno31 vvi n1 pp-f po11 n1, cc vvi n1 p-acp pno11, cc pns31 vmb vvi n1 p-acp p-acp pno11.
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Oh that we could take hold of our strong Helper, who is mighty to save; that we would lay hold on the strength of his marvellous mercies:
O that we could take hold of our strong Helper, who is mighty to save; that we would lay hold on the strength of his marvellous Mercies:
uh cst pns12 vmd vvi n1 pp-f po12 j n1, r-crq vbz j pc-acp vvi; cst pns12 vmd vvi n1 p-acp dt n1 pp-f po31 j n2:
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Oh that we could take Benhadads course here;
O that we could take Benhadad's course Here;
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as they said of the King of Israel much more may I say of the God of Israel, He is a merciful God, let us put sackcloth upon our loynes,
as they said of the King of Israel much more may I say of the God of Israel, He is a merciful God, let us put Sackcloth upon our loins,
c-acp pns32 vvd pp-f dt n1 pp-f np1 av-d av-dc vmb pns11 vvb pp-f dt n1 pp-f np1, pns31 vbz dt j np1, vvb pno12 vvi n1 p-acp po12 n2,
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and ropes upon our heads, and go to the God of Israel, and say, Thy servants say, I pray thee let us live, 1 K. 20.31. Oh that it could greive us thoroughly, that we have greived so good a God:
and ropes upon our Heads, and go to the God of Israel, and say, Thy Servants say, I pray thee let us live, 1 K. 20.31. O that it could grieve us thoroughly, that we have grieved so good a God:
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that we could by a sound and serious humiliation, and hearty Repentance reconcile our selves to that offended Majesty;
that we could by a found and serious humiliation, and hearty Repentance reconcile our selves to that offended Majesty;
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we should yet live to praise him for his mercifull deliverance, and for the happy restauration of our peace, which God for his mercies sake vouchsafe to graunt us.
we should yet live to praise him for his merciful deliverance, and for the happy restauration of our peace, which God for his Mercies sake vouchsafe to grant us.
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Thus much for the grieving of the holy Spirit in himself, by way of allusion to humane affection;
Thus much for the grieving of the holy Spirit in himself, by Way of allusion to humane affection;
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Now followes that grievance which by way of Sympathy he feels in his Saints.
Now follows that grievance which by Way of sympathy he feels in his Saints.
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Anselme, Aquinas, Estius, and other latter Interpreters have justly construed one branch of this offence of the Holy Spirit to be,Anselm, Aquinas, Estius, and other latter Interpreters have justly construed one branch of this offence of the Holy Spirit to be,
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when through our leud, despightful words or actions, we grieve and scandalize those Saints and Servants of God, in whom that Holy Spirit dwells.
when through our lewd, Spiteful words or actions, we grieve and scandalise those Saints and Servants of God, in whom that Holy Spirit dwells.
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It is true (as Zanchius observes well) that it is no thank to a wicked man that the Spirit of God is not grieved by him, even in person;
It is true (as Zanchius observes well) that it is no thank to a wicked man that the Spirit of God is not grieved by him, even in person;
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he doth what he can to vex him;
he does what he can to vex him;
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the Impossibility is in the Impassiblenesse of the Spirit of God, not in the Will of the Agent:
the Impossibility is in the Impassiblenesse of the Spirit of God, not in the Will of the Agent:
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But although not in himself, yet in his faithful Ones, he may, and doth grieve him:
But although not in himself, yet in his faithful Ones, he may, and does grieve him:
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They are the Receptacles of the Holy Ghost, which he so possesses and takes up, that the injuries and affronts done to them are felt, and acknowledged by him:
They Are the Receptacles of the Holy Ghost, which he so Possesses and Takes up, that the injuries and affronts done to them Are felt, and acknowledged by him:
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As when an enemy offers to burn, or pull down, or strip & plunder the house, the Master or Owner takes the violence as done to himself;
As when an enemy offers to burn, or pull down, or strip & plunder the house, the Master or Owner Takes the violence as done to himself;
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We are the Temples, the Houses wherein it pleaseth the Spirit of God to dwell, what is done to us, is done to him in us;
We Are the Temples, the Houses wherein it Pleases the Spirit of God to dwell, what is done to us, is done to him in us;
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He challengeth as our Actions (The Spirit of God prayes in us, Rom. 8.26.) so our Passions also;
He Challengeth as our Actions (The Spirit of God prays in us, Rom. 8.26.) so our Passion also;
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he is grieved in our grief;
he is grieved in our grief;
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such an interest hath God in his, that as Christ the second person in the Trinity could say to Saul, why persecutest thou me ? So the Holy Ghost appropriates our injuries to himself.
such an Interest hath God in his, that as christ the second person in the Trinity could say to Saul, why Persecutest thou me? So the Holy Ghost appropriates our injuries to himself.
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If ye be reproached for the Name of Christ, happy are ye (saith S. Peter) for the Spirit of glory and of God resteth upon you: If you be reproached for the Name of christ, happy Are you (Says S. Peter) for the Spirit of glory and of God rests upon you:
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on their part he is evil spoken of, but on your part he is glorified, 1 Pet. 4.14.on their part he is evil spoken of, but on your part he is glorified, 1 Pet. 4.14.
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Lo, the Holy Spirit is glorified by our sufferings, and is evil spoken of in our reproaches, the word is (NONLATINALPHABET) is blasphemed;
Lo, the Holy Spirit is glorified by our sufferings, and is evil spoken of in our Reproaches, the word is () is blasphemed;
np1, dt j n1 vbz vvn p-acp po12 n2, cc vbz av-jn vvn pp-f p-acp po12 n2, dt n1 vbz () vbz vvn;
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so as (it is a fearful thing to think of) to speak contumelious words against Gods children, is by the Apostles own determination, no better then a kinde of blaspheming the Holy Ghost.
so as (it is a fearful thing to think of) to speak contumelious words against God's children, is by the Apostles own determination, no better then a kind of blaspheming the Holy Ghost.
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See then & consider ye malicious & uncharitable men, your wrongs reach further then ye are aware of;
See then & Consider you malicious & uncharitable men, your wrongs reach further then you Are aware of;
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ye suffer your tongues to run ryot in bitter Scoffs, in spightful slanders, in injurious raylings against those that are truly conscionable, ye think ye gall none but men, worse then your selves,
you suffer your tongues to run riot in bitter Scoffs, in spiteful slanders, in injurious railings against those that Are truly conscionable, you think you Gall none but men, Worse then your selves,
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but ye shall finde that ye have opened your mouthes against Heaven:
but you shall find that you have opened your mouths against Heaven:
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I speak not for those that are meer outsides & visors of Christianity, making a shew of Godliness,
I speak not for those that Are mere outsides & visors of Christianity, making a show of Godliness,
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and denving the power of it in their lives; I take no protection of them, God shall give them their portion with Hypocrites;
and denving the power of it in their lives; I take no protection of them, God shall give them their portion with Hypocrites;
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But if he be a true childe of God, one that hath the true fear of God planted in his heart,
But if he be a true child of God, one that hath the true Fear of God planted in his heart,
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and one that desires to be approved to God in all his wayes (though perhaps he differ in judgment,
and one that Desires to be approved to God in all his ways (though perhaps he differ in judgement,
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and be of another profession from thee in some collateral matters, (as the God of Heaven stands not upon such points) let him I say be one of Gods dear and secret ones, whom thou revilest and persecutest, the Spirit of God feels the Indignities that are offered to such a one,
and be of Another profession from thee in Some collateral matters, (as the God of Heaven Stands not upon such points) let him I say be one of God's dear and secret ones, whom thou Revilest and Persecutest, the Spirit of God feels the Indignities that Are offered to such a one,
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and will let thee feel, that he feels them;
and will let thee feel, that he feels them;
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make as slight as you will of scandalizing and wronging a good man, there is a good God that will pay you for it.
make as slight as you will of scandalizing and wronging a good man, there is a good God that will pay you for it.
vvb p-acp j c-acp pn22 vmb pp-f j-vvg cc vvg dt j n1, pc-acp vbz dt j np1 cst vmb vvi pn22 p-acp pn31.
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What an heavy complaint is that, which the Apostle makes to his Corinthians, concerning himself and his fellowes:
What an heavy complaint is that, which the Apostle makes to his Corinthians, Concerning himself and his Fellows:
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I think (saith he) that God hath set forth us the Apostles last, as it were appointed to death, for we are made a spectacle to the World, I think (Says he) that God hath Set forth us the Apostles last, as it were appointed to death, for we Are made a spectacle to the World,
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and to Angels, and to Men, 1 Cor. 4.9. and verse the 13. We are made as the filth of the world, the off-scouring of all things unto this day. and to Angels, and to Men, 1 Cor. 4.9. and verse the 13. We Are made as the filth of the world, the offscouring of all things unto this day.
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Alas if this were the condicion of the blessed Apostles to be thus vilified, why should it seem strange to us, their unworthy successours,
Alas if this were the condition of the blessed Apostles to be thus vilified, why should it seem strange to us, their unworthy Successors,
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and Disciples, if we be thought fit for nothing but to be cast upon the dunghill:
and Disciples, if we be Thought fit for nothing but to be cast upon the dunghill:
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but these reproaches, however we may take coolly, and calmly, as that Stoick Philosopher did, who whilst he was discoursing of being free from passions (it being the doctrine of that sect, that a wise man should be impassionate) a rude fellow spat purposely in his face,
but these Reproaches, however we may take coolly, and calmly, as that Stoic Philosopher did, who while he was discoursing of being free from passion (it being the Doctrine of that sect, that a wise man should be impassionate) a rude fellow spat purposely in his face,
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and when he was asked, whether he were not angry;
and when he was asked, whither he were not angry;
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answered, no truly, I am not angry, but I doubt whether I should not be angry at such an abuse;
answered, no truly, I am not angry, but I doubt whither I should not be angry At such an abuse;
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but there is a God that will not put up our contumelies so, we strike his servants on Earth,
but there is a God that will not put up our Contumelies so, we strike his Servants on Earth,
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and he feels it in Heaven, It is very emphaticall which the Apostle hath to this purpose, Coloss. 1.24. I fill up (that which is behind) NONLATINALPHABET, the Asterings of the Afflictions of Christ in my flesh:
and he feels it in Heaven, It is very emphatical which the Apostle hath to this purpose, Coloss. 1.24. I fill up (that which is behind), the Asterings of the Afflictions of christ in my Flesh:
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Intimating that there is one intire body (as it were) of Christs sufferings, part whereof he indured in his own person,
Intimating that there is one entire body (as it were) of Christ sufferings, part whereof he endured in his own person,
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and part he still sustaines in his members, so as he cannot be free whiles they suffer, inasmuch as ye did it to one of the least of my brethren, ye did it unto me, Mat. 15.40.
and part he still sustains in his members, so as he cannot be free while they suffer, inasmuch as you did it to one of the least of my brothers, you did it unto me, Mathew 15.40.
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As the soul feels what is done to the body ( the Iron entred into his Soul, saith the Psalmist) so what is done to the faithfull soul, God is sensible of,
As the soul feels what is done to the body (the Iron entered into his Soul, Says the Psalmist) so what is done to the faithful soul, God is sensible of,
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and will revenge it accordingly, what shall be done to thee thou false Tongue, saith the Psalmist, even mighty and sharp Arrowes with hot burning Coales: Psal. 102.3. Thou hast shot thine Arrowes, even bitter words against Gods chosen ones, and God shall send thee sharper arrowes of his vengeance, singing into thy bosome;
and will revenge it accordingly, what shall be done to thee thou false Tongue, Says the Psalmist, even mighty and sharp Arrows with hight burning Coals: Psalm 102.3. Thou hast shot thine Arrows, even bitter words against God's chosen ones, and God shall send thee sharper arrows of his vengeance, singing into thy bosom;
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thy tongue hath been set on fire with contention, and hath helpt to kindle it in others,
thy tongue hath been Set on fire with contention, and hath helped to kindle it in Others,
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and now God shall fill thy mouth with hotter coales of that fire which shall never be quenched.
and now God shall fill thy Mouth with hotter coals of that fire which shall never be quenched.
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Oh then as we tender our own safety, let us binde our Tongues, and hands to the good behaviour,
O then as we tender our own safety, let us bind our Tongues, and hands to the good behaviour,
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and resolve with the holy Apostle, To give none offence, neither to the Jewes, nor to the Gentiles,
and resolve with the holy Apostle, To give none offence, neither to the Jews, nor to the Gentiles,
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nor to the Church of God : 1. Cor. 10.32.nor to the Church of God: 1. Cor. 10.32.
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Now as the holy Spirit of God both in himself and in his Children, is grieved with our leud speeches,
Now as the holy Spirit of God both in himself and in his Children, is grieved with our lewd Speeches,
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and offensive carriage, so contrarily, God, and his holy Spirit are joyed in our gracious speeches, and holy conversation, Luc. 15.10. I say unto you, there is joy in the presence of the Angels of God, over one sinner that repenteth:
and offensive carriage, so contrarily, God, and his holy Spirit Are joyed in our gracious Speeches, and holy Conversation, Luke 15.10. I say unto you, there is joy in the presence of the Angels of God, over one sinner that Repenteth:
cc j n1, av av-jn, np1, cc po31 j n1 vbr vvn p-acp po12 j n2, cc j n1, np1 crd. pns11 vvb p-acp pn22, pc-acp vbz n1 p-acp dt n1 pp-f dt n2 pp-f np1, p-acp crd n1 cst vvz:
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Lo this is Gods joy and the Angels witnesse it, it is the owner that hath found the lost Groate,
Lo this is God's joy and the Angels witness it, it is the owner that hath found the lost Groat,
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and that saith Rejoyce with me: how doth conscionable and godly behaviour, and holy Communication make Musick in Heaven.
and that Says Rejoice with me: how does conscionable and godly behaviour, and holy Communication make Music in Heaven.
cc d vvz vvb p-acp pno11: uh-crq vdz j cc j n1, cc j n1 vvi n1 p-acp n1.
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We have known many that have thought their time well bestowed, if they could make a great Man smile ( Principibus placuisse, &c. ) And perhaps their facetious urbanity hath not passed unrewarded;
We have known many that have Thought their time well bestowed, if they could make a great Man smile (Principibus placuisse, etc.) And perhaps their facetious urbanity hath not passed unrewarded;
pns12 vhb vvn d cst vhb vvn po32 n1 av vvn, cs pns32 vmd vvi dt j n1 vvi (fw-la fw-la, av) cc av po32 j n1 vhz xx vvn j;
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Oh what shall we think of moving true delight to the King of glory:
O what shall we think of moving true delight to the King of glory:
uh q-crq vmb pns12 vvi pp-f j-vvg j n1 p-acp dt n1 pp-f n1:
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It was no small incouragement to the Colossians, that the Apostle professes he was with them rejoycing,
It was no small encouragement to the colossians, that the Apostle Professes he was with them rejoicing,
pn31 vbds dx j n1 p-acp dt njp2, cst dt n1 vvz pns31 vbds p-acp pno32 vvg,
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and beholding their Order, Coloss. 2.5.and beholding their Order, Coloss. 2.5.
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What a comfort then must it needs be, that the great God of Heaven is with us,
What a Comfort then must it needs be, that the great God of Heaven is with us,
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and takes notice of our carriage, and contentment in it, I know thy works, and thy labour,
and Takes notice of our carriage, and contentment in it, I know thy works, and thy labour,
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and thy patience, saith the Spirit of God to the Angel (or Bishop) of the Church of Ephesus :and thy patience, Says the Spirit of God to the Angel (or Bishop) of the Church of Ephesus:
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and Videndo vidi, saith God to Moses, concerning the Israelites, I have seen the afflictions of my people:
and Videndo Vidi, Says God to Moses, Concerning the Israelites, I have seen the afflictions of my people:
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it is said of Anthony the Hermite, Let no man bogle at this, that I mention an Hermite to this Congregation, (those first Eremites that went aside into the Wildernesse, to avoid those primitive persecutions, were holy men, great Saints,
it is said of Anthony the Hermit, Let no man bogle At this, that I mention an Hermit to this Congregation, (those First Eremites that went aside into the Wilderness, to avoid those primitive persecutions, were holy men, great Saints,
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and of a quite different alloy from those of the present Romish Church, Mera Nominum Crepitacula ) that when he was set upon by Divells,
and of a quite different alloy from those of the present Romish Church, Mera Nominum Crepitacula) that when he was Set upon by Devils,
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and buffeted by them, as St. Paul was, 2 Cor. 12. (according to learned Cameran his interpretation) after the conflict he cryed out, O bone Jesu ubi eras? O Lord Jesu where wast thou? and received answer, juxta te eram, &c. I was by thee,
and buffeted by them, as Saint Paul was, 2 Cor. 12. (according to learned Cameran his Interpretation) After the conflict he cried out, Oh bone Jesu ubi eras? Oh Lord Jesu where wast thou? and received answer, juxta te eram, etc. I was by thee,
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and lookt how thou wouldst demean thy self in thy combat; who would not fight valiantly, when he fights in the eye of his Prince?
and looked how thou Wouldst demean thy self in thy combat; who would not fight valiantly, when he fights in the eye of his Prince?
cc vvd c-crq pns21 vmd2 vvi po21 n1 p-acp po21 n1; q-crq vmd xx vvi av-j, c-crq pns31 vvz p-acp dt n1 pp-f po31 n1?
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It is the highest consideration in the World, this, how doth God rellish my actions and me? The common rule of the World is, what will men say? what will my neighbours? what will my superiours? what will posterity? and according to their conceits we are willing to regulate our carriage:
It is the highest consideration in the World, this, how does God relish my actions and me? The Common Rule of the World is, what will men say? what will my neighbours? what will my superiors? what will posterity? and according to their conceits we Are willing to regulate our carriage:
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but a true Christian looks higher, and for every thing he sayes or does, inquires after the censure or allowance of God himself, still caring that the words of his mouth,
but a true Christian looks higher, and for every thing he Says or does, inquires After the censure or allowance of God himself, still caring that the words of his Mouth,
cc-acp dt j njp n2 jc, cc p-acp d n1 pns31 vvz cc vdz, vvz p-acp dt n1 cc n1 pp-f np1 px31, av vvg cst dt n2 pp-f po31 n1,
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and the meditations of his heart may be accepted of his God:
and the meditations of his heart may be accepted of his God:
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and if his heart tell him, that God frownes at his actions, all the World cannot chear him up;
and if his heart tell him, that God frowns At his actions, all the World cannot cheer him up;
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but he will go mourning all the day long, till he have made his peace, and set even termes between God and his Soul:
but he will go mourning all the day long, till he have made his peace, and Set even terms between God and his Soul:
cc-acp pns31 vmb vvi vvg d dt n1 av-j, c-acp pns31 vhb vvn po31 n1, cc vvd av n2 p-acp np1 cc po31 n1:
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but if that tell him all is well, nothing in the world can deject and dishearten him;
but if that tell him all is well, nothing in the world can deject and dishearten him;
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but he takes up that resolution which Solomon gives for advice, Let thy Garments be white,
but he Takes up that resolution which Solomon gives for Advice, Let thy Garments be white,
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and let no Oyle be wanting to thine head, go thy way, Eat thy bread with joy,
and let no Oil be wanting to thine head, go thy Way, Eat thy bred with joy,
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and drink thy Wine with a merry heart, for now God accepteth thy works, Eccles. 9.7, 8. And this consideration as it never can be unseasonable,and drink thy Wine with a merry heart, for now God Accepteth thy works, Eccles. 9.7, 8. And this consideration as it never can be unseasonable,
cc vvb po21 n1 p-acp dt j n1, c-acp av np1 vvz po21 n2, np1 crd, crd cc d n1 c-acp pn31 av-x vmb vbi j,
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so is a most fit cordiall for every honest and good heart, in these dismall times;
so is a most fit cordial for every honest and good heart, in these dismal times;
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we are in a sad condicion, and perhaps in expectation of worse, the sword is either devouring or threatning, we are ready to be swallowed up with grief, or fear:
we Are in a sad condition, and perhaps in expectation of Worse, the sword is either devouring or threatening, we Are ready to be swallowed up with grief, or Fear:
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what should we now do? Dear Christians let every one of us look in what termes he stands with his God, do we finde the face of God clouded from us, let our souls refuse comfort till we have recovered his favour, which is better then life;
what should we now do? Dear Christians let every one of us look in what terms he Stands with his God, do we find the face of God clouded from us, let our Souls refuse Comfort till we have recovered his favour, which is better then life;
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do we find our selves upon our sound repentance, received to grace and favour of the Almighty,
do we find our selves upon our found Repentance, received to grace and favour of the Almighty,
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and that he is well pleased with our persons, and with our poor obediences, and that he smiles upon us in Heaven, courage, dear Brethren, in spight of all the frowns and menaces of the World;
and that he is well pleased with our Persons, and with our poor obediences, and that he smiles upon us in Heaven, courage, dear Brothers, in spite of all the frowns and menaces of the World;
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we are safe and shall be happy: here is comfort for us in all tribulation 2 Cor. 1.4. with that chosen vessel, we are troubled on every side, yet not distressed;
we Are safe and shall be happy: Here is Comfort for us in all tribulation 2 Cor. 1.4. with that chosen vessel, we Are troubled on every side, yet not distressed;
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•e are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed;
•e Are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed;
av vbr vvn, cc-acp xx p-acp n1; vvn, cc-acp xx vvn; vvd a-acp, cc-acp xx vvn;
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for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day,
for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day,
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for our light Affliction which is but for a moment, worketh for us, a farr more exceeding and eternall weight of glory:
for our Light Affliction which is but for a moment, works for us, a Far more exceeding and Eternal weight of glory:
p-acp po12 j n1 r-crq vbz p-acp p-acp dt n1, vvz p-acp pno12, dt av-j av-dc j-vvg cc j n1 pp-f n1:
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to the full possession whereof, the God that hath ordained us, graciously bring us, for the sake of the Son of his love Jesus Christ the righteous.
to the full possession whereof, the God that hath ordained us, graciously bring us, for the sake of the Son of his love jesus christ the righteous.
p-acp dt j n1 c-crq, dt n1 cst vhz vvn pno12, av-j vvb pno12, c-acp dt n1 pp-f dt n1 pp-f po31 n1 np1 np1 dt j.
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To whom with the Father, and the holy Ghost, three persons, and one glorious God, be given all praise honour, glory,
To whom with the Father, and the holy Ghost, three Persons, and one glorious God, be given all praise honour, glory,
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and dominion now, and for evermore.
and dominion now, and for evermore.
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A Second SERMON In prosecution of the same Text, PREACHT AT St. GREGORIES CHURCH IN NORWICH July 21. 1644. By JOS. B. of N. EPHES. 4.30.
A Second SERMON In prosecution of the same Text, PREACHED AT Saint GREGORIES CHURCH IN NORWICH July 21. 1644. By JOS. B. of N. EPHESIANS. 4.30.
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And grieve not the holy Spirit of God, whereby ye are sealed to the day of Redemption.
And grieve not the holy Spirit of God, whereby you Are sealed to the day of Redemption.
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WE have done with the Dehortation it self, and therein with the Act forbidden, ( Grieve not ;) and with the title of the Subject, ( the Holy Spirit of God ;) We descend to the inforcement of the Dehortation, by the great merit of the Spirit of God; ( whereby ye are sealed to the day of Redemption. )
WE have done with the Dehortation it self, and therein with the Act forbidden, (Grieve not;) and with the title of the Subject, (the Holy Spirit of God;) We descend to the enforcement of the Dehortation, by the great merit of the Spirit of God; (whereby you Are sealed to the day of Redemption.)
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Those that are great and good, we would not willingly offend, though meer strangers to us:
Those that Are great and good, we would not willingly offend, though mere Strangers to us:
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but if they be besides, our great friends and liberal Benefactors, men that have deserved highly of us, we justly hold it a foul shame,
but if they be beside, our great Friends and liberal Benefactors, men that have deserved highly of us, we justly hold it a foul shame,
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and abominable ingratitude, wilfully to do ought that might affront them.
and abominable ingratitude, wilfully to do ought that might affront them.
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It is therefore added for a strong disswasive from Grieving the Spirit of God, that by him we are sealed to the day of redemption:
It is Therefore added for a strong dissuasive from Grieving the Spirit of God, that by him we Are sealed to the day of redemption:
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All the world shall in vain strive to do for us, what our great Friend in Heaven hath done;
All the world shall in vain strive to do for us, what our great Friend in Heaven hath done;
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our loathness therefore to grieve him, must be according to the depth of our obligation to him:
our loathness Therefore to grieve him, must be according to the depth of our obligation to him:
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Cast your eyes then a little upon the wonderful Benefit here specified; and see, First, what this day of Redemption is:
Cast your eyes then a little upon the wondered Benefit Here specified; and see, First, what this day of Redemption is:
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Secondly, what is the sealing of us to this day:
Secondly, what is the sealing of us to this day:
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and Thirdly, why the sealing of us to this day should be a sufficient motive to withhold us from grieving the Holy Spirit of God.
and Thirdly, why the sealing of us to this day should be a sufficient motive to withhold us from grieving the Holy Spirit of God.
cc ord, c-crq dt vvg pp-f pno12 p-acp d n1 vmd vbi dt j n1 pc-acp vvi pno12 p-acp vvg dt j n1 pp-f np1.
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These three must be the limits of my Speech and your Atrention. Redemption signifies as much as a Ransome;
These three must be the Limits of my Speech and your Atrention. Redemption signifies as much as a Ransom;
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A Ransome implies a Captivity or Servitude; There is a threefold Captivity from which we are freed;
A Ransom Implies a Captivity or Servitude; There is a threefold Captivity from which we Are freed;
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Of Sin, of Misery, of Death: For the first, We are sold under sin, saith our Apostle:
Of since, of Misery, of Death: For the First, We Are sold under since, Says our Apostle:
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No Slave in Argier is more truly sold in the Market under a Turkish Pyrate, then we are naturally sold under the Tyranny of sin;
No Slave in Algiers is more truly sold in the Market under a Turkish Pyrate, then we Are naturally sold under the Tyranny of since;
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by whom we are bound hand and foot, and can stir neither of them towards God;
by whom we Are bound hand and foot, and can stir neither of them towards God;
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and dungeon'd up in the darkness of our ignorance, without any Glimpse of the vision of God, For the second;
and dungeoned up in the darkness of our ignorance, without any Glimpse of the vision of God, For the second;
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the very name of Captivity implyes Misery enough;
the very name of Captivity Implies Misery enough;
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what outward evil is incident into a man which bondage doth not bring with it? Wo is me, there was never so much captivity in this land since it was a Nation,
what outward evil is incident into a man which bondage does not bring with it? Woe is me, there was never so much captivity in this land since it was a nation,
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nor so woful a Captivity as this, of brethren to brethren; Complaints there are good store on both sides;
nor so woeful a Captivity as this, of brothers to brothers; Complaints there Are good store on both sides;
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of restraint, want, ill-lodging, hard and scant diet, Irons, insultations, scornes, and extremities of ill usage of all kindes:
of restraint, want, ill-lodging, hard and scant diet, Irons, insultations, scorns, and extremities of ill usage of all Kinds:
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and what other is to be found in the whole course of this wretched life of ours, the best whereof is vanity, and the worst infinite vexations;
and what other is to be found in the Whole course of this wretched life of ours, the best whereof is vanity, and the worst infinite vexations;
cc r-crq j-jn vbz pc-acp vbi vvn p-acp dt j-jn n1 pp-f d j n1 pp-f png12, dt js q-crq vbz n1, cc dt js j n2;
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But Thirdly, if some men have been so externally happy, as to avoid some of these miseries (for all men smart not alike) yet never man did or can avoid the third; which is obnoxiousness to death:
But Thirdly, if Some men have been so externally happy, as to avoid Some of these misery's (for all men smart not alike) yet never man did or can avoid the third; which is obnoxiousness to death:
cc-acp ord, cs d n2 vhb vbn av av-j j, c-acp pc-acp vvi d pp-f d n2 (c-acp d n2 vvb xx av) av av-x n1 vdd cc vmb vvi dt ord; r-crq vbz n1 p-acp n1:
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By the offence of one, saith the Apostle, judgment came upon all men to condemnation Rom. 5.18. Sin hath raigned unto death, Ps. 21. It is more then an Ordinance, a statute law in Heaven;By the offence of one, Says the Apostle, judgement Come upon all men to condemnation Rom. 5.18. since hath reigned unto death, Ps. 21. It is more then an Ordinance, a statute law in Heaven;
p-acp dt n1 pp-f crd, vvz dt n1, n1 vvd p-acp d n2 p-acp n1 np1 crd. n1 vhz vvn p-acp n1, np1 crd pn31 vbz dc cs dt n1, dt n1 n1 p-acp n1;
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Statutum est, &c. It is enacted to all men once to dye, Heb. 9.27. This then is our bondage or captivity, now comes our redemption from all these at once:Statutum est, etc. It is enacted to all men once to die, Hebrew 9.27. This then is our bondage or captivity, now comes our redemption from all these At once:
fw-la fw-la, av pn31 vbz vvn p-acp d n2 a-acp pc-acp vvi, np1 crd. np1 av vbz po12 n1 cc n1, av vvz po12 n1 p-acp d d p-acp a-acp:
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when upon our happy dissolution we are freed from sin, from misery, from death; and enter into the possession of glory:
when upon our happy dissolution we Are freed from since, from misery, from death; and enter into the possession of glory:
c-crq p-acp po12 j n1 pns12 vbr vvn p-acp n1, p-acp n1, p-acp n1; cc vvb p-acp dt n1 pp-f n1:
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thus our Saviour, Lift up your heads, for the day of your redemption draweth nigh ;
thus our Saviour, Lift up your Heads, for the day of your redemption draws High;
av po12 n1, vvb a-acp po22 n2, p-acp dt n1 pp-f po22 n1 vvz av-j;
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thus saith St. Paul, The creature it self also shall be delivered from the bondage of corruption unto the glorious liberty of the Sons of God. Rom. 8.21. It is the same condition of the members of Christ, which was of the head, that they overcome death by dying;
thus Says Saint Paul, The creature it self also shall be Delivered from the bondage of corruption unto the glorious liberty of the Sons of God. Rom. 8.21. It is the same condition of the members of christ, which was of the head, that they overcome death by dying;
av vvz n1 np1, dt n1 pn31 n1 av vmb vbi vvn p-acp dt n1 pp-f n1 p-acp dt j n1 pp-f dt n2 pp-f np1. np1 crd. pn31 vbz dt d n1 pp-f dt n2 pp-f np1, r-crq vbds pp-f dt n1, cst pns32 vvb n1 p-acp vvg;
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when therefore the bands of death are loosed, and we are fully freed from the dominion of the first death,
when Therefore the bans of death Are loosed, and we Are Fully freed from the dominion of the First death,
c-crq av dt n2 pp-f n1 vbr vvn, cc pns12 vbr av-j vvn p-acp dt n1 pp-f dt ord n1,
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and danger of the second, and therein from all the capacity, not only of the rule and power of sin,
and danger of the second, and therein from all the capacity, not only of the Rule and power of since,
cc n1 pp-f dt ord, cc av p-acp d dt n1, xx av-j pp-f dt n1 cc n1 pp-f n1,
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but of the life and in-dwelling of it; and from all the miseries both bodily and spirituall that attend it;
but of the life and indwelling of it; and from all the misery's both bodily and spiritual that attend it;
cc-acp pp-f dt n1 cc j pp-f pn31; cc p-acp d dt n2 d j cc j cst vvb pn31;
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and when in the same instant our soul takes possession of that glory, which shall once, in the consociation of it's glorious partner, the body, be perfectly consummated:
and when in the same instant our soul Takes possession of that glory, which shall once, in the consociation of it's glorious partner, the body, be perfectly consummated:
cc c-crq p-acp dt d j-jn po12 n1 vvz n1 pp-f d n1, r-crq vmb a-acp, p-acp dt n1 pp-f pn31|vbz j n1, dt n1, vbb av-j vvn:
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Then, and not till then is the day of our redemption.
Then, and not till then is the day of our redemption.
av, cc xx c-acp av vbz dt n1 pp-f po12 n1.
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Is there any of us therefore that complaines of his sad and hard condition here in the world;
Is there any of us Therefore that complains of his sad and hard condition Here in the world;
vbz pc-acp d pp-f pno12 av cst vvz pp-f po31 j cc j n1 av p-acp dt n1;
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paines of body, grief of mind, agonies of soul, crosses in estate, discontentments in his families, suffering in his good name? let him bethink himself where he is;
pains of body, grief of mind, agonies of soul, Crosses in estate, discontentments in his families, suffering in his good name? let him bethink himself where he is;
n2 pp-f n1, n1 pp-f n1, n2 pp-f n1, n2 p-acp n1, n2 p-acp po31 n2, vvg p-acp po31 j n1? vvb pno31 vvi px31 c-crq pns31 vbz;
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this is the time of his captivity;
this is the time of his captivity;
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and what other can be expected in this case? Can we think there is no difference betwixt liberty & bondage? Can the slave think to be as free as his Patron? Ease, rest, liberty must be lookt for elsewhere;
and what other can be expected in this case? Can we think there is no difference betwixt liberty & bondage? Can the slave think to be as free as his Patron? Ease, rest, liberty must be looked for elsewhere;
cc r-crq j-jn vmb vbi vvn p-acp d n1? vmb pns12 vvi pc-acp vbz dx n1 p-acp n1 cc n1? vmb dt n1 vvb pc-acp vbi a-acp j c-acp po31 n1? n1, n1, n1 vmb vbi vvn p-acp av;
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but whiles we are here we must make no account of other then these varieties of misery:
but while we Are Here we must make no account of other then these varieties of misery:
cc-acp cs pns12 vbr av pns12 vmb vvi dx n1 pp-f j-jn av d n2 pp-f n1:
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our redemption shall free us from them all.
our redemption shall free us from them all.
po12 n1 vmb vvi pno12 p-acp pno32 d.
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But now perhaps some of you are ready to say of the Redemption, as they did of the Resurrection, that it is past already;
But now perhaps Some of you Are ready to say of the Redemption, as they did of the Resurrection, that it is passed already;
p-acp av av d pp-f pn22 vbr j pc-acp vvi pp-f dt n1, c-acp pns32 vdd pp-f dt n1, cst pn31 vbz vvn av;
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and so indeed it is, one way; in respect of the price laid out by the Son of God;
and so indeed it is, one Way; in respect of the price laid out by the Son of God;
cc av av pn31 vbz, crd n1; p-acp n1 pp-f dt n1 vvd av p-acp dt n1 pp-f np1;
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the invaluable price of his blood for the redemption of man; but so, that it must be taken out by, and applied to, every soul inparticular,
the invaluable price of his blood for the redemption of man; but so, that it must be taken out by, and applied to, every soul inparticular,
dt j n1 pp-f po31 n1 p-acp dt n1 pp-f n1; cc-acp av, cst pn31 vmb vbi vvn av p-acp, cc vvd p-acp, d n1 j,
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if we will have the benefit redound to us;
if we will have the benefit redound to us;
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It is his Redemption before, it is now only our Redemption, when it is brought home to us.
It is his Redemption before, it is now only our Redemption, when it is brought home to us.
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Oh then the dear and happy day of this our finall redemption, wherein we shall be absolutely freed from all the miserable sorrowes, paines, cares, fears, vexations which we meet withall here below,
O then the dear and happy day of this our final redemption, wherein we shall be absolutely freed from all the miserable sorrows, pains, Cares, fears, vexations which we meet withal Here below,
uh av dt j-jn cc j n1 pp-f d po12 j n1, c-crq pns12 vmb vbi av-j vvn p-acp d dt j n2, n2, n2, n2, n2 r-crq pns12 vvb av av a-acp,
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and, which is yet more, from all the danger of sinning, which now every day adds to the fearfulness of our account;
and, which is yet more, from all the danger of sinning, which now every day adds to the fearfulness of our account;
cc, r-crq vbz av av-dc, p-acp d dt n1 pp-f vvg, r-crq av d n1 vvz p-acp dt n1 pp-f po12 n1;
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and lastly, from the wofull wages of sin, Death, bodily, spirituall, eternall; here is a redemption worth our longing for; worth our joying in:
and lastly, from the woeful wages of since, Death, bodily, spiritual, Eternal; Here is a redemption worth our longing for; worth our joying in:
cc ord, p-acp dt j n2 pp-f n1, n1, j, j, j; av vbz dt n1 n1 po12 n1 p-acp; j po12 vvg p-acp:
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when Joseph was fetcht out of Pharaohs Gaol, and changed the nasty rags of his prison for pure linnen vestures;
when Joseph was fetched out of Pharaohs Gaol, and changed the nasty rags of his prison for pure linen vestures;
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and his Iron fetters for a chain of Gold, and his wooden stocks for Pharaohs second Charet ( Gen. 41.42.) do we not think he must needs be joyfully affected with it? When Peter was called up from betwixt his Leopards (as that Father termes them) and had his shackles shaken off,
and his Iron fetters for a chain of Gold, and his wooden stocks for Pharaohs second Chariot (Gen. 41.42.) do we not think he must needs be joyfully affected with it? When Peter was called up from betwixt his Leopards (as that Father terms them) and had his shackles shaken off,
cc po31 n1 n2 p-acp dt n1 pp-f n1, cc po31 j n2 p-acp np1 ord n1 (np1 crd.) vdb pns12 xx vvi pns31 vmb av vbi av-j vvn p-acp pn31? c-crq np1 vbds vvn a-acp p-acp p-acp po31 n2 (c-acp d n1 vvz pno32) cc vhd po31 n2 vvn a-acp,
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and was brought through the Iron gates into the free and open street;
and was brought through the Iron gates into the free and open street;
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or when Daniel was called out of the lyons den to the embracements of Darius, could he choose but rejoyce in the change? when Lazarus was called (after three dayes entombing) out of his grave,
or when daniel was called out of the lyons den to the embracements of Darius, could he choose but rejoice in the change? when Lazarus was called (After three days entombing) out of his grave,
cc c-crq np1 vbds vvn av pp-f dt ng1 n1 p-acp dt n2 pp-f np1, vmd pns31 vvi cc-acp vvi p-acp dt n1? q-crq np1 vbds vvn (c-acp crd n2 vvg) av pp-f po31 n1,
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and saluted his mourning sisters, and walk't home with his friends, could there be ought but the voice of joy and gladnesse among them? But,
and saluted his mourning Sisters, and walked home with his Friends, could there be ought but the voice of joy and gladness among them? But,
cc vvd po31 j-vvg n2, cc vvd av-an p-acp po31 n2, vmd pc-acp vbi pi p-acp dt n1 pp-f n1 cc n1 p-acp pno32? p-acp,
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alas, all these are but sleight resemblances of the blessed Redemption which is purchased for us, who are thus ransomed from sin, and death:
alas, all these Are but sleight resemblances of the blessed Redemption which is purchased for us, who Are thus ransomed from since, and death:
uh, d d vbr p-acp n1 n2 pp-f dt j-vvn n1 r-crq vbz vvn p-acp pno12, r-crq vbr av vvn p-acp n1, cc n1:
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Rather, if we could imagine the soul of a Trajan fetcht out of hell by the prayers of Gregory, or of a Falconella by Tecla, according to the bold legends of lying fablers,
Rather, if we could imagine the soul of a Trajan fetched out of hell by the Prayers of Gregory, or of a Falconella by Tecla, according to the bold legends of lying fablers,
av-c, cs pns12 vmd vvi dt n1 pp-f dt np1 vvd av pp-f n1 p-acp dt n2 pp-f np1, cc pp-f dt np1 p-acp np1, vvg p-acp dt j n2 pp-f j-vvg n2,
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and now freed from those intolerable and unconceiveable torments, we might apprehend in some measure what it is that is wrought for our souls, in this mercifull redemption;
and now freed from those intolerable and unconceivable torments, we might apprehend in Some measure what it is that is wrought for our Souls, in this merciful redemption;
cc av vvn p-acp d j cc j n2, pns12 vmd vvi p-acp d n1 r-crq pn31 vbz cst vbz vvn p-acp po12 n2, p-acp d j n1;
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and what is the favour of that deliverance, which we must long to have fully perfected:
and what is the favour of that deliverance, which we must long to have Fully perfected:
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But, alas, what shall I say to us? We are enslaved, and fettered, and we are loath to be free;
But, alas, what shall I say to us? We Are enslaved, and fettered, and we Are loath to be free;
cc-acp, uh, q-crq vmb pns11 vvi p-acp pno12? pns12 vbr vvn, cc vvn, cc pns12 vbr j pc-acp vbi j;
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we are in love with our bonds, with our miseries, with our sins;
we Are in love with our bonds, with our misery's, with our Sins;
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and when death comes like a good Ebed-molech to drag us up out of our dungeon, we are unwilling to put the rags under our arme-pits,
and when death comes like a good Ebed-molech to drag us up out of our dungeon, we Are unwilling to put the rags under our armpits,
cc c-crq n1 vvz av-j dt j j pc-acp vvi pno12 a-acp av pp-f po12 n1, pns12 vbr j pc-acp vvi dt n2 p-acp po12 n2,
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and to lay hold of that our sure, and happy conveyance to the light and liberty of the Saints:
and to lay hold of that our sure, and happy conveyance to the Light and liberty of the Saints:
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Oh our wretched unbelief that is guilty of this slackness of our desires;
O our wretched unbelief that is guilty of this slackness of our Desires;
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whereas if we were what we profess our selves, we would think the time long till it be accomplished,
whereas if we were what we profess our selves, we would think the time long till it be accomplished,
cs cs pns12 vbdr q-crq pns12 vvb po12 n2, pns12 vmd vvi dt n1 av-j c-acp pn31 vbb vvn,
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and say, Come Lord Jesus, come quickly;
and say, Come Lord jesus, come quickly;
cc vvi, vvb n1 np1, vvb av-j;
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even so, come Lord Jesus, come quickly, and make up our full redemption from misery, from sin, from death,
even so, come Lord jesus, come quickly, and make up our full redemption from misery, from since, from death,
av av, vvb n1 np1, vvb av-j, cc vvi a-acp po12 j n1 p-acp n1, p-acp n1, p-acp n1,
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and bring us into that glorious liberty of the Sons of God, This, for the day of our redemption ;
and bring us into that glorious liberty of the Sons of God, This, for the day of our redemption;
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now Secondly let us see what this sealing is to the day of Redemption. I find in Gods book three uses of a seal;
now Secondly let us see what this sealing is to the day of Redemption. I find in God's book three uses of a seal;
av ord vvd pno12 vvi r-crq d vvg vbz p-acp dt n1 pp-f n1. pns11 vvb p-acp ng1 n1 crd n2 pp-f dt n1;
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1. For secrecy, 2. For peculiar designation. 3. For certainty and assurance. For secrecy first; So God speaking of the condition of Israel, Deut. 32.34. Is not this laid up in store, and sealed up among my treasures? So Esay speaking of a vision of his;
1. For secrecy, 2. For peculiar designation. 3. For certainty and assurance. For secrecy First; So God speaking of the condition of Israel, Deuteronomy 32.34. Is not this laid up in store, and sealed up among my treasures? So Isaiah speaking of a vision of his;
crd p-acp n1, crd p-acp j n1. crd p-acp n1 cc n1. p-acp n1 ord; av np1 vvg pp-f dt n1 pp-f np1, np1 crd. vbz xx d vvn a-acp p-acp n1, cc vvd a-acp p-acp po11 n2? av np1 vvg pp-f dt n1 pp-f png31;
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It shall be as the letter of a book sealed; It shall be as the Letter of a book sealed;
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whereof one shall say, Read this, the other shall answer, I cannot for it is sealed, Esa. 29.11.whereof one shall say, Read this, the other shall answer, I cannot for it is sealed, Isaiah 29.11.
c-crq pi vmb vvi, vvb d, dt n-jn vmb vvi, pns11 vmbx p-acp pn31 vbz vvn, np1 crd.
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Yea this sealing argues a long reservation and closenesse: Go thy way, Daniel; for the words are closed up, and sealed to the time of the end. Dan. 12.9. and thereupon it is, that John is forbidden to seale up the book of his prophesie; Revel. 22.10. for the time is •igh at hand :
Yea this sealing argues a long reservation and closeness: Go thy Way, daniel; for the words Are closed up, and sealed to the time of the end. Dan. 12.9. and thereupon it is, that John is forbidden to seal up the book of his prophesy; Revel. 22.10. for the time is •igh At hand:
uh d j-vvg vvz dt j n1 cc n1: vvb po21 n1, np1; p-acp dt n2 vbr vvn a-acp, cc vvd p-acp dt n1 pp-f dt n1. np1 crd. cc av pn31 vbz, cst np1 vbz vvn p-acp vvi a-acp dt n1 pp-f po31 vvb; vvb. crd. p-acp dt n1 vbz j p-acp n1:
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so we are wont to do in ordinary practise; that Closet which we would have no body go into, we seal up;
so we Are wont to do in ordinary practice; that Closet which we would have no body go into, we seal up;
av pns12 vbr j pc-acp vdi p-acp j n1; cst n1 r-crq pns12 vmd vhi dx n1 vvi p-acp, pns12 vvb a-acp;
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that bag which we would not have opened, and that letter which we would not have seen by others, we seal up,
that bag which we would not have opened, and that Letter which we would not have seen by Others, we seal up,
d n1 r-crq pns12 vmd xx vhi vvn, cc d n1 r-crq pns12 vmd xx vhi vvn p-acp n2-jn, pns12 vvb a-acp,
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and think it a great violation of civility to have it opened;
and think it a great violation of civility to have it opened;
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Hence is that sigillum confessionis (the seale of confession) amongst the Romish Casuists held so sacred, that it may not in any case whatsoever, be broken up:
Hence is that sigillum confessionis (the seal of Confessi) among the Romish Casuists held so sacred, that it may not in any case whatsoever, be broken up:
av vbz cst fw-la fw-la (dt n1 pp-f n1) p-acp dt jp n2 vvd av j, cst pn31 vmb xx p-acp d n1 r-crq, vbb vvn a-acp:
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Insomuch as their great Doctour, Martinus Alphonsus Vivaldus, goes so farr as to say, Si penderet salus vel liberatio totius mundi ex revelatione unius peccati, non esset revelandum, etiamsi totus mundus esset perdendus, That if the safety of the whole World should depend upon the revealing of one sin;
Insomuch as their great Doctor, Martinus Alphonsus Vivaldus, Goes so Far as to say, Si penderet salus vel liberatio totius mundi ex Revelation unius peccati, non esset revelandum, Even if totus World esset perdendus, That if the safety of the Whole World should depend upon the revealing of one since;
av c-acp po32 j n1, np1 np1 np1, vvz av av-j c-acp pc-acp vvi, fw-mi fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, cst cs dt n1 pp-f dt j-jn n1 vmd vvi p-acp dt n-vvg pp-f crd n1;
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it is not to be revealed, though all the World should be destroyed;
it is not to be revealed, though all the World should be destroyed;
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and adds, Imo propter liberationem omnium animarum totius mundi non est revelandum, Though it were for the freeing of all the souls of the whole World, it is not to be revealed, in his Candelabrum aureum: De sigillo ; number the 11th. A strange height of expression, to give the World assurance of the close carriage of their auricular Confession; and that not without need;
and adds, Imo propter liberationem omnium animarum totius mundi non est revelandum, Though it were for the freeing of all the Souls of the Whole World, it is not to be revealed, in his Candelabrum Aureum: De Sigillo; number the 11th. A strange height of expression, to give the World assurance of the close carriage of their auricular Confessi; and that not without need;
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for were it not for this perswasion their hearths might cool, and men would keep their own counsell:
for were it not for this persuasion their hearths might cool, and men would keep their own counsel:
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and surely, not to meddle with their tyrannicall impositions upon the conscience, in their forced confessions, which we do justly call carnificinam conscientiae ;
and surely, not to meddle with their tyrannical impositions upon the conscience, in their forced confessions, which we do justly call carnificinam conscientiae;
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I should hold and profess, that if a man should come in the anguish of his soul for some sin, to unload his heart secretly to the bosom of his Minister, of whom he looks for counsell and comfort,
I should hold and profess, that if a man should come in the anguish of his soul for Some since, to unload his heart secretly to the bosom of his Minister, of whom he looks for counsel and Comfort,
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if in such a case that Minister should reveale that sin to any other whosoever, no death were torment enough for such a spirituall perfidiousnesse:
if in such a case that Minister should reveal that since to any other whosoever, no death were torment enough for such a spiritual perfidiousness:
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all secrets are at the least sub sigillo fidei, under the seal of fidelity, and therefore not to be revealed. For peculiar designation;
all secrets Are At the least sub Sigillo fidei, under the seal of Fidis, and Therefore not to be revealed. For peculiar designation;
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thus our blessed Saviour speaking of himself, the Son of man, adds, For him hath God the Father sealed, Joh. 6.27. that is;
thus our blessed Saviour speaking of himself, the Son of man, adds, For him hath God the Father sealed, John 6.27. that is;
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hath designed him to the speciall office of his Mediatorship: So Revelation. 7.5. Of the tribe of Juda were sealed twelve thousand ;
hath designed him to the special office of his Mediatorship: So Revelation. 7.5. Of the tribe of Juda were sealed twelve thousand;
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and so the name of the number of the severall tribes, to the whole sum of an hundred fourty four thousand were designed to Salvation.
and so the name of the number of the several tribes, to the Whole sum of an hundred fourty four thousand were designed to Salvation.
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But the chief use of the seale is for certainty and assurance;
But the chief use of the seal is for certainty and assurance;
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so Jezebel, to make sure work with the Elders of Jezreel for the dispatch of Naboth, sealed it with Ahabs seale, 1 Kings. 21. so the Jewish Princes, Priests,
so Jezebel, to make sure work with the Elders of Jezrael for the dispatch of Naboth, sealed it with Ahabs seal, 1 Kings. 21. so the Jewish Princes, Priests,
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and Levites when they had made their covenant, sealed it with their seales, Nehem. 9. the last verse.
and Levites when they had made their Covenant, sealed it with their Seals, Nehemiah 9. the last verse.
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Hence Hamans Order for the destruction of the Jewes was sealed with the Kings seale, Esth. 3.12. and the countermand for their preservation so sealed also, Esth. 8.8. so Jeremy for his land at Anathoth, wrote and sealed, Jerem. 32.9. so the gravestone of Christs Tomb was sealed, Matth. 27.66.
Hence Hamans Order for the destruction of the Jews was sealed with the Kings seal, Esth. 3.12. and the countermand for their preservation so sealed also, Esth. 8.8. so Jeremiah for his land At Anathoth, wrote and sealed, Jeremiah 32.9. so the gravestone of Christ Tomb was sealed, Matthew 27.66.
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And still this is our practise, that which we would make sure, and past all question, we give not under our hand onely, but our seal also.
And still this is our practice, that which we would make sure, and passed all question, we give not under our hand only, but our seal also.
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In all these three regards of secrecy, peculiar designation, and certainty, the Church is sons obsignatus, a well sealed up, Cant. 4.12. and she justly prayes, Set me as a Seal upon thine heart, and a Seal upon thine arme Cant. 8.6. Let us take them severally into our thoughts: and first for the Secrecy;
In all these three regards of secrecy, peculiar designation, and certainty, the Church is Sons obsignatus, a well sealed up, Cant 4.12. and she justly prays, Set me as a Seal upon thine heart, and a Seal upon thine arm Cant 8.6. Let us take them severally into our thoughts: and First for the Secrecy;
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It is a sure word which the Spirit of God hath, 2 Tim. 2.19. The foundation of God remaineth sure, having this seal;
It is a sure word which the Spirit of God hath, 2 Tim. 2.19. The Foundation of God remains sure, having this seal;
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The Lord knoweth who are his ; The Lord knoweth and none but he; neither Man nor Angel:The Lord Knoweth who Are his; The Lord Knoweth and none but he; neither Man nor Angel:
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It is sealed on purpose, that it may be concealed, and reserved only in the counsel of the most High:
It is sealed on purpose, that it may be concealed, and reserved only in the counsel of the most High:
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It is therefore a most high and dangerous presumption in any man to passe a judgment upon the final estate of another, especially to the worse part;
It is Therefore a most high and dangerous presumption in any man to pass a judgement upon the final estate of Another, especially to the Worse part;
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This is no other then to rush into the Closet of the Highest, and to break open his cabinet,
This is no other then to rush into the Closet of the Highest, and to break open his cabinet,
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and to tear up the privy Seal of Heaven; an insolence that God will not passe over unrevenged:
and to tear up the privy Seal of Heaven; an insolence that God will not pass over unrevenged:
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It was a good answer that the Servant gave in the story, who carrying a covered dish through the Street,
It was a good answer that the Servant gave in the story, who carrying a covered dish through the Street,
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and being asked what it was, answered, It is therefore covered that thou mayest not know; and so it is here;
and being asked what it was, answered, It is Therefore covered that thou Mayest not know; and so it is Here;
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the final estate of every Soul is sealed, that it may be known only to the God of Heaven:
the final estate of every Soul is sealed, that it may be known only to the God of Heaven:
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and if any man dare to pry into this Ark of God, with the men of Bethshemesh, let him fear to be struck dead as they were, 1 Sam. 6. The Romanists have taken too much boldnesse this way:
and if any man Dare to pry into this Ark of God, with the men of Bethshemesh, let him Fear to be struck dead as they were, 1 Sam. 6. The Romanists have taken too much boldness this Way:
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there is one of their Saints, St. Matilda, or St. Maude a Prophetesse of theirs, which in her Revelations professeth that she would needs know of God what became of the Souls of four men;
there is one of their Saints, Saint Matilda, or Saint Maude a Prophetess of theirs, which in her Revelations Professes that she would needs know of God what became of the Souls of four men;
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Sampson, Solomon, (whom I must tell you the greatest part of the Romish Doctors give out for a cast away, very injuriously,Sampson, Solomon, (whom I must tell you the greatest part of the Romish Doctors give out for a cast away, very injuriously,
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and uncharitably, since that besides his being a type of Christ, and a pen-man of some part of holy Scripture, his Ecclesiastes is a plain publication to all the World, of his penance for his former miscarriages) Origen and Trajane : and received this answer;
and uncharitably, since that beside his being a type of christ, and a penman of Some part of holy Scripture, his Ecclesiastes is a plain publication to all the World, of his penance for his former miscarriages) Origen and Trajan: and received this answer;
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What my pitty hath done with Sampson, I will not have known, that men may not be incouraged to take revenge on their enemies:
What my pity hath done with Sampson, I will not have known, that men may not be encouraged to take revenge on their enemies:
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what my mercy hath done with Solomon I will not have known lest men should take too much liberty to carnal sins:
what my mercy hath done with Solomon I will not have known lest men should take too much liberty to carnal Sins:
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What my bounty hath done with Origen I would not have known, lest men should put too much confidence in their knowledg;
What my bounty hath done with Origen I would not have known, lest men should put too much confidence in their knowledge;
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What my liberality hath done with Trajan, I would not have known for the advancement of the Catholick faith,
What my liberality hath done with Trajan, I would not have known for the advancement of the Catholic faith,
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lest men should sleight the Sacrament of Baptism; a presumptious question, and an answer answerable.
lest men should sleight the Sacrament of Baptism; a presumptuous question, and an answer answerable.
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So they have not stuck to tell us, that the same day that their St. Thomas Becket dyed, there dyed in all the World three thousand thirty and three; whereof 3000. went to Hell;
So they have not stuck to tell us, that the same day that their Saint Thomas Becket died, there died in all the World three thousand thirty and three; whereof 3000. went to Hell;
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thirty to Purgatory, and three (whereof their Saint was one) to Heaven; sure I think much alike:
thirty to Purgatory, and three (whereof their Saint was one) to Heaven; sure I think much alike:
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I will not weary you with their frenzies of this kind;
I will not weary you with their frenzies of this kind;
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they have bragg'd of some of their Saints who have had this deep insight into the hearts of men,
they have bragged of Some of their Saints who have had this deep insight into the hearts of men,
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and counsels of God, that they could tell by the view who should be saved, who condemned;
and Counsels of God, that they could tell by the view who should be saved, who condemned;
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and some fanatick Spirits in our Church have gone so farr as to take upon them (as some vain Palmesters by the sight of the hand to judge of fortunes) by the face,
and Some fanatic Spirits in our Church have gone so Far as to take upon them (as Some vain Palmisters by the sighed of the hand to judge of fortune's) by the face,
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and words, and garbe, and carriage of men to passe sentence of reprobation upon other mens souls:
and words, and garb, and carriage of men to pass sentence of reprobation upon other men's Souls:
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what an horrible insolence is this in any creature under Heaven, or in it? There may be perhaps grounds to judg of a mans present condition;
what an horrible insolence is this in any creature under Heaven, or in it? There may be perhaps grounds to judge of a men present condition;
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God doth not call any man to stupidity, or unreasonablenesse; If I see a man live debauchedly in drunkennesse, in whoring, in professed profanesse:
God does not call any man to stupidity, or unreasonableness; If I see a man live debauchedly in Drunkenness, in whoring, in professed profaneness:
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If I hear him in his ordinary speeches to tear Gods name in pieces with oaths and bsasphemies, I may safely say that man is in a damnable condition;
If I hear him in his ordinary Speeches to tear God's name in Pieces with Oaths and bsasphemies, I may safely say that man is in a damnable condition;
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and must demean my self to him accordingly, forbearing an entire conversation with him; with such a one eat not, saith the Apostle;
and must demean my self to him accordingly, forbearing an entire Conversation with him; with such a one eat not, Says the Apostle;
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but if I shall presume to judg of his finall estate, I may incur my own condemnation, in pronouncing his Judg not that ye be not judged:
but if I shall presume to judge of his final estate, I may incur my own condemnation, in pronouncing his Judge not that you be not judged:
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Perhaps that man whom thou sentencest, is in the secret counsel of God sealed to life;
Perhaps that man whom thou sentencest, is in the secret counsel of God sealed to life;
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and shall go before thee to Heaven:
and shall go before thee to Heaven:
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who that had seen Manasses revelling in his Idolatry, Magick, Murder, worshiping all the hoast of Heaven, polluting the house of God with his abominable altars, using sorceries,
who that had seen Manasses reveling in his Idolatry, Magic, Murder, worshipping all the host of Heaven, polluting the house of God with his abominable Altars, using sorceries,
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and inchantments, filling the streets of Jerusalem with innocent blood (2 Kings 21.) would not have said there is a cast-away? Yet howsoever the history of the Kings leaves him in his sin,
and enchantments, filling the streets of Jerusalem with innocent blood (2 Kings 21.) would not have said there is a castaway? Yet howsoever the history of the Kings leaves him in his since,
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and dishonor, yet in the 2 Chron. 33. You find his conversion, his acceptation, his prayer,
and dishonour, yet in the 2 Chronicles 33. You find his conversion, his acceptation, his prayer,
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and how God was entreated of him;
and how God was entreated of him;
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vers. 19. So as for ought we know, he lived a Devil and dyed a Saint.vers. 19. So as for ought we know, he lived a devil and died a Saint.
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Who that had seen and heard Soul breathing out threatnings, and executing his bloody cruelties upon the Church of God, dragging poor Christians to their judgments and executions, would not have given him for a man branded for hell? yet behold him a chosen vessel, the most glorious instrument of Gods name that hath been since Christ left the earth:
Who that had seen and herd Soul breathing out threatenings, and executing his bloody cruelties upon the Church of God, dragging poor Christians to their Judgments and executions, would not have given him for a man branded for hell? yet behold him a chosen vessel, the most glorious Instrument of God's name that hath been since christ left the earth:
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as thou lovest thy Soul therefore, meddle not with Gods seal; leave that to himself: Thou mayest read the superscription of a man if thou wilt;
as thou Lovest thy Soul Therefore, meddle not with God's seal; leave that to himself: Thou Mayest read the superscription of a man if thou wilt;
c-acp pns21 vv2 po21 n1 av, vvb xx p-acp npg1 n1; vvb cst p-acp px31: pns21 vm2 vvi dt n1 pp-f dt n1 cs pns21 vm2;
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and judge of his outside, but take heed of going deeper: look well to the seal that God hath set upon thine own soul;
and judge of his outside, but take heed of going Deeper: look well to the seal that God hath Set upon thine own soul;
cc n1 pp-f po31 n1-an, cc-acp vvb n1 pp-f vvg avc-jn: n1 av p-acp dt n1 cst np1 vhz vvn p-acp po21 d n1;
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look for that new name which none can read but he that hath it; this is worth thine enquiry into;
look for that new name which none can read but he that hath it; this is worth thine enquiry into;
vvb p-acp d j n1 r-crq pix vmb vvi cc-acp pns31 cst vhz pn31; d vbz j po21 n1 p-acp;
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and God hath given thee the Characters whereby to decipher it;
and God hath given thee the Characters whereby to decipher it;
cc np1 vhz vvn pno21 dt n2 c-crq pc-acp vvi pn31;
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whom he did predestinate, them also he called, and whom he called them also he justifyed, whom he did predestinate, them also he called, and whom he called them also he justified,
r-crq pns31 vdd j, pno32 av pns31 vvd, cc r-crq pns31 vvd pno32 av pns31 vvd,
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and whom he justified, them also he glorified ;and whom he justified, them also he glorified;
cc r-crq pns31 vvd, pno32 av pns31 vvn;
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that is, they are as sure to be glorified as if they were glorified already, Rom. 8.30. Read thine own name in the book of life, and thou art happy;
that is, they Are as sure to be glorified as if they were glorified already, Rom. 8.30. Read thine own name in the book of life, and thou art happy;
d vbz, pns32 vbr a-acp j pc-acp vbi vvn c-acp cs pns32 vbdr vvn av, np1 crd. np1 po21 d n1 p-acp dt n1 pp-f n1, cc pns21 vb2r j;
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as for others, let thy rule be the judgment of charity; and let Gods seal alone: Secret things belong to God;
as for Others, let thy Rule be the judgement of charity; and let God's seal alone: Secret things belong to God;
c-acp p-acp n2-jn, vvb po21 n1 vbb dt n1 pp-f n1; cc vvb n2 vvi av-j: n-jn n2 vvb p-acp np1;
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and things revealed to us, and our children;
and things revealed to us, and our children;
cc n2 vvn p-acp pno12, cc po12 n2;
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but if thou wilt needs be searching into Gods counsel, remember that of Solomon, as the Vulgar reads it, Prov. 25.27. Scrutator Majestatis opprimetur a gloria ;
but if thou wilt needs be searching into God's counsel, Remember that of Solomon, as the vulgar reads it, Curae 25.27. Scrutator Majestatis opprimetur a gloria;
cc-acp cs pns21 vm2 av vbi vvg p-acp ng1 n1, vvb d pp-f np1, p-acp dt j vvz pn31, np1 crd. fw-la fw-la fw-la dt fw-la;
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He that pries into Majesty, shall be overwhelmed with glory. Now, that from the Secrecy we may descend to the Peculiarity of Designation:
He that pries into Majesty, shall be overwhelmed with glory. Now, that from the Secrecy we may descend to the Peculiarity of Designation:
pns31 cst vvz p-acp n1, vmb vbi vvn p-acp n1. av, cst p-acp dt n1 pns12 vmb vvi p-acp dt n1 pp-f n1:
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You know it in common practise in your trades and merchandise, that when a man hath bought a parcel of commodities he sets his marke upon them;
You know it in Common practice in your trades and merchandise, that when a man hath bought a parcel of commodities he sets his mark upon them;
pn22 vvb pn31 p-acp j n1 p-acp po22 n2 cc n1, cst c-crq dt n1 vhz vvn dt n1 pp-f n2 pns31 vvz po31 n1 p-acp pno32;
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to distinguish them from the rest in the warehouse; so doth our God; he sets a mark upon his own, whereby they are plainly differenced from others:
to distinguish them from the rest in the warehouse; so does our God; he sets a mark upon his own, whereby they Are plainly differenced from Others:
pc-acp vvi pno32 p-acp dt n1 p-acp dt n1; av vdz po12 n1; pns31 vvz dt n1 p-acp po31 d, c-crq pns32 vbr av-j vvn p-acp n2-jn:
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And this mark, besides the stampe of his eternal decree, is true sanctification: By this then it is, that we are known from the World:
And this mark, beside the stamp of his Eternal Decree, is true sanctification: By this then it is, that we Are known from the World:
cc d n1, p-acp dt n1 pp-f po31 j n1, vbz j n1: p-acp d cs pn31 vbz, cst pns12 vbr vvn p-acp dt n1:
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As upon some large plain, where there are severall flocks and heards feeding together, every one knows his own by his mark.
As upon Some large plain, where there Are several flocks and heards feeding together, every one knows his own by his mark.
c-acp p-acp d j n1, c-crq pc-acp vbr j n2 cc n2 vvg av, d pi vvz po31 d p-acp po31 n1.
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So the man with the writers inkhorne set a mark upon those which mourned for their own sins,
So the man with the writers inkhorn Set a mark upon those which mourned for their own Sins,
np1 dt n1 p-acp dt ng1 n1 vvd dt n1 p-acp d r-crq vvd p-acp po32 d n2,
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and the sins of their people, Ezek. 9. It is therefore so farr from truth, that our sanctification is no certain proof of our son-ship and of our interest in the covenant of grace;and the Sins of their people, Ezekiel 9. It is Therefore so Far from truth, that our sanctification is no certain proof of our sonship and of our Interest in the Covenant of grace;
cc dt n2 pp-f po32 n1, np1 crd pn31 vbz av av av-j p-acp n1, cst po12 n1 vbz dx j n1 pp-f po12 n1 cc pp-f po12 n1 p-acp dt n1 pp-f n1;
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as, that there is no other besides it: And indeed, what other can we insist upon? Outward profession will not do it;
as, that there is no other beside it: And indeed, what other can we insist upon? Outward profession will not do it;
c-acp, cst pc-acp vbz dx j-jn p-acp pn31: cc av, r-crq j-jn vmb pns12 vvi p-acp? j n1 vmb xx vdi pn31;
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many a one shall say, Lord, Lord, with a zealous reduplication, which yet shall be excluded;
many a one shall say, Lord, Lord, with a zealous reduplication, which yet shall be excluded;
d dt pi vmb vvi, n1, n1, p-acp dt j n1, r-crq av vmb vbi vvn;
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And for pretended revelations, they are no lesse deceitfull; Satan oftentimes transforming himself into an Angel of light;
And for pretended revelations, they Are no less deceitful; Satan oftentimes transforming himself into an Angel of Light;
cc p-acp j-vvn n2, pns32 vbr av-dx av-dc j; np1 av vvg px31 p-acp dt n1 pp-f n1;
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A Zidkijeh thinks he hath the Spirit as well as any Michaiah of them all: our books are full of the reports of dangerous dulusions of this kind;A Zidkijeh thinks he hath the Spirit as well as any Michaiah of them all: our books Are full of the reports of dangerous dulusions of this kind;
dt np1 vvz pns31 vhz dt n1 c-acp av c-acp d np1 pp-f pno32 d: po12 n2 vbr j pp-f dt n2 pp-f j n2 pp-f d n1;
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whereby it hath come to pass that many a one in stead of the true David hath found nothing but an image of clouts laid upon a bolster stuffed with Goats hair, 1 Sam. 19.16.
whereby it hath come to pass that many a one in stead of the true David hath found nothing but an image of clouts laid upon a bolster stuffed with Goats hair, 1 Sam. 19.16.
c-crq pn31 vhz vvn pc-acp vvi cst d dt pi p-acp n1 pp-f dt j np1 vhz vvn pix cc-acp dt n1 pp-f n2 vvn p-acp dt n1 vvn p-acp ng1 n1, crd np1 crd.
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But this mark of reall sanctification cannot fail us:
But this mark of real sanctification cannot fail us:
p-acp d n1 pp-f j n1 vmbx vvi pno12:
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It will ever hold good that which St. Paul hath, Rom. 8. So many as are led by the Spirit of God, they are the Sons of God :
It will ever hold good that which Saint Paul hath, Rom. 8. So many as Are led by the Spirit of God, they Are the Sons of God:
pn31 vmb av vvi j cst r-crq n1 np1 vhz, np1 crd av av-d c-acp vbr vvn p-acp dt n1 pp-f np1, pns32 vbr dt n2 pp-f np1:
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Nothing in this World can so highly concern us as this, to see and know whether we be sealed to the day of Redemption :
Nothing in this World can so highly concern us as this, to see and know whither we be sealed to the day of Redemption:
pix p-acp d n1 vmb av av-j vvi pno12 p-acp d, pc-acp vvi cc vvb cs pns12 vbb vvn p-acp dt n1 pp-f n1:
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Would we know how it may be evidenced to us;
Would we know how it may be evidenced to us;
vmd pns12 vvi c-crq pn31 vmb vbi vvn p-acp pno12;
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look upon the impression that Gods Spirit hath made upon our hearts and lives, if he have renewed us in the inner man,
look upon the impression that God's Spirit hath made upon our hearts and lives, if he have renewed us in the inner man,
vvb p-acp dt n1 cst ng1 n1 vhz vvn p-acp po12 n2 cc n2, cs pns31 vhb vvn pno12 p-acp dt j n1,
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and wrought us unto true holiness, to a lively faith, to a sincere love of God, to a conscionable care of all our actions;
and wrought us unto true holiness, to a lively faith, to a sincere love of God, to a conscionable care of all our actions;
cc vvd pno12 p-acp j n1, p-acp dt j n1, p-acp dt j n1 pp-f np1, p-acp dt j n1 pp-f d po12 n2;
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and to all other his good graces, doubtlesse we are so sealed, that all the powers of Hell cannot deface; and obliterate this blessed impression.
and to all other his good graces, doubtless we Are so sealed, that all the Powers of Hell cannot deface; and obliterate this blessed impression.
cc p-acp d n-jn po31 j n2, av-j pns12 vbr av vvn, cst d dt n2 pp-f n1 vmbx vvi; cc j d j-vvn n1.
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But the principal & main use of this Seal is for certainty of performance. If we have the word of an honest man, we believe it;
But the principal & main use of this Seal is for certainty of performance. If we have the word of an honest man, we believe it;
p-acp dt j-jn cc j n1 pp-f d n1 vbz p-acp n1 pp-f n1. cs pns12 vhb dt n1 pp-f dt j n1, pns12 vvb pn31;
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but if we have his hand we make our selves more sure:
but if we have his hand we make our selves more sure:
cc-acp cs pns12 vhb po31 n1 pns12 vvb po12 n2 av-dc j:
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but if we have both his hand and seal we rest secure of the accomplishing of what is given, or undertaken.
but if we have both his hand and seal we rest secure of the accomplishing of what is given, or undertaken.
cc-acp cs pns12 vhb d po31 n1 cc vvb pns12 vvb j pp-f dt n-vvg pp-f r-crq vbz vvn, cc vvn.
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How much more assurance may we have, when we have the word of a God, whose very title is Amen, Rev. 3.14.
How much more assurance may we have, when we have the word of a God, whose very title is Amen, Rev. 3.14.
c-crq d dc n1 vmb pns12 vhb, c-crq pns12 vhb dt n1 pp-f dt np1, rg-crq j n1 vbz uh-n, n1 crd.
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& whose promises are like himself, Yea and Amen, 2 Cor. 1.20. Alas, the best man is deceitful upon the balance;
& whose promises Are like himself, Yea and Amen, 2 Cor. 1.20. Alas, the best man is deceitful upon the balance;
cc rg-crq n2 vbr av-j px31, uh cc uh-n, crd np1 crd. np1, dt js n1 vbz j p-acp dt n1;
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and his true stile is, Omnis homo mend ax, every man is a lyer.
and his true style is, Omnis homo mend ax, every man is a liar.
cc po31 j n1 vbz, fw-la fw-la vvi n1, d n1 vbz dt n1.
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But for this God of truth, Heaven and Earth shall passe away, before one tittle of his word shall fail;
But for this God of truth, Heaven and Earth shall pass away, before one tittle of his word shall fail;
p-acp p-acp d n1 pp-f n1, n1 cc n1 vmb vvi av, p-acp crd n1 pp-f po31 n1 vmb vvi;
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but when that promise is seconded by his Seal, what a transcendent assurance is here? It is the charge of the Apostle Peter; Give diligence to make your calling and election sure, 2 Pet. 1.10. Sure, not in respect of God; whom no changes can reach;
but when that promise is seconded by his Seal, what a transcendent assurance is Here? It is the charge of the Apostle Peter; Give diligence to make your calling and election sure, 2 Pet. 1.10. Sure, not in respect of God; whom no changes can reach;
cc-acp c-crq d n1 vbz vvn p-acp po31 n1, r-crq dt j n1 vbz av? pn31 vbz dt n1 pp-f dt n1 np1; vvb n1 pc-acp vvi po22 n-vvg cc n1 j, crd np1 crd. j, xx p-acp n1 pp-f np1; r-crq av-dx n2 vmb vvi;
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whose word is, I am Jehovah ; my counsel shall stand; but in respect of our apprehension;
whose word is, I am Jehovah; my counsel shall stand; but in respect of our apprehension;
rg-crq n1 vbz, pns11 vbm np1; po11 n1 vmb vvi; cc-acp p-acp n1 pp-f po12 n1;
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not in regard of the object only, which cannot fail, but even of the subject also:
not in regard of the Object only, which cannot fail, but even of the Subject also:
xx p-acp n1 pp-f dt n1 av-j, r-crq vmbx vvi, cc-acp av pp-f dt n-jn av:
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which if it were not fecible, sure the Spirit of God would not have injoyned it, or imposed it upon us;
which if it were not fecible, sure the Spirit of God would not have enjoined it, or imposed it upon us;
r-crq cs pn31 vbdr xx j, av-j dt n1 pp-f np1 vmd xx vhi vvd pn31, cc vvn pn31 p-acp pno12;
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The Vulgar reads ( Per bona opera ) by good works.
The vulgar reads (Per Bona opera) by good works.
dt j vvz (fw-la fw-la fw-la) p-acp j n2.
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And indeed it is granted by Beza, and Clamier, that in some Greek copies it is (NONLATINALPHABET) whereupon Bellarmine would fain take an advantage to prove his conjecturall assurance;
And indeed it is granted by Beza, and Clamier, that in Some Greek copies it is () whereupon Bellarmine would fain take an advantage to prove his conjectural assurance;
cc av pn31 vbz vvn p-acp np1, cc np1, cst p-acp d jp n2 pn31 vbz () c-crq np1 vmd av-j vvi dt n1 pc-acp vvi po31 j n1;
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A strange match of words meerly contradictory; for if but conjecturall, how can it be assurance? and if it be assurance,
A strange match of words merely contradictory; for if but conjectural, how can it be assurance? and if it be assurance,
dt j n1 pp-f n2 av-j n1; c-acp cs p-acp j, q-crq vmb pn31 vbi n1? cc cs pn31 vbb n1,
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how only conjecturall? we may as well talk of a false truth, as a conjecturall assurance.
how only conjectural? we may as well talk of a false truth, as a conjectural assurance.
c-crq av-j j? pns12 vmb a-acp av vvi pp-f dt j n1, c-acp dt j n1.
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But that implication of Bellarmine is easily blown over, if we consider that these Good works, do not only comprehend external works,
But that implication of Bellarmine is Easily blown over, if we Consider that these Good works, do not only comprehend external works,
p-acp d n1 pp-f np1 vbz av-j vvn a-acp, cs pns12 vvb cst d j n2, vdb xx av-j vvi j n2,
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as almes-deeds, prayer, attendance on Gods ordinances, and the like: but also the internall acts of the soul:
as almsdeeds, prayer, attendance on God's ordinances, and the like: but also the internal acts of the soul:
c-acp n2, n1, n1 p-acp npg1 n2, cc dt j: cc-acp av dt j n2 pp-f dt n1:
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the Acts of believing, the Acts of the love of God, the Acts of that hope which shall never make us ashamed.
the Acts of believing, the Acts of the love of God, the Acts of that hope which shall never make us ashamed.
dt n2 pp-f vvg, dt n2 pp-f dt n1 pp-f np1, dt n2 pp-f d n1 r-crq vmb av-x vvi pno12 j.
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These will evidence, as our calling and election, so the certainty of both, and therefore are the seal of our Redemption.
These will evidence, as our calling and election, so the certainty of both, and Therefore Are the seal of our Redemption.
np1 vmb n1, c-acp po12 n1 cc n1, av dt n1 pp-f d, cc av vbr dt n1 pp-f po12 n1.
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Let foolish men have leave to improve their wits to their own wrong; in pleading for the uncertainty of their right to Heaven;
Let foolish men have leave to improve their wits to their own wrong; in pleading for the uncertainty of their right to Heaven;
vvb j n2 vhb n1 pc-acp vvi po32 n2 p-acp po32 d n-jn; p-acp vvg p-acp dt n1 pp-f po32 n-jn p-acp n1;
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But for us, let us not suffer our souls to take any rest till we have this blessed seal put upon us to the assuring of our Redemption and Salvation;
But for us, let us not suffer our Souls to take any rest till we have this blessed seal put upon us to the assuring of our Redemption and Salvation;
cc-acp p-acp pno12, vvb pno12 xx vvi po12 n2 pc-acp vvi d n1 c-acp pns12 vhb d j-vvn n1 vvn p-acp pno12 p-acp dt vvg pp-f po12 n1 cc n1;
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that we may be able to say with the chosen vessel;
that we may be able to say with the chosen vessel;
cst pns12 vmb vbi j pc-acp vvi p-acp dt j-vvn n1;
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God hath sealed us, and given us the earnest of his Spirit in our hearts, 2 Cor. 1.22.God hath sealed us, and given us the earnest of his Spirit in our hearts, 2 Cor. 1.22.
np1 vhz vvn pno12, cc vvn pno12 dt n1 pp-f po31 n1 p-acp po12 n2, crd np1 crd.
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If we have the grant of some good lease, or some goodly Mannor made to us by word of mouth, we stay not till we have gotten it under black and white;
If we have the grant of Some good lease, or Some goodly Manor made to us by word of Mouth, we stay not till we have got it under black and white;
cs pns12 vhb dt n1 pp-f d j n1, cc d j n1 vvn p-acp pno12 p-acp n1 pp-f n1, pns12 vvb xx c-acp pns12 vhb vvn pn31 p-acp j-jn cc j-jn;
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and not then, till we have it under seal;
and not then, till we have it under seal;
cc xx av, c-acp pns12 vhb pn31 p-acp n1;
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nor then (if it be a perpetuity) till we have livery and seizin given us of it;
nor then (if it be a perpetuity) till we have livery and seizin given us of it;
ccx av (cs pn31 vbb dt n1) c-acp pns12 vhb n1 cc vvg vvn pno12 pp-f pn31;
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and when all this is done, we make account securely to enjoy our hopes;
and when all this is done, we make account securely to enjoy our hope's;
cc c-crq d d vbz vdn, pns12 vvb n1 av-j pc-acp vvi po12 n2;
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and shall we be lesse carefull of the main-chance, even of the eternal inheritance of Heaven? Lo here all these done for us!
and shall we be less careful of the main-chance, even of the Eternal inheritance of Heaven? Lo Here all these done for us!
cc vmb pns12 vbi av-dc j pp-f dt n1, av pp-f dt j n1 pp-f n1? np1 av d d vdn p-acp pno12!
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2553
Here is the word preaching peace and Salvation to all that believe; here are his Scriptures the internal monuments of his written word, confirming it;
Here is the word preaching peace and Salvation to all that believe; Here Are his Scriptures the internal monuments of his written word, confirming it;
av vbz dt n1 vvg n1 cc n1 p-acp d cst vvb; av vbr po31 n2 dt j n2 pp-f po31 j-vvn n1, vvg pn31;
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here is the seal added to it;
Here is the seal added to it;
av vbz dt n1 vvn p-acp pn31;
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here is the Livery and Se•zin given, in the earnest of his Spirit, and here is sufficient witnesse to all;
Here is the Livery and Se•zin given, in the earnest of his Spirit, and Here is sufficient witness to all;
av vbz dt n1 cc n1 vvn, p-acp dt n1 pp-f po31 n1, cc av vbz j n1 p-acp d;
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even Gods Spirit witnessing with our Spirits that we are the sons of God ; Let us finde this in our bosome and we are happy;even God's Spirit witnessing with our Spirits that we Are the Sons of God; Let us find this in our bosom and we Are happy;
av npg1 n1 vvg p-acp po12 n2 cst pns12 vbr dt n2 pp-f np1; vvb pno12 vvi d p-acp po12 n1 cc pns12 vbr j;
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neither let our hearts be quiet till we can say with the chosen Vessel, I am perswaded that neither life,
neither let our hearts be quiet till we can say with the chosen Vessel, I am persuaded that neither life,
av-dx vvb po12 n2 vbb j-jn c-acp pns12 vmb vvi p-acp dt j-vvn n1, pns11 vbm vvn cst dx n1,
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2558
nor death, nor Angels, nor Principalities, nor powers, nor things present, nor things to come,
nor death, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come,
ccx n1, ccx n2, ccx n2, ccx n2, ccx n2 j, ccx n2 pc-acp vvi,
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nor height nor depth, nor any creature can be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 3. the last verse.nor height nor depth, nor any creature can be able to separate us from the love of God, which is in christ jesus our Lord, Rom. 3. the last verse.
ccx n1 ccx n1, ccx d n1 vmb vbi j pc-acp vvi pno12 p-acp dt n1 pp-f np1, r-crq vbz p-acp np1 np1 po12 n1, np1 crd dt ord n1.
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Lo, this is not a guesse, but an assurance (NONLATINALPHABET) neither doth the Apostle speak of his own speciall revelation (as the Popish Doctors would pretend) but he takes all beleevers into the partnership of this comfortable unfailablenesse (nothing shall separate us) thus happy are we if we be sealed unto the day of Redemption.
Lo, this is not a guess, but an assurance () neither does the Apostle speak of his own special Revelation (as the Popish Doctors would pretend) but he Takes all believers into the partnership of this comfortable unfailablenesse (nothing shall separate us) thus happy Are we if we be sealed unto the day of Redemption.
np1, d vbz xx dt n1, cc-acp dt n1 () av-dx vdz dt n1 vvb pp-f po31 d j n1 (c-acp dt j n2 vmd vvi) cc-acp pns31 vvz d n2 p-acp dt n1 pp-f d j n1 (pix vmb vvi pno12) av j vbr pns12 cs pns12 vbb vvn p-acp dt n1 pp-f n1.
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Having now handled the parts severally, let us (if you please) put them together,
Having now handled the parts severally, let us (if you please) put them together,
vhg av vvd dt n2 av-j, vvb pno12 (cs pn22 vvb) vvd pno32 av,
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and see the power of this inference or argument:
and see the power of this Inference or argument:
cc vvi dt n1 pp-f d n1 cc n1:
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ye are by the Spirit of God sealed to the day of redemption, Oh therefore grieve not that Spirit of God by whom ye are thus sealed.
you Are by the Spirit of God sealed to the day of redemption, O Therefore grieve not that Spirit of God by whom you Are thus sealed.
pn22 vbr p-acp dt n1 pp-f np1 vvn p-acp dt n1 pp-f n1, uh av vvb xx d n1 pp-f np1 p-acp ro-crq pn22 vbr av vvn.
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The Spirit of God hath infinitely merited of you;
The Spirit of God hath infinitely merited of you;
dt n1 pp-f np1 vhz av-j vvn pp-f pn22;
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hath done so much for you, as ye are not capable to conceive, much lesse to answer in so Heavenly an obsignation;
hath done so much for you, as you Are not capable to conceive, much less to answer in so Heavenly an obsignation;
vhz vdn av av-d c-acp pn22, c-acp pn22 vbr xx j pc-acp vvi, av-d av-dc pc-acp vvi p-acp av j dt n1;
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Oh then be you tender of giving any offence to that good Spirit; Do not you dare to do ought that might displease that loving and beneficent Spirit.
O then be you tender of giving any offence to that good Spirit; Do not you Dare to do ought that might displease that loving and beneficent Spirit.
uh av vbi pn22 j pp-f vvg d n1 p-acp d j n1; vdb xx pn22 vvb pc-acp vdi pi cst vmd vvi d j-vvg cc j n1.
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Be not you so much your own enemies, as to give just distast to your good God.
Be not you so much your own enemies, as to give just distaste to your good God.
vbb xx pn22 av av-d po22 d n2, c-acp pc-acp vvi j n1 p-acp po22 j n1.
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So as the force of the argument, as we intimated at the first, lies upon an action of unkindnesse;
So as the force of the argument, as we intimated At the First, lies upon an actium of unkindness;
av c-acp dt n1 pp-f dt n1, c-acp pns12 vvd p-acp dt ord, vvz p-acp dt n1 pp-f n1;
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affording us this instruction, that the ground of Gods Childrens fear to offend must be out of love and thankfulness;
affording us this instruction, that the ground of God's Children's Fear to offend must be out of love and thankfulness;
vvg pno12 d n1, cst dt n1 pp-f npg1 ng2 n1 pc-acp vvi vmb vbi av pp-f n1 cc n1;
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great is thy mercy that thou maist be feared, saith the Psalmist; he doth not say;great is thy mercy that thou Mayest be feared, Says the Psalmist; he does not say;
j vbz po21 n1 cst pns21 vm2 vbi vvn, vvz dt n1; pns31 vdz xx vvi;
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great is thy mercy that thou maist be loved; nor, great is thy Majesty that thou maist be feared;
great is thy mercy that thou Mayest be loved; nor, great is thy Majesty that thou Mayest be feared;
j vbz po21 n1 cst pns21 vm2 vbi vvn; ccx, j vbz po21 n1 cst pns21 vm2 vbi vvn;
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but great is thy mercy that thou maist be feared: but great is thy mercy that thou Mayest be feared:
p-acp j vbz po21 n1 cst pns21 vm2 vbi vvn:
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base servile natures are kept in with feare of stripes, but the ingenuous disposition of Gods dear ones is wrought upon by the tender respect to the goodness and mercy of that God who hath so infinitely blessed it.
base servile nature's Are kept in with Fear of stripes, but the ingenuous disposition of God's dear ones is wrought upon by the tender respect to the Goodness and mercy of that God who hath so infinitely blessed it.
j j n2 vbr vvn p-acp p-acp n1 pp-f n2, cc-acp dt j n1 pp-f n2 j-jn pi2 vbz vvn p-acp p-acp dt j n1 p-acp dt n1 cc n1 pp-f cst np1 r-crq vhz av av-j vvn pn31.
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It is an emphaticall expression that of St. Paul For the love of Christ constraineth us: 2. Cor. 5.14.
It is an emphatical expression that of Saint Paul For the love of christ constrains us: 2. Cor. 5.14.
pn31 vbz dt j n1 cst pp-f n1 np1 p-acp dt n1 pp-f np1 vvz pno12: crd np1 crd.
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Lo, here is a kind of force and violence offered to the soul;
Lo, Here is a kind of force and violence offered to the soul;
np1, av vbz dt n1 pp-f n1 cc n1 vvn p-acp dt n1;
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but it is the force of love, then which nothing can be more pleasing, neither will God offer any other;
but it is the force of love, then which nothing can be more pleasing, neither will God offer any other;
cc-acp pn31 vbz dt n1 pp-f n1, cs r-crq pix vmb vbi av-dc j-vvg, dx vmb np1 vvi d n-jn;
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it can be no will that is forced; God will not break in upon the soul;
it can be no will that is forced; God will not break in upon the soul;
pn31 vmb vbi dx n1 cst vbz vvn; np1 vmb xx vvi p-acp p-acp dt n1;
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but wins it with those sweet solicitations that are more powerfull then those of fear:
but wins it with those sweet solicitations that Are more powerful then those of Fear:
cc-acp vvz pn31 p-acp d j n2 cst vbr av-dc j cs d pp-f n1:
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Men commonly run in a full carere towards Hell, it were happy that any thing in the world could stay them;
Men commonly run in a full career towards Hell, it were happy that any thing in the world could stay them;
n2 av-j vvn p-acp dt j n1 p-acp n1, pn31 vbdr j cst d n1 p-acp dt n1 vmd vvi pno32;
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but are there any of us that find a restraint upon our selves, in the midst of our evill wayes,
but Are there any of us that find a restraint upon our selves, in the midst of our evil ways,
cc-acp vbr pc-acp d pp-f pno12 cst vvb dt n1 p-acp po12 n2, p-acp dt n1 pp-f po12 j-jn n2,
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so as we make a stop in this pernicious course of our sining? whence is it? Is it out of a meer fear of the pains of Hell, of those eternall torments that abide for sinners? This is little thank to them:
so as we make a stop in this pernicious course of our sinning? whence is it? Is it out of a mere Fear of the pains of Hell, of those Eternal torments that abide for Sinners? This is little thank to them:
av c-acp pns12 vvb dt n1 p-acp d j n1 pp-f po12 vvg? q-crq vbz pn31? vbz pn31 av pp-f dt j n1 pp-f dt n2 pp-f n1, pp-f d j n2 cst vvb p-acp n2? d vbz av-j vvb p-acp pno32:
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Nature even in brute Creatures will teach them to affect their own preservation; and to avoid those things which will necessarily draw on their destruction;
Nature even in brutus Creatures will teach them to affect their own preservation; and to avoid those things which will necessarily draw on their destruction;
n1 av p-acp n1 n2 vmb vvi pno32 pc-acp vvi po32 d n1; cc pc-acp vvi d n2 r-crq vmb av-j vvi p-acp po32 n1;
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Balaams asse seeing the Angels sword, will strive to decline it; every slave will tugg hard to escape the lash:Balaams Ass seeing the Angels sword, will strive to decline it; every slave will tug hard to escape the lash:
npg1 p-acp vvg dt ng1 n1, vmb vvi pc-acp vvi pn31; d n1 vmb vvi av-j pc-acp vvi dt n1:
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but is it in a sweet sense of the mercies of God, who hath done so much for thy soul? is it out of a conscience not to offend so holy and munificent a God, who hath purchased thee so dear,
but is it in a sweet sense of the Mercies of God, who hath done so much for thy soul? is it out of a conscience not to offend so holy and munificent a God, who hath purchased thee so dear,
cc-acp vbz pn31 p-acp dt j n1 pp-f dt n2 pp-f np1, r-crq vhz vdn av av-d c-acp po21 n1? vbz pn31 av pp-f dt n1 xx pc-acp vvi av j cc j dt n1, r-crq vhz vvn pno21 av j-jn,
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and sealed thee up to the day of Redemption ; now, thou hast in thee a true generosity of spirit;
and sealed thee up to the day of Redemption; now, thou hast in thee a true generosity of Spirit;
cc vvn pno21 a-acp p-acp dt n1 pp-f n1; av, pns21 vh2 p-acp pno21 dt j n1 pp-f n1;
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this argues thee to have the proper affections of a true child of God; for every child of God is spiritually good natur'd;
this argues thee to have the proper affections of a true child of God; for every child of God is spiritually good natured;
d vvz pno21 pc-acp vhi dt j n2 pp-f dt j n1 pp-f np1; p-acp d n1 pp-f np1 vbz av-j j j-vvn;
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It is not so with our natural children;
It is not so with our natural children;
pn31 vbz xx av p-acp po12 j n2;
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A stomackfull Esau knowes that his good Father cannot but be displeased with his Pagan matches;
A stomachful Esau knows that his good Father cannot but be displeased with his Pagan Matches;
dt j np1 vvz cst po31 j n1 vmbx p-acp vbi vvn p-acp po31 j-jn n2;
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yet he takes him wives of the Daughters of Heth: Gen. 26.35. And an ambitious Absalom dares rise up in rebellion against his tenderly-loving Father; but grace hath other effects;
yet he Takes him wives of the Daughters of Heth: Gen. 26.35. And an ambitious Absalom dares rise up in rebellion against his tenderly-loving Father; but grace hath other effects;
av pns31 vvz pno31 n2 pp-f dt n2 pp-f np1: np1 crd. cc dt j np1 vvz vvb a-acp p-acp n1 p-acp po31 j n1; cc-acp n1 vhz j-jn n2;
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the spirituall generation of Gods faithfull ones, are dearly affectionate to their Father in Heaven, and apply themselves to all obedience out of meer love and duty.
the spiritual generation of God's faithful ones, Are dearly affectionate to their Father in Heaven, and apply themselves to all Obedience out of mere love and duty.
dt j n1 pp-f npg1 j pi2, vbr av-jn j p-acp po32 n1 p-acp n1, cc vvi px32 p-acp d n1 av pp-f j n1 cc n1.
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The Son, and the slave are both injoyned one work (God be thanked we can have no instance in this kind, that vassalage is happily and justly extinguished as unfit to be of use amongst Christians) but where it obtaineth still, the Son and the slave do one work, but out of different grounds;
The Son, and the slave Are both enjoined one work (God be thanked we can have no instance in this kind, that vassalage is happily and justly extinguished as unfit to be of use among Christians) but where it obtaineth still, the Son and the slave do one work, but out of different grounds;
dt n1, cc dt n1 vbr av-d vvd crd n1 (np1 vbb vvn pns12 vmb vhi dx n1 p-acp d n1, cst n1 vbz av-j cc av-j vvn p-acp j pc-acp vbi pp-f n1 p-acp np1) cc-acp c-crq pn31 vvz av, dt n1 cc dt n1 vdb pi n1, cc-acp av pp-f j n2;
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the Son to please his Father;
the Son to please his Father;
dt n1 pc-acp vvi po31 n1;
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the slave that he may avoid the stripes of an imperious Master, therefore the one doth it cheerfully and willingly; the other grudgingly and repiningly;
the slave that he may avoid the stripes of an imperious Master, Therefore the one does it cheerfully and willingly; the other grudgingly and repiningly;
dt n1 cst pns31 vmb vvi dt n2 pp-f dt j n1, av dt pi vdz pn31 av-j cc av-j; dt n-jn av-vvg cc av-vvg;
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the one of Love, and Gratitude, the other out of fear.
the one of Love, and Gratitude, the other out of Fear.
dt pi pp-f n1, cc n1, dt n-jn av pp-f n1.
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This is a point worthy of our serious consideration, as that which mainly imports our souls, what are the grounds of our either actions, or forbearances;
This is a point worthy of our serious consideration, as that which mainly imports our Souls, what Are the grounds of our either actions, or forbearances;
d vbz dt n1 j pp-f po12 j n1, c-acp d r-crq av-j vvz po12 n2, r-crq vbr dt n2 pp-f po12 d n2, cc n2;
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we indevour some good duties, we refrain from some sins;
we endeavour Some good duties, we refrain from Some Sins;
pns12 vvb d j n2, pns12 vvb p-acp d n2;
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out of what principles? Some there are that can bragg of their immunity from gross sins, with the proud Pharisee, I am no fornicator, no drunkard, no murtherer, no lyer, no slanderer, no oppressour ;
out of what principles? some there Are that can brag of their immunity from gross Sins, with the proud Pharisee, I am no fornicator, no drunkard, no murderer, no liar, no slanderer, no oppressor;
av pp-f r-crq n2? d a-acp vbr cst vmb vvi pp-f po32 n1 p-acp j n2, p-acp dt j np1, pns11 vbm dx n1, dx n1, av-dx n1, dx n1, dx n1, dx n1;
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And I would to God every one of you that hear me this day could in sincerity of heart say so;
And I would to God every one of you that hear me this day could in sincerity of heart say so;
cc pns11 vmd p-acp np1 d crd pp-f pn22 cst vvb pno11 d n1 vmd p-acp n1 pp-f n1 vvb av;
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But what is the ground of this their pretended inoffensiveness? If it be only a fear of Hell,
But what is the ground of this their pretended inoffensiveness? If it be only a Fear of Hell,
cc-acp q-crq vbz dt n1 pp-f d po32 j-vvn n1? cs pn31 vbb av-j dt n1 pp-f n1,
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and of the wrathful indignation of that just Judge, thou canst reap smal comfort to thy Soul in this condition;
and of the wrathful Indignation of that just Judge, thou Canst reap small Comfort to thy Soul in this condition;
cc pp-f dt j n1 pp-f cst j n1, pns21 vm2 vvi j n1 p-acp po21 n1 p-acp d n1;
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for this is out of meer selfe-love, and desire to escape pain and misery, which is incident into the worst of creatures:
for this is out of mere Self-love, and desire to escape pain and misery, which is incident into the worst of creatures:
p-acp d vbz av pp-f j n1, cc vvb pc-acp vvi n1 cc n1, r-crq vbz j p-acp dt js pp-f n2:
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Even the evil Spirits themselves are afraid of tormenting, and deprecate the sending them back to their chains:
Even the evil Spirits themselves Are afraid of tormenting, and deprecate the sending them back to their chains:
av-j dt j-jn n2 px32 vbr j pp-f vvg, cc vvi dt vvg pno32 av p-acp po32 n2:
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But if it be out of a gracious, and tender love to God;
But if it be out of a gracious, and tender love to God;
cc-acp cs pn31 vbb av pp-f dt j, cc j n1 p-acp np1;
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out of a filial fear of the displeasure of a God that hath done so much for thee, this argues the disposition of a true child of God,
out of a filial Fear of the displeasure of a God that hath done so much for thee, this argues the disposition of a true child of God,
av pp-f dt j n1 pp-f dt n1 pp-f dt n1 cst vhz vdn av av-d p-acp pno21, d vvz dt n1 pp-f dt j n1 pp-f np1,
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and may justly administer comfort to thy Soul, in the time of thy trial:
and may justly administer Comfort to thy Soul, in the time of thy trial:
cc vmb av-j vvi n1 p-acp po21 n1, p-acp dt n1 pp-f po21 n1:
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Oh that we could every one of us lay before our eyes the sweet mercies of our God; especially his spiritual favours;
O that we could every one of us lay before our eyes the sweet Mercies of our God; especially his spiritual favours;
uh cst pns12 vmd d pi pp-f pno12 vvi p-acp po12 n2 dt j n2 pp-f po12 n1; av-j po31 j n2;
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how freely he hath loved us, how dearly he hath redeemed us; even with the most precious blood of the Son of his love;
how freely he hath loved us, how dearly he hath redeemed us; even with the most precious blood of the Son of his love;
c-crq av-j pns31 vhz vvn pno12, c-crq av-jn pns31 vhz vvn pno12; av p-acp dt av-ds j n1 pp-f dt n1 pp-f po31 n1;
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how graciously he hath sealed us up to the day of our redeemption? and that we could make this use of it to be a strong retractive from any,
how graciously he hath sealed us up to the day of our redemption? and that we could make this use of it to be a strong retractive from any,
c-crq av-j pns31 vhz vvn pno12 a-acp p-acp dt n1 pp-f po12 n1? cc cst pns12 vmd vvi d n1 pp-f pn31 pc-acp vbi dt j j p-acp d,
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even of our dearest, and gainfullest sins;
even of our dearest, and gainfullest Sins;
av pp-f po12 js-jn, cc js n2;
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Carry this home with you, dear brethren, I beseech you, and fail not to think of it upon all occasions when ever you shall finde your selves tempted to any sin whatsoever of lust, of excesse, of covetous desires, have this Antidote ready in your bosomes, which good Joseph had;
Carry this home with you, dear brothers, I beseech you, and fail not to think of it upon all occasions when ever you shall find your selves tempted to any since whatsoever of lust, of excess, of covetous Desires, have this Antidote ready in your bosoms, which good Joseph had;
vvb d n1-an p-acp pn22, j-jn n2, pns11 vvb pn22, cc vvb xx pc-acp vvi pp-f pn31 p-acp d n2 c-crq av pn22 vmb vvi po22 n2 vvn p-acp d n1 r-crq pp-f n1, pp-f n1, pp-f j n2, vhb d n1 j p-acp po22 n2, r-crq j np1 vhd;
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How shall I do this great evill and sin against God ;How shall I do this great evil and since against God;
c-crq vmb pns11 vdi d j n-jn cc n1 p-acp np1;
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As good Polycarpus that holy Martyr, when for the preservation of his life he was urged to renounce Christ, said;
As good Polycarp that holy Martyr, when for the preservation of his life he was urged to renounce christ, said;
c-acp j np1 cst j n1, c-crq p-acp dt n1 pp-f po31 n1 pns31 vbds vvn pc-acp vvi np1, vvd;
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Fourscore and six years have I been his servant, and he never did me hurt;
Fourscore and six Years have I been his servant, and he never did me hurt;
crd cc crd n2 vhb pns11 vbn po31 n1, cc pns31 av-x vdd pno11 vvi;
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and shall I deny my Soverain King that hath so graciously preserved me? If out of these grounds thou canst check thy sins; and canst say;
and shall I deny my Sovereign King that hath so graciously preserved me? If out of these grounds thou Canst check thy Sins; and Canst say;
cc vmb pns11 vvi po11 n-jn n1 cst vhz av av-j vvn pno11? cs av pp-f d n2 pns21 vm2 vvi po21 n2; cc vm2 vvi;
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Lord I have been carefull not to grieve thy good spirit, because thou in thine eternal love hast sealed me thereby to the day of my redemption, be confident, that thy redemption is sealed in Heaven,
Lord I have been careful not to grieve thy good Spirit, Because thou in thine Eternal love hast sealed me thereby to the day of my redemption, be confident, that thy redemption is sealed in Heaven,
n1 pns11 vhb vbn j xx pc-acp vvi po21 j n1, c-acp pns21 p-acp po21 j n1 vh2 vvn pno11 av p-acp dt n1 pp-f po11 n1, vbb j, cst po21 n1 vbz vvn p-acp n1,
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and shall in due time be manifested to thine investiture with the eternall glory and happiness which God hath prepared for all his;
and shall in due time be manifested to thine investiture with the Eternal glory and happiness which God hath prepared for all his;
cc vmb p-acp j-jn n1 vbi vvn p-acp po21 n1 p-acp dt j n1 cc n1 r-crq np1 vhz vvn p-acp d png31;
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To the participation whereof, that God who hath ordained us, in his good time mercifully bring us,
To the participation whereof, that God who hath ordained us, in his good time mercifully bring us,
p-acp dt n1 c-crq, cst np1 r-crq vhz vvn pno12, p-acp po31 j n1 av-j vvi pno12,
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for the sake of the Son of his love, Jesus Christ the just, to whom with the Father,
for the sake of the Son of his love, jesus christ the just, to whom with the Father,
c-acp dt n1 pp-f dt n1 pp-f po31 n1, np1 np1 dt j, p-acp ro-crq p-acp dt n1,
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and the blessed Spirit one infinite and incomprehensible God be given all prayse, honour, and glory, now and for evermore. Amen.
and the blessed Spirit one infinite and incomprehensible God be given all praise, honour, and glory, now and for evermore. Amen.
cc dt j-vvn n1 crd j cc j np1 vbb vvn d n1, n1, cc n1, av cc p-acp av. uh-n.
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A SERMON Preacht on WHITSUNDAY, IN THE PARISH-CHURCH OF HIGHAM, In the Year 1652. ROM. 8.14.
A SERMON Preached on WHITSUNDAY, IN THE PARISH-CHURCH OF HIGHAM, In the Year 1652. ROM. 8.14.
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For as many as are led by the Spirit of God, they are the Sons of God.
For as many as Are led by the Spirit of God, they Are the Sons of God.
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THis only day is wont to be consecrated to the Celebration of the descent of the holy Spirit,
THis only day is wont to be consecrated to the Celebration of the descent of the holy Spirit,
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and therefore deserves to be (as it is named) the true Dominica in albis, Whit-sunday :
and Therefore deserves to be (as it is nam) the true Dominica in Albis, Pentecost:
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white is the colour of Innocence and joy in respect of the first, this, together with the feast of Easter was wont in the primitive times to be the solemn season of Baptism, and sacramentall Regeneration:
white is the colour of Innocence and joy in respect of the First, this, together with the feast of Easter was wont in the primitive times to be the solemn season of Baptism, and sacramental Regeneration:
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in respect of the second, it was the season of the just Triumph and exultation of the Church;
in respect of the second, it was the season of the just Triumph and exultation of the Church;
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which was as this day graced, confirmed, and refreshed, with the miraculous descent of the promised comforter;
which was as this day graced, confirmed, and refreshed, with the miraculous descent of the promised comforter;
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in both regards every Christian challenges an interest in it;
in both regards every Christian challenges an Interest in it;
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as these who claim to be the Sons of God by Baptism, the Sacrament of Regeneration,
as these who claim to be the Sons of God by Baptism, the Sacrament of Regeneration,
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and to be indued and furnished with the sanctifying gifts of that blessed Spirit, whose wonderfull descent we this day celebrate:
and to be endued and furnished with the sanctifying Gifts of that blessed Spirit, whose wonderful descent we this day celebrate:
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which how can we do better then by inquiring into what right we have to this holy spirit,
which how can we do better then by inquiring into what right we have to this holy Spirit,
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and to that son-ship of God, which in our Baptism we profess to partake of: we are all apt upon the least cause to be proud of our parentage.
and to that sonship of God, which in our Baptism we profess to partake of: we Are all apt upon the least cause to be proud of our parentage.
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There are Nations (they say) in the world, whereof every man challenges gentility, and kindred to their King;
There Are nations (they say) in the world, whereof every man challenges gentility, and kindred to their King;
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so are we wont to do spiritually to the King of Heaven. Every one hath the Spirit of God;
so Are we wont to do spiritually to the King of Heaven. Every one hath the Spirit of God;
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every one is the son of God.
every one is the son of God.
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It is the main errand we have to do on the Earth to settle our hearts upon just grounds, in the truth of this resolution;
It is the main errand we have to do on the Earth to settle our hearts upon just grounds, in the truth of this resolution;
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and this text undertakes to do it for us, infallibly deciding it, that those, and none but those, that are led by the Spirit of God, are the Sons of God.
and this text undertakes to do it for us, infallibly deciding it, that those, and none but those, that Are led by the Spirit of God, Are the Sons of God.
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So as we need not now think of climbing up into Heaven, to turn the books of Gods eternall Counsell;
So as we need not now think of climbing up into Heaven, to turn the books of God's Eternal Counsel;
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nor linger after Enthusiasmes and Revelations, as some fanaticall spirits use to do;
nor linger After Enthusiasms and Revelations, as Some fanatical spirits use to do;
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nor wish for that holy Dove to wisper in our ear, with that great Arabian impostour;
nor wish for that holy Dove to whisper in our ear, with that great Arabian impostor;
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but only look seriously into our own hearts and lives;
but only look seriously into our own hearts and lives;
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and trie our selves thoroughly by this sure, and unfailing rule of our blessed Apostle, So many as are led by the Spirit of God, they are the Sons of God, let my speech,
and try our selves thoroughly by this sure, and unfailing Rule of our blessed Apostle, So many as Are led by the Spirit of God, they Are the Sons of God, let my speech,
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and your attention then be bounded in these three limits: Here is First a priviledg, To be the Sons of God.
and your attention then be bounded in these three Limits: Here is First a privilege, To be the Sons of God.
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Secondly a qualification of the priviledged, To be led by the Spirit. Thirdly an Universall predication of that priviledge upon the persons qualified;
Secondly a qualification of the privileged, To be led by the Spirit. Thirdly an Universal predication of that privilege upon the Persons qualified;
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So many as are led by the Spirit of God are the Sons of God ; I need not crave your attention, the importance of the matter challenges it. To the first then;So many as Are led by the Spirit of God Are the Sons of God; I need not crave your attention, the importance of the matter challenges it. To the First then;
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it is a wonderfull and inexplicable priviledge, this, To be the Sons of God ; no marvell if every one be apt to claim;
it is a wonderful and inexplicable privilege, this, To be the Sons of God; no marvel if every one be apt to claim;
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The glory of Children are their Fathers, Prov. 17.6.The glory of Children Are their Father's, Curae 17.6.
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How were the Jewes puffed up with that vain gloriation that they were the Sons of Abraham, and yet they might have been so;
How were the Jews puffed up with that vain gloriation that they were the Sons of Abraham, and yet they might have been so;
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and have come from hated Esau, or ejected Ismael: what is it then to be the Sons of the God of Abraham ? Ye know what David could say upon the tender of matching into the blood royall;
and have come from hated Esau, or ejected Ishmael: what is it then to be the Sons of the God of Abraham? You know what David could say upon the tender of matching into the blood royal;
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seemeth it a small matter to you to be the Son in Law to a King ? Oh what then is it to be the true born sons to the great King of Heaven? The Abassins pride themselves to be derived from that Son whom they say the Queen of Sheba had begotten of her by Solomon when she went to visit him;seems it a small matter to you to be the Son in Law to a King? O what then is it to be the true born Sons to the great King of Heaven? The Abassins pride themselves to be derived from that Son whom they say the Queen of Sheba had begotten of her by Solomon when she went to visit him;
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it is enough that it was Princely though base;
it is enough that it was Princely though base;
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how may we glory to be the true and legitimate issue of the King of glory? the great Lord in the Gospell is brought in by our Saviour in his parable to say, They will reverence my Son ;
how may we glory to be the true and legitimate issue of the King of glory? the great Lord in the Gospel is brought in by our Saviour in his parable to say, They will Reverence my Son;
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and Amnons wicked kinsman could say to him, Why art thou, the Kings Son, so sad? as if the son-ship to a King were a supersedeas to all whatsoever griefe or discontentment.
and Amnons wicked kinsman could say to him, Why art thou, the Kings Son, so sad? as if the sonship to a King were a supersedeas to all whatsoever grief or discontentment.
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Neither is there matter of honour onely in this priveledg but of profit too;
Neither is there matter of honour only in this priveledg but of profit too;
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especially in the case of the Sons of this Heavenly King, whose Sons are all heirs,
especially in the case of the Sons of this Heavenly King, whose Sons Are all Heirs,
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as ye have it v. 17. with men indeed it is not so: Amongst Gods chosen people the first born carryed away a double portion;
as you have it v. 17. with men indeed it is not so: among God's chosen people the First born carried away a double portion;
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but in some other Nations, and in some parts of ours, the Eldest goes away with all;
but in Some other nations, and in Some parts of ours, the Eldest Goes away with all;
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as on the contrary others are ruled by the law or custome of Gavell kind and the like institutions; where either the youngest inherit; or all equally;
as on the contrary Others Are ruled by the law or custom of Gavell kind and the like institutions; where either the youngest inherit; or all equally;
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but generally it is here with us contrary to that old word concerning Isaacs twins, the lesser serves the greater.
but generally it is Here with us contrary to that old word Concerning Isaacs twins, the lesser serves the greater.
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Johosaphat gave great gifts to his other sons, but the Kingdome to the Eldest, Jehoram, 1 Chron. 21.3. so as the rest were but as subjects to their Eldest Brother;Jehoshaphat gave great Gifts to his other Sons, but the Kingdom to the Eldest, jehoram, 1 Chronicles 21.3. so as the rest were but as subject's to their Eldest Brother;
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in the family of the highest it is not so; there are all heires; all inherit the blessings, the honours:
in the family of the highest it is not so; there Are all Heirs; all inherit the blessings, the honours:
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as all are partakers of the Divine nature; and of every one may be said by way of Regeneration, that which was eminently,
as all Are partakers of the Divine nature; and of every one may be said by Way of Regeneration, that which was eminently,
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and singularly said by the way of eternall generation of the naturall and coessentiall Son of God, Thou art my Son, I have begotten thee;
and singularly said by the Way of Eternal generation of the natural and coessential Son of God, Thou art my Son, I have begotten thee;
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so all are partakers of those blessings, and happy immunities which appertain to their filiation and what are they? Surely great beyond the power of expression;
so all Are partakers of those blessings, and happy immunities which appertain to their filiation and what Are they? Surely great beyond the power of expression;
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for first in this name they have a spiritual right to all the creatures of God? all things are yours, saith the Apostle;
for First in this name they have a spiritual right to all the creatures of God? all things Are yours, Says the Apostle;
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A spirituall, I say, not a naturall, not a civill right, which men have to what they legally possess;
A spiritual, I say, not a natural, not a civil right, which men have to what they legally possess;
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we must take heed of this errour which makes an Universall confusion where ever it prevailes:
we must take heed of this error which makes an Universal confusion where ever it prevails:
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all these earthly affaires are managed by a civill right; which men have whether by descent, or lawfull acquisition:
all these earthly affairs Are managed by a civil right; which men have whither by descent, or lawful acquisition:
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so as it is not for any man to challenge an interest, either ad rem, or in re, in the goods of another;
so as it is not for any man to challenge an Interest, either and remembering, or in re, in the goods of Another;
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but Gods children have a double claim to all they possess, both civill from men, and spirituall from God;
but God's children have a double claim to all they possess, both civil from men, and spiritual from God;
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The Earth hath he given to the Sons of men, saith the Psalmist; and men by just conquest, by purchase, by gift conveigh it legally to each other;The Earth hath he given to the Sons of men, Says the Psalmist; and men by just conquest, by purchase, by gift convey it legally to each other;
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Besides which they have a spirituall right;
Beside which they have a spiritual right;
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for God hath given all things to his Son as Mediatour, and in and by him to those that are incorporated into him;
for God hath given all things to his Son as Mediator, and in and by him to those that Are incorporated into him;
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so as now in this regard every child of God is mundi dominus, the Lord of the World, as that Father truly said;
so as now in this regard every child of God is mundi dominus, the Lord of the World, as that Father truly said;
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Secondly, they have in this name an interest in God himself (for what nearer relation can there be,
Secondly, they have in this name an Interest in God himself (for what nearer Relation can there be,
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then betwixt a father and a son:) An interest in all his promises, in all his mercies, in all that he is, in all that flowes from him, in his remission, protection, provision.
then betwixt a father and a son:) an Interest in all his promises, in all his Mercies, in all that he is, in all that flows from him, in his remission, protection, provision.
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Which of us earthly parents, if we extinguish not nature in our selves, can be wanting in these things to the children of our Loines? How much more impossible is it that he who is All love, 1 Job. 4.16. should be wanting to those that are his by a true regeneration.
Which of us earthly Parents, if we extinguish not nature in our selves, can be wanting in these things to the children of our Loins? How much more impossible is it that he who is All love, 1 Job. 4.16. should be wanting to those that Are his by a true regeneration.
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Hence is that enforcement, which God useth by his Prophet, Can a woman forget her sucking child, that she should not have compassion on the son of her womb;
Hence is that enforcement, which God uses by his Prophet, Can a woman forget her sucking child, that she should not have compassion on the son of her womb;
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yea they may forget, yet will not I forget thee: Behold I have graven thee upon the palms of my hands, Esay 59.15, 16.yea they may forget, yet will not I forget thee: Behold I have graved thee upon the palms of my hands, Isaiah 59.15, 16.
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Thirdly, hence followes an unquestionable right in attendance and Guardianship of the blessed Angels, Psal. 91.11. They are the little ones whereof our Saviour, Matth. 18. the especial charge whom those glorious Spirits are deputed to attend, Hebr. 1.14.
Thirdly, hence follows an unquestionable right in attendance and Guardianship of the blessed Angels, Psalm 91.11. They Are the little ones whereof our Saviour, Matthew 18. the especial charge whom those glorious Spirits Are deputed to attend, Hebrew 1.14.
ord, av vvz dt j n-jn p-acp n1 cc n1 pp-f dt j-vvn n2, np1 crd. pns32 vbr dt j pi2 c-crq po12 n1, np1 crd dt j n1 ro-crq d j n2 vbr vvn pc-acp vvi, np1 crd.
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And oh what an honor is this, that we are guarded by creatures more glorious in nature, more excellent in place and office,
And o what an honour is this, that we Are guarded by creatures more glorious in nature, more excellent in place and office,
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then our selves? What a comfortable assureance is this that we have these troopes of Heavenly Souldiers pitching their tents about us;
then our selves? What a comfortable assurance is this that we have these troops of Heavenly Soldiers pitching their tents about us;
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and ready to save-guard us from the malice of the principalities and powers of darknesse?
and ready to save-guard us from the malice of the principalities and Powers of darkness?
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Lastly in this name they have a certain, and unfailable claim to eternal glory;
Lastly in this name they have a certain, and unfailable claim to Eternal glory;
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For what is that but the inheritance of the Saints, Colos. 1. Who should have your Lands but your heirs,
For what is that but the inheritance of the Saints, Colos 1. Who should have your Lands but your Heirs,
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and Lo, these are the heirs of God; and none but they:
and Lo, these Are the Heirs of God; and none but they:
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Come ye blessed of my Father, inherit the Kingdome prepared for you (saith our Saviour) Matth. 25.34.Come you blessed of my Father, inherit the Kingdom prepared for you (Says our Saviour) Matthew 25.34.
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Many a one here is borne to a fair estate, and is strip't of it,
Many a one Here is born to a fair estate, and is striped of it,
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whether by the just disherson of his offended Father, or else by the power, or circumvention of an adversary,
whither by the just disherson of his offended Father, or Else by the power, or circumvention of an adversary,
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or by his own mis-government, and unthriftiness; here is no danger of any of these. On our Fathers part, none, For whom he loves, he loves to the end:
or by his own misgovernment, and unthriftiness; Here is no danger of any of these. On our Father's part, none, For whom he loves, he loves to the end:
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On our Adversaries part, none, None shall take them out of my hand, saith our Saviour, The gates of Hell shall not prevaile against his: On our part, none;
On our Adversaries part, none, None shall take them out of my hand, Says our Saviour, The gates of Hell shall not prevail against his: On our part, none;
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For whereby can we lavish out our estate but by our sins, and he that is borne of God sinneth not ;
For whereby can we lavish out our estate but by our Sins, and he that is born of God Sinneth not;
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sinneth not so as to incurr a forfeit; he may so sin as to be frowned on for the time, to be chid,
Sinneth not so as to incur a forfeit; he may so sin as to be frowned on for the time, to be Child,
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yea perhaps to be well whipped of his Father, not so as to be unsonned, or dis-herited:
yea perhaps to be well whipped of his Father, not so as to be unsonned, or disherited:
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For the seed of God remains in him; Lo whiles he hath the Divine seed in him he is the Son of God,
For the seed of God remains in him; Lo while he hath the Divine seed in him he is the Son of God,
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and whiles he is a Son he cannot but be an heir:
and while he is a Son he cannot but be an heir:
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Oh then the comfortable and blessed priviledges of the Sons of God! enough to attract and ravish any heart;
O then the comfortable and blessed privileges of the Sons of God! enough to attract and ravish any heart;
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for who doth not effect the honour of the highest parentage, not under Heaven but in it? who can be but eagerly ambitious of the title of the Lord of the world,
for who does not Effect the honour of the highest parentage, not under Heaven but in it? who can be but eagerly ambitious of the title of the Lord of the world,
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so closely yea to be interessed in the great God of Heaven and Earth, by an inseparable relation to be attended on by those mighty and majesticall Spirits;
so closely yea to be interested in the great God of Heaven and Earth, by an inseparable Relation to be attended on by those mighty and majestical Spirits;
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and lastly, to be feoffed in the all-glorious Kingdome of Heaven, and immortal crown of glory? None of you can be now so dull as not desire to be thus happy,
and lastly, to be feoffed in the All-glorious Kingdom of Heaven, and immortal crown of glory? None of you can be now so dull as not desire to be thus happy,
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and to ask as the blessed Virgin when she was told of her miraculous conception, Quomodo fiet istud? How shall this be? How may I attain to this blessed condition? This is a question worth asking.
and to ask as the blessed Virgae when she was told of her miraculous conception, Quomodo fiet istud? How shall this be? How may I attain to this blessed condition? This is a question worth asking.
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Oh the poor and base thoughts of men!
O the poor and base thoughts of men!
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How may I raise my house? how may I settle my estate? How may I get a good bargain? how may I save or gain? how may I be revenged of mine enemy? whiles in the mean time we care not to demand (what most concerns us) which way should I become the child of God? But, would we know this, to which all the World is but trifles? surely it is not so hard as useful, whose Sons we are by nature, we soon know too well.
How may I raise my house? how may I settle my estate? How may I get a good bargain? how may I save or gain? how may I be revenged of mine enemy? while in the mean time we care not to demand (what most concerns us) which Way should I become the child of God? But, would we know this, to which all the World is but trifles? surely it is not so hard as useful, whose Sons we Are by nature, we soon know too well.
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It is not enough to say, our Father was an Amorite, and our Mother an Hittite, or to say we are the children of this world, Luke 16.8. or a seed of falsehood, Esay 57.4. or yet worse the children of the night and darknesse, 1 Thess. 5.5. worse yet, we are filii contumaciae the sons of wilfull disobedience, as the original runs, Ephes. 2.3. and thereby yet worse, the sons of wrath, Ephes. 2.2. and which is the height of all miseries, the Sons of death and eternal damnation;
It is not enough to say, our Father was an Amorite, and our Mother an Hittite, or to say we Are the children of this world, Lycia 16.8. or a seed of falsehood, Isaiah 57.4. or yet Worse the children of the night and darkness, 1 Thess 5.5. Worse yet, we Are Sons contumaciae the Sons of wilful disobedience, as the original runs, Ephesians 2.3. and thereby yet Worse, the Sons of wrath, Ephesians 2.2. and which is the height of all misery's, the Sons of death and Eternal damnation;
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how then, how come we to be the Sons of God? It is the Almighty power of Grace that only can make this change: A double Grace;
how then, how come we to be the Sons of God? It is the Almighty power of Grace that only can make this change: A double Grace;
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the Grace of Adoption, the Grace of Regeneration: Adoption; God hath predestinated us to the adoption of sons by Jesus Christ, Ephes. 1.5. Regeneration;
the Grace of Adoption, the Grace of Regeneration: Adoption; God hath predestinated us to the adoption of Sons by jesus christ, Ephesians 1.5. Regeneration;
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So many as received him, he gave them this power or right to be made the Sons of God; So many as received him, he gave them this power or right to be made the Sons of God;
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those which are borne not of blood, or the lust of the flesh, but borne of God, John 1.12, 13. and that which referrs to both, Ye are all the Children of God by faith in Christ Jesus, Galat. 3.26.those which Are born not of blood, or the lust of the Flesh, but born of God, John 1.12, 13. and that which refers to both, You Are all the Children of God by faith in christ jesus, Galatians 3.26.
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Shortly then if we would be Sons and Daughters of God (for the case is one in both, the soul hath no sexes,
Shortly then if we would be Sons and Daughters of God (for the case is one in both, the soul hath no sexes,
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and in Christ there is neither male nor female) we must see that we be borne again; not of water only;
and in christ there is neither male nor female) we must see that we be born again; not of water only;
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so we are all sacramentally Regenerated, but of the Holy Ghost, If any man be in Christ he is a new creature, 2 Cor. 5.17. we must not be the men we were;
so we Are all sacramentally Regenerated, but of the Holy Ghost, If any man be in christ he is a new creature, 2 Cor. 5.17. we must not be the men we were;
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and how shall that be effected? In Christ Jesus I have begotten you through the Gospell, saith the Apostle, 1 Cor. 4.15. He hath begotten us by the word of Truth, Jam. 1.18. This word is that immortal seed whereby we are begotten to God;
and how shall that be effected? In christ jesus I have begotten you through the Gospel, Says the Apostle, 1 Cor. 4.15. He hath begotten us by the word of Truth, Jam. 1.18. This word is that immortal seed whereby we Are begotten to God;
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let this word therefore have it's perfect work in us, let it renew us in the inner man;
let this word Therefore have it's perfect work in us, let it renew us in the inner man;
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mortifying all our evill and corrupt affections, and raising us up to a new life of Grace and obedience,
mortifying all our evil and corrupt affections, and raising us up to a new life of Grace and Obedience,
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then God will not shame to own us for his; and we shall not presume in claiming this glorious title of the Sons of God:
then God will not shame to own us for his; and we shall not presume in claiming this glorious title of the Sons of God:
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But if we be still our old selves, no changlings at all, the same men that we came into the World, without defalcation of our corruptions, without addition of Grace, and Sanctification:
But if we be still our old selves, no changelings At all, the same men that we Come into the World, without defalcation of our corruptions, without addition of Grace, and Sanctification:
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Surely we must seek us another Father, we are not yet the Sons of God:
Surely we must seek us Another Father, we Are not yet the Sons of God:
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But me thinks ere I was aware I am falling to anticipate my discourse, and whiles I am teaching how we come to be the Sons of God, am showing how we may know that we are so;
But me thinks ere I was aware I am falling to anticipate my discourse, and while I am teaching how we come to be the Sons of God, am showing how we may know that we Are so;
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which is the drift of this Scripture in the qualification here mentioned: So many as are led by the Spirit of God, are the Sons of God.
which is the drift of this Scripture in the qualification Here mentioned: So many as Are led by the Spirit of God, Are the Sons of God.
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It is not enough for us (my beloved) to be the Sons and Daughters of God,
It is not enough for us (my Beloved) to be the Sons and Daughters of God,
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unlesse we know our selves to be so: for certainly, he cannot be truely happy, that doth not know himself happy:
unless we know our selves to be so: for Certainly, he cannot be truly happy, that does not know himself happy:
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How shall we therefore know our selves to be the Sons of God? surely there may be many signes and proofes of it besides this mentioned in my Text,
How shall we Therefore know our selves to be the Sons of God? surely there may be many Signs and proofs of it beside this mentioned in my Text,
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or rather, many specialties under this general. As first, Every Child of God is like his Father:
or rather, many specialties under this general. As First, Every Child of God is like his Father:
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It is not so in carnall Generation:
It is not so in carnal Generation:
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we have seen many Children that have not so much as one lineament of their Parents;
we have seen many Children that have not so much as one lineament of their Parents;
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and as contrary to their dispositions as if they had been strangers to their loines and womb:
and as contrary to their dispositions as if they had been Strangers to their loins and womb:
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In the spiritual son-ship it is not so, every Child of God carries the true resemblance of his Heavenly Father;
In the spiritual sonship it is not so, every Child of God carries the true resemblance of his Heavenly Father;
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as he that hath called you is holy, so be ye holy in all manner of conversation:
as he that hath called you is holy, so be you holy in all manner of Conversation:
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Because it is written, Be ye holy for I am holy, 1 Pet. 1.15, 16. Well then, my Brethren, trie your selves by this rule;
Because it is written, Be you holy for I am holy, 1 Pet. 1.15, 16. Well then, my Brothers, try your selves by this Rule;
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our Heavenly Father is merciful, are we cruel? Our Father is righteous in all his wayes, are we unjust? Our Heavenly Father is slow to anger, are we furious upon every sleight occasion? Our Heavenly Father abhors all manner of evill:
our Heavenly Father is merciful, Are we cruel? Our Father is righteous in all his ways, Are we unjust? Our Heavenly Father is slow to anger, Are we furious upon every sleight occasion? Our Heavenly Father abhors all manner of evil:
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do we take pleasure in any kind of wickednesse? certainly we have nothing of God in us,
do we take pleasure in any kind of wickedness? Certainly we have nothing of God in us,
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neither can we claim any kindred with Heaven.
neither can we claim any kindred with Heaven.
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Secondly, every Child that is not utterly degenerate, bears a filial love to his Parents, answering in some measure that naturall affection, which the parent bears towards him;
Secondly, every Child that is not utterly degenerate, bears a filial love to his Parents, answering in Some measure that natural affection, which the parent bears towards him;
ord, d n1 cst vbz xx av-j j, vvz dt j n1 p-acp po31 n2, vvg p-acp d n1 cst j n1, r-crq dt n1 vvz p-acp pno31;
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we cannot but know, that the love of God, our Heavenly Father, toward us is no less then infinite, Psal. 103.13.
we cannot but know, that the love of God, our Heavenly Father, towards us is no less then infinite, Psalm 103.13.
pns12 vmbx p-acp vvi, cst dt n1 pp-f np1, po12 j n1, p-acp pno12 vbz av-dx av-dc cs j, np1 crd.
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what return do we make of love to him again? we can perhaps talk largely of our love to God,
what return do we make of love to him again? we can perhaps talk largely of our love to God,
q-crq n1 vdb pns12 vvi pp-f n1 p-acp pno31 av? pns12 vmb av vvi av-j pp-f po12 n1 p-acp np1,
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but where is the proof of it? Did we love our Father in Heaven as children, could we strange our selves from his interest? Could we indure to see him wronged in all his concernments? to hear his sacred and dread name blasphemed? to see his Ordinances trampled upon, his messengers contemptuously used, his house and his day prophaned? would we not spit at that son that would put up such indignities offered to his carnal Father? And why will we lay claim to a son-ship of God,
but where is the proof of it? Did we love our Father in Heaven as children, could we strange our selves from his Interest? Could we endure to see him wronged in all his concernments? to hear his sacred and dread name blasphemed? to see his Ordinances trampled upon, his messengers contemptuously used, his house and his day Profaned? would we not spit At that son that would put up such indignities offered to his carnal Father? And why will we lay claim to a sonship of God,
cc-acp q-crq vbz dt n1 pp-f pn31? vdd pns12 vvi po12 n1 p-acp n1 c-acp n2, vmd pns12 j po12 n2 p-acp po31 n1? vmd pns12 vvi pc-acp vvi pno31 vvd p-acp d po31 n2? pc-acp vvi po31 j cc j n1 vvn? pc-acp vvi po31 n2 vvn p-acp, po31 n2 av-j vvn, po31 n1 cc po31 n1 vvn? vmd pns12 xx vvi p-acp d n1 cst vmd vvi a-acp d n2 vvn p-acp po31 j n1? cc q-crq vmb pns12 vvi n1 p-acp dt n1 pp-f np1,
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if we can swallow such spiritual affronts put upon our God?
if we can swallow such spiritual affronts put upon our God?
cs pns12 vmb vvi d j vvz vvn p-acp po12 n1?
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Thirdly, every not ill-natur'd, and ungracious son (as God hath none such) bears a kind of awfull respect to his Father, both in what he doth, and in what he suffers.
Thirdly, every not Ill-natured, and ungracious son (as God hath none such) bears a kind of awful respect to his Father, both in what he does, and in what he suffers.
ord, d xx j, cc j n1 (c-acp np1 vhz pix av) vvz dt n1 pp-f j n1 p-acp po31 n1, av-d p-acp r-crq pns31 vdz, cc p-acp r-crq pns31 vvz.
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For his actions, he dares not to do any thing wilfully that may work his Fathers displeasure;
For his actions, he dares not to do any thing wilfully that may work his Father's displeasure;
p-acp po31 n2, pns31 vvz xx pc-acp vdi d n1 av-j cst vmb vvi po31 ng1 n1;
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and even those things which he would not stick to do before a stranger, yet before his Father he reverentially forbeares to do;
and even those things which he would not stick to do before a stranger, yet before his Father he reverentially forbears to do;
cc av d n2 r-crq pns31 vmd xx vvi pc-acp vdi p-acp dt n1, av p-acp po31 n1 pns31 av-j vvz pc-acp vdi;
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If I be a Father, where is my honour? Malac. 1.6.If I be a Father, where is my honour? Malachi 1.6.
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If then we be not awfully affected to the presence of God, If we dare boldly sin God in the face;
If then we be not awfully affected to the presence of God, If we Dare boldly since God in the face;
cs av pns12 vbb xx av-j vvn p-acp dt n1 pp-f np1, cs pns12 vvb av-j n1 np1 p-acp dt n1;
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it argues strongly that we have no filial relation to him: For his sufferings;
it argues strongly that we have no filial Relation to him: For his sufferings;
pn31 vvz av-j cst pns12 vhb dx j n1 p-acp pno31: c-acp po31 n2;
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A child will receive that correction from the hand of a Father, which he would never abide from a stranger:
A child will receive that correction from the hand of a Father, which he would never abide from a stranger:
dt n1 vmb vvi d n1 p-acp dt n1 pp-f dt n1, r-crq pns31 vmd av-x vvi p-acp dt n1:
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He that would be ready to repay blowes to another man, takes stripes from a Father,
He that would be ready to repay blows to Another man, Takes stripes from a Father,
pns31 cst vmd vbi j pc-acp vvi n2 p-acp j-jn n1, vvz n2 p-acp dt n1,
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and answers them onely with tears; Thus, if we be the Sons of God;
and answers them only with tears; Thus, if we be the Sons of God;
cc vvz pno32 av-j p-acp n2; av, cs pns12 vbb dt n2 pp-f np1;
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we do submissely undergo from his hand, what fatherly chastisment he shall be pleased to lay upon us;
we do submissly undergo from his hand, what fatherly chastisement he shall be pleased to lay upon us;
pns12 vdb av-j vvi p-acp po31 n1, r-crq j n1 pns31 vmb vbi vvn pc-acp vvi p-acp pno12;
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but if we be ready to struggle, and groyningly repine at his correction, it showes we do not acknowledge him for our Father.
but if we be ready to struggle, and groyningly repine At his correction, it shows we do not acknowledge him for our Father.
cc-acp cs pns12 vbb j pc-acp vvi, cc av-jn vvi p-acp po31 n1, pn31 vvz pns12 vdb xx vvi pno31 p-acp po12 n1.
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Lastly, a son as he is wholly at his parents disposing:
Lastly, a son as he is wholly At his Parents disposing:
ord, dt n1 c-acp pns31 vbz av-jn p-acp po31 n2 vvg:
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so he depends upon his Fathers provision, expecting such patrimony as his Father shall bestow upon him;
so he depends upon his Father's provision, expecting such patrimony as his Father shall bestow upon him;
av pns31 vvz p-acp po31 ng1 n1, vvg d n1 p-acp po31 n1 vmb vvi p-acp pno31;
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and waiting with patience for such childes-part as he can have no hope of from a stranger.
and waiting with patience for such child's-part as he can have no hope of from a stranger.
cc vvg p-acp n1 p-acp d n1 c-acp pns31 vmb vhi dx n1 pp-f p-acp dt n1.
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If we do so to our Heavenly Father, leading the life of faith with him; casting our selves upon his gracious providence for all good things of either World;
If we do so to our Heavenly Father, leading the life of faith with him; casting our selves upon his gracious providence for all good things of either World;
cs pns12 vdb av p-acp po12 j n1, vvg dt n1 pp-f n1 p-acp pno31; vvg po12 n2 p-acp po31 j n1 p-acp d j n2 pp-f d n1;
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and fixing our eyes upon that glorious inheritance which he hath purchased for us above, we do evidently show our selves to be the sons of God;
and fixing our eyes upon that glorious inheritance which he hath purchased for us above, we do evidently show our selves to be the Sons of God;
cc vvg po12 n2 p-acp d j n1 r-crq pns31 vhz vvn p-acp pno12 p-acp, pns12 vdb av-j vvi po12 n2 pc-acp vbi dt n2 pp-f np1;
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but what need we any other evidence of this blessed condition, then what is here expresly laid down to our hands in my Text? So many as are led by the Spirit of God, they are the Sons of God.
but what need we any other evidence of this blessed condition, then what is Here expressly laid down to our hands in my Text? So many as Are led by the Spirit of God, they Are the Sons of God.
cc-acp q-crq vvb pns12 d j-jn n1 pp-f d j-vvn n1, av q-crq vbz av av-j vvn a-acp p-acp po12 n2 p-acp po11 n1? av av-d c-acp vbr vvn p-acp dt n1 pp-f np1, pns32 vbr dt n2 pp-f np1.
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What is it then to be led by the Spirit of God? The originall is (NONLATINALPHABET) a word, which every Grammarian knowes to signifie both agi, and duci, to be led, or driven;
What is it then to be led by the Spirit of God? The original is () a word, which every Grammarian knows to signify both agi, and Duci, to be led, or driven;
q-crq vbz pn31 av pc-acp vbi vvn p-acp dt n1 pp-f np1? dt n-jn vbz () dt n1, r-crq d n1 vvz pc-acp vvi d n2, cc fw-la, pc-acp vbi vvn, cc vvn;
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so where it is said by one Evangelist that Christ was led into the Wilderness to be temped, Mat. 4.1. Of another it is read;
so where it is said by one Evangelist that christ was led into the Wilderness to be temped, Mathew 4.1. Of Another it is read;
av c-crq pn31 vbz vvn p-acp crd np1 cst np1 vbds vvn p-acp dt n1 pc-acp vbi vvn, np1 crd. pp-f j-jn pn31 vbz vvn;
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that he was driven, Mark 1.12.
that he was driven, Mark 1.12.
cst pns31 vbds vvn, vvb crd.
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And though the vulgar reads it here qui aguntur, yet our Rhemists turn it, Those that are led;
And though the Vulgar reads it Here qui aguntur, yet our Rhemists turn it, Those that Are led;
cc cs dt j vvz pn31 av fw-la fw-la, av po12 n2 vvb pn31, d cst vbr vvn;
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noteing in the margin, out of St. Augustines true explication, that Gods children are not violently compelled against their wills,
noting in the margin, out of Saint Augustine's true explication, that God's children Are not violently compelled against their wills,
vvg p-acp dt n1, av pp-f n1 njp2 j n1, cst npg1 n2 vbr xx av-j vvn p-acp po32 n2,
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but sweetly drawn, moved, and induced to do good; So as this word then implies; both an act of Gods Spirit working in us;
but sweetly drawn, moved, and induced to do good; So as this word then Implies; both an act of God's Spirit working in us;
cc-acp av-j vvn, vvn, cc vvd pc-acp vdi j; av c-acp d n1 av vvz; d dt n1 pp-f npg1 n1 vvg p-acp pno12;
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and our complying with that act in an obedient and ready conformity thereunto:
and our complying with that act in an obedient and ready conformity thereunto:
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For wherever the Spirit of God is, it is not idle and ineffectuall, but it is still directing and inclining unto good;
For wherever the Spirit of God is, it is not idle and ineffectual, but it is still directing and inclining unto good;
c-acp c-crq dt n1 pp-f np1 vbz, pn31 vbz xx j cc j, cc-acp pn31 vbz av vvg cc vvg p-acp j;
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and whosoever is led by that Spirit, yields himself to the motions and guidance; Acti agimus, as the old word is.
and whosoever is led by that Spirit, yields himself to the motions and guidance; Acti agimus, as the old word is.
cc r-crq vbz vvn p-acp d n1, vvz px31 p-acp dt n2 cc n1; fw-la fw-la, p-acp dt j n1 vbz.
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In all leading therefore, and so in this, there must be an hand to guide, and a foot to follow;
In all leading Therefore, and so in this, there must be an hand to guide, and a foot to follow;
p-acp d vvg av, cc av p-acp d, pc-acp vmb vbi dt n1 pc-acp vvi, cc dt n1 pc-acp vvi;
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good motions on Gods part, and motions in good, on ours; both these must go together, else there is no leading by the Spirit of God.
good motions on God's part, and motions in good, on ours; both these must go together, Else there is no leading by the Spirit of God.
j n2 p-acp npg1 n1, cc n2 p-acp j, p-acp png12; d d vmb vvi av, av pc-acp vbz dx n-vvg p-acp dt n1 pp-f np1.
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It is not enough that good thoughts are injected into us by the holy Spirit;
It is not enough that good thoughts Are injected into us by the holy Spirit;
pn31 vbz xx av-d cst j n2 vbr vvn p-acp pno12 p-acp dt j n1;
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yea it is so farr from availing us, as that a man is so much the worse for those good motions he entertaines not,
yea it is so Far from availing us, as that a man is so much the Worse for those good motions he entertains not,
uh pn31 vbz av av-j p-acp vvg pno12, c-acp cst dt n1 vbz av av-d dt av-jc p-acp d j n2 pns31 vvz xx,
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as the motions are more excellent, and divine;
as the motions Are more excellent, and divine;
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But those good injections must be received, imbraced, delighted in, and followed home in a constant and habituall practise, with a resolute rejection, and detestation of the contrary.
But those good injections must be received, embraced, delighted in, and followed home in a constant and habitual practice, with a resolute rejection, and detestation of the contrary.
cc-acp d j n2 vmb vbi vvn, vvd, vvn p-acp, cc vvd av-an p-acp dt j cc j n1, p-acp dt j n1, cc n1 pp-f dt n-jn.
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Besides that spirit of our mind ( Ephes. 4.23.) which lodgeth in every brest, every man is led by some spirit or other:
Beside that Spirit of our mind (Ephesians 4.23.) which lodgeth in every breast, every man is led by Some Spirit or other:
p-acp d n1 pp-f po12 n1 (np1 crd.) r-crq vvz p-acp d n1, d n1 vbz vvn p-acp d n1 cc n-jn:
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One is led by a spirit of Errour (1 Tim. 4.1.) and seduction in matter of understanding:
One is led by a Spirit of Error (1 Tim. 4.1.) and seduction in matter of understanding:
pi vbz vvn p-acp dt n1 pp-f n1 (vvd np1 crd.) cc n1 p-acp n1 pp-f n1:
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Another by the spirit of giddiness, Esa. 19.14. into wild fancies, and brainsick imaginations;
another by the Spirit of giddiness, Isaiah 19.14. into wild fancies, and brainsick Imaginations;
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another is led by the Spirit of bondage, to slavish fears, and afflictive horrours, as in the next verse to my Text;
Another is led by the Spirit of bondage, to slavish fears, and afflictive horrors, as in the next verse to my Text;
j-jn vbz vvn p-acp dt n1 pp-f n1, p-acp j n2, cc j n2, c-acp p-acp dt ord n1 p-acp po11 n1;
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another, by the spirit of the World, 1 Cor. 2.12. Another (and indeed all these) by the unclean Spirit, as he is usually styled, in the Gospell;
Another, by the Spirit of the World, 1 Cor. 2.12. another (and indeed all these) by the unclean Spirit, as he is usually styled, in the Gospel;
j-jn, p-acp dt n1 pp-f dt n1, crd np1 crd. n-jn (cc av d d) p-acp dt j n1, c-acp pns31 vbz av-j vvn, p-acp dt n1;
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others which are all the regenerate are led by the Spirit of God:
Others which Are all the regenerate Are led by the Spirit of God:
n2-jn r-crq vbr d dt vvn vbr vvn p-acp dt n1 pp-f np1:
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when our Saviour said to his too fiery Disciples, Ye know not of what Spirit ye are, he implies that of some spirit they must needs be:
when our Saviour said to his too fiery Disciples, You know not of what Spirit you Are, he Implies that of Some Spirit they must needs be:
c-crq po12 n1 vvd p-acp po31 av j n2, pn22 vvb xx pp-f r-crq n1 pn22 vbr, pns31 vvz d pp-f d n1 pns32 vmb av vbi:
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now there are those that pretend to be led by the spirit of God, and are not.
now there Are those that pretend to be led by the Spirit of God, and Are not.
av a-acp vbr d cst vvb p-acp vbb vvn p-acp dt n1 pp-f np1, cc vbr xx.
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St. Paul could upon good warrant say, I trust I have the Spirit of God ;
Saint Paul could upon good warrant say, I trust I have the Spirit of God;
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that trust was (however he modestly expresses it) no lesse then a certain knowledg;
that trust was (however he modestly Expresses it) no less then a certain knowledge;
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but a Zidkijah on the other side in a false presumption can say, Which way went the Spirit of God from me, to speak to thee ?
but a Zidkijah on the other side in a false presumption can say, Which Way went the Spirit of God from me, to speak to thee?
cc-acp dt np1 p-acp dt j-jn n1 p-acp dt j n1 vmb vvi, r-crq n1 vvd dt n1 pp-f np1 p-acp pno11, pc-acp vvi p-acp pno21?
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I remember in the history of the Anabaptists of Munster, one of those illuminated companions of John Becold, and Onipperdoling is said to have kill'd his own naturall Brother in the face of his parents;
I Remember in the history of the Anabaptists of Munster, one of those illuminated Sodales of John Reprimand, and Onipperdoling is said to have killed his own natural Brother in the face of his Parents;
pns11 vvb p-acp dt n1 pp-f dt np1 pp-f np1, crd pp-f d vvn n2 pp-f np1 n1, cc vvg vbz vvn pc-acp vhi vvn po31 d j n1 p-acp dt n1 pp-f po31 n2;
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and professed to do it upon a revelation from the Spirit, the night before;
and professed to do it upon a Revelation from the Spirit, the night before;
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And what heresies, and prodigious opinions have been set on foot, and maintained to the death under pretence of the dictation and warrant of Gods Spirit, who can be ignorant? Let us therefore enquire how a man may know,
And what heresies, and prodigious opinions have been Set on foot, and maintained to the death under pretence of the dictation and warrant of God's Spirit, who can be ignorant? Let us Therefore inquire how a man may know,
cc q-crq n2, cc j n2 vhb vbn vvn p-acp n1, cc vvd p-acp dt n1 p-acp n1 pp-f dt n1 cc n1 pp-f npg1 n1, r-crq vmb vbi j? vvb pno12 av vvi c-crq dt n1 vmb vvi,
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whether he be truly led by the Spirit of God. First then the Spirit of God leads no man but in a right way:
whither he be truly led by the Spirit of God. First then the Spirit of God leads no man but in a right Way:
cs pns31 vbb av-j vvn p-acp dt n1 pp-f np1. ord cs dt n1 pp-f np1 vvz dx n1 cc-acp p-acp dt j-jn n1:
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and what is that but the way of Gods Commandements? All other wayes are wayes of our own, oblique and crooked,
and what is that but the Way of God's commandments? All other ways Are ways of our own, oblique and crooked,
cc r-crq vbz d p-acp dt n1 pp-f npg1 n2? av-d j-jn n2 vbr n2 pp-f po12 d, j cc j,
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as deviating from the straight line of righteousnesse: In them either we lead our selves, or Satan leads us; If any man be tempted;
as deviating from the straight line of righteousness: In them either we led our selves, or Satan leads us; If any man be tempted;
c-acp j-vvg p-acp dt j n1 pp-f n1: p-acp pno32 av-d pns12 vvb po12 n2, cc np1 vvz pno12; cs d n1 vbi vvn;
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let him not say that he is tempted of God ; God moves to holy duties, to just and charitable actions, and none but them;let him not say that he is tempted of God; God moves to holy duties, to just and charitable actions, and none but them;
vvb pno31 xx vvi cst pns31 vbz vvn pp-f np1; np1 vvz p-acp j n2, p-acp j cc j n2, cc pix p-acp pno32;
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for he cannot be contrary to himself:
for he cannot be contrary to himself:
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Is there any of us therefore that is carried on in a course of uncleannesse, excess, disobedience, oppression, or any other sin whatsoever;
Is there any of us Therefore that is carried on in a course of uncleanness, excess, disobedience, oppression, or any other since whatsoever;
vbz a-acp d pp-f pno12 av cst vbz vvn a-acp p-acp dt n1 pp-f n1, n1, n1, n1, cc d j-jn n1 r-crq;
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Alas, we are led by a contrary spirit in the dark wayes that lead to death and Hell.
Alas, we Are led by a contrary Spirit in the dark ways that led to death and Hell.
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It were blasphemy to father these sinfull mis-leadings upon the holy Spirit of God. Secondly, Gods Spirit leads no man but by a just rule;
It were blasphemy to father these sinful mis-leadings upon the holy Spirit of God. Secondly, God's Spirit leads no man but by a just Rule;
pn31 vbdr n1 p-acp n1 d j j p-acp dt j n1 pp-f np1. ord, npg1 n1 vvz dx n1 cc-acp p-acp dt j n1;
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That rule is the word of truth, in all matter of judgment that must direct us;
That Rule is the word of truth, in all matter of judgement that must Direct us;
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uncertain and variable Traditions, private and ungrounded Revelations, which are any way crosse to this recorded will of God are the deceitful guides of the spirit of errour.
uncertain and variable Traditions, private and ungrounded Revelations, which Are any Way cross to this recorded will of God Are the deceitful guides of the Spirit of error.
j cc j n2, j cc j n2, r-crq vbr d n1 vvi p-acp d j-vvn n1 pp-f np1 vbr dt j n2 pp-f dt n1 pp-f n1.
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If then any frantick or superstitious person, shall pretend any other direction then God hath given us in his revealed will;
If then any frantic or superstitious person, shall pretend any other direction then God hath given us in his revealed will;
cs av d j cc j n1, vmb vvi d j-jn n1 cs np1 vhz vvn pno12 p-acp po31 vvn n1;
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well may I say of him, as St. Paul dares say of an Angel from Heaven (if any such could be guilty of that offence) Let him be Anathema.
well may I say of him, as Saint Paul dares say of an Angel from Heaven (if any such could be guilty of that offence) Let him be Anathema.
av vmb pns11 vvb pp-f pno31, c-acp n1 np1 vvz vvb pp-f dt n1 p-acp n1 (cs d d vmd vbi j pp-f d n1) vvb pno31 vbi n1.
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Thirdly, Gods Spirit leads his sweetly and gently, disponit omnia suaviter, not in a blustring and hurrying violence,
Thirdly, God's Spirit leads his sweetly and gently, disponit omnia Suaviter, not in a blustering and hurrying violence,
ord, npg1 n1 vvz po31 av-j cc av-j, vvb fw-la n1, xx p-acp dt j-vvg cc vvg n1,
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but by a leasurely, and gracious inclination; so in Elijahs vision; There was fire, wind, Earthquake, but God was in none of them ;
but by a leisurely, and gracious inclination; so in Elijahs vision; There was fire, wind, Earthquake, but God was in none of them;
cc-acp p-acp dt av-j, cc j n1; av p-acp n2 n1; a-acp vbds n1, n1, n1, cc-acp np1 vbds p-acp pix pp-f pno32;
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these were fit preparatives for his appearance; but it was the still soft voice, wherein God would be revealed, 1 Kings 19.12. Those that are carried with an heady and furious impetuousnesse, and vehemence of passion in all their proceedings, which are all rigour and extremity;
these were fit preparatives for his appearance; but it was the still soft voice, wherein God would be revealed, 1 Kings 19.12. Those that Are carried with an heady and furious impetuousness, and vehemence of passion in all their proceedings, which Are all rigour and extremity;
d vbdr j n2 p-acp po31 n1; p-acp pn31 vbds dt av j n1, c-crq np1 vmd vbi vvn, crd n2 crd. d cst vbr vvn p-acp dt j cc j n1, cc n1 pp-f n1 p-acp d po32 n2-vvg, r-crq vbr d n1 cc n1;
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are not led by that good spirit, which would be styled the spirit of meekness;
Are not led by that good Spirit, which would be styled the Spirit of meekness;
vbr xx vvn p-acp d j n1, r-crq vmd vbi vvn dt n1 pp-f n1;
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who was pleased to descend not in the form of an Eagle, or any other soul of prey,
who was pleased to descend not in the from of an Eagl, or any other soul of prey,
r-crq vbds vvn pc-acp vvi xx p-acp dt n1 pp-f dt n1, cc d j-jn n1 pp-f n1,
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but in the form of a meek and innocent dove.
but in the from of a meek and innocent dove.
cc-acp p-acp dt n1 pp-f dt j cc j-jn n1.
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Fourthly, Gods Spirit leads on in a constant way of progression from grace to grace, from vertue to vertue,
Fourthly, God's Spirit leads on in a constant Way of progression from grace to grace, from virtue to virtue,
ord, npg1 n1 vvz a-acp p-acp dt j n1 pp-f n1 p-acp n1 pc-acp vvi, p-acp n1 p-acp n1,
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like as the sun arises by degrees to his full meridian; whereas passion goes by suddain flashes like lightning;
like as the sun arises by Degrees to his full meridian; whereas passion Goes by sudden flashes like lightning;
av-j c-acp dt n1 vvz p-acp n2 p-acp po31 j n1; cs n1 vvz p-acp j n2 av-j n1;
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whereof the interruptions are as speedy and momentany as the eruptions; The very word of leading implies a continuance;
whereof the interruptions Are as speedy and momentany as the eruptions; The very word of leading Implies a Continuance;
c-crq dt n2 vbr a-acp j cc n1 p-acp dt n2; dt j n1 pp-f vvg vvz dt n1;
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neither can they be said to be led on, that make no proceedings in their way;
neither can they be said to be led on, that make no proceedings in their Way;
dx vmb pns32 vbi vvn pc-acp vbi vvn a-acp, cst vvb dx n2-vvg p-acp po32 n1;
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if either therefore we go backward, or stand still in goodnesse;
if either Therefore we go backward, or stand still in Goodness;
cs d av pns12 vvb av-j, cc vvb av p-acp n1;
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if we promove not from strength to strength, we have no ground to think we are led by the Spirit of God.
if we promove not from strength to strength, we have no ground to think we Are led by the Spirit of God.
cs pns12 vvi xx p-acp n1 p-acp n1, pns12 vhb dx n1 pc-acp vvi pns12 vbr vvn p-acp dt n1 pp-f np1.
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Lastly, Flesh and Spirit are ever opposite one to the other, and go still contrary wayes, and lead to contrary ends;
Lastly, Flesh and Spirit Are ever opposite one to the other, and go still contrary ways, and led to contrary ends;
ord, n1 cc n1 vbr av j-jn pi p-acp dt n-jn, cc vvb av j-jn n2, cc vvi p-acp j-jn n2;
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If ye walk after the flesh, ye shall dye, saith our Apostle.If you walk After the Flesh, you shall die, Says our Apostle.
cs pn22 vvb p-acp dt n1, pn22 vmb vvi, vvz po12 n1.
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Nature and Grace which have their hands in this manuduction both wayes, stand in perpetual opposition to each other;
Nature and Grace which have their hands in this manuduction both ways, stand in perpetual opposition to each other;
n1 cc n1 r-crq vhb po32 n2 p-acp d n1 d n2, vvb p-acp j n1 p-acp d n-jn;
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If therefore we be led by our sensual appetite to do and affect that which is pleasing to corrupt nature, we are led by that blind guid the flesh,
If Therefore we be led by our sensual appetite to do and affect that which is pleasing to corrupt nature, we Are led by that blind guide the Flesh,
cs av pns12 vbb vvn p-acp po12 j n1 pc-acp vdi cc vvi d r-crq vbz vvg pc-acp vvi n1, pns12 vbr vvn p-acp d j n1 dt n1,
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and if the blind lead the blind, it is no marvell if both of them fall into the pit of perdition;
and if the blind led the blind, it is no marvel if both of them fallen into the pit of perdition;
cc cs dt j vvi dt j, pn31 vbz dx n1 cs d pp-f pno32 vvi p-acp dt n1 pp-f n1;
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but if we mortify our evil and corrupt affections;
but if we mortify our evil and corrupt affections;
cc-acp cs pns12 vvi po12 n-jn cc j n2;
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crossing and curbing our exorbitant and sinful desires, and bringing them forceably under the subjection of Gods Spirit:
crossing and curbing our exorbitant and sinful Desires, and bringing them Forcibly under the subjection of God's Spirit:
vvg cc vvg po12 j cc j n2, cc vvg pno32 av-j p-acp dt n1 pp-f npg1 n1:
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Now we may be assured to be led by the Spirit of God.
Now we may be assured to be led by the Spirit of God.
av pns12 vmb vbi vvn pc-acp vbi vvn p-acp dt n1 pp-f np1.
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Other particularities of discovery might be urged, whereby we might easily judg of our own conditions;
Other particularities of discovery might be urged, whereby we might Easily judge of our own conditions;
j-jn n2 pp-f n1 vmd vbi vvn, c-crq pns12 vmd av-j n1 pp-f po12 d n2;
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but these are enow whereby we may try our selves, our guides and wayes:
but these Are enough whereby we may try our selves, our guides and ways:
cc-acp d vbr av-d c-crq pns12 vmb vvi po12 n2, po12 n2 cc n2:
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It is cleare then (to summe up these proofes of our estate) that only they who walk in the wayes of Gods commandements, who are directed by the revealed Will and word of God;
It is clear then (to sum up these proofs of our estate) that only they who walk in the ways of God's Commandments, who Are directed by the revealed Will and word of God;
pn31 vbz j av (p-acp n1 p-acp d n2 pp-f po12 n1) cst av-j pns32 r-crq vvb p-acp dt n2 pp-f npg1 n2, r-crq vbr vvn p-acp dt vvn n1 cc n1 pp-f np1;
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who are sweetly inclined by the gracious motions of his Spirit; who go on in a constant fashion, through all the degrees of grace and obedience;
who Are sweetly inclined by the gracious motions of his Spirit; who go on in a constant fashion, through all the Degrees of grace and Obedience;
r-crq vbr av-j vvn p-acp dt j n2 pp-f po31 n1; q-crq vvb p-acp p-acp dt j n1, p-acp d dt n2 pp-f n1 cc n1;
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who restrain their own natural desires and affections, submitting themselves wholy to the government of the Holy Ghost;
who restrain their own natural Desires and affections, submitting themselves wholly to the government of the Holy Ghost;
q-crq vvb po32 d j n2 cc n2, vvg px32 av-jn p-acp dt n1 pp-f dt j n1;
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onely they (I say) are led by the Spirit of God.
only they (I say) Are led by the Spirit of God.
av-j pns32 (pns11 vvb) vbr vvn p-acp dt n1 pp-f np1.
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Five sorts of men there are, therefore, who, what challenge so ever they may pretend to make, are not led by the Spirit of God.
Five sorts of men there Are, Therefore, who, what challenge so ever they may pretend to make, Are not led by the Spirit of God.
crd n2 pp-f n2 pc-acp vbr, av, r-crq, q-crq vvb av av pns32 vmb vvi pc-acp vvi, vbr xx vvn p-acp dt n1 pp-f np1.
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First, those that go on in a known evil way; Lead me O Lord in the wayes of thy righteousnesse, saith the Psalmist:
First, those that go on in a known evil Way; Led me Oh Lord in the ways of thy righteousness, Says the Psalmist:
ord, d cst vvb a-acp p-acp dt j-vvn j-jn n1; vvb pno11 uh n1 p-acp dt n2 pp-f po21 n1, vvz dt n1:
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Lo, they are only the pathes of righteousnesse in which God leads us; the rest are false wayes, as the Psalmist justly calls them, which every good heart,
Lo, they Are only the paths of righteousness in which God leads us; the rest Are false ways, as the Psalmist justly calls them, which every good heart,
uh, pns32 vbr av-j dt n2 pp-f n1 p-acp r-crq np1 vvz pno12; dt n1 vbr j n2, p-acp dt n1 av-j vvz pno32, r-crq d j n1,
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and much more the holy God utterly abhors;
and much more the holy God utterly abhors;
cc av-d av-dc dt j np1 av-j vvz;
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wo is me that I have lived to see those dayes wherein any that looks with the face of a Christian should maintain that sins are no sins to the faithful;
woe is me that I have lived to see those days wherein any that looks with the face of a Christian should maintain that Sins Are no Sins to the faithful;
n1 vbz pno11 cst pns11 vhb vvn pc-acp vvi d n2 c-crq d cst vvz p-acp dt n1 pp-f dt njp vmd vvi d n2 vbr dx n2 p-acp dt j;
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and that he is the holiest man that can sin the boldlyest, and with the greatest freedom from reluctancy:
and that he is the Holiest man that can sin the boldlyest, and with the greatest freedom from reluctancy:
cc cst pns31 vbz dt js n1 cst vmb vvi dt js, cc p-acp dt js n1 p-acp n1:
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Did ever any man look for Heaven in Hell before? Did ever any seek for the greatest good in the worst of evils? This is not heresie, but meer Devilisme;
Did ever any man look for Heaven in Hell before? Did ever any seek for the greatest good in the worst of evils? This is not heresy, but mere Devilism;
vdd av d n1 vvb p-acp n1 p-acp n1 a-acp? vdd av av-d vvi p-acp dt js j p-acp dt js pp-f n2-jn? d vbz xx n1, cc-acp j n1;
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wherewith yet, it seems, some ungrounded soules, are wofully tainted;
wherewith yet, it seems, Some ungrounded Souls, Are woefully tainted;
c-crq av, pn31 vvz, d j n2, vbr av-j vvn;
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God be merciful to them, and reclaim them ere it be too late from so damnable an impiety.
God be merciful to them, and reclaim them ere it be too late from so damnable an impiety.
np1 vbb j p-acp pno32, cc vvi pno32 p-acp pn31 vbb av j p-acp av j dt n1.
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Secondly, those that are led by their own vain imaginations, and illusive dreams in the wayes of error;
Secondly, those that Are led by their own vain Imaginations, and illusive dreams in the ways of error;
ord, d cst vbr vvn p-acp po32 d j n2, cc j n2 p-acp dt n2 pp-f n1;
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raising unto themselves new and wild opinions, and practises, without any warrant from the written word of God.
raising unto themselves new and wild opinions, and practises, without any warrant from the written word of God.
vvg p-acp px32 av-j cc j n2, cc n2, p-acp d n1 p-acp dt j-vvn n1 pp-f np1.
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Thirdly, those that are carried by passion, and distemper, though even in good waies, turning a religious heat into fury, and uncharitable rage.
Thirdly, those that Are carried by passion, and distemper, though even in good ways, turning a religious heat into fury, and uncharitable rage.
ord, d cst vbr vvn p-acp n1, cc n1, cs av p-acp j n2, vvg dt j n1 p-acp n1, cc j n1.
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Fourthly, those that make no progresse at all in good, but either decay in grace, or thrive not.
Fourthly, those that make no progress At all in good, but either decay in grace, or thrive not.
ord, d cst vvb dx n1 p-acp d p-acp j, cc-acp d n1 p-acp n1, cc vvb xx.
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And lastly, those that humour, and sooth up corrupt nature, careing only to fulfil the lusts of their own flesh:
And lastly, those that humour, and sooth up corrupt nature, caring only to fulfil the Lustiest of their own Flesh:
cc ord, d cst n1, cc n1 a-acp j n1, vvg av-j pc-acp vvi dt n2 pp-f po32 d n1:
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All these, whereof God knowes there are too many in the World, yea in the Church of God making a fair flourish of Christianity, are nothing lesse then led by the Spirit of God;
All these, whereof God knows there Are too many in the World, yea in the Church of God making a fair flourish of Christianity, Are nothing less then led by the Spirit of God;
d d, c-crq np1 vvz pc-acp vbr av d p-acp dt n1, uh p-acp dt n1 pp-f np1 vvg dt j n1 pp-f np1, vbr pix av-dc cs vvn p-acp dt n1 pp-f np1;
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and therefore can lay no claim to the state or title of the Sons of God :
and Therefore can lay no claim to the state or title of the Sons of God:
cc av vmb vvi dx n1 p-acp dt n1 cc n1 pp-f dt n2 pp-f np1:
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which is inferred in the connexion of this qualification with the priviledg:
which is inferred in the connexion of this qualification with the privilege:
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being the third head of our discourse, So many as are led by the Spirit of God, are the Sons of God.
being the third head of our discourse, So many as Are led by the Spirit of God, Are the Sons of God.
vbg dt ord n1 pp-f po12 n1, av av-d c-acp vbr vvn p-acp dt n1 pp-f np1, vbr dt n2 pp-f np1.
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The Spirit of God, is God;
The Spirit of God, is God;
dt n1 pp-f np1, vbz np1;
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neither is mention made here of the Spirit only, as by way of exclusion of the other persons:
neither is mention made Here of the Spirit only, as by Way of exclusion of the other Persons:
av-dx vbz n1 vvn av pp-f dt n1 av-j, c-acp p-acp n1 pp-f n1 pp-f dt j-jn n2:
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No, what one doth, all do, according to the old maxime. All the external works of the Trinity are indivisible;
No, what one does, all do, according to the old maxim. All the external works of the Trinity Are indivisible;
uh-dx, q-crq pi vdz, d vdb, vvg p-acp dt j n1. av-d dt j n2 pp-f dt np1 vbr j;
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it is good reason then, that God should lead his own, and so he doth:
it is good reason then, that God should led his own, and so he does:
pn31 vbz j n1 av, cst np1 vmd vvi po31 d, cc av pns31 vdz:
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But here it will be fit for us to consider How far this leading of Gods Spirit will argue and evince this son-ship,
But Here it will be fit for us to Consider How Far this leading of God's Spirit will argue and evince this sonship,
cc-acp av pn31 vmb vbi j p-acp pno12 pc-acp vvi c-crq av-j d n-vvg pp-f npg1 n1 vmb vvi cc vvi d n1,
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and whether every conduct thereof will do it? There is a work of the Spirit of God at large;
and whither every conduct thereof will do it? There is a work of the Spirit of God At large;
cc cs d vvb av vmb vdi pn31? pc-acp vbz dt n1 pp-f dt n1 pp-f np1 p-acp j;
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The Spirit of God fills all the World, saith the Wiseman, Wisdom 1.7. Not so yet, as was the errour of P. Abailardus in Bernard, That Gods Spirit is anima mundi as the God of the World, not as the soul of the World:The Spirit of God fills all the World, Says the Wiseman, Wisdom 1.7. Not so yet, as was the error of P. Abailardus in Bernard, That God's Spirit is anima mundi as the God of the World, not as the soul of the World:
dt n1 pp-f np1 vvz d dt n1, vvz dt n1, n1 crd. xx av av, c-acp vbds dt n1 pp-f np1 np1 p-acp np1, cst ng1 n1 vbz fw-la fw-la p-acp dt n1 pp-f dt n1, xx p-acp dt n1 pp-f dt n1:
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As in the state of the first Tohu and Bohu, the Spirit of God sluttered upon the Waters,
As in the state of the First Tohu and Bohu, the Spirit of God sluttered upon the Waters,
c-acp p-acp dt n1 pp-f dt ord np1 cc np1, dt n1 pp-f np1 vvd p-acp dt n2,
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as it were to hatch the creature which should be produced, Gen. 1.2. so doth he still fill the world for the preservation of this universse:
as it were to hatch the creature which should be produced, Gen. 1.2. so does he still fill the world for the preservation of this universse:
c-acp pn31 vbdr pc-acp vvi dt n1 r-crq vmd vbi vvn, np1 crd. av vdz pns31 av vvi dt n1 p-acp dt n1 pp-f d n1:
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But in this all, he works in man especially; There is a spirit in man, saith Elihu in Job 32.8. and the inspiration of the Almighty giveth them understanding;
But in this all, he works in man especially; There is a Spirit in man, Says Elihu in Job 32.8. and the inspiration of the Almighty gives them understanding;
cc-acp p-acp d d, pns31 vvz p-acp n1 av-j; a-acp vbz dt n1 p-acp n1, vvz np1 p-acp np1 crd. cc dt n1 pp-f dt j-jn vvz pno32 n1;
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yet this is not the leading of this holy Spirit, that we are in hand with;
yet this is not the leading of this holy Spirit, that we Are in hand with;
av d vbz xx dt n-vvg pp-f d j n1, cst pns12 vbr p-acp n1 p-acp;
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lower then this, there are certain common graces wrought in men by the Spirit of God;
lower then this, there Are certain Common graces wrought in men by the Spirit of God;
vvb av d, pc-acp vbr j j n2 vvn p-acp n2 p-acp dt n1 pp-f np1;
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as some general iluminations in the knowledg of divine things;
as Some general iluminations in the knowledge of divine things;
c-acp d j n2 p-acp dt n1 pp-f j-jn n2;
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some good moral dispositions, some restraints of evil inclinations and actions, which yet will never reach to evince our son-ship to God.
Some good moral dispositions, Some restraints of evil inclinations and actions, which yet will never reach to evince our sonship to God.
d j j n2, d n2 pp-f j-jn n2 cc n2, r-crq av vmb av-x vvi pc-acp vvi po12 n1 p-acp np1.
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How easily were it for me to name you divers Heathens which have been eminent in all these,
How Easily were it for me to name you diverse heathens which have been eminent in all these,
c-crq av-j vbdr pn31 p-acp pno11 pc-acp vvi pn22 j n2-jn r-crq vhb vbn j p-acp d d,
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and yet (for ought we know) never the nearer to Heaven;
and yet (for ought we know) never the nearer to Heaven;
cc av (c-acp pi pns12 vvi) av dt av-jc p-acp n1;
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yet lower, there are some speciall gifts of the Spirit which we call Charismata, rare endowments bestowed upon some men, excellent faculties of preaching, and praying;
yet lower, there Are Some special Gifts of the Spirit which we call Charismata, rare endowments bestowed upon Some men, excellent faculties of preaching, and praying;
av jc, pc-acp vbr d j n2 pp-f dt n1 r-crq pns12 vvb fw-la, j n2 vvn p-acp d n2, j n2 pp-f vvg, cc vvg;
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power of miraculous workings (as no doubt Judas did cast out Devils as well as the best of his fellow-Apostles) gifts of tongues,
power of miraculous workings (as no doubt Judas did cast out Devils as well as the best of his fellow-Apostles) Gifts of tongues,
n1 pp-f j n2 (c-acp dx n1 np1 vdd vvi av n2 c-acp av c-acp dt js pp-f po31 n2) n2 pp-f n2,
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and of Prophesie and the like, which do no more argue a right to the son-ship of God,
and of Prophesy and the like, which do no more argue a right to the sonship of God,
cc pp-f vvb cc dt j, r-crq vdb av-dx av-dc vvi dt j-jn p-acp dt n1 pp-f np1,
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then the Manuaries infused skill of Bezaleel and A•oliab could prove them Saints;
then the Manuaries infused skill of Bezaleel and A•oliab could prove them Saints;
cs dt n2 vvn n1 pp-f np1 cc np1 vmd vvi pno32 n2;
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yet, lastly, there may be sensible operations of the Spirit of God upon the soul in the influences of holy motions into the heart, in working a temporary faith,
yet, lastly, there may be sensible operations of the Spirit of God upon the soul in the influences of holy motions into the heart, in working a temporary faith,
av, ord, pc-acp vmb vbi j n2 pp-f dt n1 pp-f np1 p-acp dt n1 p-acp dt n2 pp-f j n2 p-acp dt n1, p-acp vvg dt j n1,
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and some fair progresse in an holy profession, and yet no sonship;
and Some fair progress in an holy profession, and yet no sonship;
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the world is full of such glow-wormes, that make some show of Spiritual Light from God,
the world is full of such glowworms, that make Some show of Spiritual Light from God,
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when they have nothing in them, but cold crudities that can serve for nothing but deceit.
when they have nothing in them, but cold crudities that can serve for nothing but deceit.
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Will ye then see, what leading of the Spirit can evince us to be the Sons and Daughters of God;
Will you then see, what leading of the Spirit can evince us to be the Sons and Daughters of God;
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know then that if we will hope for a comfortable assurance hereof:
know then that if we will hope for a comfortable assurance hereof:
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we must be efficaciously led by his sanctifying Spirit, first in matter of judgment, secondly in our dispositions, and thirdly in our practise.
we must be efficaciously led by his sanctifying Spirit, First in matter of judgement, secondly in our dispositions, and Thirdly in our practice.
pns12 vmb vbi av-j vvn p-acp po31 j-vvg n1, ord p-acp n1 pp-f n1, ord p-acp po12 n2, cc ord p-acp po12 n1.
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For matter of judgment, ye remember what our Saviour said to his Disciples;
For matter of judgement, you Remember what our Saviour said to his Disciples;
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When the Spirit of truth is come he will lead you into all Truth, John 16.13. That is into all saving and necessary truthes;When the Spirit of truth is come he will led you into all Truth, John 16.13. That is into all Saving and necessary truths;
c-crq dt n1 pp-f n1 vbz vvn pns31 vmb vvi pn22 p-acp d n1, np1 crd. cst vbz p-acp d vvg cc j ng1;
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so as to free us from grosse ignorance, or main errour:
so as to free us from gross ignorance, or main error:
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Whosoever therefore is enlightned with the true and solid knowledg of all those points of Christian doctrine, which are requisite for salvation, is in that first regard led by the Spirit;
Whosoever Therefore is enlightened with the true and solid knowledge of all those points of Christian Doctrine, which Are requisite for salvation, is in that First regard led by the Spirit;
c-crq av vbz vvn p-acp dt j cc j n1 pp-f d d n2 pp-f njp n1, r-crq vbr j p-acp n1, vbz p-acp d ord n1 vvd p-acp dt n1;
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and in this behalf hath a just title to the son-ship of God, as contrarily those that are grosly and obstinately erroneous in their judgment of fundamental truthes, let them pretend to never so much holinesse in heart,
and in this behalf hath a just title to the sonship of God, as contrarily those that Are grossly and obstinately erroneous in their judgement of fundamental truths, let them pretend to never so much holiness in heart,
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or life, shall in vain lay claim to this happy condition of the Sons of God. For our disposition secondly.
or life, shall in vain lay claim to this happy condition of the Sons of God. For our disposition secondly.
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If the holy Spirit have wrought our hearts to be right with God in all our affections;
If the holy Spirit have wrought our hearts to be right with God in all our affections;
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if we do sincerely love and fear him, if we do truely believe in him, receiving him as not our Saviour only, but as our Lord;
if we do sincerely love and Fear him, if we do truly believe in him, receiving him as not our Saviour only, but as our Lord;
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If our desires be unfained towards him;
If our Desires be unfeigned towards him;
cs po12 n2 vbb j p-acp pno31;
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If after a meek and penitent self-dejection we can find our selves raised to a lively hope,
If After a meek and penitent self-dejection we can find our selves raised to a lively hope,
cs p-acp dt j cc j-jn n1 pns12 vmb vvi po12 n2 vvn p-acp dt j n1,
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and firm confidence in that our blessed Redeemer;
and firm confidence in that our blessed Redeemer;
cc j n1 p-acp d po12 j-vvn n1;
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and shall continue in a constant, and habitual fruition of him, being thus led by the Spirit of God, we may be assured that we are the Sons of God;
and shall continue in a constant, and habitual fruition of him, being thus led by the Spirit of God, we may be assured that we Are the Sons of God;
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for flesh and blood cannot be accessary to these gracious dispositions.
for Flesh and blood cannot be accessary to these gracious dispositions.
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Lastly for our practise, it is a clear word which we hear God say by Ezekiel, I will put my Spirit into the midst of you;
Lastly for our practice, it is a clear word which we hear God say by Ezekielem, I will put my Spirit into the midst of you;
ord p-acp po12 n1, pn31 vbz dt j n1 r-crq pns12 vvb np1 vvi p-acp np1, pns11 vmb vvi po11 n1 p-acp dt n1 pp-f pn22;
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and will by it cause you to walk in my statutes, and keep my laws, Ezech. 36.27.and will by it cause you to walk in my statutes, and keep my laws, Ezekiel 36.27.
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Lo herein is the main crisis of a soul led by the Spirit of God, and adopted to this heavenly son-ship.
Lo herein is the main crisis of a soul led by the Spirit of God, and adopted to this heavenly sonship.
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It is not for us to content our selves to talk of the lawes of our God;
It is not for us to content our selves to talk of the laws of our God;
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and to make empty and formal professions of his name. Here must be a continued walk in Gods statutes;
and to make empty and formal professions of his name. Here must be a continued walk in God's statutes;
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it will not serve the turne for us to stumble upon some acceptable work, to step aside a little into the pathes of godlinesse,
it will not serve the turn for us to Stumble upon Some acceptable work, to step aside a little into the paths of godliness,
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and then draw back to the World;
and then draw back to the World;
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no my beloved, this leading of Gods Spirit must neither be a forced angariation (as if God would feoffe grace and salvation upon us against our wills) nor some suddain protrusion to good,
no my Beloved, this leading of God's Spirit must neither be a forced angariation (as if God would feoff grace and salvation upon us against our wills) nor Some sudden protrusion to good,
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nor a meer, actual, momentany, transient conduction, for a brunt of holinesse and away, leaving us to the sinful wayes of our former disobedience,
nor a mere, actual, momentany, Transient conduction, for a brunt of holiness and away, leaving us to the sinful ways of our former disobedience,
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and to our wonted compliances with the World, the Devil, and the Flesh; but must be in a steady, uninterrupted, habitual course of holy obedience;
and to our wonted compliances with the World, the devil, and the Flesh; but must be in a steady, uninterrupted, habitual course of holy Obedience;
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so as we may sincerely professe with the man after Gods own heart, My soul hath kept thy Testimonies,
so as we may sincerely profess with the man After God's own heart, My soul hath kept thy Testimonies,
av c-acp pns12 vmb av-j vvi p-acp dt n1 p-acp n2 d n1, po11 n1 vhz vvn po21 n2,
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and I love them exceedingly, Psal. 119.67. Now then dear Christians lay this to heart seriously;and I love them exceedingly, Psalm 119.67. Now then dear Christians lay this to heart seriously;
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and call your selves sadly to this triall:
and call your selves sadly to this trial:
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What is the carriage of our lives? What obedience do we yeild to the whole law of our God? If that be entire, hearty, universal, constant, perseverant,
What is the carriage of our lives? What Obedience do we yield to the Whole law of our God? If that be entire, hearty, universal, constant, perseverant,
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and truly conscientious, we have whereof to rejoyce;
and truly conscientious, we have whereof to rejoice;
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an unfailing ground to passe a confident judgment upon our spiritual estate, to be no lesse then happy.
an unfailing ground to pass a confident judgement upon our spiritual estate, to be no less then happy.
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But if we be willingly failing in the unfained desires and indevours of these holy performances,
But if we be willingly failing in the unfeigned Desires and endeavours of these holy performances,
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and shall let loose the reins to any known wickednesse; we have no part nor portion in this blessed condition:
and shall let lose the reins to any known wickedness; we have no part nor portion in this blessed condition:
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Mark, I beseech you, how fully this is asserted to our hands, in this (saith the beloved Apostle) the Children of God are manifest,
Mark, I beseech you, how Fully this is asserted to our hands, in this (Says the Beloved Apostle) the Children of God Are manifest,
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and the children of the Devil;
and the children of the devil;
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whosoever doth not righteousnesse is not of God, neither he that loves not his brother, 1 Joh. 3.10. Observe I pray you what test we are put to:whosoever does not righteousness is not of God, neither he that loves not his brother, 1 John 3.10. Observe I pray you what test we Are put to:
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ye hear him not say who so talks not holily, or who so professes not godlinesse;
you hear him not say who so talks not holily, or who so Professes not godliness;
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in these an hypocrite may exceed the best Saint; but whosoever doth not righteousnesse:
in these an hypocrite may exceed the best Saint; but whosoever does not righteousness:
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withall see what a clause the Disciple of love superadds to the mention of all Righteousnesse ( neither he that loves not his brother ) surely the Spirit of God is a Loving Spirit, Wisdom 1.6. and St. Paul hath the like phrase, Rom. 15.30. To let passe then all the other proofes of our guidance by the spirit: Instance but in this one:
withal see what a clause the Disciple of love superadds to the mention of all Righteousness (neither he that loves not his brother) surely the Spirit of God is a Loving Spirit, Wisdom 1.6. and Saint Paul hath the like phrase, Rom. 15.30. To let pass then all the other proofs of our guidance by the Spirit: Instance but in this one:
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Alas my Brethren what is become of that charitable, and christian carriage of men towards one another, which God requires of us and which was wont to be conspicuous amongst Christian compatriots.
Alas my Brothers what is become of that charitable, and christian carriage of men towards one Another, which God requires of us and which was wont to be conspicuous among Christian compatriots.
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Wo is me, instead of that true and hearty love which our Saviour would have the Livery of our Disciple-ship, the badg of our holy profession, what do we see but emulation, envy,
Woe is me, instead of that true and hearty love which our Saviour would have the Livery of our Discipleship, the badge of our holy profession, what do we see but emulation, envy,
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& malice, rigid censures, and rancorous heartburnings amongst men? In stead of those neighbourly,
& malice, rigid censures, and rancorous heartburnings among men? In stead of those neighbourly,
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and friendly offices which Christians were wont lovingly to performe to each other, what have we now in the common practise of men,
and friendly Offices which Christians were wont lovingly to perform to each other, what have we now in the Common practice of men,
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but underminings, oppressions, violence, cruelty? Can we think that the Spirit of him who would be styled Love it self, would lead us in these rugged,
but underminings, oppressions, violence, cruelty? Can we think that the Spirit of him who would be styled Love it self, would led us in these rugged,
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and bloody pathes? No, no, this alone is too clear a proof how great a stranger the Spirit of God is to the hearts and waies of men;
and bloody paths? No, no, this alone is too clear a proof how great a stranger the Spirit of God is to the hearts and ways of men;
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and how few there are that upon good and firme grounds can plead their right to the son-ship of God:
and how few there Are that upon good and firm grounds can plead their right to the sonship of God:
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Alas, alas, if these dispositions and practises may bewray the sons of an holy God, what can men do to prove themselves the children of that hellish Apollion, who was a man-slayer from the beginning? For us, my beloved:
Alas, alas, if these dispositions and practises may bewray the Sons of an holy God, what can men do to prove themselves the children of that hellish Apollyon, who was a manslayer from the beginning? For us, my Beloved:
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Oh let us hate and bewaile this common degeneration of Christians;
O let us hate and bewail this Common degeneration of Christians;
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and as we would be, and be acknowledged the sons of God, Let us put on as the elect of God holy and beloved, bowels of mercy, kindnesse, humblenesse of mind, meeknesse, long-suffering, forbearing one another, forgiving one another,
and as we would be, and be acknowledged the Sons of God, Let us put on as the elect of God holy and Beloved, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one Another, forgiving one Another,
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if we have a quarrell against any; even as Christ forgave us;
if we have a quarrel against any; even as christ forgave us;
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and above all these things put on charity, which is the bond of perfectnesse, Colos. 3.12, 13, 14. And lastly, forsaking the mis-guidance of Satan, the World,and above all these things put on charity, which is the bound of perfectness, Colos 3.12, 13, 14. And lastly, forsaking the misguidance of Satan, the World,
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and our corrupt nature which will lead us down to the chambers of death, and eternal destruction, let us yield up our selves to be led by the holy Spirit of God in all the wayes of righteousnesse,
and our corrupt nature which will led us down to the chambers of death, and Eternal destruction, let us yield up our selves to be led by the holy Spirit of God in all the ways of righteousness,
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and holynesse, of piety, justice, charity, and all manner of gracious conversation, that we may thereby approve our selves the sons and daughters of God,
and holiness, of piety, Justice, charity, and all manner of gracious Conversation, that we may thereby approve our selves the Sons and daughters of God,
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and may be feoffed in that blessed inheritance which he hath laid up for all his;
and may be feoffed in that blessed inheritance which he hath laid up for all his;
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to the possession whereof may he happily bring us who hath dearly bought us, Jesus Christ the righteous:
to the possession whereof may he happily bring us who hath dearly bought us, jesus christ the righteous:
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to whom with the Father and the blessed spirit, one infinite God, be given all praise, honour,
to whom with the Father and the blessed Spirit, one infinite God, be given all praise, honour,
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and glory, now and for ever. Amen.
and glory, now and for ever. Amen.
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THE MOURNER IN SION. ECCLESIASTES 3.4.
THE MOURNER IN SION. ECCLESIASTES 3.4.
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[ There is ] a time to weep, and a time to laugh, a time to mourn, and a time to dance.
[ There is ] a time to weep, and a time to laugh, a time to mourn, and a time to dance.
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I Need not tell you that Solomon was a wise man, his wisdom, as it was in an extraordinary measure put into him by him that is wisdom it self;
I Need not tell you that Solomon was a wise man, his Wisdom, as it was in an extraordinary measure put into him by him that is Wisdom it self;
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so was it in a more then ordinary way improved by his diligent observation: his observation was Universal of times, things, persons, actions, events:
so was it in a more then ordinary Way improved by his diligent observation: his observation was Universal of times, things, Persons, actions, events:
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neither did he look his experiments up in the closet of his own brest;
neither did he look his experiments up in the closet of his own breast;
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but by the direction of Gods Spirit laid them forth to the World in this divine sermon, which, not as a King,
but by the direction of God's Spirit laid them forth to the World in this divine sermon, which, not as a King,
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but as a Prophet he preach't to all posterity. Every sentence here therefore is a dictate of the holy Ghost;
but as a Prophet he preached to all posterity. Every sentence Here Therefore is a dictate of the holy Ghost;
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it is not Solomon then, but a greater then Solomon, even the holy Spirit of the great God that tells you there is not a time onely,
it is not Solomon then, but a greater then Solomon, even the holy Spirit of the great God that tells you there is not a time only,
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but a season too, for every thing and for every purpose under Heaven:
but a season too, for every thing and for every purpose under Heaven:
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that is (as I hope you can take it no otherwise) for every good thing, or indifferent;
that is (as I hope you can take it not otherwise) for every good thing, or indifferent;
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as for evill things or actions, if men find a time, yet sure God allowes no season:
as for evil things or actions, if men find a time, yet sure God allows no season:
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those are alwayes damnably-unseasonable abuses of times, and of our selves: not to meddle with other particulars:
those Are always damnably-unseasonable Abuses of times, and of our selves: not to meddle with other particulars:
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our thoughts are now by the divine providence pitch't upon, a time to weep, and a time to laugh, a time to mourn,
our thoughts Are now by the divine providence pitched upon, a time to weep, and a time to laugh, a time to mourn,
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and a time to dance, or rather onely upon the time to weep and mourn, for our time of laughing and dancing is past already:and a time to dance, or rather only upon the time to weep and mourn, for our time of laughing and dancing is passed already:
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and perhaps we have had too much of that in our former times; which makes the causes and degrees of our now weeping and mourning, as more uncouth, so more intensive:
and perhaps we have had too much of that in our former times; which makes the Causes and Degrees of our now weeping and mourning, as more uncouth, so more intensive:
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we must be so much deeper in our mourning by how much we have been more wild,
we must be so much Deeper in our mourning by how much we have been more wild,
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and wanton in our laughter, and dancing. To fall right down therefore upon our intended discourse without any previous circumlocutions:
and wanton in our laughter, and dancing. To fallen right down Therefore upon our intended discourse without any previous circumlocutions:
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There is a threefold time of just mourning. 1. When a man is sensible of his punishments. 2. Of his sins, 3. Of his dangers.
There is a threefold time of just mourning. 1. When a man is sensible of his punishments. 2. Of his Sins, 3. Of his dangers.
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Of his punishments first, or rather which is more general, of his afflictions: for all afflictions are not intended for punishments;
Of his punishments First, or rather which is more general, of his afflictions: for all afflictions Are not intended for punishments;
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some are fatherly chastisments onely for our good, whereas all punishments are afflictive;
Some Are fatherly chastisements only for our good, whereas all punishments Are afflictive;
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when we are whip't then, when we smart with the rod, we have cause to weep,
when we Are whipped then, when we smart with the rod, we have cause to weep,
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and if in this case we shed no tears it is a sign of a gracelesse heart.
and if in this case we shed no tears it is a Signen of a graceless heart.
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It is time therefore to mourn when we are pressed by sufferings, whether from the immediate hand of God,
It is time Therefore to mourn when we Are pressed by sufferings, whither from the immediate hand of God,
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or mediately by the hands of men; whether by private, or publique calamities;
or mediately by the hands of men; whither by private, or public calamities;
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are we smitten in our bodies by some painfull and incurable diseases? Doth the pestilence rage in our streets? Hath God forbidden us the influence of Heaven and curst the Earth with barrennesse? Hath he broken the staffe of bread,
Are we smitten in our bodies by Some painful and incurable diseases? Does the pestilence rage in our streets? Hath God forbidden us the influence of Heaven and cursed the Earth with Barrenness? Hath he broken the staff of bred,
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and sent leannesse into our souls? Hath he humbled us with the fearfull casualties of fire or water? by wracks at Sea, by lightnings and tempests by land? hath he sent murrain amongst our cattle,
and sent leanness into our Souls? Hath he humbled us with the fearful casualties of fire or water? by wracks At Sea, by lightnings and tempests by land? hath he sent murrain among our cattle,
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and destroying vermine into our barnes, and fields? now God tells us it is a time to mourn;
and destroying vermin into our Barns, and fields? now God tells us it is a time to mourn;
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are we disquieted in our minds by some overmastering passions of griefe, for the miscarriages of children,
Are we disquieted in our minds by Some overmastering passion of grief, for the miscarriages of children,
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for the secret discontents of domesticall jars, for unjust calumnies cast upon our good name? are we molested in our mindes and spirits with impetuous,
for the secret discontents of domestical jars, for unjust calumnies cast upon our good name? Are we molested in our minds and spirits with impetuous,
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and no lesse importune then hatefull Temptations? now it is a time to mourn:
and no less importune then hateful Temptations? now it is a time to mourn:
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do we find in our souls a decay, and languishment of grace, a prevalence of those corruptions which we thought abated in us? Do we find our selves deeply soulsick with our sinfull indispositions? Shortly, do we find the face of our God for the time withdrawn from us? Now,
do we find in our Souls a decay, and languishment of grace, a prevalence of those corruptions which we Thought abated in us? Do we find our selves deeply soulsick with our sinful indispositions? Shortly, do we find the face of our God for the time withdrawn from us? Now,
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now it is a time to mourn.
now it is a time to mourn.
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If we turn our eyes to those evils which are cast upon us by the hands of men:
If we turn our eyes to those evils which Are cast upon us by the hands of men:
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Do men find themselves despoyled of their estates, restrained of their Liberties, tortured in their bodies? Do they find the wofull miseries of an intestine war;
Do men find themselves despoiled of their estates, restrained of their Liberties, tortured in their bodies? Do they find the woeful misery's of an intestine war;
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killings, burnings, depopulations? do they find fire and sword raging in the bosom of out Land? now it is a time to mourn.
killings, burnings, depopulations? do they find fire and sword raging in the bosom of out Land? now it is a time to mourn.
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Were these evils confined to some few persons; to some special families, they were worthy of the tears of our compassion;
Were these evils confined to Some few Persons; to Some special families, they were worthy of the tears of our compassion;
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for it is our duty to weep with them that weep;
for it is our duty to weep with them that weep;
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but where they are universal, and spread over the whole face of any Nation, there cannot be found tears enough to lament them.
but where they Are universal, and spread over the Whole face of any nation, there cannot be found tears enough to lament them.
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Punishments then are a just cause of our sorrow and mourning;
Punishments then Are a just cause of our sorrow and mourning;
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but to a good heart sin is so much greater cause of mourning, by how much a moral evil is more then a natural;
but to a good heart since is so much greater cause of mourning, by how much a moral evil is more then a natural;
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and by how much the displeasure of an Almighty God is worthy of more regard then our own smart:
and by how much the displeasure of an Almighty God is worthy of more regard then our own smart:
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Doth thine heart then tell thee that thou hast offended the Majesty of God by some grievous sin? now is thy time to weep and mourne;
Does thine heart then tell thee that thou hast offended the Majesty of God by Some grievous since? now is thy time to weep and mourn;
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as thou wouldest for thy only son ;
as thou Wouldst for thy only son;
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now it is time for thee to be in bitternesse, as one that is in bitternesse for his first borne : now it is time for thee to be in bitterness, as one that is in bitterness for his First born:
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Thy soul is foul, wash and rince it with the tears of thy repentance; go forth with Peter, and weep bitterly.
Thy soul is foul, wash and rince it with the tears of thy Repentance; go forth with Peter, and weep bitterly.
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Dost thou finde in the place where thou livest that sin like some furious torrent bears down all before it? now it is time for thee to mourne for the sins of thy people;
Dost thou find in the place where thou Livest that since like Some furious torrent bears down all before it? now it is time for thee to mourn for the Sins of thy people;
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and to say as the holy Psalmist did, Rivers of waters run down mine eyes, because men keep not thy law.
and to say as the holy Psalmist did, rivers of waters run down mine eyes, Because men keep not thy law.
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Lastly, as our sufferings and our sins make up a due time for our mourning, so do our dangers also;
Lastly, as our sufferings and our Sins make up a due time for our mourning, so do our dangers also;
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for fear is no lesse afflictive then pain;
for Fear is no less afflictive then pain;
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yea I know not whether there can be a greater pain then the expectation of imminent mischiefs:
yea I know not whither there can be a greater pain then the expectation of imminent mischiefs:
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Do we therefore see extremities of judgments hovering over our heads, ready to fall down, like Sodoms fire and brimstone, from heaven upon us;
Do we Therefore see extremities of Judgments hovering over our Heads, ready to fallen down, like Sodom's fire and brimstone, from heaven upon us;
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now is it high time to mourne for the anteverting of a threatned vengeance:
now is it high time to mourn for the anteverting of a threatened vengeance:
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shortly therefore, to sum up all that we have spoken, whether we feel evils of punishment or fear them;
shortly Therefore, to sum up all that we have spoken, whither we feel evils of punishment or Fear them;
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or be conscious of the evils of sin that have deserved them, we cannot but finde it a just time to weep and mourne.
or be conscious of the evils of since that have deserved them, we cannot but find it a just time to weep and mourn.
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And now to come home close to our selves;
And now to come home close to our selves;
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can any man be so wilfully blind as not to see that all these are met together to wring tears from us,
can any man be so wilfully blind as not to see that all these Are met together to wring tears from us,
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and to call us to a solemn and universal mourning: What single men suffer, themselves best feel;
and to call us to a solemn and universal mourning: What single men suffer, themselves best feel;
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and our old word is, The wronged man writes in marble ▪ I meddle not with particulars:
and our old word is, The wronged man writes in Marble ▪ I meddle not with particulars:
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Our pains of body, our losses in our estate, our demestique crosses, our wounds of Spirit as they are kept up in our own breasts,
Our pains of body, our losses in our estate, our demestique Crosses, our wounds of Spirit as they Are kept up in our own breasts,
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so they justly call us to private humiliations; if we cast abroad our eyes to more publick afflictions;
so they justly call us to private humiliations; if we cast abroad our eyes to more public afflictions;
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have we not seen that God hath let his sea loose upon us in divers parts of our Land? as if for a new judgment upon us, he would retract the old word of his decreed limitation;
have we not seen that God hath let his sea lose upon us in diverse parts of our Land? as if for a new judgement upon us, he would retract the old word of his decreed limitation;
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Hitherto shalt thou come, but no further, and here shall thy proud waves be stayed, Job. 38.11. Hath not God given us in divers parts of our Nation a feeling touch of some of the Egyptian plagues, in the mortality of our cattle, in the unusual frequencie of noysome and devouring vermine:Hitherto shalt thou come, but no further, and Here shall thy proud waves be stayed, Job. 38.11. Hath not God given us in diverse parts of our nation a feeling touch of Some of the Egyptian plagues, in the mortality of our cattle, in the unusual frequency of noisome and devouring vermin:
av vm2 pns21 vvi, cc-acp av-dx av-jc, cc av vmb po21 j n2 vbb vvn, np1. crd. vhz xx np1 vvn pno12 p-acp j n2 pp-f po12 n1 dt j-vvg n1 pp-f d pp-f dt jp n2, p-acp dt n1 pp-f po12 n2, p-acp dt j n1 pp-f j cc j-vvg n1:
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But wo is me, all these are but flea-bites in comparison of that destructive sword that hath gone through the Land,
But woe is me, all these Are but flea-bites in comparison of that destructive sword that hath gone through the Land,
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and sheathed it self in the bowels of hundred thousands of brethren.
and sheathed it self in the bowels of hundred thousands of brothers.
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Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my People, Jer. 9.1. Was there ever a more fearful example of divine vengeance against any Nation then to be armed against each other to their mutual destruction:O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slave of the daughter of my People, Jer. 9.1. Was there ever a more fearful Exampl of divine vengeance against any nation then to be armed against each other to their mutual destruction:
uh cst po11 n1 vbdr n2, cc po11 n2 dt n1 pp-f n2, cst pns11 vmd vvi n1 cc n1 p-acp dt n-vvn pp-f dt n1 pp-f po11 n1, np1 crd. vbds a-acp av dt av-dc j n1 pp-f j-jn n1 p-acp d n1 av pc-acp vbi vvn p-acp d n-jn p-acp po32 j n1:
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that Christian compatriots, brethren, should pour out each others blood like water in our streets,
that Christian compatriots, brothers, should pour out each Others blood like water in our streets,
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and leave their mangled carcasses for compost in our Fields? That none but the sharper sword should be left to be the arbiter of our deadly differences;
and leave their mangled carcases for compost in our Fields? That none but the sharper sword should be left to be the arbiter of our deadly differences;
cc vvi po32 j-vvn n2 p-acp n1 p-acp po12 n2? cst pix cc-acp dt jc n1 vmd vbi vvn pc-acp vbi dt n1 pp-f po12 j n2;
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that Fathers and Sons should so put off all natural affection as to think it no violation of piety to cut the throats of each other:
that Father's and Sons should so put off all natural affection as to think it no violation of piety to Cut the throats of each other:
d n2 cc n2 vmd av vvi a-acp d j n1 c-acp pc-acp vvi pn31 dx n1 pp-f n1 pc-acp vvi dt n2 pp-f d n-jn:
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Oh that we have lived to see the woful havock that the hellish fury of war hath made every where in this flourishing and populous Island;
O that we have lived to see the woeful havoc that the hellish fury of war hath made every where in this flourishing and populous Island;
uh cst pns12 vhb vvn pc-acp vvi dt j n1 cst dt j n1 pp-f n1 vhz vvn d c-crq p-acp d j-vvg cc j n1;
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the flames of hostile furie rising up in our Towns and Cities; the devastation of our fruitful and pleasant Villages;
the flames of hostile fury rising up in our Towns and Cities; the devastation of our fruitful and pleasant Villages;
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the demolition of our magnificent Structures, the spoiles and ruines of those fabricks that should be sacred, in a word, this goodly Land for a great part of it turned to a very Golgotha, and Aceldama :
the demolition of our magnificent Structures, the spoils and ruins of those fabrics that should be sacred, in a word, this goodly Land for a great part of it turned to a very Golgotha, and Aceldama:
dt n1 pp-f po12 j n2, dt n2 cc n2 pp-f d n2 cst vmd vbi j, p-acp dt n1, d j n1 p-acp dt j n1 pp-f pn31 vvd p-acp dt j np1, cc n1:
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These, these my brethren, if our eyes be not made of pumices, must needs fetch tears from us;
These, these my brothers, if our eyes be not made of pumices, must needs fetch tears from us;
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and put us into a constant habit of mourning.
and put us into a constant habit of mourning.
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And if our punishments deserve thus to take up our hearts, where shall we find room enough for sufficient sorrow for those horrible sins that have drawn down these heavy judgments upon us?
And if our punishments deserve thus to take up our hearts, where shall we find room enough for sufficient sorrow for those horrible Sins that have drawn down these heavy Judgments upon us?
cc cs po12 n2 vvi av pc-acp vvi a-acp po12 n2, q-crq vmb pns12 vvi n1 av-d p-acp j n1 p-acp d j n2 cst vhb vvn a-acp d j n2 p-acp pno12?
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Truly, beloved brethren, if we were wholly resolved into tears, and if every drop were a stream, we could not weep enough for our own sins,
Truly, Beloved brothers, if we were wholly resolved into tears, and if every drop were a stream, we could not weep enough for our own Sins,
av-j, j-vvn n2, cs pns12 vbdr av-jn vvn p-acp n2, cc cs d n1 vbdr dt n1, pns12 vmd xx vvi av-d p-acp po12 d n2,
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and the sins of our People:
and the Sins of our People:
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Let every man ransack his own breast, and finde out the plague of his own heart:
Let every man ransack his own breast, and find out the plague of his own heart:
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but for the present, let me have leave a little to lay before you (though it is no pleasing object) that common leprosie of sin, wherewith the face of this miserable Nation is over-spread,
but for the present, let me have leave a little to lay before you (though it is no pleasing Object) that Common leprosy of since, wherewith the face of this miserable nation is overspread,
cc-acp p-acp dt j, vvb pno11 vhi n1 dt j pc-acp vvi p-acp pn22 (cs pn31 vbz dx j-vvg n1) cst j n1 pp-f n1, c-crq dt n1 pp-f d j n1 vbz j,
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whether in matter of practise, or of opinion:
whither in matter of practice, or of opinion:
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For the former, should I gather up all the complaints of the Prophets which they have taken up of old against their Israel and Juda, and apply them to this Church and Nation, you would verily think them calculated to this our meridian;
For the former, should I gather up all the complaints of the prophets which they have taken up of old against their Israel and Juda, and apply them to this Church and nation, you would verily think them calculated to this our meridian;
c-acp dt j, vmd pns11 vvi a-acp d dt n2 pp-f dt n2 r-crq pns32 vhb vvn a-acp pp-f j p-acp po32 np1 cc np1, cc vvi pno32 p-acp d n1 cc n1, pn22 vmd av-j vvi pno32 vvn p-acp d po12 n1;
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as if our sins were thiers, and their reproofs ours:
as if our Sins were thiers, and their reproofs ours:
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what one sin can be named in all that black bedrole of wickednesse, reckoned up by those holily querulos censors, which we must not own for ours? Of whom do you think the Prophet Esaiah speaks,
what one since can be nam in all that black bedrole of wickedness, reckoned up by those holily querulos censors, which we must not own for ours? Of whom do you think the Prophet Isaiah speaks,
q-crq crd n1 vmb vbi vvn p-acp d d j-jn n1 pp-f n1, vvn a-acp p-acp d av-j n2 n2, r-crq pns12 vmb xx d c-acp png12? pp-f r-crq vdb pn22 vvi dt n1 np1 vvz,
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when he sayes, Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear;
when he Says, Your iniquities have separated between you and your God, and your Sins have hid his face from you, that he will not hear;
c-crq pns31 vvz, po22 n2 vhb vvn p-acp pn22 cc po22 n1, cc po22 n2 vhb vvn po31 n1 p-acp pn22, cst pns31 vmb xx vvi;
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for your hands are defiled with blood, and your fingers with iniquity, your lips have spoken lies, your tongue hath muttered perversnesse? Esay 59.2.3.for your hands Are defiled with blood, and your fingers with iniquity, your lips have spoken lies, your tongue hath muttered perverseness? Isaiah 59.2.3.
p-acp po22 n2 vbr vvn p-acp n1, cc po22 n2 p-acp n1, po22 n2 vhb vvn n2, po22 n1 vhz vvn n1? np1 crd.
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Of whom do ye think the Prophet Micah speaks, when he sayes, The rich men thereof are full of violence,
Of whom do you think the Prophet micah speaks, when he Says, The rich men thereof Are full of violence,
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and the inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouthes? Micah 6.12.and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouths? micah 6.12.
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Do we think of Epicurisme and self-indulgence? Whom do we think the Prophet Amos speaks of,
Do we think of Epicurism and self-indulgence? Whom do we think the Prophet Amos speaks of,
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when he saies, Wo be to them that are at ease in Zion, that put farr away the evill day,
when he Says, Woe be to them that Are At ease in Zion, that put Far away the evil day,
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and cause the seat of violence to come near, that lye upon beds of Ivory,
and cause the seat of violence to come near, that lie upon Beds of Ivory,
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and stretch themselves upon their couches, that drink wine in bowles, and anoint themselves with the chief ointment,
and stretch themselves upon their couches, that drink wine in bowls, and anoint themselves with the chief ointment,
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but they are not grieved for the affliction of Joseph, Amos 6.1.3.4.6.but they Are not grieved for the affliction of Joseph, Amos 6.1.3.4.6.
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Tell me, brethren, was there ever more riot and excesse in diet and clothes, in bellycheer,
Tell me, brothers, was there ever more riot and excess in diet and clothes, in bellycheer,
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and back-timber then we see at this day? Do we think of drunkennesse and surfets? Of whom do we think Esay speaks,
and back-timber then we see At this day? Do we think of Drunkenness and Surfeits? Of whom do we think Isaiah speaks,
cc n1 cs pns12 vvb p-acp d n1? vdb pns12 vvb pp-f n1 cc n2? pp-f r-crq vdb pns12 vvb np1 vvz,
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when he saith, They have erred through Wine, and through strong drink are out of the way;
when he Says, They have erred through Wine, and through strong drink Are out of the Way;
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the Priest and the Prophet have erred through strong drink (Indian smoak was not then known) they are swallowed up of wine, they are out of the way through strong drink, they erre in vision, they stumble in judgment,
the Priest and the Prophet have erred through strong drink (Indian smoke was not then known) they Are swallowed up of wine, they Are out of the Way through strong drink, they err in vision, they Stumble in judgement,
dt n1 cc dt n1 vhb vvn p-acp j n1 (np1 n1 vbds xx av vvn) pns32 vbr vvn a-acp pp-f n1, pns32 vbr av pp-f dt n1 p-acp j n1, pns32 vvb p-acp n1, pns32 vvb p-acp n1,
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for all tables are full of vomit and filthinesse? Esay. 28.7.for all tables Are full of vomit and filthiness? Isaiah. 28.7.
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Of whom doth the Prophet Hosea speak, when he sayes, Whoredome and Wine and new Wine take away the heart ? well may these two be put together, for they seldom go asunder;
Of whom does the Prophet Hosea speak, when he Says, Whoredom and Wine and new Wine take away the heart? well may these two be put together, for they seldom go asunder;
pp-f ro-crq vdz dt n1 np1 vvb, c-crq pns31 vvz, n1 cc n1 cc j n1 vvb av dt n1? av vmb d crd vbb vvn av, c-acp pns32 av vvb av;
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but tell me, brethren, was there ever such abominable beastlinesse in this kinde as raigns at this day,
but tell me, brothers, was there ever such abominable beastliness in this kind as raigns At this day,
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since the hedg of all Ecclesiasticall Jurisdiction was throwne open?
since the hedge of all Ecclesiastical Jurisdiction was thrown open?
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And if we think good to put these and some other of their damnable society together;
And if we think good to put these and Some other of their damnable society together;
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of whom do we think the Prophet Hosea speaks, when he sayes, The Lord hath a controversy with the Land,
of whom do we think the Prophet Hosea speaks, when he Says, The Lord hath a controversy with the Land,
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because there is no truth, no mercy, no knowledg of God in the Land. By swearing,
Because there is no truth, no mercy, no knowledge of God in the Land. By swearing,
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and lying, and killing, and stealing, and committing adultery, they break out and blood toucheth blood? Hos. 4.1.2.and lying, and killing, and stealing, and committing adultery, they break out and blood touches blood? Hos. 4.1.2.
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Do ye think of perjury? Of whom do ye think the same Hosea speaks, when he sayes;
Do you think of perjury? Of whom do you think the same Hosea speaks, when he Says;
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They have spoken words swearing falsly in making a covenant? Hos. 10.4.They have spoken words swearing falsely in making a Covenant? Hos. 10.4.
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Do we think of the violation of holy things and places? Of whom do we think the Prophet Esay speaks,
Do we think of the violation of holy things and places? Of whom do we think the Prophet Isaiah speaks,
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when he sayes, Is this house which is called by my name become a den of robbers in your eyes;
when he Says, Is this house which is called by my name become a den of robbers in your eyes;
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behold even I have seen it, saith the Lord? Esay. 7.11. I could easily tire you (if I have not done so already) with the odious parallels of our sins with Israels.behold even I have seen it, Says the Lord? Isaiah. 7.11. I could Easily tire you (if I have not done so already) with the odious parallels of our Sins with Israel's.
vvb av pns11 vhb vvn pn31, vvz dt n1? np1. crd. pns11 vmd av-j vvi pn22 (cs pns11 vhb xx vdn av av) p-acp dt j n2 pp-f po12 n2 p-acp npg1.
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Yet, one more, do we think of the bold intrusion of presumptuous persons into the sacred calling, without any commission from God? Of whom do we think the Prophet Jeremy speaks? The Prophets prophesy lies in my name, I sent them not,
Yet, one more, do we think of the bold intrusion of presumptuous Persons into the sacred calling, without any commission from God? Of whom do we think the Prophet Jeremiah speaks? The prophets prophesy lies in my name, I sent them not,
av, pi dc, vdb pns12 vvb pp-f dt j n1 pp-f j n2 p-acp dt j n-vvg, p-acp d n1 p-acp np1? pp-f r-crq vdb pns12 vvb dt n1 np1 vvz? dt n2 vvb n2 p-acp po11 n1, pns11 vvd pno32 xx,
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neither have I commanded them, nor spake unto them:
neither have I commanded them, nor spoke unto them:
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They prophesy unto you a false vision, and the deceit of their own heart, Jer. 14.14.They prophesy unto you a false vision, and the deceit of their own heart, Jer. 14.14.
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and again, I have not sent these Prophets, yet they run, I have not spoken to them, yet they prophesyed. Jer. 23.21. To what purpose should I instance in more? as I easily might;
and again, I have not sent these prophets, yet they run, I have not spoken to them, yet they prophesied. Jer. 23.21. To what purpose should I instance in more? as I Easily might;
cc av, pns11 vhb xx vvn d n2, av pns32 vvb, pns11 vhb xx vvn p-acp pno32, av pns32 vvd. np1 crd. p-acp r-crq n1 vmd pns11 n1 p-acp dc? c-acp pns11 av-j n1;
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as practical atheisme, falsehood, cruelty, hypocrisy, ingratitude, and in a word, universal corruption:
as practical atheism, falsehood, cruelty, hypocrisy, ingratitude, and in a word, universal corruption:
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O England, England, too like to thy sister Israel in all her spiritual deformities, if not rather to thy sister Sodome. Behold this was the iniquity of thy Sister sodome, pride, fulnesse of bread and abundance of idlenesse was in her,
Oh England, England, too like to thy sister Israel in all her spiritual deformities, if not rather to thy sister Sodom. Behold this was the iniquity of thy Sister sodom, pride, fullness of bred and abundance of idleness was in her,
uh np1, np1, av av-j p-acp po21 n1 np1 p-acp d po31 j n2, cs xx av p-acp po21 n1 np1. vvb d vbds dt n1 pp-f po21 n1 n1, n1, n1 pp-f n1 cc n1 pp-f n1 vbds p-acp pno31,
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neither did she strengthen the hands of the poor and needy, Ezechiel 16.49. Lo, thou art as haughty as she, and hast committed all her abominations;neither did she strengthen the hands of the poor and needy, Ezechiel 16.49. Lo, thou art as haughty as she, and hast committed all her abominations;
dx vdd pns31 vvi dt n2 pp-f dt j cc j, np1 crd. np1, pns21 vb2r a-acp j c-acp pns31, cc vh2 vvn d po31 n2;
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But that which yet aggravates thy sin, is thy stubborne incorrigiblenesse, and impudence in offending:
But that which yet aggravates thy since, is thy stubborn incorrigibleness, and impudence in offending:
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is it not of thee that the Prophet Jeremy speaks, This is a Nation that obeyeth not the voice of the Lord their God,
is it not of thee that the Prophet Jeremiah speaks, This is a nation that Obeyeth not the voice of the Lord their God,
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nor receiveth correction? Jer. 7.28.nor receives correction? Jer. 7.28.
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For, O our God, hast thou not whipt us soundly, and drawn blood of us in abundance;
For, Oh our God, hast thou not whipped us soundly, and drawn blood of us in abundance;
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yet, wo is me what amendment hast thou found in us? what one excesse have we abated? what one sin have we reformed? what one vice have we quitted? Look forth brethren into the World, see if the lives of men be not more loose and lawlesse, their tongues more profane, their hands more heavily oppressive, their conversation more faithlesse, their contracts more fraudulent, their contempt of Gods messengers more high, their neglect of Gods ordinances more palpable then ever it was:
yet, woe is me what amendment hast thou found in us? what one excess have we abated? what one since have we reformed? what one vice have we quit? Look forth brothers into the World, see if the lives of men be not more lose and lawless, their tongues more profane, their hands more heavily oppressive, their Conversation more faithless, their contracts more fraudulent, their contempt of God's messengers more high, their neglect of God's ordinances more palpable then ever it was:
av, n1 vbz pno11 r-crq n1 vh2 pns21 vvn p-acp pno12? q-crq crd n1 vhb pns12 vvn? q-crq crd n1 vhb pns12 vvn? q-crq crd n1 vhb pns12 vvn? n1 av n2 p-acp dt n1, vvb cs dt n2 pp-f n2 vbb xx av-dc j cc j, po32 n2 av-dc j, po32 n2 av-dc av-j j, po32 n1 av-dc j, po32 n2 av-dc j, po32 n1 pp-f npg1 n2 av-dc j, po32 n1 pp-f npg1 n2 av-dc j cs av pn31 vbds:
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Yea, have not too many amongst us, added to their unreformation an impudence in sinning? Is it not of these that the Prophet speaketh;
Yea, have not too many among us, added to their unreformation an impudence in sinning? Is it not of these that the Prophet speaks;
uh, vhb xx av av-d p-acp pno12, vvn p-acp po32 n1 dt n1 p-acp vvg? vbz pn31 xx pp-f d cst dt n1 vvz;
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Were they ashamed when they had committed abomination? Nay they were not ashamed at all, Were they ashamed when they had committed abomination? Nay they were not ashamed At all,
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neither could they blush, therefore shall they fall among them that fall, in the time of their visitation they shall be cast down, saith the Lord? Jer. 8.12. By this time I suppose you see how too much cause we have to mourn for those sins of practise which have fetcht down judgments upon us, turn your eyes now a little to those intellectual wickednesses which we call sins of Opinion;neither could they blush, Therefore shall they fallen among them that fallen, in the time of their Visitation they shall be cast down, Says the Lord? Jer. 8.12. By this time I suppose you see how too much cause we have to mourn for those Sins of practice which have fetched down Judgments upon us, turn your eyes now a little to those intellectual Wickednesses which we call Sins of Opinion;
av-dx vmd pns32 vvi, av vmb pns32 vvi p-acp pno32 cst vvb, p-acp dt n1 pp-f po32 n1 pns32 vmb vbi vvn a-acp, vvz dt n1? np1 crd. p-acp d n1 pns11 vvb pn22 vvb c-crq av d n1 pns12 vhb pc-acp vvi p-acp d n2 pp-f n1 r-crq vhb vvn a-acp n2 p-acp pno12, vvb po22 n2 av dt j p-acp d j n2 r-crq pns12 vvb n2 pp-f n1;
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Opinion (think some of you now) alas what so great offence can there be in matter of conceit,
Opinion (think Some of you now) alas what so great offence can there be in matter of conceit,
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and in those results of ours ratiocination which we picht upon in the cases of Religion? let me tell you, dear Christians, what valuation soever you may please to set upon these capital errours of the understanding set abroach for the seduction of simple souls, there is more deadly mischief,
and in those results of ours ratiocination which we picht upon in the cases of Religion? let me tell you, dear Christians, what valuation soever you may please to Set upon these capital errors of the understanding Set abroach for the seduction of simple Souls, there is more deadly mischief,
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and higher offence to God in them, then in those practical evils which honest hearts profess to abhorr;
and higher offence to God in them, then in those practical evils which honest hearts profess to abhor;
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These, as they are the immediate sins of our spirituall part;
These, as they Are the immediate Sins of our spiritual part;
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so they do more immediately strike at the God of Spirits in his Truth, and holinesse;
so they do more immediately strike At the God of Spirits in his Truth, and holiness;
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and as Religion is the highest concernment of the soul, so the depravation of Religion must needs be most dangerous, and damnable.
and as Religion is the highest concernment of the soul, so the depravation of Religion must needs be most dangerous, and damnable.
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It is no marvell therefore if a truly-zealous Christian could even weep his eyes out to see & hear those hellish heresies,
It is no marvel Therefore if a truly-zealous Christian could even weep his eyes out to see & hear those hellish heresies,
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& Atheous paradoxes which have poysoned the very air of our Church wherein they were vented;
& Atheous paradoxes which have poisoned the very air of our Church wherein they were vented;
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One beats the keys into the sword, or hangs them at the Magistrates girdle; so as he suspends religion upon the meer will and pleasure of severaignty:
One beats the keys into the sword, or hangs them At the Magistrates girdle; so as he suspends Religion upon the mere will and pleasure of severaignty:
pi vvz dt n2 p-acp dt n1, cc vvz pno32 p-acp dt ng1 n1; av c-acp pns31 vvz n1 p-acp dt j n1 cc n1 pp-f n1:
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One allowes plurality, or community of Wives;
One allows plurality, or community of Wives;
pi vvz n1, cc n1 pp-f n2;
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another allows a man to divorce that wife he hath upon sleight occasions, and to take another:
Another allows a man to divorce that wife he hath upon sleight occasions, and to take Another:
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One is a Ranter, another is a Seeker, a third is a Shaker: One dares question, yea disparage the sacred Scriptures of God;
One is a Ranter, Another is a Seeker, a third is a Shaker: One dares question, yea disparage the sacred Scriptures of God;
pi vbz dt jc, j-jn vbz dt np1, dt ord vbz dt n1: pi vvz n1, uh vvb dt j n2 pp-f np1;
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another denies the Souls immortality, a third the Bodies resurrection: One spits his poyson upon the blessed Trinity;
Another Denies the Souls immortality, a third the Bodies resurrection: One spits his poison upon the blessed Trinity;
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another blasphemes the Lord Jesus, and opposes the eternity of his Godhead;
Another blasphemes the Lord jesus, and opposes the eternity of his Godhead;
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One is altogether for inspirations, professing himself above the sphere of all Ordinances, yea above the blood of Christ himself;
One is altogether for inspirations, professing himself above the sphere of all Ordinances, yea above the blood of christ himself;
pi vbz av p-acp n2, vvg px31 p-acp dt n1 pp-f d n2, uh p-acp dt n1 pp-f np1 px31;
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Another teaches that the more villanie he can commit, the more holy he is; that only confidence in sinning is perfection of sanctity;
another Teaches that the more villainy he can commit, the more holy he is; that only confidence in sinning is perfection of sanctity;
j-jn vvz d dt av-dc n1 pns31 vmb vvi, dt av-dc j pns31 vbz; cst j n1 p-acp vvg vbz n1 pp-f n1;
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that there is no hell but remorse.
that there is no hell but remorse.
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To put an end to this list of blasphemies the very mention whereof is enough to distemper my tongue and your ears;
To put an end to this list of Blasphemies the very mention whereof is enough to distemper my tongue and your ears;
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One miscreant dares give himself out for God Almighty: Another for the Holy Ghost;
One miscreant dares give himself out for God Almighty: another for the Holy Ghost;
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Another for the Lord Christ, Another (a vile adulterous strumpet) for the Virgin Mary ;
another for the Lord christ, another (a vile adulterous strumpet) for the Virgae Marry;
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O God, were there ever such frenzies possessed the braines of men? as these sad times have yieled? Was ever the Devil so prevalent with the sons of men? Neither have these prodigious wretches smothered their damnable conceits in their impure breasts,
Oh God, were there ever such frenzies possessed the brains of men? as these sad times have yieled? Was ever the devil so prevalent with the Sons of men? Neither have these prodigious wretches smothered their damnable conceits in their impure breasts,
uh np1, vbdr a-acp av d n2 vvd dt n2 pp-f n2? p-acp d j n2 vhb vvd? vbds av dt n1 av j p-acp dt n2 pp-f n2? av-d vhb d j n2 vvd po32 j n2 p-acp po32 j n2,
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but have boldly vented them to the World, so as the very presses are openly defiled with the most loathsome disgorgments of their wicked blasphemies:
but have boldly vented them to the World, so as the very presses Are openly defiled with the most loathsome disgorgments of their wicked Blasphemies:
p-acp vhi av-j vvd pno32 p-acp dt n1, av c-acp dt j n2 vbr av-j vvn p-acp dt av-ds j n2 pp-f po32 j n2:
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Here, here my dear brethren, is matter more then enough for our mourning;
Here, Here my dear brothers, is matter more then enough for our mourning;
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If we have any good hearts to God, if any love to his truth, if any zeal for his glory,
If we have any good hearts to God, if any love to his truth, if any zeal for his glory,
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if any care for his Church, if any compassion of either perishing or endangered souls, we cannot but apprehend just cause of pouring out our selves into tears for so horrible affronts offered to the dread Majesty of our God,
if any care for his Church, if any compassion of either perishing or endangered Souls, we cannot but apprehend just cause of pouring out our selves into tears for so horrible affronts offered to the dread Majesty of our God,
cs d n1 p-acp po31 n1, cs d n1 pp-f d vvg cc vvd n2, pns12 vmbx p-acp vvi j n1 pp-f vvg av po12 n2 p-acp n2 p-acp av j vvz vvn p-acp dt j n1 pp-f po12 n1,
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for so inexpiable a scandal to the Gospel which we professe, for so odious a conspurcation of our holy profession,
for so inexpiable a scandal to the Gospel which we profess, for so odious a conspurcation of our holy profession,
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and lastly, for the dreadful damnation of those silly souls that are seduced by these cursed impostors.
and lastly, for the dreadful damnation of those silly Souls that Are seduced by these cursed impostors.
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Ye have seen now what cause we have of mourning for sins both of Practise and Opinion.
You have seen now what cause we have of mourning for Sins both of practice and Opinion.
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It remaines now that we consider what cause of mourning we may have from our dangers:
It remains now that we Consider what cause of mourning we may have from our dangers:
pn31 vvz av cst pns12 vvb r-crq n1 pp-f n1 pns12 vmb vhi p-acp po12 n2:
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for surely fear as it is alwayes joyned with grief, so together with it is a just provoker of our tears.
for surely Fear as it is always joined with grief, so together with it is a just provoker of our tears.
p-acp av-j n1 c-acp pn31 vbz av vvn p-acp n1, av av p-acp pn31 vbz dt j n1 pp-f po12 n2.
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And here if I should abridge all the holy Prophets;
And Here if I should abridge all the holy prophets;
cc av cs pns11 vmd vvi d dt j n2;
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and gather up out of them all the menaces of judgments which they denounce against their sinfull Israel, I might well bring them home to our own doors and justly affright us with the expectation of such further revenge from Divine Justice;
and gather up out of them all the menaces of Judgments which they denounce against their sinful Israel, I might well bring them home to our own doors and justly affright us with the expectation of such further revenge from Divine justice;
cc vvb a-acp av pp-f pno32 d dt n2 pp-f n2 r-crq pns32 vvb p-acp po32 j np1, pns11 vmd av vvi pno32 av-an p-acp po12 d n2 cc av-j vvi pno12 p-acp dt n1 pp-f d jc n1 p-acp j-jn n1;
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for how can we otherwise think but that the same sins must carry away the same punishments? The holy God is ever constant to his own most righteous proceedings;
for how can we otherwise think but that the same Sins must carry away the same punishments? The holy God is ever constant to his own most righteous proceedings;
c-acp q-crq vmb pns12 av vvb p-acp d dt d n2 vmb vvi av dt d n2? dt j np1 vbz av j p-acp po31 d av-ds j n2-vvg;
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if then our sins be like theirs, why should we presume upon a dissimilitude of judgments?
if then our Sins be like theirs, why should we presume upon a dissimilitude of Judgments?
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Here then it is easy to descry a double danger worth our mourning for;
Here then it is easy to descry a double danger worth our mourning for;
av av pn31 vbz j pc-acp vvi dt j-jn n1 j po12 n1 p-acp;
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the one, of further smart from the hand of God for our continuing, and menacing wickednesse;
the one, of further smart from the hand of God for our Continuing, and menacing wickedness;
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the other of further degrees of corruption from our selves: For the first, let that sad Prophet Jeremiah tell you, what we may justly fear.
the other of further Degrees of corruption from our selves: For the First, let that sad Prophet Jeremiah tell you, what we may justly Fear.
dt n-jn pp-f jc n2 pp-f n1 p-acp po12 n2: c-acp dt ord, vvb d j n1 np1 vvb pn22, r-crq pns12 vmb av-j vvi.
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They are not humbled even unto this day, neither have they feared nor walked in my law; They Are not humbled even unto this day, neither have they feared nor walked in my law;
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Therefore thus saith the Lord of Hosts, the God of Israel, Behold I will set my face against you for evill,
Therefore thus Says the Lord of Hosts, the God of Israel, Behold I will Set my face against you for evil,
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and to cut off all Judah, Jer. 44.10.11.and to Cut off all Judah, Jer. 44.10.11.
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and if ye will have particularities, have we not cause to fear that he will make good upon us that fearful word, I have taken away my peace from this people, saith the Lord,
and if you will have particularities, have we not cause to Fear that he will make good upon us that fearful word, I have taken away my peace from this people, Says the Lord,
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even loving kindnesse and mercies? Jer. 16.5. This is an ablative judgment, and that a heavy one too;even loving kindness and Mercies? Jer. 16.5. This is an ablative judgement, and that a heavy one too;
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will ye see a positive one, more heavy then that? Behold I will utterly forget you,
will you see a positive one, more heavy then that? Behold I will utterly forget you,
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and I will forsake you, and the City that I gave to you and your forefathers,
and I will forsake you, and the city that I gave to you and your Forefathers,
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and cast you out of my presence.
and cast you out of my presence.
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And I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten.
And I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten.
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Jer. 23.39, 40. Will ye have the specialities of his threatned judgments? Behold I will send upon them the sword, the famine, and the pestilence;
Jer. 23.39, 40. Will you have the specialities of his threatened Judgments? Behold I will send upon them the sword, the famine, and the pestilence;
np1 crd, crd n1 pn22 vhb dt n2 pp-f po31 j-vvn n2? vvb pns11 vmb vvi p-acp pno32 dt n1, dt n1, cc dt n1;
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I will persecute them with all these, and will deliver them to be removed to all the Kingdomes of the Earth to be a curse,
I will persecute them with all these, and will deliver them to be removed to all the Kingdoms of the Earth to be a curse,
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and an astonishment and an hissing, and a reproach among all Nations.
and an astonishment and an hissing, and a reproach among all nations.
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Jer. 29.17, 18. But enough, enough of these dolefull accents of interminated judgments, wherewith if I would follow the steps of the Prophets I might strike your hearts with just horrour:Jer. 29.17, 18. But enough, enough of these doleful accents of interminated Judgments, wherewith if I would follow the steps of the prophets I might strike your hearts with just horror:
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See now the no lesse danger that arises from our selves; no lesse? Yea much greater;
See now the no less danger that arises from our selves; no less? Yea much greater;
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for the highest revenge of all other that God takes of men, is when he punishes sin with sin:
for the highest revenge of all other that God Takes of men, is when he Punishes since with since:
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Let me therefore sadly and seriously tell you, that there is just fear we are running apace into two woful mischiefs, Atheisme and Barbarisme:
Let me Therefore sadly and seriously tell you, that there is just Fear we Are running apace into two woeful mischiefs, Atheism and Barbarism:
vvb pno11 av av-j cc av-j vvb pn22, cst pc-acp vbz j n1 pns12 vbr vvg av p-acp crd j n2, n1 cc n1:
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Oh that I were a false Prophet, and did not see too much ground of this fear.
O that I were a false Prophet, and did not see too much ground of this Fear.
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The multiplicity of these wild opinions in matter of Religion, if there be not a speedy restraint, can have no other issue, but no Religion:
The Multiplicity of these wild opinions in matter of Religion, if there be not a speedy restraint, can have no other issue, but no Religion:
dt n1 pp-f d j n2 p-acp n1 pp-f n1, cs pc-acp vbb xx dt j n1, vmb vhi dx j-jn n1, cc-acp dx n1:
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And if we should live to see discouragements put upon Learning and a substract on or diminution of the maintenance of studied Divines,
And if we should live to see discouragements put upon Learning and a substract on or diminution of the maintenance of studied Divines,
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and an allowance of, or connivence at unlettered preachers;
and an allowance of, or connivance At unlettered Preachers;
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and no care taken of any but some select soules, ignorance, confusion, and barbarity will be the next newes that we shall hear of from the Church of England.
and no care taken of any but Some select Souls, ignorance, confusion, and barbarity will be the next news that we shall hear of from the Church of England.
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Brethren, if we see not these causes of fear we are blind, and if seeing them we be not affected with them, we are stupid.
Brothers, if we see not these Causes of Fear we Are blind, and if seeing them we be not affected with them, we Are stupid.
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Let this be enough to be spoken of those grounds that make a just time of our mourning:
Let this be enough to be spoken of those grounds that make a just time of our mourning:
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now that our seasonable mourning may not be to no purpose;
now that our seasonable mourning may not be to no purpose;
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let us inquire a little how this our mourning should be regulated for the due carriage and conditions of it:
let us inquire a little how this our mourning should be regulated for the due carriage and conditions of it:
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And first for the quantity of it; it must be proportioned to the occasion and cause upon which it is taken up:
And First for the quantity of it; it must be proportioned to the occasion and cause upon which it is taken up:
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for to mourne deeply upon sleight and trivial causes, were weak and childish;
for to mourn deeply upon sleight and trivial Causes, were weak and childish;
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like to those faint hearts that are ready to swoun away for the scratch of a finger:
like to those faint hearts that Are ready to swoon away for the scratch of a finger:
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on the contrary not to mourne heavily upon a main cause of grief, argues an insensate and benummed heart.
on the contrary not to mourn heavily upon a main cause of grief, argues an insensate and benumbed heart.
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If it be for some vehement affliction of body, good Ezekiah is a lawfull precedent for us, Like as a Crane, or a swallow so did I chatter;
If it be for Some vehement affliction of body, good Hezekiah is a lawful precedent for us, Like as a Crane, or a swallow so did I chatter;
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I did mourne as a dove, mine eyes fail with looking upward: Isaiah 38.14. If it be for some great publick calamity, Jeremie tells you what to do;I did mourn as a dove, mine eyes fail with looking upward: Isaiah 38.14. If it be for Some great public calamity, Jeremiah tells you what to do;
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For this gird you with sackcloth, lament and howl, for the fierce anger of the Lord is not turned back from us, Jerem. 4.8. and Gods chosen People are a fit pattern;For this gird you with Sackcloth, lament and howl, for the fierce anger of the Lord is not turned back from us, Jeremiah 4.8. and God's chosen People Are a fit pattern;
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The Elders of the daughter of Zion sit upon the ground and keep silence, they have cast up dust upon their heads, they have girded themselves with sackcloth, the Virgins of Jerusalem hang down their heads to the ground, Lament. 2.10.The Elders of the daughter of Zion fit upon the ground and keep silence, they have cast up dust upon their Heads, they have girded themselves with Sackcloth, the Virgins of Jerusalem hang down their Heads to the ground, Lament. 2.10.
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and the Prophet beats them company in their sorrow, Mine eyes do fail with tears, my bowels are troubled, my liver is poured upen the earth,
and the Prophet beats them company in their sorrow, Mine eyes do fail with tears, my bowels Are troubled, my liver is poured upen the earth,
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for the destruction of the daughter of my People, Lament. 2.11. If it be for some personall and grievous sin that we have been miscarried into:for the destruction of the daughter of my People, Lament. 2.11. If it be for Some personal and grievous since that we have been miscarried into:
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Holy David is a meet example for us; My bones, saith he, waxed old, through my roaring all the day long;
Holy David is a meet Exampl for us; My bones, Says he, waxed old, through my roaring all the day long;
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for day and night thy hand was heavie upon me;
for day and night thy hand was heavy upon me;
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my moisture is turned into the drought of Summer, Psal. 32.3, 4. and elsewhere, My sore ran in the night,
my moisture is turned into the drought of Summer, Psalm 32.3, 4. and elsewhere, My soar ran in the night,
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and ceased not, my soul refused to be comforted;
and ceased not, my soul refused to be comforted;
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I complained, and my Spirit was over-whelmed, Psal. 77.2, 3. Where are those pandars of sin the Romish casuists, that teach the least measure of sorrow,I complained, and my Spirit was overwhelmed, Psalm 77.2, 3. Where Are those panders of since the Romish casuists, that teach the least measure of sorrow,
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even meer attrition, is enough for a penitent.
even mere attrition, is enough for a penitent.
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Surely, had the man after Gods own heart thought so, he had spared many a sigh,
Surely, had the man After God's own heart Thought so, he had spared many a sighs,
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and many a sobbe, and many a tear that his sins cost him;
and many a sob, and many a tear that his Sins cost him;
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and so must they do us, if ever we hope to recover true comfort to our souls;
and so must they do us, if ever we hope to recover true Comfort to our Souls;
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and certainly could we be rightly apprehensive of the dread Majesty of the most high God whom we move to anger with our sin;
and Certainly could we be rightly apprehensive of the dread Majesty of the most high God whom we move to anger with our since;
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and could consider the hainousness of sin whereby we provoke the eyes of his glory;
and could Consider the heinousness of since whereby we provoke the eyes of his glory;
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and lastly the dreadfulness of that eternal torment which our sin drawes after it, we could not think it easy to spend too much sorrow upon our sins.
and lastly the dreadfulness of that Eternal torment which our since draws After it, we could not think it easy to spend too much sorrow upon our Sins.
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Lastly, if from our own private bosome, we shall cast our eyes upon the common sins of the times,
Lastly, if from our own private bosom, we shall cast our eyes upon the Common Sins of the times,
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and places wherein we live, a tast whereof I have given you in this our present discourse;
and places wherein we live, a taste whereof I have given you in this our present discourse;
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where, oh where shall we finde tears enough to bewail them? now sack-cloth and ashes, sighs and tears, weeping and wailing, rending of garments,
where, o where shall we find tears enough to bewail them? now Sackcloth and Ashes, sighs and tears, weeping and wailing, rending of garments,
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yea rending of hearts too are all too little to expresse our just mourning.
yea rending of hearts too Are all too little to express our just mourning.
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When good Ezra heard but of that one sin wherewith both Priests and Levites, and the Rulers and People of Israel were tainted, which was their intermarriage with the Heathen,
When good Ezra herd but of that one since wherewith both Priests and Levites, and the Rulers and People of Israel were tainted, which was their intermarriage with the Heathen,
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so as the holy seed was vitiated with this mixture, how passionately was he affected! Let himself tell you;
so as the holy seed was vitiated with this mixture, how passionately was he affected! Let himself tell you;
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When I heard this thing (saith he) I rent my garment and my mantle, When I herd this thing (Says he) I rend my garment and my mantle,
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and pluckt off the hair of my head, and of my beard, and sat down astonished untill the evening sacrifice, Ezra 9.3, 4. What would he have done think we,and plucked off the hair of my head, and of my beard, and sat down astonished until the evening sacrifice, Ezra 9.3, 4. What would he have done think we,
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if he had seen so many abominations, and heard so many and soul blasphemies of his Israel as we have been witnesses of in these last times? This for the quantity.
if he had seen so many abominations, and herd so many and soul Blasphemies of his Israel as we have been Witnesses of in these last times? This for the quantity.
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Now secondly, for the quality of our mourning, we may not think to rest in a meer sorrow, in a pensive kind of sullennesse, Worldly sorrow causeth death, 2 Cor. 8.10. For by the sorrow of the heart the Spirit is broken, Prov. 15.13. and a broken spirit dryeth the bones, Prov. 17.22.
Now secondly, for the quality of our mourning, we may not think to rest in a mere sorrow, in a pensive kind of sullenness, Worldly sorrow Causes death, 2 Cor. 8.10. For by the sorrow of the heart the Spirit is broken, Curae 15.13. and a broken Spirit drieth the bones, Curae 17.22.
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And this is one main difference betwixt the Christian mourner and the Pagan; both equally complain, both are sensible of the causes of their complaint;
And this is one main difference betwixt the Christian mourner and the Pagan; both equally complain, both Are sensible of the Causes of their complaint;
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but the sorrow of the one is simply and absolutely afflictive, as looking no further but to the very object of his grief;
but the sorrow of the one is simply and absolutely afflictive, as looking no further but to the very Object of his grief;
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the other is mixed with divers holy temperaments:
the other is mixed with diverse holy temperaments:
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as with a meekness of Spirit, with a faithul reliance upon God, yea even with some kind of joy it self;
as with a meekness of Spirit, with a faithul reliance upon God, yea even with Some kind of joy it self;
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for, when we are bidden to rejoyce continually, Philip. 4.4. even the dismal dayes of our mourning, are not excepted;
for, when we Are bidden to rejoice continually, Philip. 4.4. even the dismal days of our mourning, Are not excepted;
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Not so only, saith the Apostle, but we glory in tribulations, Rom. 5.3.Not so only, Says the Apostle, but we glory in tribulations, Rom. 5.3.
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Yea more then so, My brethen (saith St. James) count it all joy when ye fall into divers temptations, James 1.2.
Yea more then so, My brethren (Says Saint James) count it all joy when you fallen into diverse temptations, James 1.2.
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Thirdly, for the manner of our mourning:
Thirdly, for the manner of our mourning:
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we cannot but take notice that there is a solemn mourning, and there is a private and domestical;
we cannot but take notice that there is a solemn mourning, and there is a private and domestical;
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the solemn is by publick indiction of authority:
the solemn is by public indiction of Authority:
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That only Power that can command our Persons, may command our humiliation and prescribe the circumstances of the Performance of it:
That only Power that can command our Persons, may command our humiliation and prescribe the Circumstances of the Performance of it:
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Niniveh it self had so much divinity as to know and practise this truth; How strict a Proclamation was that of the King of that Heathen City;Nineveh it self had so much divinity as to know and practise this truth; How strict a Proclamation was that of the King of that Heathen city;
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Let neither man nor beast, herd nor flock tast any thing, let them not feed nor drink water, Let neither man nor beast, heard nor flock taste any thing, let them not feed nor drink water,
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but let man and beast be covered with sack-cloth, &c. As for the choise and punctuality of the time whereto this publick mourning must be limited, where should it rest but in the hand of soveraignty;but let man and beast be covered with Sackcloth, etc. As for the choice and punctuality of the time whereto this public mourning must be limited, where should it rest but in the hand of sovereignty;
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whose wisdom is to be presupposed such as to pitch upon the meetest seasons for this Practise:
whose Wisdom is to be presupposed such as to pitch upon the meetest seasons for this practice:
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It is very remarkable that we finde recorded in the case of Israels Publick mourning, Nehem. 8.9, 10. Then Nenemiah which is the Tirshatha, or governour, and Ezra the Priest, the Scribe, and the Levites, that taught the People said unto all the People;
It is very remarkable that we find recorded in the case of Israel's Public mourning, Nehemiah 8.9, 10. Then Nenemiah which is the Tirshatha, or governor, and Ezra the Priest, the Scribe, and the Levites, that taught the People said unto all the People;
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This daie is holy unto the Lord your God; mourne not, nor weep;
This day is holy unto the Lord your God; mourn not, nor weep;
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Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared:
Go your Way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared:
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for this day is holy unto our Lord, neither be ye sorrie; for the joy of the Lord is your strength. for this day is holy unto our Lord, neither be the sorry; for the joy of the Lord is your strength.
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A consideration (if I may intimate it without presumption) meet to be tendred to our Brethren of the neighbour Church, who are wont to cast their publick fasts upon the Lords day, contrary no less to the determination of the Councels of the Evangelical Churches,
A consideration (if I may intimate it without presumption) meet to be tendered to our Brothers of the neighbour Church, who Are wont to cast their public fasts upon the lords day, contrary no less to the determination of the Counsels of the Evangelical Churches,
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then the practise of the Jewish: For what other is this but Gods holy-day;
then the practice of the Jewish: For what other is this but God's holiday;
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of which we may well take-up the words of the Psalmist, This is the Day which the Lord hath made, let us rejoice and be glad in it.
of which we may well take-up the words of the Psalmist, This is the Day which the Lord hath made, let us rejoice and be glad in it.
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As it would therefore be utterly unseasonable to rejoyce in a day of mourning: so must it needs be to mourn in a day of rejoycing.
As it would Therefore be utterly unseasonable to rejoice in a day of mourning: so must it needs be to mourn in a day of rejoicing.
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The rites and formes of publick mournings may and were wont to vary according to the usages of severall Nations and Churches;
The Rites and forms of public mournings may and were wont to vary according to the usages of several nations and Churches;
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how ceremonious the Jewes were in this kind I need not tell you;
how ceremonious the Jews were in this kind I need not tell you;
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here was rending of garments, girding with sackcloth, muffling of faces, prostration on floores, covering with ashes, houling on the house-tops, cutting and tearing of hair, wringing of hands,
Here was rending of garments, girding with Sackcloth, muffling of faces, prostration on floors, covering with Ashes, houling on the housetops, cutting and tearing of hair, wringing of hands,
av vbds vvg pp-f n2, vvg p-acp n1, vvg pp-f n2, n1 p-acp n2, vvg p-acp n2, n-vvg p-acp dt n2, vvg cc vvg pp-f n1, vvg pp-f n2,
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and all possible gestures that might expresse depth of passion;
and all possible gestures that might express depth of passion;
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And so much of this is imitable by us, as may in a grave Christian fashion testify our dejection and true sorrow of heart upon the occasion of publick calamities;
And so much of this is imitable by us, as may in a grave Christian fashion testify our dejection and true sorrow of heart upon the occasion of public calamities;
cc av d pp-f d vbz j p-acp pno12, c-acp vmb p-acp dt j njp n1 vvi po12 n1 cc j n1 pp-f n1 p-acp dt n1 pp-f j n2;
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this solemn humiliation then being alwaies joyned with an afflicting the body by fasting (for deep sorrow doth both take away appetite,
this solemn humiliation then being always joined with an afflicting the body by fasting (for deep sorrow does both take away appetite,
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and disregards nature) so it calls us for the time to an absolute forbearance, and neglective forgetfulness of all Earthly comforts;
and disregards nature) so it calls us for the time to an absolute forbearance, and neglective forgetfulness of all Earthly comforts;
cc vvz n1) av pn31 vvz pno12 p-acp dt n1 p-acp dt j n1, cc j n1 pp-f d j n2;
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In which regard the Popish mock-fasts which allow the greatest dainties in the strictest abstinence;
In which regard the Popish Mock fasts which allow the greatest dainties in the Strictest abstinence;
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and the Turkish, which shut up in an evening gluttony, are no better then hypocriticall counterfeits of a religious self-humbling:
and the Turkish, which shut up in an evening gluttony, Are no better then hypocritical counterfeits of a religious Self-humbling:
cc dt jp, r-crq vvd a-acp p-acp dt n1 n1, vbr dx jc cs j n2-jn pp-f dt j j:
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those habits then, those discourses or actions, those contentments which are in themselves perhaps not lawfull only,
those habits then, those discourses or actions, those contentment's which Are in themselves perhaps not lawful only,
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but commendable, must now be avoided as unseasonable, if not sinful:
but commendable, must now be avoided as unseasonable, if not sinful:
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How hainously did the Almighty take this mis-timed pleasure and jollity at the hands of his people the Jewes? In that day (saith Esay) did the Lord God of Hosts call to weeping and to mourning,
How heinously did the Almighty take this mistimed pleasure and jollity At the hands of his people the Jews? In that day (Says Isaiah) did the Lord God of Hosts call to weeping and to mourning,
c-crq av-j vdd dt j-jn vvb d j n1 cc n1 p-acp dt n2 pp-f po31 n1 dt np2? p-acp d n1 (vvz np1) vdd dt n1 np1 pp-f n2 vvb p-acp vvg cc p-acp n1,
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and to baldnesse, and to girding with sackcloth: And behold joy and gladnesse, slaying Oxen, and killing Sheep, eating flesh, and drinking wine;
and to baldness, and to girding with Sackcloth: And behold joy and gladness, slaying Oxen, and killing Sheep, eating Flesh, and drinking wine;
cc p-acp n1, cc p-acp vvg p-acp n1: cc vvb n1 cc n1, vvg n2, cc vvg n1, vvg n1, cc vvg n1;
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let us eat and drink, for to morrow we shall dye. let us eat and drink, for to morrow we shall die.
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And what was the issue? It was revealed in mine ears by the Lord of Hosts,
And what was the issue? It was revealed in mine ears by the Lord of Hosts,
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surely this iniquity shall not be purged from you till ye dye, saith the Lord God of Hosts, Esay 22.12, 13, 14. In matter of private mournings every man is allowed to be the arbiter of his own Time, Place, Measure, manner of performance:surely this iniquity shall not be purged from you till you die, Says the Lord God of Hosts, Isaiah 22.12, 13, 14. In matter of private mournings every man is allowed to be the arbiter of his own Time, Place, Measure, manner of performance:
av-j d n1 vmb xx vbi vvn p-acp pn22 c-acp pn22 vvb, vvz dt n1 np1 pp-f n2, np1 crd, crd, crd p-acp n1 pp-f j n2 d n1 vbz vvn pc-acp vbi dt n1 pp-f po31 d n1, n1, vvb, n1 pp-f n1:
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alwayes so, as that he keep within the just bounds of piety, decency, discreet moderation;
always so, as that he keep within the just bounds of piety, decency, discreet moderation;
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as Bernard well adviseth in the like kind, so punishing a Rebell, that he do not destroy a subject:
as Bernard well adviseth in the like kind, so punishing a Rebel, that he do not destroy a Subject:
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Neither can I apprehend any reason, if we entertain a well grounded sorrow, why we may not expresse it:
Neither can I apprehend any reason, if we entertain a well grounded sorrow, why we may not express it:
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Not in an hypocritical way of ostentation as the vain Pharisees taxed by our Saviour, which disfigured their countenances,
Not in an hypocritical Way of ostentation as the vain Pharisees taxed by our Saviour, which disfigured their countenances,
xx p-acp dt j n1 pp-f n1 p-acp dt j np2 vvn p-acp po12 n1, r-crq vvn po32 n2,
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and did set a sowre face upon a light heart, that they might appear unto men to fast,
and did Set a sour face upon a Light heart, that they might appear unto men to fast,
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but in a wise, sober, seemly, unaffected deportment:
but in a wise, Sobrium, seemly, unaffected deportment:
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to instance in the case of the death of those to whom we have the dearest relation;
to instance in the case of the death of those to whom we have the dearest Relation;
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there can be no case wherein mourning can be more seasonable;
there can be no case wherein mourning can be more seasonable;
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it is no lesse then a judgment that God denounceth against King Jehojakin, They shall not lament for him, saying, Ah my Brother,
it is no less then a judgement that God Denounceth against King Jehoiachin, They shall not lament for him, saying, Ah my Brother,
pn31 vbz dx dc cs dt n1 cst np1 vvz p-acp n1 np1, pns32 vmb xx vvi p-acp pno31, vvg, uh po11 n1,
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or Ah Sister, they shall not lament for him, saying, Ah Lord, or Ah his glory, Jer. 22.18.or Ah Sister, they shall not lament for him, saying, Ah Lord, or Ah his glory, Jer. 22.18.
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And it was an hard word that God spake to Ezekiel; Son of man, behold I take away from thee the desire of thine eyes with a stroak;
And it was an hard word that God spoke to Ezekielem; Son of man, behold I take away from thee the desire of thine eyes with a stroke;
cc pn31 vbds dt j n1 cst np1 vvd p-acp np1; n1 pp-f n1, vvb pns11 vvb av p-acp pno21 dt n1 pp-f po21 n2 p-acp dt n1;
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yet shalt thou neither mourn nor weep, neither shall thy tears run down, forbear to cry, make no mourning for the dead, &c. Ezek. 24.16.yet shalt thou neither mourn nor weep, neither shall thy tears run down, forbear to cry, make no mourning for the dead, etc. Ezekiel 24.16.
av vm2 pns21 d vvi ccx vvi, dx vmb po21 n2 vvb a-acp, vvb pc-acp vvi, vvb dx n1 p-acp dt j, av np1 crd.
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Lo such a wise as it might have been, froward, disobedient, unquiet, it had been no greatly difficult charge to have parted with her;
Lo such a wise as it might have been, froward, disobedient, unquiet, it had been no greatly difficult charge to have parted with her;
np1 d dt j c-acp pn31 vmd vhi vbn, j, j, j, pn31 vhd vbn dx av-j j n1 pc-acp vhi vvn p-acp pno31;
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but it seems Ezekiels was a dear, pleasing, loving consort, even the desire of his eyes,
but it seems Ezekiel's was a dear, pleasing, loving consort, even the desire of his eyes,
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and the comfort of his life, and therefore to part with her without tears must needs be a double grief to his Soul:
and the Comfort of his life, and Therefore to part with her without tears must needs be a double grief to his Soul:
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as therefore 'tis unnatural and inhumane not to mourn for Parents, Wives, Husbands, Brothers, Sisters, Children, Friends:
as Therefore it's unnatural and inhumane not to mourn for Parents, Wives, Husbands, Brother's, Sisters, Children, Friends:
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so it cannot be unmeet to testify our mourning even by our outward habit;
so it cannot be unmeet to testify our mourning even by our outward habit;
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I could never see a reason why it should not be fit to wear blacks upon funerall occasions;
I could never see a reason why it should not be fit to wear blacks upon funeral occasions;
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Neither Piety nor Charity is an enemy to civill ceremonies;
Neither Piety nor Charity is an enemy to civil ceremonies;
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This colour and fashion is not indecent, nor justly offensive, so as the mind be free from superstition and over-nice curiosity;
This colour and fashion is not indecent, nor justly offensive, so as the mind be free from Superstition and overnice curiosity;
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such, as Balsac jeers at in his vain French Lady, who affected to have not her house onely,
such, as Balsac jeers At in his vain French Lady, who affected to have not her house only,
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but all the vessels and utensils that belong to it put into that hew. If you tell me that the Heathens mourned thus;
but all the vessels and utensils that belong to it put into that hew. If you tell me that the heathens mourned thus;
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I must tell you that all did not so;
I must tell you that all did not so;
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some Nations mourned in white, others in blew, others in purple, and if all had done so, they are no ill patterns in matters of meer civilities;
Some nations mourned in white, Others in blue, Others in purple, and if all had done so, they Are not ill patterns in matters of mere civilities;
d n2 vvd p-acp j-jn, n2-jn p-acp j-jn, n2-jn p-acp j-jn, cc cs d vhd vdn av, pns32 vbr xx j-jn n2 p-acp n2 pp-f j n2;
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besides that in reason this colour is most proper for sad occasions, for as white comes nearest to light,
beside that in reason this colour is most proper for sad occasions, for as white comes nearest to Light,
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and black to darkness, so we know that light and joy, darknesse and sorrow are commonly used to resemble and expresse each other.
and black to darkness, so we know that Light and joy, darkness and sorrow Are commonly used to resemble and express each other.
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Well may we then outwardly profess our inward mourning for the dead; but yet not beyond a due moderation;
Well may we then outwardly profess our inward mourning for the dead; but yet not beyond a due moderation;
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It is not for us to mourn as men without hope, as the Apostle holily adviseth his Thessalonians:
It is not for us to mourn as men without hope, as the Apostle holily adviseth his Thessalonians:
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Our sorrow must walk in a mid-way betwixt neglect and excess! Sarah was the first that we find mourn'd for in Scripture; and Abraham the first mourner;
Our sorrow must walk in a midway betwixt neglect and excess! Sarah was the First that we find mourned for in Scripture; and Abraham the First mourner;
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now the Hebrew Doctors observe that in Genesis. 23.2. where Abrahams mourning is specified, the letter which is in the midst of that original word that signifies his weeping, is in all their Bibles written lesse then all his fellowes;
now the Hebrew Doctors observe that in Genesis. 23.2. where Abrahams mourning is specified, the Letter which is in the midst of that original word that signifies his weeping, is in all their Bibles written less then all his Fellows;
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which they who find mountains in every tittle of Moses interpret to imply the moderate mourning of that holy Patriark;
which they who find Mountains in every tittle of Moses interpret to imply the moderate mourning of that holy Patriarch;
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surely, he who was the Father of the faithful did by the power of his faith mitigate the sorrow for the loss of so dear a partner.
surely, he who was the Father of the faithful did by the power of his faith mitigate the sorrow for the loss of so dear a partner.
av-j, pns31 r-crq vbds dt n1 pp-f dt j vdd p-acp dt n1 pp-f po31 n1 vvi dt n1 p-acp dt n1 pp-f av j-jn dt n1.
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Thus much for the manner of our mourning:
Thus much for the manner of our mourning:
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Now for as much as it is the mourner in Sion, not in Babylon, whom we look after;
Now for as much as it is the mourner in Sion, not in Babylon, whom we look After;
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In the fourth place the inseparable concomitant of his mourning, must be his holy devotion; whether it be in matter of suffering, or of sin;
In the fourth place the inseparable concomitant of his mourning, must be his holy devotion; whither it be in matter of suffering, or of since;
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in both which our sorrow is ill-bestowed, if it do not send us so much the more eagerly to seek after our God;
in both which our sorrow is ill-bestowed, if it do not send us so much the more eagerly to seek After our God;
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Thus hath the mourning of all holy souls ever been accompanied:
Thus hath the mourning of all holy Souls ever been accompanied:
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the greatest mourner that we can read of, was Job, who can say, My skin is black upon me,
the greatest mourner that we can read of, was Job, who can say, My skin is black upon me,
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and my bones are burnt with heat. Job. 30.30. How doth he lift up his eyes from his dunghill to Heaven? and say;and my bones Are burned with heat. Job. 30.30. How does he lift up his eyes from his dunghill to Heaven? and say;
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I have sinned, what shall I do to thee, O thou Preserver of men? Job. 6.20. The distresses of David, and the depth of his sorrowes cannot be unknown to any man that hath but looked into the book of God;I have sinned, what shall I do to thee, Oh thou Preserver of men? Job. 6.20. The Distresses of David, and the depth of his sorrows cannot be unknown to any man that hath but looked into the book of God;
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and what are his divine ditties but the zealous expressions of his faithfull recourses to the throne of grace? good Ezra tells you what he did,
and what Are his divine ditties but the zealous expressions of his faithful recourses to the throne of grace? good Ezra tells you what he did,
cc q-crq vbr po31 j-jn n2 p-acp dt j n2 pp-f po31 j n2 p-acp dt n1 pp-f n1? j np1 vvz pn22 r-crq pns31 vdd,
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when he heard of the generall infection of his people with their Heathen matches;
when he herd of the general infection of his people with their Heathen Matches;
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Having rent my garments, and my mantle I fell upon my knees, and spread out my hands, unto the Lord my God; Having rend my garments, and my mantle I fell upon my knees, and spread out my hands, unto the Lord my God;
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and said, O my God I am ashamed, and blush to lift up my face to thee, O my God,
and said, Oh my God I am ashamed, and blush to lift up my face to thee, Oh my God,
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for our iniquities are increased over our heads, and our trespass is grown up to the Heavens. Ezra. 9.5.6.for our iniquities Are increased over our Heads, and our trespass is grown up to the Heavens. Ezra. 9.5.6.
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And Daniel, a no lesse devour mourner then he, layes forth himself in as holy a passion;
And daniel, a no less devour mourner then he, lays forth himself in as holy a passion;
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I set my face unto the Lord God to seek him by prayer and supplications, with fasting, and sackcloth, and ashes; I Set my face unto the Lord God to seek him by prayer and supplications, with fasting, and Sackcloth, and Ashes;
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and I prayed unto the Lord my God, and made my confession, and said;
and I prayed unto the Lord my God, and made my Confessi, and said;
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O Lord, the great and dreadfull God, keeping the covenant and mercie to them that love him,
Oh Lord, the great and dreadful God, keeping the Covenant and mercy to them that love him,
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and to them that keep his commandements;
and to them that keep his Commandments;
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we have sinned, and have done wickedly, and have rebelled even by departing from thy precepts and from thy judgments, &c. Hereupon it is that praier is ever joyned with fasting in all our humiliations;we have sinned, and have done wickedly, and have rebelled even by departing from thy Precepts and from thy Judgments, etc. Hereupon it is that prayer is ever joined with fasting in all our humiliations;
pns12 vhb vvn, cc vhb vdn av-j, cc vhb vvd av p-acp vvg p-acp po21 n2 cc p-acp po21 n2, av av pn31 vbz cst n1 vbz av vvn p-acp vvg p-acp d po12 n2;
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without which the emptinesse of our mawes were but a vain and purposeless ceremony:
without which the emptiness of our maws were but a vain and purposeless ceremony:
p-acp r-crq dt n1 pp-f po12 n2 vbdr p-acp dt j cc j n1:
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as that which was onely taken up to whet our devotions, and to give a sharper appetite to pious duties:
as that which was only taken up to whet our devotions, and to give a sharper appetite to pious duties:
c-acp d r-crq vbds av-j vvn a-acp pc-acp vvi po12 n2, cc pc-acp vvi dt jc n1 p-acp j n2:
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So as he that mourneth and fasteth without praying, is, as he that takes the preparative but refuses the medicine that might bring him health;
So as he that Mourneth and fasteth without praying, is, as he that Takes the preparative but refuses the medicine that might bring him health;
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or as he that toiles all day in the vineyard, and neglects to call for his wages.
or as he that toils all day in the vineyard, and neglects to call for his wages.
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This for the companion of our mourning;
This for the Companion of our mourning;
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Fifthly, and Lastly, The attendant of our mourning is the good use that must be made of it,
Fifthly, and Lastly, The attendant of our mourning is the good use that must be made of it,
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for the bettering of the Soul: for surely, affliction never leaves us as it findes us:
for the bettering of the Soul: for surely, affliction never leaves us as it finds us:
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if we be not better for our mourning, we are the worse:
if we be not better for our mourning, we Are the Worse:
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He is an unprofitable mourner that improves not all his sorrow to repentance and amendment of life;
He is an unprofitable mourner that improves not all his sorrow to Repentance and amendment of life;
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whether his sin be the immediate object of his griefe or his affliction;
whither his since be the immediate Object of his grief or his affliction;
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and this is both the intention of our Heavenly Father in whipping us, and the best issue of our teares:
and this is both the intention of our Heavenly Father in whipping us, and the best issue of our tears:
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Thus it was with his Israel, Their dayes (saith the Psalmist) did he consume in vanity, and their years in trouble;
Thus it was with his Israel, Their days (Says the Psalmist) did he consume in vanity, and their Years in trouble;
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when he slew them, then they sought him; and they returned, and inquired early after God; when he slew them, then they sought him; and they returned, and inquired early After God;
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And they remembred that God was their rock, and the high God their Redeemer. And they remembered that God was their rock, and the high God their Redeemer.
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To the same purpose is that of Jeremiah; In those dayes, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping, they shall go and seek the Lord their God;
To the same purpose is that of Jeremiah; In those days, and in that time, Says the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping, they shall go and seek the Lord their God;
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they shall ask the way to Zion with their faces thitherward, saying, Come let us joyne our selves to the Lord in a perpetuall covenant that shall not be forgotten: Jerem. 50.4.5.they shall ask the Way to Zion with their faces thitherward, saying, Come let us join our selves to the Lord in a perpetual Covenant that shall not be forgotten: Jeremiah 50.4.5.
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Surely, as he were an unnaturall parent that would scourge his child with any other purpose then to correct and amend somewhat amiss in him;
Surely, as he were an unnatural parent that would scourge his child with any other purpose then to correct and amend somewhat amiss in him;
av-j, c-acp pns31 vbdr dt j n1 cst vmd vvi po31 n1 p-acp d j-jn n1 av pc-acp vvi cc vvi av av p-acp pno31;
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so is he no better then an ungracious child, that makes a noise under the rod, but amends not his fault.
so is he no better then an ungracious child, that makes a noise under the rod, but amends not his fault.
av vbz pns31 av-dx av-jc cs dt j n1, cst vvz dt n1 p-acp dt n1, cc-acp vvz xx po31 n1.
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Here then let mine eyes run down with tears, night and day, and let them not cease for the obstinate unproficiency of the sons of my mother under the heavy hand of my God, O Lord are not thine eyes upon the truth? thou hast stricken them, but they have not grived;
Here then let mine eyes run down with tears, night and day, and let them not cease for the obstinate unproficiency of the Sons of my mother under the heavy hand of my God, Oh Lord Are not thine eyes upon the truth? thou hast stricken them, but they have not grieved;
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thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a rock, they have refused to return. Jerem. 5.3. how sadly dost thou complain of us under the person of thine Israel? In vain have I smitten your children, they received no correction, Jerem. 2.30. Notwithstanding all the fair warnings that thou hast given us.thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a rock, they have refused to return. Jeremiah 5.3. how sadly dost thou complain of us under the person of thine Israel? In vain have I smitten your children, they received no correction, Jeremiah 2.30. Notwithstanding all the fair Warnings that thou hast given us.
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We run on resolutely in the course of our wickedness, as if those pathes were both safe and pleasing, giving thee just cause to renew thine old complaint against the men of Judah and Jerusalem; Thus saith the Lord;
We run on resolutely in the course of our wickedness, as if those paths were both safe and pleasing, giving thee just cause to renew thine old complaint against the men of Judah and Jerusalem; Thus Says the Lord;
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Behold I frame evill against you, and devise a devise against you, Returne ye now every one from his evill wayes,
Behold I frame evil against you, and devise a devise against you, Return you now every one from his evil ways,
vvb pns11 vvb j-jn p-acp pn22, cc vvi dt n1 p-acp pn22, vvb pn22 av d pi p-acp po31 j-jn n2,
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and make your wayes, and your doings good; And they said, There is no hope, but we will walk after our own devises,
and make your ways, and your doings good; And they said, There is no hope, but we will walk After our own devises,
cc vvb po22 n2, cc po22 n2-vdg j; cc pns32 vvd, pc-acp vbz dx n1, cc-acp pns12 vmb vvi p-acp po12 d n2,
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and we will every one do the imagination of his evill heart. Jerem. 18.11.12.and we will every one do the imagination of his evil heart. Jeremiah 18.11.12.
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wo is me, who sees not that after all the blood that thou hast let out of our vaines, we are still full of the deadly inflammations of pride,
woe is me, who sees not that After all the blood that thou hast let out of our Veins, we Are still full of the deadly inflammations of pride,
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and maliciousnesse? that after we have drunk so deep of the cup of thy fury even to the dregs, we cease not to be drunk with the intemperate cups of our beastly excess? and after strict professions of holynesse have run out into horrible blasphemies of thy sacred name? So as we have too just cause to fear lest thou have decreed to make good upon us that wofull word which thy Prophet denounced against thy once-no-less-dear people, I will make this Land desolate,
and maliciousness? that After we have drunk so deep of the cup of thy fury even to the dregs, we cease not to be drunk with the intemperate cups of our beastly excess? and After strict professions of holiness have run out into horrible Blasphemies of thy sacred name? So as we have too just cause to Fear lest thou have decreed to make good upon us that woeful word which thy Prophet denounced against thy once-no-less-dear people, I will make this Land desolate,
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and an hissing, every one that passeth thereby shall be astonished, and hisse, because of all the plagues thereof. Jer. 18.8. Hitherto then I have shewed you the just grounds of our mourning;and an hissing, every one that passes thereby shall be astonished, and hiss, Because of all the plagues thereof. Jer. 18.8. Hitherto then I have showed you the just grounds of our mourning;
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afflictions, sins, dangers, and applyed them to our own condition, I have shewed you the due regulation of our mourning in the quantity, the quality, the manner of performing it, the company that goes with it,
afflictions, Sins, dangers, and applied them to our own condition, I have showed you the due regulation of our mourning in the quantity, the quality, the manner of performing it, the company that Goes with it,
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and the train that followes it;
and the train that follows it;
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what remaines now but that I should labour to perswade you all to be true mourners in our Sion? were it my work to exhort you to mirth and jollity, the task were both pleasing to undertake, and easie to perform;
what remains now but that I should labour to persuade you all to be true mourners in our Sion? were it my work to exhort you to mirth and jollity, the task were both pleasing to undertake, and easy to perform;
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for we all naturally affect to be delighted, yea I doubt there are too many Christians that with the Epicure place their chief felicity in pleasure;
for we all naturally affect to be delighted, yea I doubt there Are too many Christians that with the Epicure place their chief felicity in pleasure;
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but for sorrow and mourning it is a sowre and harsh thing, unpleasing to the ear, but to the heart more;
but for sorrow and mourning it is a sour and harsh thing, unpleasing to the ear, but to the heart more;
cc-acp p-acp n1 cc n1 pn31 vbz dt j cc j n1, j p-acp dt n1, cc-acp p-acp dt n1 av-dc;
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But, if, as Christians, we come to weigh both these in the ballance of the sanctuary, we shall find cause to take up other resolutions;
But, if, as Christians, we come to weigh both these in the balance of the sanctuary, we shall find cause to take up other resolutions;
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will ye hear what wise Solomon sayes of the point? Sorrow, saith he, is better then laughter; And it is better to go to the house of mourning,
will you hear what wise Solomon Says of the point? Sorrow, Says he, is better then laughter; And it is better to go to the house of mourning,
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then to the house of feasting. then to the house of feasting.
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Lo, his very authority alone were enough, who, as a great King, had all the World to be his Minstrell; Lo, his very Authority alone were enough, who, as a great King, had all the World to be his Minstrel;
uh, po31 j n1 av-j vbdr d, r-crq, c-acp dt j n1, vhd d dt n1 pc-acp vbi po31 n1;
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but withall, he sticks not to give us his reason, why then is sorrow better then laughter? [ For, by the sadness of the countenance the heart is made better ] look to the effects of both,
but withal, he sticks not to give us his reason, why then is sorrow better then laughter? [ For, by the sadness of the countenance the heart is made better ] look to the effects of both,
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and you shall easily see the difference:
and you shall Easily see the difference:
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sorrow calls our hearts home to God, and our selves, which are apt to run wild in mirth;
sorrow calls our hearts home to God, and our selves, which Are apt to run wild in mirth;
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where did you ever see a man made more holy with worldly pleasure? no, that is apt to debauch him rather;
where did you ever see a man made more holy with worldly pleasure? no, that is apt to debauch him rather;
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but many a soul hath been bettered with sorrow;
but many a soul hath been bettered with sorrow;
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for that begins his mortification, recollecting his thoughts to a serious consideration of his spirituall condition,
for that begins his mortification, recollecting his thoughts to a serious consideration of his spiritual condition,
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and working his heart to a due remorse for his sin, and a lowly submission to the hand that inflicts it.
and working his heart to a due remorse for his since, and a lowly submission to the hand that inflicts it.
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And why should it be better to go to the house of mourning then to the house of feasting? [ For this is the end of all men,
And why should it be better to go to the house of mourning then to the house of feasting? [ For this is the end of all men,
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and the living shall lay it to his heart ] The house of mourning hath here principally respect to a funerall;and the living shall lay it to his heart ] The house of mourning hath Here principally respect to a funeral;
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the death which is lamented for, being the end of all flesh, a man is here,
the death which is lamented for, being the end of all Flesh, a man is Here,
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and thus, put feelingly in mind of his mortality ▪ which in an house of feasting and jollity is utterly forgotten:
and thus, put feelingly in mind of his mortality ▪ which in an house of feasting and jollity is utterly forgotten:
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By how much then it is better for a man to have his heart kept in order by the meditation of death,
By how much then it is better for a man to have his heart kept in order by the meditation of death,
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then to run wild after worldly vanity; by so much is the house of mourning better then the house of feasting.
then to run wild After worldly vanity; by so much is the house of mourning better then the house of feasting.
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But if this be not perswasive enough; hear what a greater then Solomon sayes, Blessed are they that mourn ;
But if this be not persuasive enough; hear what a greater then Solomon Says, Blessed Are they that mourn;
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Lo, he that is the author, and the owner, and giver of blessedness tells you where he bestows it, even upon the mourners;
Lo, he that is the author, and the owner, and giver of blessedness tells you where he bestows it, even upon the mourners;
uh, pns31 cst vbz dt n1, cc dt n1, cc n1 pp-f n1 vvz pn22 c-crq pns31 vvz pn31, av p-acp dt n2;
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Did ye ever hear him say, Blessed are the frolick and joviall? Nay, do ye not hear him say the contrary;
Did you ever hear him say, Blessed Are the frolic and jovial? Nay, do you not hear him say the contrary;
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Wo be to you that laugh now? and though he needed not (whose will is the rule of all justice, and paramount to all reason) yet he is pleased to give you the reason of both; Woe be to you that laugh now? and though he needed not (whose will is the Rule of all Justice, and paramount to all reason) yet he is pleased to give you the reason of both;
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Blessed are they that mourne, for they shall be comforted ; and wo be to you •hat laugh now for ye shall mourn and weep :Blessed Are they that mourn, for they shall be comforted; and woe be to you •hat laugh now for you shall mourn and weep:
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Lo, joy and comfort is the end of Mourners; and mourning and weeping is the end of mirth and Laughter:
Lo, joy and Comfort is the end of Mourners; and mourning and weeping is the end of mirth and Laughter:
uh, n1 cc n1 vbz dt n1 pp-f n2; cc vvg cc vvg vbz dt n1 pp-f n1 cc n1:
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O Saviour, give me leave to wonder a little at this contrariety;
Oh Saviour, give me leave to wonder a little At this contrariety;
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That to which the blessing is promised (which is mourning) is made the curse of laughter and joy:
That to which the blessing is promised (which is mourning) is made the curse of laughter and joy:
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for they shall mourn that rejoyced, and yet they that mourn shall rejoyce.
for they shall mourn that rejoiced, and yet they that mourn shall rejoice.
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Is it not partly for that necessary vicissitude which thou in thine infinite wisdome hast set of joy and mourning? so as no man can be alwaies capable of both these;
Is it not partly for that necessary vicissitude which thou in thine infinite Wisdom hast Set of joy and mourning? so as no man can be always capable of both these;
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but he that rejoyceth must have his turne of mourning (as Abraham told the rich glutton in his torment,
but he that Rejoiceth must have his turn of mourning (as Abraham told the rich glutton in his torment,
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and he that mourneth must have a time of rejoycing;
and he that Mourneth must have a time of rejoicing;
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Or is it for the great difference that there is of the severall kindes of mourning and joy? for as there is a naturall joy and sorrow which is neither good nor evill but in it self indifferent,
Or is it for the great difference that there is of the several Kinds of mourning and joy? for as there is a natural joy and sorrow which is neither good nor evil but in it self indifferent,
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so there is a carnall sorrow and joy which is evill, and a spirituall joy and sorrow which is good;
so there is a carnal sorrow and joy which is evil, and a spiritual joy and sorrow which is good;
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there is a temporall sorrow and joy enterchanged here, and there is an eternall joy or sorrow reserved for hereafter:
there is a temporal sorrow and joy interchanged Here, and there is an Eternal joy or sorrow reserved for hereafter:
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So then hath thine infinite justice and wisdom distributed thy rewards, and punishments, that the carnall and sinfull joy is recompenced with eternal sorrow and mourning;
So then hath thine infinite Justice and Wisdom distributed thy rewards, and punishments, that the carnal and sinful joy is recompensed with Eternal sorrow and mourning;
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the holy and spirituall mourning with eternall joy and blessednesse. Do we then desire to be blessed? we must mourn;
the holy and spiritual mourning with Eternal joy and blessedness. Do we then desire to be blessed? we must mourn;
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do we desire to have all tears wip't hereafter from our eyes? we must not then have our eyes dry here below.
do we desire to have all tears wiped hereafter from our eyes? we must not then have our eyes dry Here below.
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And surely, did we know how precious our tears are in the account of the Almighty, we would not be niggardly of those penitent drops;
And surely, did we know how precious our tears Are in the account of the Almighty, we would not be niggardly of those penitent drops;
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These, these, if we know not, are so many orient pearles laid up in the Cabinet of the Almighty;
These, these, if we know not, Are so many orient Pearls laid up in the Cabinet of the Almighty;
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which he makes such store of, that he books their number for an everlasting remembrance; and lest one tear should be spilt, he reserves them all in his bottle. which he makes such store of, that he books their number for an everlasting remembrance; and lest one tear should be spilled, he reserves them all in his Bottle.
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Do we not remember that he hath promised an happy and glorious harvest for a wet seed-time? That those which sow in teares shall reap in joy? that every grain which we sow in this gracious rain, shall yield us a sheaf of blessednesse:
Do we not Remember that he hath promised an happy and glorious harvest for a wet seedtime? That those which sow in tears shall reap in joy? that every grain which we sow in this gracious rain, shall yield us a sheaf of blessedness:
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If then we believe this unfailable word of truth, who would not be content to mourne awhile that he may rejoyce for ever? Oh the madness of carnall hearts, that choose to purchase the momentany pleasure of sin, with everlasting torments,
If then we believe this unfailable word of truth, who would not be content to mourn awhile that he may rejoice for ever? O the madness of carnal hearts, that choose to purchase the momentany pleasure of since, with everlasting torments,
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whiles we are hardly induced to purchase everlasting pleasures, with some minutes mourning!
while we Are hardly induced to purchase everlasting pleasures, with Some minutes mourning!
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Neither is it the pleasure of the Almighty to deferr the retributory comforts of his mourners till another World;
Neither is it the pleasure of the Almighty to defer the retributory comforts of his mourners till Another World;
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even here is he ready to supply them with abundant consolations;
even Here is he ready to supply them with abundant consolations;
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The sweet singer of Israel was experimentally sensible of this mercy, In the multitude of the sorrows of my heart thy comforts have refreshed my soul, Psal. 94.19.
The sweet singer of Israel was experimentally sensible of this mercy, In the multitude of the sorrows of my heart thy comforts have refreshed my soul, Psalm 94.19.
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Neither was the chosen Vessell any whit behind him, in the experience and expression of this gracious indulgence of the Almighty, Blessed be God (saith he) even the father of our Lord Jesus Christ, the Father of mercies and the God of all comfort;
Neither was the chosen Vessel any whit behind him, in the experience and expression of this gracious indulgence of the Almighty, Blessed be God (Says he) even the father of our Lord jesus christ, the Father of Mercies and the God of all Comfort;
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who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble by the comforts wherewith we our selves are comforted of God ;who comforts us in all our tribulations, that we may be able to Comfort them which Are in any trouble by the comforts wherewith we our selves Are comforted of God;
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what do I stand to instance in the persons of some speciall favorites of heaven? it is the very office of the Messiah, the perfect Mediator betwixt God and man, To proclaime the acceptable year of the Lord;
what do I stand to instance in the Persons of Some special favorites of heaven? it is the very office of the Messiah, the perfect Mediator betwixt God and man, To proclaim the acceptable year of the Lord;
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and the day of vengeance of our God, to comfort all that mourn in Zion, to give unto them beauty for ashes, the oyl of joy for mourning, the garment of praise for the spirit of heavinesse, Esa. 61.2.3.and the day of vengeance of our God, to Comfort all that mourn in Zion, to give unto them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness, Isaiah 61.2.3.
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So as all Gods faithfull ones may cheerfully expect the performance of that cordiall promise which the God of truth hath made to his Israel;
So as all God's faithful ones may cheerfully expect the performance of that cordial promise which the God of truth hath made to his Israel;
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Their soul shall be as a watred Garden, and they shall not sorrow any more at all; Their soul shall be as a watered Garden, and they shall not sorrow any more At all;
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then shall the Virgin rejoyce in the dance, both young men and old together, for I will turne their mourning into joy,
then shall the Virgae rejoice in the dance, both young men and old together, for I will turn their mourning into joy,
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and will comfort them, and make them rejoyce from their sorrow, Jerem. •1. 12, 13.and will Comfort them, and make them rejoice from their sorrow, Jeremiah •1. 12, 13.
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But if the justice of God have been so highly provoked by the sinnes of a particular Nation,
But if the Justice of God have been so highly provoked by the Sins of a particular nation,
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as that there is no remedy but the threatned judgments must proceed against them;
as that there is no remedy but the threatened Judgments must proceed against them;
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remember what charge Ezekiel tells you was given to the man clothed in linnen that had the writers inkhorne by his side;
Remember what charge Ezekielem tells you was given to the man clothed in linen that had the writers inkhorn by his side;
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The Lord said unto him, go through the midst of the City, through the midst of Jerusalem, The Lord said unto him, go through the midst of the city, through the midst of Jerusalem,
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and set a mark upon the forheads of the men that sigh and that cry for all the abominations that be done in the midst thereof, Ezek. 9.3, 4.and Set a mark upon the foreheads of the men that sighs and that cry for all the abominations that be done in the midst thereof, Ezekiel 9.3, 4.
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Lo, these marked Jewes owe their life to their tears, if they had not wept for their fellowes, they had bled with their fellowes;
Lo, these marked Jews owe their life to their tears, if they had not wept for their Fellows, they had bled with their Fellows;
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If their sighs could not save their people from slaughter, yet they have saved themselves; their charitable mourning is recompensed with their own preservation.
If their sighs could not save their people from slaughter, yet they have saved themselves; their charitable mourning is recompensed with their own preservation.
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Oh then my brethren as we desire the joyes of another World, and as we tender our own comfort and safty in this;
O then my brothers as we desire the Joys of Another World, and as we tender our own Comfort and safety in this;
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let us not be sparing of our tears;
let us not be sparing of our tears;
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let them flow freely out for our own sins first, and then for the sins of our people? let not our mourning be perfunctory, and fashionable:
let them flow freely out for our own Sins First, and then for the Sins of our people? let not our mourning be perfunctory, and fashionable:
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but serious, hearty, and zealous, so as that we may furrow our cheekes with our teares;
but serious, hearty, and zealous, so as that we may furrow our cheeks with our tears;
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Let our devotions, that accompany our mourning be fervent and importunate as those that would offer a kind of holy force to Heaven:
Let our devotions, that accompany our mourning be fervent and importunate as those that would offer a kind of holy force to Heaven:
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wrestling with the Angel of the covenant for a blessing;
wrestling with the Angel of the Covenant for a blessing;
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Let our amendment which should be the effect of our mourning be really conspicuous to the eyes both of God and men:
Let our amendment which should be the Effect of our mourning be really conspicuous to the eyes both of God and men:
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And finally that our mourning may be constant and effectuall, let us resolve to make it our business,
And finally that our mourning may be constant and effectual, let us resolve to make it our business,
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and for that purpose let us solemnly vow to set apart some time of each day for this sad, but needfull task:
and for that purpose let us solemnly Voelli to Set apart Some time of each day for this sad, but needful task:
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and which is the main of all) since the publique is most concerned in this duty, Oh that the trumpet might be blown in Zion, fasts sanctified, solemn assemblies called that the Ministers of the Lord,
and which is the main of all) since the public is most concerned in this duty, O that the trumpet might be blown in Zion, fasts sanctified, solemn assemblies called that the Ministers of the Lord,
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as the chief mourners might weep aloud in Gods sanctuary, and say, Spare thy people, O Lord,
as the chief mourners might weep aloud in God's sanctuary, and say, Spare thy people, Oh Lord,
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and give not thine heritage to reproach, wherefore should the enemies of thy Church say among the people, where is their God? This were the way to reconcile our offended God, to divert his dreadfull judgments, to restore us to the blessings of peace;
and give not thine heritage to reproach, Wherefore should the enemies of thy Church say among the people, where is their God? This were the Way to reconcile our offended God, to divert his dreadful Judgments, to restore us to the blessings of peace;
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and to cause the voice of joy and gladness to be once again heard in our land.
and to cause the voice of joy and gladness to be once again herd in our land.
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ON EASTER-DAY, AT HIGHAM 1648. 1 COR. 5.7. For Christ our passover is sacrificed for us.
ON EASTER-DAY, AT HIGHAM 1648. 1 COR. 5.7. For christ our passover is sacrificed for us.
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Therefore let us keep the feast. THe feast; that is the passover of the Jewes then expiring, or the Christians Easter then succeeding;
Therefore let us keep the feast. THe feast; that is the passover of the Jews then expiring, or the Christians Easter then succeeding;
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indeed I know not whether both be not alluded to;
indeed I know not whither both be not alluded to;
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for this Epistle is conceived to have been written by the Apostle some 24. Years after our Saviours passion;
for this Epistle is conceived to have been written by the Apostle Some 24. years After our Saviors passion;
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ere which time it is more then probable that the feast of Christs resurrection was solemnly celebrated by the Christian Church;
ere which time it is more then probable that the feast of Christ resurrection was solemnly celebrated by the Christian Church;
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this I am sure of, that no record in all history mentions the time when it began to be kept;
this I am sure of, that no record in all history mentions the time when it began to be kept;
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and therefore it is most likely according to Augustines received rule to be deduced from the observation of the Apostles.
and Therefore it is most likely according to Augustine's received Rule to be deduced from the observation of the Apostles.
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There were ancient and eager quarrels betwixt the Eastern and Western Churches about the day whereon it should be kept;
There were ancient and eager quarrels betwixt the Eastern and Western Churches about the day whereon it should be kept;
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but whether it should be kept or no, there was never yet any question since Christianity look't forth into the World:
but whither it should be kept or no, there was never yet any question since Christianity looked forth into the World:
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and as that Pasche, so this Easter is justly the feast, for the eminency of it above the rest;
and as that Pasch, so this Easter is justly the feast, for the eminency of it above the rest;
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for if we do with joy and thankfulnesse according to the Angels message solemnize the day wherein the Son of God, our blessed Redeemer being born, entred the life of humane nature:
for if we do with joy and thankfulness according to the Angels message solemnize the day wherein the Son of God, our blessed Redeemer being born, entered the life of humane nature:
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how much more should we celebrate that day, wherein having conquered all the powers of death and Hell he was,
how much more should we celebrate that day, wherein having conquered all the Powers of death and Hell he was,
c-crq d dc vmd pns12 vvi d n1, c-crq vhg vvn d dt n2 pp-f n1 cc n1 pns31 vbds,
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as it were, born again to the life of a glorious immortality? But to leave the time,
as it were, born again to the life of a glorious immortality? But to leave the time,
c-acp pn31 vbdr, vvn av p-acp dt n1 pp-f dt j n1? p-acp pc-acp vvi dt n1,
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and come to the Text. This (for) that leads it in, is both a relative, and an illative;
and come to the Text. This (for) that leads it in, is both a relative, and an illative;
cc vvb p-acp dt np1 np1 (p-acp) cst vvz pn31 p-acp, vbz d dt j, cc dt j;
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referring to what he had said in the foregoing words; and inferring a necessary consequence of the one clause upon the other; Purge out the old leaven;
referring to what he had said in the foregoing words; and inferring a necessary consequence of the one clause upon the other; Purge out the old leaven;
vvg p-acp r-crq pns31 vhd vvn p-acp dt vvg n2; cc vvg dt j n1 pp-f dt crd n1 p-acp dt j-jn; vvb av dt j n1;
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for Christ our passover is sacrificed for us ; The whole Text is Allegoricall;for christ our passover is sacrificed for us; The Whole Text is Allegorical;
p-acp np1 po12 n1 vbz vvn p-acp pno12; dt j-jn n1 vbz j;
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alluding to the charge and duty of Gods ancient people, the Jewes, in the observation of their passover;
alluding to the charge and duty of God's ancient people, the Jews, in the observation of their passover;
vvg p-acp dt n1 cc n1 pp-f npg1 j n1, dt np2, p-acp dt n1 pp-f po32 n1;
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who upon no lesse pain then cutting off from the Congregation of Israel, must admit of no leavened bread to be eaten or found in their houses during the whole seven dayes of this celebrity,
who upon no less pain then cutting off from the Congregation of Israel, must admit of no leavened bred to be eaten or found in their houses during the Whole seven days of this celebrity,
r-crq p-acp dx dc n1 cs vvg a-acp p-acp dt n1 pp-f np1, vmb vvi pp-f dx j-vvn n1 pc-acp vbi vvn cc vvn p-acp po32 n2 p-acp dt j-jn crd n2 pp-f d n1,
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as you may see Exod. 12.17.18, &c. As therefore the ceremoniall passover would admit of no materiall leaven:
as you may see Exod 12.17.18, etc. As Therefore the ceremonial passover would admit of no material leaven:
c-acp pn22 vmb vvi np1 crd, av p-acp av dt j n1 vmd vvi pp-f dx j-jn n1:
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So the spirituall passover may not abide any leaven of wickednesse, Purge therefore out the old leaven;
So the spiritual passover may not abide any leaven of wickedness, Purge Therefore out the old leaven;
av dt j n1 vmb xx vvi d n1 pp-f n1, vvb av av dt j n1;
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For Christ our passover is sacrificed for us. For christ our passover is sacrificed for us.
c-acp np1 po12 n1 vbz vvn p-acp pno12.
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The first work then that we have to do, is, to cast back our eyes to the ground of this institution,
The First work then that we have to do, is, to cast back our eyes to the ground of this Institution,
dt ord n1 av cst pns12 vhb pc-acp vdi, vbz, pc-acp vvi av po12 n2 p-acp dt n1 pp-f d n1,
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and to enquire why no leaven might consist with the Jewish passover;
and to inquire why no leaven might consist with the Jewish passover;
cc pc-acp vvi q-crq dx n1 vmd vvi p-acp dt jp n1;
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And we shall find that there was not the same reason of the first observation of this ceremony, and of the following: The first was Necessity;
And we shall find that there was not the same reason of the First observation of this ceremony, and of the following: The First was Necessity;
cc pns12 vmb vvi cst a-acp vbds xx dt d n1 pp-f dt ord n1 pp-f d n1, cc pp-f dt j-vvg: dt ord vbds n1;
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Devotion was the ground of the rest. Necessity first;
Devotion was the ground of the rest. Necessity First;
n1 vbds dt n1 pp-f dt n1. np1 ord;
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for in that suddain departure which they were put upon, there could be no leasure to leaven their dough,
for in that sudden departure which they were put upon, there could be no leisure to leaven their dough,
c-acp p-acp cst j n1 r-crq pns32 vbdr vvn p-acp, pc-acp vmd vbi dx n1 p-acp n1 po32 n1,
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as you may see, Exod. 12.39. Devotion afterward in a gratefull recognition both of their own servile condition;
as you may see, Exod 12.39. Devotion afterwards in a grateful recognition both of their own servile condition;
c-acp pn22 vmb vvi, np1 crd. n1 av p-acp dt j n1 av-d pp-f po32 d j n1;
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and of the gracious providence of God:
and of the gracious providence of God:
cc pp-f dt j n1 pp-f np1:
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In the former they were called to look back upon their old Egyptian servitude by their unleavned bread;
In the former they were called to look back upon their old Egyptian servitude by their unleavned bred;
p-acp dt j pns32 vbdr vvn pc-acp vvi av p-acp po32 j jp n1 p-acp po32 j-vvn n1;
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for this was (NONLATINALPHABET) the bread of affliction as we turn it, or the bread of the poor,
for this was () the bred of affliction as we turn it, or the bred of the poor,
p-acp d vbds () dt n1 pp-f n1 c-acp pns12 vvb pn31, cc dt n1 pp-f dt j,
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as the word signifies, which they must now eat to put them in mind of their hard and poor condition in Egypt under their evill task masters all their lives after, as Deut. 16.3.
as the word signifies, which they must now eat to put them in mind of their hard and poor condition in Egypt under their evil task Masters all their lives After, as Deuteronomy 16.3.
c-acp dt n1 vvz, r-crq pns32 vmb av vvi pc-acp vvi pno32 p-acp n1 pp-f po32 j cc j n1 p-acp np1 p-acp po32 j-jn n1 vvz d po32 n2 a-acp, c-acp np1 crd.
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to the same purpose it was that they must eat the Lamb, not with sowre herbes as it had wont to be turned; (for a sharp kind of sowrenesse in sawces is esteemed pleasing and tastfull) but with bitter herbes,
to the same purpose it was that they must eat the Lamb, not with sour herbs as it had wont to be turned; (for a sharp kind of courness in sauces is esteemed pleasing and tasteful) but with bitter herbs,
p-acp dt d n1 pn31 vbds cst pns32 vmb vvi dt n1, xx p-acp j n2 c-acp pn31 vhd vvn pc-acp vbi vvn; (c-acp dt j n1 pp-f n1 p-acp n2 vbz vvn j-vvg cc j) cc-acp p-acp j n2,
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yea, as the word is in the Originall (NONLATINALPHABET) cum amaritudinibus ) with bitternesses. In the latter they were minded of a double providence of the Almighty:
yea, as the word is in the Original () cum amaritudinibus) with Bitternesses. In the latter they were minded of a double providence of the Almighty:
uh, c-acp dt n1 vbz p-acp dt j-jn () fw-la fw-la) p-acp n2. p-acp dt d pns32 vbdr vvn pp-f dt j-jn n1 pp-f dt j-jn:
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One, that God was pleased to fetch them out of Egypt in an happy suddainnesse; even when they had no leasure to make up their bach;
One, that God was pleased to fetch them out of Egypt in an happy suddainnesse; even when they had no leisure to make up their bach;
pi, cst np1 vbds vvn pc-acp vvi pno32 av pp-f np1 p-acp dt j n1; av c-crq pns32 vhd dx n1 pc-acp vvi a-acp po32 n1;
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The other that he sustained them with this unleavened dough till he sent them Manna in the Wildernesse.
The other that he sustained them with this unleavened dough till he sent them Manna in the Wilderness.
dt n-jn cst pns31 vvd pno32 p-acp d j n1 c-acp pns31 vvd pno32 n1 p-acp dt n1.
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The one was the bread of the poor, the other the bread of Angels.
The one was the bred of the poor, the other the bred of Angels.
dt pi vbds dt n1 pp-f dt j, dt j-jn dt n1 pp-f n2.
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As therefore he would have a pot of Manna kept in the Ark for a Monument of that miraculous food wherewith he fed them in the desert;
As Therefore he would have a pot of Manna kept in the Ark for a Monument of that miraculous food wherewith he fed them in the desert;
p-acp av pns31 vmd vhi dt n1 pp-f n1 vvn p-acp dt n1 p-acp dt n1 pp-f cst j n1 c-crq pns31 vvd pno32 p-acp dt n1;
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so he thought good to ordain this observation of unleavened bread for a perpetuall memoriall of their provision preceding it.
so he Thought good to ordain this observation of unleavened bred for a perpetual memorial of their provision preceding it.
av pns31 vvd j pc-acp vvi d n1 pp-f j n1 p-acp dt j n1 pp-f po32 n1 vvg pn31.
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And this was not onely a charge but a sanction, under the severe penalty whether of excommunication, or death, or both:
And this was not only a charge but a sanction, under the severe penalty whither of excommunication, or death, or both:
cc d vbds xx av-j dt n1 p-acp dt n1, p-acp dt j n1 cs pp-f n1, cc n1, cc d:
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both for the authority of the Commander, and for the weight of the institution; whereby God meant both to rub up their memory of a temporall benefit past:
both for the Authority of the Commander, and for the weight of the Institution; whereby God meant both to rub up their memory of a temporal benefit passed:
av-d c-acp dt n1 pp-f dt n1, cc p-acp dt n1 pp-f dt n1; c-crq np1 vvd av-d pc-acp vvi a-acp po32 n1 pp-f dt j n1 p-acp:
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and to quicken their faith in a greater spirituall favour of their future Redemption from sin and death by the blood of that true paschall lamb which should be sacrificed for them.
and to quicken their faith in a greater spiritual favour of their future Redemption from since and death by the blood of that true paschal lamb which should be sacrificed for them.
cc pc-acp vvi po32 n1 p-acp dt jc j n1 pp-f po32 j-jn n1 p-acp n1 cc n1 p-acp dt n1 pp-f cst j n1 n1 r-crq vmd vbi vvn p-acp pno32.
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This is the ground of this institution.
This is the ground of this Institution.
d vbz dt n1 pp-f d n1.
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Now let us if you please inquire a little into the ground of this al•usion to the leaven, the nature and signification of this implyed comparison here mentioned;
Now let us if you please inquire a little into the ground of this al•usion to the leaven, the nature and signification of this employed comparison Here mentioned;
av vvb pno12 cs pn22 vvb vvi dt j p-acp dt n1 pp-f d n1 p-acp dt n1, dt n1 cc n1 pp-f d vvn n1 av vvn;
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and we shall easily find that leaven hath first a diffusive faculty; so it is taken both in the good part, and the evill:
and we shall Easily find that leaven hath First a diffusive faculty; so it is taken both in the good part, and the evil:
cc pns12 vmb av-j vvi d n1 vhz ord dt j n1; av pn31 vbz vvn av-d p-acp dt j n1, cc dt n-jn:
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in good, so the Kingdom of Heaven is compared to leaven, which a woman took and hid in three measures of meal till the whole was leavned :
in good, so the Kingdom of Heaven is compared to leaven, which a woman took and hid in three measures of meal till the Whole was leavned:
p-acp j, av dt n1 pp-f n1 vbz vvn p-acp n1, r-crq dt n1 vvd cc vvn p-acp crd n2 pp-f n1 p-acp dt j-jn vbds vvn:
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Lo these same (NONLATINALPHABET) were more then a bushel of our measure, and one morsel of leaven seasons it all.
Lo these same () were more then a bushel of our measure, and one morsel of leaven seasons it all.
uh d d () vbdr av-dc cs dt n1 pp-f po12 n1, cc crd n1 pp-f crd n2 pn31 d.
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In evill, so here immediately before my Text in an ordinary Jewish proverb A little leaven leaveneth the whole lump:
In evil, so Here immediately before my Text in an ordinary Jewish proverb A little leaven leaveneth the Whole lump:
p-acp j-jn, av av av-j p-acp po11 n1 p-acp dt j jp n1 dt j n1 vvz dt j-jn n1:
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Secondly it hath in it self a displeasing sowerness, in which regard it is an ill construction attributed both to false doctrine, and to evill manners. To false doctrine:
Secondly it hath in it self a displeasing sourness, in which regard it is an ill construction attributed both to false Doctrine, and to evil manners. To false Doctrine:
ord pn31 vhz p-acp pn31 n1 dt j-vvg n1, p-acp r-crq n1 pn31 vbz dt j-jn n1 vvd d p-acp j n1, cc p-acp j-jn n2. p-acp j n1:
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Take heed saith our Saviour of the leaven of the Pharises ; To ill manners; so in the next words ye have the leaven of malice and wickedness. Take heed Says our Saviour of the leaven of the Pharisees; To ill manners; so in the next words you have the leaven of malice and wickedness.
vvb n1 vvz po12 n1 pp-f dt n1 pp-f dt np2; p-acp j-jn n2; av p-acp dt ord n2 pn22 vhb dt n1 pp-f n1 cc n1.
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So then here the very inference offers us these two necessary heads of our discourse;
So then Here the very Inference offers us these two necessary Heads of our discourse;
av av av dt j n1 vvz pno12 d crd j n2 pp-f po12 n1;
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1. That sin, or the sinner (for it may be taken of either or both) is spirituall leaven. 2. That this leaven must be purged out because Christ is our passover, and sacrificed for us. For the first:
1. That since, or the sinner (for it may be taken of either or both) is spiritual leaven. 2. That this leaven must be purged out Because christ is our passover, and sacrificed for us. For the First:
crd cst n1, cc dt n1 (c-acp pn31 vmb vbi vvn pp-f d cc d) vbz j n1. crd cst d n1 vmb vbi vvn av c-acp np1 vbz po12 n1, cc vvn p-acp pno12. p-acp dt ord:
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sin hath the true qualities of leaven; both in respect of the offensive sowreness, and of the diffusion.
since hath the true qualities of leaven; both in respect of the offensive sourness, and of the diffusion.
n1 vhz dt j n2 pp-f n1; d p-acp n1 pp-f dt j n1, cc pp-f dt n1.
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In the former nothing can be so distastfull unto God, as sin; Indeed nothing can displease but it;
In the former nothing can be so distasteful unto God, as since; Indeed nothing can displease but it;
p-acp dt j pi2 vmb vbi av j p-acp np1, c-acp n1; av pix vmb vvi p-acp pn31;
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as nothing is so sweet and pleasing to him as the obedience of his faithfull ones.
as nothing is so sweet and pleasing to him as the Obedience of his faithful ones.
c-acp pix vbz av j cc vvg p-acp pno31 p-acp dt n1 pp-f po31 j pi2.
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If any edible thing could be more offensive to the palate; Sin would be likened to it;
If any edible thing could be more offensive to the palate; since would be likened to it;
cs d j n1 vmd vbi av-dc j p-acp dt n1; n1 vmd vbi vvn p-acp pn31;
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As indeed it is still resembled by whatsoever may be most abhorring to all the senses: To the sight;
As indeed it is still resembled by whatsoever may be most abhorring to all the Senses: To the sighed;
c-acp av pn31 vbz av vvn p-acp r-crq vmb vbi av-ds vvg p-acp d dt n2: p-acp dt n1;
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so it is compared to filth, Esa. 4.4. Psal. 14.3. to beastly excrements; 2 Pet. 2.22. to spots and blemishes, 2. Pet. 2.13. to menstruous and polluted blood, Ezec. 16.6. To the smell; so to a corrupted ointment;
so it is compared to filth, Isaiah 4.4. Psalm 14.3. to beastly excrements; 2 Pet. 2.22. to spots and blemishes, 2. Pet. 2.13. to menstruous and polluted blood, Ezekiel 16.6. To the smell; so to a corrupted ointment;
av pn31 vbz vvn p-acp n1, np1 crd. np1 crd. p-acp j n2; crd np1 crd. p-acp n2 cc n2, crd np1 crd. p-acp j cc j-vvn n1, np1 crd. p-acp dt n1; av p-acp dt j-vvn n1;
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to the stench of a dead carcass;
to the stench of a dead carcase;
p-acp dt n1 pp-f dt j n1;
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what should I instance in the rest? How should it be other then highly offensive to the Majesty of God,
what should I instance in the rest? How should it be other then highly offensive to the Majesty of God,
q-crq vmd pns11 n1 p-acp dt n1? q-crq vmd pn31 vbi j-jn av av-j j p-acp dt n1 pp-f np1,
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when it is professedly opposite to divine justice? since all sin is the transgression of the royall law;
when it is professedly opposite to divine Justice? since all since is the Transgression of the royal law;
c-crq pn31 vbz av-vvn j-jn p-acp j-jn n1? p-acp d n1 vbz dt n1 pp-f dt j n1;
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even the conscience which is Gods taster finds it abominably loathsome; how much more that God who is greater then the conscience;
even the conscience which is God's taster finds it abominably loathsome; how much more that God who is greater then the conscience;
av dt n1 r-crq vbz ng1 n1 vvz pn31 av-j j; c-crq av-d av-dc cst np1 r-crq vbz jc cs dt n1;
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who so abhors it that (as we are wont to do to the potsherd which hath held poysonous liquor) he throwes away and breaks the very vessel wherein it was:
who so abhors it that (as we Are wont to do to the potsherd which hath held poisonous liquour) he throws away and breaks the very vessel wherein it was:
r-crq av vvz pn31 cst (c-acp pns12 vbr j pc-acp vdi p-acp dt vvn r-crq vhz vvn j n1) pns31 vvz av cc vvz dt j n1 c-crq pn31 vbds:
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as he that findes an hair or a coal in the daintiest bit, spits it out all.
as he that finds an hair or a coal in the daintiest bit, spits it out all.
c-acp pns31 cst vvz dt n1 cc dt n1 p-acp dt js n1, vvz pn31 av av-d.
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Did God find sin in his Angels? he tumbles them down out of Heaven; Doth he find sin in our first parents? he hurles them out of Paradise;
Did God find since in his Angels? he tumbles them down out of Heaven; Does he find since in our First Parents? he hurls them out of Paradise;
vdd np1 vvi n1 p-acp po31 n2? pns31 vvz pno32 a-acp av pp-f n1; vdz pns31 vvi n1 p-acp po12 ord n2? pns31 vvz pno32 av pp-f n1;
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Yea, did he find our sins laid upon the blessed Son of his love;
Yea, did he find our Sins laid upon the blessed Son of his love;
uh, vdd pns31 vvi po12 n2 vvn p-acp dt j-vvn n1 pp-f po31 n1;
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of his nature? he spares him not awhit, but laies load upon him till he roars out in the anguish of his Soul. Lo, he was wounded for our transgressions, he was bruised for our iniquities, the chastisements of our peace were upon him,
of his nature? he spares him not awhit, but lays load upon him till he roars out in the anguish of his Soul. Lo, he was wounded for our transgressions, he was Bruised for our iniquities, the chastisements of our peace were upon him,
pp-f po31 n1? pns31 vvz pno31 xx av, cc-acp vvz n1 p-acp pno31 c-acp pns31 vvz av p-acp dt n1 pp-f po31 n1 np1, pns31 vbds vvn p-acp po12 n2, pns31 vbds vvn p-acp po12 n2, dt n2 pp-f po12 n1 vbdr p-acp pno31,
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and by his stripes we are healed, Esa. 53.5.
and by his stripes we Are healed, Isaiah 53.5.
cc p-acp po31 n2 pns12 vbr vvn, np1 crd.
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And to whom should we rather conform our selves then to the most holy God? what diet should we affect but his who is the rule of all perfection? How then should we utterly abhorr every evill way,
And to whom should we rather conform our selves then to the most holy God? what diet should we affect but his who is the Rule of all perfection? How then should we utterly abhor every evil Way,
cc p-acp ro-crq vmd pns12 av-c vvi po12 n2 av p-acp dt av-ds j np1? q-crq n1 vmd pns12 vvi p-acp po31 zz vbz dt n1 pp-f d n1? uh-crq av vmd pns12 av-j vvi d j-jn n1,
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how should we hate our sins with a perfect hatred? And surely, the more ill savour and loathlinesse we can find in our bosom sins, the nearer we come to the purity of that holy one of Israel, our blessed Redeemer whose stile it is, Thou lovest righteousness, and hatest wickedness. Ps. 45.7. Oh then be we perfect as our Father in Heaven is perfect;
how should we hate our Sins with a perfect hatred? And surely, the more ill savour and loathlinesse we can find in our bosom Sins, the nearer we come to the purity of that holy one of Israel, our blessed Redeemer whose style it is, Thou Lovest righteousness, and Hatest wickedness. Ps. 45.7. O then be we perfect as our Father in Heaven is perfect;
q-crq vmd pns12 vvi po12 n2 p-acp dt j n1? cc av-j, dt av-dc j-jn n1 cc n1 pns12 vmb vvi p-acp po12 n1 n2, dt jc pns12 vvb p-acp dt n1 pp-f cst j pi pp-f np1, po12 j-vvn n1 rg-crq n1 pn31 vbz, pns21 vv2 n1, cc vv2 n1. np1 crd. uh av vbi po12 j p-acp po12 n1 p-acp n1 vbz j;
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Cleanse your hands ye sinners and purge your hearts ye double minded.
Cleanse your hands you Sinners and purge your hearts you double minded.
vvb po22 n2 pn22 n2 cc vvb po22 n2 pn22 vvb vvn.
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What shall we say then to the disposition of those men, that can find no savour in any thing but their sins? No morsell goes down sweetly, merrily, with them but this:
What shall we say then to the disposition of those men, that can find no savour in any thing but their Sins? No morsel Goes down sweetly, merrily, with them but this:
q-crq vmb pns12 vvi av p-acp dt n1 pp-f d n2, cst vmb vvi dx n1 p-acp d n1 p-acp po32 n2? dx n1 vvz a-acp av-j, av-j, p-acp pno32 p-acp d:
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wo is me, how do they chear themselves with the hope of injoying their sinfull pleasures? how do they recreate themselves with the memory of their fore-passed filthiness? how do they glory in that licentious liberty which they indulge unto themselves? how do they even when they are grown old and past beastly action, tickle themselves with the wanton remembrances of their younger bestialities? yea so hath the delight in sin most wofully besotted them, that they respect not friends, estate, children, health, body, soul, in comparison of the bewitching contentment they find in their sins; Oh poor miserable souls!
woe is me, how do they cheer themselves with the hope of enjoying their sinful pleasures? how do they recreate themselves with the memory of their forepassed filthiness? how do they glory in that licentious liberty which they indulge unto themselves? how do they even when they Are grown old and past beastly actium, tickle themselves with the wanton remembrances of their younger bestialities? yea so hath the delight in since most woefully besotted them, that they respect not Friends, estate, children, health, body, soul, in comparison of the bewitching contentment they find in their Sins; O poor miserable Souls!
n1 vbz pno11, q-crq vdb pns32 vvb px32 p-acp dt n1 pp-f vvg po32 j n2? q-crq vdi pns32 vvi px32 p-acp dt n1 pp-f po32 j-vvn n1? q-crq vdb pns32 vvb p-acp d j n1 r-crq pns32 vvb p-acp px32? uh-crq vdi pns32 av c-crq pns32 vbr vvn j cc j j n1, vvb px32 p-acp dt j-jn n2 pp-f po32 jc n2? uh av vhz dt n1 p-acp n1 av-ds av-j vvn pno32, cst pns32 vvb xx n2, n1, n2, n1, n1, n1, p-acp n1 pp-f dt j-vvg n1 pns32 vvb p-acp po32 n2; uh j j n2!
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Oh the wretchedest of all creatures, not men but beasts!
O the wretchedest of all creatures, not men but beasts!
uh dt js pp-f d n2, xx n2 p-acp n2!
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let me not seem either unmannerly, or uncharitable, to speak from the mouth of Gods Spirit:
let me not seem either unmannerly, or uncharitable, to speak from the Mouth of God's Spirit:
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you know the word Canis ad vomitum ; The dog to his vomit; The swine to it's mire:
you know the word Canis ad vomitum; The dog to his vomit; The Swine to it's mire:
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And if they will needs be dogs;
And if they will needs be Dogs;
cc cs pns32 vmb av vbi n2;
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how can they look for any other but dogs intertainment? Foris Canes without shall be dogs, Revel. 22.15.
how can they look for any other but Dogs entertainment? Foris Canes without shall be Dogs, Revel. 22.15.
q-crq vmb pns32 vvi p-acp d n-jn p-acp ng1 n1? np1 n2 p-acp vmb vbi n2, vvb. crd.
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But for us dear Christians let me take up that obtestation of the Psalmist. Oh all ye that love the Lord, hate the thing which is sin, Psal. 97.10. let us hate even the garment spotted with the flesh, yea let us hate our selves that we can hate our sins no more:
But for us dear Christians let me take up that obtestation of the Psalmist. O all you that love the Lord, hate the thing which is since, Psalm 97.10. let us hate even the garment spotted with the Flesh, yea let us hate our selves that we can hate our Sins no more:
p-acp p-acp pno12 j-jn np1 vvb pno11 vvi a-acp d n1 pp-f dt n1. uh av-d pn22 cst vvb dt n1, vvb dt n1 r-crq vbz n1, np1 crd. vvb pno12 vvi av dt n1 vvn p-acp dt n1, uh vvb pno12 vvi po12 n2 cst pns12 vmb vvi po12 n2 av-dx av-dc:
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And if at any time through the frailty of our wretched nature, and the violence of tentation we be drawn into a sinfull action,
And if At any time through the frailty of our wretched nature, and the violence of tentation we be drawn into a sinful actium,
cc cs p-acp d n1 p-acp dt n1 pp-f po12 j n1, cc dt n1 pp-f n1 pns12 vbb vvn p-acp dt j n1,
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yet let us take heed of being leavened with wickedness, Purge out the old leaven; for Christ our passover is sacrificed for us.
yet let us take heed of being leavened with wickedness, Purge out the old leaven; for christ our passover is sacrificed for us.
av vvb pno12 vvi n1 pp-f vbg vvn p-acp n1, vvb av dt j n1; p-acp np1 po12 n1 vbz vvn p-acp pno12.
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Now, as sin is leaven in respect of the sowring quality of it, so also in respect of the diffusive:
Now, as since is leaven in respect of the souring quality of it, so also in respect of the diffusive:
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It began with one Angel and infected Legions; It began with one Woman, it infected all the Generation of Mankind;
It began with one Angel and infected Legions; It began with one Woman, it infected all the Generation of Mankind;
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let it take hold of one faculty, it infecteth the whole soul and body; let it seize upon one person in a family it corrupts the whole house;
let it take hold of one faculty, it Infecteth the Whole soul and body; let it seize upon one person in a family it corrupts the Whole house;
vvb pn31 vvi n1 pp-f crd n1, pn31 vvz dt j-jn n1 cc n1; vvb pn31 vvi p-acp crd n1 p-acp dt n1 pn31 vvz dt j-jn n1;
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from thence it spreads over the neighbourhood; and taints whole Towns, Cities, Regions:
from thence it spreads over the neighbourhood; and taints Whole Towns, Cities, Regions:
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as it is with certain contagious diseases that have not been bounded with mountaines or Seas:
as it is with certain contagious diseases that have not been bounded with Mountains or Seas:
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It is very pregnant which St. Paul speaks of Hymeneus and Philetus whose word (saith he) will eat as doth a canker or a gangrene, 2 Tim. 2.17. ye see how a gangrene even from the least toe soon strikes the heart;
It is very pregnant which Saint Paul speaks of Hymenaeus and Philetus whose word (Says he) will eat as does a canker or a gangrene, 2 Tim. 2.17. you see how a gangrene even from the least toe soon strikes the heart;
pn31 vbz av j r-crq n1 np1 vvz pp-f np1 cc np1 rg-crq n1 (vvz pns31) vmb vvi c-acp vdz dt n1 cc dt n1, crd np1 crd. pn22 vvb c-crq dt n1 av p-acp dt ds n1 av vvz dt n1;
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and the canker from a scarce sensible begining consumes the gummes, eats through the cheek, eats down the nose and will admit of no limits but deformity and death:
and the canker from a scarce sensible beginning consumes the gums, eats through the cheek, eats down the nose and will admit of no Limits but deformity and death:
cc dt n1 p-acp dt j j n-vvg vvz dt n2, vvz p-acp dt n1, vvz a-acp dt n1 cc vmb vvi pp-f dx n2 p-acp n1 cc n1:
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thus it is with sin whether intellectuall or morall: Arianisme began in a family, spread over the World.
thus it is with since whither intellectual or moral: Arianism began in a family, spread over the World.
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And Antinomianisme began in one Minister of this diocesse and how much it is spread, I had rather lament, then speak.
And Antinomianism began in one Minister of this diocese and how much it is spread, I had rather lament, then speak.
cc np1 vvd p-acp crd n1 pp-f d n1 cc c-crq av-d pn31 vbz vvn, pns11 vhd av-c vvi, av vvb.
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I doubt not but many of you who hear me this day have had lamentable proofs of this truth:
I doubt not but many of you who hear me this day have had lamentable proofs of this truth:
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let there be but a drunkard, or a swearer in a family how soon hath this scabbed sheep tainted the whole flock;
let there be but a drunkard, or a swearer in a family how soon hath this scabbed sheep tainted the Whole flock;
vvb pc-acp vbi p-acp dt n1, cc dt n1 p-acp dt n1 c-crq av vhz d vvn n1 vvn dt j-jn n1;
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Grace and Godliness is not so easily propagated: sin hath the advantage of the proclivity of our wicked nature.
Grace and Godliness is not so Easily propagated: since hath the advantage of the proclivity of our wicked nature.
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It hath the wind and tyde both with it, goodness hath both against it: health doth not use to be taken from others, but sickness doth.
It hath the wind and tIED both with it, Goodness hath both against it: health does not use to be taken from Others, but sickness does.
pn31 vhz dt n1 cc n1 av-d p-acp pn31, n1 vhz av-d p-acp pn31: n1 vdz xx vvi pc-acp vbi vvn p-acp n2-jn, cc-acp n1 vdz.
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Since your wickednesse is of so spreading a nature, how carefull should we be to prevent,
Since your wickedness is of so spreading a nature, how careful should we be to prevent,
p-acp po22 n1 vbz pp-f av vvg dt n1, c-crq j vmd pns12 vbi pc-acp vvi,
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and resist the very first beginnings of sin;
and resist the very First beginnings of since;
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It is a 1000. times more easy to keep the flood-gates shut, then to drain the lower grounds when they are once over-flown. 2ly.
It is a 1000. times more easy to keep the floodgates shut, then to drain the lower grounds when they Are once overflown. 2ly.
pn31 vbz dt crd n2 av-dc j pc-acp vvi dt n2 vvn, cs pc-acp vvi dt jc n2 c-crq pns32 vbr a-acp vvn. av-j.
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How shy and weary should we be of joyning societies with the infectious, whether in opinion, or in manners:
How shy and weary should we be of joining societies with the infectious, whither in opinion, or in manners:
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A man that is an heretick reject, saith St. Paul, Tit. 3.10.A man that is an heretic reject, Says Saint Paul, Tit. 3.10.
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If any man that is called a brother be a fornicator, or covetuous, or a railer, If any man that is called a brother be a fornicator, or covetous, or a railer,
cs d n1 cst vbz vvn dt n1 vbb dt n1, cc j, cc dt n1,
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or an idolater, or a drunkard, with such a one eat not, 1 Cor. 5.11. withdraw your selves from the tents of these men, &c. into their secret, &c. 3ly.or an idolater, or a drunkard, with such a one eat not, 1 Cor. 5.11. withdraw your selves from the tents of these men, etc. into their secret, etc. 3ly.
cc dt n1, cc dt n1, p-acp d dt pi vvb xx, crd np1 crd. vvb po22 n2 p-acp dt n2 pp-f d n2, av p-acp po32 n-jn, av av-j.
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How much doth it concern all publick persons whether ecclesiastical or civil to improve their authority to the utmost for the timely preventing of the spreading of vice:
How much does it concern all public Persons whither ecclesiastical or civil to improve their Authority to the utmost for the timely preventing of the spreading of vice:
c-crq d vdz pn31 vvi d j n2 cs j cc j pc-acp vvi po32 n1 p-acp dt j p-acp dt j vvg pp-f dt j-vvg pp-f n1:
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and for the severe censure and expurgation of those whom the Psalmist (as the original word signifies) calls leavened persons, Ps. 71.4. The palpable neglect whereof hath been a shamefull eyesore to the conscientious beholders, a soul blemish to the Gospel;
and for the severe censure and expurgation of those whom the Psalmist (as the original word signifies) calls leavened Persons, Ps. 71.4. The palpable neglect whereof hath been a shameful eyesore to the conscientious beholders, a soul blemish to the Gospel;
cc p-acp dt j n1 cc n1 pp-f d ro-crq dt n1 (c-acp dt j-jn n1 vvz) vvz vvn n2, np1 crd. dt j n1 c-crq vhz vbn dt j n1 p-acp dt j n2, dt n1 n1 p-acp dt n1;
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and a just scandal upon the Church.
and a just scandal upon the Church.
cc dt j n1 p-acp dt n1.
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And though another mans sin cannot infect me unlesse I do partake with him in it:
And though Another men since cannot infect me unless I do partake with him in it:
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yet a true Lot will vex his righteous soul with the unclean conversation of the Sodomites ;
yet a true Lot will vex his righteous soul with the unclean Conversation of the Sodomites;
av dt j n1 vmb vvi po31 j n1 p-acp dt j n1 pp-f dt n2;
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and even others sins may help to draw down judgments upon the community wherein they live:
and even Others Sins may help to draw down Judgments upon the community wherein they live:
cc av ng2-jn n2 vmb vvi pc-acp vvi a-acp n2 p-acp dt n1 c-crq pns32 vvb:
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good reason that all care should be taken for purging out the old leaven, that so the old leaven being purged out the whole lump may be holy.
good reason that all care should be taken for purging out the old leaven, that so the old leaven being purged out the Whole lump may be holy.
j n1 cst d n1 vmd vbi vvn p-acp vvg av dt j n1, cst av dt j n1 vbg vvn av dt j-jn n1 vmb vbi j.
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So much of the first point, that sin is leaven;
So much of the First point, that since is leaven;
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the second followes that this leaven must be purged out if we would have any interest in Christ our passover which is sacrificed for us :
the second follows that this leaven must be purged out if we would have any Interest in christ our passover which is sacrificed for us:
dt ord vvz cst d n1 vmb vbi vvn av cs pns12 vmd vhi d n1 p-acp np1 po12 n1 r-crq vbz vvn p-acp pno12:
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The inference you see doth necessarily imply so much In vain should any Jew talk of keeping a passover to God,
The Inference you see does necessarily imply so much In vain should any Jew talk of keeping a passover to God,
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if he would eat the Lambe with Leavened bread;
if he would eat the Lamb with Leavened bred;
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in vain should any Christian talk of applying Christ to his soul, whiles his heart willingly retains the leaven of any known sin.
in vain should any Christian talk of applying christ to his soul, while his heart willingly retains the leaven of any known since.
p-acp j vmd d njp n1 pp-f vvg np1 p-acp po31 n1, cs po31 n1 av-j vvz dt n1 pp-f d j-vvn n1.
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Certainly this is a common, and a dangerous cozenage whereby millions of souls cheat themselves into hell;
Certainly this is a Common, and a dangerous cozenage whereby millions of Souls cheat themselves into hell;
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they fondly think they may hold fair quarter with Christ, and yet give secret intertainment to their sins, Demas thinks he may embrace the present world and yet need not leave his hold of Christ;
they fondly think they may hold fair quarter with christ, and yet give secret entertainment to their Sins, Demas thinks he may embrace the present world and yet need not leave his hold of christ;
pns32 av-j vvb pns32 vmb vvi j n1 p-acp np1, cc av vvb j-jn n1 p-acp po32 n2, np1 vvz pns31 vmb vvi dt j n1 cc av vvb xx vvi po31 n1 pp-f np1;
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Ananias and Sapphira will closely harbour an hypocriticall sacriledg, and yet will be as good professors as the best.Ananias and Sapphira will closely harbour an hypocritical sacrilege, and yet will be as good professors as the best.
np1 cc np1 vmb av-j vvi dt j n1, cc av vmb vbi a-acp j n2 p-acp dt js.
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A Simon Magus will be baptized Christian, yet a sorcerer still:A Simon Magus will be baptised Christian, yet a sorcerer still:
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and many a one still thinks he may drink, and swear, and debauch, and profane Gods ordinances;
and many a one still thinks he may drink, and swear, and debauch, and profane God's ordinances;
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and rob Gods house, and resist lawfull authority, and lie and plunder, or slander his neighbour,
and rob God's house, and resist lawful Authority, and lie and plunder, or slander his neighbour,
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and yet hold good termes with a forward profession.
and yet hold good terms with a forward profession.
cc av vvb j n2 p-acp dt j n1.
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Yea there are those that will be countenancing their sins with their christianity, as if they were priviledged to sin because they are in Christ:
Yea there Are those that will be countenancing their Sins with their christianity, as if they were privileged to since Because they Are in christ:
uh a-acp vbr d cst vmb vbi vvg po32 n2 p-acp po32 n1, c-acp cs pns32 vbdr vvn p-acp n1 c-acp pns32 vbr p-acp np1:
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Then which there can not be a more injurious and blasphemous fancy.
Then which there can not be a more injurious and blasphemous fancy.
av r-crq a-acp vmb xx vbi dt av-dc j cc j n1.
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Certainly their sins are so much more abominable to God and men by how much more interest they challenge in a Christian profession:
Certainly their Sins Are so much more abominable to God and men by how much more Interest they challenge in a Christian profession:
av-j po32 n2 vbr av av-d av-dc j p-acp np1 cc n2 p-acp c-crq av-d av-dc n1 pns32 vvb p-acp dt njp n1:
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yea if but a bare intertainment of a known sin; it is enough to bar them out from any plea in Christ.
yea if but a bore entertainment of a known since; it is enough to bar them out from any plea in christ.
uh cs p-acp dt j n1 pp-f dt j-vvn n1; pn31 vbz av-d pc-acp vvi pno32 av p-acp d n1 p-acp np1.
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Vain fools, now grosly do these men delude their own souls whiles they imagine they can please God with a leavened passover;
Vain Fools, now grossly do these men delude their own Souls while they imagine they can please God with a leavened passover;
j n2, av av-j vdb d n2 vvb po32 d n2 cs pns32 vvb pns32 vmb vvi np1 p-acp dt j-vvn n1;
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this is the way to make them and their sacrifices abominable to the Almighty:
this is the Way to make them and their Sacrifices abominable to the Almighty:
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It is to them that God speaks as in thunder and fire, What doest thou taking my covenant into thy mouth, seeing thou hatest to be reformed,
It is to them that God speaks as in thunder and fire, What dost thou taking my Covenant into thy Mouth, seeing thou Hatest to be reformed,
pn31 vbz p-acp pno32 cst np1 vvz a-acp p-acp n1 cc n1, q-crq vd2 pns21 vvg po11 n1 p-acp po21 n1, vvg pns21 vv2 pc-acp vbi vvn,
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and hast cast my words behinde thee, Psal. 50.16, 17. To them it is that he speaks by his Prophet Esay 66.3. He that killeth an ox as if he slew a man, he that sacrificeth a Lambe as if he cut off a dogs-neck: and hast cast my words behind thee, Psalm 50.16, 17. To them it is that he speaks by his Prophet Isaiah 66.3. He that kills an ox as if he slew a man, he that Sacrificeth a Lamb as if he Cut off a dogs-neck:
cc vh2 vvn po11 n2 p-acp pno21, np1 crd, crd p-acp pno32 pn31 vbz cst pns31 vvz p-acp po31 n1 np1 crd. pns31 cst vvz dt n1 c-acp cs pns31 vvd dt n1, pns31 cst vvz dt n1 c-acp cs pns31 vvd a-acp dt n1:
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Shortly then my brethren, since we are now addressing our selves to this Evangelical passover;
Shortly then my brothers, since we Are now addressing our selves to this Evangelical passover;
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if ever we think to partake of this Heavenly feast with true comfort to our souls;
if ever we think to partake of this Heavenly feast with true Comfort to our Souls;
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Let us see that we have clearly abandoned all the sowre leaven of our sins: let us come with clear, and untainted souls to this blessed feast;
Let us see that we have clearly abandoned all the sour leaven of our Sins: let us come with clear, and untainted Souls to this blessed feast;
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and say and do with holy David, I will wash my hands in innocency, O Lord,
and say and do with holy David, I will wash my hands in innocency, Oh Lord,
cc vvb cc vdb p-acp j np1, pns11 vmb vvi po11 n2 p-acp n1, uh n1,
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and so will I go to thine altar, Ps. 26.6.and so will I go to thine altar, Ps. 26.6.
cc av vmb pns11 vvi p-acp po21 n1, np1 crd.
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Thus long we have necessarily dwelt upon the inference, and contexture of this scripture, we now come to scan this divine proposition as it stands alone in it self;
Thus long we have necessarily dwelled upon the Inference, and contexture of this scripture, we now come to scan this divine proposition as it Stands alone in it self;
av av-j pns12 vhb av-j vvn p-acp dt n1, cc n1 pp-f d n1, pns12 av vvb pc-acp vvi d j-jn n1 p-acp pn31 vvz av-j p-acp pn31 n1;
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wherein our meditation hath four heads to passe thorough: 1. That Christ is a passover: 2. Our Passover. 3. Our Passover sacrificed. 4. sacrificed for us. To begin with the first.
wherein our meditation hath four Heads to pass through: 1. That christ is a passover: 2. Our Passover. 3. Our Passover sacrificed. 4. sacrificed for us. To begin with the First.
c-crq po12 n1 vhz crd n2 pc-acp vvi a-acp: crd cst np1 vbz dt n1: crd np1 np1. crd np1 np1 vvn. crd vvn p-acp pno12. pc-acp vvi p-acp dt ord.
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The word NONLATINALPHABET which we find, is derived not from the Greek NONLATINALPHABET, which signifies to suffer,
The word which we find, is derived not from the Greek, which signifies to suffer,
dt n1 r-crq pns12 vvb, vbz vvn xx p-acp dt jp, r-crq vvz pc-acp vvi,
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as some of the Latine fathers out of their ignorance of Language have conceived, but from the Hebrew (NONLATINALPHABET) which signifies a transition,
as Some of the Latin Father's out of their ignorance of Language have conceived, but from the Hebrew () which signifies a transition,
c-acp d pp-f dt jp n2 av pp-f po32 n1 pp-f n1 vhb vvn, cc-acp p-acp dt njp () r-crq vvz dt n1,
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well turned by our language into Passe-over: For here was a double passover to be celebrated;
well turned by our language into Passover: For Here was a double passover to be celebrated;
av vvn p-acp po12 n1 p-acp j: c-acp av vbds dt j-jn n1 pc-acp vbi vvn;
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1. The Angel's passing over the houses of the Israelites, when he smote all the first born of Egypt; and 2ly. Israels passing out of Egypt.
1. The Angel's passing over the houses of the Israelites, when he smote all the First born of Egypt; and 2ly. Israel's passing out of Egypt.
crd dt ng1 vvg p-acp dt n2 pp-f dt np2, c-crq pns31 vvd d dt ord vvn pp-f np1; cc av-j. npg1 n-vvg av pp-f np1.
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The word admits of many senses: sometimes it is taken for the time of this solemnity, Act. 12.4. sometimes for the sacrifices offered in this solemnity, Deut. 16.4. sometimes for the representation of the act of Gods transition, Exod. 12.11. Sometimes for the Lamb that was then to be offered and eaten, 2 Chron. 35.11. They killed the passover, and the Priests sprinkled the blood from their hands:
The word admits of many Senses: sometime it is taken for the time of this solemnity, Act. 12.4. sometime for the Sacrifices offered in this solemnity, Deuteronomy 16.4. sometime for the representation of the act of God's transition, Exod 12.11. Sometime for the Lamb that was then to be offered and eaten, 2 Chronicles 35.11. They killed the passover, and the Priests sprinkled the blood from their hands:
dt n1 vvz pp-f d n2: av pn31 vbz vvn p-acp dt n1 pp-f d n1, n1 crd. av p-acp dt n2 vvn p-acp d n1, np1 crd. av p-acp dt n1 pp-f dt n1 pp-f npg1 n1, np1 crd. av p-acp dt n1 cst vbds av pc-acp vbi vvn cc vvn, crd np1 crd. pns32 vvd dt n1, cc dt n2 vvd dt n1 p-acp po32 n2:
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Thus is it taken in this place when it is said Christ our passover is sacrificed for us.
Thus is it taken in this place when it is said christ our passover is sacrificed for us.
av vbz pn31 vvn p-acp d n1 c-crq pn31 vbz vvn np1 po12 n1 vbz vvn p-acp pno12.
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So as here is a trope or figure twice told; First, the lamb is the passover, Secondly, Christ is that paschal Lamb.
So as Here is a trope or figure twice told; First, the lamb is the passover, Secondly, christ is that paschal Lamb.
av c-acp av vbz dt n1 cc n1 av vvd; ord, dt n1 vbz dt n1, ord, np1 vbz d n1 n1.
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You would think this now far-fetched, here was a double passing over. The Angels passing over the Israelites, the Israelites passing out of Egypt ;
You would think this now farfetched, Here was a double passing over. The Angels passing over the Israelites, the Israelites passing out of Egypt;
pn22 vmd vvi d av j, av vbds dt j-jn vvg a-acp. dt n2 vvg p-acp dt np2, dt np2 vvg av pp-f np1;
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both were acts, the one of God, the other of men; as for the lamb it is an animal substance;
both were acts, the one of God, the other of men; as for the lamb it is an animal substance;
d vbdr n2, dt crd pp-f np1, dt n-jn pp-f n2; c-acp p-acp dt n1 pn31 vbz dt n1 n1;
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Yet this Lamb represents this passover. This is no newes in sacramental speeches: The thing signed is usually put for the sign it self:
Yet this Lamb represents this passover. This is no news in sacramental Speeches: The thing signed is usually put for the Signen it self:
av d n1 vvz d n1. d vbz dx n1 p-acp j n2: dt n1 vvn vbz av-j vvn p-acp dt n1 pn31 n1:
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My covenant shall be in your flesh ;My Covenant shall be in your Flesh;
po11 n1 vmb vbi p-acp po22 n1;
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that is, circumcision, the sign of my covenant, the rock that followed them was Christ, 1 Cor. 10.4. that is Christ was represented by that rock, This cup is the new testament, So here Christ our passover:
that is, circumcision, the Signen of my Covenant, the rock that followed them was christ, 1 Cor. 10.4. that is christ was represented by that rock, This cup is the new Testament, So Here christ our passover:
d vbz, n1, dt n1 pp-f po11 n1, dt n1 cst vvd pno32 vbds np1, crd np1 crd. cst vbz np1 vbds vvn p-acp d n1, d n1 vbz dt j n1, av av np1 po12 n1:
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that is Christ represented by the Paschal-lamb. that is christ represented by the Paschal lamb.
cst vbz np1 vvn p-acp dt n1.
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What an infatuation is upon the Romish party, that rather then they will admit of any other then a grosse literall capernaiticall sence in the words of our Saviours sacramental supper, This is my body, will confound Heaven and Earth together;
What an infatuation is upon the Romish party, that rather then they will admit of any other then a gross literal Capernaitical sense in the words of our Saviors sacramental supper, This is my body, will confound Heaven and Earth together;
q-crq dt n1 vbz p-acp dt jp n1, cst av-c av pns32 vmb vvi pp-f d n-jn cs dt j j j n1 p-acp dt n2 pp-f po12 ng1 j n1, d vbz po11 n1, vmb vvi n1 cc n1 av;
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and either by a too forceable consequence endeavour to overthrow the truth of Christs humanity, or turne him into a monster, a wafer, a crum, a nothing.
and either by a too forceable consequence endeavour to overthrow the truth of Christ humanity, or turn him into a monster, a wafer, a crumb, a nothing.
cc d p-acp dt av j n1 vvi pc-acp vvi dt n1 pp-f npg1 n1, cc vvi pno31 p-acp dt n1, dt n1, dt n1, av pix.
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Whenas St. Austin hath told us plainly, sacramentaliter intellectum vivificabit : Take it in a sacramental sence there is infinite comfort, and spiritual life in it.
Whenas Saint Austin hath told us plainly, sacramentaliter Intellectum Vivificabit: Take it in a sacramental sense there is infinite Comfort, and spiritual life in it.
cs n1 np1 vhz vvn pno12 av-j, fw-la fw-la fw-la: vvb pn31 p-acp dt j n1 a-acp vbz j n1, cc j n1 p-acp pn31.
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As for his body St. Peter hath told us the heavens must contain him till the time of the restitution of all things, Acts 3.21.
As for his body Saint Peter hath told us the heavens must contain him till the time of the restitution of all things, Acts 3.21.
p-acp p-acp po31 n1 n1 np1 vhz vvn pno12 dt n2 vmb vvi pno31 p-acp dt n1 pp-f dt n1 pp-f d n2, n2 crd.
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Yea when our Saviour himself hath told us, the words that I speak are spirit and life. Jo. 6.
Yea when our Saviour himself hath told us, the words that I speak Are Spirit and life. John 6.
uh c-crq po12 n1 px31 vhz vvn pno12, dt n2 cst pns11 vvb vbr n1 cc n1. np1 crd
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Now what a marvellous mercy was this of God to Israel, thus to passe over them when he slew the first-borne of Egypt? There was not an house in all Egypt wherein there was not mourning and lamentation;
Now what a marvellous mercy was this of God to Israel, thus to pass over them when he slew the firstborn of Egypt? There was not an house in all Egypt wherein there was not mourning and lamentation;
av r-crq dt j n1 vbds d pp-f np1 p-acp np1, av pc-acp vvi p-acp pno32 c-crq pns31 vvd dt j pp-f np1? a-acp vbds xx dt n1 p-acp d np1 c-crq pc-acp vbds xx n1 cc n1;
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no roof but coverd a suddainly made carcasse:
no roof but covered a suddenly made carcase:
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what an unlook't for consternation was here in every Egyptian Family? Only the Israelites that dwelt amongst them were free to applaud this judgment that was inflicted upon their tyrannous persecutors,
what an unlooked for consternation was Here in every Egyptian Family? Only the Israelites that dwelled among them were free to applaud this judgement that was inflicted upon their tyrannous persecutors,
r-crq dt j p-acp n1 vbds av p-acp d jp n1? j dt np1 cst vvd p-acp pno32 vbdr j pc-acp vvi d n1 cst vbds vvn p-acp po32 j n2,
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and for their very cause, inflicted:
and for their very cause, inflicted:
cc p-acp po32 j n1, vvn:
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for this mercy are they beholden under God, to the blood of their Paschal-lamb sprinkled upon their doorposts:
for this mercy Are they beholden under God, to the blood of their Paschal lamb sprinkled upon their doorposts:
c-acp d n1 vbr pns32 vvi p-acp np1, p-acp dt n1 pp-f po32 n1 vvn p-acp po32 n2:
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Surely had they eaten the lamb, and not sprinkled the blood, they had not escaped the stroak of the destroying Angel; This was in figure;
Surely had they eaten the lamb, and not sprinkled the blood, they had not escaped the stroke of the destroying Angel; This was in figure;
av-j vhd pns32 vvn dt n1, cc xx vvn dt n1, pns32 vhd xx vvn dt n1 pp-f dt vvg n1; d vbds p-acp n1;
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In reality it is so, It is by, and from the blood of our redeemer sprinkled upon our souls that we are freed from the vengeance of the Almighty.
In reality it is so, It is by, and from the blood of our redeemer sprinkled upon our Souls that we Are freed from the vengeance of the Almighty.
p-acp n1 pn31 vbz av, pn31 vbz p-acp, cc p-acp dt n1 pp-f po12 n1 vvn p-acp po12 n2 cst pns12 vbr vvn p-acp dt n1 pp-f dt j-jn.
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Had not he dyed for us, were not the benefit of his precious blood applyed to us;
Had not he died for us, were not the benefit of his precious blood applied to us;
vhd xx pns31 vvd p-acp pno12, vbdr xx dt n1 pp-f po31 j n1 vvd p-acp pno12;
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we should lye open to all the fearful judgments of God, and as to the upshot of all, eternall death of body and soul:
we should lie open to all the fearful Judgments of God, and as to the upshot of all, Eternal death of body and soul:
pns12 vmd vvi j p-acp d dt j n2 pp-f np1, cc c-acp p-acp dt n1 pp-f d, j n1 pp-f n1 cc n1:
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As then the Israelites were never to eat the Paschal-lamb but they were recalled to the memory of that saving preterition of the Angel,
As then the Israelites were never to eat the Paschal lamb but they were Recalled to the memory of that Saving preterition of the Angel,
c-acp cs dt np1 vbdr av-x pc-acp vvi dt n1 cc-acp pns32 vbdr vvn p-acp dt n1 pp-f d j-vvg n1 pp-f dt n1,
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and Gods merciful deliverance from the fiery furnaces of the Egyptians;
and God's merciful deliverance from the fiery furnaces of the egyptians;
cc n2 j n1 p-acp dt j n2 pp-f dt njp2;
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so neither may we ever behold this sacramental representation of the death of our blessed Saviour,
so neither may we ever behold this sacramental representation of the death of our blessed Saviour,
av dx vmb pns12 av vvb d j n1 pp-f dt n1 pp-f po12 j-vvn n1,
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but we should bethink our selves of the infinite mercy of our good God in saving us from everlasting death and rescuing us from the power of hell. This is the first figure;
but we should bethink our selves of the infinite mercy of our good God in Saving us from everlasting death and rescuing us from the power of hell. This is the First figure;
cc-acp pns12 vmd vvi po12 n2 pp-f dt j n1 pp-f po12 j n1 p-acp vvg pno12 p-acp j n1 cc vvg pno12 p-acp dt n1 pp-f n1. d vbz dt ord n1;
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That the Lamb is the Passover. The sesecond followes, That Christ is that Paschal-Lamb.
That the Lamb is the Passover. The sesecond follows, That christ is that Paschal lamb.
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Christ then being the end of the Law, it is no marvell if all the ceremonies of the Law served to prefigure,
christ then being the end of the Law, it is no marvel if all the ceremonies of the Law served to prefigure,
np1 av vbg dt n1 pp-f dt n1, pn31 vbz dx n1 cs d dt n2 pp-f dt n1 vvd pc-acp vvi,
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and set him forth to Gods people; but none did so clearly and fully resemble him as this of the paschal Lambe:
and Set him forth to God's people; but none did so clearly and Fully resemble him as this of the paschal Lamb:
cc vvd pno31 av p-acp ng1 n1; cc-acp pix vdd av av-j cc av-j vvi pno31 p-acp d pp-f dt n1 n1:
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whether we regard, 1. the choyce, 2. the preparation, 3. the eating of it. The choice whether in respect of the nature, or the quality of it:
whither we regard, 1. the choice, 2. the preparation, 3. the eating of it. The choice whither in respect of the nature, or the quality of it:
cs pns12 vvb, crd dt n1, crd dt n1, crd dt j-vvg pp-f pn31. dt n1 cs p-acp n1 pp-f dt n1, cc dt n1 pp-f pn31:
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the nature, ye know this creature is noted for innocent, meek, gentle, profitable: such was Christ our Saviour.
the nature, you know this creature is noted for innocent, meek, gentle, profitable: such was christ our Saviour.
dt n1, pn22 vvb d n1 vbz vvn p-acp j-jn, j, j, j: d vbds np1 po12 n1.
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His fore-runner pointed at him under this stile;
His forerunner pointed At him under this style;
po31 n1 vvd p-acp pno31 p-acp d n1;
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Behold the Lamb of God, what perfect innocence was here? No guile found in his mouth:Behold the Lamb of God, what perfect innocence was Here? No guile found in his Mouth:
vvb dt n1 pp-f np1, r-crq j n1 vbds av? dx n1 vvn p-acp po31 n1:
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Hell it self could finde nothing ro quarrel at in so absolute integrity: What admirable meekness? He is brought as a Lamb to the slaughter;
Hell it self could find nothing ro quarrel At in so absolute integrity: What admirable meekness? He is brought as a Lamb to the slaughter;
n1 pn31 n1 vmd vvi pix pc-acp vvi p-acp p-acp av j n1: r-crq j n1? pns31 vbz vvn p-acp dt n1 p-acp dt n1;
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and as a sheep before her shearers is dumb, so opened be not his mouth, Esay 53.7. Doth his own treacherous servant betray him to the death? Friend, wherefore art thou come? Mat. 26.50. Do the cruel tormentors tenter out his pretious limmes and nail his hands and feet to the tree of shame and curse;and as a sheep before her shearers is dumb, so opened be not his Mouth, Isaiah 53.7. Does his own treacherous servant betray him to the death? Friend, Wherefore art thou come? Mathew 26.50. Do the cruel tormentors tenter out his precious limbs and nail his hands and feet to the tree of shame and curse;
cc c-acp dt n1 p-acp po31 n2 vbz j, av vvn vbb xx po31 n1, np1 crd. vdz po31 d j n1 vvi pno31 p-acp dt n1? n1, q-crq vb2r pns21 vvn? np1 crd. vdb dt j ng1 n1 av po31 j n2 cc vvi po31 n2 cc n2 p-acp dt n1 pp-f n1 cc vvi;
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Father forgive them for they know not what they do : Oh patience and meeknesse incident into none but an infinite sufferer! 2ly. The quality, Every Lamb would not serve the turne:Father forgive them for they know not what they do: O patience and meekness incident into none but an infinite sufferer! 2ly. The quality, Every Lamb would not serve the turn:
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it must be agnus immaculatus, A lamb without blemish that must be paschal: Exod. 12.5.
it must be agnus immaculatus, A lamb without blemish that must be paschal: Exod 12.5.
pn31 vmb vbi fw-la fw-la, dt n1 p-acp n1 cst vmb vbi n1: np1 crd.
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Neither doth it hinder ought that leave is there given to a promiscuous use either of lamb or kid for the sacramental supper of the passover;
Neither does it hinder ought that leave is there given to a promiscuous use either of lamb or kid for the sacramental supper of the passover;
av-d vdz pn31 vvi vmd d n1 vbz a-acp vvn p-acp dt j n1 av-d pp-f n1 cc n1 p-acp dt j n1 pp-f dt n1;
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For that was only allowed in a case of necessity, as Theodoret rightly; and as learned Junius well, in the confusion of that first institution;
For that was only allowed in a case of necessity, as Theodoret rightly; and as learned Junius well, in the confusion of that First Institution;
c-acp d vbds av-j vvn p-acp dt n1 pp-f n1, c-acp np1 av-jn; cc c-acp j np1 av, p-acp dt n1 pp-f cst ord n1;
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wherein certainly a lamb could not be gotten on the suddain by every Israelitish housekeeper to serve six hundred thousand men;
wherein Certainly a lamb could not be got on the sudden by every Israelitish housekeeper to serve six hundred thousand men;
c-crq av-j dt n1 vmd xx vbi vvn p-acp dt j p-acp d np1 n1 pc-acp vvi crd crd crd n2;
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and so many there were, Exod. 12.37.
and so many there were, Exod 12.37.
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This liberty then was only for the first turne as divers other of those ceremonious circumstances of the passover were,
This liberty then was only for the First turn as diverse other of those ceremonious Circumstances of the passover were,
d n1 av vbds av-j p-acp dt ord n1 c-acp j n-jn pp-f d j n2 pp-f dt n1 vbdr,
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namely the four daies preparation, the sprinkling of the blood upon the doorcheeks, eating with girded loines,
namely the four days preparation, the sprinkling of the blood upon the doorcheeks, eating with girded loins,
av dt crd ng2 n1, dt vvg pp-f dt n1 p-acp dt n2, vvg p-acp j-vvn n2,
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and staves in their hands, which were not afterward required or practised. The lamb then must represent, a most holy and perfectly sin-less Saviour;
and staves in their hands, which were not afterwards required or practised. The lamb then must represent, a most holy and perfectly sinless Saviour;
cc n2 p-acp po32 n2, r-crq vbdr xx av vvn cc vvn. dt n1 av vmb vvi, dt av-ds j cc av-j j n1;
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could he have been capable of the least sin even in thought he had been so far from ransoming the World, that he could not have saved himself;
could he have been capable of the least since even in Thought he had been so Far from ransoming the World, that he could not have saved himself;
vmd pns31 vhi vbn j pp-f dt ds n1 av p-acp n1 pns31 vhd vbn av av-j p-acp vvg dt n1, cst pns31 vmd xx vhi vvn px31;
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Now his exquisite holinesse is such as that by the perfection of his merits he can and doth present his whole Church to himself glorious, not having spot or wrinkle or any such thing;
Now his exquisite holiness is such as that by the perfection of his merits he can and does present his Whole Church to himself glorious, not having spot or wrinkle or any such thing;
av po31 j n1 vbz d c-acp cst p-acp dt n1 pp-f po31 n2 pns31 vmb cc vdz vvi po31 j-jn n1 p-acp px31 j, xx vhg n1 cc n1 cc d d n1;
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as holy and without blemish, Ephes. 5.27. Canst thou therefore accuse thy self for a sinful wretch, a soul blemished with many foul imperfections.as holy and without blemish, Ephesians 5.27. Canst thou Therefore accuse thy self for a sinful wretch, a soul blemished with many foul imperfections.
c-acp j cc p-acp n1, np1 crd. vm2 pns21 av vvi po21 n1 p-acp dt j n1, dt n1 vvn p-acp d j n2.
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Look up man, lo, thou hast a Saviour that hath holinesse enough for himself, and thee,
Look up man, lo, thou hast a Saviour that hath holiness enough for himself, and thee,
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and all the World of beleevers: close with him, and thou art holy and happy;
and all the World of believers: close with him, and thou art holy and happy;
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Behold the immaculate lamb of God that takes away the sins of the world, thine Therefore if thou canst lay hold on him by a lively faith, and make him thine. This for the choice; the preparation followes:Behold the immaculate lamb of God that Takes away the Sins of the world, thine Therefore if thou Canst lay hold on him by a lively faith, and make him thine. This for the choice; the preparation follows:
vvb dt j n1 pp-f np1 cst vvz av dt n2 pp-f dt n1, po21 av cs pns21 vm2 vvi n1 p-acp pno31 p-acp dt j n1, cc vvi pno31 png21. d p-acp dt n1; dt n1 vvz:
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so Christ is the paschal lamb in a threefold respect: in resemblance of his killing, sprinkling his blood, and roasting.
so christ is the paschal lamb in a threefold respect: in resemblance of his killing, sprinkling his blood, and roasting.
av np1 vbz dt n1 n1 p-acp dt j n1: p-acp n1 pp-f po31 n-vvg, vvg po31 n1, cc vvg.
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1. This Lamb, to make a true passover, must be slain; So was there a necessity that our Jesus should dye for us:
1. This Lamb, to make a true passover, must be slave; So was there a necessity that our jesus should die for us:
crd d n1, pc-acp vvi dt j n1, vmb vbi vvn; av vbds a-acp dt n1 cst po12 uh-np vmd vvi p-acp pno12:
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The two Disciples in their walk to Emaus hear this not without a round reproof from the mouth of their risen Saviour;
The two Disciples in their walk to Emaus hear this not without a round reproof from the Mouth of their risen Saviour;
dt crd n2 p-acp po32 n1 p-acp np1 vvb d xx p-acp dt j n1 p-acp dt n1 pp-f po32 vvn n1;
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Oh fooles and slow of heart to beleeve all that the Prophets have spoken: O Fools and slow of heart to believe all that the prophets have spoken:
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Ought not Christ to have suffered these things and to enter into his glory? Luc. 24.26. Ought not? there is necessity, the doom was in paradise upon mans disobedience ( morte morieris ) thou shalt dye the death.Ought not christ to have suffered these things and to enter into his glory? Luke 24.26. Ought not? there is necessity, the doom was in paradise upon men disobedience (morte Morieris) thou shalt die the death.
vmd xx np1 pc-acp vhi vvn d n2 cc pc-acp vvi p-acp po31 n1? np1 crd. vmd xx? pc-acp vbz n1, dt n1 vbds p-acp n1 p-acp ng1 n1 (fw-la fw-la) pns21 vm2 vvi dt n1.
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Man sinned, man must die, The first Adam sinned, and we in him; the second Adam must by death expiate the sin:
Man sinned, man must die, The First Adam sinned, and we in him; the second Adam must by death expiate the since:
n1 vvn, n1 vmb vvi, dt ord np1 vvn, cc pns12 p-acp pno31; dt ord np1 vmb p-acp n1 vvi dt n1:
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Had not Christ dyed, mankind must;
Had not christ died, mankind must;
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had not he dyed the first death, we had all dyed both the first and second;
had not he died the First death, we had all died both the First and second;
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without shedding of blood there is no remission, Heb. 9.22. Hereby therefore are we freed from the sence of the second death, and the sting of the first to the unfailing comfort of our soules;without shedding of blood there is no remission, Hebrew 9.22. Hereby Therefore Are we freed from the sense of the second death, and the sting of the First to the unfailing Comfort of our Souls;
p-acp vvg pp-f n1 a-acp vbz dx n1, np1 crd. av av vbr pns12 vvn p-acp dt n1 pp-f dt ord n1, cc dt n1 pp-f dt ord p-acp dt j n1 pp-f po12 n2;
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hereupon it is that our Saviour is so carefull to have his death and passion so fully represented to us in both his sacraments:
hereupon it is that our Saviour is so careful to have his death and passion so Fully represented to us in both his Sacraments:
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the water is his blood in the first Sacrament; the Wine is his blood, in the second.
the water is his blood in the First Sacrament; the Wine is his blood, in the second.
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In this he is sensiby crucify'd before our eyes; the bread, that is his body broken, the wine his blood poured out.
In this he is sensiby Crucified before our eyes; the bred, that is his body broken, the wine his blood poured out.
p-acp d pns31 vbz av vvn p-acp po12 n2; dt n1, cst vbz po31 n1 vvn, dt n1 po31 n1 vvd av.
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And if these acts and objects do not carry our hearts to a lively apprehension of Christ our true passover, we shall offer to him no other then the sacrifice of fools.
And if these acts and objects do not carry our hearts to a lively apprehension of christ our true passover, we shall offer to him no other then the sacrifice of Fools.
cc cs d n2 cc n2 vdb xx vvi po12 n2 p-acp dt j n1 pp-f np1 po12 j n1, pns12 vmb vvi p-acp pno31 dx n-jn cs dt n1 pp-f n2.
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Lo here then a soveraign antidote against the first death, and a preservative against the second, the Lamb slain from the beginning of the World:
Lo Here then a sovereign antidote against the First death, and a preservative against the second, the Lamb slave from the beginning of the World:
uh av av dt j-jn n1 p-acp dt ord n1, cc dt n1 p-acp dt ord, dt n1 vvn p-acp dt n-vvg pp-f dt n1:
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why should we be discomforted with the expectation of that death which Christ hath suffered;
why should we be discomforted with the expectation of that death which christ hath suffered;
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why should we be dismayed with the fear of that death which our all-sufficient Redeemer hath fully expiated? 2ly. In the first institution of this passover;
why should we be dismayed with the Fear of that death which our All-sufficient Redeemer hath Fully expiated? 2ly. In the First Institution of this passover;
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The blood of the lamb was to be sprinkled upon the posts and lintells of the doores of every Israelite:
The blood of the lamb was to be sprinkled upon the posts and lintels of the doors of every Israelite:
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so if ever we look for any benefit from Christ our Passover, there must be a particular application of his blood to the believing soul;
so if ever we look for any benefit from christ our Passover, there must be a particular application of his blood to the believing soul;
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even very Papists can say that unless our merits or holy actions be dyed or tinctured in the blood of Christ, they can avail us nothing:
even very Papists can say that unless our merits or holy actions be died or tinctured in the blood of christ, they can avail us nothing:
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but this consideration will meet with us more seasonably upon the fourth head. 3ly. This passover must be roasted home, not stewed, not parboild;
but this consideration will meet with us more seasonably upon the fourth head. 3ly. This passover must be roasted home, not stewed, not parboiled;
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So did the true paschall lamb undergo the flames of his Fathers wrath for our sins;
So did the true paschal lamb undergo the flames of his Father's wrath for our Sins;
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here was not a scorching and blistering but a vehement and full torrefaction;
Here was not a scorching and blistering but a vehement and full torrefaction;
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It was an ardent heat that could fetch drops of blood from him in the garden;
It was an Ardent heat that could fetch drops of blood from him in the garden;
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but it was the hottest of flames that he felt upon the cross, when he cryed out, My God, my God,
but it was the hottest of flames that he felt upon the cross, when he cried out, My God, my God,
cc-acp pn31 vbds dt js pp-f n2 cst pns31 vvd p-acp dt n1, c-crq pns31 vvd av, po11 np1, po11 np1,
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why hast thou forsaken me? Oh who can without horrour and amazement hear so wosull a word fall from the mouth of the Son of God? Had he not said, My Father, this strain had sunk us into utter despair:why hast thou forsaken me? O who can without horror and amazement hear so woeful a word fallen from the Mouth of the Son of God? Had he not said, My Father, this strain had sunk us into utter despair:
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but now in this very torment is comfort? He knew he could not be forsaken of him of whom he saith;
but now in this very torment is Comfort? He knew he could not be forsaken of him of whom he Says;
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I and my Father are one:
I and my Father Are one:
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he could not be forsaken by a sublation of union, though he seemed so by a substraction of vision (as Leo well) the sense of comfort was clouded for a while from his humanity, his deity was ever glorious, his faith firme;
he could not be forsaken by a sublation of Union, though he seemed so by a substraction of vision (as Leo well) the sense of Comfort was clouded for a while from his humanity, his deity was ever glorious, his faith firm;
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and supplyed that strong consolation which his present sense failed of;
and supplied that strong consolation which his present sense failed of;
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and therefore you soon hear him in a full concurrence of all Heavenly and victorious powers of a confident Saviour say, Father, into thy hands I commend my Spirit ;
and Therefore you soon hear him in a full concurrence of all Heavenly and victorious Powers of a confident Saviour say, Father, into thy hands I commend my Spirit;
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In the mean while even in the height of this suffering there is our ease,
In the mean while even in the height of this suffering there is our ease,
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for certainly the more the Son of God indured for us, the more sure we are of an happy acquittance from the Tribunall of Heaven, the justice of God never punished the same sin twise over:
for Certainly the more the Son of God endured for us, the more sure we Are of an happy acquittance from the Tribunal of Heaven, the Justice of God never punished the same since twice over:
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By his stripes we are healed;
By his stripes we Are healed;
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by his payment we are discharged, by his torments we are assured of peace and glory. Thus much of the preparation;
by his payment we Are discharged, by his torments we Are assured of peace and glory. Thus much of the preparation;
p-acp po31 n1 pns12 vbr vvn, p-acp po31 n2 pns12 vbr vvn pp-f n1 cc n1. av d pp-f dt n1;
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The eating of it followes in the appendances, the manner, the persons. The appendances. It must be eaten with unleavned bread, and with sour, or bitter herbs:
The eating of it follows in the appendances, the manner, the Persons. The appendances. It must be eaten with unleavned bred, and with sour, or bitter herbs:
dt n-vvg pp-f pn31 vvz p-acp dt n2, dt n1, dt n2. dt n2. pn31 vmb vbi vvn p-acp j-vvn n1, cc p-acp j, cc j n2:
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Of the unleavened bread we have spoken enough before:
Of the unleavened bred we have spoken enough before:
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For the herbs, that nothing might be wanting, the same God that appointed meat, appointed the sauce too,
For the herbs, that nothing might be wanting, the same God that appointed meat, appointed the sauce too,
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and that was a sallad of, not pleasing, but, bitter herbs; herein providing not so much for the palate of the body, as of the soul;
and that was a salad of, not pleasing, but, bitter herbs; herein providing not so much for the palate of the body, as of the soul;
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to teach us that we may not hope to partake of Christ without sensible disrelishes of nature, without outward afflictions, without a true contrition of Spirit.
to teach us that we may not hope to partake of christ without sensible disrelishes of nature, without outward afflictions, without a true contrition of Spirit.
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It is the condition that our Saviour makes with us in admitting us to the profession of Christianity;
It is the condition that our Saviour makes with us in admitting us to the profession of Christianity;
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he shall receive an 100. fold with persecutions; those to boot; that for his sake and the Gospells, forsake all, Mark 10.30.
he shall receive an 100. fold with persecutions; those to boot; that for his sake and the Gospels, forsake all, Mark 10.30.
pns31 vmb vvi dt crd n1 p-acp n2; d pc-acp vvi; cst p-acp po31 n1 cc dt ng1, vvb d, vvb crd.
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Sit down therefore, O man, and count what it will cost thee to be a true Christian, through many tribulations, &c.
Fit down Therefore, Oh man, and count what it will cost thee to be a true Christian, through many tribulations, etc.
vvb a-acp av, uh n1, cc vvb r-crq pn31 vmb vvi pno21 pc-acp vbi dt j njp, p-acp d n2, av
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Neither can we receive this evangelicall passover without a true contrition of soul for our sins past;
Neither can we receive this Evangelical passover without a true contrition of soul for our Sins past;
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think not, my beloved, that there is nothing but jollity to be look't for at Gods table.
think not, my Beloved, that there is nothing but jollity to be looked for At God's table.
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Ye may frolick it, ye that feast with the World; but if ye will sit with Christ and feed on him;
You may frolic it, you that feast with the World; but if you will fit with christ and feed on him;
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ye must eat him with bitter herbs;
you must eat him with bitter herbs;
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here must be a sound compunction of heart (after a due self examination) for all our sins wherewith we have offended our good God:
Here must be a found compunction of heart (After a due self examination) for all our Sins wherewith we have offended our good God:
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Thou wouldst be eating the paschal lamb, but with sugar-sops, or some pleasing sauce; it may not be so, here must be a bitternesse of soul, or no passover:
Thou Wouldst be eating the paschal lamb, but with sugar-sops, or Some pleasing sauce; it may not be so, Here must be a bitterness of soul, or no passover:
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It is true that there is a kind of holy mixture of affections in all our holy services;
It is true that there is a kind of holy mixture of affections in all our holy services;
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a NONLATINALPHABET Rejoyce in him with trembling, saith the Psalmist.
a Rejoice in him with trembling, Says the Psalmist.
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It is and should be our joy, that we have this lamb of God to be ours:
It is and should be our joy, that we have this lamb of God to be ours:
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but it is our just sorrow to finde our own wretched unworthiness of so great a mercy.
but it is our just sorrow to find our own wretched unworthiness of so great a mercy.
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Godly sorrow must make way for solid joy and comfort:
Godly sorrow must make Way for solid joy and Comfort:
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if there be any of you therefore that harbours in your breast a secret love of,
if there be any of you Therefore that harbours in your breast a secret love of,
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and complacency in your known and resolved sins ( procul, O procul, ) let him keep off from this holy Table;
and complacency in your known and resolved Sins (procul, O procul,) let him keep off from this holy Table;
cc n1 p-acp po22 j-vvn cc vvn n2 (fw-la, fw-la fw-la,) vvb pno31 vvi a-acp p-acp d j n1;
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let him bewail his sinfull mis-disposition and not dare to put forth his hand to this passover till he have gathered the bitter herbs of a sorrowful remorse for his hated offences;
let him bewail his sinful mis-disposition and not Dare to put forth his hand to this passover till he have gathered the bitter herbs of a sorrowful remorse for his hated offences;
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And where should he gather these but in the low grounds of the Law? there they grow plenteously;
And where should he gather these but in the low grounds of the Law? there they grow plenteously;
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lay the law then home to thy soul, that shall show thee thy sins, and thy judgment School thee.
lay the law then home to thy soul, that shall show thee thy Sins, and thy judgement School thee.
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Yea, dear Christians, how can any of us see the body of our blessed Saviour broken, and his blood poured out;
Yea, dear Christians, how can any of us see the body of our blessed Saviour broken, and his blood poured out;
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and withall think and know that his own sins are guilty of this tort offered to the son of God the Lord of life,
and withal think and know that his own Sins Are guilty of this tort offered to the son of God the Lord of life,
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and not feel his heart touched with a sad and passionate apprehension of his own vilenesse,
and not feel his heart touched with a sad and passionate apprehension of his own vileness,
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and an indignation at his own wickednesse that hath deserved and done this? these are the bitter herbs wherewith if we shall eat this passover we shall finde it most wholesome,
and an Indignation At his own wickedness that hath deserved and done this? these Are the bitter herbs wherewith if we shall eat this passover we shall find it most wholesome,
cc dt n1 p-acp po31 d n1 cst vhz vvn cc vdn d? d vbr dt j n2 c-crq cs pns12 vmb vvi d n1 pns12 vmb vvi pn31 av-ds j,
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and nourishable unto us to eternall life.
and nourishable unto us to Eternal life.
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The manner of the eating of it followes, in three particulars. 1. The whole lamb must be eaten, not a part of it. 2. Not a bone of it must be broken. 3. In one house at once, nothing to be reserved, or carried out. For the first;
The manner of the eating of it follows, in three particulars. 1. The Whole lamb must be eaten, not a part of it. 2. Not a bone of it must be broken. 3. In one house At once, nothing to be reserved, or carried out. For the First;
dt n1 pp-f dt n-vvg pp-f pn31 vvz, p-acp crd n2-j. crd dt j-jn n1 vmb vbi vvn, xx dt n1 pp-f pn31. crd xx dt n1 pp-f pn31 vmb vbi vvn. crd p-acp crd n1 p-acp a-acp, pix pc-acp vbi vvn, cc vvd av. p-acp dt ord;
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you finde it not so in any other cookery or provision of this kind:
you find it not so in any other cookery or provision of this kind:
pn22 vvb pn31 xx av p-acp d j-jn n1 cc n1 pp-f d n1:
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many a Lamb did the Jewes eat in all the year besides, these were halved and quartered as occasion served:
many a Lamb did the Jews eat in all the year beside, these were halved and quartered as occasion served:
d dt n1 vdd dt np2 vvb p-acp d dt n1 a-acp, d vbdr vvn cc vvn p-acp n1 vvd:
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but for the paschal Lamb it must be set on all whole;
but for the paschal Lamb it must be Set on all Whole;
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the very entrayles must be washed and put into the roast, and brought to the board in an entire dish:
the very entrails must be washed and put into the roast, and brought to the board in an entire dish:
dt j n2 vmb vbi vvn cc vvn p-acp dt n1, cc vvd p-acp dt n1 p-acp dt j n1:
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whosoever would partake of Christ aright, must take whole Christ, not think to go away with a limme, and leave the rest;
whosoever would partake of christ aright, must take Whole christ, not think to go away with a limb, and leave the rest;
r-crq vmd vvi pp-f np1 av, vmb vvi j-jn np1, xx vvb pc-acp vvi av p-acp dt n1, cc vvi dt n1;
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that he should dividere mendacio Christum, as that Father speaks: as in Gods demands of us he will have all or none;
that he should dividere Mendacio Christ, as that Father speaks: as in God's demands of us he will have all or none;
cst pns31 vmd fw-la fw-la np1, p-acp d n1 vvz: c-acp p-acp npg1 n2 pp-f pno12 pns31 vmb vhi d cc pix;
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so in his grant to us, he will give all or none;
so in his grant to us, he will give all or none;
av p-acp po31 n1 p-acp pno12, pns31 vmb vvi d cc pix;
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He would not have so much as his coat divided, much lesse will he abide himself shall;
He would not have so much as his coat divided, much less will he abide himself shall;
pns31 vmd xx vhi av av-d c-acp po31 n1 vvn, av-d av-dc vmb pns31 vvi px31 vmb;
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There have been hereticks, and I would there were not so still;
There have been Heretics, and I would there were not so still;
pc-acp vhi vbn n2, cc pns11 vmd pc-acp vbdr xx av av;
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that will be sharing, and quartering of Christ, one will allow of his humanity, not his eternal deity;
that will be sharing, and quartering of christ, one will allow of his humanity, not his Eternal deity;
cst vmb vbi vvg, cc j-vvg pp-f np1, pi vmb vvi pp-f po31 n1, xx po31 j n1;
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another will allow his humane body, but not his soul; that must be supplyed by the deity;
Another will allow his humane body, but not his soul; that must be supplied by the deity;
j-jn vmb vvi po31 j n1, cc-acp xx po31 n1; cst vmb vbi vvd p-acp dt n1;
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another will allow a divine soul with a fantastick body;
Another will allow a divine soul with a fantastic body;
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One will allow Christ to be a Prophet or a Priest, but will not admit of him as a King:
One will allow christ to be a Prophet or a Priest, but will not admit of him as a King:
pi vmb vvi np1 pc-acp vbi dt n1 cc dt n1, cc-acp vmb xx vvi pp-f pno31 p-acp dt n1:
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In vain do all these wretched mis-belevers pretend to partake of Christ the passover, whiles they do thus set him on by peecemeal:
In vain do all these wretched mis-belevers pretend to partake of christ the passover, while they do thus Set him on by piecemeal:
p-acp j vdb d d j j vvi pc-acp vvi pp-f np1 dt n1, cs pns32 vdb av vvi pno31 a-acp p-acp av:
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They are their own monstrous fancies which they do thus set before themselves, not the true paschal Lamb, whom we do most sacrilegiously violate instead of receiving,
They Are their own monstrous fancies which they do thus Set before themselves, not the true paschal Lamb, whom we do most sacrilegiously violate instead of receiving,
pns32 vbr po32 d j n2 r-crq pns32 vdb av vvi p-acp px32, xx dt j n1 n1, ro-crq pns12 vdb av-ds av-j vvi av pp-f vvg,
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if our faith do not represent him to us wholy God and Man, soul and body, King, Priest,
if our faith do not represent him to us wholly God and Man, soul and body, King, Priest,
cs po12 n1 vdb xx vvi pno31 p-acp pno12 av-jn n1 cc n1, n1 cc n1, n1, n1,
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and Prophet, here he is so exhibited to us, and if we do thus beleeve in him and thus apply him to our souls, we do truly receive him, and with him eternal salvation.
and Prophet, Here he is so exhibited to us, and if we do thus believe in him and thus apply him to our Souls, we do truly receive him, and with him Eternal salvation.
cc n1, av pns31 vbz av vvn p-acp pno12, cc cs pns12 vdb av vvi p-acp pno31 cc av vvb pno31 p-acp po12 n2, pns12 vdb av-j vvi pno31, cc p-acp pno31 j n1.
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Two particulars follow yet more in the manner; then the persons allowed to this banquet, no uncircumcised might eat thereof:
Two particulars follow yet more in the manner; then the Persons allowed to this banquet, no uncircumcised might eat thereof:
crd n2-j vvb av av-dc p-acp dt n1; av dt n2 vvn p-acp d n1, dx j vmd vvi av:
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Then in the next place we should descend to the second head of our discourse that Christ is our Passover.
Then in the next place we should descend to the second head of our discourse that christ is our Passover.
av p-acp dt ord n1 pns12 vmd vvi p-acp dt ord n1 pp-f po12 n1 cst np1 vbz po12 np1.
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Then that he is our Passover sacrificed; and sacrificed for us.
Then that he is our Passover sacrificed; and sacrificed for us.
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Ye see what a World of matter yet remains and offers it self as in a thronge to our meditations;
You see what a World of matter yet remains and offers it self as in a throng to our meditations;
pn22 vvb r-crq dt n1 pp-f n1 av vvz cc vvz pn31 n1 c-acp p-acp dt n1 p-acp po12 n2;
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but the long business of the ensuing Sacrament forbids our further discourse, and calls us from speaking of Christ our Passover to partaking of him;
but the long business of the ensuing Sacrament forbids our further discourse, and calls us from speaking of christ our Passover to partaking of him;
cc-acp dt j n1 pp-f dt j-vvg n1 vvz po12 jc n1, cc vvz pno12 p-acp vvg pp-f np1 po12 np1 p-acp vvg pp-f pno31;
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For which he prepare our soules that hath dearly bought them, and hath given himself to be our true passover;
For which he prepare our Souls that hath dearly bought them, and hath given himself to be our true passover;
c-acp r-crq pns31 vvb po12 n2 cst vhz av-jn vvn pno32, cc vhz vvn px31 pc-acp vbi po12 j n1;
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To whom with the Father and the blessed Spirit one infinite and incomprehensible God be all Praise, Honour,
To whom with the Father and the blessed Spirit one infinite and incomprehensible God be all Praise, Honour,
p-acp ro-crq p-acp dt n1 cc dt j-vvn n1 crd j cc j np1 vbb d n1, n1,
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and Glory, now and for ever. Amen.
and Glory, now and for ever. Amen.
cc n1, av cc p-acp av. uh-n.
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A SERMON Preacht at HIGHAM NEAR NORWICH, ON SUNDAY July 1. 1655. By JOS.
A SERMON Preached At HIGHAM NEAR NORWICH, ON SUNDAY July 1. 1655. By JOS.
dt n1 vvn p-acp np1 j np1, p-acp np1 np1 crd crd p-acp np1.
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HALL B. N. The first Epistle of the Holy Apostle Peter, the first Chapter and the 17th. verse
HALL B. N. The First Epistle of the Holy Apostle Peter, the First Chapter and the 17th. verse
n1 np1 np1 dt ord n1 pp-f dt j n1 np1, dt ord n1 cc dt ord. n1
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3612
If ye call on the Father who without respect of persons judgeth according to every mans work, pass the time of your sojourning here in fear.
If you call on the Father who without respect of Persons Judgeth according to every men work, pass the time of your sojourning Here in Fear.
cs pn22 vvb p-acp dt n1 r-crq p-acp n1 pp-f n2 vvz vvg p-acp d ng1 n1, vvb dt n1 pp-f po22 vvg av p-acp n1.
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WHen our blessed Saviour called Peter, and Andrew, his Brother, to their disciple-ship, he did it in these termes;
WHen our blessed Saviour called Peter, and Andrew, his Brother, to their discipleship, he did it in these terms;
c-crq po12 j-vvn n1 vvn np1, cc np1, po31 n1, p-acp po32 n1, pns31 vdd pn31 p-acp d n2;
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Follow me, and I will make you Fishers of Men : And indeed, this was their trade and professio•: Follow me, and I will make you Fishers of Men: And indeed, this was their trade and professio•:
vvb pno11, cc pns11 vmb vvi pn22 n2 pp-f n2: cc av, d vbds po32 n1 cc n1:
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which they practised constantly, and effectually:
which they practised constantly, and effectually:
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Neither doubt I to say that the great draught of Fish, which Peter took up, (when he cast forth his net at the command of Christ after his resurrection) was a type and embleme of that great Capture of souls, which he should make soon after;
Neither doubt I to say that the great draught of Fish, which Peter took up, (when he cast forth his net At the command of christ After his resurrection) was a type and emblem of that great Capture of Souls, which he should make soon After;
av-dx n1 pns11 pc-acp vvi cst dt j n1 pp-f n1, r-crq np1 vvd a-acp, (c-crq pns31 vvd av po31 n1 p-acp dt n1 pp-f np1 p-acp po31 n1) vbds dt n1 cc n1 pp-f cst j n1 pp-f n2, r-crq pns31 vmd vvi av a-acp;
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when at one Sermon he drew up no less then three thousand Souls; when At one Sermon he drew up no less then three thousand Souls;
c-crq p-acp crd n1 pns31 vvd a-acp dx dc cs crd crd n2;
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every exhortation that he made was an Angle, or a casting net to take some hearers;
every exhortation that he made was an Angle, or a casting net to take Some hearers;
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but these two holy Epistles are as some scene, or large drag-net to enclose whole Shoales of believers;
but these two holy Epistles Are as Some scene, or large dragnet to enclose Whole Shoals of believers;
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and this Text, which I have read unto you, is as a rowe of meshes knit together, and depending upon each other:
and this Text, which I have read unto you, is as a row of meshes knit together, and depending upon each other:
cc d n1, r-crq pns11 vhb vvn p-acp pn22, vbz p-acp dt n1 pp-f n2 vvn av, cc vvg p-acp d n-jn:
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First, you have here that our life is a sojourning on Earth, Secondly, this sojourning hath a time;
First, you have Here that our life is a sojourning on Earth, Secondly, this sojourning hath a time;
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Thirdly, this time must be passed; Fourthly, this passage must be in fear; Fifthly, this fear must be of a Father:
Thirdly, this time must be passed; Fourthly, this passage must be in Fear; Fifthly, this Fear must be of a Father:
ord, d n1 vmb vbi vvn; ord, d n1 vmb vbi p-acp n1; ord, d n1 vmb vbi pp-f dt n1:
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Sixthly, he is so a Father that he is our Judge;
Sixthly, he is so a Father that he is our Judge;
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Lastly, his judgment is unpartiall for he judgeth without respect of persons, according to every mans work;
Lastly, his judgement is unpartial for he Judgeth without respect of Persons, according to every men work;
ord, po31 n1 vbz j c-acp pns31 vvz p-acp n1 pp-f n2, vvg p-acp d ng1 n1;
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all which may well be reduced to these two heads; A charge and an enforcement; a duty and a motive to perform it;
all which may well be reduced to these two Heads; A charge and an enforcement; a duty and a motive to perform it;
d r-crq vmb av vbi vvn p-acp d crd n2; dt n1 cc dt n1; dt n1 cc dt n1 pc-acp vvi pn31;
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The charge, or duty is, To pass the time of their sojourning in fear, the motive,
The charge, or duty is, To pass the time of their sojourning in Fear, the motive,
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3627
or enforcement, If we call on the Father, &c. The duty though last in place, yet is first in nature, and shall be accordingly meditated of.
or enforcement, If we call on the Father, etc. The duty though last in place, yet is First in nature, and shall be accordingly meditated of.
cc n1, cs pns12 vvb p-acp dt n1, av dt n1 c-acp ord p-acp n1, av vbz ord p-acp n1, cc vmb vbi av-vvg j pp-f.
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First therefore our life is but a sojourning here; our former translation turnes it a dwelling, not so properly; the word is NONLATINALPHABET:
First Therefore our life is but a sojourning Here; our former Translation turns it a Dwelling, not so properly; the word is:
ord av po12 n1 vbz p-acp dt vvg av; po12 j n1 vvz pn31 dt n1, xx av av-j; dt n1 vbz:
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now NONLATINALPHABET, is to dwell as a stranger or sojourner;
now, is to dwell as a stranger or sojourner;
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so the French hath it [ seiour temporel ] so near together is the signification of words of this nature, that in the Hebrew one word signifies both a dweller and a stranger, I suppose, to imply that even the indweller is but a stranger at home.
so the French hath it [ seiour temporal ] so near together is the signification of words of this nature, that in the Hebrew one word signifies both a dweller and a stranger, I suppose, to imply that even the indweller is but a stranger At home.
av dt jp vhz pn31 [ n1 j ] av av-j av vbz dt n1 pp-f n2 pp-f d n1, cst p-acp dt njp pi n1 vvz d dt n1 cc dt n1, pns11 vvb, pc-acp vvi cst av dt n1 vbz p-acp dt n1 p-acp n1-an.
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But this NONLATINALPHABET here doth both imply an home, and opposes it.
But this Here does both imply an home, and opposes it.
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The condition of every living soul, especially of every Christian, is, to be peregrinus, as out of his own Country, and Hospes, as in anothers.
The condition of every living soul, especially of every Christian, is, to be Peregrinus, as out of his own Country, and Guest, as in another's.
dt n1 pp-f d j-vvg n1, av-j pp-f d njp, vbz, pc-acp vbi fw-la, c-acp av pp-f po31 d n1, cc n2, a-acp p-acp j-jn.
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Think not this was the case of St. Peter onely, who by the exigence of his Apostleship was to travell up and down the World;
Think not this was the case of Saint Peter only, who by the exigence of his Apostleship was to travel up and down the World;
vvb xx d vbds dt n1 pp-f n1 np1 av-j, r-crq p-acp dt n1 pp-f po31 n1 vbds pc-acp vvi a-acp cc a-acp dt n1;
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for both it is apparent that Peter (after the shifts of our Jesuiticall interpreters) had an house of his own to reside in, Matth. 8.14. and that he writes this to his Country-men the Jewes;
for both it is apparent that Peter (After the shifts of our Jesuitical Interpreters) had an house of his own to reside in, Matthew 8.14. and that he writes this to his Countrymen the Jews;
p-acp d pn31 vbz j cst np1 (c-acp dt n2 pp-f po12 j n2) vhd dt n1 pp-f po31 d pc-acp vvi p-acp, np1 crd. cc cst pns31 vvz d p-acp po31 n2 dt np2;
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amongst whom (notwithstanding their dispersion,) there were doubtless many rich owners; as there are still in many parts of the World after all their disgracefull eliminations:
among whom (notwithstanding their dispersion,) there were doubtless many rich owners; as there Are still in many parts of the World After all their disgraceful eliminations:
p-acp ro-crq (c-acp po32 n1,) pc-acp vbdr av-j d j n2; c-acp pc-acp vbr av p-acp d n2 pp-f dt n1 p-acp d po32 j n2:
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the Father of the faithfull was so; Hebr. 11.13. and the Sons of that Father were so after him;
the Father of the faithful was so; Hebrew 11.13. and the Sons of that Father were so After him;
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Jacob speaks of the dayes of his Pilgrimage; David was a great King; yet he confesses himself a stranger upon Earth, and that this was hereditary to him;Jacob speaks of the days of his Pilgrimage; David was a great King; yet he Confesses himself a stranger upon Earth, and that this was hereditary to him;
np1 vvz pp-f dt n2 pp-f po31 n1; np1 vbds dt j n1; av pns31 vvz px31 dt n1 p-acp n1, cc cst d vbds j p-acp pno31;
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for he adds, as were my Fathers ; He had more Land then they;
for he adds, as were my Father's; He had more Land then they;
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They had some few fields in Bethlehem, he ruled from Dan to Beersheba, yet a professed stranger;
They had Some few fields in Bethlehem, he ruled from Dan to Beersheba, yet a professed stranger;
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3640
wherein as he was a type of Christ so an example of all Christians; as strangers and pilgrims (saith the Apostle) abstain from fleshly lusts ;
wherein as he was a type of christ so an Exampl of all Christians; as Strangers and pilgrim's (Says the Apostle) abstain from fleshly Lustiest;
c-crq c-acp pns31 vbds dt n1 pp-f np1 av dt n1 pp-f d np1; p-acp n2 cc n2 (vvz dt n1) vvb p-acp j n2;
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3641
The faithfull man is, according to that of Bernard, the Lords servant; his neighbours fellow, and the Worlds Master;
The faithful man is, according to that of Bernard, the lords servant; his neighbours fellow, and the World's Master;
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3642
All things are yours, saith the Apostle, yet is he the while but a sojourner upon his own inheritance;All things Are yours, Says the Apostle, yet is he the while but a sojourner upon his own inheritance;
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3643
no worldly respects can free-denison a Christian here; and of peregrinus make him civis. No it is out of the power of all earthly commodities to naturalize him;
no worldly respects can free-denison a Christian Here; and of Peregrinus make him civis. No it is out of the power of all earthly commodities to naturalize him;
dx j n2 vmb j dt njp av; cc pp-f fw-la vvb pno31 fw-la. uh-dx pn31 vbz av pp-f dt n1 pp-f d j n2 pc-acp vvi pno31;
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for neither can his abiding be here, if he should love the earth never so well,
for neither can his abiding be Here, if he should love the earth never so well,
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neither shall he finde any true rest, or contentment here below;
neither shall he find any true rest, or contentment Here below;
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if any wealthy citizen upon the uncertainty of trade, shall have turned his shop-book, and his bagges into lands and mannours,
if any wealthy citizen upon the uncertainty of trade, shall have turned his Shop book, and his bags into Lands and manors,
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and having purchased plentifully, and called his land by his name, shall be so foolish as to set down his rest here and say, Hic requies mea ;
and having purchased plentifully, and called his land by his name, shall be so foolish as to Set down his rest Here and say, Hic Requies mea;
cc vhg vvn av-j, cc vvd po31 n1 p-acp po31 n1, vmb vbi av j c-acp pc-acp vvi a-acp po31 n1 av cc vvi, fw-la n2 fw-la;
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soul take thy ease, he may well look that God will give him his own; with a Thou fool, this night, &c. It is true;
soul take thy ease, he may well look that God will give him his own; with a Thou fool, this night, etc. It is true;
n1 vvb po21 n1, pns31 vmb av vvi cst np1 vmb vvi pno31 po31 d; p-acp dt pns21 n1, d n1, av pn31 vbz j;
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the worldly man is at home in respect of his affections; but he is, and shall be a meer sojourner in respect of his transitoriness.
the worldly man is At home in respect of his affections; but he is, and shall be a mere sojourner in respect of his transitoriness.
dt j n1 vbz p-acp n1-an p-acp n1 pp-f po31 n2; cc-acp pns31 vbz, cc vmb vbi dt j n1 p-acp n1 pp-f po31 n1.
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His soul is fastened to the earth; all his substance cannot fasten himself to it: Both the Indies could not purchase his abiding here;
His soul is fastened to the earth; all his substance cannot fasten himself to it: Both the Indies could not purchase his abiding Here;
po31 n1 vbz vvn p-acp dt n1; d po31 n1 vmbx vvi px31 p-acp pn31: d dt np2 vmd xx vvi po31 n-vvg av;
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this is our condition as men, but much more as Christians, we are perfect strangers and sojourners here in the world;
this is our condition as men, but much more as Christians, we Are perfect Strangers and sojourners Here in the world;
d vbz po12 n1 p-acp n2, cc-acp av-d av-dc p-acp np1, pns12 vbr j n2 cc n2 av p-acp dt n1;
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and if we be no other then such, why do we not demean our selves accordingly?
and if we be no other then such, why do we not demean our selves accordingly?
cc cs pns12 vbb dx n-jn cs d, q-crq vdb pns12 xx vvi po12 n2 av-vvg?
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If then we be but sojourners and that in a strange nation, here must be an (NONLATINALPHABET) an unmedlingnesse with these worldly concernments, not that we should refrain from managing the affaires of this present life;
If then we be but sojourners and that in a strange Nation, Here must be an () an unmedlingnesse with these worldly concernments, not that we should refrain from managing the affairs of this present life;
cs av pns12 vbb p-acp n2 cc cst p-acp dt j n1, av vmb vbi dt () dt n1 p-acp d j n2, xx cst pns12 vmd vvi p-acp vvg dt n2 pp-f d j n1;
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without which it were no living for us upon earth; there is a difference betwixt (NONLATINALPHABET and NONLATINALPHABET) necessary businesse, and unnecessary distractions:
without which it were no living for us upon earth; there is a difference betwixt (and) necessary business, and unnecessary distractions:
p-acp r-crq pn31 vbdr dx n-vvg p-acp pno12 p-acp n1; pc-acp vbz dt n1 p-acp (cc) j n1, cc j n2:
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A man that sojournes abroad in a strange countrey findes himself no way interessed in their designes, and proceedings:
A man that sojourns abroad in a strange country finds himself no Way interested in their designs, and proceedings:
dt n1 cst vvz av p-acp dt j n1 vvz px31 dx n1 vvn p-acp po32 n2, cc n2-vvg:
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what cares he who rises, or falls at their Court? who is in favour and who in disgrace;
what Cares he who rises, or falls At their Court? who is in favour and who in disgrace;
r-crq vvz pns31 r-crq vvz, cc vvz p-acp po32 n1? q-crq vbz p-acp n1 cc r-crq p-acp n1;
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what ordinances or lawes are made, and what are repealed;
what ordinances or laws Are made, and what Are repealed;
r-crq n2 cc n2 vbr vvn, cc q-crq vbr vvn;
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he sayes still to himself, as our Saviour said to Peter, Quid ad te? What is that to thee? Thus doth the Christian here;
he Says still to himself, as our Saviour said to Peter, Quid ad te? What is that to thee? Thus does the Christian Here;
pns31 vvz av p-acp px31, c-acp po12 n1 vvd p-acp np1, fw-la fw-la fw-la? q-crq vbz d p-acp pno21? av vdz dt njp av;
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he must use the World as if he used it not;
he must use the World as if he used it not;
pns31 vmb vvi dt n1 c-acp cs pns31 vvd pn31 xx;
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he must pass through the affairs of this life, without being intangled in them, as remembring who and where he is;
he must pass through the affairs of this life, without being entangled in them, as remembering who and where he is;
pns31 vmb vvi p-acp dt n2 pp-f d n1, p-acp vbg vvn p-acp pno32, c-acp vvg r-crq cc c-crq pns31 vbz;
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that he is but a sojourner here. Secondly, here must be a light address;
that he is but a sojourner Here. Secondly, Here must be a Light address;
cst pns31 vbz p-acp dt n1 av. ord, av vmb vbi dt n1 vvb;
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no Man that goes to sojourn in a strange Country will carry his lumber along with him;
no Man that Goes to sojourn in a strange Country will carry his lumber along with him;
dx n1 cst vvz pc-acp vvi p-acp dt j n1 vmb vvi po31 n1 a-acp p-acp pno31;
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but leaves all his houshold stuffe at home;
but leaves all his household stuff At home;
cc-acp vvz d po31 n1 n1 p-acp n1-an;
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no, he will not so much as carry his stock of mony or Jewells with him:
no, he will not so much as carry his stock of money or Jewels with him:
uh-dx, pns31 vmb xx av av-d c-acp vvi po31 n1 pp-f n1 cc n2 p-acp pno31:
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as knowing he may meet with dangers of theeves, and robbers in the way, but makes over his mony by exchange to receive it where he is going, ye rich men cannot think to carry your pelfe with you into Heaven;
as knowing he may meet with dangers of thieves, and robbers in the Way, but makes over his money by exchange to receive it where he is going, you rich men cannot think to carry your pelf with you into Heaven;
c-acp vvg pns31 vmb vvi p-acp n2 pp-f n2, cc n2 p-acp dt n1, cc-acp vvz p-acp po31 n1 p-acp n1 pc-acp vvi pn31 c-crq pns31 vbz vvg, pn22 j n2 vmbx vvi pc-acp vvi po22 n1 p-acp pn22 p-acp n1;
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no, it were well if you could get in your selves, without that cumbrous Load, it may keep you out, ye cannot carry it in:
no, it were well if you could get in your selves, without that cumbrous Load, it may keep you out, you cannot carry it in:
uh-dx, pn31 vbdr av cs pn22 vmd vvi p-acp po22 n2, p-acp cst j n1, pn31 vmb vvi pn22 av, pn22 vmbx vvi pn31 p-acp:
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if you will go safe and sure wayes, make over your stock by exchange that is, (as our Saviour tells you) make you friends of the unrighteous Mammon, that when ye go hence they may receive you into everlasting habitations;
if you will go safe and sure ways, make over your stock by exchange that is, (as our Saviour tells you) make you Friends of the unrighteous Mammon, that when you go hence they may receive you into everlasting habitations;
cs pn22 vmb vvi j cc j n2, vvb a-acp po22 n1 p-acp n1 cst vbz, (p-acp po12 n1 vvz pn22) vvb pn22 n2 pp-f dt j np1, cst c-crq pn22 vvb av pns32 vmb vvi pn22 p-acp j n2;
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those riches which Solomon saith have wings, and therefore may flie up, and (being well used) may help to carry up your soules towards Heaven;
those riches which Solomon Says have wings, and Therefore may fly up, and (being well used) may help to carry up your Souls towards Heaven;
d n2 r-crq np1 vvz vhn n2, cc av vmb vvi a-acp, cc (vbg av vvn) vmb vvi pc-acp vvi a-acp po22 n2 p-acp n1;
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if you clip their wings may prove as clogs to weigh your soules down to Hell:
if you clip their wings may prove as clogs to weigh your Souls down to Hell:
cs pn22 vvb po32 n2 vmb vvi p-acp n2 pc-acp vvi po22 n2 a-acp p-acp n1:
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dispose of them therefore where you may be sure to find them with an happy advantage to your selves,
dispose of them Therefore where you may be sure to find them with an happy advantage to your selves,
n1 pp-f pno32 av c-crq pn22 vmb vbi j pc-acp vvi pno32 p-acp dt j n1 p-acp po22 n2,
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and do not think to keep them still in your hands, remembring that you are but sojourners here.
and do not think to keep them still in your hands, remembering that you Are but sojourners Here.
cc vdb xx vvi pc-acp vvi pno32 av p-acp po22 n2, vvg cst pn22 vbr p-acp n2 av.
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Thirdly, if ye be but strangers and sojourners here, you must make account of no other then hard usage in the world;
Thirdly, if you be but Strangers and sojourners Here, you must make account of no other then hard usage in the world;
ord, cs pn22 vbb p-acp n2 cc n2 av, pn22 vmb vvi n1 pp-f dx j-jn av j n1 p-acp dt n1;
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it is the just Epithete of the world which Julius Scaliger gives unjustly to London, Torva peregrinis ;
it is the just Epithet of the world which Julius Scaliger gives unjustly to London, Torva peregrinis;
pn31 vbz dt j n1 pp-f dt n1 r-crq np1 np1 vvz av-j p-acp np1, np1 fw-la;
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but we cannot add that which follows, sed non & inhospita ; for surely there is nothing to be expected here but unkinde and churlish intertainment;
but we cannot add that which follows, sed non & inhospita; for surely there is nothing to be expected Here but unkind and churlish entertainment;
cc-acp pns12 vmbx vvi d r-crq vvz, fw-la fw-la cc fw-la; c-acp av-j a-acp vbz pix pc-acp vbi vvn av p-acp j cc j n1;
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we know that God still puts together the Stranger, the Widow, and the Orphan; these are every where most exposed to wrong;
we know that God still puts together the Stranger, the Widow, and the Orphan; these Are every where most exposed to wrong;
pns12 vvb cst np1 av vvz av dt n1, dt n1, cc dt n1; d vbr d r-crq av-ds vvn p-acp n-jn;
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as men are still apt to climb over the hedg where it is lowest.
as men Are still apt to climb over the hedge where it is lowest.
c-acp n2 vbr av j pc-acp vvi p-acp dt n1 c-crq pn31 vbz js.
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The good Shunamite, when the Prophet offered her the favour to speak to the King for her, could say, I dwell amongst my own People ;
The good Shunamite, when the Prophet offered her the favour to speak to the King for her, could say, I dwell among my own People;
dt j n1, c-crq dt n1 vvd pno31 dt n1 pc-acp vvi p-acp dt n1 p-acp pno31, vmd vvi, pns11 vvb p-acp po11 d n1;
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intimating, that while she dwelt at home amongst her good Neighbours, she had no need of a Friend at Court.
intimating, that while she dwelled At home among her good Neighbours, she had no need of a Friend At Court.
vvg, cst cs pns31 vvd p-acp n1-an p-acp po31 j n2, pns31 vhd dx n1 pp-f dt n1 p-acp n1.
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But when she had been abroad sojourning in the land of the Philistims, and in her absence was stripped of her house and Land, she is fain to come with an humble petition in her hand, suing to be righted against the injurious usurpation of her cruel oppressour:
But when she had been abroad sojourning in the land of the philistines, and in her absence was stripped of her house and Land, she is fain to come with an humble petition in her hand, suing to be righted against the injurious usurpation of her cruel oppressor:
p-acp c-crq pns31 vhd vbn av vvg p-acp dt n1 pp-f dt njp2, cc p-acp po31 n1 vbds vvn pp-f po31 n1 cc n1, pns31 vbz av-j pc-acp vvi p-acp dt j n1 p-acp po31 n1, vvg pc-acp vbi vvn p-acp dt j n1 pp-f po31 j n1:
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Do we therefore finde harsh usage at the hands of the World? are we spightfully intreated by unjust men, our reputation blemished, our profession slandered, our goods plundered, our estates causelesly empaired, our bodies imprisoned:
Do we Therefore find harsh usage At the hands of the World? Are we spitefully entreated by unjust men, our reputation blemished, our profession slandered, our goods plundered, our estates causelessly impaired, our bodies imprisoned:
vdb pns12 av vvb j n1 p-acp dt n2 pp-f dt n1? vbr pns12 av-j vvn p-acp j n2, po12 n1 vvn, po12 n1 vvn, po12 n2-j vvd, po12 n2 av-j vvn, po12 n2 vvn:
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and all indignities cast upon us, and ours? let us bethink our selves, where and what we are: strangers and sojourners here.
and all indignities cast upon us, and ours? let us bethink our selves, where and what we Are: Strangers and sojourners Here.
cc d n2 vvn p-acp pno12, cc png12? vvb pno12 vvi po12 n2, c-crq cc r-crq pns12 vbr: n2 cc n2 av.
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And let us make no reckoning to fare any otherwise whiles we sojourne in this vale of tears.
And let us make no reckoning to fare any otherwise while we sojourn in this vale of tears.
cc vvb pno12 vvi dx n-vvg pc-acp vvi d av cs pns12 vvi p-acp d n1 pp-f n2.
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Lastly, if we be strangers and Pilgrimes here, we cannot but have a good mind homeward:
Lastly, if we be Strangers and Pilgrims Here, we cannot but have a good mind homeward:
ord, cs pns12 vbb n2 cc n2 av, pns12 vmbx cc-acp vhi dt j n1 av:
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It is natural to us all to be dearly affected to our home, and though the place where we sojourne be handsomer,
It is natural to us all to be dearly affected to our home, and though the place where we sojourn be handsomer,
pn31 vbz j p-acp pno12 d pc-acp vbi av-jn vvn p-acp po12 n1-an, cc cs dt n1 c-crq pns12 vvi vbi jc,
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and more commodious then our own, yet we are ready to say, Home is homely, and our heart is there, though our bodies be away;
and more commodious then our own, yet we Are ready to say, Home is homely, and our heart is there, though our bodies be away;
cc av-dc j cs po12 d, av pns12 vbr j pc-acp vvi, av-an vbz j, cc po12 n1 vbz a-acp, cs po12 n2 vbb av;
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and this is a difference betwixt a banished man, and a voluntary Traveller;
and this is a difference betwixt a banished man, and a voluntary Traveller;
cc d vbz dt n1 p-acp dt j-vvn n1, cc dt j-jn n1;
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The exiled man hath none but displeasing thoughts for his native Countrey, would fain forget it,
The exiled man hath none but displeasing thoughts for his native Country, would fain forget it,
dt j-vvn n1 vhz pix p-acp vvg n2 p-acp po31 j-jn n1, vmd av-j vvi pn31,
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and is apt (as we have had too much proof) to devise plots against it,
and is apt (as we have had too much proof) to devise plots against it,
cc vbz j (c-acp pns12 vhb vhn av d n1) pc-acp vvi n2 p-acp pn31,
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whereas the voluntary Traveller thinks the time long till he may enjoy his long desired home;
whereas the voluntary Traveller thinks the time long till he may enjoy his long desired home;
cs dt j-jn n1 vvz dt n1 av-j c-acp pns31 vmb vvi po31 j vvn av-an;
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and thinks himself happy, that he may see the smoak of his own chimney;
and thinks himself happy, that he may see the smoke of his own chimney;
cc vvz px31 j, cst pns31 vmb vvi dt n1 pp-f po31 d n1;
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and if our lot be faln upon a stony and barren Ithaca, yet it is not all the glorious promises of a Calypso can withdraw us from desiring a speedy returne to it;
and if our lot be fallen upon a stony and barren Ithaca, yet it is not all the glorious promises of a Calypso can withdraw us from desiring a speedy return to it;
cc cs po12 n1 vbi vvn p-acp dt j cc j np1, av pn31 vbz xx d dt j n2 pp-f dt np1 vmb vvi pno12 p-acp vvg dt j n1 p-acp pn31;
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beloved, we know we are strangers here; our home is above. There is our Fathers house, in which there are many mansions, and all glorious:
Beloved, we know we Are Strangers Here; our home is above. There is our Father's house, in which there Are many mansions, and all glorious:
vvn, pns12 vvb pns12 vbr n2 av; po12 n1-an vbz p-acp. pc-acp vbz po12 ng1 n1, p-acp r-crq a-acp vbr d n2, cc d j:
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If this earth had as many contentments in it, as it hath miseries and vexations, yet it could not compare with that region of blessednesse which is our only home:
If this earth had as many contentment's in it, as it hath misery's and vexations, yet it could not compare with that region of blessedness which is our only home:
cs d n1 vhd p-acp d n2 p-acp pn31, c-acp pn31 vhz n2 cc n2, av pn31 vmd xx vvi p-acp d n1 pp-f n1 r-crq vbz po12 j av-an:
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Oh then if we believe our selves to have a true right to that abiding City, to that City which hath foundations where our Father dwels,
O then if we believe our selves to have a true right to that abiding city, to that city which hath foundations where our Father dwells,
uh av cs pns12 vvb po12 n2 pc-acp vhi dt j n-jn p-acp d j-vvg n1, p-acp d n1 r-crq vhz n2 r-crq po12 n1 vvz,
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why do we not long to be possessed of those glorious, and everlasting habitations? we finde it too true which the Apostle saies, That whiles we are present in the flesh we are absent from the Lord.
why do we not long to be possessed of those glorious, and everlasting habitations? we find it too true which the Apostle Says, That while we Are present in the Flesh we Are absent from the Lord.
q-crq vdb pns12 xx av-j pc-acp vbi vvn pp-f d j, cc j n2? pns12 vvb pn31 av j r-crq dt n1 vvz, cst cs pns12 vbr j p-acp dt n1 pns12 vbr j p-acp dt n1.
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Why are we not heartily desirous to change these houses of clay for that house not made with hands eternal in the heavens? we may please our selves in formalities, Why Are we not heartily desirous to change these houses of clay for that house not made with hands Eternal in the heavens? we may please our selves in formalities,
q-crq vbr pns12 xx av-j j pc-acp vvi d n2 pp-f n1 p-acp d n1 xx vvn p-acp n2 j p-acp dt n2? pns12 vmb vvi po12 n2 p-acp n2,
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but I must tell you it is no good sign if we be loath to go home to our fathers house:
but I must tell you it is no good Signen if we be loath to go home to our Father's house:
cc-acp pns11 vmb vvi pn22 pn31 vbz dx j n1 cs pns12 vbb j pc-acp vvi av-an p-acp po12 ng1 n1:
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Me thinks this word (here) should be emphatical;
Me thinks this word (Here) should be emphatical;
pno11 vvz d n1 (av) vmd vbi j;
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in deed it is not in the original text, but it is both sufficiently implyed, and would seem to intimate a kind of comparison between the place of our sojourning,
in deed it is not in the original text, but it is both sufficiently employed, and would seem to intimate a kind of comparison between the place of our sojourning,
p-acp n1 pn31 vbz xx p-acp dt j-jn n1, cc-acp pn31 vbz av-d av-j vvn, cc vmd vvi pc-acp vvi dt n1 pp-f n1 p-acp dt n1 pp-f po12 vvg,
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and the place of our home. Here is trouble and toil, there is rest;
and the place of our home. Here is trouble and toil, there is rest;
cc dt n1 pp-f po12 n1-an. av vbz n1 cc n1, pc-acp vbz n1;
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Here is disorder and sin, there perfection of order and holinesse, Here we live with men,
Here is disorder and since, there perfection of order and holiness, Here we live with men,
av vbz n1 cc n1, a-acp n1 pp-f n1 cc n1, av pns12 vvb p-acp n2,
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yea beasts, yea, if (on some hands) I should say with incarnate Devils, I should not be uncharitable, there, with God and his blessed Angels,
yea beasts, yea, if (on Some hands) I should say with incarnate Devils, I should not be uncharitable, there, with God and his blessed Angels,
uh n2, uh, cs (p-acp d n2) pns11 vmd vvi p-acp j n2, pns11 vmd xx vbi j, a-acp, p-acp np1 cc po31 j-vvn n2,
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and the souls of righteous men made perfect:
and the Souls of righteous men made perfect:
cc dt n2 pp-f j n2 vvd j:
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Here are continuall changes and successions of sorrow, there an eternity of unintermitted and unconceivable joyes;
Here Are continual changes and successions of sorrow, there an eternity of unintermitted and unconceivable Joys;
av vbr j n2 cc n2 pp-f n1, a-acp dt n1 pp-f vvn cc j n2;
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Oh then how can we choose but say with David, as the Hart panteth after the water-brooks, so doth my soul pant after thee O God ; O then how can we choose but say with David, as the Heart pants After the Water brooks, so does my soul pant After thee Oh God;
uh av c-crq vmb pns12 vvi cc-acp vvb p-acp np1, c-acp dt n1 vvz p-acp dt n2, av vdz po11 n1 vvi p-acp pno21 uh np1;
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and with the chosen vessel, I desire to depart hence and to be with Christ? This for our sojourning here.
and with the chosen vessel, I desire to depart hence and to be with christ? This for our sojourning Here.
cc p-acp dt j-vvn n1, pns11 vvb pc-acp vvi av cc pc-acp vbi p-acp np1? d p-acp po12 vvg av.
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Now, for the time of our sojourning.
Now, for the time of our sojourning.
av, p-acp dt n1 pp-f po12 vvg.
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Time is the common measure of all things, the Universal metwand of the Almighty, Eccles. 3.1. There is a time for all things saith wise Solomon, and but a time;
Time is the Common measure of all things, the Universal metwand of the Almighty, Eccles. 3.1. There is a time for all things Says wise Solomon, and but a time;
n1 vbz dt j n1 pp-f d n2, dt j-u n1 pp-f dt j-jn, np1 crd. pc-acp vbz dt n1 p-acp d n2 vvz j np1, cc p-acp dt n1;
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for the motions of time are quick and irrevocable, ye cannot think of it but with wings;
for the motions of time Are quick and irrevocable, you cannot think of it but with wings;
p-acp dt n2 pp-f n1 vbr j cc j, pn22 vmbx vvi pp-f pn31 p-acp p-acp n2;
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It is but a short word, a monosyllable; yet, whiles we are speaking of it, it is gone.
It is but a short word, a monosyllable; yet, while we Are speaking of it, it is gone.
pn31 vbz p-acp dt j n1, dt n1; av, cs pns12 vbr vvg pp-f pn31, pn31 vbz vvn.
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As for the Time of our sojourning; Moses reckons it by years, Job by moneths, and those of vanity;
As for the Time of our sojourning; Moses reckons it by Years, Job by months, and those of vanity;
p-acp p-acp dt n1 pp-f po12 vvg; np1 vvz pn31 p-acp n2, n1 p-acp n2, cc d pp-f n1;
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old Jacob, and David by dayes; the Apostle shuts it up closer; and cals the very age of the World, hora novissima, the last hour:
old Jacob, and David by days; the Apostle shuts it up closer; and calls the very age of the World, hora novissima, the last hour:
j np1, cc np1 p-acp n2; dt n1 vvz pn31 p-acp jc; cc vvz dt j n1 pp-f dt n1, fw-la fw-la, dt ord n1:
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all imply a quicknesse of passage.
all imply a quickness of passage.
d vvb dt n1 pp-f n1.
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It is a true observation of Seneca, Velocitas temporis (saith he) the quick speed of time is best discerned when we look at it past,
It is a true observation of Senecca, Velocitas Temporis (Says he) the quick speed of time is best discerned when we look At it passed,
pn31 vbz dt j n1 pp-f np1, fw-la fw-la (vvz pns31) dt j n1 pp-f n1 vbz js vvn c-crq pns12 vvb p-acp pn31 vvd,
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and gone, and this I can confirm to you by experience.
and gone, and this I can confirm to you by experience.
cc vvn, cc d pns11 vmb vvi p-acp pn22 p-acp n1.
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It hath pleased the providence of my God so to contrive it, that this day, this very morning fourscore years ago I was born into the World:
It hath pleased the providence of my God so to contrive it, that this day, this very morning fourscore Years ago I was born into the World:
pn31 vhz vvn dt n1 pp-f po11 n1 av pc-acp vvi pn31, cst d n1, d j n1 crd n2 av pns11 vbds vvn p-acp dt n1:
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a great time since, ye are ready to say;
a great time since, you Are ready to say;
dt j n1 a-acp, pn22 vbr j pc-acp vvi;
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and so indeed it seems to you that look at it forward, but to me that look at it as past, it seems so short that it is gone like a tale that is told,
and so indeed it seems to you that look At it forward, but to me that look At it as past, it seems so short that it is gone like a tale that is told,
cc av av pn31 vvz p-acp pn22 cst vvb p-acp pn31 av-j, cc-acp p-acp pno11 cst vvb p-acp pn31 p-acp j, pn31 vvz av j cst pn31 vbz vvn av-j dt n1 cst vbz vvn,
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or a dream by night, and looks but like yesterday.
or a dream by night, and looks but like yesterday.
cc dt n1 p-acp n1, cc vvz cc-acp av-j av-an.
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It can be no offence for me to say that many of you who hear me this day, are not like to see so many Suns walk over your heads, as I have done;
It can be no offence for me to say that many of you who hear me this day, Are not like to see so many Suns walk over your Heads, as I have done;
pn31 vmb vbi dx n1 p-acp pno11 pc-acp vvi cst d pp-f pn22 r-crq vvb pno11 d n1, vbr xx av-j pc-acp vvi av d n2 vvb a-acp po22 n2, c-acp pns11 vhb vdn;
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yea, what speak I of this? there is not one of us that can assure himself of his continuance here one day;
yea, what speak I of this? there is not one of us that can assure himself of his Continuance Here one day;
uh, q-crq vvb pns11 pp-f d? pc-acp vbz xx pi pp-f pno12 cst vmb vvi px31 pp-f po31 n1 av crd n1;
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we are all Tenants at will, and (for ought we know) may be turned out of these clay cottages at an hours warning:
we Are all Tenants At will, and (for ought we know) may be turned out of these clay cottages At an hours warning:
pns12 vbr d n2 p-acp n1, cc (c-acp pi pns12 vvi) vmb vbi vvn av pp-f d n1 n2 p-acp dt n2 vvg:
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oh then what should we do but, as wise Farmers who know the time of their lease is expiring,
o then what should we do but, as wise Farmers who know the time of their lease is expiring,
uh av r-crq vmd pns12 vdi p-acp, c-acp j n2 r-crq vvb dt n1 pp-f po32 n1 vbz j-vvg,
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and cannot be renewd, carefully and seasonably provide our selves of a surer, and more during tenure.
and cannot be renewed, carefully and seasonably provide our selves of a Surer, and more during tenure.
cc vmbx vbi vvn, av-j cc av-j vvi po12 n2 pp-f dt jc, cc av-dc p-acp n1.
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I remember our witty Countryman Bromiard, tels us of a Lord in his time that had a fool in his house (as many great men in those dayes had for their pleasure) to whom this Lord gave a staffe and charged him to keep it till he should meet with one that were more fool then himself;
I Remember our witty Countryman Bromiard, tells us of a Lord in his time that had a fool in his house (as many great men in those days had for their pleasure) to whom this Lord gave a staff and charged him to keep it till he should meet with one that were more fool then himself;
pns11 vvb po12 j n1 n1, vvz pno12 pp-f dt n1 p-acp po31 n1 cst vhd dt n1 p-acp po31 n1 (c-acp d j n2 p-acp d n2 vhd p-acp po32 n1) pc-acp ro-crq d n1 vvd dt n1 cc vvd pno31 pc-acp vvi pn31 c-acp pns31 vmd vvi p-acp pi cst vbdr dc n1 cs px31;
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and if he met with such a one, to deliver it over to him. Not many years after this Lord fell, sick, and indeed was sick unto death:
and if he met with such a one, to deliver it over to him. Not many Years After this Lord fell, sick, and indeed was sick unto death:
cc cs pns31 vvd p-acp d dt pi, pc-acp vvi pn31 a-acp p-acp pno31. xx d n2 p-acp d n1 vvd, j, cc av vbds j p-acp n1:
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His fool came to see him, and was told by his sick Lord that he must now shortly leave him;
His fool Come to see him, and was told by his sick Lord that he must now shortly leave him;
png31 n1 vvd pc-acp vvi pno31, cc vbds vvn p-acp po31 j n1 cst pns31 vmb av av-j vvi pno31;
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And whither wilt thou go said the fool? Into another World said his Lord; and when wilt thou come again; within a moneth? No; within a year? No: when then? Never.
And whither wilt thou go said the fool? Into Another World said his Lord; and when wilt thou come again; within a Monn? No; within a year? No: when then? Never.
cc q-crq vm2 pns21 vvi vvd dt n1? p-acp j-jn n1 vvd po31 n1; cc q-crq vm2 pns21 vvi av; p-acp dt n1? uh-dx; p-acp dt n1? uh-dx: c-crq av? av-x.
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Never? and what provision hast thou made for thy intertainment there whither thou goest? None at all:
Never? and what provision hast thou made for thy entertainment there whither thou goest? None At all:
av-x? cc q-crq n1 vh2 pns21 vvn p-acp po21 n1 a-acp c-crq pns21 vv2? pix p-acp d:
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No, said the fool, none at all? Here, take my staffe;
No, said the fool, none At all? Here, take my staff;
uh-dx, vvd dt n1, pix p-acp d? av, vvb po11 n1;
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Art thou going away for ever, and hast taken no order nor care how thou shalt speed in that other World whence thou shalt never return? take my staffe,
Art thou going away for ever, and hast taken no order nor care how thou shalt speed in that other World whence thou shalt never return? take my staff,
vb2r pns21 vvg av p-acp av, cc vh2 vvn dx n1 ccx n1 c-crq pns21 vm2 vvi p-acp d j-jn n1 c-crq pns21 vm2 av-x vvi? vvb po11 n1,
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for I am not guilty of any such folly as this;
for I am not guilty of any such folly as this;
c-acp pns11 vbm xx j pp-f d d n1 c-acp d;
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and indeed, there cannot be a greater folly, or madness rather, then to be so wholly taken up with an eager regard of these earthly vanities, which we cannot hold,
and indeed, there cannot be a greater folly, or madness rather, then to be so wholly taken up with an eager regard of these earthly vanities, which we cannot hold,
cc av, a-acp vmbx vbi dt jc n1, cc n1 av-c, cs pc-acp vbi av av-jn vvn a-acp p-acp dt j n1 pp-f d j n2, r-crq pns12 vmbx vvi,
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as to utterly neglect the care of that eternity, which we can never forego;
as to utterly neglect the care of that eternity, which we can never forego;
c-acp p-acp av-j vvi dt n1 pp-f d n1, r-crq pns12 vmb av-x vvi;
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and (consider well of it) upon this moment of our life depends that eternity either way:
and (Consider well of it) upon this moment of our life depends that eternity either Way:
cc (vvb av pp-f pn31) p-acp d n1 pp-f po12 n1 vvz d n1 d n1:
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My dear Brethren it is a great way to Heaven; and we have but a little time to get thither;
My dear Brothers it is a great Way to Heaven; and we have but a little time to get thither;
po11 j-jn n2 pn31 vbz dt j n1 p-acp n1; cc pns12 vhb p-acp dt j n1 pc-acp vvi av;
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God sayes to us, as the Angel said to Elijah, Up, for thou hast a great journy to go;
God Says to us, as the Angel said to Elijah, Up, for thou hast a great journey to go;
np1 vvz p-acp pno12, c-acp dt n1 vvd p-acp np1, a-acp, c-acp pns21 vh2 dt j n1 pc-acp vvi;
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and if (as I fear) we have loytered in the way;
and if (as I Fear) we have loitered in the Way;
cc cs (c-acp pns11 vvb) pns12 vhb vvd p-acp dt n1;
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and trifled away any part of the time in vain impertinencies, we have so much more need to gird up our loynes, and to hasten our pace;
and trifled away any part of the time in vain Impertinencies, we have so much more need to gird up our loins, and to hasten our pace;
cc vvd av d n1 pp-f dt n1 p-acp j n2, pns12 vhb av av-d av-dc n1 pc-acp vvi a-acp po12 n2, cc pc-acp vvi po12 n1;
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our hearts, our false hearts are ready like the Levites servant to show us the World,
our hearts, our false hearts Are ready like the Levites servant to show us the World,
po12 n2, po12 j n2 vbr j av-j dt np2 n1 pc-acp vvi pno12 dt n1,
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and to say as he did of Jebus, Come I pray you let us turn in to the City of the Jebusites and lodge there ;
and to say as he did of Jebus, Come I pray you let us turn in to the city of the Jebusites and lodge there;
cc pc-acp vvi c-acp pns31 vdd pp-f np1, vvb pns11 vvb pn22 vvb pno12 vvi p-acp p-acp dt n1 pp-f dt n2 cc vvi a-acp;
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Oh let us have his Masters resolute answer ready in our mouthes, We will not turn aside into a City of strangers, neither w•ll we leave till we have got the gates of Gods City upon our backs. O let us have his Masters resolute answer ready in our mouths, We will not turn aside into a city of Strangers, neither w•ll we leave till we have god the gates of God's city upon our backs.
uh vvb pno12 vhi po31 n2 j n1 j p-acp po12 n2, pns12 vmb xx vvi av p-acp dt n1 pp-f n2, dx n1 pns12 vvi c-acp pns12 vhb vvn dt n2 pp-f npg1 n1 p-acp po12 n2.
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Time is that whereof many of us are wont to be too prodigall; we take care how to be rid of it;
Time is that whereof many of us Are wont to be too prodigal; we take care how to be rid of it;
n1 vbz d c-crq d pp-f pno12 vbr j pc-acp vbi av j-jn; pns12 vvb n1 c-crq pc-acp vbi vvn pp-f pn31;
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and (if we cannot otherwise) we cast it away, and this we call Pass-time:
and (if we cannot otherwise) we cast it away, and this we call Pass-time:
cc (cs pns12 vmbx av) pns12 vvd pn31 av, cc d pns12 vvb n1:
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wherein we do dangerously mistake our selves;
wherein we do dangerously mistake our selves;
c-crq pns12 vdb av-j vvb po12 n2;
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and must know that time is, as the first, so one of the most precious things that are:
and must know that time is, as the First, so one of the most precious things that Are:
cc vmb vvi d n1 vbz, c-acp dt ord, av crd pp-f dt av-ds j n2 cst vbr:
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Insomuch as there are but two things which we are charged to redeem, Time and Truth.
Insomuch as there Are but two things which we Are charged to Redeem, Time and Truth.
av c-acp pc-acp vbr p-acp crd n2 r-crq pns12 vbr vvn pc-acp vvi, n1 cc n1.
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I find that in our old saxon language, a Gentleman was called an Idle-man, perhaps because those who are born to fair estates are free from those toils and hard labours which others are forced to undergo.
I find that in our old saxon language, a Gentleman was called an Idle-man, perhaps Because those who Are born to fair estates Are free from those toils and hard labours which Others Are forced to undergo.
pns11 vvb cst p-acp po12 j jp n1, dt n1 vbds vvn dt n1, av c-acp d r-crq vbr vvn p-acp j n2 vbr j p-acp d n2 cc j n2 r-crq n2-jn vbr vvn pc-acp vvi.
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I wish the name were not too proper to over-many in these dayes, wherein it is commonly seen that those of the better rank who are born to a fair inheritance so carry themselves as if they thought themselves priviledged to do nothing,
I wish the name were not too proper to overmany in these days, wherein it is commonly seen that those of the better rank who Are born to a fair inheritance so carry themselves as if they Thought themselves privileged to do nothing,
pns11 vvb dt n1 vbdr xx av j p-acp j p-acp d n2, c-crq pn31 vbz av-j vvn cst d pp-f dt jc n1 r-crq vbr vvn p-acp dt j n1 av vvi px32 a-acp cs pns32 vvd px32 vvn p-acp vdi pix,
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and made for mere disport and pleasure;
and made for mere disport and pleasure;
cc vvd p-acp j n1 cc n1;
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But alas can they hope that the great God when he shall call them to give account of the dispensation of their time and estate, will take this for a good reckoning.
But alas can they hope that the great God when he shall call them to give account of the Dispensation of their time and estate, will take this for a good reckoning.
cc-acp uh vmb pns32 vvb cst dt j np1 c-crq pns31 vmb vvi pno32 pc-acp vvi n1 pp-f dt n1 pp-f po32 n1 cc n1, vmb vvi d p-acp dt j n-vvg.
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Item, so many hours spent in dressing and trimming, so many in Idle visitings, so many in gaming,Item, so many hours spent in dressing and trimming, so many in Idle visitings, so many in gaming,
n1, av d n2 vvn p-acp vvg cc vvg, av d p-acp j n2-vvg, av d p-acp n-vvg,
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so many in hunting and hawking, so many in the playhouse, so many in the Tavern, so many in vain chat;
so many in hunting and hawking, so many in the playhouse, so many in the Tavern, so many in vain chat;
av d p-acp vvg cc vvg, av d p-acp dt n1, av d p-acp dt n1, av d p-acp j n1;
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so many in wanton dalliance? No, no my dear Brethren, our hearts cannot but tell us how ill an Audit we shall make upon such a wofull computation,
so many in wanton dalliance? No, no my dear Brothers, our hearts cannot but tell us how ill an Audit we shall make upon such a woeful computation,
av d p-acp j-jn n1? uh-dx, uh-dx po11 j-jn n2, po12 n2 vmbx cc-acp vvi pno12 c-crq j-jn dt n1 pns12 vmb vvi p-acp d dt j n1,
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and how sure we are to hear of a Serve nequam, Thou evill Servant, and unfaithfull;
and how sure we Are to hear of a Serve nequam, Thou evil Servant, and unfaithful;
cc c-crq av-j pns12 vbr pc-acp vvi pp-f dt vvb fw-la, pns21 j-jn n1, cc j;
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and to feele a retribution accordingly.
and to feel a retribution accordingly.
cc pc-acp vvi dt n1 av-vvg.
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Let us therefore in the fear of God be exhorted to recollect our selves, and since we find our selves guilty of the sinfull mispense of our good hours, let us,
Let us Therefore in the Fear of God be exhorted to recollect our selves, and since we find our selves guilty of the sinful mispense of our good hours, let us,
vvb pno12 av p-acp dt n1 pp-f np1 vbb vvn pc-acp vvi po12 n2, cc c-acp pns12 vvb po12 n2 j pp-f dt j n1 pp-f po12 j n2, vvb pno12,
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whiles we have space, obtain of our selves to be carefull of redeeming that precious time we have lost;
while we have Molle, obtain of our selves to be careful of redeeming that precious time we have lost;
cs pns12 vhb n1, vvb pp-f po12 n2 pc-acp vbi j pp-f vvg d j n1 pns12 vhb vvn;
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as the Widow of Sarepta, when she had but a little oyle left in her cruse,
as the Widow of Sarepta, when she had but a little oil left in her cruse,
c-acp dt n1 pp-f np1, c-crq pns31 vhd p-acp dt j n1 vvn p-acp po31 n1,
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and a little meale in her barrell, was carefull of spending that to the best advantage:
and a little meal in her barrel, was careful of spending that to the best advantage:
cc dt j n1 p-acp po31 n1, vbds j pp-f vvg d p-acp dt js n1:
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so let us, considering that we have but a little sand left in our glasse, a short remainer of our mortal life, be sure to imploy it unto the best profit of our souls;
so let us, considering that we have but a little sand left in our glass, a short remainer of our Mortal life, be sure to employ it unto the best profit of our Souls;
av vvb pno12, vvg cst pns12 vhb p-acp dt j n1 vvn p-acp po12 n1, dt j n1 pp-f po12 j-jn n1, vbb j pc-acp vvi pn31 p-acp dt js n1 pp-f po12 n2;
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so as every of our hours may carry up with it an happy Testimony of our gainfull improvement:
so as every of our hours may carry up with it an happy Testimony of our gainful improvement:
av c-acp d pp-f po12 n2 vmb vvi a-acp p-acp pn31 dt j n1 pp-f po12 j n1:
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that so, when our day cometh, we may change our time for eternity: the time of our sojourning for the eternity of glory and blessednesse.
that so, when our day comes, we may change our time for eternity: the time of our sojourning for the eternity of glory and blessedness.
cst av, c-crq po12 n1 vvz, pns12 vmb vvi po12 n1 p-acp n1: dt n1 pp-f po12 vvg p-acp dt n1 pp-f n1 cc n1.
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Thus much for the time of our sojourning;
Thus much for the time of our sojourning;
av av-d c-acp dt n1 pp-f po12 vvg;
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now as for the passage of this time, I shall spare any further discourse of it,
now as for the passage of this time, I shall spare any further discourse of it,
av c-acp p-acp dt n1 pp-f d n1, pns11 vmb vvi d jc n1 pp-f pn31,
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though this is a matter well worthy of our thougts;
though this is a matter well worthy of our thoughts;
cs d vbz dt n1 av j pp-f po12 n2;
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and indeed we that live within the smoak of the City, have our ears so continually inured to the noise of passing-Bels, that it is a wonder we can think of any thing but our passing away, together with our time,
and indeed we that live within the smoke of the city, have our ears so continually inured to the noise of passing-Bels, that it is a wonder we can think of any thing but our passing away, together with our time,
cc av pns12 cst vvi p-acp dt n1 pp-f dt n1, vhb po12 n2 av av-j vvn p-acp dt n1 pp-f n2, cst pn31 vbz dt n1 pns12 vmb vvi pp-f d n1 p-acp po12 vvg av, av p-acp po12 n1,
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unless it be with us, as with those that dwell near the Cataract of Nilus, whom the continuall noise of that loud waterfall is said to make deaf.
unless it be with us, as with those that dwell near the Cataract of Nilus, whom the continual noise of that loud waterfall is said to make deaf.
cs pn31 vbb p-acp pno12, c-acp p-acp d cst vvb av-j dt n1 pp-f np1, r-crq dt j n1 pp-f cst j n1 vbz vvn pc-acp vvi j.
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But since we are faln upon the mention of this subject, give leave I beseech you to a word of not unseasonable digression.
But since we Are fallen upon the mention of this Subject, give leave I beseech you to a word of not unseasonable digression.
cc-acp c-acp pns12 vbr vvn p-acp dt n1 pp-f d n-jn, vvb vvb pns11 vvb pn22 p-acp dt n1 pp-f xx j n1.
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I have noted it to be the fashion here amongst you, that when a neighbour dyes, all his friends in severall parishes set forth their Bells to give a generall notice of his departure;
I have noted it to be the fashion Here among you, that when a neighbour dies, all his Friends in several Parishes Set forth their Bells' to give a general notice of his departure;
pns11 vhb vvn pn31 pc-acp vbi dt n1 av p-acp pn22, cst c-crq dt n1 vvz, d po31 n2 p-acp j n2 vvn av po32 n2 pc-acp vvi dt j n1 pp-f po31 n1;
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I do not dislike the practise, it is an act of much civility, and fair respect to the deceased;
I do not dislike the practice, it is an act of much civility, and fair respect to the deceased;
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and if the death of Gods Saints be (as it is) precious in his sight, there is great reason it should be so in ours,
and if the death of God's Saints be (as it is) precious in his sighed, there is great reason it should be so in ours,
cc cs dt n1 pp-f npg1 n2 vbb (c-acp pn31 vbz) j p-acp po31 n1, pc-acp vbz j n1 pn31 vmd vbi av p-acp png12,
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and therefore well worthy of a publique notification;
and Therefore well worthy of a public notification;
cc av av j pp-f dt j n1;
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But let me tell you that in other well-ordered places where I have lived, it is yet a more commendable fashion, that when a sick neighbour is drawing towards his end, the Bell is tolled to give notice of his dying condition, that all within hearing may be thereupon moved to pour out their fervent prayers for the good of that departing soul, suing for mercy and forgiveness,
But let me tell you that in other well-ordered places where I have lived, it is yet a more commendable fashion, that when a sick neighbour is drawing towards his end, the Bell is tolled to give notice of his dying condition, that all within hearing may be thereupon moved to pour out their fervent Prayers for the good of that departing soul, suing for mercy and forgiveness,
cc-acp vvb pno11 vvi pn22 d p-acp n-jn j n2 c-crq pns11 vhb vvn, pn31 vbz av dt av-dc j n1, cst c-crq dt j n1 vbz vvg p-acp po31 n1, dt n1 vbz vvd pc-acp vvi n1 pp-f po31 j-vvg n1, cst d p-acp vvg vmb vbi av vvn pc-acp vvi av po32 j n2 p-acp dt j pp-f d j-vvg n1, vvg p-acp n1 cc n1,
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and a clean passage of it to the approaching glory;
and a clean passage of it to the approaching glory;
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if there be civility and humanity in the former course there is more charity and piety in this; but this by the way.
if there be civility and humanity in the former course there is more charity and piety in this; but this by the Way.
cs pc-acp vbi n1 cc n1 p-acp dt j n1 pc-acp vbz dc n1 cc n1 p-acp d; cc-acp d p-acp dt n1.
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This term of our passage is but, an English expression, the original word is (NONLATINALPHABET) which signifies rather our conversing:
This term of our passage is but, an English expression, the original word is () which signifies rather our conversing:
d n1 pp-f po12 n1 vbz p-acp, dt jp n1, dt j-jn n1 vbz () r-crq vvz av po12 vvg:
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passing this therefore, let us meditate upon the modification of this passage of our time; which is said must be in fear.
passing this Therefore, let us meditate upon the modification of this passage of our time; which is said must be in Fear.
vvg d av, vvb pno12 vvi p-acp dt n1 pp-f d n1 pp-f po12 n1; r-crq vbz vvn vmb vbi p-acp n1.
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Fear is an unwelcome and unpleasing word, and the thing more; for we commonly say, that onely evill is the object of fear;
fear is an unwelcome and unpleasing word, and the thing more; for we commonly say, that only evil is the Object of Fear;
n1 vbz dt j cc j n1, cc dt n1 av-dc; c-acp pns12 av-j vvb, cst av-j j-jn vbz dt n1 pp-f n1;
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and that whom we fear we hate;
and that whom we Fear we hate;
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and perhaps, the Authours and Abettours of the uncomfortable doctrine of diffidence and uncertainty of resolution in the spirituall estate of our souls, would be glad of such an overture for the maintenance of those disheartening positions which they have broached unto the World to this purpose,
and perhaps, the Authors and Abettors of the uncomfortable Doctrine of diffidence and uncertainty of resolution in the spiritual estate of our Souls, would be glad of such an overture for the maintenance of those disheartening positions which they have broached unto the World to this purpose,
cc av, dt n2 cc n2 pp-f dt j n1 pp-f n1 cc n1 pp-f n1 p-acp dt j n1 pp-f po12 n2, vmd vbi j pp-f d dt n1 p-acp dt n1 pp-f d vvg n2 r-crq pns32 vhb vvn p-acp dt n1 p-acp d n1,
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but their mouthes are soon stopped, with the addition of the name of a Father, which is abundantly sufficient to sweeten this harsh sound of fear!
but their mouths Are soon stopped, with the addition of the name of a Father, which is abundantly sufficient to sweeten this harsh found of Fear!
cc-acp po32 n2 vbr av vvn, p-acp dt n1 pp-f dt n1 pp-f dt n1, r-crq vbz av-j j pc-acp vvi d j n1 pp-f n1!
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so as this clause of the Text may seem to be clearly commented upon by that of Romans 8.15. For ye have not received the Spirit of b•ndage again to fear, but ye have received the Spirit of adoption, whereby we try, Abba, Father ;
so as this clause of the Text may seem to be clearly commented upon by that of Romans 8.15. For you have not received the Spirit of b•ndage again to Fear, but you have received the Spirit of adoption, whereby we try, Abba, Father;
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There are indeed, terrores Domini, the terrors of the Lord, 2 Cor. 5.11.
There Are indeed, terrores Domini, the terrors of the Lord, 2 Cor. 5.11.
pc-acp vbr av, fw-la fw-la, dt n2 pp-f dt n1, crd np1 crd.
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For such is the dreadfull Majesty of the infinite God, that his presence, even when he desires to appear most amiable, overlaies our weakness;
For such is the dreadful Majesty of the infinite God, that his presence, even when he Desires to appear most amiable, overlays our weakness;
p-acp d vbz dt j n1 pp-f dt j np1, cst po31 n1, av c-crq pns31 vvz pc-acp vvi ds j, vvz po12 n1;
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yea so awfully glorious is the sight of one of his Angels, that Manoah and his wife thought they should dye of no other death; yea so awfully glorious is the sighed of one of his Angels, that Manoah and his wife Thought they should die of no other death;
uh av av-j j vbz dt n1 pp-f crd pp-f po31 n2, cst np1 cc po31 n1 vvd pns32 vmd vvi pp-f dx j-jn n1;
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yea, and sometimes, like a displeased Father he knits his brows upon his dearest (if offending) children:
yea, and sometime, like a displeased Father he knits his brows upon his dearest (if offending) children:
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the Man after his own heart could say, Thy terrors have I suffered with a troubled mind:
the Man After his own heart could say, Thy terrors have I suffered with a troubled mind:
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thy fierce wrath goeth over me, Psal. 88.15, 16. which he speaks not onely out of a true sense of his own misery,thy fierce wrath Goes over me, Psalm 88.15, 16. which he speaks not only out of a true sense of his own misery,
po21 j n1 vvz p-acp pno11, np1 crd, crd r-crq pns31 vvz xx av-j av pp-f dt j n1 pp-f po31 d n1,
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but as a just Type of him, who in the bitterness of his agony did sweat drops of blood,
but as a just Type of him, who in the bitterness of his agony did sweat drops of blood,
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and with him cryed out, My God, my God, why hast thou forsaken me ? who yet was heard in that which he feared;
and with him cried out, My God, my God, why hast thou forsaken me? who yet was herd in that which he feared;
cc p-acp pno31 vvd av, po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? q-crq av vbds vvn p-acp d r-crq pns31 vvd;
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heard and freed, heard and crowned;
herd and freed, herd and crowned;
vvn cc vvn, vvn cc vvn;
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thus sad may be the condition of the best of Saints in the pangs of their trialls;
thus sad may be the condition of the best of Saints in the pangs of their trials;
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which yet can be no other then safe, whiles, with their Captain and Saviour, they can say, My God, my God, and may hear God say unto them;
which yet can be no other then safe, while, with their Captain and Saviour, they can say, My God, my God, and may hear God say unto them;
r-crq av vmb vbi dx n-jn av j, n1, p-acp po32 n1 cc n1, pns32 vmb vvi, po11 np1, po11 np1, cc vmb vvi np1 vvi p-acp pno32;
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Fear not for I have redeemed thee, and called thee by thy name, thou art mine, Esa. 45.1. fear not for I have redeemed thee, and called thee by thy name, thou art mine, Isaiah 45.1.
vvb xx c-acp pns11 vhb vvn pno21, cc vvd pno21 p-acp po21 n1, pns21 vb2r png11, np1 crd.
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That we may see then what fear it is which is here recommended to us as an inseparable companion in this our pilgrimage, know, that there is a base kind of fear incident into the worst of men, yea beasts, yea Devils;
That we may see then what Fear it is which is Here recommended to us as an inseparable Companion in this our pilgrimage, know, that there is a base kind of Fear incident into the worst of men, yea beasts, yea Devils;
cst pns12 vmb vvi av q-crq vvb pn31 vbz r-crq vbz av vvn p-acp pno12 p-acp dt j n1 p-acp d po12 n1, vvb, cst pc-acp vbz dt j n1 pp-f n1 j p-acp dt js pp-f n2, uh n2, uh n2;
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the Devils believe and tremble (saith the Apostle) and we know the dog fears the whip,
the Devils believe and tremble (Says the Apostle) and we know the dog fears the whip,
dt n2 vvb cc vvb (vvz dt n1) cc pns12 vvb dt n1 vvz dt n1,
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and the horse the switch, and the slave fears the lash of his cruell Master, this is therefore called a slavish fear which though it be not good in it self,
and the horse the switch, and the slave fears the lash of his cruel Master, this is Therefore called a slavish Fear which though it be not good in it self,
cc dt n1 dt vvb, cc dt n1 vvz dt n1 pp-f po31 j n1, d vbz av vvn dt j n1 r-crq cs pn31 vbb xx j p-acp pn31 n1,
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yet may have this good effect in wicked men to restrain them from those villanies which they would otherwise commit;
yet may have this good Effect in wicked men to restrain them from those villainies which they would otherwise commit;
av vmb vhi d j n1 p-acp j n2 pc-acp vvi pno32 p-acp d n2 r-crq pns32 vmd av vvi;
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and certainly were it not for this, there were no living amongst men; Earth would be Hell:
and Certainly were it not for this, there were no living among men; Earth would be Hell:
cc av-j vbdr pn31 xx p-acp d, pc-acp vbdr dx n-vvg p-acp n2; n1 vmd vbi n1:
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there is besides a distrustfull fear in unsetled hearts; which is an anxious doubt lest God will not be so good as his word,
there is beside a distrustful Fear in unsettled hearts; which is an anxious doubt lest God will not be so good as his word,
pc-acp vbz p-acp dt j n1 p-acp j-vvn n2; r-crq vbz dt j n1 cs np1 vmb xx vbi av j c-acp po31 n1,
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and perform those promises which he hath made to us; this is highly sinfull in it self, and infinitely dishonorable and displeasing unto God;
and perform those promises which he hath made to us; this is highly sinful in it self, and infinitely dishonourable and displeasing unto God;
cc vvi d n2 r-crq pns31 vhz vvn p-acp pno12; d vbz av-j j p-acp pn31 n1, cc av-j j cc vvg p-acp np1;
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for, if an honest man cannot endure to be distrusted, how hainously must the God of truth needs take it that his fidelity should be called into question by false-hearted men:
for, if an honest man cannot endure to be distrusted, how heinously must the God of truth needs take it that his Fidis should be called into question by False-hearted men:
p-acp, cs dt j n1 vmbx vvi pc-acp vbi j-vvn, c-crq av-j vmb dt n1 pp-f n1 av vvi pn31 cst po31 n1 vmd vbi vvn p-acp n1 p-acp j n2:
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The fear that we must ever take along with us, is double: A fear of reverence, and a fear of circumspection;
The Fear that we must ever take along with us, is double: A Fear of Reverence, and a Fear of circumspection;
dt n1 cst pns12 vmb av vvi a-acp p-acp pno12, vbz j-jn: dt n1 pp-f n1, cc dt n1 pp-f n1;
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the first is that whereof Malachy 1.6. A Son honoreth his Father, and a servant his Master, If then I be your Father where is my honour;
the First is that whereof Malachy 1.6. A Son Honoureth his Father, and a servant his Master, If then I be your Father where is my honour;
dt ord vbz d c-crq np1 crd. dt n1 vvz po31 n1, cc dt n1 po31 n1, cs av pns11 vbb po22 n1 c-crq vbz po11 n1;
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and if I be your Master where is my fear? And this fear consists in our awfull and trembling acknowledgment of his dread presence, in our reverentiall,and if I be your Master where is my Fear? And this Fear consists in our awful and trembling acknowledgment of his dread presence, in our reverential,
cc cs pns11 vbb po22 n1 c-crq vbz po11 n1? cc d n1 vvz p-acp po12 j cc j-vvg n1 pp-f po31 j n1, p-acp po12 j,
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and adoring thoughts of his infiniteness: in our humble and holy desires to be allowed of him in all things;
and adoring thoughts of his infiniteness: in our humble and holy Desires to be allowed of him in all things;
cc j-vvg n2 pp-f po31 n1: p-acp po12 j cc j n2 pc-acp vbi vvn pp-f pno31 p-acp d n2;
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this is that which wise Solomon more then once tells us in the begining, or (as the word rather signifies) the cheif point of wisdom,
this is that which wise Solomon more then once tells us in the beginning, or (as the word rather signifies) the chief point of Wisdom,
d vbz d r-crq j np1 av-dc cs a-acp vvz pno12 p-acp dt n-vvg, cc (c-acp dt n1 av-c vvz) dt n-jn n1 pp-f n1,
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and which the Psalmist truly tells is accompanied with blessedness.
and which the Psalmist truly tells is accompanied with blessedness.
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3810
The latter which I call a fear of circumspection, is a due and tender regard to all our wayes, not without an holy jealousie over our selves in all our actions, words,
The latter which I call a Fear of circumspection, is a due and tender regard to all our ways, not without an holy jealousy over our selves in all our actions, words,
dt d r-crq pns11 vvb dt n1 pp-f n1, vbz dt j-jn cc j n1 p-acp d po12 n2, xx p-acp dt j n1 p-acp po12 n2 p-acp d po12 n2, n2,
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and thoughts, lest we might do, say, or think any thing that might be displeasing to the Majesty of our God, whereof Solomon, Blessed is the Man that feareth alwayes;
and thoughts, lest we might do, say, or think any thing that might be displeasing to the Majesty of our God, whereof Solomon, Blessed is the Man that fears always;
cc n2, cs pns12 vmd vdi, vvb, cc vvb d n1 cst vmd vbi vvg p-acp dt n1 pp-f po12 n1, c-crq np1, vvn vbz dt n1 cst vvz av;
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but he that hardneth his heart shall fall into mischief, Prov. 28.14.but he that Hardeneth his heart shall fallen into mischief, Curae 28.14.
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Now, these two fears are as twins that are joyned together in the bulk of the body, inseparable;
Now, these two fears Are as twins that Are joined together in the bulk of the body, inseparable;
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3814
and are so comprehensive, that all Religion is expressed by the name of fear;
and Are so comprehensive, that all Religion is expressed by the name of Fear;
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and NONLATINALPHABET is rendred by Timoratus: indeed where this fear is, there can be no other then a gracious heart:
and is rendered by Timoratus: indeed where this Fear is, there can be no other then a gracious heart:
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3816
for this will be sure to work in a man true humility, the Mother of vertues;
for this will be sure to work in a man true humility, the Mother of Virtues;
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when he shall compare his dust and ashes, with the glorious Majesty of God, when he sees such an Heaven roling over his head, such an Earth and Sea under him,
when he shall compare his dust and Ashes, with the glorious Majesty of God, when he sees such an Heaven rolling over his head, such an Earth and Sea under him,
c-crq pns31 vmb vvi po31 n1 cc n2, p-acp dt j n1 pp-f np1, c-crq pns31 vvz d dt n1 vvg p-acp po31 n1, d dt n1 cc n1 p-acp pno31,
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3818
how can he but say, Lord, what is man? this will make him think himself happy that he may be allowed to love such a God:
how can he but say, Lord, what is man? this will make him think himself happy that he may be allowed to love such a God:
q-crq vmb pns31 p-acp vvb, n1, r-crq vbz n1? d vmb vvi pno31 vvi px31 j cst pns31 vmb vbi vvn pc-acp vvi d dt n1:
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3819
that such a worme as he may be admitted to have any interest in so infinite a Majesty, this will render him carefully conscionable in all his wayes, that he would not for a World do any thing that might offend such a God,
that such a worm as he may be admitted to have any Interest in so infinite a Majesty, this will render him carefully conscionable in all his ways, that he would not for a World do any thing that might offend such a God,
cst d dt n1 c-acp pns31 vmb vbi vvn pc-acp vhi d n1 p-acp av j dt n1, d vmb vvi pno31 av-j j p-acp d po31 n2, cst pns31 vmd xx p-acp dt n1 vdb d n1 cst vmd vvi d dt n1,
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yea it will make him no lesse fearfull of sin then of Hell:
yea it will make him no less fearful of since then of Hell:
uh pn31 vmb vvi pno31 av-dx av-dc j pp-f n1 av pp-f n1:
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3821
see Gods own connexion when he gives a Character of his Servant Job: A perfect and an upright man, one that feareth God and escheweth evill, Job. 1.8.
see God's own connexion when he gives a Character of his Servant Job: A perfect and an upright man, one that fears God and escheweth evil, Job. 1.8.
vvb n2 d n1 c-crq pns31 vvz dt n1 pp-f po31 n1 n1: dt j cc dt j n1, pi cst vvz np1 cc vvz j-jn, np1. crd.
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Lo, he that fears God will therefore eschew evill, will not dare to sin:
Lo, he that fears God will Therefore eschew evil, will not Dare to since:
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if Satan shall lay all the Treasures of the World at his feer, he will say in an holy scorn, Thy Gold and thy Silver perish with thee ;
if Satan shall lay all the Treasures of the World At his Fear, he will say in an holy scorn, Thy Gold and thy Silver perish with thee;
cs np1 vmb vvi d dt n2 pp-f dt n1 p-acp po31 n1, pns31 vmb vvi p-acp dt j n1, po21 n1 cc po21 n1 vvi p-acp pno21;
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3824
if all the philtr•s and wanton allurements of a great and beautifull mistress shall lay seige to him, he will say with good Joseph, How can I do this great wickedness and sin against God :
if all the philtr•s and wanton allurements of a great and beautiful mistress shall lay siege to him, he will say with good Joseph, How can I do this great wickedness and since against God:
cs d dt n2 cc j-jn n2 pp-f dt j cc j n1 vmb vvi n1 p-acp pno31, pns31 vmb vvi p-acp j np1, c-crq vmb pns11 vdi d j n1 cc n1 p-acp np1:
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But O God, who hath believed our report, and to whom is the arme of the Lord revealed? Is there such a thing as the fear of the Lord amongst men? Can we think that the common sins of the times can stand with the least scruple of the fear of the Almighty? wo is me, what rending and tearing of the sacred name of God in pieces, with oaths and blasphemies do we meet with every where? what contempt of his holy Ordinances and Ministers?
But Oh God, who hath believed our report, and to whom is the arm of the Lord revealed? Is there such a thing as the Fear of the Lord among men? Can we think that the Common Sins of the times can stand with the least scruple of the Fear of the Almighty? woe is me, what rending and tearing of the sacred name of God in Pieces, with Oaths and Blasphemies do we meet with every where? what contempt of his holy Ordinances and Ministers?
cc-acp uh np1, r-crq vhz vvn po12 n1, cc p-acp ro-crq vbz dt n1 pp-f dt n1 vvn? vbz pc-acp d dt n1 c-acp dt n1 pp-f dt n1 p-acp n2? vmb pns12 vvi d dt j n2 pp-f dt n2 vmb vvi p-acp dt ds n1 pp-f dt n1 pp-f dt j-jn? n1 vbz pno11, r-crq vvg cc vvg pp-f dt j n1 pp-f np1 p-acp n2, p-acp n2 cc n2 vdb pns12 vvb p-acp d q-crq? q-crq n1 pp-f po31 j n2 cc n2?
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What abominable sacriledges? what foul perjuries? what brutish and odious drunkenness, and epicurean excess? what fraud and cozenage in trading? what shamefull uncleanness? what merciless and bloody oppressions;
What abominable sacrileges? what foul perjuries? what brutish and odious Drunkenness, and epicurean excess? what fraud and cozenage in trading? what shameful uncleanness? what merciless and bloody oppressions;
q-crq j n2? q-crq j n2? q-crq j cc j n1, cc j n1? q-crq n1 cc n1 p-acp n-vvg? q-crq j n1? q-crq j cc j n2;
(18) sermon (DIV1)
339
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3827
Oh where, then, where is the fear of a God to be found the while? yea to such an height of atheous boldnesse,
O where, then, where is the Fear of a God to be found the while? yea to such an height of atheous boldness,
uh c-crq, av, q-crq vbz dt n1 pp-f dt n1 pc-acp vbi vvn dt n1? uh p-acp d dt n1 pp-f j n1,
(18) sermon (DIV1)
339
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3828
and obduration are the russians of our time grown, that they boast of it as their greatest glory, to fear nothing, Neither God nor Devil;
and obduration Are the russians of our time grown, that they boast of it as their greatest glory, to Fear nothing, Neither God nor devil;
cc n1 vbr dt n2 pp-f po12 n1 vvn, cst pns32 vvb pp-f pn31 p-acp po32 js n1, pc-acp vvi pix, av-dx np1 ccx n1;
(18) sermon (DIV1)
339
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they feast without fear, they fight without fear, they sin without fear.
they feast without Fear, they fight without Fear, they sin without Fear.
pns32 vvb p-acp n1, pns32 vvb p-acp n1, pns32 vvb p-acp n1.
(18) sermon (DIV1)
339
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3830
But hear this ye carelesse and profane epicures that say, Tush doth God see it? Is there knowledg in the most high ? Hear this ye formall hypocrites that can fashionably bow, to him whose face you can be content to spit upon,
But hear this you careless and profane Epicureans that say, Tush does God see it? Is there knowledge in the most high? Hear this you formal Hypocrites that can fashionably bow, to him whose face you can be content to spit upon,
p-acp vvi d pn22 j cc j n2 cst vvb, uh vdz np1 vvi pn31? vbz pc-acp n1 p-acp dt av-ds j? np1 d pn22 j n2 cst vmb av-j vvi, p-acp pno31 rg-crq n1 pn22 vmb vbi j pc-acp vvi p-acp,
(18) sermon (DIV1)
340
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and whom ye can abide to crucifie again by your wicked lives;
and whom you can abide to crucify again by your wicked lives;
cc r-crq pn22 vmb vvi pc-acp vvi av p-acp po22 j n2;
(18) sermon (DIV1)
340
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3832
Hear this ye Godlesse and swaggering roarers, that dare say with Pharaoh, Who is the Lord ? You that now bid defiance to fear, shall in spight of you learn the way to fear;
Hear this you Godless and swaggering roarers, that Dare say with Pharaoh, Who is the Lord? You that now bid defiance to Fear, shall in spite of you Learn the Way to Fear;
vvb d pn22 j cc j-vvg n2, cst vvb vvb p-acp np1, r-crq vbz dt n1? pn22 cst av vvb n1 pc-acp vvi, vmb p-acp n1 pp-f pn22 vvb dt n1 pc-acp vvi;
(18) sermon (DIV1)
340
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3833
yea to tremble, yea to be confounded, at the terrors of the Almighty;
yea to tremble, yea to be confounded, At the terrors of the Almighty;
uh p-acp vvi, uh p-acp vbi vvn, p-acp dt n2 pp-f dt j-jn;
(18) sermon (DIV1)
340
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3834
Those knees that are now so stiff, that they will not bow to God, shall once knock together;
Those knees that Are now so stiff, that they will not bow to God, shall once knock together;
d n2 cst vbr av av j, cst pns32 vmb xx vvi p-acp np1, vmb a-acp vvi av;
(18) sermon (DIV1)
340
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3835
those teeth, through which your blasphemies have passed, shall gnash, those hands, that were lift up against Heaven shall shake, and languish.
those teeth, through which your Blasphemies have passed, shall gnash, those hands, that were lift up against Heaven shall shake, and languish.
d n2, p-acp r-crq po22 n2 vhb vvn, vmb vvi, d n2, cst vbdr vvn a-acp p-acp n1 vmb vvi, cc vvi.
(18) sermon (DIV1)
340
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3836
If ye were as strong as Mountaines, before his presence the Mountaines fled, and the hills were moved;
If you were as strong as Mountains, before his presence the Mountains fled, and the hills were moved;
cs pn22 vbdr a-acp j c-acp n2, p-acp po31 n1 dt n2 vvd, cc dt n2 vbdr vvn;
(18) sermon (DIV1)
340
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3837
If as firme as rocks, who can stand before his wrath: His wrath is poured out like fire, and the rocks are broken before him; Nahum. 1.6.
If as firm as Rocks, who can stand before his wrath: His wrath is poured out like fire, and the Rocks Are broken before him; Nahum. 1.6.
cs p-acp j c-acp n2, r-crq vmb vvi p-acp po31 n1: po31 n1 vbz vvn av av-j n1, cc dt n2 vbr vvn p-acp pno31; np1. crd.
(18) sermon (DIV1)
340
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3838
If as the whole Earth, whose title is, That cannot be moved; The Earth trembled and quaked, because he was angry, saith the Psalmist;
If as the Whole Earth, whose title is, That cannot be moved; The Earth trembled and quaked, Because he was angry, Says the Psalmist;
cs p-acp dt j-jn n1, rg-crq n1 vbz, cst vmbx vbi vvn; dt n1 vvd cc vvd, c-acp pns31 vbds j, vvz dt n1;
(18) sermon (DIV1)
340
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3839
yea, if as wicked as Devils, even they believe and tremble; and if when he doth but thunder in his clouds, the stoutest Atheist turnes pale,
yea, if as wicked as Devils, even they believe and tremble; and if when he does but thunder in his Clouds, the Stoutest Atheist turns pale,
uh, cs p-acp j c-acp n2, av pns32 vvb cc vvi; cc cs c-crq pns31 vdz p-acp n1 p-acp po31 n2, dt js n1 vvz j,
(18) sermon (DIV1)
340
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3840
and is ready to creep into a bench-hole;
and is ready to creep into a bench-hole;
cc vbz j pc-acp vvi p-acp dt n1;
(18) sermon (DIV1)
340
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3841
what shall become of them, when he shall put forth the utmost of his fury and revenge upon his enemies;
what shall become of them, when he shall put forth the utmost of his fury and revenge upon his enemies;
q-crq vmb vvi pp-f pno32, c-crq pns31 vmb vvi av dt j pp-f po31 n1 cc n1 p-acp po31 n2;
(18) sermon (DIV1)
340
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3842
Lo then, ye that now laugh at fear shall yell and houle like hell-hounds in eternall torments and God shall laugh when your fear commeth;
Lo then, you that now laugh At Fear shall yell and houle like hellhounds in Eternal torments and God shall laugh when your Fear comes;
uh av, pn22 cst av vvi p-acp n1 vmb vvi cc vvi av-j n2 p-acp j n2 cc np1 vmb vvi c-crq po22 n1 vvz;
(18) sermon (DIV1)
340
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3843
ye that would not now so much as with Faelix quake at the newes of a judgment, shall irrecoverably shiver in the midst of those flames that can never be quenched.
you that would not now so much as with Felix quake At the news of a judgement, shall irrecoverably shiver in the midst of those flames that can never be quenched.
pn22 cst vmd xx av av av-d c-acp p-acp fw-la n1 p-acp dt n1 pp-f dt n1, vmb av-j vvi p-acp dt n1 pp-f d n2 cst vmb av-x vbi vvn.
(18) sermon (DIV1)
340
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3844
But for us, dear and beloved Christians, far be it from us, to be of that iron-disposition;
But for us, dear and Beloved Christians, Far be it from us, to be of that iron-disposition;
cc-acp p-acp pno12, j-jn cc j-vvn np1, av-j vbb pn31 p-acp pno12, pc-acp vbi pp-f d n1;
(18) sermon (DIV1)
341
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3845
that we should never bow but with the fire; no, we have other more kindly grounds of our fear;
that we should never bow but with the fire; no, we have other more kindly grounds of our Fear;
cst pns12 vmd av-x vvi cc-acp p-acp dt n1; uh-dx, pns12 vhb j-jn n1 av-j n2 pp-f po12 n1;
(18) sermon (DIV1)
341
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3846
Great is thy mercy, saith the Psalmist, that thou maist be feared ; Lo, it is the amiableness of merits that must attract our fear;Great is thy mercy, Says the Psalmist, that thou Mayest be feared; Lo, it is the amiableness of merits that must attract our Fear;
j vbz po21 n1, vvz dt n1, cst pns21 vm2 vbi vvn; uh, pn31 vbz dt n1 pp-f n2 cst vmb vvi po12 n1;
(18) sermon (DIV1)
341
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3847
it is a thing that mainly concernes us to look where and how fears are placed;
it is a thing that mainly concerns us to look where and how fears Are placed;
pn31 vbz dt n1 cst av-j vvz pno12 pc-acp vvi c-crq cc q-crq n2 vbr vvn;
(18) sermon (DIV1)
341
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3848
Far be it from us to bring upon our selves the curse of wicked ones, To fear where no fear is;
far be it from us to bring upon our selves the curse of wicked ones, To Fear where no Fear is;
av-j vbb pn31 p-acp pno12 pc-acp vvi p-acp po12 n2 dt n1 pp-f j pi2, pc-acp vvi c-crq dx n1 vbz;
(18) sermon (DIV1)
341
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3849
as this is the common condition of men.
as this is the Common condition of men.
c-acp d vbz dt j n1 pp-f n2.
(18) sermon (DIV1)
341
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3850
Alas, we are apt to fear the censures and displeasure of vain greatness, whereas that may be a means to ingratiate us with God; shame of the World;
Alas, we Are apt to Fear the censures and displeasure of vain greatness, whereas that may be a means to ingratiate us with God; shame of the World;
np1, pns12 vbr j pc-acp vvi dt n2 cc n1 pp-f j n1, cs d vmb vbi dt n2 pc-acp vvi pno12 p-acp np1; n1 pp-f dt n1;
(18) sermon (DIV1)
341
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3851
whereas that may be a means to save us from everlasting confusion: poverty, whereas that may possess us of a better wealth;
whereas that may be a means to save us from everlasting confusion: poverty, whereas that may possess us of a better wealth;
cs d vmb vbi dt n2 pc-acp vvi pno12 p-acp j n1: n1, cs d vmb vvi pno12 pp-f dt jc n1;
(18) sermon (DIV1)
341
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3852
death, whereas to the faithfull soul that proves the necessary harbinger to eternall rest and glory;
death, whereas to the faithful soul that Proves the necessary harbinger to Eternal rest and glory;
n1, cs p-acp dt j n1 cst vvz dt j n1 p-acp j n1 cc n1;
(18) sermon (DIV1)
341
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3853
in the mean time the same men are no whit afraid of the displeasure of God, and their own perdition;
in the mean time the same men Are no whit afraid of the displeasure of God, and their own perdition;
p-acp dt j n1 dt d n2 vbr dx n1 j pp-f dt n1 pp-f np1, cc po32 d n1;
(18) sermon (DIV1)
341
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3854
wherein they are like to foolish children, who run away from their parents, and best friends,
wherein they Are like to foolish children, who run away from their Parents, and best Friends,
c-crq pns32 vbr av-j p-acp j n2, r-crq vvb av p-acp po32 n2, cc js n2,
(18) sermon (DIV1)
341
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3855
if they have but a maske or scarfe over their faces, but are no whit afraid of fire or water;
if they have but a mask or scarf over their faces, but Are no whit afraid of fire or water;
cs pns32 vhb p-acp dt n1 cc n1 p-acp po32 n2, cc-acp vbr dx n1 j pp-f n1 cc n1;
(18) sermon (DIV1)
341
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3856
Away with all these and the like weak misprisions;
Away with all these and the like weak misprisions;
av p-acp d d cc dt j j n2;
(18) sermon (DIV1)
341
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3857
and if we tender our own safety, let it be our main care to set our fears right;
and if we tender our own safety, let it be our main care to Set our fears right;
cc cs pns12 vvb po12 d n1, vvb pn31 vbi po12 j n1 pc-acp vvi po12 n2 j-jn;
(18) sermon (DIV1)
341
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3858
which shall be done, if we place them upon our infinitely great and glorious God, in that relation both of mercy and goodness, wherein he is here recommended to us,
which shall be done, if we place them upon our infinitely great and glorious God, in that Relation both of mercy and Goodness, wherein he is Here recommended to us,
r-crq vmb vbi vdn, cs pns12 vvb pno32 p-acp po12 av-j j cc j np1, p-acp d n1 av-d pp-f n1 cc n1, c-crq pns31 vbz av vvn p-acp pno12,
(18) sermon (DIV1)
341
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3859
as our Father, and that awfull apprehension of Justice, wherein he is set forth to us as an unpartiall judge of us, and all our actions.
as our Father, and that awful apprehension of justice, wherein he is Set forth to us as an unpartial judge of us, and all our actions.
c-acp po12 n1, cc cst j n1 pp-f n1, c-crq pns31 vbz vvn av p-acp pno12 p-acp dt j n1 pp-f pno12, cc d po12 n2.
(18) sermon (DIV1)
341
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3860
Consider then (that from the duty we may descend to the motive) that this fear is of a Father, and therefore a loving fear;
Consider then (that from the duty we may descend to the motive) that this Fear is of a Father, and Therefore a loving Fear;
np1 av (cst p-acp dt n1 pns12 vmb vvi p-acp dt n1) cst d n1 vbz pp-f dt n1, cc av dt j-vvg n1;
(18) sermon (DIV1)
341
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3861
but this Father is a judge, and therefore it must be an awfull love;
but this Father is a judge, and Therefore it must be an awful love;
cc-acp d n1 vbz dt n1, cc av pn31 vmb vbi dt j n1;
(18) sermon (DIV1)
341
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3862
how will these two go together, a Father and a Judge? the one a stile of love and mercy, the other of justice.
how will these two go together, a Father and a Judge? the one a style of love and mercy, the other of Justice.
q-crq vmb d crd vvi av, dt n1 cc dt n1? dt crd dt n1 pp-f n1 cc n1, dt n-jn pp-f n1.
(18) sermon (DIV1)
341
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3863
What ever God is, he is all that, he is all love, and mercy; He is all justice;
What ever God is, he is all that, he is all love, and mercy; He is all Justice;
q-crq av np1 vbz, pns31 vbz d d, pns31 vbz d n1, cc n1; pns31 vbz d n1;
(18) sermon (DIV1)
341
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3864
That which God is in the pure simplicity of his essence, we must imitate in our compositions;
That which God is in the pure simplicity of his essence, we must imitate in our compositions;
cst r-crq np1 vbz p-acp dt j n1 pp-f po31 n1, pns12 vmb vvi p-acp po12 n2;
(18) sermon (DIV1)
341
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3865
namely to unite both these in one heart;
namely to unite both these in one heart;
av pc-acp vvi d d p-acp crd n1;
(18) sermon (DIV1)
341
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3866
He is not so a judg that he will wave the title and affection of a Father;
He is not so a judge that he will wave the title and affection of a Father;
pns31 vbz xx av dt n1 cst pns31 vmb vvi dt n1 cc n1 pp-f dt n1;
(18) sermon (DIV1)
341
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3867
he is not so a Father, that he will remit ought of his infinite justice, in any of his proceedings:
he is not so a Father, that he will remit ought of his infinite Justice, in any of his proceedings:
pns31 vbz xx av dt n1, cst pns31 vmb vvi pi pp-f po31 j n1, p-acp d pp-f po31 n2-vvg:
(18) sermon (DIV1)
341
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3868
upon both these must we fasten our eyes at once; we must see the love of a Father to uphold, and chear us;
upon both these must we fasten our eyes At once; we must see the love of a Father to uphold, and cheer us;
p-acp d d vmb pns12 vvi po12 n2 p-acp a-acp; pns12 vmb vvi dt n1 pp-f dt n1 pc-acp vvi, cc vvb pno12;
(18) sermon (DIV1)
341
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3869
we must look upon the Justice of a Judge that we may tremble; and therefore putting both together we must rejoyce in him with trembling:
we must look upon the justice of a Judge that we may tremble; and Therefore putting both together we must rejoice in him with trembling:
pns12 vmb vvi p-acp dt n1 pp-f dt n1 cst pns12 vmb vvi; cc av vvg d av pns12 vmb vvi p-acp pno31 p-acp vvg:
(18) sermon (DIV1)
341
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3870
Droop not, despair not, O Man, thou hast a Father in Heaven: all the bowels of mortall and Earthly parents, are straight to his:
Droop not, despair not, Oh Man, thou hast a Father in Heaven: all the bowels of Mortal and Earthly Parents, Are straight to his:
vvb xx, vvb xx, uh n1, pns21 vh2 dt n1 p-acp n1: d dt n2 pp-f j-jn cc j n2, vbr av-j p-acp po31:
(18) sermon (DIV1)
341
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3871
If Fathers, if Mothers may prove unnaturall; there is no fear that God should cast off his mercy, for it is himself. Presume not, O Man;
If Father's, if Mother's may prove unnatural; there is no Fear that God should cast off his mercy, for it is himself. Presume not, Oh Man;
cs n2, cs ng1 vmb vvi j; pc-acp vbz dx n1 cst np1 vmd vvi a-acp po31 n1, c-acp pn31 vbz px31. vvb xx, uh n1;
(18) sermon (DIV1)
341
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3872
for this Father is a most just Judge. It is for sinfull flesh and blood to be partiall:
for this Father is a most just Judge. It is for sinful Flesh and blood to be partial:
p-acp d n1 vbz dt av-ds j n1. pn31 vbz p-acp j n1 cc n1 pc-acp vbi j:
(18) sermon (DIV1)
341
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3873
Fond parents are apt so to doat upon the persons of their children, that they are willing to connive at their sins;
Found Parents Are apt so to dote upon the Persons of their children, that they Are willing to connive At their Sins;
j n2 vbr j av pc-acp vvi p-acp dt n2 pp-f po32 n2, cst pns32 vbr j pc-acp vvi p-acp po32 n2;
(18) sermon (DIV1)
341
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3874
either they will not see them, or not hate them, or not censure them, or not punish them;
either they will not see them, or not hate them, or not censure them, or not Punish them;
d pns32 vmb xx vvi pno32, cc xx vvi pno32, cc xx vvi pno32, cc xx vvi pno32;
(18) sermon (DIV1)
341
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3875
thus many a son may (according to the Apologue) bite his Mothers ear when he is climbing up to the gallowes,
thus many a son may (according to the Apologue) bite his Mother's ear when he is climbing up to the gallows,
av d dt n1 vmb (vvg p-acp dt n1) vvb po31 ng1 n1 c-crq pns31 vbz vvg a-acp p-acp dt n2,
(18) sermon (DIV1)
341
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3876
but the infinite justice of the great and holy God cannot be either accessary, or indulgent to the least sin of his dearest darling upon Earth;
but the infinite Justice of the great and holy God cannot be either accessary, or indulgent to the least since of his dearest darling upon Earth;
cc-acp dt j n1 pp-f dt j cc j np1 vmbx vbi d n-jn, cc j p-acp dt ds n1 pp-f po31 js-jn j-jn p-acp n1;
(18) sermon (DIV1)
341
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3877
it is a mad conceit of our Antinomian Hereticks, That God sees no sin in his elect;
it is a mad conceit of our Antinomian Heretics, That God sees no since in his elect;
pn31 vbz dt j n1 pp-f po12 jp n2, cst np1 vvz dx n1 p-acp po31 vvi;
(18) sermon (DIV1)
341
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3878
whereas he notes and takes more tenderly their offences then any other;
whereas he notes and Takes more tenderly their offences then any other;
cs pns31 vvz cc vvz av-dc av-j po32 n2 av d n-jn;
(18) sermon (DIV1)
341
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3879
Hear what he saith to his Israel; Thee onely have I chosen of all the families upon Earth,
Hear what he Says to his Israel; Thee only have I chosen of all the families upon Earth,
vvb r-crq pns31 vvz p-acp po31 np1; pno21 av-j vhb pns11 vvn pp-f d dt n2 p-acp n1,
(18) sermon (DIV1)
341
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3880
therefore will I punish thee for all thine iniquities, Amos. 3.2.Therefore will I Punish thee for all thine iniquities, Amos. 3.2.
av vmb pns11 vvi pno21 p-acp d po21 n2, np1 crd.
(18) sermon (DIV1)
341
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3881
But let this be enough to be spoken of the conjuncture of these two titles of God; A Father and a Judge :
But let this be enough to be spoken of the conjuncture of these two titles of God; A Father and a Judge:
cc-acp vvb d vbb av-d pc-acp vbi vvn pp-f dt n1 pp-f d crd n2 pp-f np1; dt n1 cc dt n1:
(18) sermon (DIV1)
341
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3882
we cannot hope in the remainder of our hour to prosecute both of them severally; let us onely touch at the former;
we cannot hope in the remainder of our hour to prosecute both of them severally; let us only touch At the former;
pns12 vmbx vvi p-acp dt n1 pp-f po12 n1 pc-acp vvi d pp-f pno32 av-j; vvb pno12 av-j vvi p-acp dt j;
(18) sermon (DIV1)
341
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3883
it is a dear name, this of a Father: and no less familiar. It is the first word of our Lords prayer;
it is a dear name, this of a Father: and no less familiar. It is the First word of our lords prayer;
pn31 vbz dt j-jn n1, d pp-f dt n1: cc dx av-dc j-jn. pn31 vbz dt ord n1 pp-f po12 n2 n1;
(18) sermon (DIV1)
341
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3884
and in the first clause of our Creed, that which is there the title of his personality in Divine relation;
and in the First clause of our Creed, that which is there the title of his personality in Divine Relation;
cc p-acp dt ord n1 pp-f po12 n1, cst r-crq vbz a-acp dt n1 pp-f po31 n1 p-acp j-jn n1;
(18) sermon (DIV1)
341
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3885
is the same here in his gracious relation to us: Our Father;
is the same Here in his gracious Relation to us: Our Father;
vbz dt d av p-acp po31 j n1 p-acp pno12: po12 n1;
(18) sermon (DIV1)
341
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3886
so he is in the right of Creation [ He made us, not we our selves ] in the right of adoption;
so he is in the right of Creation [ He made us, not we our selves ] in the right of adoption;
av pns31 vbz p-acp dt n-jn pp-f n1 [ pns31 vvd pno12, xx pns12 po12 n2 ] p-acp dt n-jn pp-f n1;
(18) sermon (DIV1)
341
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3887
[ we have received the adoption of sons ] Galat. 4.5. In the right of regeneration, [ In that we are made partakers of the divine nature ] 2 Pet. 1.4.
[ we have received the adoption of Sons ] Galatians 4.5. In the right of regeneration, [ In that we Are made partakers of the divine nature ] 2 Pet. 1.4.
[ pns12 vhb vvn dt n1 pp-f n2 ] np1 crd. p-acp dt n-jn pp-f n1, [ p-acp cst pns12 vbr vvn n2 pp-f dt j-jn n1 ] crd np1 crd.
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I could here lose my self, and yet be happily bestowed in the setting forth of those infinite priviledges, that we receive from the hands of our God, by vertue of this happy son-ship,
I could Here loose my self, and yet be happily bestowed in the setting forth of those infinite privileges, that we receive from the hands of our God, by virtue of this happy sonship,
pns11 vmd av vvi po11 n1, cc av vbi av-j vvn p-acp dt n-vvg av pp-f d j n2, cst pns12 vvb p-acp dt n2 pp-f po12 n1, p-acp n1 pp-f d j n1,
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but I shall balk this theme for the present, as that we not long since largely prosecuted in your ears;
but I shall balk this theme for the present, as that we not long since largely prosecuted in your ears;
cc-acp pns11 vmb vvi d n1 p-acp dt j, c-acp cst pns12 xx av-j c-acp av-j vvd p-acp po22 n2;
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and shall (as my Text invites me) rather put you in mind how vainly we shall pretend a right to this Father, unless we own him;
and shall (as my Text invites me) rather put you in mind how vainly we shall pretend a right to this Father, unless we own him;
cc vmb (c-acp po11 n1 vvz pno11) av vvb pn22 p-acp n1 c-crq av-j pns12 vmb vvi dt j-jn p-acp d n1, cs pns12 vvb pno31;
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for the words are [ NONLATINALPHABET ] If ye call him Father as Beza, and our former translation turnes it;
for the words Are [ ] If you call him Father as Beza, and our former Translation turns it;
p-acp dt n2 vbr [ ] cs pn22 vvb pno31 n1 p-acp np1, cc po12 j n1 vvz pn31;
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or (as it is, being a compound word more properly rendred in our present version) If ye call upon the Father;
or (as it is, being a compound word more properly rendered in our present version) If you call upon the Father;
cc (c-acp pn31 vbz, vbg dt n1 n1 av-dc av-j vvn p-acp po12 j n1) cs pn22 vvb p-acp dt n1;
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where you have a short, but true Character of a faithfull Christian laid forth to you;
where you have a short, but true Character of a faithful Christian laid forth to you;
c-crq pn22 vhb dt j, cc-acp j n1 pp-f dt j njp vvd av p-acp pn22;
(18) sermon (DIV1)
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He is one that calls upon the Father:
He is one that calls upon the Father:
pns31 vbz pi cst vvz p-acp dt n1:
(18) sermon (DIV1)
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he saith not upon God absolutely, in the relation to that infinite power which made and governes the World;
he Says not upon God absolutely, in the Relation to that infinite power which made and governs the World;
pns31 vvz xx p-acp np1 av-j, p-acp dt n1 p-acp d j n1 r-crq vvd cc vvz dt n1;
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so Jewes and Turks pretend to do:
so Jews and Turks pretend to do:
av np2 cc n2 vvb pc-acp vdi:
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but in the relation to his blessed paternity, as the Father of our Lord Jesus Christ, and in him, ours.
but in the Relation to his blessed paternity, as the Father of our Lord jesus christ, and in him, ours.
cc-acp p-acp dt n1 p-acp po31 j-vvn n1, c-acp dt n1 pp-f po12 n1 np1 np1, cc p-acp pno31, png12.
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Thus he that calls upon the Father professes himself a true Christian, so St. Paul makes this one of the mottoes of Gods great S•al.
Thus he that calls upon the Father Professes himself a true Christian, so Saint Paul makes this one of the mottoes of God's great S•al.
av pns31 cst vvz p-acp dt n1 vvz px31 dt j njp, av n1 np1 vvz d crd pp-f dt n2 pp-f n2 j n1.
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Let every one that calls upon the name of the Lord depart from iniquity ;Let every one that calls upon the name of the Lord depart from iniquity;
vvb d pi cst vvz p-acp dt n1 pp-f dt n1 vvb p-acp n1;
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and David makes this the pitch-brand (as it were) of wicked wretches, they call not upon God ;
and David makes this the pitch-brand (as it were) of wicked wretches, they call not upon God;
cc np1 vvz d dt n1 (c-acp pn31 vbdr) pp-f j n2, pns32 vvb xx p-acp np1;
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surely, there is no act we can do, argues more grace then holy invocation, or that equally procures it.
surely, there is no act we can do, argues more grace then holy invocation, or that equally procures it.
av-j, pc-acp vbz dx n1 pns12 vmb vdi, vvz dc n1 cs j n1, cc cst av-j vvz pn31.
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There are three motives of our calling upon the Father; Our duty, our need, and our benefit: Our duty;
There Are three motives of our calling upon the Father; Our duty, our need, and our benefit: Our duty;
pc-acp vbr crd n2 pp-f po12 n1 p-acp dt n1; po12 n1, po12 n1, cc po12 n1: po12 n1;
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for that God injoyns it, and accounts it an especiall part of his worship, They shall call upon me in the day of their trouble and I will hear them, saith God ? Our need,
for that God enjoins it, and accounts it an especial part of his worship, They shall call upon me in the day of their trouble and I will hear them, Says God? Our need,
c-acp cst np1 vvz pn31, cc vvz pn31 dt j n1 pp-f po31 n1, pns32 vmb vvi p-acp pno11 p-acp dt n1 pp-f po32 n1 cc pns11 vmb vvi pno32, vvz np1? po12 n1,
(18) sermon (DIV1)
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for, as we are of our selves destitute of all good things, so they are onely to be derived to us from Heaven by our prayers:
for, as we Are of our selves destitute of all good things, so they Are only to be derived to us from Heaven by our Prayers:
c-acp, c-acp pns12 vbr pp-f po12 n2 j pp-f d j n2, av pns32 vbr j pc-acp vbi vvn p-acp pno12 p-acp n1 p-acp po12 n2:
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Our benefit, for we are assured of all blessings for suing for; Ask and have.
Our benefit, for we Are assured of all blessings for suing for; Ask and have.
po12 n1, c-acp pns12 vbr vvn pp-f d n2 p-acp vvg p-acp; vvb cc vhb.
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In these regards I may truly say that man hath no grace nor goodness in him that prayes not, both by himself and with his family:
In these regards I may truly say that man hath no grace nor Goodness in him that prays not, both by himself and with his family:
p-acp d n2 pns11 vmb av-j vvi d n1 vhz dx n1 ccx n1 p-acp pno31 cst vvz xx, av-d p-acp px31 cc p-acp po31 n1:
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let him never plead his disability to express himself in his devotion; I never knew begger yet that wanted words to express his wants;
let him never plead his disability to express himself in his devotion; I never knew beggar yet that wanted words to express his Wants;
vvb pno31 av-x vvi po31 n1 pc-acp vvi px31 p-acp po31 n1; pns11 av-x vvd n1 av cst vvd n2 pc-acp vvi po31 n2;
(18) sermon (DIV1)
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were we equallly sensible of our spirituall defects we should find language enough to bemoan them:
were we equallly sensible of our spiritual defects we should find language enough to bemoan them:
vbdr pns12 av-j j pp-f po12 j n2 pns12 vmd vvi n1 av-d pc-acp vvi pno32:
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this indevotion plainly bewraies a Godless heart, careless of his duty, insensible of his need, regardless of his benefit,
this indevotion plainly bewrays a Godless heart, careless of his duty, insensible of his need, regardless of his benefit,
d n1 av-j vvz dt j n1, j pp-f po31 n1, j pp-f po31 n1, av pp-f po31 n1,
(18) sermon (DIV1)
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and wholly yielded up to an atheous stupidity.
and wholly yielded up to an atheous stupidity.
cc av-jn vvn a-acp p-acp dt j n1.
(18) sermon (DIV1)
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On the contrary to pray well, and frequently is an argument of a pious, and graciously disposed soul;
On the contrary to pray well, and frequently is an argument of a pious, and graciously disposed soul;
p-acp dt j-jn pc-acp vvi av, cc av-j vbz dt n1 pp-f dt j, cc av-j vvn n1;
(18) sermon (DIV1)
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Others may talk to God, and complement with him, perhaps in Scripture termes which they have packt together,
Others may talk to God, and compliment with him, perhaps in Scripture terms which they have packed together,
n2-jn vmb vvi p-acp np1, cc vvi p-acp pno31, av p-acp n1 n2 r-crq pns32 vhb vvn av,
(18) sermon (DIV1)
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and this may be the phrase of their memory and elocution, but to pour out our souls in our fervent prayers, with a due apprehension of the majesty to whom we speak,
and this may be the phrase of their memory and elocution, but to pour out our Souls in our fervent Prayers, with a due apprehension of the majesty to whom we speak,
cc d vmb vbi dt n1 pp-f po32 n1 cc n1, cc-acp pc-acp vvi av po12 n2 p-acp po12 j n2, p-acp dt j-jn n1 pp-f dt n1 p-acp ro-crq pns12 vvb,
(18) sermon (DIV1)
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and a lively sense of our necessity, with a faithfull expectation of their supplies from Heaven, is for none but godly, and well affected suppliants;
and a lively sense of our necessity, with a faithful expectation of their supplies from Heaven, is for none but godly, and well affected suppliants;
cc dt j n1 pp-f po12 n1, p-acp dt j n1 pp-f po32 n2 p-acp n1, vbz p-acp pix cc-acp j, cc av vvd n2-jn;
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these cannot call upon the Father without a blessing;
these cannot call upon the Father without a blessing;
d vmbx vvi p-acp dt n1 p-acp dt n1;
(18) sermon (DIV1)
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It is a notable and patheticall expostulation, which the holy Psalmist uses to the Almighty, How long wilt thou be angry with thy people that prayeth ;
It is a notable and pathetical expostulation, which the holy Psalmist uses to the Almighty, How long wilt thou be angry with thy people that Prayeth;
pn31 vbz dt j cc j n1, r-crq dt j n1 vvz p-acp dt j-jn, c-crq av-j vm2 pns21 vbi j p-acp po21 n1 cst vvz;
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intimating clearly, that it were strange and uncouth, that a praying people should lie long under any judgment,
intimating clearly, that it were strange and uncouth, that a praying people should lie long under any judgement,
vvg av-j, cst pn31 vbdr j cc j-u, cst dt j-vvg n1 vmd vvi av-j p-acp d n1,
(18) sermon (DIV1)
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and should not find speedie mercy at the hands of God:
and should not find speedy mercy At the hands of God:
cc vmd xx vvi j n1 p-acp dt n2 pp-f np1:
(18) sermon (DIV1)
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Oh then that we could be stirred up to a serious and effectual performance of this duty for our selves,
O then that we could be stirred up to a serious and effectual performance of this duty for our selves,
uh av d pns12 vmd vbi vvn a-acp p-acp dt j cc j n1 pp-f d n1 p-acp po12 n2,
(18) sermon (DIV1)
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for our Brethren, for the whole Church of God:
for our Brothers, for the Whole Church of God:
p-acp po12 n2, p-acp dt j-jn n1 pp-f np1:
(18) sermon (DIV1)
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certainly we could not have been thus miserable, if we could have heartily called upon the Father of mercies;
Certainly we could not have been thus miserable, if we could have heartily called upon the Father of Mercies;
av-j pns12 vmd xx vhi vbn av j, cs pns12 vmd vhi av-j vvn p-acp dt n1 pp-f n2;
(18) sermon (DIV1)
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and if we could yet ply Heaven fervently, and importunately, with our faithfull devotions, we should not fail of an happy evasion out of all our miseries;
and if we could yet ply Heaven fervently, and importunately, with our faithful devotions, we should not fail of an happy evasion out of all our misery's;
cc cs pns12 vmd av vvi n1 av-j, cc av-j, p-acp po12 j n2, pns12 vmd xx vvi pp-f dt j n1 av pp-f d po12 n2;
(18) sermon (DIV1)
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and find cause to praise him for his gracious deliverance, and his fatherly compassion renewed upon us,
and find cause to praise him for his gracious deliverance, and his fatherly compassion renewed upon us,
cc vvb n1 pc-acp vvi pno31 p-acp po31 j n1, cc po31 j n1 vvn p-acp pno12,
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and continued to our posterity after us;
and continued to our posterity After us;
cc vvd p-acp po12 n1 p-acp pno12;
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which our good God for the sake of the Son of his love Jesus Christ the righteous, vouchsafe to grant unto us. Amen.
which our good God for the sake of the Son of his love jesus christ the righteous, vouchsafe to grant unto us. Amen.
r-crq po12 j n1 p-acp dt n1 pp-f dt n1 pp-f po31 n1 np1 np1 dt j, vvb pc-acp vvi p-acp pno12. uh-n.
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THE WOMENS VAIL:
THE WOMENS VAIL:
dt ng2 n1:
(19) sermon (DIV1)
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OR A DISCOURSE Concerning the NECESSITY, or EXPEDIENCE OF THE CLOSE-COVERING OF THE Heads of Women.
OR A DISCOURSE Concerning the NECESSITY, or EXPEDIENCE OF THE CLOSE-COVERING OF THE Heads of Women.
cc dt n1 vvg dt n1, cc n1 pp-f dt j pp-f dt n2 pp-f n2.
(19) sermon (DIV1)
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Intended to have been Preach't in the Cathedral at Exceter upon 1 Cor. 11.10. Occasioned by an offence unjustly taken at a Modest Dresse. 1 COR. 11.10.
Intended to have been Preached in the Cathedral At Exeter upon 1 Cor. 11.10. Occasioned by an offence unjustly taken At a Modest Dress. 1 COR. 11.10.
j-vvn pc-acp vhi vbn vvn p-acp dt n1 p-acp np1 p-acp crd np1 crd. vvn p-acp dt n1 av-j vvn p-acp dt j n1. vvn fw-la. crd.
(19) sermon (DIV1)
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For this cause ought the woman to have power on her head because of the Angels.
For this cause ought the woman to have power on her head Because of the Angels.
p-acp d n1 vmd dt n1 pc-acp vhi n1 p-acp po31 n1 c-acp pp-f dt n2.
(19) sermon (DIV1)
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AS the Sacred Councels of the Church had wont to have their NONLATINALPHABET and NONLATINALPHABET, substantial canons and rituall constitutions; so hath our blessed Apostle:
AS the Sacred Counsels of the Church had wont to have their and, substantial Canonas and ritual constitutions; so hath our blessed Apostle:
p-acp dt j n2 pp-f dt n1 vhd vvn pc-acp vhi po32 cc, j n2 cc j n2; av vhz po12 j-vvn n1:
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as in all his Epistles so in this;
as in all his Epistles so in this;
c-acp p-acp d po31 n2 av p-acp d;
(19) sermon (DIV1)
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and as in other parts of it so in this Chapter, here are main Canons for the essence of Gods service in the matter of the Eucharist;
and as in other parts of it so in this Chapter, Here Are main Canonas for the essence of God's service in the matter of the Eucharist;
cc c-acp p-acp j-jn n2 pp-f pn31 av p-acp d n1, av vbr fw-fr n2 p-acp dt n1 pp-f npg1 n1 p-acp dt n1 pp-f dt n1;
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here are Rules of order for the outward fashion of praying and prophesying;
Here Are Rules of order for the outward fashion of praying and prophesying;
av vbr n2 pp-f n1 p-acp dt j n1 pp-f vvg cc vvg;
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these may be as variable as the other are constant, it is no more possible to fit all Churches and Countreys with one form,
these may be as variable as the other Are constant, it is no more possible to fit all Churches and Countries' with one from,
d vmb vbi a-acp j c-acp dt j-jn vbr j, pn31 vbz av-dx av-dc j pc-acp vvi d n2 cc ng2 p-acp crd n1,
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then to fit all bodies with one suit, or all limmes with one size.
then to fit all bodies with one suit, or all limbs with one size.
cs pc-acp vvi d n2 p-acp crd n1, cc d n2 p-acp crd n1.
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Neither can I with learned Beza, and Cappellus think that prophesying here is taken for the hearing of prophesyes;
Neither can I with learned Beza, and Cappel think that prophesying Here is taken for the hearing of prophecies;
av-d vmb pns11 p-acp j np1, cc npg1 vvb cst vvg av vbz vvn p-acp dt n-vvg pp-f n2;
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these things were extraordinarily done till they were restrained.
these things were extraordinarily done till they were restrained.
d n2 vbdr av-j vdn c-acp pns32 vbdr vvn.
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In those Primitive times there were some women extraordinarily gifted by Gods Spirit who took upon them to preach and pray publickly, which afterwards St. Paul forbad to his Timothy, 1 Tim. 2.12. They, exercising these manly functions, presumed to take upon them manly fashions;
In those Primitive times there were Some women extraordinarily gifted by God's Spirit who took upon them to preach and pray publicly, which afterwards Saint Paul forbade to his Timothy, 1 Tim. 2.12. They, exercising these manly functions, presumed to take upon them manly fashions;
p-acp d j n2 a-acp vbdr d n2 av-j vvn p-acp npg1 n1 r-crq vvd p-acp pno32 pc-acp vvi cc vvi av-j, r-crq av n1 np1 vvd p-acp po31 np1, crd np1 crd. pns32, vvg d j n2, vvd pc-acp vvi p-acp pno32 j n2;
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whereas therefore bare-headednesse was in Corinth, as also in all Greece and Rome a token of honour and superiority,
whereas Therefore bare-headednesse was in Corinth, as also in all Greece and Room a token of honour and superiority,
cs av j vbds p-acp np1, c-acp av p-acp d np1 cc vvb dt n1 pp-f n1 cc n1,
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and covering the head a token of subjection; these forward women usurpe upon the fashions of their husbands;
and covering the head a token of subjection; these forward women usurp upon the fashions of their Husbands;
cc vvg dt n1 dt n1 pp-f n1; d j n2 vvi p-acp dt n2 pp-f po32 n2;
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and will have their faces seen as well as their voyces heard;
and will have their faces seen as well as their voices herd;
cc vmb vhi po32 n2 vvn a-acp av c-acp po32 n2 vvn;
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as the Jesuitesses of late time dared both to attempt and practise, till the late restraint of Pope Urban curbed and suppressed them;
as the Jesuitesses of late time dared both to attempt and practise, till the late restraint of Pope Urban curbed and suppressed them;
c-acp dt n2 pp-f j n1 vvd av-d pc-acp vvi cc vvi, c-acp dt j n1 pp-f n1 np1 vvn cc vvn pno32;
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Our holy Apostle, who was zealously carefull to reforme even Soloecismes in the outward deportment of Gods service, controlls this absurd disorder;
Our holy Apostle, who was zealously careful to reform even Solecisms in the outward deportment of God's service, controls this absurd disorder;
po12 j n1, r-crq vbds av-j j pc-acp vvi av n2 p-acp dt j n1 pp-f npg1 n1, vvz d j n1;
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and, as the great Master of holy ceremonies, injoynes a modest vail to the women, when they will show themselves in these acts of publique devotion:
and, as the great Master of holy ceremonies, enjoins a modest Vail to the women, when they will show themselves in these acts of public devotion:
cc, c-acp dt j n1 pp-f j n2, vvz dt j n1 p-acp dt n2, c-crq pns32 vmb vvi px32 p-acp d n2 pp-f j n1:
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For this cause the women ought to have power on their head because of the Angels. For this cause the women ought to have power on their head Because of the Angels.
p-acp d n1 dt n2 vmd pc-acp vhi n1 p-acp po32 n1 c-acp pp-f dt n2.
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Wherein your selves without me observe two remarkable heads of our discourse. 1. An Apostolicall Canon. 2ly. The carriage or grounds of it.
Wherein your selves without me observe two remarkable Heads of our discourse. 1. an Apostolical Canon. 2ly. The carriage or grounds of it.
c-crq po22 n2 p-acp pno11 vvi crd j n2 pp-f po12 n1. crd dt j n1. av-jn. dt n1 cc n2 pp-f pn31.
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The Canon is fully and home-charged, The women ought to have power on their head, The grounds are double;
The Canon is Fully and home-charged, The women ought to have power on their head, The grounds Are double;
dt n1 vbz av-j cc j, dt n2 vmd pc-acp vhi n1 p-acp po32 n1, dt n2 vbr j-jn;
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one precedent, For this cause, The other subsequent;
one precedent, For this cause, The other subsequent;
crd n1, p-acp d n1, dt j-jn j;
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Because of the Angels, which in the vulgar, and in St. Ambrose is brought in by a Copulative, & or etiam propter Angelos. From the Canon it self in the generality, you would (of your selves) in my silence easily inferre, that spirituall superiors must take care not only of the substantiall parts of Gods worship,Because of the Angels, which in the Vulgar, and in Saint Ambrose is brought in by a Copulative, & or etiam propter Angels. From the Canon it self in the generality, you would (of your selves) in my silence Easily infer, that spiritual superiors must take care not only of the substantial parts of God's worship,
c-acp pp-f dt n2, r-crq p-acp dt j, cc p-acp n1 np1 vbz vvn p-acp p-acp dt j, cc cc fw-la fw-la np1. p-acp dt n1 pn31 n1 p-acp dt n1, pn22 vmd (pp-f po22 n2) p-acp po11 n1 av-j vvi, cst j n2-jn vmb vvi n1 xx av-j pp-f dt j n2 pp-f npg1 n1,
(19) sermon (DIV1)
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3950
but of the circumstantiall appendances of it;
but of the circumstantial appendances of it;
cc-acp pp-f dt j n2 pp-f pn31;
(19) sermon (DIV1)
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3951
what is a meerer ceremony then our cloathes? what can seem of lesse consequence then a vail left off, or put on;
what is a meerer ceremony then our clothes? what can seem of less consequence then a Vail left off, or put on;
q-crq vbz dt jc n1 cs po12 n2? q-crq vmb vvi pp-f dc n1 cs dt n1 vvd a-acp, cc vvd a-acp;
(19) sermon (DIV1)
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the head may be as good, and as full of holy thoughts bare or covered;
the head may be as good, and as full of holy thoughts bore or covered;
dt n1 vmb vbi a-acp j, cc p-acp j pp-f j n2 j cc vvn;
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what is that (you would think) to the heart of our devotion? yet the chosen vessel fears not to seem too scrupulous in laying weighty charges upon us in so small,
what is that (you would think) to the heart of our devotion? yet the chosen vessel fears not to seem too scrupulous in laying weighty charges upon us in so small,
r-crq vbz d (pn22 vmd vvi) p-acp dt n1 pp-f po12 n1? av dt j-vvn n1 vvz xx pc-acp vvi av j p-acp vvg j n2 p-acp pno12 p-acp av j,
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and (as we might imagine) unimporting a business.
and (as we might imagine) unimporting a business.
cc (c-acp pns12 vmd vvi) vvg dt n1.
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Certainly, my beloved, though the Kings Daughter be all glorious within and there lies her chief beauty,
Certainly, my Beloved, though the Kings Daughter be all glorious within and there lies her chief beauty,
av-j, po11 j-vvn, cs dt ng1 n1 vbb d j p-acp cc a-acp vvz po31 j-jn n1,
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yet her clothing is of wrought Gold too.
yet her clothing is of wrought Gold too.
av po31 n1 vbz a-acp vvn n1 av.
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And if in the Tabernacle (Gods first dwelling place upon Earth) it pleased him to give order for the principal stuffe of the vails, and curtaines, and frame;
And if in the Tabernacle (God's First Dwelling place upon Earth) it pleased him to give order for the principal stuff of the vails, and curtains, and frame;
cc cs p-acp dt n1 (npg1 ord n-vvg n1 p-acp n1) pn31 vvd pno31 pc-acp vvi n1 p-acp dt j-jn n1 pp-f dt n2, cc n2, cc vvi;
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for the matter and form of the Ark, and Altars, and Tables of the Face-bread;
for the matter and from of the Ark, and Altars, and Tables of the Face bread;
p-acp dt n1 cc n1 pp-f dt n1, cc n2, cc n2 pp-f dt n1;
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yet he thought good not to neglect the punctuall directions for the Taches, Snuffers, Snuff-dishes, beesomes,
yet he Thought good not to neglect the punctual directions for the Taches, Snuffers, Snuff-dishes, beesomes,
av pns31 vvd j xx pc-acp vvi dt j n2 p-acp dt n2, vvz, n2, npg1-j,
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and the meanest requisites of that sacred Fabrick: Justice and Judgment which are the main businesses of the law must be chiefly regarded;
and the Meanest requisites of that sacred Fabric: justice and Judgement which Are the main businesses of the law must be chiefly regarded;
cc dt js n2-j pp-f d j n1: n1 cc n1 r-crq vbr dt j n2 pp-f dt n1 vmb vbi av-jn vvn;
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but yet even the tithing of mint and anyse and cummin may not be neglected:
but yet even the tithing of mint and anise and cummin may not be neglected:
cc-acp av j dt n1 pp-f n1 cc n1 cc n1 vmb xx vbi vvn:
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Had not Simon the Pharisee meant an hearty welcome to our Saviour, he had never undergone the envy of inviting him to his house:
Had not Simon the Pharisee meant an hearty welcome to our Saviour, he had never undergone the envy of inviting him to his house:
vhd xx np1 dt np1 vvd dt j n-jn p-acp po12 n1, pns31 vhd av-x vvn dt n1 pp-f vvg pno31 p-acp po31 n1:
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but yet our Saviour finds him short of his due complements, of the hospitall kiss of washing, and anoynting:
but yet our Saviour finds him short of his due compliments, of the hospital kiss of washing, and anointing:
cc-acp av po12 n1 vvz pno31 j pp-f po31 j-jn n2, pp-f dt n1 n1 pp-f vvg, cc vvg:
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Let no man say, what matter is to be made of stuffes, or colours, or postures? God is a Spirit,
Let no man say, what matter is to be made of stuffs, or colours, or postures? God is a Spirit,
vvb dx n1 vvi, r-crq n1 vbz pc-acp vbi vvn pp-f n2, cc n2, cc n2? np1 vbz dt n1,
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and will be worshipt in Spirit and truth; these bodily observations are nothing to that spirituall and infinite essence;
and will be worshipped in Spirit and truth; these bodily observations Are nothing to that spiritual and infinite essence;
cc vmb vbi vvd p-acp n1 cc n1; d j n2 vbr pix p-acp cst j cc j n1;
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what Corinthian Gossip might not have said so to our Apostle? yet he sees the respect of these circumstances so necessary, that the neglect of them may, yea will marr the substance;
what Corinthian Gossip might not have said so to our Apostle? yet he sees the respect of these Circumstances so necessary, that the neglect of them may, yea will mar the substance;
r-crq np1 n1 vmd xx vhi vvn av p-acp po12 n1? av pns31 vvz dt n1 pp-f d n2 av j, cst dt n1 pp-f pno32 vmb, uh n1 vvb dt n1;
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and surely in all experience, were it not for ceremonies what would become of state, goverment, conversation, religion? and yet, of these there is great difference, some ceremonies are no less then substance to others;
and surely in all experience, were it not for ceremonies what would become of state, government, Conversation, Religion? and yet, of these there is great difference, Some ceremonies Are no less then substance to Others;
cc av-j p-acp d n1, vbdr pn31 xx p-acp n2 r-crq vmd vvi pp-f n1, n1, n1, n1? cc av, pp-f d pc-acp vbz j n1, d n2 vbr dx dc cs n1 p-acp n2-jn;
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and beside the latitude of their nature, they have one aspect as they look toward an imposing authority,
and beside the latitude of their nature, they have one aspect as they look towards an imposing Authority,
cc p-acp dt n1 pp-f po32 n1, pns32 vhb crd n1 c-acp pns32 vvb p-acp dt vvg n1,
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and another as they look toward an arbitrary use;
and Another as they look towards an arbitrary use;
cc j-jn c-acp pns32 vvb p-acp dt j-jn n1;
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It is one thing what men take up out of will or custome, another thing what they conform to out of duty and obedience;
It is one thing what men take up out of will or custom, Another thing what they conform to out of duty and Obedience;
pn31 vbz crd n1 r-crq n2 vvb a-acp av pp-f n1 cc n1, j-jn n1 r-crq pns32 vvb p-acp av pp-f n1 cc n1;
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so as what our superiors (to whom we must leave to see further then our selves) think fit to injoyne us, out of their estimation of decency and order, is not now left to the freedom of our election:
so as what our superiors (to whom we must leave to see further then our selves) think fit to enjoin us, out of their estimation of decency and order, is not now left to the freedom of our election:
av p-acp r-crq po12 n2-jn (p-acp ro-crq pns12 vmb vvi pc-acp vvi av-jc cs po12 n2) vvb j pc-acp vvi pno12, av pp-f po32 n1 pp-f n1 cc n1, vbz xx av vvn p-acp dt n1 pp-f po12 n1:
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it is for them to judge, it is for us to obey;
it is for them to judge, it is for us to obey;
pn31 vbz p-acp pno32 pc-acp vvi, pn31 vbz p-acp pno12 pc-acp vvi;
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neither have we the like reason to censure them for imposing things indifferent, which are found by them to conduce unto holy ends, that they have to censure us for not observing them;
neither have we the like reason to censure them for imposing things indifferent, which Are found by them to conduce unto holy ends, that they have to censure us for not observing them;
av-dx vhb pns12 dt j n1 pc-acp vvi pno32 p-acp vvg n2 j, r-crq vbr vvn p-acp pno32 pc-acp vvi p-acp j n2, cst pns32 vhb pc-acp vvi pno12 p-acp xx vvg pno32;
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herein they are wise and just, whiles we are conceitedly refractory.
herein they Are wise and just, while we Are conceitedly refractory.
av pns32 vbr j cc j, cs pns12 vbr av-j j.
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I know how little I need to press this to a people where I can find nothing but an universal conformity;
I know how little I need to press this to a people where I can find nothing but an universal conformity;
pns11 vvb c-crq av-j pns11 vvb pc-acp vvi d p-acp dt n1 c-crq pns11 vmb vvi pix cc-acp dt j n1;
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only this touch was needfull if but to second and revive those late meet and expedientorders which we lately commended to your carefull and Christian observation.
only this touch was needful if but to second and revive those late meet and expedientorders which we lately commended to your careful and Christian observation.
av-j d n1 vbds j cs p-acp pc-acp vvi cc vvi d j j cc n2 r-crq pns12 av-j vvn p-acp po22 j cc np1 n1.
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This from the generall and confused view of this Apostolicall charge: cast your eyes now upon the particular injunction;
This from the general and confused view of this Apostolical charge: cast your eyes now upon the particular injunction;
d p-acp dt n1 cc j-vvn n1 pp-f d j n1: vvb po22 n2 av p-acp dt j n1;
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The Woman ought to have power on her Head, what is this power but a signification of her husbands power over her? for it is worth observing that the Hebrew word which signifies a vail:The Woman ought to have power on her Head, what is this power but a signification of her Husbands power over her? for it is worth observing that the Hebrew word which signifies a Vail:
dt n1 vmd pc-acp vhi n1 p-acp po31 n1, r-crq vbz d n1 p-acp dt n1 pp-f po31 ng1 n1 p-acp pno31? c-acp pn31 vbz j vvg cst dt njp n1 r-crq vvz dt n1:
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NONLATINALPHABET, signifies also power, NONLATINALPHABET being derived from a root of that sense;
, signifies also power, being derived from a root of that sense;
, vvz av n1, vbg vvn p-acp dt n1 pp-f d n1;
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so as the meaning plainly is, The woman ought to wear that on her head, which may import and testifie that she is under her husbands power which is,
so as the meaning plainly is, The woman ought to wear that on her head, which may import and testify that she is under her Husbands power which is,
av c-acp dt n1 av-j vbz, dt n1 vmd pc-acp vvi cst p-acp po31 n1, r-crq vmb vvi cc vvi cst pns31 vbz p-acp po31 ng1 n1 r-crq vbz,
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as the Valentinians read it not amiss in Irenaeus, NONLATINALPHABET a vail, or covering; here therefore ye have an evident Metonymy;
as the Valentinians read it not amiss in Irnaeus, a Vail, or covering; Here Therefore you have an evident Metonymy;
c-acp dt njp2 vvd pn31 xx av p-acp np1, dt n1, cc vvg; av av pn22 vhb dt j n1;
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the thing signified which is the husbands power is put for that which signifies it, which is the womans vail so as this proposition then lies open to a double consideration;
the thing signified which is the Husbands power is put for that which signifies it, which is the woman's Vail so as this proposition then lies open to a double consideration;
dt n1 vvd r-crq vbz dt ng1 n1 vbz vvn p-acp d r-crq vvz pn31, r-crq vbz dt ng1 n1 av c-acp d n1 av vvz j p-acp dt j-jn n1;
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the one in reference to the thing signified, which is the husbands power over the wife, the other in reference to the sign implying it, which is the wifes vail or covering of the head: of both briefly.
the one in Referente to the thing signified, which is the Husbands power over the wife, the other in Referente to the Signen implying it, which is the wives Vail or covering of the head: of both briefly.
dt pi p-acp n1 p-acp dt n1 vvd, r-crq vbz dt ng1 n1 p-acp dt n1, dt j-jn p-acp n1 p-acp dt n1 vvg pn31, r-crq vbz dt ng1 n1 cc n-vvg pp-f dt n1: pp-f d av-j.
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The first, that the husband hath power over the wife, is so clear both in nature,
The First, that the husband hath power over the wife, is so clear both in nature,
dt ord, cst dt n1 vhz n1 p-acp dt n1, vbz av j av-d p-acp n1,
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and reason, that I shall willingly save the labour of a proof; it is enough that by her Creatour she was made for an helper:
and reason, that I shall willingly save the labour of a proof; it is enough that by her Creator she was made for an helper:
cc n1, cst pns11 vmb av-j vvi dt n1 pp-f dt n1; pn31 vbz av-d d p-acp po31 n1 pns31 vbds vvn p-acp dt n1:
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and an helper doth necessarily argue a principall;
and an helper does necessarily argue a principal;
cc dt n1 vdz av-j vvi dt n-jn;
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it is enough, for matter of instiution, that he who gave her a will appointed it should be subject to the will of her husband;
it is enough, for matter of Institution, that he who gave her a will appointed it should be Subject to the will of her husband;
pn31 vbz av-d, p-acp n1 pp-f n1, cst pns31 r-crq vvd pno31 dt n1 vvd pn31 vmd vbi j-jn p-acp dt n1 pp-f po31 n1;
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which how deep an impression it took in very Heathens appears clearly enough in the Persian sages censure of Vashti Est. 1.
which how deep an impression it took in very heathens appears clearly enough in the Persian sages censure of Vashti Est. 1.
r-crq c-crq j-jn dt n1 pn31 vvd p-acp j n2-jn n2 av-j av-d p-acp dt jp n2-jn n1 pp-f np1 np1 crd
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And that it may appear the liberty of the Gospell doth no whit alter the case;
And that it may appear the liberty of the Gospel does not whit altar the case;
cc cst pn31 vmb vvi dt n1 pp-f dt n1 vdz xx n1 vvi dt n1;
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How do the blessed Apostles St. Paul and St. Peter redouble the charge of wives be subject to your Husbands, Colos. 3. 1 Pet. 3. And inded how is the husband the head if he be not both more eminent,
How do the blessed Apostles Saint Paul and Saint Peter redouble the charge of wives be Subject to your Husbands, Colos 3. 1 Pet. 3. And indeed how is the husband the head if he be not both more eminent,
q-crq vdb dt j-vvn n2 n1 np1 cc n1 np1 vvi dt n1 pp-f n2 vbi j-jn p-acp po22 n2, np1 crd crd np1 crd cc av q-crq vbz dt n1 dt n1 cs pns31 vbb xx av-d av-dc j,
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and furnished with the faculty of directing the whole body? A Vertuous woman saith, Solomon, is the crown or Diadem of her Husband, Prov. 12.3,
and furnished with the faculty of directing the Whole body? A Virtuous woman Says, Solomon, is the crown or Diadem of her Husband, Curae 12.3,
cc vvn p-acp dt n1 pp-f vvg dt j-jn n1? dt j n1 vvz, np1, vbz dt n1 cc n1 pp-f po31 n1, np1 crd,
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Lo, she is the crown for the ornament of his head, but if she be vertuous she doth not affect to be the head:
Lo, she is the crown for the ornament of his head, but if she be virtuous she does not affect to be the head:
uh, pns31 vbz dt n1 p-acp dt n1 pp-f po31 n1, cc-acp cs pns31 vbb j pns31 vdz xx vvi pc-acp vbi dt n1:
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and if the Crown be set upon the head (as the husband may give honour to the weaker vessel) yet it is a pittyful head that is not better then the crown that adornes it;
and if the Crown be Set upon the head (as the husband may give honour to the Weaker vessel) yet it is a pitiful head that is not better then the crown that adorns it;
cc cs dt n1 vbb vvn p-acp dt n1 (c-acp dt n1 vmb vvi n1 p-acp dt jc n1) av pn31 vbz dt j n1 cst vbz xx jc cs dt n1 cst vvz pn31;
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but why urge I this? none but some mamish Monsters can question it, and if there be any such that would fain read the words amiss, that the wife hath power over her head, they are more worthy to be punished by the whip of authority,
but why urge I this? none but Some mamish Monsters can question it, and if there be any such that would fain read the words amiss, that the wife hath power over her head, they Are more worthy to be punished by the whip of Authority,
cc-acp q-crq vvb pns11 d? pix p-acp d j n2 vmb vvi pn31, cc cs pc-acp vbb d d cst vmd av-j vvi dt n2 av, cst dt n1 vhz n1 p-acp po31 n1, pns32 vbr av-dc j pc-acp vbi vvn p-acp dt n1 pp-f n1,
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then by their neighbours shame, or my censure.
then by their neighbours shame, or my censure.
av p-acp po32 ng1 n1, cc po11 n1.
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But to say as it is, they are rare complaints that we hear of in this kind;
But to say as it is, they Are rare complaints that we hear of in this kind;
p-acp pc-acp vvi c-acp pn31 vbz, pns32 vbr j n2 cst pns12 vvb pp-f p-acp d n1;
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I would the contrary were not more frequent; The man hath power over the wife, and he knowes it too well; and uses it too boistrously;
I would the contrary were not more frequent; The man hath power over the wife, and he knows it too well; and uses it too boisterously;
pns11 vmd dt j-jn vbdr xx av-dc j; dt n1 vhz n1 p-acp dt n1, cc pns31 vvz pn31 av av; cc vvz pn31 av av-j;
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3998
this sweet, gentle, and familiar power which he should exercise over his other-self, is degenerated in the practise of too many into a stern Tyranny;
this sweet, gentle, and familiar power which he should exercise over his other-self, is degenerated in the practice of too many into a stern Tyranny;
d j, j, cc j-jn n1 r-crq pns31 vmd vvi p-acp po31 n1, vbz vvn p-acp dt n1 pp-f av d p-acp dt j n1;
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according to the old Barbarian fashion in Aristotles time which holds even still, their wives are their slaves:
according to the old Barbarian fashion in Aristotle time which holds even still, their wives Are their slaves:
vvg p-acp dt j j-jn n1 p-acp npg1 n1 r-crq vvz av av, po32 n2 vbr po32 n2:
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This is not for the woman to have power on her head;
This is not for the woman to have power on her head;
d vbz xx p-acp dt n1 pc-acp vhi n1 p-acp po31 n1;
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but for the man to have power in his hand, for the hand to have power on the body,
but for the man to have power in his hand, for the hand to have power on the body,
cc-acp p-acp dt n1 pc-acp vhi n1 p-acp po31 n1, p-acp dt n1 pc-acp vhi n1 p-acp dt n1,
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an unmanly and savage power to the very destruction of it self: This kind of cruelty cries unto me daily for redresse;
an unmanly and savage power to the very destruction of it self: This kind of cruelty cries unto me daily for redress;
dt j cc j-jn n1 p-acp dt j n1 pp-f pn31 n1: d n1 pp-f n1 vvz p-acp pno11 av-j p-acp n1;
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and give me leave to cry out against it as the most odious and abhominable oppression that is incident into him that would be called a man;
and give me leave to cry out against it as the most odious and abominable oppression that is incident into him that would be called a man;
cc vvb pno11 n1 pc-acp vvi av p-acp pn31 p-acp dt av-ds j cc j n1 cst vbz j p-acp pno31 cst vmd vbi vvn dt n1;
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for the deareness of the relation aggravates the violence; to strike a beast causelesly is unmercifull; a slave, unchristian; a stranger, furious;
for the deareness of the Relation aggravates the violence; to strike a beast causelessly is unmerciful; a slave, unchristian; a stranger, furious;
p-acp dt n1 pp-f dt n1 vvz dt n1; pc-acp vvi dt n1 av-j vbz j; dt n1, j; dt n1, j;
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a child unmanly, but our own flesh monstrous; this is to do that which no man does saith our Apostle, Ephes. 5.29. There was in the time of Gregory 10th. (about 1275) (as our histories tell us) a brood of mad hereticks which arose in the Church, whom they called Flagellantes, the whippers, which went about through France and Germany lashing themselves to blood.
a child unmanly, but our own Flesh monstrous; this is to do that which no man does Says our Apostle, Ephesians 5.29. There was in the time of Gregory 10th. (about 1275) (as our histories tell us) a brood of mad Heretics which arose in the Church, whom they called Flagellantes, the whippers, which went about through France and Germany lashing themselves to blood.
dt n1 j, cc-acp po12 d n1 j; d vbz pc-acp vdi d r-crq dx n1 vdz vvz po12 n1, np1 crd. a-acp vbds p-acp dt n1 pp-f np1 ord. (p-acp crd) (p-acp po12 n2 vvb pno12) dt n1 pp-f j n2 r-crq vvd p-acp dt n1, ro-crq pns32 vvd n2-jn, dt n2, r-crq vvd a-acp p-acp np1 cc np1 vvg px32 p-acp n1.
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A guise, which though at the first cryed down, is since taken up by some mis-zealous penitents of the Romish Church, who do not only take pleasure, but place merit, in blood;
A guise, which though At the First cried down, is since taken up by Some mis-zealous penitents of the Romish Church, who do not only take pleasure, but place merit, in blood;
dt n1, r-crq cs p-acp dt ord vvd a-acp, vbz a-acp vvn a-acp p-acp d j n2-jn pp-f dt jp n1, r-crq vdb xx av-j vvi n1, cc-acp n1 n1, p-acp n1;
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a lesson taken out, by both of them from the Baalites 1 K. 18. Men, rather more prodigall of their flesh then the lavishest of these late zelots,
a Lesson taken out, by both of them from the Baalites 1 K. 18. Men, rather more prodigal of their Flesh then the lavish of these late zealots,
dt n1 vvn av, p-acp d pp-f pno32 p-acp dt np1 crd n1 crd np1, av-c av-dc j-jn pp-f po32 n1 av av vv2 pp-f d j n2,
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surely what those Bigots did and do out of falsely named religion, these husbands of blood (as Zipporah miscalled Moses ) do out of a crabbed and imperious cruelty,
surely what those Bigots did and do out of falsely nam Religion, these Husbands of blood (as Zipporah miscalled Moses) do out of a crabbed and imperious cruelty,
av-j r-crq d n2 vdd cc vdb av pp-f av-j vvn n1, d n2 pp-f n1 (c-acp np1 vvn np1) vdb av pp-f dt j cc j n1,
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even draw blood of those bodies which a severall kinne cannot difference from their own.
even draw blood of those bodies which a several kin cannot difference from their own.
av vvb n1 pp-f d n2 r-crq dt j n1 vmbx n1 p-acp po32 d.
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4010
Far, far be this, more then Turkish, more then Paganish inhumanity from those that would pass for Christians;
far, Far be this, more then Turkish, more then Paganish inhumanity from those that would pass for Christians;
av-j, av-j vbb d, av-dc cs jp, av-dc cs j n1 p-acp d cst vmd vvi p-acp np1;
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for you my dear Brethren, let it be enough for me to mention that gracious and needfull charge of our blessed Apostle (NONLATINALPHABET) Husbands love your wives, and be not bitter to them, Colos. 3.19.
for you my dear Brothers, let it be enough for me to mention that gracious and needful charge of our blessed Apostle () Husbands love your wives, and be not bitter to them, Colos 3.19.
c-acp pn22 po11 j-jn n2, vvb pn31 vbb d p-acp pno11 pc-acp vvi d j cc j n1 pp-f po12 j-vvn n1 () n2 vvb po22 n2, cc vbb xx j p-acp pno32, np1 crd.
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Whiles their heads confesse your power, take you heed least your power be abused to vex their hearts,
While their Heads confess your power, take you heed lest your power be abused to vex their hearts,
cs po32 n2 vvb po22 n1, vvb pn22 n1 cs po22 n1 vbi vvn pc-acp vvi po32 n2,
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and to tyrannize over their bodies. This for the power here signified of the Husband over the wife;
and to tyrannise over their bodies. This for the power Here signified of the Husband over the wife;
cc pc-acp vvi p-acp po32 n2. d p-acp dt n1 av vvn pp-f dt n1 p-acp dt n1;
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we descend to the signification of that power by the covering of the head: an ancient custom and that which was practised among all civill Nations;
we descend to the signification of that power by the covering of the head: an ancient custom and that which was practised among all civil nations;
pns12 vvb p-acp dt n1 pp-f d n1 p-acp dt n-vvg pp-f dt n1: dt j n1 cc cst r-crq vbds vvn p-acp d j n2;
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hence the Romans expressed the womans marriage by, nubere, which signifies to vail;
hence the Roman expressed the woman's marriage by, nubere, which signifies to Vail;
av dt njp2 vvd dt ng1 n1 p-acp, vvb, r-crq vvz pc-acp vvi;
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whereupon a cloud is termed nubes because it is, as a vail, drawn betwixt Heaven and our sight:
whereupon a cloud is termed Clouds Because it is, as a Vail, drawn betwixt Heaven and our sighed:
c-crq dt n1 vbz vvn fw-la c-acp pn31 vbz, c-acp dt n1, vvn p-acp n1 cc po12 n1:
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4017
Neither doubt I but before all latinity was hatched this was alluded to by Abimelech, Genes. 20.16. ( Hu ceseth gnenaiim ) he is the covering of thine eyes;
Neither doubt I but before all latinity was hatched this was alluded to by Abimelech, Genesis. 20.16. (Hu ceseth gnenaiim) he is the covering of thine eyes;
av-dx n1 pns11 cc-acp a-acp d n1 vbds vvn d vbds vvn p-acp p-acp np1, np1. crd. (uh vvz av-j) pns31 vbz dt n-vvg pp-f po21 n2;
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said that Heathen King to Sarah concerning her husband; a covering which both protects, and limits the eye:
said that Heathen King to Sarah Concerning her husband; a covering which both protects, and Limits the eye:
vvd d j-jn n1 p-acp np1 vvg po31 n1; dt n-vvg r-crq d vvz, cc n2 dt n1:
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The Apostles charge then is that the womans head ought to be covered, to show that she is under anothers power;
The Apostles charge then is that the woman's head ought to be covered, to show that she is under another's power;
dt n2 vvb av vbz d dt ng1 n1 vmd pc-acp vbi vvn, pc-acp vvi cst pns31 vbz p-acp j-jn n1;
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but how and how farre, and when this covering is required, will require a further disquisition:
but how and how Far, and when this covering is required, will require a further disquisition:
cc-acp c-crq cc c-crq av-j, cc c-crq d n-vvg vbz vvn, vmb vvi dt jc n1:
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which I shall the rather enter into, because I see some religious, and well affected women carried away with Erroneous opinions concerning this point;
which I shall the rather enter into, Because I see Some religious, and well affected women carried away with Erroneous opinions Concerning this point;
r-crq pns11 vmb dt av-c vvi p-acp, c-acp pns11 vvb d j, cc av vvn n2 vvd av p-acp j n2 vvg d n1;
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whose tender consciences have been abused by the mis-interpretations of some ignorants to be drawn to hold that this covering must be absolute;
whose tender Consciences have been abused by the misinterpretations of Some Ignorants to be drawn to hold that this covering must be absolute;
rg-crq j n2 vhb vbn vvn p-acp dt n2 pp-f d n2-j pc-acp vbi vvn pc-acp vvi cst d vvg vmb vbi j;
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and totall, and perpetuall, so as if any hair at all be seen, it is a violation of this charge and their duty;
and total, and perpetual, so as if any hair At all be seen, it is a violation of this charge and their duty;
cc j, cc j, av c-acp cs d n1 p-acp d vbb vvn, pn31 vbz dt n1 pp-f d n1 cc po32 n1;
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to which purpose they urge that verse 15 as a full commentary upon this text, that the hair was given the woman for a covering;
to which purpose they urge that verse 15 as a full commentary upon this text, that the hair was given the woman for a covering;
p-acp r-crq n1 pns32 vvb cst n1 crd p-acp dt j n1 p-acp d n1, cst dt n1 vbds vvn dt n1 p-acp dt n-vvg;
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and upon this ground they are apt to censure them who take liberty to expose any of their hair,
and upon this ground they Are apt to censure them who take liberty to expose any of their hair,
cc p-acp d n1 pns32 vbr j pc-acp vvi pno32 r-crq vvb n1 pc-acp vvi d pp-f po32 n1,
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though never so moderately to others view:
though never so moderately to Others view:
cs av-x av av-j p-acp ng1-jn n1:
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4027
I beseech you dear Brethren and Sisters misconstrue me not as one that affect to be a Patron of ruffianly and dissolute fashions, of excess or immodesty in this kind;
I beseech you dear Brothers and Sisters misconstrue me not as one that affect to be a Patron of ruffianly and dissolute fashions, of excess or immodesty in this kind;
pns11 vvb pn22 j-jn n2 cc n2 vvb pno11 xx c-acp pi cst vvb pc-acp vbi dt n1 pp-f j cc j n2, pp-f n1 cc n1 p-acp d n1;
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4028
these I hate from my soul;
these I hate from my soul;
d pns11 vvb p-acp po11 n1;
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and must tell those vain dames that where such bushes are hanged out, 'tis an argument that something is exposed to sale;
and must tell those vain dams that where such Bushes Are hanged out, it's an argument that something is exposed to sale;
cc vmb vvi d j n2 cst c-crq d n2 vbr vvn av, pn31|vbz dt n1 cst pi vbz vvn p-acp n1;
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4030
but as I would not have you inordinately wild, so I would not have you scrupulously superstitious, in restraining the due bounds of lawfull Christian liberty,
but as I would not have you inordinately wild, so I would not have you scrupulously superstitious, in restraining the due bounds of lawful Christian liberty,
cc-acp c-acp pns11 vmd xx vhi pn22 av-j j, av pns11 vmd xx vhi pn22 av-j j, p-acp vvg dt j-jn n2 pp-f j np1 n1,
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and placing sin where God never meant it;
and placing since where God never meant it;
cc vvg n1 c-crq np1 av-x vvd pn31;
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4032
That I may therefore lay some grounds of this my just determination, know first that in the use of garments and these outward appendances of the body there is much latitude and variety according to the severall guises of Nations, and degrees of persons:
That I may Therefore lay Some grounds of this my just determination, know First that in the use of garments and these outward appendances of the body there is much latitude and variety according to the several guises of nations, and Degrees of Persons:
cst pns11 vmb av vvi d n2 pp-f d po11 j n1, vvb ord cst p-acp dt n1 pp-f n2 cc d j n2 pp-f dt n1 pc-acp vbz d n1 cc n1 vvg p-acp dt j n2 pp-f n2, cc n2 pp-f n2:
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there are Countries the extremity of whose cold climate is such that it is no boot to bid both sexes be covered,
there Are Countries the extremity of whose cold climate is such that it is no boot to bid both sexes be covered,
a-acp vbr n2 dt n1 pp-f rg-crq j-jn n1 vbz d cst pn31 vbz dx n1 pc-acp vvi d n2 vbb vvn,
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4034
yea muffled up, for their own safety;
yea muffled up, for their own safety;
uh vvd a-acp, p-acp po32 d n1;
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4035
there are others so scorching that will hardly admit of any covering either for head or body;
there Are Others so scorching that will hardly admit of any covering either for head or body;
pc-acp vbr n2-jn av vvg cst vmb av vvi pp-f d vvg d p-acp n1 cc n1;
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4036
there are some whose hair is so large, that is able to hide them, there are others whose curled heads are alike short in both sexes,
there Are Some whose hair is so large, that is able to hide them, there Are Others whose curled Heads Are alike short in both sexes,
pc-acp vbr d rg-crq n1 vbz av j, cst vbz j pc-acp vvi pno32, pc-acp vbr n2-jn r-crq vvd n2 vbr av j p-acp d n2,
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4037
and give no advantage to the covering of either:
and give no advantage to the covering of either:
cc vvb dx n1 p-acp dt n-vvg pp-f d:
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4038
he that made these differences of climates and people hath not thought fit to confine them to one universall rule, only contenting himself with a generall prescription of decency which in all Countries must be regulated according to the custom or convenience of the place.
he that made these differences of climates and people hath not Thought fit to confine them to one universal Rule, only contenting himself with a general prescription of decency which in all Countries must be regulated according to the custom or convenience of the place.
pns31 cst vvd d n2 pp-f n2 cc n1 vhz xx vvn j pc-acp vvi pno32 p-acp crd j n1, av-j vvg px31 p-acp dt j n1 pp-f n1 r-crq p-acp d n2 vmb vbi vvn vvg p-acp dt n1 cc n1 pp-f dt n1.
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4039
For certainly these sacred ceremonies must follow the rule of the civill, for that which is held a token of subjection to our Princes and other superiors, in all Countries is so used in the service of the King above all Gods:
For Certainly these sacred ceremonies must follow the Rule of the civil, for that which is held a token of subjection to our Princes and other superiors, in all Countries is so used in the service of the King above all God's:
p-acp av-j d j n2 vmb vvi dt n1 pp-f dt j, c-acp d r-crq vbz vvn dt n1 pp-f n1 p-acp po12 n2 cc n-jn n2-jn, p-acp d n2 vbz av vvn p-acp dt n1 pp-f dt n1 p-acp d n2:
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4040
the Turks and all Mahumetans therefore not uncovering their heads to their Bashaes, or their Grand Lord;
the Turks and all Mahumetans Therefore not uncovering their Heads to their Basha's, or their Grand Lord;
dt n2 cc d np1 av xx vvg po32 n2 p-acp po32 n2, cc po32 j n1;
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4041
keep their heads covered in their devotions: and only by bowing or prostration testifie their humble subjection to God.
keep their Heads covered in their devotions: and only by bowing or prostration testify their humble subjection to God.
vvb po32 n2 vvn p-acp po32 n2: cc av-j p-acp vvg cc n1 vvi po32 j n1 p-acp np1.
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4042
The French Divines preach with their hats on, ours uncovered; both pretend good reason; and custom for these contrary fashions;
The French Divines preach with their hats on, ours uncovered; both pretend good reason; and custom for these contrary fashions;
dt jp vvz vvb p-acp po32 n2 a-acp, png12 j-vvn; d vvb j n1; cc n1 p-acp d j-jn n2;
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4043
neither are either of them to be censured as faulty, and exorbitant:
neither Are either of them to be censured as faulty, and exorbitant:
d vbr d pp-f pno32 pc-acp vbi vvn p-acp j, cc j:
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4044
and with us we hold the head uncovered if the hat be off, though the cap be on:
and with us we hold the head uncovered if the hat be off, though the cap be on:
cc p-acp pno12 pns12 vvi dt n1 vvn cs dt n1 vbb a-acp, cs dt n1 vbb a-acp:
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4045
others make no difference if there be ought at all on the head.
Others make no difference if there be ought At all on the head.
ng2-jn vvb dx n1 cs pc-acp vbi pi p-acp d p-acp dt n1.
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4046
Consider, Secondly, that the hair was given by God both to Men and Women for an ornament:
Consider, Secondly, that the hair was given by God both to Men and Women for an ornament:
vvb, ord, cst dt n1 vbds vvn p-acp np1 av-d p-acp n2 cc n2 p-acp dt n1:
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4047
for which cause though it pass in our account for no better then an excretion, yet it was created together with Man and Woman in their first Perfection;
for which cause though it pass in our account for no better then an excretion, yet it was created together with Man and Woman in their First Perfection;
p-acp r-crq n1 cs pn31 vvb p-acp po12 n1 p-acp dx jc cs dt n1, av pn31 vbds vvn av p-acp n1 cc n1 p-acp po32 ord n1;
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4048
Were it not thus, surely Baldnesse would be held a Beauty, and no• a Blemish;
Were it not thus, surely Baldness would be held a Beauty, and no• a Blemish;
vbdr pn31 xx av, av-j n1 vmd vbi vvn dt n1, cc n1 dt n1;
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4049
Neither would the Prophet Elisha have taken it for so haynous an affront that the children cryed, ascende calve. Neither would God have exprest it,
Neither would the Prophet Elisha have taken it for so heinous an affront that the children cried, ascend calve. Neither would God have expressed it,
av-dx vmd dt n1 np1 vhb vvn pn31 p-acp av j dt n1 cst dt n2 vvd, vvb fw-la. av-dx vmd np1 vhi vvn pn31,
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4050
as an intimation of his severest judgment upon Israel; on every head shall be baldness, Jer. 48.37.
as an intimation of his Severest judgement upon Israel; on every head shall be baldness, Jer. 48.37.
c-acp dt n1 pp-f po31 js n1 p-acp np1; p-acp d n1 vmb vbi n1, np1 crd.
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4051
Neither would God have ordained it for a law to Israel that he who was enamoured of a captive woman should first shave her hair to take off the edge of his affection, Deut. 21.12.
Neither would God have ordained it for a law to Israel that he who was enamoured of a captive woman should First shave her hair to take off the edge of his affection, Deuteronomy 21.12.
av-d vmd np1 vhi vvn pn31 p-acp dt n1 p-acp np1 cst pns31 r-crq vbds vvn pp-f dt j-jn n1 vmd ord vvi po31 n1 pc-acp vvi a-acp dt n1 pp-f po31 n1, np1 crd.
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4052
Neither would Nehemiah have taken this revenge of the hair of hi• mis-married Countrymen, Nehem. 13.25. It was but a just question that Augustus Cesar askt his Daughter Julia, when she had her white hairs pulled out daily:
Neither would Nehemiah have taken this revenge of the hair of hi• mis-married Countrymen, Nehemiah 13.25. It was but a just question that Augustus Cesar asked his Daughter Julia, when she had her white hairs pulled out daily:
av-d vmd np1 vhb vvn d n1 pp-f dt n1 pp-f n1 j n2, np1 crd. pn31 vbds p-acp dt j n1 cst np1 np1 vvd po31 n1 np1, c-crq pns31 vhd po31 j-jn n2 vvd av av-j:
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whether within a few years she had rather be gray, or bald.
whither within a few Years she had rather be grey, or bald.
cs p-acp dt d n2 pns31 vhd av-c vbi j-jn, cc j.
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4054
And our story tells us that when it was askt why the Spartans suffred their hair to grow.
And our story tells us that when it was asked why the Spartans suffered their hair to grow.
cc po12 n1 vvz pno12 d q-crq pn31 vbds vvn c-crq dt np1 vvd po32 n1 pc-acp vvi.
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4055
Ageselaus answerd, that was the cheapest ornament that belong'd to the body:Agesilaus answered, that was the cheapest ornament that belonged to the body:
np1 vvd, cst vbds dt js n1 cst vvd p-acp dt n1:
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4056
In a word therefore if our hair were given for a deformity to us, it could but be all hidden.
In a word Therefore if our hair were given for a deformity to us, it could but be all hidden.
p-acp dt n1 av cs po12 n1 vbdr vvn p-acp dt n1 p-acp pno12, pn31 vmd cc-acp vbi d vvn.
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4057
Let it be Thirdly considered that our Apostles main drift here is to give order for the habiting of women in the publique assemblies,
Let it be Thirdly considered that our Apostles main drift Here is to give order for the habiting of women in the public assemblies,
vvb pn31 vbi ord vvn d po12 n2 j n1 av vbz pc-acp vvi n1 p-acp dt vvg pp-f n2 p-acp dt j n2,
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4058
and exercises of their devotions, not for their ordinary and domestique attire. Which appears plainly in the 5th. verse:
and exercises of their devotions, not for their ordinary and domestic attire. Which appears plainly in the 5th. verse:
cc n2 pp-f po32 n2, xx p-acp po32 j cc j-jn n1. r-crq vvz av-j p-acp dt ord. n1:
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4059
Every Woman that prayeth or prophesyeth with her head uncovered, dishonoreth her head ;Every Woman that Prayeth or Prophesies with her head uncovered, Dishonors her head;
d n1 cst vvz cc vvz p-acp po31 n1 vvn, vvz po31 n1;
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4060
he saith not, every woman that walkes abroad upon civill occasions, or, that staies at home upon her houshold affaires, without a vail on her head, dishonors her head;
he Says not, every woman that walks abroad upon civil occasions, or, that stays At home upon her household affairs, without a Vail on her head, dishonours her head;
pns31 vvz xx, d n1 cst vvz av p-acp j n2, cc, cst vvz p-acp n1-an p-acp po31 n1 n2, p-acp dt n1 p-acp po31 n1, vvz po31 n1;
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4061
and verse 13. Judge in your selves, is it comely that a woman pray unto God uncovered? It is a publique prayer that is there meant, parallel to the prophesie before mentioned;
and verse 13. Judge in your selves, is it comely that a woman pray unto God uncovered? It is a public prayer that is there meant, parallel to the prophesy before mentioned;
cc n1 crd vvb p-acp po22 n2, vbz pn31 j cst dt n1 vvb p-acp np1 vvn? pn31 vbz dt j n1 cst vbz a-acp vvn, n1 p-acp dt vvb a-acp vvn;
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4062
both which in these first times of the Church were in extraordinary use;
both which in these First times of the Church were in extraordinary use;
d r-crq p-acp d ord n2 pp-f dt n1 vbdr p-acp j n1;
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4063
without the danger of a precedent to us, upon whom the NONLATINALPHABET of the Church, and the ends of the World are at once come.
without the danger of a precedent to us, upon whom the of the Church, and the ends of the World Are At once come.
p-acp dt n1 pp-f dt n1 p-acp pno12, p-acp ro-crq dt pp-f dt n1, cc dt n2 pp-f dt n1 vbr p-acp a-acp vvi.
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4064
And if there were no more proofs, my Text were enough, which injoynes the vayling of the head is to be used because of the Angels;
And if there were no more proofs, my Text were enough, which enjoins the vailing of the head is to be used Because of the Angels;
cc cs pc-acp vbdr dx dc n2, po11 n1 vbdr d, r-crq vvz dt vvg pp-f dt n1 vbz pc-acp vbi vvn p-acp pp-f dt n2;
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4065
relating (as all interpreters give it) to the publique Congregations of the Saints of God,
relating (as all Interpreters give it) to the public Congregations of the Saints of God,
vvg (c-acp d n2 vvb pn31) p-acp dt j n2 pp-f dt n2 pp-f np1,
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4066
as we shall see in the sequele.
as we shall see in the sequel.
c-acp pns12 vmb vvi p-acp dt n1.
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4067
Lastly it must be known that this covering of the head hath principall relation to the face, which is the best and most conspicuous part of the head;
Lastly it must be known that this covering of the head hath principal Relation to the face, which is the best and most conspicuous part of the head;
ord pn31 vmb vbi vvn cst d n-vvg pp-f dt n1 vhz j-jn n1 p-acp dt n1, r-crq vbz dt js cc av-ds j n1 pp-f dt n1;
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4068
so as it is supposed that the humility and modesty of the woman doth most show it self in the vayling of the face from the view of beholders;
so as it is supposed that the humility and modesty of the woman does most show it self in the vailing of the face from the view of beholders;
av c-acp pn31 vbz vvn cst dt n1 cc n1 pp-f dt n1 vdz ds vvi pn31 n1 p-acp dt vvg pp-f dt n1 p-acp dt n1 pp-f n2;
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4069
the back parts of the head not giving so much cause of note and distinction, not so much occasion of temptation to any eye;
the back parts of the head not giving so much cause of note and distinction, not so much occasion of temptation to any eye;
dt n1 n2 pp-f dt n1 xx vvg av d n1 pp-f n1 cc n1, xx av av-d n1 pp-f n1 p-acp d n1;
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4070
those therefore who by vertue of this place would have all their hair hid, must much more,
those Therefore who by virtue of this place would have all their hair hid, must much more,
d av r-crq p-acp n1 pp-f d n1 vmd vhi d po32 n1 vvd, vmb av-d av-dc,
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4071
and upon better reason contend that their face should be alwayes covered; wherein one absurdity, and servile inconvenience would easily draw on another.
and upon better reason contend that their face should be always covered; wherein one absurdity, and servile inconvenience would Easily draw on Another.
cc p-acp j n1 vvi cst po32 n1 vmd vbi av vvn; c-crq crd n1, cc j n1 vmd av-j vvi p-acp j-jn.
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4072
Shortly then, it followes irrefragably from all this;
Shortly then, it follows irrefragably from all this;
av-j av, pn31 vvz av-j p-acp d d;
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4073
that however the garish, and wanton fashion of the womans dissheveling her hair, and the lascivious turning it into nets for the catching of fond and amorous eyes, be justly forbidden both to grave matrons,
that however the garish, and wanton fashion of the woman's dissheveling her hair, and the lascivious turning it into nets for the catching of found and Amoros eyes, be justly forbidden both to grave matrons,
cst c-acp dt j, cc j-jn n1 pp-f dt ng1 vvg po31 n1, cc dt j vvg pn31 p-acp n2 p-acp dt n-vvg pp-f j cc j n2, vbb av-j vvn d p-acp j n2,
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and to chast, and well governd Virgins, yet that no law of God, or good reason disallowes such a moderate laying out of some part of the hair,
and to chaste, and well governed Virgins, yet that no law of God, or good reason disallows such a moderate laying out of Some part of the hair,
cc p-acp j, cc av vvn n2, av cst dx n1 pp-f np1, cc j n1 n2 d dt j vvg av pp-f d n1 pp-f dt n1,
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as may give a safe comeliness to the face, without the just scandall of any wise beholder.
as may give a safe comeliness to the face, without the just scandal of any wise beholder.
c-acp vmb vvi dt j n1 p-acp dt n1, p-acp dt j n1 pp-f d j n1.
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Neither doth that other Text make ought for this fancy; where the Apostle tels us that the womans hair was given her for a covering; but rather evinces the contrary.
Neither does that other Text make ought for this fancy; where the Apostle tells us that the woman's hair was given her for a covering; but rather evinces the contrary.
d vdz d j-jn n1 vvb pi p-acp d n1; c-crq dt n1 vvz pno12 d dt ng1 n1 vbds vvn pno31 p-acp dt n-vvg; cc-acp av-c vvz dt n-jn.
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The meaning is, it was given her for a covering, actively to cover her, not passively to be covered by her.
The meaning is, it was given her for a covering, actively to cover her, not passively to be covered by her.
dt n1 vbz, pn31 vbds vvn pno31 p-acp dt n-vvg, av-j pc-acp vvi pno31, xx av-j pc-acp vbi vvn p-acp pno31.
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For St. Paul intending to show how unseemly it was for women to show themselves in publique exercises, with a bare face,
For Saint Paul intending to show how unseemly it was for women to show themselves in public exercises, with a bore face,
p-acp n1 np1 vvg pc-acp vvi c-crq av-j pn31 vbds p-acp n2 pc-acp vvi px32 p-acp j n2, p-acp dt j n1,
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an open brow, an uncovered hair before the multitude, fetches an argument from nature it self, which plainly points her what she ought to do:
an open brow, an uncovered hair before the multitude, Fetches an argument from nature it self, which plainly points her what she ought to do:
dt j n1, dt j-vvn n1 p-acp dt n1, vvz dt n1 p-acp n1 pn31 n1, r-crq av-j vvz pno31 r-crq pns31 vmd pc-acp vdi:
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in that it hath furnished her with a native vail, which is her hair:
in that it hath furnished her with a native Vail, which is her hair:
p-acp cst pn31 vhz vvn pno31 p-acp dt j-jn n1, r-crq vbz po31 n1:
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since therefore provident nature hath given her a long hair purposely to be a cover unto her, it therein showes how fit it is, that her modesty and discretion should provide her such a covering for her head when she will be opening her mouth in the publique assembly,
since Therefore provident nature hath given her a long hair purposely to be a cover unto her, it therein shows how fit it is, that her modesty and discretion should provide her such a covering for her head when she will be opening her Mouth in the public assembly,
c-acp av j n1 vhz vvn pno31 dt j n1 av pc-acp vbi dt n1 p-acp pno31, pn31 av vvz c-crq j pn31 vbz, cst po31 n1 cc n1 vmd vvi pno31 d dt n-vvg p-acp po31 n1 c-crq pns31 vmb vbi vvg pno31 n1 p-acp dt j n1,
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as may testifie her womanly bashfulnesse, and humble subjection.
as may testify her womanly bashfulness, and humble subjection.
c-acp vmb vvi po31 j n1, cc j n1.
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To shut up this point therefore, there can be no just pretence from this, or any other Scripture for this mis-raysed scrupulousnesse.
To shut up this point Therefore, there can be no just pretence from this, or any other Scripture for this mis-raysed scrupulousness.
pc-acp vvi a-acp d n1 av, pc-acp vmb vbi dx j n1 p-acp d, cc d j-jn n1 p-acp d j n1.
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Rather for the contrary the holy Ghost seemes to make, in that his Divine Epithalamion, wherein he brings in Christ the Heavenly Bridegroom magnifying his bride the Church with this sweet allusion.
Rather for the contrary the holy Ghost seems to make, in that his Divine Epithalamion, wherein he brings in christ the Heavenly Bridegroom magnifying his bride the Church with this sweet allusion.
np1 p-acp dt j-jn dt j n1 vvz pc-acp vvi, p-acp cst po31 j-jn n1, c-crq pns31 vvz p-acp np1 dt j n1 vvg po31 n1 dt n1 p-acp d j n1.
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Behold, thou art fair my love, Behold thou art fair, thou hast doves eyes within thy locks; Behold, thou art fair my love, Behold thou art fair, thou hast Dove eyes within thy locks;
vvb, pns21 vb2r j po11 n1, vvb pns21 vb2r j, pns21 vh2 n2 n2 p-acp po21 n2;
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thy hair is as a flock of goates that appear from Mount Gilead. Cantic. 4.1. Lo, the dove-like eyes of the Church are within her locks;thy hair is as a flock of Goats that appear from Mount Gilead. Cantic. 4.1. Lo, the dovelike eyes of the Church Are within her locks;
po21 n1 vbz p-acp dt n1 pp-f n2 cst vvb p-acp n1 np1. j. crd. np1, dt av-j n2 pp-f dt n1 vbr p-acp po31 n2;
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and her hair is not as an hidden flock, but appears; and that in a glorious beauty.
and her hair is not as an hidden flock, but appears; and that in a glorious beauty.
cc po31 n1 vbz xx p-acp dt j-vvn n1, cc-acp vvz; cc cst p-acp dt j n1.
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Let no well affected Christian bring her self under the bondage of an observation which God never injoyned,
Let no well affected Christian bring her self under the bondage of an observation which God never enjoined,
vvb dx av vvn np1 vvi po31 n1 p-acp dt n1 pp-f dt n1 r-crq np1 av-x vvd,
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or passe a groundless and rash verdict upon others for that which God hath never forbidden;
or pass a groundless and rash verdict upon Others for that which God hath never forbidden;
cc vvi dt j cc j n1 p-acp n2-jn p-acp d r-crq np1 vhz av-x vvn;
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but with a due care of an holy outward decency, Let every one in the fear of God look to the hidden Man of the heart, in that which is not corruptible,
but with a due care of an holy outward decency, Let every one in the Fear of God look to the hidden Man of the heart, in that which is not corruptible,
cc-acp p-acp dt j-jn n1 pp-f dt j j n1, vvb d pi p-acp dt n1 pp-f np1 vvb p-acp dt j-vvn n1 pp-f dt n1, p-acp d r-crq vbz xx j,
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even the Ornament of a meek and quiet Spirit, which is in the sight of God of great price. 1 Pet. 3.4.even the Ornament of a meek and quiet Spirit, which is in the sighed of God of great price. 1 Pet. 3.4.
av dt n1 pp-f dt j cc j-jn n1, r-crq vbz p-acp dt n1 pp-f np1 pp-f j n1. crd np1 crd.
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And so I have done with the Rule or Canon of the Apostle: Come we now to the grounds of it;
And so I have done with the Rule or Canon of the Apostle: Come we now to the grounds of it;
cc av pns11 vhb vdn p-acp dt n1 cc n1 pp-f dt n1: vvb pns12 av p-acp dt n2 pp-f pn31;
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The former whereof hath reference to what he had concerning the eminent condition of the Man in respect of the Woman;
The former whereof hath Referente to what he had Concerning the eminent condition of the Man in respect of the Woman;
dt j c-crq vhz n1 p-acp r-crq pns31 vhn vvg dt j n1 pp-f dt n1 p-acp n1 pp-f dt n1;
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fetched from both the materiall and finall cause: Materiall, the woman is of the Man; Finall, the woman is created for the man; not the contrary;
fetched from both the material and final cause: Material, the woman is of the Man; Final, the woman is created for the man; not the contrary;
vvn p-acp d dt j-jn cc j n1: j-jn, dt n1 vbz pp-f dt n1; j, dt n1 vbz vvn p-acp dt n1; xx dt j-jn;
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but because this point is coincident with that which we have formerly touched, concerning the husbands superiority, I shall not need to renew my discourse upon this subject,
but Because this point is coincident with that which we have formerly touched, Concerning the Husbands superiority, I shall not need to renew my discourse upon this Subject,
cc-acp c-acp d n1 vbz j p-acp d r-crq pns12 vhb av-j vvn, vvg dt ng1 n1, pns11 vmb xx vvi pc-acp vvi po11 n1 p-acp d n-jn,
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but choose rather to descend to that second ground, which by the vulgar and some Fathers quoting the place, is brought in by way of a copulative, And, because of the Angels :
but choose rather to descend to that second ground, which by the Vulgar and Some Father's quoting the place, is brought in by Way of a copulative, And, Because of the Angels:
cc-acp vvb av-c pc-acp vvi p-acp d ord n1, r-crq p-acp dt j cc d n2 vvg dt n1, vbz vvn p-acp p-acp n1 pp-f dt j, cc, c-acp pp-f dt n2:
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a ground so deep, that great wits and judgments have professed not to fadom it:
a ground so deep, that great wits and Judgments have professed not to fathom it:
dt n1 av av-jn, cst j n2 cc n2 vhb vvn xx p-acp n1 pn31:
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Quid hoc sit (saith learned Beza) nondum intelligo and our no lesse learned Cam•ron confesses, that herein Interpreters differ, ut qui maxime. For those late writers which have read the words (NONLATINALPHABET) Because of the young Men, I must needs say they would make a clear sense,Quid hoc sit (Says learned Beza) Nondum intelligo and our no less learned Cam•ron Confesses, that herein Interpreters differ, ut qui maxim. For those late writers which have read the words () Because of the young Men, I must needs say they would make a clear sense,
fw-la fw-la fw-la (vvz j np1) fw-la fw-la cc po12 av-dx av-dc j n1 vvz, cst av n2 vvb, fw-la fw-la n1. p-acp d j n2 r-crq vhb vvn dt n2 () c-acp pp-f dt j n2, pns11 vmb av vvi pns32 vmd vvi dt j n1,
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if we might take their words for the use of any such word in the Greek Tongue;
if we might take their words for the use of any such word in the Greek Tongue;
cs pns12 vmd vvi po32 n2 p-acp dt n1 pp-f d d n1 p-acp dt jp n1;
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which for my part I must confess never to have met with. To pass over the improbable guesses of many;
which for my part I must confess never to have met with. To pass over the improbable Guesses of many;
r-crq p-acp po11 n1 pns11 vmb vvi av-x pc-acp vhi vvn p-acp. p-acp vvi p-acp dt j n2 pp-f d;
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The words are taken by some in a borrowed sense; by some others in a naturall.
The words Are taken by Some in a borrowed sense; by Some Others in a natural.
dt n2 vbr vvn p-acp d p-acp dt j-vvn n1; p-acp d n2-jn p-acp dt j.
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In a borrowed sense by those either who by Angells here understand Gods Ministers; or, as those that take it for holy men of what ever profession.
In a borrowed sense by those either who by Angels Here understand God's Ministers; or, as those that take it for holy men of what ever profession.
p-acp dt j-vvn n1 p-acp d d r-crq p-acp n2 av vvb npg1 n2; cc, c-acp d cst vvb pn31 p-acp j n2 pp-f r-crq av n1.
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These latter seem not to have any fair warrant for their interpretation, since, however we find somewhere that the Saints shall be in a condition like to the Angels,
These latter seem not to have any fair warrant for their Interpretation, since, however we find somewhere that the Saints shall be in a condition like to the Angels,
d d vvb xx pc-acp vhi d j n1 p-acp po32 n1, c-acp, c-acp pns12 vvb av cst dt n2 vmb vbi p-acp dt n1 av-j p-acp dt n2,
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yet no where do we find them called Angels: the former want not good probability for their construction;
yet no where do we find them called Angels: the former want not good probability for their construction;
av av-dx q-crq vdb pns12 vvi pno32 vvn n2: dt j n1 xx j n1 p-acp po32 n1;
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neither is it an unusuall thing with the Spirit of God to call his Ministers by the name of Angels.
neither is it an unusual thing with the Spirit of God to call his Ministers by the name of Angels.
av-dx vbz pn31 dt j n1 p-acp dt n1 pp-f np1 pc-acp vvi po31 n2 p-acp dt n1 pp-f n2.
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So Malachy 2. NONLATINALPHABET for he is the Angel or Messenger of the Lord: and of John the Baptist the same Prophet can say Mal•c. 3.1. NONLATINALPHABET I will send my messenger or Angel:
So Malachy 2. for he is the Angel or Messenger of the Lord: and of John the Baptist the same Prophet can say Mal•c. 3.1. I will send my Messenger or Angel:
np1 np1 crd c-acp pns31 vbz dt n1 cc n1 pp-f dt n1: cc pp-f np1 dt n1 dt d n1 vmb vvi av. crd. pns11 vmb vvi po11 n1 cc n1:
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yea the very name of the Prophet that writes is no other then Malachy My Angel.
yea the very name of the Prophet that writes is not other then Malachy My Angel.
uh dt j n1 pp-f dt n1 cst vvz vbz xx j-jn av np1 po11 n1.
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And ye know in the Apocalypse how oft the prime Governors of the Church are called Angels;
And you know in the Apocalypse how oft the prime Governors of the Church Are called Angels;
cc pn22 vvb p-acp dt np1 c-crq av dt j-jn n2 pp-f dt n1 vbr vvn n2;
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whereupon St. Chrysostome (as I remember) makes the reason of that full expression of St. Paul (If an Angel from Heaven, Galat. 1.) to allude unto this distinction that even Gods Ministers are his Angels too,
whereupon Saint Chrysostom (as I Remember) makes the reason of that full expression of Saint Paul (If an Angel from Heaven, Galatians 1.) to allude unto this distinction that even God's Ministers Are his Angels too,
c-crq n1 np1 (c-acp pns11 vvb) vvz dt n1 pp-f cst j n1 pp-f n1 np1 (cs dt n1 p-acp n1, np1 crd) p-acp vvi p-acp d n1 cst av ng1 n2 vbr po31 n2 av,
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though upon Earth, a title given them both in regard of their mission and of their near relation to God;
though upon Earth, a title given them both in regard of their mission and of their near Relation to God;
cs p-acp n1, dt n1 vvn pno32 d p-acp n1 pp-f po32 n1 cc pp-f po32 j n1 p-acp np1;
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and of those qualities which these Men of God should imitate in those blessed Spirits.
and of those qualities which these Men of God should imitate in those blessed Spirits.
cc pp-f d n2 r-crq d n2 pp-f np1 vmd vvi p-acp d j-vvn n2.
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The very name is doctrinall, and teacheth us both what God expects from us both to himself and you;
The very name is doctrinal, and Teaches us both what God expects from us both to himself and you;
dt j n1 vbz j, cc vvz pno12 d q-crq np1 vvz p-acp pno12 d p-acp px31 cc pn22;
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and what he expects from you to us;
and what he expects from you to us;
cc r-crq pns31 vvz p-acp pn22 p-acp pno12;
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From us faithfullnesse and diligence in his holy errands, whereabouts we are sent to the World;
From us faithfulness and diligence in his holy errands, whereabouts we Are sent to the World;
p-acp pno12 n1 cc n1 p-acp po31 j n2, c-crq pns12 vbr vvn p-acp dt n1;
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from you, love and reverence to those Messengers which he imployes about your Salvation;
from you, love and Reverence to those Messengers which he employs about your Salvation;
p-acp pn22, n1 cc n1 p-acp d n2 r-crq pns31 vvz p-acp po22 n1;
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but, it was my meaning only to call to this sense at the window in my passage;
but, it was my meaning only to call to this sense At the window in my passage;
cc-acp, pn31 vbds po11 n1 av-j pc-acp vvi p-acp d n1 p-acp dt n1 p-acp po11 n1;
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as that which I hold not within the compasse of the Holy-Ghosts intention; Doubtless the sense is naturall and proper;
as that which I hold not within the compass of the Holy-Ghosts intention; Doubtless the sense is natural and proper;
c-acp d r-crq pns11 vvb xx p-acp dt n1 pp-f dt n2 n1; av-j dt n1 vbz j cc j;
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not of men by way of allusion; but of those which are Spir•ts, by essence:
not of men by Way of allusion; but of those which Are Spir•ts, by essence:
xx pp-f n2 p-acp n1 pp-f n1; cc-acp pp-f d r-crq vbr n2, p-acp n1:
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and yet even in this sense there is some variety of judgment, whiles some take this to be spoken of evill Angels, others of good;
and yet even in this sense there is Some variety of judgement, while Some take this to be spoken of evil Angels, Others of good;
cc av av p-acp d n1 pc-acp vbz d n1 pp-f n1, cs d vvb d pc-acp vbi vvn pp-f j-jn n2, n2-jn pp-f j;
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Those which apply this to evill Angels are likewise in a double opinion; For some take it passively;
Those which apply this to evil Angels Are likewise in a double opinion; For Some take it passively;
d r-crq vvb d p-acp j-jn n2 vbr av p-acp dt j-jn n1; c-acp d vvb pn31 av-j;
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least even those Angels should be tempted; others actively, least they should take occasion to tempt.
lest even those Angels should be tempted; Others actively, lest they should take occasion to tempt.
cs av d n2 vmd vbi vvn; n2-jn av-j, cs pns32 vmd vvi n1 pc-acp vvi.
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The former conceit is as gross as it hath been ancient, of Tertullian and some others, that even spirits (to whom they ascribe a kind of materiality) may be taken with the immodest venditation of a fleshly beauty;
The former conceit is as gross as it hath been ancient, of Tertullian and Some Others, that even spirits (to whom they ascribe a kind of materiality) may be taken with the immodest venditation of a fleshly beauty;
dt j n1 vbz a-acp j c-acp pn31 vhz vbn j, pp-f np1 cc d n2-jn, cst av n2 (p-acp ro-crq pns32 vvb dt n1 pp-f n1) vmb vbi vvn p-acp dt j n1 pp-f dt j n1;
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to which purpose they do ignorantly mistake that of Genes. 6.2. That the Sons of God saw the Daughters of Men that they were fair ;
to which purpose they do ignorantly mistake that of Genesis. 6.2. That the Sons of God saw the Daughters of Men that they were fair;
p-acp r-crq n1 pns32 vdb av-j vvi d pp-f zz. crd. cst dt n2 pp-f np1 vvd dt n2 pp-f n2 cst pns32 vbdr j;
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not considering the sequel, that they took them wives of all that they chose ;
not considering the sequel, that they took them wives of all that they chosen;
xx vvg dt n1, cst pns32 vvd pno32 n2 pp-f d cst pns32 vvd;
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Surely, if ever spirits have affected these fleshly sins, yet of marryed Spirits there was never dream in any sober head.
Surely, if ever spirits have affected these fleshly Sins, yet of married Spirits there was never dream in any Sobrium head.
av-j, cs av n2 vhb vvn d j n2, av pp-f j-vvn n2 a-acp vbds av-x n1 p-acp d j n1.
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This fancy is too absurd to merit a confutation: No doubt wicked spirits take delight in drawing the Sons of men to inordinate affections, and beastly practises;
This fancy is too absurd to merit a confutation: No doubt wicked spirits take delight in drawing the Sons of men to inordinate affections, and beastly practises;
d n1 vbz av j pc-acp vvi dt n1: dx n1 j n2 vvb n1 p-acp vvg dt n2 pp-f n2 p-acp j n2, cc j n2;
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but that themselves place any pleasure in bodily obscenities is a matter not easie to be believed;
but that themselves place any pleasure in bodily obscenities is a matter not easy to be believed;
cc-acp d px32 vvb d n1 p-acp j n2 vbz dt n1 xx j pc-acp vbi vvn;
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Or, if they should be obnoxious to those carnall desires, that the interposing of a vail should any way avail to the restraint of their wicked inclinations,
Or, if they should be obnoxious to those carnal Desires, that the interposing of a Vail should any Way avail to the restraint of their wicked inclinations,
cc, cs pns32 vmd vbi j p-acp d j n2, cst dt vvg pp-f dt n1 vmd d n1 vvi p-acp dt n1 pp-f po32 j n2,
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and purposes it is too poor a thought to enter into any wise understanding.
and Purposes it is too poor a Thought to enter into any wise understanding.
cc vvz pn31 vbz av j dt n1 pc-acp vvi p-acp d j n1.
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The other [ viz. least those Spirits should take this occasion of tempting ] might pass for currant;
The other [ viz. lest those Spirits should take this occasion of tempting ] might pass for currant;
dt n-jn [ n1 cs d n2 vmd vvi d n1 pp-f j-vvg ] vmd vvi p-acp n1;
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if ever we could find in the whole body of the Scripture where the evill spirits are absolutely called Angels without some addition of distinction, (which is learned Camerons observation) except only that one, 1 Cor. 6.3. where they are so stiled for the greater honour of the Saints that shall judge them:
if ever we could find in the Whole body of the Scripture where the evil spirits Are absolutely called Angels without Some addition of distinction, (which is learned Camerons observation) except only that one, 1 Cor. 6.3. where they Are so styled for the greater honour of the Saints that shall judge them:
cs av pns12 vmd vvi p-acp dt j-jn n1 pp-f dt n1 c-crq dt j-jn n2 vbr av-j vvn n2 p-acp d n1 pp-f n1, (r-crq vbz vvn np1 n1) c-acp av-j cst pi, crd np1 crd. c-crq pns32 vbr av vvn p-acp dt jc n1 pp-f dt n2 cst vmb vvi pno32:
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However, the truth of the proposition is undeniable;
However, the truth of the proposition is undeniable;
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that so we ought to habit, and order our selves, that we may not give advantage to the evill Spirits either to our temptation, or their prevalence:
that so we ought to habit, and order our selves, that we may not give advantage to the evil Spirits either to our temptation, or their prevalence:
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we may be sure those tempters will omit no occasion of winning us to filthiness. Do you not think that when they see wanton dames come disguised into Gods house,
we may be sure those tempters will omit no occasion of winning us to filthiness. Do you not think that when they see wanton dams come disguised into God's house,
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as it were into the box of the play-house, with their brest bare almost to the Navel, their armes to the elbow, their necks to the shoulder-points, darting their lascivious eyes every way,
as it were into the box of the playhouse, with their breast bore almost to the Navel, their arms to the elbow, their necks to the shoulder-points, darting their lascivious eyes every Way,
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and in their whole fashion and gesture bewraying such lightness as might be able to debauch a whole assembly, think ye not, I say, that they applaud themselves in so rich a booty;
and in their Whole fashion and gesture bewraying such lightness as might be able to debauch a Whole assembly, think you not, I say, that they applaud themselves in so rich a booty;
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as knowing that every eye that is transported, and every heart that is fired with that immodest gazing-stock are so many spoiles and trophees of their Temptations? It is a true and seasonable word that holy Cyprian said to the dames of his time that it was not enough for them to keep themselves from being corrupted by others solicitations,
as knowing that every eye that is transported, and every heart that is fired with that immodest gazingstock Are so many spoils and trophies of their Temptations? It is a true and seasonable word that holy Cyprian said to the dams of his time that it was not enough for them to keep themselves from being corrupted by Others solicitations,
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unless they took care so to dress and deport themselves that they might not be occasions of raysing wanton thoughts in the beholders;
unless they took care so to dress and deport themselves that they might not be occasions of raising wanton thoughts in the beholders;
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For surely, we can not free our selves from those sins wherein others by our means (though besides our particular intentions) are insnared;
For surely, we can not free our selves from those Sins wherein Others by our means (though beside our particular intentions) Are Ensnared;
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there is much liberty, I confess, in matter of attire, but let me withall give you St. Pauls Item to his Galathians; Brethren, ye have been called to liberty, only use not liberty for an occasion to the flesh,
there is much liberty, I confess, in matter of attire, but let me withal give you Saint Paul's Item to his Galatians; Brothers, you have been called to liberty, only use not liberty for an occasion to the Flesh,
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but by love serve one another, Galat. 5.13.but by love serve one Another, Galatians 5.13.
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When and how is our liberty an occasion to the flesh, but when we do so pranck up and pamper our flesh as that we regard not therein any others dangers;
When and how is our liberty an occasion to the Flesh, but when we do so prank up and pamper our Flesh as that we regard not therein any Others dangers;
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which when soever we are drawn to do, we may be sure we have so wary and vigilant spirits to watch us,
which when soever we Are drawn to do, we may be sure we have so wary and vigilant spirits to watch us,
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as that no advantage can be let fall against our souls:
as that no advantage can be let fallen against our Souls:
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as therefore wise and carefull commanders do not only cast how to impugne, oppresse, and annoy an enemy,
as Therefore wise and careful commanders do not only cast how to impugn, oppress, and annoy an enemy,
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but also how to remove those helps which might be advantageous to him in his siege,
but also how to remove those helps which might be advantageous to him in his siege,
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even to the demolishing of Suburbs, and stopping up of Fountaines, and the like; so must we do in this spirituall warfare of ours;
even to the demolishing of Suburbs, and stopping up of Fountains, and the like; so must we do in this spiritual warfare of ours;
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we must not only stir up our courage and indevors to resist and vanquish tentations,
we must not only stir up our courage and endeavours to resist and vanquish tentations,
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but we must bend our utmost care upon the prevention, and removall of whatsoever, in our apparell, carriage, diet, recreations may be likely to give furtherance to their assault, or prevalency:
but we must bend our utmost care upon the prevention, and removal of whatsoever, in our apparel, carriage, diet, recreations may be likely to give furtherance to their assault, or prevalency:
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and in the whole practise of our lives so demean our selves as that we may, according to the charge of the Apostle NONLATINALPHABET;
and in the Whole practice of our lives so demean our selves as that we may, according to the charge of the Apostle;
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not so much as give an occasion to an adversary ; 1 Tim. 5.14. wether of calumny, or of Triumph:
not so much as give an occasion to an adversary; 1 Tim. 5.14. weather of calumny, or of Triumph:
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oh that we could be fearful of doing any unfit thing because of the evil Angels ;
o that we could be fearful of doing any unfit thing Because of the evil Angels;
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we shall be sure to hear of it again to our cost;
we shall be sure to hear of it again to our cost;
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even the most carelesse boyes will be affraid to offend in the face of the monitor, such are the evill Angels to us.
even the most careless boys will be afraid to offend in the face of the monitor, such Are the evil Angels to us.
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Be sure every unbeseeming and unlawfull act that passeth from us, is upon their file; and shall once be urged against us to our shame and conviction;
Be sure every unbeseeming and unlawful act that passes from us, is upon their file; and shall once be urged against us to our shame and conviction;
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My Brethren we would be loath to come under the power of their torment;
My Brothers we would be loath to come under the power of their torment;
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as we would avoid this fearfull issue, let us be jealous of their suggestions, and our carriage;
as we would avoid this fearful issue, let us be jealous of their suggestions, and our carriage;
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and not dare to do ought that may be scandalous, Because of the Angels. Good use may be made (you see) even of this sense;
and not Dare to do ought that may be scandalous, Because of the Angels. Good use may be made (you see) even of this sense;
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but I take it our Apostle intended here to intimate the presence of, and respect to the good Angels.
but I take it our Apostle intended Here to intimate the presence of, and respect to the good Angels.
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It is no a lesse comfortable then well-grounded point of Divinity, That none of Gods Children upon Earth want the assidence and Ministration of those blessed spirits, we have it from him that cannot fail us. Matth. 18.10. and the sweet singer of Israel had warbled out this Heavenly note before him;
It is not a less comfortable then well-grounded point of Divinity, That none of God's Children upon Earth want the assidence and Ministration of those blessed spirits, we have it from him that cannot fail us. Matthew 18.10. and the sweet singer of Israel had warbled out this Heavenly note before him;
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The Angels of the Lord encamp about those that fear him, Ps. 34.7.The Angels of the Lord encamp about those that Fear him, Ps. 34.7.
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And he that was rapt up into the third Heaven and saw those wonderfull Orders of Angels, can tell us they are all ministring Spirits sent forth to Minister for them who shall be heirs of Salvation: Heb. 1.14.
And he that was rapt up into the third Heaven and saw those wonderful Order of Angels, can tell us they Are all ministering Spirits sent forth to Minister for them who shall be Heirs of Salvation: Hebrew 1.14.
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Now these, as they guard and attend every of Gods elect ones when they are singled and sequestred in the greatest solitariness, so we can not think they leave their whether common or severall charges,
Now these, as they guard and attend every of God's elect ones when they Are singled and sequestered in the greatest solitariness, so we can not think they leave their whither Common or several charges,
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when they assemble together for the exercises of piety and devotion:
when they assemble together for the exercises of piety and devotion:
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so as the publique meetings of Gods Saints can be no other then filled with whole troupes of Angels;
so as the public meetings of God's Saints can be no other then filled with Whole troops of Angels;
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This as it is a truth;
This as it is a truth;
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so it was the received opinion of the Jewes, as Capellus pregnantly cites it out of the Sedar Tephilloth of the Portugall Jewes ;
so it was the received opinion of the Jews, as Capellus pregnantly cites it out of the Sedar Tefillot of the Portugal Jews;
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in his learned Spicelegium; Coronam dant tibi Domine Deus noster Angeli, turba illa superna cum populo tuo Israel hic inferne Congregato.
in his learned Spicelegium; crown daunt tibi Domine Deus Noster Angeli, turba illa Superna cum populo tuo Israel hic Inferno Congregato.
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O Lord our God the Angels give glory to thee, even those Heavenly troupes that are assembled with thy Israel here below.
Oh Lord our God the Angels give glory to thee, even those Heavenly troops that Are assembled with thy Israel Here below.
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Out of the reverend and awfull respect therefore that is due to these glorious (though invisible) beholders there may no unseemly thing be done or admitted in the Church of God;
Out of the reverend and awful respect Therefore that is due to these glorious (though invisible) beholders there may no unseemly thing be done or admitted in the Church of God;
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and therefore The Women ought to have power on their Heads because of the Angels ;
and Therefore The Women ought to have power on their Heads Because of the Angels;
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and surely, my beloved, were we fully perswaded that now at this present, there is within these walls a greater Congregation of Angels,
and surely, my Beloved, were we Fully persuaded that now At this present, there is within these walls a greater Congregation of Angels,
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then of Men and Women, I suppose it could not but strike such an awe into us,
then of Men and Women, I suppose it could not but strike such an awe into us,
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as to make us at once holily, mannerly and fervently devout:
as to make us At once holily, mannerly and fervently devout:
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It is a great fault in us Christians that we think of nothing but what we see;
It is a great fault in us Christians that we think of nothing but what we see;
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whereas that spirituall, and intelligible World, which is past the apprehension of these Earthly senses, is far greater, farr more noble and excellent then all visible and materiall substances.
whereas that spiritual, and intelligible World, which is passed the apprehension of these Earthly Senses, is Far greater, Far more noble and excellent then all visible and material substances.
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Certainly there is not one Angel in Heaven that hath not more glory then all this sensible World can be capable of:
Certainly there is not one Angel in Heaven that hath not more glory then all this sensible World can be capable of:
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what should I tell you of the excellency of their nature, the height of their offices, the Majesty of their persons, their power able to confound a World, their nearness both of place and of essence to that infinite deity;
what should I tell you of the excellency of their nature, the height of their Offices, the Majesty of their Persons, their power able to confound a World, their nearness both of place and of essence to that infinite deity;
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their tender love and care of man-kind, any of which were able and worthy to take up a whole lives meditation.
their tender love and care of mankind, any of which were able and worthy to take up a Whole lives meditation.
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And if there be so much perfection in one, how unconceiveable is the concurrent lustre, and glory of many:
And if there be so much perfection in one, how unconceivable is the concurrent lustre, and glory of many:
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had we eyes to see these invisible supervisors of our behaviour we could not, we durst no let fall any so much as indecent gesture before such a presence.
had we eyes to see these invisible supervisors of our behaviour we could not, we durst no let fallen any so much as indecent gesture before such a presence.
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Quicken then (I beseech you) and sharpen your eyes, dear and beloved Christians, to see your selves seen even of them whom ye cannot see,
Quicken then (I beseech you) and sharpen your eyes, dear and Beloved Christians, to see your selves seen even of them whom you cannot see,
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and let your whole carriage be thereafter;
and let your Whole carriage be thereafter;
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he is not worthy to claim more priveledge then of a beast, that can see nothing but sensible objects: brute Creatures can see us;
he is not worthy to claim more privilege then of a beast, that can see nothing but sensible objects: brutus Creatures can see us;
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if we see nothing but our selves, and then, wherefore serves our understanding, wherefore our faith? and if we see invisible beholders why are we not affected accordingly;
if we see nothing but our selves, and then, Wherefore serves our understanding, Wherefore our faith? and if we see invisible beholders why Are we not affected accordingly;
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certainly it were better for us not to see then, than, seeing, to neglect their presence.
Certainly it were better for us not to see then, than, seeing, to neglect their presence.
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What is then the honor, what the respect that we must give to the Angels of God who are present in our holy assemblies:
What is then the honour, what the respect that we must give to the Angels of God who Are present in our holy assemblies:
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I must have leave to complain of two extremities this way:
I must have leave to complain of two extremities this Way:
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There are some that give them too much veneration, there are others that give them no regard at all:
There Are Some that give them too much veneration, there Are Others that give them no regard At all:
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In the first are those within the Roman Clientele;
In the First Are those within the Roman Clientela;
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who are so over-curteous as that they give them no lesse then the honor of adoration, of invocation, reviving herein the erroneous opinion and practise of them which Theodoret held confuted by St. Paul in his Epistle to the Colossians. It is the praise that Franciscus de Sales Bishop of Genua gives to Petrus Faber, one of the first associates of Ignatius Loiola that his manner was, whensoever he came to any place he still made suit to the Tutelar Angels, that presided there for their aid of converting the people from heresie;
who Are so over-curteous as that they give them no less then the honour of adoration, of invocation, reviving herein the erroneous opinion and practice of them which Theodoret held confuted by Saint Paul in his Epistle to the colossians. It is the praise that Francis de Sales Bishop of Genua gives to Peter Faber, one of the First associates of Ignatius Loiola that his manner was, whensoever he Come to any place he still made suit to the Tutelar Angels, that presided there for their aid of converting the people from heresy;
r-crq vbr av j c-acp cst pns32 vvb pno32 av-dx dc cs dt n1 pp-f n1, pp-f n1, vvg av dt j n1 cc n1 pp-f pno32 r-crq np1 vvd vvn p-acp n1 np1 p-acp po31 n1 p-acp dt njp2. pn31 vbz dt n1 cst np1 fw-fr np1 n1 pp-f np1 vvz p-acp np1 np1, crd pp-f dt ord n2 pp-f np1 np1 cst po31 n1 vbds, c-crq pns31 vvd p-acp d n1 pns31 av vvd n1 p-acp dt j n2, cst vvd a-acp p-acp po32 n1 pp-f vvg dt n1 p-acp n1;
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and found great successe in it: This imploration and worship is ordinary;
and found great success in it: This imploration and worship is ordinary;
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wherein they do that to the Angels, which the Angels themselves have forbidden to be done:
wherein they do that to the Angels, which the Angels themselves have forbidden to be done:
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and yet I must needs say if any creature could be capable of a religious worship, it is they;
and yet I must needs say if any creature could be capable of a religious worship, it is they;
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and if any creature were fit to be prayed unto, it is they rather then the highest Saints of Heaven:
and if any creature were fit to be prayed unto, it is they rather then the highest Saints of Heaven:
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for whereas it is the just ground of our refusing to pray to the Saints that we cannot be sure of their presence,
for whereas it is the just ground of our refusing to pray to the Saints that we cannot be sure of their presence,
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and notice, (sure rather of the contrary) and therefore cannot pray in faith;
and notice, (sure rather of the contrary) and Therefore cannot pray in faith;
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that ground is here justly removed, we are sure that the Angels of God are present with us;
that ground is Here justly removed, we Are sure that the Angels of God Are present with us;
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we are sure that they hear us pray;
we Are sure that they hear us pray;
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but this is an honor reserved as peculiar to the God of Angels, and to that one mediator betwixt God and man, Jesus Christ, those Spirits hate to be made rivals to their maker;
but this is an honour reserved as peculiar to the God of Angels, and to that one Mediator betwixt God and man, jesus christ, those Spirits hate to be made rivals to their maker;
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neither have we learned that unreasonable modesty to sue to wayters, when we are called up to supplicate the King.
neither have we learned that unreasonable modesty to sue to waiters, when we Are called up to supplicate the King.
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The other extreme is of carelesse christians, that do no more think of Angels, then if there were none;
The other extreme is of careless Christians, that do no more think of Angels, then if there were none;
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suffering their bodily eyes to be taken up with the sight of their assembled neighbours,
suffering their bodily eyes to be taken up with the sighed of their assembled neighbours,
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but never raising their spirituall eyes to behold those spiritual essences which are no lesse present;
but never raising their spiritual eyes to behold those spiritual essences which Are no less present;
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and certainly I fear we are all much to blame this way;
and Certainly I Fear we Are all much to blame this Way;
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and may justly tax our selves of an unthankful, dull, irreligious neglect of these glorious Spirits;
and may justly Tax our selves of an unthankful, dull, irreligious neglect of these glorious Spirits;
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I finde that the Mahometan Preists in their Morning and Evening prayer still end their devotion with Macree Kichoon ; Be Angels present:
I find that the Mahometan Priests in their Morning and Evening prayer still end their devotion with Macree Kichoon; Be Angels present:
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and the people shout out their Amen : and shall our piety this way be lesse than theirs.
and the people shout out their Amen: and shall our piety this Way be less than theirs.
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Surely the Angels of God are inseparably with us;
Surely the Angels of God Are inseparably with us;
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yea whole cohorts, yea whole Legions of those heavenly soldiery are now viewing & guarding us in these holy meetings, and we acknowledg them not;
yea Whole cohorts, yea Whole Legions of those heavenly soldiery Are now viewing & guarding us in these holy meetings, and we acknowledge them not;
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we yeild not to them such reverent and awful respects as even flesh and blood, like our own, will expect from us.
we yield not to them such reverend and awful respects as even Flesh and blood, like our own, will expect from us.
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Did we think the Angels of God were with us here, durst those of us which dare not be covered at home (as if the freedom of this holy place gave them priviledge of a loose and wild licentiousness) affect all saucy postures,
Did we think the Angels of God were with us Here, durst those of us which Dare not be covered At home (as if the freedom of this holy place gave them privilege of a lose and wild licentiousness) affect all saucy postures,
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and strive to be more unmannerly then their Masters?
and strive to be more unmannerly then their Masters?
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Did we consider that the Angels of God are witnesses of our demeanour in Gods house, durst we stumble in here with no other reverence then we would do into our Barne, or Stable;
Did we Consider that the Angels of God Are Witnesses of our demeanour in God's house, durst we Stumble in Here with no other Reverence then we would do into our Bairn, or Stable;
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and sit down with no other care then we would in an ale-house, or Theater?
and fit down with no other care then we would in an alehouse, or Theater?
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Did we finde our selves in an assembly of Angels, durst we give our eyes leave to rove abroad in wanton glances? our tongues to walk in idle and unseasonable chat? our ears to be taken up with frivolous discourse? Durst we set our selves to take those naps here whereof we failed on our pillow at home;
Did we find our selves in an assembly of Angels, durst we give our eyes leave to rove abroad in wanton glances? our tongues to walk in idle and unseasonable chat? our ears to be taken up with frivolous discourse? Durst we Set our selves to take those naps Here whereof we failed on our pillow At home;
vdd pns12 vvi po12 n2 p-acp dt n1 pp-f n2, vvd pns12 vvb po12 n2 vvb pc-acp vvi av p-acp j-jn n2? po12 n2 pc-acp vvi p-acp j cc j n1? po12 n2 pc-acp vbi vvn a-acp p-acp j n1? np1 pns12 vvb po12 n2 pc-acp vvi d n2 av c-crq pns12 vvd p-acp po12 n1 p-acp n1-an;
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certainly my beloved, all these do manifestly convince us of a palpable unrespect to the blessed Angels of God, our invisible consorts in these holy services.
Certainly my Beloved, all these do manifestly convince us of a palpable unrespect to the blessed Angels of God, our invisible consorts in these holy services.
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However then it hath been with us hitherto; let us now begin to take up other resolutions;
However then it hath been with us hitherto; let us now begin to take up other resolutions;
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and settle in our hearts an holy aw of that presence wherein we are; Even at thy home address thy self for the Church;
and settle in our hearts an holy awe of that presence wherein we Are; Even At thy home address thy self for the Church;
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prepare to come before a dreadful Majesty of God and his powerful Angels; thou seest them not;
prepare to come before a dreadful Majesty of God and his powerful Angels; thou See them not;
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no more did Elishaes servant till his eyes were opened:
no more did Elisha's servant till his eyes were opened:
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It is thine ignorant and grosse infidelity that hath filmed up thine eyes, that thou canst discerne no spiritual object;
It is thine ignorant and gross infidelity that hath filmed up thine eyes, that thou Canst discern no spiritual Object;
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were they but anointed with the eye-salve of faith, thou shouldest see Gods house full of heavenly glory,
were they but anointed with the eyesalve of faith, thou Shouldst see God's house full of heavenly glory,
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and shouldest check thy self with holy Jacob, when he awaked from his divine vision; Surely the Lord is in this place and I knew it not; how dreadfull is this place;
and Shouldst check thy self with holy Jacob, when he awaked from his divine vision; Surely the Lord is in this place and I knew it not; how dreadful is this place;
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this is no other but the house of God, and this is the gate of Heaven, Gen. 28.16, 17. Oh then when thou settest thy foot over the threshold of Gods Temple tremble to think who is there, lift up thine awfull eyes,this is no other but the house of God, and this is the gate of Heaven, Gen. 28.16, 17. O then when thou settest thy foot over the threshold of God's Temple tremble to think who is there, lift up thine awful eyes,
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and bow thine humble knees, and raise up thy devout and faithful soul to a religious reverence and fear of those mighty and Majestical Spirits that are there;
and bow thine humble knees, and raise up thy devout and faithful soul to a religious Reverence and Fear of those mighty and Majestical Spirits that Are there;
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and of that great God of Spirits, whose both they and thou art; and study in all thy carriage to be approved of so glorious witnesses and overseeres.
and of that great God of Spirits, whose both they and thou art; and study in all thy carriage to be approved of so glorious Witnesses and overseeres.
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That so at the last those blessed Spirits with whom we have had an invisible conversation here, may carry up our departing soules into the heaven of heavens, into the presence of that infinite,
That so At the last those blessed Spirits with whom we have had an invisible Conversation Here, may carry up our departing Souls into the heaven of heavens, into the presence of that infinite,
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and incomprehensibly-glorious God, both theirs and ours, there to live and raign with them in the participation of their unconceivable blisse and glory.
and incomprehensibly-glorious God, both theirs and ours, there to live and Reign with them in the participation of their unconceivable bliss and glory.
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To the fruition whereof he that hath ordained us, graciously bring us by the mediation; and for the sake of his blessed Son Jesus;
To the fruition whereof he that hath ordained us, graciously bring us by the mediation; and for the sake of his blessed Son jesus;
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To whom with thee O Father of Heaven, and thy co-eternall Spirit, three persons in one God, be given all praise, honor, immortality now and for ever.
To whom with thee Oh Father of Heaven, and thy coeternal Spirit, three Persons in one God, be given all praise, honour, immortality now and for ever.
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HOLY DECENCY IN THE WORSHIP of GOD. By J. H. B. N.
HOLY DECENCY IN THE WORSHIP of GOD. By J. H. B. N.
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I Know that a clean heart, and a right spirit is that which God mainly regards;
I Know that a clean heart, and a right Spirit is that which God mainly regards;
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For as he is a Spirit so he will be served in Spirit ;For as he is a Spirit so he will be served in Spirit;
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but withall, as he hath made the body, and hath made it a partner with the Soul,
but withal, as he hath made the body, and hath made it a partner with the Soul,
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so he justly expects, that it should be also wholly devoted to him;
so he justly expects, that it should be also wholly devoted to him;
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so as the Apostle, upon good reason, prayes for his Thessalonians, that their whole Spirit, and Soul, and body may be preserved blameless unto the coming of our Lord Jesus Christ ;
so as the Apostle, upon good reason, prays for his Thessalonians, that their Whole Spirit, and Soul, and body may be preserved blameless unto the coming of our Lord jesus christ;
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and beseeches his Romans by the mercies of God that they present their bodies a living sacrifice, holy acceptable to God.
and Beseeches his Romans by the Mercies of God that they present their bodies a living sacrifice, holy acceptable to God.
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Now as the body is capable of a double uncleanness; the one, morall; when it is made an instrument, and agent in sin; Now as the body is capable of a double uncleanness; the one, moral; when it is made an Instrument, and agent in since;
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the other naturall when it is polluted with outward filthiness, so both of these are fit to be avoided in our addresses to the pure and holy God;
the other natural when it is polluted with outward filthiness, so both of these Are fit to be avoided in our Addresses to the pure and holy God;
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the former out of Gods absolute command, who hath charged us to cleanse our selves from all filthiness both of the flesh and Spirit ;
the former out of God's absolute command, who hath charged us to cleanse our selves from all filthiness both of the Flesh and Spirit;
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the latter out of the just grounds of Decency, and expedience:
the latter out of the just grounds of Decency, and expedience:
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for though there be no sinfull turpitude in those bodily uncleanenesses, wherein we offer our selves to appear before the Lord, our God;
for though there be no sinful turpitude in those bodily uncleanenesses, wherein we offer our selves to appear before the Lord, our God;
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yet there is so deep an unbeseemingness in them, as places them in the next door to sin:
yet there is so deep an unbeseemingness in them, as places them in the next door to since:
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Perhaps Gods ancient people the Jewes were too superstitiously scrupulous in these externall observations;
Perhaps God's ancient people the Jews were too superstitiously scrupulous in these external observations;
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whose Talmud tells us of one of their great Rabbies that would rather suffer under extremity of hunger and thirst,
whose Talmud tells us of one of their great Rabbies that would rather suffer under extremity of hunger and thirst,
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then tast of ought with unwashen hands: as counting that neglect equall to lying with an harlot;
then taste of ought with unwashen hands: as counting that neglect equal to lying with an harlot;
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and who have raised a great question whether if any of their poultry have but dipped their beak in the bowle, the water may be allowed to wash in;
and who have raised a great question whither if any of their poultry have but dipped their beak in the bowl, the water may be allowed to wash in;
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forbidding to void the urine standing (except it be upon a descent of ground) lest any drop should recoyle upon the feet;
forbidding to void the urine standing (except it be upon a descent of ground) lest any drop should recoil upon the feet;
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and in case of the other evacuation, beside the paddle-staffe, and other ceremonies in uncovering the feet, injoyning to turn the face to the South, not to the East or West,
and in case of the other evacuation, beside the paddle-staffe, and other ceremonies in uncovering the feet, enjoining to turn the face to the South, not to the East or West,
cc p-acp n1 pp-f dt j-jn n1, p-acp dt n1, cc j-jn n2 p-acp vvg dt n2, vvg pc-acp vvi dt n1 p-acp dt n1, xx p-acp dt n1 cc n1,
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because those coasts had their faces directed towards them in their devotions: what should I speak of their extreme curiosity in their outward observances concerning the Law;
Because those coasts had their faces directed towards them in their devotions: what should I speak of their extreme curiosity in their outward observances Concerning the Law;
c-acp d n2 vhd po32 n2 vvn p-acp pno32 p-acp po32 n2: q-crq vmd pns11 vvi pp-f po32 j-jn n1 p-acp po32 j n2 vvg dt n1;
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which no man might be allowed to read whiles he was but walking towards the unloading of nature or to the Bathe,
which not man might be allowed to read while he was but walking towards the unloading of nature or to the bath,
r-crq xx n1 vmd vbi vvn pc-acp vvi cs pns31 vbds p-acp vvg p-acp dt vvg pp-f n1 cc p-acp dt n1,
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or near to any place of annoyance; no Man might so much as spit in the Temple or before that sacred Volumn,
or near to any place of annoyance; no Man might so much as spit in the Temple or before that sacred Volume,
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or stretch forth his feet towards it, or turn his back upon it, or receive it with the left hand:
or stretch forth his feet towards it, or turn his back upon it, or receive it with the left hand:
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no Man might presume to write it but upon the parchment made of the skin of a clean beast:
no Man might presume to write it but upon the parchment made of the skin of a clean beast:
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nor to write or give a bill of divorce but by the side of a running stream:
nor to write or give a bill of divorce but by the side of a running stream:
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yea the very Turks as they have borrowed our circumcision, so also religious niceties from these Jewes, not allowing their Alcoran to be touched by a person that is unclean.
yea the very Turks as they have borrowed our circumcision, so also religious niceties from these Jews, not allowing their Alcorani to be touched by a person that is unclean.
uh dt j n2 c-acp pns32 vhb vvn po12 n1, av av j n2 p-acp d np2, xx vvg po32 np1 pc-acp vbi vvn p-acp dt n1 cst vbz j.
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But surely, I fear these men are not more faulty in the one extreme, then many Christians are in the other;
But surely, I Fear these men Are not more faulty in the one extreme, then many Christians Are in the other;
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who place a kinde of holinesse in a slovenly neglect;
who place a kind of holiness in a slovenly neglect;
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and so order themselves as if they thought a nasty carelessenesse in Gods services were most acceptable to him:
and so order themselves as if they Thought a nasty carelessness in God's services were most acceptable to him:
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Hence it is that they affect homely places for his worship; abandoning all magnificence, and cost in all the acts and apendances of their devotion;
Hence it is that they affect homely places for his worship; abandoning all magnificence, and cost in all the acts and apendances of their devotion;
av pn31 vbz d pns32 vvb j n2 p-acp po31 n1; vvg d n1, cc vvd p-acp d dt n2 cc n2 pp-f po32 n1;
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clay and sticks please them better, then Marble and Cedars; Hence it is that their dresses make no difference of festivals;
clay and sticks please them better, then Marble and Cedars; Hence it is that their Dresses make no difference of festivals;
n1 cc n2 vvb pno32 av-jc, cs n1 cc n2; av pn31 vbz d po32 n2 vvb dx n1 pp-f n2;
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all stuffes, all colours are alike to them in all sacred solemnities; Hence that they stumble into Gods house without all care or show of reverence;
all stuffs, all colours Are alike to them in all sacred solemnities; Hence that they Stumble into God's house without all care or show of Reverence;
d n2, d n2 vbr av-j p-acp pno32 p-acp d j n2; av cst pns32 vvb p-acp ng1 n1 p-acp d n1 cc n1 pp-f n1;
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and sit them down at his Table, like his fellows, with their hats on their heads;
and fit them down At his Table, like his Fellows, with their hats on their Heads;
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Hence that they make no differnnce of coming with full panches to that heavenly banquet;
Hence that they make no differnnce of coming with full paunches to that heavenly banquet;
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and that the very dogs are allowed free accesse and leave to lift up their legs at those holy tables, In quibus populi vota & membra Christi portata sunt, Optat. Milevit l. 6. where we partake of the Son of God.
and that the very Dogs Are allowed free access and leave to lift up their legs At those holy tables, In quibus People vota & membra Christ portata sunt, Optat Milevite l. 6. where we partake of the Son of God.
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For the rectifying of which misconceits and practises, let it be laid down as an undoubted rule;
For the rectifying of which misconceits and practises, let it be laid down as an undoubted Rule;
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that it is a thing well-pleasing to God that there should be all outward cleanliness, gravity, reverent and comely postures, meet furniture, utensils, places, used and observed in the service of the Almighty:
that it is a thing Well-pleasing to God that there should be all outward cleanliness, gravity, reverend and comely postures, meet furniture, utensils, places, used and observed in the service of the Almighty:
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a truth sufficiently grounded upon that irrefragable Canon of the Apostle: Let all things be done decently and in order ;
a truth sufficiently grounded upon that irrefragable Canon of the Apostle: Let all things be done decently and in order;
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whereof Order refers to persons, and actions; decency to the things done, and the fashion of doing them:
whereof Order refers to Persons, and actions; decency to the things done, and the fashion of doing them:
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disorder therefore and indecency, as they are a direct violation of this Apostolick charge, so doubtlesse they are justly offensive to the Majesty of that God whose service is disgraced by them,
disorder Therefore and indecency, as they Are a Direct violation of this Apostolic charge, so doubtless they Are justly offensive to the Majesty of that God whose service is disgraced by them,
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as for disorder it falls not into our present discourse;
as for disorder it falls not into our present discourse;
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in matter of indecency the main disquisition will be how it may be judged, and determined;
in matter of indecency the main disquisition will be how it may be judged, and determined;
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to know what is comly, hath been of old noted to be not more commendable then difficult;
to know what is comely, hath been of old noted to be not more commendable then difficult;
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for the mindes of men may be of a different diet; one may approve that for decent which another abhors as most unbeseeming:
for the minds of men may be of a different diet; one may approve that for decent which Another abhors as most unbeseeming:
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Suarum rerum nemo non mitis arbiter & pius judex, Petrarch. Suarum rerum nemo non mitis arbiter & Pius Judge, Petrarch.
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A Cynick curre or some Turkish Saint may think it not uncomly to plant his own kind in the open market place;
A Cynic cur or Some Turkish Saint may think it not uncomely to plant his own kind in the open market place;
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and Xenophon tells us of a certain people, called Mosynecians whose practise was to do all those acts in publick which other men men (placing shame in them) are wont to reserve for the greatest secrecy? and contrarily:
and Xenophon tells us of a certain people, called Mosynecians whose practice was to do all those acts in public which other men men (placing shame in them) Are wont to reserve for the greatest secrecy? and contrarily:
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to do those things in private, which other Nations thought fit for the openest view,
to do those things in private, which other nations Thought fit for the openest view,
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and we finde that the Stigmatical Saint of the Church of Rome (who could say of himself that God would have him fatuellum quendam) Dixit mihi Dominus quod volebat me esse unum fatuellum in hoc mundo, ) thought it no shame to go stark naked through the streets of Assisium: So did Theodore the Taylor and seven Men,
and we find that the Stigmatical Saint of the Church of Room (who could say of himself that God would have him fatuellum quendam) Dixit mihi Dominus quod volebat me esse Unum fatuellum in hoc mundo,) Thought it no shame to go stark naked through the streets of Assisium: So did Theodore the Taylor and seven Men,
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and five Women Anabaptists strip themselves and ran naked through Amsterdam, Guy de Bres. Idem fecit coram Episcopo Assisii. lib. Conform.
and five Women Anabaptists strip themselves and ran naked through Amsterdam, Guy de Bres. Idem fecit coram Bishop Assisii. lib. Conform.
cc crd n2 np1 vvi px32 cc vvd j p-acp np1, np1 fw-fr fw-fr. fw-la fw-la fw-la np1 np1. n1. vvb.
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p. 211. But certainly there are unquestionable rules, whereby decency may be both regulated and judged:p. 211. But Certainly there Are unquestionable rules, whereby decency may be both regulated and judged:
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The great Doctor of the Gentiles when he would correct an indecent practise in his Corinthians uses these three expressions, Judge in your selves is it comly? Doth not nature it self teach you? We have no such custome, nor the Churches of God: The great Doctor of the Gentiles when he would correct an indecent practice in his Corinthians uses these three expressions, Judge in your selves is it comely? Does not nature it self teach you? We have no such custom, nor the Churches of God:
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Wherein he sends us for the determination of decency, to the judgment of our right reason, undebauched nature, and approved custome;
Wherein he sends us for the determination of decency, to the judgement of our right reason, undebauched nature, and approved custom;
c-crq pns31 vvz pno12 p-acp dt n1 pp-f n1, p-acp dt n1 pp-f po12 j-jn n1, j-vvn n1, cc j-vvn n1;
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and surely, if we follow the guidance of these three, we cannot easily erre in our decision of comlinesse both in our carriage in humane affaires,
and surely, if we follow the guidance of these three, we cannot Easily err in our decision of comeliness both in our carriage in humane affairs,
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and in the services of God;
and in the services of God;
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all these will tell us that it is most meet that all outward cleanliness gravity, modesty, reverence, should be used in all the actions of divine worship;
all these will tell us that it is most meet that all outward cleanliness gravity, modesty, Reverence, should be used in all the actions of divine worship;
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and will in form us that whatsoever fashion of deportment is held rude & uncivil in humane conversation, is so much more indecent in divine actions, by how much the person whom we deal with is more awful,
and will in from us that whatsoever fashion of deportment is held rude & Uncivil in humane Conversation, is so much more indecent in divine actions, by how much the person whom we deal with is more awful,
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and worthier of the highest observance.
and Worthier of the highest observance.
cc jc pp-f dt js n1.
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It is no other then an error therefore in those men who think that if they look to the inward disposition of the soul it matters not in what posture,
It is no other then an error Therefore in those men who think that if they look to the inward disposition of the soul it matters not in what posture,
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or what loathsome turpitude the body appears before the Almighty;
or what loathsome turpitude the body appears before the Almighty;
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Even that slovenly Cinick when he saw a woman bowing her self forward too low in her devotion, could chide her for her unregard to those deities, which beheld her on all sides;
Even that slovenly Cinick when he saw a woman bowing her self forward too low in her devotion, could chide her for her unregard to those deities, which beheld her on all sides;
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Our blessed Saviour though he had good cheere at the Pharisees house, yet he somewhat taxeth his host for want of a due complement;
Our blessed Saviour though he had good cheer At the Pharisees house, yet he somewhat Taxes his host for want of a due compliment;
po12 j-vvn n1 cs pns31 vhd j n1 p-acp dt np2 n1, av pns31 av vvz po31 n1 p-acp n1 pp-f dt j-jn n1;
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I entred into thine house, thou gavest me no water for my feet, mine head with oyle didst thou not anoint, &c. He looks still for meet formalities of good entertainment as well as the substance of the dishes: I entered into thine house, thou Gavest me not water for my feet, mine head with oil didst thou not anoint, etc. He looks still for meet formalities of good entertainment as well as the substance of the Dishes:
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It was Gods charge that no steps should be made to go up to his altar;
It was God's charge that no steps should be made to go up to his altar;
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lest the nakednesse of the sacrificer should be discovered; lest the nakedness of the sacrificer should be discovered;
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for this cause it was that he who made the first sute of skins for our first parents, ordained linnen breeches for his Priests in their ministrations.
for this cause it was that he who made the First suit of skins for our First Parents, ordained linen breeches for his Priests in their ministrations.
p-acp d n1 pn31 vbds cst pns31 r-crq vvd dt ord n1 pp-f n2 p-acp po12 ord n2, vvd n1 n2 p-acp po31 n2 p-acp po32 n2.
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God hath no where commanded us to cut our nailes, or our hair; but it were a foul indecency not to do both:
God hath no where commanded us to Cut our nails, or our hair; but it were a foul indecency not to do both:
np1 vhz dx n1 vvd pno12 pc-acp vvi po12 n2, cc po12 n1; cc-acp pn31 vbdr dt j n1 xx pc-acp vdi d:
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and if we would justly loath a man that should come to our table like wild Nebuchadnezzar in the desert, with hair to his wast,
and if we would justly loath a man that should come to our table like wild Nebuchadnezzar in the desert, with hair to his waste,
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and clawes on his fingers, how much more odious would this seem in a man, that should thus thrust himself in to the Table of the Lord? and if our displeasure would justly arise at that barbarous guest, which should come to our board with his hands be smeared with ordure or blood,
and claws on his fingers, how much more odious would this seem in a man, that should thus thrust himself in to the Table of the Lord? and if our displeasure would justly arise At that barbarous guest, which should come to our board with his hands be smeared with ordure or blood,
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how can we think it can be otherwise then ill-taken of the holy God, that we should in a beastly garbe offer our selves into his presence.
how can we think it can be otherwise then ill-taken of the holy God, that we should in a beastly garb offer our selves into his presence.
q-crq vmb pns12 vvi pn31 vmb vbi av av j pp-f dt j np1, cst pns12 vmd p-acp dt j n1 vvb po12 n2 p-acp po31 n1.
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It is not onely in regard of spiritual filthyness, that the evill Spirits are called unclean; but even of external also; wherein how much they delight;
It is not only in regard of spiritual filthiness, that the evil Spirits Are called unclean; but even of external also; wherein how much they delight;
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we may well appeal to the confessions of those Witches and Sorcerers, which upon their conviction,
we may well appeal to the confessions of those Witches and Sorcerers, which upon their conviction,
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and penitence have laid open the shameful rites of their nightly meetings;
and penitence have laid open the shameful Rites of their nightly meetings;
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Neither was it without cause that some of their prime agents in the antient Church were called NONLATINALPHABET from those filthy fashions which were in use amongst them. Neither was it without cause that Some of their prime agents in the ancient Church were called from those filthy fashions which were in use among them.
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Gnostici borboritae quasi coenosi, ob turpitudinem in suis mysteriis, &c. Contrarily, what pleasure the pure and holy God takes in the cleannesse, both of flesh,Gnostics Borboritae quasi Coenosi, ob turpitudinem in suis mysteriis, etc. Contrarily, what pleasure the pure and holy God Takes in the cleanness, both of Flesh,
fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la, av av-jn, r-crq n1 dt j cc j np1 vvz p-acp dt n1, d pp-f n1,
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and spirit, is abundatly testifyed by to those many, and strict injunctions of lotions, and purifications, which we finde, upon every occasion in his antient law;
and Spirit, is abundatly testified by to those many, and strict injunctions of lotions, and purifications, which we find, upon every occasion in his ancient law;
cc n1, vbz av-j vvn p-acp p-acp d d, cc j n2 pp-f n2, cc n2, r-crq pns12 vvb, p-acp d n1 p-acp po31 j n1;
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and though those lawes be not now obligatory, as being for the substance of them ceremonial and typical,
and though those laws be not now obligatory, as being for the substance of them ceremonial and typical,
cc cs d n2 vbb xx av j, c-acp vbg p-acp dt n1 pp-f pno32 j cc j,
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yet they have in them so much tincture of an eternall morality, as to imply a meetnesse of decent cleanlinesse in the services of God.
yet they have in them so much tincture of an Eternal morality, as to imply a meetness of decent cleanliness in the services of God.
av pns32 vhb p-acp pno32 av d n1 pp-f dt j n1, c-acp pc-acp vvi dt n1 pp-f j n1 p-acp dt n2 pp-f np1.
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In the observation whereof it is meet for us to hold a midle way betwixt superstition, and neglect;
In the observation whereof it is meet for us to hold a middle Way betwixt Superstition, and neglect;
p-acp dt n1 c-crq pn31 vbz j p-acp pno12 pc-acp vvi dt j-jn n1 p-acp n1, cc n1;
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it is easy to note how in the former extreme, a superstitious curiosity hath crept into the Church of Rome;
it is easy to note how in the former extreme, a superstitious curiosity hath crept into the Church of Rome;
pn31 vbz j pc-acp vvi c-crq p-acp dt j j-jn, dt j n1 vhz vvn p-acp dt n1 pp-f np1;
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in so much as it may well vye with the Jewish, for multitude and nicenesse of observances;
in so much as it may well vie with the Jewish, for multitude and niceness of observances;
p-acp av av-d c-acp pn31 vmb av vvi p-acp dt jp, p-acp n1 cc n1 pp-f n2;
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Their Altar-cloths must not be touched but with a brush appropriated to that service;
Their Altar-clothes must not be touched but with a brush appropriated to that service;
po32 n2 vmb xx vbi vvn cc-acp p-acp dt n1 vvn p-acp d n1;
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their corporals must first (ere they be delivered forth) be washed by none but those that are in sacred orders, in a vessel proper only to that use, with sope and lye;
their corporals must First (ere they be Delivered forth) be washed by none but those that Are in sacred order, in a vessel proper only to that use, with soap and lie;
po32 n2 vmb ord (c-acp pns32 vbb vvn av) vbb vvn p-acp pix cc-acp d cst vbr p-acp j n2, p-acp dt n1 j av-j p-acp d n1, p-acp n1 cc n1;
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and after with pure water, which after the rinsing, must be poured into the sacrarium; their chalices must not be touched by one that is not in Orders:
and After with pure water, which After the rinsing, must be poured into the sacrarium; their Chalice must not be touched by one that is not in Order:
cc c-acp p-acp j n1, r-crq p-acp dt n-vvg, vmb vbi vvn p-acp dt fw-la; po32 n2 vmb xx vbi vvn p-acp pi cst vbz xx p-acp n1:
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No glove may be worn in their quire:
No glove may be worn in their choir:
dx n1 vmb vbi vvn p-acp po32 n1:
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No woman or lay man may make their host, neither may any lay-person so much as look at that sacred wafer out of his window;
No woman or lay man may make their host, neither may any Laity so much as look At that sacred wafer out of his window;
dx n1 cc vvi n1 vmb vvi po32 n1, dx vmb d n1 av av-d c-acp vvb p-acp d j n1 av pp-f po31 n1;
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Their missal cushions may not be brought so much as for the Bishop to kneel on:
Their missal cushions may not be brought so much as for the Bishop to kneel on:
po32 n1 n2 vmb xx vbi vvn av av-d c-acp p-acp dt n1 pc-acp vvi a-acp:
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The Stones of a demolished Church may be sold to lay-men, but with reservation of uses:
The Stones of a demolished Church may be sold to laymen, but with reservation of uses:
dt n2 pp-f dt j-vvn n1 vmb vbi vvn p-acp n2, cc-acp p-acp n1 pp-f n2:
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neither may so much as an house for the curate, be built upon the same floor, but by the Popes license:
neither may so much as an house for the curate, be built upon the same floor, but by the Popes license:
av-dx vmb av av-d c-acp dt n1 p-acp dt n1, vbb vvn p-acp dt d n1, cc-acp p-acp dt ng1 n1:
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Upon the burial of an heretick within the precincts the Church must be reconciled, and the walls scraped:
Upon the burial of an heretic within the precincts the Church must be reconciled, and the walls scraped:
p-acp dt n1 pp-f dt n1 p-acp dt n2 dt n1 vmb vbi vvn, cc dt n2 vvn:
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The grasse in the Church-yard may not be used to any passurage;
The grass in the Churchyard may not be used to any passurage;
dt n1 p-acp dt n1 vmb xx vbi vvn p-acp d n1;
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their Agnus-Dei may not be touched by a Lay-man, no not with gloves on, or with a pair of tongues:
their Agnus-Dei may not be touched by a Layman, no not with gloves on, or with a pair of tongues:
po32 j vmb xx vbi vvn p-acp dt n1, uh-dx xx p-acp n2 a-acp, cc p-acp dt n1 pp-f n2:
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What should I instance in more;
What should I instance in more;
q-crq vmd pns11 n1 p-acp av-dc;
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a just volume would not contain the curious scruples of their nice observances, in their vestments, consecrations, sacramental rites;
a just volume would not contain the curious scruples of their Nicaenae observances, in their vestments, consecrations, sacramental Rites;
dt j n1 vmd xx vvi dt j n2 pp-f po32 j n2, p-acp po32 n2, n2, j n2;
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and indeed, in the whole carriage of their religious devotions; in all which they bring themselves back under the bondage of more then Judaical ceremonies:
and indeed, in the Whole carriage of their religious devotions; in all which they bring themselves back under the bondage of more then Judaical ceremonies:
cc av, p-acp dt j-jn n1 pp-f po32 j n2; p-acp d r-crq pns32 vvb px32 av p-acp dt n1 pp-f dc cs jp n2:
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placing Gods worship in the ritual devices of men, and bringing their consciences under the servile subjection to humane impositions;
placing God's worship in the ritual devices of men, and bringing their Consciences under the servile subjection to humane impositions;
vvg npg1 n1 p-acp dt j n2 pp-f n2, cc vvg po32 n2 p-acp dt j n1 p-acp j n2;
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That liberty wherewith Christ hath made us free calleth us to the avoydance of this unjust excesse:
That liberty wherewith christ hath made us free calls us to the avoidance of this unjust excess:
cst n1 c-crq np1 vhz vvn pno12 j vvz pno12 p-acp dt n1 pp-f d j n1:
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But withal our reverential fear of the God of heaven, calls us to eschew in the other extreme all sordid incuriousness,
But withal our reverential Fear of the God of heaven, calls us to eschew in the other extreme all sordid incuriousness,
cc-acp av po12 j n1 pp-f dt n1 pp-f n1, vvz pno12 pc-acp vvi p-acp dt j-jn j-jn d j n1,
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and slovenly neglect in his immediate services.
and slovenly neglect in his immediate services.
cc j n1 p-acp po31 j n2.
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To which purpose let it passe for a sure rule that there is a kinde of Relative holiness in persons, things, times, places, actions:
To which purpose let it pass for a sure Rule that there is a kind of Relative holiness in Persons, things, times, places, actions:
p-acp r-crq n1 vvb pn31 vvi p-acp dt j n1 cst pc-acp vbz dt n1 pp-f j n1 p-acp n2, n2, n2, n2, n2:
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Relative, I say, not inherent in themselves but in reference to their use, and destination;
Relative, I say, not inherent in themselves but in Referente to their use, and destination;
j, pns11 vvb, xx j p-acp px32 cc-acp p-acp n1 p-acp po32 n1, cc n1;
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and in the second place, that even this kind of holinesse challengeth a reverent respect from us:
and in the second place, that even this kind of holiness Challengeth a reverend respect from us:
cc p-acp dt ord n1, cst av d n1 pp-f n1 vvz dt j n1 p-acp pno12:
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A person whose profession is holy, by his solemn consecration to God, should and ought to carry more veneration from us then every common man.
A person whose profession is holy, by his solemn consecration to God, should and ought to carry more veneration from us then every Common man.
dt n1 rg-crq n1 vbz j, p-acp po31 j n1 p-acp np1, vmd cc vmd p-acp vvi dc n1 p-acp pno12 av d j n1.
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The holy elements in the sacrament, being now set apart to this divine use, should be otherwise regarded of us then the common bread, and wine at the Tavern:
The holy elements in the sacrament, being now Set apart to this divine use, should be otherwise regarded of us then the Common bred, and wine At the Tavern:
dt j n2 p-acp dt n1, vbg av vvn av p-acp d j-jn n1, vmd vbi av vvn pp-f pno12 av dt j n1, cc n1 p-acp dt n1:
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in respect of that blessed mystery whereto they are appropriated:
in respect of that blessed mystery whereto they Are appropriated:
p-acp n1 pp-f cst j-vvn n1 c-crq pns32 vbr vvn:
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Gods holy day is held worthy of more respect from us, then all the dayes in the year besides;
God's holy day is held worthy of more respect from us, then all the days in the year beside;
ng1 j n1 vbz vvn j pp-f dc n1 p-acp pno12, cs d dt n2 p-acp dt n1 a-acp;
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and why should it not be so likewise in places and actions? Even in our own houses we observe a decency, and different regard of rooms;
and why should it not be so likewise in places and actions? Even in our own houses we observe a decency, and different regard of rooms;
cc q-crq vmd pn31 xx vbi av av p-acp n2 cc n2? np1 p-acp po12 d n2 pns12 vvb dt n1, cc j n1 pp-f n2;
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holding it unbeseeming that the businesses of the scullery should be done in our parlour, or that our bed-chamber should be made a larder:
holding it unbeseeming that the businesses of the scullery should be done in our parlour, or that our bedchamber should be made a larder:
vvg pn31 j cst dt n2 pp-f dt n1 vmd vbi vdn p-acp po12 n1, cc d po12 n1 vmd vbi vvn dt n1:
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And can we think it lesse uncomly to put Gods peculiar house to the use of a kitchin,
And can we think it less uncomely to put God's peculiar house to the use of a kitchen,
cc vmb pns12 vvi pn31 av-dc j pc-acp vvi npg1 j n1 p-acp dt n1 pp-f dt n1,
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or stable? Surely, the service wherto it is ordained, and the name that it bears, ought to priviledge it from all either base, or profane imployment.
or stable? Surely, the service whereto it is ordained, and the name that it bears, ought to privilege it from all either base, or profane employment.
cc n1? np1, dt n1 c-crq pn31 vbz vvn, cc dt n1 cst pn31 vvz, pi pc-acp vvi pn31 p-acp d d j, cc j n1.
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As for sacred actions, as they have more life in then the outward circumstances of time and place,
As for sacred actions, as they have more life in then the outward Circumstances of time and place,
c-acp p-acp j n2, c-acp pns32 vhb dc n1 p-acp av dt j n2 pp-f n1 cc n1,
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so they do justly require more respect in the managing of them;
so they do justly require more respect in the managing of them;
av pns32 vdb av-j vvi dc n1 p-acp dt n-vvg pp-f pno32;
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in our petitions, if we come to earthly princes upon our knees, with an awful reverence;
in our petitions, if we come to earthly Princes upon our knees, with an awful Reverence;
p-acp po12 n2, cs pns12 vvb p-acp j n2 p-acp po12 n2, p-acp dt j n1;
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how much more ought we to do so to the King of glory? In our receit of the blessed Eucharist, our demeanure must be no other then such as may become the guests of the great King of Heaven,
how much more ought we to do so to the King of glory? In our receipt of the blessed Eucharist, our demeanour must be no other then such as may become the guests of the great King of Heaven,
c-crq d dc vmd pns12 pc-acp vdi av p-acp dt n1 pp-f n1? p-acp po12 n1 pp-f dt j-vvn n1, po12 n1 vmb vbi dx n-jn cs d c-acp vmb vvi dt n2 pp-f dt j n1 pp-f n1,
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and the commensals of the Lord Jesus, of whom and with whom we do then communicate;
and the commensals of the Lord jesus, of whom and with whom we do then communicate;
cc dt n2 pp-f dt n1 np1, pp-f r-crq cc p-acp ro-crq pns12 vdb av vvi;
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in hearing or reading the Divine Oracles, our deportment must be such, as may argue our putting a difference betwixt the word of the ever-living God;
in hearing or reading the Divine Oracles, our deportment must be such, as may argue our putting a difference betwixt the word of the everliving God;
p-acp vvg cc vvg dt j-jn n2, po12 n1 vmb vbi d, c-acp vmb vvi po12 n-vvg dt n1 p-acp dt n1 pp-f dt j np1;
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and the fallible dictates of mortal men like our selves.
and the fallible dictates of Mortal men like our selves.
cc dt j vvz pp-f j-jn n2 vvb po12 n2.
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And as it is in outward decency and cleanliness, so also in the matter of cost,
And as it is in outward decency and cleanliness, so also in the matter of cost,
cc c-acp pn31 vbz p-acp j n1 cc n1, av av p-acp dt n1 pp-f n1,
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or handsomeness (at least) in the utensils and structures that belong to God;
or handsomeness (At least) in the utensils and structures that belong to God;
cc n1 (p-acp ds) p-acp dt n2 cc n2 cst vvb p-acp np1;
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wherein it is a marvel how much we in this last age of the world have varied from our predecessours, in the first establishment of Christianity:
wherein it is a marvel how much we in this last age of the world have varied from our predecessors, in the First establishment of Christianity:
c-crq pn31 vbz dt n1 c-crq av-d pns12 p-acp d ord n1 pp-f dt n1 vhb vvn p-acp po12 n2, p-acp dt ord n1 pp-f np1:
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Nihil refert sive ex auro, sive ex ligno sit Templum; sive sit stabulum sicut in Bethleem, sive regia domus sicut in Jerusalem. Nihil refert sive ex auro, sive ex ligno sit Templum; sive sit Stable sicut in Bethlehem, sive Regia domus sicut in Jerusalem.
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la np1; fw-la fw-la fw-la fw-la p-acp np1, fw-la fw-la fw-la fw-la p-acp np1.
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Luth. in Psal. 122. They thought nothing good enough for God Almighty, we think nothing too mean.Luth. in Psalm 122. They Thought nothing good enough for God Almighty, we think nothing too mean.
np1 p-acp np1 crd pns32 vvd pix j av-d p-acp np1 j-jn, pns12 vvb pix av j.
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Upon the first noise of the Gospel, when the secular State was not their friend, the poor Christians were glad to make any shift;
Upon the First noise of the Gospel, when the secular State was not their friend, the poor Christians were glad to make any shift;
p-acp dt ord n1 pp-f dt n1, c-crq dt j n1 vbds xx po32 n1, dt j np1 vbdr j pc-acp vvi d n1;
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if they could build their first Oratories, or Churches of sticks (as at Glastenbury in the entrance of Christianity) they were well apay'd:
if they could built their First Oratories, or Churches of sticks (as At Glastonbury in the Entrance of Christianity) they were well apayed:
cs pns32 vmd vvi po32 ord n2, cc n2 pp-f n2 (c-acp p-acp np1 p-acp dt n1 pp-f np1) pns32 vbdr av vvn:
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or if but the bare sky were their roof, they were well enough contented;
or if but the bore sky were their roof, they were well enough contented;
cc cs p-acp dt j n1 vbdr po32 n1, pns32 vbdr av av-d vvn;
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but when once Kings became nursing fathers to the Church, what cost, what magnificence was sufficient for Gods temples? Even as it was in the Elder times of Gods antient people• at the first there was a stake pitched for the habitation of the Almighty;
but when once Kings became nursing Father's to the Church, what cost, what magnificence was sufficient for God's Temples? Even as it was in the Elder times of God's ancient people• At the First there was a stake pitched for the habitation of the Almighty;
cc-acp q-crq a-acp n2 vvd j-vvg n2 p-acp dt n1, r-crq n1, r-crq n1 vbds j c-acp npg1 n2? j c-acp pn31 vbds p-acp dt jc-jn n2 pp-f npg1 j n1 p-acp dt ord pc-acp vbds dt n1 vvd p-acp dt n1 pp-f dt j-jn;
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afterwards there was a Tabernacle erected, and God was pleased to dwel in Tents; but when Kings were chosen by God to go in and out before his people,
afterwards there was a Tabernacle erected, and God was pleased to dwell in Tents; but when Kings were chosen by God to go in and out before his people,
av a-acp vbds dt n1 vvd, cc np1 vbds vvn pc-acp vvi p-acp n2; cc-acp c-crq n2 vbdr vvn p-acp np1 pc-acp vvi p-acp cc av p-acp po31 n1,
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now a Statly Structure, one of the wonders of the World, was raised unto God in Sion :
now a Stately Structure, one of the wonders of the World, was raised unto God in Sion:
av dt j n1, crd pp-f dt n2 pp-f dt n1, vbds vvn p-acp np1 p-acp np1:
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in so admirable beauty as dazeled the eyes of the World to behold it.
in so admirable beauty as dazzled the eyes of the World to behold it.
p-acp av j n1 c-acp vvn dt n2 pp-f dt n1 pc-acp vvi pn31.
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When the Christian Religion then had taken foot in the empire, what sumptuous monuments were erected by that pious Constantine (in whom our Nation claimeth a just interest) let histories speak;
When the Christian Religion then had taken foot in the empire, what sumptuous monuments were erected by that pious Constantine (in whom our nation claimeth a just Interest) let histories speak;
c-crq dt njp n1 av vhd vvn n1 p-acp dt n1, r-crq j n2 vbdr vvn p-acp d j np1 (p-acp ro-crq po12 n1 vvz dt j n1) vvb n2 vvi;
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no stones were too precious, no mettal was too costly for that happy use;
no stones were too precious, no metal was too costly for that happy use;
dx n2 vbdr av j, dx n1 vbds av j c-acp d j n1;
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and so powerful influence had that example upon Christian Kings and Princes, that each strove who should exceed other in the cost and splendor of those holy fabricks, the riches of their dotation, the price of their sacred vessels;
and so powerful influence had that Exampl upon Christian Kings and Princes, that each strove who should exceed other in the cost and splendour of those holy fabrics, the riches of their dotation, the price of their sacred vessels;
cc av j n1 vhd d n1 p-acp njp n2 cc n2, cst d vvd r-crq vmd vvi j-jn p-acp dt n1 cc n1 pp-f d j n2, dt n2 pp-f po32 n1, dt n1 pp-f po32 j n2;
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and from them (as from the head to the skirts,) descended to the Christian Nobility and Gentry;
and from them (as from the head to the skirts,) descended to the Christian Nobilt and Gentry;
cc p-acp pno32 (c-acp p-acp dt n1 p-acp dt n2,) vvd p-acp dt njp n1 cc n1;
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in such sort, that in a short space the face of the earth was grown proud to be adorned with so many precious piles,
in such sort, that in a short Molle the face of the earth was grown proud to be adorned with so many precious piles,
p-acp d n1, cst p-acp dt j n1 dt n1 pp-f dt n1 vbds vvn j pc-acp vbi vvn p-acp av d j n2,
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and the Church was grown glorious and happy with so bountifull endowments:
and the Church was grown glorious and happy with so bountiful endowments:
cc dt n1 vbds vvn j cc j p-acp av j n2:
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and what shall we think of it that the Kings of Tarshish and of the Iles did thus bring presents,
and what shall we think of it that the Kings of Tarshish and of the Isles did thus bring presents,
cc q-crq vmb pns12 vvi pp-f pn31 cst dt n2 pp-f np1 cc pp-f dt n2 vdd av vvi n2,
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and the King of Sh•ba, and Saba did offer gifts ? Was it well done, or might it not better have been spared? Surely, had those Godly Emperours, Kings, Princes, Peers, Gentry, been of the minde of many moderne Christians, they had forborne this care and cost, and the King of Sh•ba, and Saba did offer Gifts? Was it well done, or might it not better have been spared? Surely, had those Godly emperors, Kings, Princes, Peers, Gentry, been of the mind of many modern Christians, they had forborn this care and cost,
cc dt n1 pp-f np1, cc np1 vdd vvi n2? vbds pn31 av vdn, cc vmd pn31 xx j vhb vbn vvn? np1, vhd d j n2, n2, n2, n2, n1, vbn pp-f dt n1 pp-f d j np1, pns32 vhd vvn d n1 cc n1,
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and turned their magnificence into another channel:
and turned their magnificence into Another channel:
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But if this bounty of theirs were holy and commendable, as it hath been justly celebrated by all Christians, till this present age;
But if this bounty of theirs were holy and commendable, as it hath been justly celebrated by all Christians, till this present age;
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how are those of ours shamefully degenerated, who affect nothing but homlinesse and beggery in all that is devoted to the Almighty;
how Are those of ours shamefully degenerated, who affect nothing but homlinesse and beggary in all that is devoted to the Almighty;
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and are ready to say contrary to the man after Gods own heart; I will offer to the Lord my God of that which shall cost me nothing.
and Are ready to say contrary to the man After God's own heart; I will offer to the Lord my God of that which shall cost me nothing.
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With what great state and deep expence God was served under the Law, no man can be ignorant;
With what great state and deep expense God was served under the Law, no man can be ignorant;
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for who knowes not the costly furniture of the Tabernacle, the rich habiliments of the Priest, the precious vessels for the sacrifices;
for who knows not the costly furniture of the Tabernacle, the rich habiliments of the Priest, the precious vessels for the Sacrifices;
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and after that the invaluable sumptuou•ness of the Temple, both without and within;
and After that the invaluable sumptuou•ness of the Temple, both without and within;
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In the marbles, cedars, almuggim trees, brasse, silver, gold, in the curious celatures, and artificial textures? in regard of all which for matter and forme, what was this other then the glory of the whole earth? and as for the very altar alone (Gods Ariel ) that which went up there from, in smoke, both in the daily sacrifices,
In the marbles, cedars, almuggim trees, brass, silver, gold, in the curious celatures, and artificial textures? in regard of all which for matter and Form, what was this other then the glory of the Whole earth? and as for the very altar alone (God's Ariel) that which went up there from, in smoke, both in the daily Sacrifices,
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and the solemn Hecatombs, upon special occasions, what man could value? Besides the treble tithes,
and the solemn Hecatombs, upon special occasions, what man could valve? Beside the triple Tithes,
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first fruites, oblations which were perpetually presented to God for the maintenance of his Priesthood: O the costly services of God under the Law!
First fruits, Oblations which were perpetually presented to God for the maintenance of his Priesthood: Oh the costly services of God under the Law!
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And do we think the same God is now of a quite other diet, then formerly? Is all this meer ceremony? Is there not so much morality in it as that it is meet the great God, who is the possessour of Heaven and Earth, should be served of the best? that it is not for us to affect too much cheapnesse,
And do we think the same God is now of a quite other diet, then formerly? Is all this mere ceremony? Is there not so much morality in it as that it is meet the great God, who is the possessor of Heaven and Earth, should be served of the best? that it is not for us to affect too much cheapness,
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and neglective homeliness in our evangelical devotions? Surely, nature it self calls to us for this respect to a deity,
and neglective homeliness in our Evangelical devotions? Surely, nature it self calls to us for this respect to a deity,
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even the very savage Indians may teach us this point of religion;
even the very savage Indians may teach us this point of Religion;
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amongst whom we find the Mexicans, a people that had never had any intercourse with the other three parts of the World, Eminent in this kinde;
among whom we find the Mexicans, a people that had never had any intercourse with the other three parts of the World, Eminent in this kind;
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what sumptuous, and stately Temples had they erected to their Devils:
what sumptuous, and stately Temples had they erected to their Devils:
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How did they enrich their mis-called Gods with Magazins of their treasure? And even still the most barbarous and brutish of all those people that bear the shape of men have this principle bred in them, that if they have ought better then other, it is for their God:
How did they enrich their miscalled God's with Magazines of their treasure? And even still the most barbarous and brutish of all those people that bear the shape of men have this principle bred in them, that if they have ought better then other, it is for their God:
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a principle so much advanced by imperfect Christianity;
a principle so much advanced by imperfect Christianity;
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that the Abassins hold it piacular to build their own houses of the same matter which is reserved for their Churches;
that the Abassins hold it piacular to built their own houses of the same matter which is reserved for their Churches;
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to the very fabrick and use whereof they yield so much reverence as that their greatest Peer alights from his horse when he comes but within view of those sacred piles. to the very fabric and use whereof they yield so much Reverence as that their greatest Peer alights from his horse when he comes but within view of those sacred piles.
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And if from those remote parts of the world we shall think fit to look homewards;
And if from those remote parts of the world we shall think fit to look homeward;
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how just cause shall we finde to wonder at the munificent piety of our predecessors, who so freely poured out themselves into bountiful expence for raising of the houses of God in our Island,
how just cause shall we find to wonder At the munificent piety of our predecessors, who so freely poured out themselves into bountiful expense for raising of the houses of God in our Island,
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and endowing them with rich patrimony, that the prime honor of this Nation, all the world over, hath ever been the beauty of our Churches:
and endowing them with rich patrimony, that the prime honour of this nation, all the world over, hath ever been the beauty of our Churches:
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Neither was it otherwise in all those parts of the World where Christianity had obtained;
Neither was it otherwise in all those parts of the World where Christianity had obtained;
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How frequent was it for a wealthy matron with Vestina, and for a great Nobleman with the Roman Tertullus, Regna potius quam coenobia vir sanctis posteris reliquit, &c. Volaterran, to make God their heir, and to enrich his houses and services with the legacies of their jewels,
How frequent was it for a wealthy matron with Vestina, and for a great Nobleman with the Roman Tertullus, Regna potius quam coenobia vir sanctis Posteris reliquit, etc. Volaterrae, to make God their heir, and to enrich his houses and services with the legacies of their Jewels,
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and possessions? Whereupon it came to passe that those structures and vessels which at the first were but of mud,
and possessions? Whereupon it Come to pass that those structures and vessels which At the First were but of mud,
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and meaner mettals, according to the poverty of the donors;
and meaner metals, according to the poverty of the donors;
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soon after exchanged their homeliness for so glorious a magnificence, as bleared the eyes of the heathen beholders;
soon After exchanged their homeliness for so glorious a magnificence, as bleared the eyes of the heathen beholders;
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See, saith that enemy of Christ, in what vessels Maries son is served;
See, Says that enemy of christ, in what vessels Mary's son is served;
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and Ammianus is ready to burst with spight at the liberal provision of Gods ministers in comparison of their neglective Paganisme, Ut ditenter oblationibus matronarum, &c.
and Ammianus is ready to burst with spite At the liberal provision of God's Ministers in comparison of their neglective Paganism, Ut ditenter oblationibus matronarum, etc.
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There may have been some in all ages, that out of a misgrounded humility, and pretended mortification have affected a willing disrespect of all outward accommodations both in their own domestick provisions,
There may have been Some in all ages, that out of a misgrounded humility, and pretended mortification have affected a willing disrespect of all outward accommodations both in their own domestic provisions,
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and in the publick services of God; such were St. Gallus of old;
and in the public services of God; such were Saint Gallus of old;
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and in later Times, the two famous Franceses of Assise, and of St. Paul: The first whereof, Gallus, as the history reports,
and in later Times, the two famous Franceses of Assize, and of Saint Paul: The First whereof, Gallus, as the history reports,
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when a great Duke out of a reverent opinion of his sanctity had given him a rich and curiously carved peece of plate;
when a great Duke out of a reverend opinion of his sanctity had given him a rich and curiously carved piece of plate;
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Magnoaldus his Disciple who had the carriage of that pretious vessel, moving that it might be reserved for the sacred use of Gods table, received this answer from him:Magnoaldus his Disciple who had the carriage of that precious vessel, moving that it might be reserved for the sacred use of God's table, received this answer from him:
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Son remember what Peter said, Gold and Silver have I none ; let this plate which thou bearest be distributed to the poor;
Son Remember what Peter said, Gold and Silver have I none; let this plate which thou bearest be distributed to the poor;
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for my blessed master Saint Colomb was wont to offer that holy Sacrifice in chalices of brasse;
for my blessed master Saint Colomb was wont to offer that holy Sacrifice in Chalice of brass;
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because they say, our Saviour was with brazen nailes fastned to his cross; thus he in more humility then wisdome;
Because they say, our Saviour was with brazen nails fastened to his cross; thus he in more humility then Wisdom;
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Lep, rosis ulcerosarum plagarum ruebat in Oscula. lib. Confor. Fructu. Separatur. And for the other two;Lep, rosis ulcerosarum plagarum ruebat in Oscula. lib. Confor. Fructu. Separatur. And for the other two;
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never man more affected bravery and pride then they did beggery, and nastiness; placing a kind of merit in sticks, and clay, in rags and patches, and slovenry;
never man more affected bravery and pride then they did beggary, and nastiness; placing a kind of merit in sticks, and clay, in rags and Patches, and slovenry;
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S. Franciscus circa mortem suam in testamento suo scribi voluit quod omnes cellae & domus fratrum de lignis & luto essent tantum, ad conservandam melius humilitatem & paupertatem. Libr. Conform. S. Francis circa mortem suam in Testament Sue scribi voluit quod omnes Cellae & domus fratrum de lignis & Luto essent Tantum, ad conservandam Better humilitatem & paupertatem. Libr Conform.
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p. 218. lib. 2. Fructu. 4. Conform. 16. Let these and their ill-advised followers pass for Cynicks in Christianity;p. 218. lib. 2. Fructu. 4. Conform. 16. Let these and their ill-advised followers pass for Cynics in Christianity;
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although now, what ever the original rule of their sordid founder was;
although now, what ever the original Rule of their sordid founder was;
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even those of that order can in their buildings and furnitures emulate the magnificence of Princes;
even those of that order can in their buildings and furnitures emulate the magnificence of Princes;
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as if they affected no less excess in the one extreme, then their patron did in the other, Fratres omnes vilibus vestibus induantur;
as if they affected no less excess in the one extreme, then their patron did in the other, Brothers omnes vilibus vestibus induantur;
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& possunt earepeciare de saccis & aliis peciis cum benedictione Dei. Conform. l. 1. Fructu 9. p. 116. Wise Christians sit down in the mean;& possunt earepeciare de saccis & Others peciis cum benediction Dei. Conform. l. 1. Fructu 9. p. 116. Wise Christians fit down in the mean;
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now under the Gospel avoyding a carelesse or parcimonious neglect on the one side, and a superstitious lavishnesse on the other.
now under the Gospel avoiding a careless or parsimonious neglect on the one side, and a superstitious lavishness on the other.
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As for this Church of ours, there is at this time especially little fear of too much;
As for this Church of ours, there is At this time especially little Fear of too much;
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and if we be not more in the ablative, then our Ancestors were in the dative case yet we are generally more apt to higgle with the Almighty;
and if we be not more in the ablative, then our Ancestors were in the dative case yet we Are generally more apt to higgle with the Almighty;
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and in a base niggardliness to pinch him in the allowances to his service; wherein we do not so much wrong our God as our selves;
and in a base niggardliness to pinch him in the allowances to his service; wherein we do not so much wrong our God as our selves;
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for there is not in all the World so sure a motive for God to give largely unto us,
for there is not in all the World so sure a motive for God to give largely unto us,
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as that we give freely unto God:
as that we give freely unto God:
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David did but intend to build God an house, and now in a gratious retribution, God tells him by Nathan, The Lord will build thee an house, David did but intend to built God an house, and now in a gracious retribution, God tells him by Nathan, The Lord will built thee an house,
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and will establish thine house and thy kingdome for ever before thee: and contrarily in this it holds as in all other pious bequests;and will establish thine house and thy Kingdom for ever before thee: and contrarily in this it holds as in all other pious bequests;
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He that soweth sparingly, shall reap sparingly: He that Soweth sparingly, shall reap sparingly:
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& if some particular wayes of the conveighance of our bounty were anciently ceremonial, yet we are sure this charge is perpetual, Honour the Lord with thy substance.
& if Some particular ways of the Conveyance of our bounty were anciently ceremonial, yet we Are sure this charge is perpetual, Honour the Lord with thy substance.
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Had our blessed Saviour been of the mind of these drye and pinching Devotionists, he had surely chid Mary Magdalene, for the needlesse wast of that her pretious ointment,
Had our blessed Saviour been of the mind of these dry and pinching Devotionists, he had surely Child Marry Magdalene, for the needless waste of that her precious ointment,
vhd po12 j-vvn n1 vbn pp-f dt n1 pp-f d j cc j-vvg np1, pns31 vhd av-j vvn vvi np1, p-acp dt j n1 pp-f d po31 j n1,
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and have agreed with Judas how much better it migh have been employed for the relief of many poor soules that wanted bread,
and have agreed with Judas how much better it migh have been employed for the relief of many poor Souls that wanted bred,
cc vhb vvn p-acp np1 c-crq av-d av-jc pn31 av-j vhb vbn vvn p-acp dt n1 pp-f d j n2 cst vvd n1,
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then in such a complement of unnecessary delicacy;
then in such a compliment of unnecessary delicacy;
av p-acp d dt n1 pp-f j n1;
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but how kindly this seasonable expence was taken by our Lord Jesus, appears, in that the memorial of this beneficence is ordained by him to have no narrower bounds of Time or Place, but how kindly this seasonable expense was taken by our Lord jesus, appears, in that the memorial of this beneficence is ordained by him to have no narrower bounds of Time or Place,
p-acp q-crq av-j d j n1 vbds vvn p-acp po12 n1 np1, vvz, p-acp d dt n1 pp-f d n1 vbz vvn p-acp pno31 pc-acp vhi dx jc n2 pp-f n1 cc n1,
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then this blessed Gospel it self. Shortly, as the honest and learned Gerson long since distingushed in matter of Doctrine;
then this blessed Gospel it self. Shortly, as the honest and learned Gerson long since distinguished in matter of Doctrine;
cs d j-vvn n1 pn31 n1. av-j, c-acp dt j cc j np1 av-j c-acp vvn p-acp n1 pp-f n1;
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so must we learn to distingush in matter of practise; some things are of the necessity of devotion, others of the piety of devotion;
so must we Learn to distinguish in matter of practice; Some things Are of the necessity of devotion, Others of the piety of devotion;
av vmb pns12 vvi pc-acp vvi p-acp n1 pp-f n1; d n2 vbr pp-f dt n1 pp-f n1, n2-jn pp-f dt n1 pp-f n1;
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and yet further, in this second ranke, some things are essential to the piety of devotion, without which it cannot be at all, others are accidental without which it cannot be so well;
and yet further, in this second rank, Some things Are essential to the piety of devotion, without which it cannot be At all, Others Are accidental without which it cannot be so well;
cc av av-jc, p-acp d ord n1, d n2 vbr j p-acp dt n1 pp-f n1, p-acp r-crq pn31 vmbx vbi p-acp d, n2-jn vbr j p-acp r-crq pn31 vmbx vbi av av;
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under this latter sort, expedience and decency both of cleanliness and cost challenge a due place,
under this latter sort, expedience and decency both of cleanliness and cost challenge a due place,
p-acp d d n1, n1 cc n1 av-d pp-f n1 cc n1 vvi dt j-jn n1,
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and cannot justly be denyed it:
and cannot justly be denied it:
cc vmbx av-j vbi vvn pn31:
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As it is in our own case, some things are requisite out of the necessity of nature, without which we cannot subsist;
As it is in our own case, Some things Are requisite out of the necessity of nature, without which we cannot subsist;
c-acp pn31 vbz p-acp po12 d n1, d n2 vbr j av pp-f dt n1 pp-f n1, p-acp r-crq pns12 vmbx vvi;
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other things are requisite for the convenience of our estate, without which we cannot maintain a well being;
other things Are requisite for the convenience of our estate, without which we cannot maintain a well being;
j-jn n2 vbr j p-acp dt n1 pp-f po12 n1, p-acp r-crq pns12 vmbx vvi dt av vbg;
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He that hath Bread and Drinke, and Cloathes, may live;
He that hath Bred and Drink, and Clothes, may live;
pns31 cst vhz n1 cc vvi, cc n2, vmb vvi;
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but he that hath not his Linnen washed and his meat cleanly dressed, and change of warme suits will hardly live with comfort.
but he that hath not his Linen washed and his meat cleanly dressed, and change of warm suits will hardly live with Comfort.
cc-acp pns31 cst vhz xx po31 n1 vvn cc po31 n1 av-j vvn, cc n1 pp-f j n2 vmb av vvi p-acp n1.
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To the great marriage of the Kings son in the Gospel, all comers are invited;
To the great marriage of the Kings son in the Gospel, all comers Are invited;
p-acp dt j n1 pp-f dt ng1 n1 p-acp dt n1, d n2 vbr vvn;
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yea the guests are fetcht from the very high waies, and hedges, where there could be no probability of any choice Wardrobe,
yea the guests Are fetched from the very high ways, and hedges, where there could be no probability of any choice Wardrobe,
uh dt n2 vbr vvn p-acp dt j j n2, cc n2, c-crq a-acp vmd vbi dx n1 pp-f d j n1,
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yet when the King comes in, and finds a man without his wedding garment; he in displeasure asks, Friend how camest thou in hither ;
yet when the King comes in, and finds a man without his wedding garment; he in displeasure asks, Friend how camest thou in hither;
av c-crq dt n1 vvz p-acp, cc vvz dt n1 p-acp po31 n1 n1; pns31 p-acp n1 vvz, n1 c-crq vvd2 pns21 p-acp av;
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sufficienty intimating that even comlinesse of fashion and meet complement are worthily expected in the solemn entertainments of God.
sufficienty intimating that even comeliness of fashion and meet compliment Are worthily expected in the solemn entertainments of God.
n1 vvg d j n1 pp-f n1 cc vvi n1 vbr av-j vvn p-acp dt j n2 pp-f np1.
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To conclude, if we have rightly apprehended the dreadful and glorious Majesty of the great God;
To conclude, if we have rightly apprehended the dreadful and glorious Majesty of the great God;
pc-acp vvi, cs pns12 vhb av-jn vvn dt j cc j n1 pp-f dt j np1;
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we shall never think we can come with reverence enough into his holy presence;
we shall never think we can come with Reverence enough into his holy presence;
pns12 vmb av-x vvb pns12 vmb vvi p-acp n1 av-d p-acp po31 j n1;
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and it is no small appendance of reverence to have our very bodies decently composed before him:
and it is no small appendance of Reverence to have our very bodies decently composed before him:
cc pn31 vbz dx j n1 pp-f n1 pc-acp vhi po12 j n2 av-j vvn p-acp pno31:
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and if we have well weighed the absolute soveraignty of this great King of Glory;
and if we have well weighed the absolute sovereignty of this great King of Glory;
cc cs pns12 vhb av vvn dt j n1 pp-f d j n1 pp-f n1;
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and the infinite largess of our munificent God, who hath given us our selves, and all that we have,
and the infinite largess of our munificent God, who hath given us our selves, and all that we have,
cc dt j n1 pp-f po12 j np1, r-crq vhz vvn pno12 po12 n2, cc d cst pns12 vhb,
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or are, or hope for, that hath not grudged us ought in earth, or heaven; no not the dear son of his love, and eternal essence;
or Are, or hope for, that hath not grudged us ought in earth, or heaven; no not the dear son of his love, and Eternal essence;
cc vbr, cc vvb p-acp, cst vhz xx vvn pno12 pi p-acp n1, cc n1; uh-dx xx dt j-jn n1 pp-f po31 n1, cc j n1;
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but hath sent him out of his bosome for our redemption: we cannot think all our little enough to consecrate to his blessed name and service;
but hath sent him out of his bosom for our redemption: we cannot think all our little enough to consecrate to his blessed name and service;
cc-acp vhz vvn pno31 av pp-f po31 n1 p-acp po12 n1: pns12 vmbx vvi d po12 j av-d pc-acp vvi p-acp po31 j-vvn n1 cc n1;
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and shall hold that evil eye worthy to be pulled out, which shall grudg the fattest of his flocks,
and shall hold that evil eye worthy to be pulled out, which shall grudge the Fattest of his flocks,
cc vmb vvi d j-jn n1 j pc-acp vbi vvn av, r-crq vmb vvi dt js pp-f po31 n2,
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and heards to the altar of the Almighty. Now the app•ication of this whole discourse I leave to the thoughts of every reader;
and heards to the altar of the Almighty. Now the app•ication of this Whole discourse I leave to the thoughts of every reader;
cc n2 p-acp dt n1 pp-f dt j-jn. av dt n1 pp-f d j-jn n1 pns11 vvb p-acp dt n2 pp-f d n1;
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who cannot but easily finde how too much need there is of a monitor in this kind;
who cannot but Easily find how too much need there is of a monitor in this kind;
r-crq vmbx p-acp av-j vvi c-crq av d n1 pc-acp vbz pp-f dt n1 p-acp d n1;
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whiles the examples of a profane indecency so abound every where to the great shame of the Gospel,
while the Examples of a profane indecency so abound every where to the great shame of the Gospel,
cs dt n2 pp-f dt j n1 av vvi d c-crq p-acp dt j n1 pp-f dt n1,
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and scandall of all ingenious mindes. I forbear to particularize; a volume would be too straight for this complaint:
and scandal of all ingenious minds. I forbear to particularise; a volume would be too straight for this complaint:
cc n1 pp-f d j n2. pns11 vvb pc-acp vvi; dt n1 vmd vbi av av-j c-acp d n1:
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It is not the blushing of my Nation, the derision of Foraigners, the advantage of adversaries that I drive at, in these seasonable lines;
It is not the blushing of my nation, the derision of Foreigners, the advantage of Adversaries that I drive At, in these seasonable lines;
pn31 vbz xx dt n-vvg pp-f po11 n1, dt n1 pp-f n2, dt n1 pp-f n2 cst pns11 vvb p-acp, p-acp d j n2;
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it is the reformation of those foul abuses, gross neglects, outward indignities, notorious pollutions, which have helpt to expose the face of this famous Church, late the glory of Christendom, to the scorne of the nations round about us;
it is the Reformation of those foul Abuses, gross neglects, outward indignities, notorious pollutions, which have helped to expose the face of this famous Church, late the glory of Christendom, to the scorn of the Nations round about us;
pn31 vbz dt n1 pp-f d j n2, j vvz, j n2, j n2, r-crq vhb vvn pc-acp vvi dt n1 pp-f d j n1, av-j dt n1 pp-f np1, p-acp dt n1 pp-f dt n2 av-j p-acp pno12;
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who now change their former envy at her unmatchable beauty, into a kinde of insulting pity of her miserable deformity Returne, dear brethren, returne to that comly order,
who now change their former envy At her unmatchable beauty, into a kind of insulting pity of her miserable deformity Return, dear brothers, return to that comely order,
r-crq av vvb po32 j n1 p-acp po31 j n1, p-acp dt n1 pp-f j-vvg n1 pp-f po31 j n1 vvb, j-jn n2, vvb p-acp d j n1,
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and decency which won honour and reverence to your goodly forefathers.
and decency which wone honour and Reverence to your goodly Forefathers.
cc n1 r-crq vvd n1 cc n1 p-acp po22 j n2.
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After the main care of the substance of divine worship (which must be ever holy, spiritual, answerable to the unfailing and exact rule of the eternal word of God) let the outwatd carriage of Gods sacred affairs be (what may be) sutable to that pure,
After the main care of the substance of divine worship (which must be ever holy, spiritual, answerable to the unfailing and exact Rule of the Eternal word of God) let the outwatd carriage of God's sacred affairs be (what may be) suitable to that pure,
p-acp dt j n1 pp-f dt n1 pp-f j-jn n1 (r-crq vmb vbi av j, j, j p-acp dt j cc j n1 pp-f dt j n1 pp-f np1) vvb dt j n1 pp-f npg1 j n2 vbb (r-crq vmb vbi) j p-acp d j,
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and dreadful Majesty whose they are;
and dreadful Majesty whose they Are;
cc j n1 r-crq pns32 vbr;
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let his now neglected houses be decently repaired, neatly kept, reverently regarded for the owners sake,
let his now neglected houses be decently repaired, neatly kept, reverently regarded for the owners sake,
vvb po31 av j-vvn n2 vbb av-j vvn, av-j vvd, av-j vvn p-acp dt ng1 n1,
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and inviolably reserved for those sacred uses to which they are dedicated; let his holy table be comly spread;
and inviolably reserved for those sacred uses to which they Are dedicated; let his holy table be comely spread;
cc av-j vvn p-acp d j n2 p-acp r-crq pns32 vbr vvn; vvb po31 j n1 vbb j vvn;
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& attended with awful devotion, let them be clean both within and without that bear the vessels of the Lord;
& attended with awful devotion, let them be clean both within and without that bear the vessels of the Lord;
cc vvd p-acp j n1, vvb pno32 vbi j av-d p-acp cc p-acp d vvb dt n2 pp-f dt n1;
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let the maintenance of his altar be free, liberal, chearful;
let the maintenance of his altar be free, liberal, cheerful;
vvb dt n1 pp-f po31 n1 vbb j, j, j;
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let Gods chair, the pulpit, be climb'd into by his chosen servants, with trembling, and gravity:
let God's chair, the pulpit, be climbed into by his chosen Servants, with trembling, and gravity:
vvb npg1 n1, dt n1, vbb vvn p-acp p-acp po31 j-vvn n2, p-acp vvg, cc n1:
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briefly, let his whole service and worship be celebrated with all holy reverence; this is the way to the acceptation of God, and to honour with men.
briefly, let his Whole service and worship be celebrated with all holy Reverence; this is the Way to the acceptation of God, and to honour with men.
av-j, vvb po31 j-jn n1 cc n1 vbb vvn p-acp d j n1; d vbz dt n1 p-acp dt n1 pp-f np1, cc pc-acp vvi p-acp n2.
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Good Security: A Comfortable DISCOURSE OF The Christians Assurance of Heaven. Grounded upon 2 Pet. 1.10. Give diligence to make your Calling and Election sure.
Good Security: A Comfortable DISCOURSE OF The Christians Assurance of Heaven. Grounded upon 2 Pet. 1.10. Give diligence to make your Calling and Election sure.
j n1: dt j n1 pp-f dt njpg2 n1 pp-f n1. vvn p-acp crd np1 crd. vvi n1 pc-acp vvi po22 vvg cc n1 j.
(21) sermon (DIV1)
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IT shall be my onely drift, and endeavour in this discourse to settle the hearts of those who profess the name of Christ, in a main case of Christian resolution concerning their present and final estate;
IT shall be my only drift, and endeavour in this discourse to settle the hearts of those who profess the name of christ, in a main case of Christian resolution Concerning their present and final estate;
pn31 vmb vbi po11 j n1, cc vvi p-acp d n1 pc-acp vvi dt n2 pp-f d r-crq vvb dt n1 pp-f np1, p-acp dt j n1 pp-f njp n1 vvg po32 j cc j n1;
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the mean whereof is no lesse comfortable and useful, then the extremes miserably dangerous: whiles one is causelesly confident, and dyes presuming;
the mean whereof is no less comfortable and useful, then the extremes miserably dangerous: while one is causelessly confident, and dies presuming;
dt j c-crq vbz av-dx av-dc j cc j, cs dt n2-jn av-j j: cs pi vbz av-j j, cc vvz vvg;
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another is wilfully careless, and perisheth through neglect, both fearfully mis-carry, and help to fill up hell:
Another is wilfully careless, and Perishes through neglect, both fearfully miscarry, and help to fill up hell:
j-jn vbz av-j j, cc vvz p-acp n1, av-d av-j vvi, cc vvb pc-acp vvi a-acp n1:
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I shall desire to guide the wise Christian in a midway between both these, and teach him how to be resolute without presumption;
I shall desire to guide the wise Christian in a midway between both these, and teach him how to be resolute without presumption;
pns11 vmb vvi pc-acp vvi dt j njp p-acp dt n1-an p-acp d d, cc vvi pno31 c-crq pc-acp vbi j p-acp n1;
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and to be awful without distrust, how to labour for an holy security, and modest confidence.
and to be awful without distrust, how to labour for an holy security, and modest confidence.
cc pc-acp vbi j p-acp n1, c-crq pc-acp vvi p-acp dt j n1, cc j n1.
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Ere we descend to the matter;
Ere we descend to the matter;
c-acp pns12 vvb p-acp dt n1;
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Three termes require a little clearing, what this calling is? What election? What the sure-making of both? As to the first;
Three terms require a little clearing, what this calling is? What election? What the sure-making of both? As to the First;
crd n2 vvb dt j n-vvg, r-crq d n1 vbz? q-crq n1? q-crq dt j pp-f d? c-acp p-acp dt ord;
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this cannot be taken of an outward calling: For we are sure enough of that; wheresoever the Gospel is preached we are called outwardly;
this cannot be taken of an outward calling: For we Are sure enough of that; wheresoever the Gospel is preached we Are called outwardly;
d vmbx vbi vvn pp-f dt j n-vvg: c-acp pns12 vbr j av-d pp-f d; c-crq dt n1 vbz vvn pns12 vbr vvn av-j;
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neither are we much the nearer to be sure of that, for many are called, few chosen, yea certainly this not answered shall aggravate our damnation;
neither Are we much the nearer to be sure of that, for many Are called, few chosen, yea Certainly this not answered shall aggravate our damnation;
d vbr pns12 d dt av-jc pc-acp vbi j pp-f d, p-acp d vbr vvn, d vvn, uh av-j d xx vvn vmb vvi po12 n1;
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It is therefore an inward and effectuall calling that we must endeavour to make sure:
It is Therefore an inward and effectual calling that we must endeavour to make sure:
pn31 vbz av dt j cc j n-vvg cst pns12 vmb vvi pc-acp vvi j:
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a call, not by the sound of the word only, but by the efficacy of the Spirit:
a call, not by the found of the word only, but by the efficacy of the Spirit:
dt n1, xx p-acp dt n1 pp-f dt n1 av-j, cc-acp p-acp dt n1 pp-f dt n1:
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The soul hath an ear as well as the body, when the ear of the soul hears the operative motions of Gods spirit,
The soul hath an ear as well as the body, when the ear of the soul hears the operative motions of God's Spirit,
dt n1 vhz dt n1 c-acp av c-acp dt n1, c-crq dt n1 pp-f dt n1 vvz dt j-jn n2 pp-f npg1 n1,
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as well as the ear of the body hears the external sound of the Gospel:
as well as the ear of the body hears the external found of the Gospel:
c-acp av c-acp dt n1 pp-f dt n1 vvz dt j n1 pp-f dt n1:
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then are we called by God, when true faith is wrought in the Soul, as well as outward conformity in our life;
then Are we called by God, when true faith is wrought in the Soul, as well as outward conformity in our life;
av vbr pns12 vvn p-acp np1, c-crq j n1 vbz vvn p-acp dt n1, c-acp av c-acp j n1 p-acp po12 n1;
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when we are made true Christians as well as outward professors, then, and not till then have we this calling from God. Such then is our calling;
when we Are made true Christians as well as outward professors, then, and not till then have we this calling from God. Such then is our calling;
c-crq pns12 vbr vvn j np1 c-acp av c-acp j n2, av, cc xx c-acp av vhb pns12 d vvg p-acp np1. d av vbz po12 n1;
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the election is answerable to it; Not a temporal, and external, to some special office, or dignity;
the election is answerable to it; Not a temporal, and external, to Some special office, or dignity;
dt n1 vbz j p-acp pn31; xx dt j, cc j, p-acp d j n1, cc n1;
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whereof our Saviour, Have not I chosen you twelve. John. 6.70. and Moses his chosen, Psal. 106. Not a singling out from the most, to an outward profession of Christ, whereof perhaps the Apostle, 1 Thes. 1.4. Knowing, beloved, that ye are elect of God, and the Psalmist, Blessed is he whom thou choosest and causest to dwell in thy courts, Psal. 65.5.
whereof our Saviour, Have not I chosen you twelve. John. 6.70. and Moses his chosen, Psalm 106. Not a singling out from the most, to an outward profession of christ, whereof perhaps the Apostle, 1 Thebes 1.4. Knowing, Beloved, that you Are elect of God, and the Psalmist, Blessed is he whom thou choosest and causest to dwell in thy Courts, Psalm 65.5.
c-crq po12 n1, vhb xx pns11 vvn pn22 crd. np1 crd. cc np1 po31 j-vvn, np1 crd xx dt vvg av p-acp dt ds, p-acp dt j n1 pp-f np1, c-crq av dt n1, crd np1 crd. vvg, j-vvn, cst pn22 vbr j pp-f np1, cc dt n1, vvn vbz pns31 ro-crq pns21 vv2 cc vv2 pc-acp vvi p-acp po21 n2, np1 crd.
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For notwithstanding this noble and happy priviledge, little would it availe us to be sure of this, and no more;
For notwithstanding this noble and happy privilege, little would it avail us to be sure of this, and no more;
p-acp a-acp d j cc j n1, av-j vmd pn31 vvi pno12 pc-acp vbi j pp-f d, cc dx av-dc;
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no profession, no dignity can secure us from being perfectly miserable, but an eternal election to glory; whereof St. Paul, Ephes. 1.4.
no profession, no dignity can secure us from being perfectly miserable, but an Eternal election to glory; whereof Saint Paul, Ephesians 1.4.
dx n1, dx n1 vmb vvi pno12 p-acp vbg av-j j, cc-acp dt j n1 p-acp n1; c-crq n1 np1, np1 crd.
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God hath chosen us in Christ before the foundations of the World, that we might be holy, God hath chosen us in christ before the foundations of the World, that we might be holy,
np1 vhz vvn pno12 p-acp np1 p-acp dt n2 pp-f dt n1, cst pns12 vmd vbi j,
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and blamlesse before him in love ; and to his Colossians, As the elect of God holy and beloved ;and blamlesse before him in love; and to his colossians, As the elect of God holy and Beloved;
cc j p-acp pno31 p-acp n1; cc p-acp po31 njp2, c-acp dt n-vvn pp-f np1 j cc j-vvn;
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such as to whom saving Faith is appropriated, the style whereof is Fidus electorum, the faith of the Elect, Tit. 1.1. Such then is our calling, and elction.
such as to whom Saving Faith is appropriated, the style whereof is Fidus electorum, the faith of the Elect, Tit. 1.1. Such then is our calling, and elction.
d c-acp p-acp ro-crq vvg n1 vbz vvn, dt n1 c-crq vbz np1 fw-la, dt n1 pp-f dt j-vvn, np1 crd. d av vbz po12 n1, cc n1.
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Now this calling, this election must be made sure or firme, as the word (NONLATINALPHABET) signifies:
Now this calling, this election must be made sure or firm, as the word () signifies:
av d vvg, d n1 vmb vbi vvn j cc j, c-acp dt n1 () vvz:
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sure and firme, not on Gods part who we know is unchangble in his nature, in his counsels.
sure and firm, not on God's part who we know is unchangble in his nature, in his Counsels.
j cc j, xx p-acp npg1 n1 r-crq pns12 vvb vbz j p-acp po31 n1, p-acp po31 n2.
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So as in that regard our election (if it be at all is most sure, and surer cannot be;
So as in that regard our election (if it be At all is most sure, and Surer cannot be;
av c-acp p-acp d n1 po12 n1 (cs pn31 vbb p-acp d vbz av-ds j, cc jc vmbx vbi;
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but on ours, not only in respect of the object, which is the truth, and immutability of the thing it self;
but on ours, not only in respect of the Object, which is the truth, and immutability of the thing it self;
cc-acp p-acp png12, xx av-j p-acp n1 pp-f dt n1, r-crq vbz dt n1, cc n1 pp-f dt n1 pn31 n1;
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but in respect of the subject too, the soul that apprehends it; so sure that it cannot be falsified, cannot be disappointed.
but in respect of the Subject too, the soul that apprehends it; so sure that it cannot be falsified, cannot be disappointed.
cc-acp p-acp n1 pp-f dt n-jn av, dt n1 cst vvz zz; av j cst pn31 vmbx vbi vvn, vmbx vbi vvn.
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It is not for us to expect such a certainty of knowledg in this point as there is of Principles of Arts,
It is not for us to expect such a certainty of knowledge in this point as there is of Principles of Arts,
pn31 vbz xx p-acp pno12 pc-acp vvi d dt n1 pp-f n1 p-acp d n1 c-acp pc-acp vbz pp-f n2 pp-f n2,
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or of those things whereof common sence assures us. Our Schoolmen make distinction of a certainty, evident, and inevident:
or of those things whereof Common sense assures us. Our Schoolmen make distinction of a certainty, evident, and inevident:
cc pp-f d n2 c-crq j n1 vvz pno12. po12 n2 vvi n1 pp-f dt n1, j, cc j:
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Evident, which ariseth out of the clearness of the object it self;
Evident, which arises out of the clearness of the Object it self;
j, r-crq vvz av pp-f dt n1 pp-f dt n1 pn31 n1;
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and the necessary connection of the termes, as that the whole is greater then a part.
and the necessary connection of the terms, as that the Whole is greater then a part.
cc dt j n1 pp-f dt n2, c-acp cst dt j-jn vbz jc cs dt n1.
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Inevident, which arises not so much out of the intrinsecal truth of the proposition it self,
Inevident, which arises not so much out of the intrinsical truth of the proposition it self,
j, r-crq vvz xx av av-d av pp-f dt j n1 pp-f dt n1 pn31 n1,
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as out of the veracity and infallibleness of the party that affirmes it.
as out of the veracity and infallibleness of the party that affirms it.
c-acp av pp-f dt n1 cc n1 pp-f dt n1 cst vvz pn31.
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So both Divine and Humane faith receive their assurance from the Divine or Humane authority whereon it is grounded;
So both Divine and Humane faith receive their assurance from the Divine or Humane Authority whereon it is grounded;
av d j-jn cc j n1 vvi po32 n1 p-acp dt j-jn cc j n1 c-crq pn31 vbz vvn;
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and this inevident assurance may be so certain as to expel all prevailing doubt, though not all troubling doubt:
and this inevident assurance may be so certain as to expel all prevailing doubt, though not all troubling doubt:
cc d j n1 vmb vbi av j c-acp pc-acp vvi d j-vvg n1, cs xx av-d vvg n1:
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Neither need there any other for the Articles of our creed which we take upon the infallible trust of him who is the truth it self,
Neither need there any other for the Articles of our creed which we take upon the infallible trust of him who is the truth it self,
dx n1 a-acp d n-jn p-acp dt n2 pp-f po12 n1 r-crq pns12 vvb p-acp dt j n1 pp-f pno31 r-crq vbz dt n1 pn31 n1,
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and can no more deceive us then, not be. This latter is the certainty, which we must labour to attain unto.
and can no more deceive us then, not be. This latter is the certainty, which we must labour to attain unto.
cc vmb dx av-dc vvi pno12 av, xx vbi. d d vbz dt n1, r-crq pns12 vmb vvi pc-acp vvi p-acp.
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In the grant whereof our Romish Divines are generally too straightlaced, yielding yet a Theological certainty which goes farr but not home:
In the grant whereof our Romish Divines Are generally too straightlaced, yielding yet a Theological certainty which Goes Far but not home:
p-acp dt n1 c-crq po12 jp n2-jn vbr av-j av vvn, vvg av dt j n1 r-crq vvz av-j p-acp xx n1-an:
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although some of them are more liberal, as Catharinus, Vega, Ruardus, Tapperus, and Pererius following them, which grant that some holy men, out of the feeling and experience of the power of Gods Spirit in them, may without any speciall revelation grow to a great height of assurance;
although Some of them Are more liberal, as Catharinus, Vega, Ruardus, Tapperus, and Pererius following them, which grant that Some holy men, out of the feeling and experience of the power of God's Spirit in them, may without any special Revelation grow to a great height of assurance;
cs d pp-f pno32 vbr av-dc j, c-acp np1, np1, np1, fw-la, cc npg1 vvg pno32, r-crq vvb cst d j n2, av pp-f dt n1 cc n1 pp-f dt n1 pp-f npg1 n1 p-acp pno32, vmb p-acp d j n1 vvb p-acp dt j n1 pp-f n1;
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if not so as that they may swear they are assured of this happy estate of grace,
if not so as that they may swear they Are assured of this happy estate of grace,
cs xx av c-acp cst pns32 vmb vvi pns32 vbr vvn pp-f d j n1 pp-f n1,
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yet so, as that they may be as confident of it, as that there is a Rome or Constantinople, which one would think were enough:
yet so, as that they may be as confident of it, as that there is a Room or Constantinople, which one would think were enough:
av av, c-acp cst pns32 vmb vbi a-acp j pp-f pn31, c-acp cst pc-acp vbz dt vvb cc np1, r-crq crd vmd vvi vbdr av-d:
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but the rest are commonly too sparing, in the inching out of the possibilitie of our assurance by nice distinctions:
but the rest Are commonly too sparing, in the inching out of the possibility of our assurance by Nicaenae Distinctions:
cc-acp dt n1 vbr av-j av vvg, p-acp dt vvg av pp-f dt n1 pp-f po12 n1 p-acp j n2:
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Cardinal Bellarmine, makes six kindes, or degrees of certainty; whereof three are clear, three obscure;Cardinal Bellarmine, makes six Kinds, or Degrees of certainty; whereof three Are clear, three Obscure;
n1 np1, vvz crd n2, cc n2 pp-f n1; c-crq crd vbr j, crd j;
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the three first are the certainty of understanding, the certainty of knowledg, the certainty of experience;
the three First Are the certainty of understanding, the certainty of knowledge, the certainty of experience;
dt crd ord vbr dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1;
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The first of them is of plain principles, which upon meer hearing are yielded to be most true, without any traverse of thoughts:
The First of them is of plain principles, which upon mere hearing Are yielded to be most true, without any traverse of thoughts:
dt ord pp-f pno32 vbz pp-f j n2, r-crq p-acp j n-vvg vbr vvn pc-acp vbi av-ds j, p-acp d n1 pp-f n2:
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The second is of conclusions, evidently deduced from those principles, The third is of the matters of sense about which the eye, or eare is not deceived.
The second is of conclusions, evidently deduced from those principles, The third is of the matters of sense about which the eye, or ear is not deceived.
dt ord vbz pp-f n2, av-j vvn p-acp d n2, dt ord vbz pp-f dt n2 pp-f n1 p-acp r-crq dt n1, cc n1 vbz xx vvn.
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The three latter certainties which are more obscure are those of Faith, or Beleefe, and the degrees thereof;
The three latter certainties which Are more Obscure Are those of Faith, or Belief, and the Degrees thereof;
dt crd d n2 r-crq vbr av-dc j vbr d pp-f n1, cc n1, cc dt n2 av;
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The first whereof is the certainty of the Catholick or Divine faith, which depending upon Gods authority cannot deceive us.
The First whereof is the certainty of the Catholic or Divine faith, which depending upon God's Authority cannot deceive us.
dt ord c-crq vbz dt n1 pp-f dt njp cc j-jn n1, r-crq vvg p-acp npg1 n1 vmbx vvi pno12.
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The second is the certainty of humane faith;
The second is the certainty of humane faith;
dt ord vbz dt n1 pp-f j n1;
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so depending upon Mans authority, and in such matters, as shut out all fear of falshood, or disappointment in believing them:
so depending upon men Authority, and in such matters, as shut out all Fear of falsehood, or disappointment in believing them:
av vvg p-acp ng1 n1, cc p-acp d n2, c-acp vvn av d n1 pp-f n1, cc n1 p-acp vvg pno32:
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as that there was an Augustus Caesar, a Rome, a Jerusalem. The third is the certainty of a well grounded conceit which he pleaseth to call conjecturall;
as that there was an Augustus Caesar, a Room, a Jerusalem. The third is the certainty of a well grounded conceit which he Pleases to call conjectural;
c-acp cst a-acp vbds dt np1 np1, dt vvi, dt np1. dt ord vbz dt n1 pp-f dt av j-vvn n1 r-crq pns31 vvz pc-acp vvi j;
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raised upon such undoubted signes, and proofs, as may make a Man secure of what he holdeth;
raised upon such undoubted Signs, and proofs, as may make a Man secure of what he holds;
vvn p-acp d j n2, cc n2, c-acp vmb vvi dt n1 j pp-f r-crq pns31 vvz;
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and excludes all anxiety, yet cannot utterly free him from all fear. This last he can be content to yield us;
and excludes all anxiety, yet cannot utterly free him from all Fear. This last he can be content to yield us;
cc vvz d n1, av vmbx av-j vvi pno31 p-acp d n1. d ord pns31 vmb vbi j pc-acp vvi pno12;
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and indeed in his stating, the question stands onely upon the deniall of the certainty of a Divine faith in this great affair:
and indeed in his stating, the question Stands only upon the denial of the certainty of a Divine faith in this great affair:
cc av p-acp po31 vvg, dt n1 vvz av-j p-acp dt n1 pp-f dt n1 pp-f dt j-jn n1 p-acp d j n1:
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we are ready to take what he gives, so as then here may be a certainty in the heart of a regenerate Man, of his calling and election;
we Are ready to take what he gives, so as then Here may be a certainty in the heart of a regenerate Man, of his calling and election;
pns12 vbr j pc-acp vvi r-crq pns31 vvz, av c-acp av av vmb vbi dt n1 p-acp dt n1 pp-f dt j-vvn n1, pp-f po31 n-vvg cc n1;
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and such a one as shall render him holily secure; and free from anxiety; Let the distinguisher weary himself with the thoughts of reconciling certitude with conjectures; security with fear;
and such a one as shall render him holily secure; and free from anxiety; Let the distinguisher weary himself with the thoughts of reconciling certitude with Conjectures; security with Fear;
cc d dt crd c-acp vmb vvi pno31 av-j j; cc j p-acp n1; vvb dt n1 j px31 p-acp dt n2 pp-f n-vvg n1 p-acp n2; n1 p-acp n1;
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let us have the security, and let him take the fear to himself:
let us have the security, and let him take the Fear to himself:
vvb pno12 vhi dt n1, cc vvb pno31 vvi dt n1 p-acp px31:
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Shortly then, whiles the Schools make much ado of what kind of certainty this must be taken,
Shortly then, while the Schools make much ado of what kind of certainty this must be taken,
av-j av, cs dt n2 vvb d n1 pp-f r-crq n1 pp-f n1 d vmb vbi vvn,
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whether of faith, or of hope, or of confidence:
whither of faith, or of hope, or of confidence:
cs pp-f n1, cc pp-f n1, cc pp-f n1:
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surely, if it be such an hope and confidence as makes not ashamed by disappointing us, both are equally safe;
surely, if it be such an hope and confidence as makes not ashamed by disappointing us, both Are equally safe;
av-j, cs pn31 vbb d dt n1 cc n1 c-acp vvz xx j p-acp vvg pno12, d vbr av-j j;
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It is enough if it be such a fiduciall perswasion as cannot deceive us, nor be liable to falshood.
It is enough if it be such a fiducial persuasion as cannot deceive us, nor be liable to falsehood.
pn31 vbz av-d cs pn31 vbb d dt j n1 c-acp vmbx vvi pno12, ccx vbb j p-acp n1.
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But how far then reaches this assecuration? So far as to exclude all fears, all doubting, and hesitation? Neither of these. Not all kind of fear;
But how Far then reaches this assecuration? So Far as to exclude all fears, all doubting, and hesitation? Neither of these. Not all kind of Fear;
cc-acp q-crq av-j av vvz d n1? av av-j c-acp pc-acp vvi d n2, d vvg, cc n1? av-d pp-f d. xx d n1 pp-f n1;
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for we are bidden to work out our salvation with fear and trembling, Philip. for we Are bidden to work out our salvation with Fear and trembling, Philip.
p-acp pns12 vbr vvn pc-acp vvi av po12 n1 p-acp n1 cc j-vvg, np1.
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2. and to spend the time of our pilgrimage in fear, 1 Pet. 1. Not doubting, which the counsell of Trent would seem to cast upon our opinion;
2. and to spend the time of our pilgrimage in Fear, 1 Pet. 1. Not doubting, which the counsel of Trent would seem to cast upon our opinion;
crd cc p-acp vvi dt n1 pp-f po12 n1 p-acp n1, crd np1 crd xx vvg, r-crq dt n1 pp-f np1 vmd vvi pc-acp vvi p-acp po12 n1;
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we cannot be so senseless, as not in the conscience of our infirmities, and manifold indispositions find our selves put to many plunges:
we cannot be so senseless, as not in the conscience of our infirmities, and manifold indispositions find our selves put to many plunges:
pns12 vmbx vbi av j, c-acp xx p-acp dt n1 pp-f po12 n2, cc j n2 vvb po12 n2 vvn p-acp d n2:
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but yet so, as that by the power of our faith (which is the victory that overcomes the World) at last we do happily recover,
but yet so, as that by the power of our faith (which is the victory that overcomes the World) At last we do happily recover,
cc-acp av av, c-acp cst p-acp dt n1 pp-f po12 n1 (r-crq vbz dt n1 cst vvz dt n1) p-acp ord pns12 vdb av-j vvi,
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and find our selves freed by a comfortable and joyfull ••uctation.
and find our selves freed by a comfortable and joyful ••uctation.
cc vvb po12 n2 vvn p-acp dt j cc j n1.
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If any Man could be so fond as to think we stand so sure that we shall never shake,
If any Man could be so found as to think we stand so sure that we shall never shake,
cs d n1 vmd vbi av j c-acp pc-acp vvi pns12 vvb av j cst pns12 vmb av-x vvi,
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or move, he grosly misconceives our condition;
or move, he grossly misconceives our condition;
cc vvi, pns31 av-j vvz po12 n1;
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but if so sure that we shall never be turned up by the roots, never removed,
but if so sure that we shall never be turned up by the roots, never removed,
cc-acp cs av j cst pns12 vmb av-x vbb vvn a-acp p-acp dt n2, av-x vvn,
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after we are fast planted, and grounded in the house of God, he takes us aright;
After we Are fast planted, and grounded in the house of God, he Takes us aright;
c-acp pns12 vbr av-j vvn, cc vvn p-acp dt n1 pp-f np1, pns31 vvz pno12 av;
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This is a certainty that we may, that we must, labour to aspire unto; Commo vetur sides, non excutitur, as Chamier well;
This is a certainty that we may, that we must, labour to aspire unto; Common vetur sides, non excutitur, as Chamier well;
d vbz dt n1 cst pns12 vmb, cst pns12 vmb, vvb pc-acp vvi p-acp; j fw-la n2, fw-fr fw-la, p-acp np1 av;
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We must therefore give all diligence to make this effectuall calling, this eternall election thus sure unto us. Mark in what order;
We must Therefore give all diligence to make this effectual calling, this Eternal election thus sure unto us. Mark in what order;
pns12 vmb av vvi d n1 pc-acp vvi d j n-vvg, d j n1 av j p-acp pno12. vvb p-acp r-crq n1;
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first our calling, then our election: nor beginning with our election first; it were as bold;
First our calling, then our election: nor beginning with our election First; it were as bold;
ord po12 n1, cs po12 n1: ccx n1 p-acp po12 n1 ord; pn31 vbdr p-acp j;
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as absurd a presumption in vain Men, first to begin at Heaven, and from thence to descend to Earth.
as absurd a presumption in vain Men, First to begin At Heaven, and from thence to descend to Earth.
c-acp j dt n1 p-acp j n2, ord pc-acp vvi p-acp n1, cc p-acp av pc-acp vvi p-acp n1.
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The Angels of God upon Jacobs ladder both ascended and descended, but surely, we must ascend onely from Earth to Heaven by our calling, arguing our election;
The Angels of God upon Jacobs ladder both ascended and descended, but surely, we must ascend only from Earth to Heaven by our calling, arguing our election;
dt n2 pp-f np1 p-acp np1 n1 av-d vvn cc vvn, cc-acp av-j, pns12 vmb vvi av-j p-acp n1 p-acp n1 p-acp po12 n-vvg, vvg po12 n1;
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If we consider of Gods working, and proceeding with us, it is one thing, there he first foreknowes us,
If we Consider of God's working, and proceeding with us, it is one thing, there he First foreknows us,
cs pns12 vvb pp-f ng1 vvg, cc vvg p-acp pno12, pn31 vbz crd n1, a-acp pns31 ord vvz pno12,
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and praedestinates us, then he calls us, and justifies us, then he glorifies us. Rom. 8.29.30.
and praedestinates us, then he calls us, and Justifies us, then he Glorifies us. Rom. 8.29.30.
cc vvz pno12, cs pns31 vvz pno12, cc vvz pno12, cs pns31 vvz pno12. np1 crd.
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If we consider the order of our apprehending the State wherein we stand with God, there we are first called,
If we Consider the order of our apprehending the State wherein we stand with God, there we Are First called,
cs pns12 vvb dt n1 pp-f po12 vvg dt n1 c-crq pns12 vvb p-acp np1, a-acp pns12 vbr ord vvn,
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then justified, and thereby come to be assured of our predestination, and glory.
then justified, and thereby come to be assured of our predestination, and glory.
av vvn, cc av vvb pc-acp vbi vvn pp-f po12 n1, cc n1.
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Think not therefore to climb up into Heaven, and there to read your names in the book of Gods eternall decree,
Think not Therefore to climb up into Heaven, and there to read your names in the book of God's Eternal Decree,
vvb xx av pc-acp vvi a-acp p-acp n1, cc a-acp pc-acp vvi po22 n2 p-acp dt n1 pp-f npg1 j n1,
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and thereupon to build the certainty of your calling, believing, persevering; this course is presumptuously preposterous:
and thereupon to built the certainty of your calling, believing, persevering; this course is presumptuously preposterous:
cc av pc-acp vvi dt n1 pp-f po22 n-vvg, vvg, j; d n1 vbz av-j j:
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but by the truth of your effectuall calling, and true believing grow up at last towards a comfortable assurance of your election;
but by the truth of your effectual calling, and true believing grow up At last towards a comfortable assurance of your election;
cc-acp p-acp dt n1 pp-f po22 j n-vvg, cc j vvg vvb a-acp p-acp ord p-acp dt j n1 pp-f po22 n1;
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which is the just Methode of our Apostle here, Make your calling and election sure. Mark then the just connexion of these two;
which is the just Method of our Apostle Here, Make your calling and election sure. Mark then the just connexion of these two;
r-crq vbz dt j n1 pp-f po12 n1 av, vvb po22 n-vvg cc n1 j. vvb av dt j n1 pp-f d crd;
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If the calling, then the election;
If the calling, then the election;
cs dt n1, cs dt n1;
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one of these doth necessarily imply the other, many Thousands are outwardly called, who yet have no right in Gods eternall election;
one of these does necessarily imply the other, many Thousands Are outwardly called, who yet have no right in God's Eternal election;
crd pp-f d vdz av-j vvi dt n-jn, d crd vbr av-j vvn, r-crq av vhb dx j-jn p-acp npg1 j n1;
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here is as much difference as between many and few;
Here is as much difference as between many and few;
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But where the heart is effectually called home to God, by a true and lively faith applying the promises of God,
But where the heart is effectually called home to God, by a true and lively faith applying the promises of God,
cc-acp c-crq dt n1 vbz av-j vvn av-an p-acp np1, p-acp dt j cc j n1 vvg dt n2 pp-f np1,
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and laying effectuall hold of Christ, there is certainly an election. Doubtless there is much deceit and mis-prision in the World this way;
and laying effectual hold of christ, there is Certainly an election. Doubtless there is much deceit and Misprision in the World this Way;
cc vvg j n1 pp-f np1, pc-acp vbz av-j dt n1. av-j a-acp vbz d n1 cc j p-acp dt n1 d n1;
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every Faith makes not an effectuall calling;
every Faith makes not an effectual calling;
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there is a (NONLATINALPHABET) a Temporary, there is an inform, there is a counterfeit Faith.
there is a () a Temporary, there is an inform, there is a counterfeit Faith.
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Many a one thinks he hath the true David, when it is but an Image stuff't with goates hair;
Many a one thinks he hath the true David, when it is but an Image stuffed with Goats hair;
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we know how deceitfull Mans heart is, and how cunning Satan is to gull us with vain showes that he may hold us off from true and solid comforts.
we know how deceitful men heart is, and how cunning Satan is to gull us with vain shows that he may hold us off from true and solid comforts.
pns12 vvb c-crq j ng1 n1 vbz, cc c-crq j-jn np1 vbz pc-acp vvi pno12 p-acp j n2 cst pns31 vmb vvi pno12 a-acp p-acp j cc j n2.
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But if there be false saith we know there are true ones; yea there could not be false, if there were not a true one;
But if there be false Says we know there Are true ones; yea there could not be false, if there were not a true one;
p-acp cs pc-acp vbi j vvz pns12 vvb pc-acp vbr j pi2; uh a-acp vmd xx vbi j, cs pc-acp vbdr xx dt j pi;
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so much more must be our diligence to make sure work for our Faith, and by that,
so much more must be our diligence to make sure work for our Faith, and by that,
av av-d av-dc vmb vbi po12 n1 pc-acp vvi j n1 p-acp po12 n1, cc p-acp d,
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for our calling, which ascertained will evince our election.
for our calling, which ascertained will evince our election.
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As Men when they hear there are many conterfeit slips, and much washed and clipped coyne abroad, are the more carefull to turn over,
As Men when they hear there Are many counterfeit slips, and much washed and clipped coin abroad, Are the more careful to turn over,
p-acp n2 c-crq pns32 vvb pc-acp vbr d j-jn n2, cc av-d vvn cc vvn n1 av, vbr dt av-dc j pc-acp vvi a-acp,
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and examine every peece that passeth through their hands.
and examine every piece that passes through their hands.
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So then those whom God hath thus joyned, neither Man nor Devil can put asunder, Our calling, and Election.
So then those whom God hath thus joined, neither Man nor devil can put asunder, Our calling, and Election.
av cs d r-crq np1 vhz av vvn, dx n1 ccx n1 vmb vvi av, po12 n1, cc n1.
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Three heads then offer themselves here to our present discourse. 1. That our Calling and Election may be made sure.
Three Heads then offer themselves Here to our present discourse. 1. That our Calling and Election may be made sure.
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2. That we must endeavour to make them sure. 3ly. How and by what means, we may and must endevor to assure them.
2. That we must endeavour to make them sure. 3ly. How and by what means, we may and must endeavour to assure them.
crd cst pns12 vmb vvi pc-acp vvi pno32 j. av-jn. np1 cc p-acp r-crq n2, pns12 vmb cc vmb vvi pc-acp vvi pno32.
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As for the first of these, the very charge and command it self implyes it. The justice of God doth not use to require impossible things from us;
As for the First of these, the very charge and command it self Implies it. The Justice of God does not use to require impossible things from us;
c-acp p-acp dt ord pp-f d, dt j n1 cc vvi pn31 n1 vvz pn31. dt n1 pp-f np1 vdz xx vvi pc-acp vvi j n2 p-acp pno12;
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when therefore he bids us g••e diligence to do it; what doth it imply but that by diligence it may be done:
when Therefore he bids us g••e diligence to do it; what does it imply but that by diligence it may be done:
c-crq av pns31 vvz pno12 j n1 pc-acp vdi pn31; q-crq vdz pn31 vvi cc-acp cst p-acp n1 pn31 vmb vbi vdn:
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what will our diligence do in a business that cannot be done, should a man be bidden to take care that he flye well,
what will our diligence do in a business that cannot be done, should a man be bidden to take care that he fly well,
r-crq vmb po12 n1 vdb p-acp dt n1 cst vmbx vbb vdn, vmd dt n1 vbi vvn pc-acp vvi n1 cst pns31 vvb av,
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or wa•k steddily on his head, this would justly sound as a mockery; because he knowes they are not fecible:
or wa•k steadily on his head, this would justly found as a mockery; Because he knows they Are not fecible:
cc vvb av-j p-acp po31 n1, d vmd av-j vvi p-acp dt n1; c-acp pns31 vvz pns32 vbr xx j:
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but when he is bidden to walk circumspectly, and to take heed to his feet, it presupposeth our ability,
but when he is bidden to walk circumspectly, and to take heed to his feet, it presupposeth our ability,
cc-acp c-crq pns31 vbz vvn pc-acp vvi av-j, cc pc-acp vvi n1 p-acp po31 n2, pn31 vvz po12 n1,
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and requireth our will to performe it; and so doth this precept here: Men are apt to imploy their wits to their own disadvantage;
and requires our will to perform it; and so does this precept Here: Men Are apt to employ their wits to their own disadvantage;
cc vvz po12 n1 pc-acp vvi pn31; cc av vdz d n1 av: n2 vbr j pc-acp vvi po32 n2 p-acp po32 d n1;
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The Romish Doctors have been of late times very busy to cry down the possibility of this certainty, they, and none but they;
The Romish Doctors have been of late times very busy to cry down the possibility of this certainty, they, and none but they;
dt jp n2 vhb vbn pp-f j n2 av j pc-acp vvi a-acp dt n1 pp-f d n1, pns32, cc pix cc-acp pns32;
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for all Protestants of what profession soever, disclaim this Doctrine;
for all Protestants of what profession soever, disclaim this Doctrine;
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even those our brethren that follow the school of Arminius, are herein (for the possibility of our present certainty,) with, and for us;
even those our brothers that follow the school of Arminius, Are herein (for the possibility of our present certainty,) with, and for us;
av d po12 n2 cst vvb dt n1 pp-f np1, vbr av (c-acp dt n1 pp-f po12 j n1,) p-acp, cc p-acp pno12;
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NONLATINALPHABET Pontificiam (they are their own words) nos serio damnamus & aversamur ;
Pontificiam (they Are their own words) nos serio Damnamus & aversamur;
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this popish doubtfulness and irresolution we hate and condemn, &c. So as only the Pontifician Divines are in this point opposite to us all (and not all of them neither Catherinus is for us,
this popish doubtfulness and irresolution we hate and condemn, etc. So as only the Pontifician Divines Are in this point opposite to us all (and not all of them neither Catherinus is for us,
d j n1 cc n1 pns12 vvb cc vvi, av av c-acp av-j dt n1 vvz vbr p-acp d n1 j-jn p-acp pno12 d (cc xx d pp-f pno32 d np1 vbz p-acp pno12,
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and some others come close to us. But the stream of them runs the wrong way;
and Some Others come close to us. But the stream of them runs the wrong Way;
cc d n2-jn vvb av-j p-acp pno12. p-acp dt n1 pp-f pno32 vvz dt j-jn n1;
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teaching that we may hope well, and give good conjectures, and attain perhaps to a moral certitude of our present acceptation, and future blessedness;
teaching that we may hope well, and give good Conjectures, and attain perhaps to a moral certitude of our present acceptation, and future blessedness;
vvg cst pns12 vmb vvi av, cc vvb j n2, cc vvi av p-acp dt j n1 pp-f po12 j n1, cc j-jn n1;
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but that no assurance can be had hereof, nor none ought to be affected without a special revelation,
but that no assurance can be had hereof, nor none ought to be affected without a special Revelation,
cc-acp cst dx n1 vmb vbi vhn av, ccx pix vmd pc-acp vbi vvn p-acp dt j n1,
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as their St. Anthony, St. Francis, St. Galla, and some few others have had; the contrary whereof their Estius dare censure for perdita, & per•itrix haeresis.
as their Saint Anthony, Saint Francis, Saint Galla, and Some few Others have had; the contrary whereof their Estius Dare censure for perdita, & per•itrix Heresy.
c-acp po32 n1 np1, n1 np1, n1 np1, cc d d n2-jn vhb vhd; dt j-jn c-crq po32 np1 vvb n1 p-acp fw-la, cc fw-la fw-la.
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Why will wise men affect to be thus much their own enemies? Is not salvation the best of good things? Should not a man rather incline to wish himself well? What pleasure then can it be for a man to stand in his own light,
Why will wise men affect to be thus much their own enemies? Is not salvation the best of good things? Should not a man rather incline to wish himself well? What pleasure then can it be for a man to stand in his own Light,
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and to be niggardly to himself where God hath been bountifull? to stave himself off from that comfortable certainty which God hath left in his possibility to make good to his owne Soul?
and to be niggardly to himself where God hath been bountiful? to stave himself off from that comfortable certainty which God hath left in his possibility to make good to his own Soul?
cc pc-acp vbi j p-acp px31 c-crq np1 vhz vbn j? pc-acp vvi px31 a-acp p-acp d j n1 r-crq np1 vhz vvn p-acp po31 n1 pc-acp vvi j p-acp po31 d n1?
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Let us then a little inquire into the faisibleness of this great improvement of our holy and Christian diligence;
Let us then a little inquire into the faisibleness of this great improvement of our holy and Christian diligence;
vvb pno12 av dt j vvi p-acp dt n1 pp-f d j n1 pp-f po12 j cc np1 n1;
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And cettainly, if there be any let in the possibility of this assurance, it must be either in our present faith,
And cettainly, if there be any let in the possibility of this assurance, it must be either in our present faith,
cc av-j, cs pc-acp vbb d vvb p-acp dt n1 pp-f d n1, pn31 vmb vbi av-d p-acp po12 j n1,
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or in the perpetuation of it; for in the connexion of a lively faith with salvation, it cannot be;
or in the perpetuation of it; for in the connexion of a lively faith with salvation, it cannot be;
cc p-acp dt n1 pp-f pn31; c-acp p-acp dt n1 pp-f dt j n1 p-acp n1, pn31 vmbx vbi;
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That he who effectually believes, and perseveres to the end shall be saved, no man, no Devil can deny;
That he who effectually believes, and perseveres to the end shall be saved, no man, no devil can deny;
cst pns31 r-crq av-j vvz, cc n2 p-acp dt n1 vmb vbi vvn, dx n1, dx n1 vmb vvi;
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all the doubt is whether the man can know that he doth thus believe, that he shall continue so to believe.
all the doubt is whither the man can know that he does thus believe, that he shall continue so to believe.
d dt n1 vbz c-crq dt n1 vmb vvi cst pns31 vdz av vvi, cst pns31 vmb vvi av pc-acp vvi.
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And why should there be any doubt in either of these? I am sure for the first;
And why should there be any doubt in either of these? I am sure for the First;
cc q-crq vmd pc-acp vbi d n1 p-acp d pp-f d? pns11 vbm j p-acp dt ord;
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the chosen vessel could say, I know whom I have believed, 2 Tim. 1. and speaks this not as an extraordinary person, (an Apostle) but as a Christian;
the chosen vessel could say, I know whom I have believed, 2 Tim. 1. and speaks this not as an extraordinary person, (an Apostle) but as a Christian;
dt j-vvn n1 vmd vvi, pns11 vvb r-crq pns11 vhb vvn, crd np1 crd cc vvz d xx p-acp dt j n1, (dt n1) cc-acp c-acp dt njp;
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therein affirming both the act of his faith, and the object of it, and his knowledg of both;
therein affirming both the act of his faith, and the Object of it, and his knowledge of both;
av vvg d dt n1 pp-f po31 n1, cc dt n1 pp-f pn31, cc po31 n1 pp-f d;
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for whiles he saith, I know whom I have believed, he doth in effect say, I know that I have believed,
for while he Says, I know whom I have believed, he does in Effect say, I know that I have believed,
c-acp cs pns31 vvz, pns11 vvb r-crq pns11 vhb vvn, pns31 vdz p-acp n1 vvi, pns11 vvb cst pns11 vhb vvn,
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and I know what I have believed;
and I know what I have believed;
cc pns11 vvb r-crq pns11 vhb vvn;
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God my Almighty Saviour is the object of my faith, my faith layeth sure hold on this object,
God my Almighty Saviour is the Object of my faith, my faith Layeth sure hold on this Object,
np1 po11 j-jn n1 vbz dt n1 pp-f po11 n1, po11 n1 vvz j n1 p-acp d n1,
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and I know that my faith laies undoubted hold on this happy object. I know whom I have believed ;
and I know that my faith lays undoubted hold on this happy Object. I know whom I have believed;
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and why should not we labour to say so too? Some things the Apostle did as a singular favorite of Heaven, of this kinde were his raptures and visions, these we may not aspire to imitate;
and why should not we labour to say so too? some things the Apostle did as a singular favourite of Heaven, of this kind were his raptures and visions, these we may not aspire to imitate;
cc q-crq vmd xx pns12 vvi pc-acp vvi av av? d n2 dt n1 vdd p-acp dt j n1 pp-f n1, pp-f d n1 vbdr po31 n2 cc n2, d pns12 vmb xx vvi pc-acp vvi;
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other things he did as an holy man, as a faithful Christian, these must we propose for our examples;
other things he did as an holy man, as a faithful Christian, these must we propose for our Examples;
j-jn n2 pns31 vdd p-acp dt j n1, c-acp dt j njp, d vmb pns12 vvi p-acp po12 n2;
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and indeed, why should not a man know he believes? What is there in faith (even as we define it) but knowledg, assent, application, affiance, receiving of Christ,
and indeed, why should not a man know he believes? What is there in faith (even as we define it) but knowledge, assent, application, affiance, receiving of christ,
cc av, q-crq vmd xx dt n1 vvb pns31 vvz? q-crq vbz a-acp p-acp n1 (av c-acp pns12 vvb pn31) p-acp n1, n1, n1, n1, vvg pp-f np1,
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and which of these is there that we cannot know? Surely there is power in the soul to exercise these reflexe actions upon it self.
and which of these is there that we cannot know? Surely there is power in the soul to exercise these reflex actions upon it self.
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As it can know things (contrary to the fanatick scepticke) so it can know that it knowes;
As it can know things (contrary to the fanatic sceptic) so it can know that it knows;
p-acp pn31 vmb vvi n2 (j-jn p-acp dt j-jn j-jn) av pn31 vmb vvi cst pn31 vvz;
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These inward acts of knowledg, and understanding are to the mind, no other, then the acts of our sensitive powers are unto our senses,
These inward acts of knowledge, and understanding Are to the mind, no other, then the acts of our sensitive Powers Are unto our Senses,
d j n2 pp-f n1, cc n1 vbr p-acp dt n1, dx j-jn, cs dt n2 pp-f po12 j n2 vbr p-acp po12 n2,
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and a like certain judgment passeth upon both: as therefore I can know that I hear, or that I see, or touch;
and a like certain judgement passes upon both: as Therefore I can know that I hear, or that I see, or touch;
cc dt j j n1 vvz p-acp d: c-acp av pns11 vmb vvi cst pns11 vvb, cc cst pns11 vvb, cc vvi;
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so can I no lesse surely know that I do know, or understand. And the object doth no whit alter the certainty of the act;
so can I no less surely know that I do know, or understand. And the Object does not whit altar the certainty of the act;
av vmb pns11 av-dx av-dc av-j vvi cst pns11 vdb vvi, cc vvi. cc dt n1 vdz xx n1 vvi dt n1 pp-f dt n1;
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4604
whiles a divine truth goes upon no lesse evidence and assurance, why may not a man as well know that he knowes a divine truth, as an humane?
while a divine truth Goes upon no less evidence and assurance, why may not a man as well know that he knows a divine truth, as an humane?
cs dt j-jn n1 vvz p-acp dx dc n1 cc n1, q-crq vmb xx dt n1 c-acp av vvb cst pns31 vvz dt j-jn n1, c-acp dt j?
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The like is to be said of those other specialties which are required to our faith;
The like is to be said of those other specialties which Are required to our faith;
dt j vbz pc-acp vbi vvn pp-f d j-jn n2 r-crq vbr vvn p-acp po12 n1;
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Our faith assents to the truth of Gods promises;
Our faith assents to the truth of God's promises;
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what should hinder the heart from knowing that it doth assent? Do not I know whether I believe a man on his word? Why should I not know the same of God? when an honest man hath by his promises ingaged himself to me to do me a good turne, do not I know whether I trust to him,
what should hinder the heart from knowing that it does assent? Do not I know whither I believe a man on his word? Why should I not know the same of God? when an honest man hath by his promises engaged himself to me to do me a good turn, do not I know whither I trust to him,
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4608
whether I make use of that favour in a confident reliance upon the performance of it? the case is the same betwixt God and us;
whither I make use of that favour in a confident reliance upon the performance of it? the case is the same betwixt God and us;
cs pns11 vvb n1 pp-f d n1 p-acp dt j n1 p-acp dt n1 pp-f pn31? dt n1 vbz dt d p-acp np1 cc pno12;
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Only we may be so much the more infallibly assured of the promised mercies of our God, by how much we do more know his unfailingness, his unchangeableness.
Only we may be so much the more infallibly assured of the promised Mercies of our God, by how much we do more know his unfailingness, his unchangeableness.
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Yea so fecible is this knowledg, as that our Apostle chargeth his Corinthians home in this point, 2 Cor. 13.5. Prove your selves, whether ye be in the faith;
Yea so fecible is this knowledge, as that our Apostle charges his Corinthians home in this point, 2 Cor. 13.5. Prove your selves, whither you be in the faith;
uh av j vbz d n1, c-acp cst po12 n1 vvz po31 np1 av-an p-acp d n1, crd np1 crd. vvb po22 n2, cs pn22 vbb p-acp dt n1;
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Trye your selves, know ye not your own selves that Christ Jesus is in you except ye be Reprobates;
Try your selves, know you not your own selves that christ jesus is in you except you be Reprobates;
vvb po22 n2, vvb pn22 xx po22 d n2 cst np1 np1 vbz p-acp pn22 c-acp pn22 vbb n2-jn;
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what can be more full? To be in the faith is more then to believe;what can be more full? To be in the faith is more then to believe;
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it intimates an habit of faith, that is more then an act;
it intimates an habit of faith, that is more then an act;
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Now what proof, what tryal can there be of our faith if we cannot know that we have faith? Surely a tryal doth ever presuppose a knowledg,
Now what proof, what trial can there be of our faith if we cannot know that we have faith? Surely a trial does ever presuppose a knowledge,
av q-crq n1, r-crq n1 vmb a-acp vbi pp-f po12 n1 cs pns12 vmbx vvi cst pns12 vhb n1? np1 dt n1 vdz av vvi dt n1,
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If a man did not know which were good gold, to what purpose doth he go to the Test?
If a man did not know which were good gold, to what purpose does he go to the Test?
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Now how dwells Christ in us but by Faith? So may they, so must they know Christ to be in them, that if they have him not, they are reprobates:
Now how dwells christ in us but by Faith? So may they, so must they know christ to be in them, that if they have him not, they Are Reprobates:
av q-crq vvz np1 p-acp pno12 p-acp p-acp n1? av vmb pns32, av vmb pns32 vvb np1 pc-acp vbi p-acp pno32, cst cs pns32 vhb pno31 xx, pns32 vbr n2-jn:
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And if they know not they have him, they can have no comfortable assurance against their reprobation.
And if they know not they have him, they can have no comfortable assurance against their reprobation.
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See then how emphaticall and full this charge is; He saith not, Guess at your selves;
See then how emphatical and full this charge is; He Says not, Guess At your selves;
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but prove and try your selves: He saith not, do ye not morally conjesture? but, do ye not know:
but prove and try your selves: He Says not, do you not morally conjesture? but, do you not know:
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He saith not, whether ye hope well, but, whether ye be in the Faith; And that, not of the Faith of Miracles, as Chrysostome, and Theophilact ;
He Says not, whither you hope well, but, whither you be in the Faith; And that, not of the Faith of Miracles, as Chrysostom, and Theophilact;
pns31 vvz xx, cs pn22 vvb av, cc-acp, cs pn22 vbb p-acp dt n1; cc cst, xx pp-f dt n1 pp-f n2, c-acp np1, cc vvd;
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nor of a Faith of Christian profession, as Anselme ; but such a Faith as whereby Christ dwells in our hearts;
nor of a Faith of Christian profession, as Anselm; but such a Faith as whereby christ dwells in our hearts;
ccx pp-f dt n1 pp-f np1 n1, c-acp np1; cc-acp d dt n1 c-acp c-crq np1 vvz p-acp po12 n2;
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He saith not, Lastly, unless ye be faulty, and worthy of blame, but, unless ye be reprobates:
He Says not, Lastly, unless you be faulty, and worthy of blame, but, unless you be Reprobates:
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The place is so choakingly convictive, that there can be no probable elusion of it.
The place is so choakingly convictive, that there can be no probable elusion of it.
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The shift of Cardinal Bellarmine (wherein yet he would seem confident) is worthy of pity;
The shift of Cardinal Bellarmine (wherein yet he would seem confident) is worthy of pity;
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that the place hath no other drift but to imply the powerfull presence of Christ amongst the Corinthians ;
that the place hath no other drift but to imply the powerful presence of christ among the Corinthians;
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strongly confirming the truth of his Apostleship;
strongly confirming the truth of his Apostleship;
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whereby, if there were any faith at all in them, except they were given up to a reprobate sense, they must needs be convinced of the authority of his Ministery;
whereby, if there were any faith At all in them, except they were given up to a Reprobate sense, they must needs be convinced of the Authority of his Ministry;
c-crq, cs pc-acp vbdr d n1 p-acp d p-acp pno32, c-acp pns32 vbdr vvn a-acp p-acp dt j-jn n1, pns32 vmb av vbi vvn pp-f dt n1 pp-f po31 n1;
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for what was this to their being in the faith, whereof they must examine themselves? or, who can think that to be in the faith is no more then to have any faith at all? Neither doth the Apostle say, that Christ is among you, but in you;
for what was this to their being in the faith, whereof they must examine themselves? or, who can think that to be in the faith is no more then to have any faith At all? Neither does the Apostle say, that christ is among you, but in you;
p-acp r-crq vbds d p-acp po32 vbg p-acp dt n1, c-crq pns32 vmb vvi px32? cc, r-crq vmb vvi cst pc-acp vbi p-acp dt n1 vbz av-dx av-dc cs pc-acp vhi d n1 p-acp d? av-d vdz dt n1 vvb, cst np1 vbz p-acp pn22, cc-acp p-acp pn22;
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neither could the not knowing of Christs presence amongst them by powerfull Miracles, be a matter of reprobation;
neither could thee not knowing of Christ presence among them by powerful Miracles, be a matter of reprobation;
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so as this sense is unreasonably strained to no purpose;
so as this sense is unreasonably strained to no purpose;
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and such as no judicious spirit can rest in, and this act of our knowledg is taken for granted by him that works it in us.
and such as no judicious Spirit can rest in, and this act of our knowledge is taken for granted by him that works it in us.
cc d c-acp dx j n1 vmb vvi p-acp, cc d n1 pp-f po12 n1 vbz vvn p-acp vvn p-acp pno31 cst vvz pn31 p-acp pno12.
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And indeed what question can there be of this act when God undertakes it in us? The Spirit of God witnesseth with our Spirits, that we are the Sons of God, Rom. 8.16. Can any Man doubt of the truth of Gods Testimony? Certainly, he that is the God of truth cannot but speak truth;
And indeed what question can there be of this act when God undertakes it in us? The Spirit of God Witnesseth with our Spirits, that we Are the Sons of God, Rom. 8.16. Can any Man doubt of the truth of God's Testimony? Certainly, he that is the God of truth cannot but speak truth;
cc av q-crq n1 vmb a-acp vbi pp-f d n1 c-crq np1 vvz pn31 p-acp pno12? dt n1 pp-f np1 vvz p-acp po12 n2, cst pns12 vbr dt n2 pp-f np1, np1 crd. vmb d n1 n1 pp-f dt n1 pp-f npg1 n1? av-j, pns31 cst vbz dt n1 pp-f n1 vmbx p-acp vvi n1;
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now he witnesseth together with us.
now he Witnesseth together with us.
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Yea but you say, though he be true yet we are deceitfull, and his Spirit doth but witness according to the measure of our receit,
Yea but you say, though he be true yet we Are deceitful, and his Spirit does but witness according to the measure of our receipt,
uh p-acp pn22 vvb, cs pns31 vbb j av pns12 vbr j, cc po31 n1 vdz p-acp vvi vvg p-acp dt n1 pp-f po12 n1,
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and capacity, which is very poor and scant, yea and perhaps also uncertain. Take heed, whosoever thou art, least thou disparage God, whiles thou wouldst abase thy self; he witnesseth together with us;
and capacity, which is very poor and scant, yea and perhaps also uncertain. Take heed, whosoever thou art, lest thou disparage God, while thou Wouldst abase thy self; he Witnesseth together with us;
cc n1, r-crq vbz av j cc j, uh cc av av j. vvb n1, r-crq pns21 vb2r, cs pns21 vvb np1, cs pns21 vmd2 vvi po21 n1; pns31 vvz av p-acp pno12;
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The Spirit of truth will not witness with a lying Spirit;
The Spirit of truth will not witness with a lying Spirit;
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were not therefore that witness of ours sure, he would check us, and not witness with us:
were not Therefore that witness of ours sure, he would check us, and not witness with us:
vbdr xx av d n1 pp-f png12 av-j, pns31 vmd vvi pno12, cc xx vvi p-acp pno12:
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Now what witness can he give with us, and to us if we do not hear him,
Now what witness can he give with us, and to us if we do not hear him,
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if we do not know what he saies;
if we do not know what he Says;
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if we cannot be assured of what he testifies? Let no Bellarmine speak now of an experiment of inward sweetness and peace, which onely causeth a conjecturall, and not an unfailing certainty:
if we cannot be assured of what he Testifies? Let no Bellarmine speak now of an experiment of inward sweetness and peace, which only Causes a conjectural, and not an unfailing certainty:
cs pns12 vmbx vbi vvn pp-f r-crq pns31 vvz? vvb dx np1 vvb av pp-f dt n1 pp-f j n1 cc n1, r-crq av-j vvz dt j, cc xx dt j n1:
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The Man hath forgot that this Testimony is of the Spirit of adoption, whereby we do not seem Sons,
The Man hath forgotten that this Testimony is of the Spirit of adoption, whereby we do not seem Sons,
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but are made so, and are so assured: and that it is not a guess, but a witness;
but Are made so, and Are so assured: and that it is not a guess, but a witness;
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and Lastly that there can be no true inward peace out of mere conjectures. Yea, here is not onely the word of God for it; but his seale too;
and Lastly that there can be no true inward peace out of mere Conjectures. Yea, Here is not only the word of God for it; but his seal too;
cc ord cst pc-acp vmb vbi dx j j n1 av pp-f j n2. uh, av vbz xx av-j dt n1 pp-f np1 p-acp pn31; cc-acp po31 n1 av;
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and not his seale only, but his earnest;
and not his seal only, but his earnest;
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what can make a future match more sure then hand and seale? and here we have them both. 2 Cor. 1.22. Who hath sealed us;
what can make a future match more sure then hand and seal? and Here we have them both. 2 Cor. 1.22. Who hath sealed us;
q-crq vmb vvi dt j-jn n1 av-dc j cs n1 cc vvi? cc av pns12 vhb pno32 av-d. crd np1 crd. r-crq vhz vvn pno12;
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Lo the promise was past before ( vers. 20.) and then yet more confirmed (NONLATINALPHABET) vers. 21. and now past under seale NONLATINALPHABET. vers. 22.
Lo the promise was passed before (vers. 20.) and then yet more confirmed () vers. 21. and now passed under seal. vers. 22.
uh dt n1 vbds vvn a-acp (fw-la. crd) cc av av av-dc vvd () fw-la. crd cc av vvn p-acp n1. fw-la. crd
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Yea but the present possession is yet more, and that is given us in part by our received earnest NONLATINALPHABET. Earnest is a binder;
Yea but the present possession is yet more, and that is given us in part by our received earnest. Earnest is a binder;
uh p-acp dt j n1 vbz av av-dc, cc d vbz vvn pno12 p-acp n1 p-acp po12 j-vvn j. n1 vbz dt n1;
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wherefore is it given but by a little to assure all?
Wherefore is it given but by a little to assure all?
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In our transactions with Men, when we have an honest Mans word for a bargain, we think it safe;
In our transactions with Men, when we have an honest men word for a bargain, we think it safe;
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but when his hand and seale, infallible;
but when his hand and seal, infallible;
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but when we have part in hand already, the contract is past, and now we hold our selves stated in the commodity what ever it be.
but when we have part in hand already, the contract is past, and now we hold our selves stated in the commodity what ever it be.
cc-acp c-crq pns12 vhb n1 p-acp n1 av, dt n1 vbz j, cc av pns12 vvb po12 n2 vvn p-acp dt n1 r-crq av pn31 vbi.
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And have we the promise, hand, seale, earnest of Gods Spirit, and not see it, not feel it, not know it?
And have we the promise, hand, seal, earnest of God's Spirit, and not see it, not feel it, not know it?
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Shortly, whom will we believe if not God, and our selves? No Man knowes what is in Man,
Shortly, whom will we believe if not God, and our selves? No Man knows what is in Man,
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but the Spirit of God, and the Spirit of Man that is in him, as St. Paul to his Corinthians. Ye have heard Gods Spirit; hear our own; out of our own mouth.
but the Spirit of God, and the Spirit of Man that is in him, as Saint Paul to his Corinthians. You have herd God's Spirit; hear our own; out of our own Mouth.
cc-acp dt n1 pp-f np1, cc dt n1 pp-f n1 cst vbz p-acp pno31, c-acp n1 np1 p-acp po31 np1. pn22 vhb vvn npg1 n1; vvb po12 d; av pp-f po12 d n1.
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Doth not every Christian say, I believe in God, &c. I believe in Jesus Christ; I believe in the holy Ghost;
Does not every Christian say, I believe in God, etc. I believe in jesus christ; I believe in the holy Ghost;
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I believe the Communion of Saints, the forgiveness of sins, and life Everlasting? And doth he say he believes when he believes not,
I believe the Communion of Saints, the forgiveness of Sins, and life Everlasting? And does he say he believes when he believes not,
pns11 vvb dt n1 pp-f n2, dt n1 pp-f n2, cc n1 j? cc vdz pns31 vvi pns31 vvz c-crq pns31 vvz xx,
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or when he knows not whether he believe, or no, what a mockery were this of our Christian profession? Or,
or when he knows not whither he believe, or no, what a mockery were this of our Christian profession? Or,
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as the Jesuitical evasion commonly is, is this only meant of an assent to these general truthes, that there is a God, a Saviour, a sanctifyer, Saints, remission, salvation, not a special application of these several articles to the soul of him whose tongue professeth it? Surely then, the devil might say the creed no less confidently,
as the Jesuitical evasion commonly is, is this only meant of an assent to these general truths, that there is a God, a Saviour, a Sanctifier, Saints, remission, salvation, not a special application of these several Articles to the soul of him whose tongue Professes it? Surely then, the Devil might say the creed no less confidently,
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then the greatest Saint upon Earth:
then the greatest Saint upon Earth:
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There is no Devil in hel but believes (not without regret) that there is a God that made the World, a Saviour that redeemed it, a blessed Spirit that renewes it, a remission of sins,
There is no devil in hell but believes (not without regret) that there is a God that made the World, a Saviour that redeemed it, a blessed Spirit that renews it, a remission of Sins,
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an eternal Salvation to those that are thus redeemed, and regenerate;
an Eternal Salvation to those that Are thus redeemed, and regenerate;
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and if in the profession of our faith we go no further then Devils, how is this Symbolum Christianorum? To what purpose do we say our creed?
and if in the profession of our faith we go no further then Devils, how is this Symbol Christians? To what purpose do we say our creed?
cc cs p-acp dt n1 pp-f po12 n1 pns12 vvb av-dx av-jc cs n2, q-crq vbz d np1 np1? p-acp r-crq n1 vdb pns12 vvb po12 n1?
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But if we know that we believe for the present, how know we what we shall do? what may not alter in time? we know our own frailty and ficklenesse;
But if we know that we believe for the present, how know we what we shall do? what may not altar in time? we know our own frailty and fickleness;
cc-acp cs pns12 vvb cst pns12 vvb p-acp dt j, q-crq vvb pns12 r-crq pns12 vmb vdi? q-crq vmb xx vvi p-acp n1? pns12 vvb po12 d n1 cc n1;
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what hold is there of us weak wretches, what assurance for the future? Surely, on our part, none at all;
what hold is there of us weak wretches, what assurance for the future? Surely, on our part, none At all;
r-crq n1 vbz a-acp pp-f pno12 j n2, r-crq n1 p-acp dt j-jn? np1, p-acp po12 n1, pix p-acp av-d;
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If we be left never so little to our selves, we are gone; on Gods part enough;
If we be left never so little to our selves, we Are gone; on God's part enough;
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there is a double hand mutually imployed in our holdfast; Gods and ours; we lay hand on God; God laies hand on us;
there is a double hand mutually employed in our holdfast; God's and ours; we lay hand on God; God lays hand on us;
pc-acp vbz dt j-jn n1 av-j vvn p-acp po12 n1; n2 cc png12; pns12 vvb n1 p-acp np1; np1 vvz n1 p-acp pno12;
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if our feeble hand fail him, yet his gracious and omnipotent hand will not fail us:
if our feeble hand fail him, yet his gracious and omnipotent hand will not fail us:
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even when we are lost in our selves, yet in him we are safe; he hath graciously said, and will make it good;
even when we Are lost in our selves, yet in him we Are safe; he hath graciously said, and will make it good;
av c-crq pns12 vbr vvn p-acp po12 n2, av p-acp pno31 pns12 vbr j; pns31 vhz av-j vvn, cc vmb vvi pn31 j;
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I will not leave thee nor forsake thee:
I will not leave thee nor forsake thee:
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The seed of God, saith the beloved disciple Joh. 3. remaines in him that is born of God ;The seed of God, Says the Beloved disciple John 3. remains in him that is born of God;
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so as he cannot (NONLATINALPHABET) trade in sin, as an unregenerate, not lose himself in sinning;
so as he cannot () trade in since, as an unregenerate, not loose himself in sinning;
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so as contrary to Card. Bellarmines desperate Logick, even an act of infidelity cannot marr his habit of faith;
so as contrary to Card. Bellarmines desperate Logic, even an act of infidelity cannot mar his habit of faith;
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and though he be in himself, and in his sin guilty of death, yet through the mercy of his God, he is preserved from being swallowed up of death;
and though he be in himself, and in his since guilty of death, yet through the mercy of his God, he is preserved from being swallowed up of death;
cc cs pns31 vbb p-acp px31, cc p-acp po31 n1 j pp-f n1, av p-acp dt n1 pp-f po31 n1, pns31 vbz vvn p-acp vbg vvn a-acp pp-f n1;
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whiles he hath the seed of God, he is the Son of God; and the seed of God remaines in him alwayes. while he hath the seed of God, he is the Son of God; and the seed of God remains in him always.
cs pns31 vhz dt n1 pp-f np1, pns31 vbz dt n1 pp-f np1; cc dt n1 pp-f np1 vvz p-acp pno31 av.
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That of the great Doctor of the Gentiles is sweet and cordiall, and in stead of all to this purpose;
That of the great Doctor of the Gentiles is sweet and cordial, and in stead of all to this purpose;
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Who shall separate us from the love of Christ? shall tribulation NONLATINALPHABET &c. I am fully perswaded that neither Death, Who shall separate us from the love of christ? shall tribulation etc. I am Fully persuaded that neither Death,
r-crq vmb vvi pno12 p-acp dt n1 pp-f np1? vmb n1 av pns11 vbm av-j vvn cst dx n1,
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nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come,
nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come,
ccx n1, ccx n2, ccx n2, ccx n2, ccx n2 j, ccx n2 pc-acp vvi,
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nor height, nor depth, nor any other Creature shall be able to separate us from the love of God, which is in Christ •esus our Lord. Rom. 8.39. O divine oratory of the great Apostle!nor height, nor depth, nor any other Creature shall be able to separate us from the love of God, which is in christ •esus our Lord. Rom. 8.39. O divine oratory of the great Apostle!
ccx n1, ccx n1, ccx d j-jn n1 vmb vbi j pc-acp vvi pno12 p-acp dt n1 pp-f np1, r-crq vbz p-acp np1 fw-la po12 n1. np1 crd. sy vvb n1 pp-f dt j n1!
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4679
Oh the heavenly and irrefragable Logick of Gods Penman! it is the very question that we have now in hand which he there discusses;
O the heavenly and irrefragable Logic of God's Penman! it is the very question that we have now in hand which he there discusses;
uh dt j cc j n1 pp-f npg1 n1! pn31 vbz dt j n1 cst pns12 vhb av p-acp n1 r-crq pns31 a-acp n1;
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and falls upon this happy conclusion, That nothing can separate Gods elect from his everlasting love;
and falls upon this happy conclusion, That nothing can separate God's elect from his everlasting love;
cc vvz p-acp d j n1, cst pix vmb vvi n2 vvi p-acp po31 j n1;
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he proves it by induction of the most powerfull agents, and triumphes in the impo•ence, and imprevalency of them all;
he Proves it by induction of the most powerful agents, and Triumphos in the impo•ence, and imprevalency of them all;
pns31 vvz pn31 p-acp n1 pp-f dt av-ds j n2, cc n2 p-acp dt n1, cc n1 pp-f pno32 d;
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and whiles he names the principalities and powers of darkness, what doth he but imply those sins also by which they work?
and while he names the principalities and Powers of darkness, what does he but imply those Sins also by which they work?
cc cs pns31 vvz dt n2 cc n2 pp-f n1, q-crq vdz pns31 p-acp vvb d n2 av p-acp r-crq pns32 vvb?
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And this he saies not for himself only, (least any with Pererius, and some other Jesuites, should harp upon a particular Revelation) but who shall separate us? he takes us in with him;
And this he Says not for himself only, (lest any with Pererius, and Some other Jesuits, should harp upon a particular Revelation) but who shall separate us? he Takes us in with him;
cc d pns31 vvz xx p-acp px31 av-j, (cs d p-acp np1, cc d j-jn np2, vmd n1 p-acp dt j n1) cc-acp q-crq vmb vvi pno12? pns31 vvz pno12 p-acp p-acp pno31;
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and if he seem to pitch upon his own person in his (NONLATINALPHABET) yet the subject of this perswasion reacheth to all true believers, That nothing can separate us from the love of God, which is in Christ Jesus our Lord:
and if he seem to pitch upon his own person in his () yet the Subject of this persuasion reaches to all true believers, That nothing can separate us from the love of God, which is in christ jesus our Lord:
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Us, not as it is over-stretched by Bellarmine and Vasquez, indefinitely, for those that predestinate in generall,
Us, not as it is overstretched by Bellarmine and Vasquez, indefinitely, for those that predestinate in general,
pno32, xx c-acp pn31 vbz j p-acp np1 cc np1, av-j, c-acp d cst vvb p-acp n1,
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but with an implyed application of it to himself, and the believing Christians to whom he wrote;
but with an employed application of it to himself, and the believing Christians to whom he wrote;
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The place is so clear and full, that all the miserable and strained Evasions of the Jesuiticall gainsayers cannot elude it;
The place is so clear and full, that all the miserable and strained Evasions of the Jesuitical gainsayers cannot elude it;
dt n1 vbz av j cc j, cst d dt j cc j-vvn n2 pp-f dt j n2 vmbx vvi pn31;
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but that it will carry any free and unprejudiced heart along with it;
but that it will carry any free and unprejudiced heart along with it;
cc-acp cst pn31 vmb vvi d j cc j n1 a-acp p-acp pn31;
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and evince this comfortable truth, That, as for the present, so for the future we may attain to be safe for our spirituall condition.
and evince this comfortable truth, That, as for the present, so for the future we may attain to be safe for our spiritual condition.
cc vvi d j n1, cst, c-acp p-acp dt j, av p-acp dt j-jn pns12 vmb vvi pc-acp vbi j p-acp po12 j n1.
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4690
What speak I of a safety that may be, when the true believer is saved already? already past from death to Life;
What speak I of a safety that may be, when the true believer is saved already? already past from death to Life;
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already therefore over the threshold of Heaven. Shortly then our faith may make our calling sure;
already Therefore over the threshold of Heaven. Shortly then our faith may make our calling sure;
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our calling may make sure our election;
our calling may make sure our election;
po12 n-vvg vmb vvi av-j po12 n1;
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and we may therefore confidently build upon this truth that our calling and election may be made sure.
and we may Therefore confidently built upon this truth that our calling and election may be made sure.
cc pns12 vmb av av-j vvi p-acp d n1 cst po12 n1 cc n1 vmb vbi vvn j.
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4694
Now many things may be done, that yet need not, yea that ought not to be done;
Now many things may be done, that yet need not, yea that ought not to be done;
av d n2 vmb vbi vdn, cst av vvb xx, uh cst vmd xx pc-acp vbi vdn;
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This both ought and must be indeavored, for the necessity, and benefit of it.
This both ought and must be endeavoured, for the necessity, and benefit of it.
d d vmd cc vmb vbi vvn, p-acp dt n1, cc n1 pp-f pn31.
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4696
This charge here as it implies the possibility, so it signifies the convenience, use, profit, necessity of this assecuration,
This charge Here as it Implies the possibility, so it signifies the convenience, use, profit, necessity of this assecuration,
d n1 av c-acp pn31 vvz dt n1, av pn31 vvz dt n1, n1, n1, n1 pp-f d n1,
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4697
for sure if it were not beneficiall to us, it would never be thus forceably urged upon us;
for sure if it were not beneficial to us, it would never be thus Forcibly urged upon us;
p-acp j cs pn31 vbdr xx j p-acp pno12, pn31 vmd av-x vbi av av-j vvn p-acp pno12;
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And certainly there needs no great proof of this.
And Certainly there needs no great proof of this.
cc av-j a-acp vvz dx j n1 pp-f d.
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For nature and our self-love grounded thereupon easily invites us to the indeavour of feoffing our selves in any thing that is good;
For nature and our Self-love grounded thereupon Easily invites us to the endeavour of feoffing our selves in any thing that is good;
p-acp n1 cc po12 n1 vvn av av-j vvz pno12 p-acp dt n1 pp-f j-vvg po12 n2 p-acp d n1 cst vbz j;
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this being then the highest good that the Soul of Man can be possibly capable of, to be ascertained of Salvation, it will soon follow, that since it may be done, we shall resolve it ought, it must be indeavored to be done.
this being then the highest good that the Soul of Man can be possibly capable of, to be ascertained of Salvation, it will soon follow, that since it may be done, we shall resolve it ought, it must be endeavoured to be done.
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4701
Indifferent things, and such as without which we may well subsist are left arbitrary to us;
Indifferent things, and such as without which we may well subsist Are left arbitrary to us;
j n2, cc d c-acp p-acp r-crq pns12 vmb av vvi vbr vvn j-jn p-acp pno12;
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4702
but those things wherein our spirituall well-being consisteth must be mainly laboured for; neither can any contention be too much to attain them;
but those things wherein our spiritual well-being Consisteth must be mainly laboured for; neither can any contention be too much to attain them;
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such is this we have in hand;
such is this we have in hand;
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without which there can be no firm peace, no constant, and solid comfort to the Soul of Man;
without which there can be no firm peace, no constant, and solid Comfort to the Soul of Man;
p-acp r-crq a-acp vmb vbi dx j n1, dx j, cc j n1 p-acp dt n1 pp-f n1;
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Three things then call us to the indeavor of this assurance; our duty, our advantage, our danger.
Three things then call us to the endeavour of this assurance; our duty, our advantage, our danger.
crd n2 av vvb pno12 p-acp dt n1 pp-f d n1; po12 n1, po12 n1, po12 n1.
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4706
We must do it out of duty; because our God bids us; Gods commands like the Prerogatives of Princes must not be too strictly scanned;
We must do it out of duty; Because our God bids us; God's commands like the Prerogatives of Princes must not be too strictly scanned;
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4707
should he require ought that might be losse-full, or prejudiciall to us, our blindfold obedience must undertake it with cherefulnesse;
should he require ought that might be loss-full, or prejudicial to us, our blindfold Obedience must undertake it with cheerfulness;
vmd pns31 vvi pi cst vmd vbi j, cc j p-acp pno12, po12 j n1 vmb vvi pn31 p-acp n1;
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4708
how much more then, when he calls for that from us, then which nothing can be imagined of more,
how much more then, when he calls for that from us, then which nothing can be imagined of more,
c-crq d dc av, c-crq pns31 vvz p-acp d p-acp pno12, cs r-crq pix vmb vbi vvn pp-f dc,
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4709
or equall behoof to the Soul. It is enough therefore that God by his Apostle commands us to Give diligence to make our calling and election sure ;
or equal behoof to the Soul. It is enough Therefore that God by his Apostle commands us to Give diligence to make our calling and election sure;
cc j-jn n1 p-acp dt n1 pn31 vbz av-d av cst np1 p-acp po31 n1 vvz pno12 p-acp vvb n1 pc-acp vvi po12 n1 cc n1 j;
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4710
Our Heavenly Father bids us, what sons are we if we obey him not? Our blessed Master bids us, what Servants are we if we set not our selves to observe his charge? our glorious and immortall King bids us, what subjects are we if we stick at his injunction? out of mere duty therefore we must indeavour to make our calling, and election sure.
Our Heavenly Father bids us, what Sons Are we if we obey him not? Our blessed Master bids us, what Servants Are we if we Set not our selves to observe his charge? our glorious and immortal King bids us, what subject's Are we if we stick At his injunction? out of mere duty Therefore we must endeavour to make our calling, and election sure.
po12 j n1 vvz pno12, r-crq n2 vbr pns12 cs pns12 vvb pno31 xx? po12 j-vvn n1 vvz pno12, r-crq n2 vbr pns12 cs pns12 vvb xx po12 n2 pc-acp vvi po31 n1? po12 j cc j n1 vvz pno12, q-crq n2-jn vbr pns12 cs pns12 vvb p-acp po31 n1? av pp-f j n1 av pns12 vmb vvi pc-acp vvi po12 n-vvg, cc n1 j.
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4711
Even where we owe no duty, oftentimes advantage drawes us on; yea many times across those duties which we owe to God and Man;
Even where we owe no duty, oftentimes advantage draws us on; yea many times across those duties which we owe to God and Man;
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4712
how much more where our duty is seconded with such an advantage, as is not parallelable in all the World beside.
how much more where our duty is seconded with such an advantage, as is not parallelable in all the World beside.
c-crq av-d av-dc c-crq po12 n1 vbz vvn p-acp d dt n1, c-acp vbz xx j p-acp d dt n1 a-acp.
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4713
What lesse, what other followes upon this assurance truly attained but peace of conscience, and joy in the holy Ghost? in one word, the begining of Heaven in the soul.
What less, what other follows upon this assurance truly attained but peace of conscience, and joy in the holy Ghost? in one word, the beginning of Heaven in the soul.
q-crq av-dc, r-crq n-jn vvz p-acp d n1 av-j vvn p-acp n1 pp-f n1, cc n1 p-acp dt j n1? p-acp crd n1, dt n-vvg pp-f n1 p-acp dt n1.
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4714
What a contentment doth the heart of Man find in the securing of any whatsoever good? what a coyle do mony-Masters keep for security of the summes they put forth;
What a contentment does the heart of Man find in the securing of any whatsoever good? what a coil do mony-Masters keep for security of the sums they put forth;
q-crq dt n1 vdz dt n1 pp-f n1 vvi p-acp dt vvg pp-f d r-crq j? q-crq dt n1 vdb n2 vvi p-acp n1 pp-f dt n2 pns32 vvd av;
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4715
and when that is taken to their mind are ready to say with the rich Man in the Gospel, Soul take thy ease. Great venturers at Sea how willingly do they part with no small part of their hoped gain to be assured of the rest? How well was Ezekiah appaid,
and when that is taken to their mind Are ready to say with the rich Man in the Gospel, Soul take thy ease. Great venturers At Sea how willingly do they part with no small part of their hoped gain to be assured of the rest? How well was Hezekiah apaid,
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4716
when he was assured but of fifteene years added to his life? How doth Babylon applaud her own happiness to her self,
when he was assured but of fifteene Years added to his life? How does Babylon applaud her own happiness to her self,
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4717
when she can say, I sit as a Queen, I shall not be a widdow, I shall know no sorrow:
when she can say, I fit as a Queen, I shall not be a widow, I shall know no sorrow:
c-crq pns31 vmb vvi, pns11 vvb c-acp dt n1, pns11 vmb xx vbi dt n1, pns11 vmb vvi dx n1:
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4718
It must needs follow therefore that in the best things assured there must be the greatest of all possible contentments.It must needs follow Therefore that in the best things assured there must be the greatest of all possible contentment's.
pn31 vmb av vvi av cst p-acp dt js n2 vvn a-acp vmb vbi dt js pp-f d j n2.
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4719
And surely, if the heart have once attained to this, that upon good grounds it can resolve, God is my Father, Christ Jesus is my Elder Brother, the Angels are my Guardians;
And surely, if the heart have once attained to this, that upon good grounds it can resolve, God is my Father, christ jesus is my Elder Brother, the Angels Are my Guardians;
cc av-j, cs dt n1 vhb a-acp vvn p-acp d, cst p-acp j n2 pn31 vmb vvi, np1 vbz po11 n1, np1 np1 vbz po11 n-jn n1, dt n2 vbr po11 n2;
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4720
Heaven is my undoubted patrimony, how must it needs be lift up, and filled with a joy unspeakable and glorious? What bold defiances can it bid to all the troupes of worldly evils, to all the powers of Hell? with what unconceiveable sweetness must it needs injoy God,
Heaven is my undoubted patrimony, how must it needs be lift up, and filled with a joy unspeakable and glorious? What bold defiances can it bid to all the troops of worldly evils, to all the Powers of Hell? with what unconceivable sweetness must it needs enjoy God,
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4721
and it self? how comfortably and resolutely must it needs welcome death, with that triumphant champion of Christ, I have fought a good fight, I have finished my course, I have kept the faith,
and it self? how comfortably and resolutely must it needs welcome death, with that triumphant champion of christ, I have fought a good fight, I have finished my course, I have kept the faith,
cc pn31 n1? q-crq av-j cc av-j vmb pn31 av j-jn n1, p-acp cst j n1 pp-f np1, pns11 vhb vvn dt j n1, pns11 vhb vvn po11 n1, pns11 vhb vvn dt n1,
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4722
and now from henceforth there is laid up for me a crown of righteousness, &c. 2. Tim. 4.7, 8. Out of the just advantage therefore of this assurance we must endeavour to make our calling and election sure. and now from henceforth there is laid up for me a crown of righteousness, etc. 2. Tim. 4.7, 8. Out of the just advantage Therefore of this assurance we must endeavour to make our calling and election sure.
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4723
Neither is the advantage more in the performance hereof then there is danger in the neglect.
Neither is the advantage more in the performance hereof then there is danger in the neglect.
d vbz dt n1 av-dc p-acp dt n1 av av pc-acp vbz n1 p-acp dt n1.
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4724
In all uncertainties there is a kinde of afflictive fear, and troublesome mis-doubt:
In all uncertainties there is a kind of afflictive Fear, and troublesome misdoubt:
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4725
Let a man walk in the dark, because he cannot be confident where safely to set his steps, he is troubled with a continual suspicion of a suddain mis-cariage, and therefore goes in pain;
Let a man walk in the dark, Because he cannot be confident where safely to Set his steps, he is troubled with a continual suspicion of a sudden miscarriage, and Therefore Goes in pain;
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4726
what can there be but discomfort in that soul which knowes not in what termes it stands with God? Yet,
what can there be but discomfort in that soul which knows not in what terms it Stands with God? Yet,
q-crq vmb a-acp vbi p-acp n1 p-acp d n1 r-crq vvz xx p-acp r-crq vvz pn31 vvz p-acp np1? av,
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4727
whiles there is life, there may be hope of better;
while there is life, there may be hope of better;
cs pc-acp vbz n1, pc-acp vmb vbi n1 pp-f j;
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4728
But if that soul be surprised with an unexpected death, and hurried away with some suddain judgment, in this state of irresolution, in how deplored a condition is it beyond all expression? I cannot but therefore lament the woful plight of those poor souls that live & die under the Roman discipline, who when they have most need of comfort in the very act of their dissolution are left pitifully disconsolate,
But if that soul be surprised with an unexpected death, and hurried away with Some sudden judgement, in this state of irresolution, in how deplored a condition is it beyond all expression? I cannot but Therefore lament the woeful plighted of those poor Souls that live & die under the Roman discipline, who when they have most need of Comfort in the very act of their dissolution Are left pitifully disconsolate,
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4729
and given up by their teachers to either horror, or suspence.
and given up by their Teachers to either horror, or suspense.
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4730
Even the most Saint-like of them; (except his soul fly up in Martyrdom like Gedeons Angel in the Smoke of his incense) may not make account of a speedy ascent to heaven;
Even the most Saintlike of them; (except his soul fly up in Martyrdom like Gedeons Angel in the Smoke of his incense) may not make account of a speedy ascent to heaven;
np1 dt av-ds j pp-f pno32; (c-acp po31 n1 vvi a-acp p-acp n1 av-j np1 n1 p-acp dt n1 pp-f po31 n1) vmb xx vvi n1 pp-f dt j n1 p-acp n1;
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insomuch as Cardinal Bellarmine himself, of whom our Coffin dares write that his life was not stayned with mortal sin, ( pag. 27.) He that could call heaven Casamia ;
insomuch as Cardinal Bellarmine himself, of whom our Coffin dares write that his life was not stained with Mortal since, (page. 27.) He that could call heaven Casamia;
av c-acp n1 np1 px31, pp-f r-crq po12 n1 vvz vvb cst po31 n1 vbds xx vvn p-acp j-jn n1, (n1. crd) pns31 cst vmd vvi n1 np1;
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and whose canonization the Cardinals thought fit to be talked of in his sickness;
and whose canonization the Cardinals Thought fit to be talked of in his sickness;
cc rg-crq n1 dt ng1 n1 j pc-acp vbi vvn pp-f p-acp po31 n1;
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when Cardinal Aldobrandino desired him, that when he came to heaven he would pray for him, answered, To go to heaven so soon is a matter too great for me;
when Cardinal Aldobrandino desired him, that when he Come to heaven he would pray for him, answered, To go to heaven so soon is a matter too great for me;
c-crq n1 np1 vvd pno31, cst c-crq pns31 vvd p-acp n1 pns31 vmd vvi p-acp pno31, vvd, pc-acp vvi p-acp n1 av av vbz dt n1 av j c-acp pno11;
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men do not use to come thither in such hast, and for me, I shall think it no small favour to be sure of purgatory,
men do not use to come thither in such haste, and for me, I shall think it no small favour to be sure of purgatory,
n2 vdb xx vvi pc-acp vvi av p-acp d n1, cc p-acp pno11, pns11 vmb vvi pn31 dx j n1 pc-acp vbi j pp-f n1,
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and there to remain a good while ( pag. 42.) (which yet (himself can say) differs not much,
and there to remain a good while (page. 42.) (which yet (himself can say) differs not much,
cc a-acp pc-acp vvi dt j n1 (n1. crd) (r-crq av (n1 vmb vvi) vvz xx av-d,
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for the time, in respect of the extremity of it, from hell it self) and to be a good while there? O terror past all reach of our thoughts;
for the time, in respect of the extremity of it, from hell it self) and to be a good while there? O terror passed all reach of our thoughts;
c-acp dt n1, p-acp n1 pp-f dt n1 pp-f pn31, p-acp n1 pn31 n1) cc pc-acp vbi dt j n1 a-acp? sy n1 p-acp d n1 pp-f po12 n2;
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And if the righteous be thus saved, where shall the sinners appear ? For ought they can, or may know;And if the righteous be thus saved, where shall the Sinners appear? For ought they can, or may know;
cc cs dt j vbi av vvn, q-crq vmb dt n2 vvb? c-acp vmd pns32 vmb, cc vmb vvi;
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hell may, but purgatory must be their portion, heaven may not be thought of without too high presumption.
hell may, but purgatory must be their portion, heaven may not be Thought of without too high presumption.
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Certainly if many despair under those uncomfortable hands I wonder that no more;
Certainly if many despair under those uncomfortable hands I wonder that no more;
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since they are bidden to doubt, and beaten off from any possibility of the confidence of rest and happinesse.
since they Are bidden to doubt, and beaten off from any possibility of the confidence of rest and happiness.
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But whiles I urge this danger of utter discomfort in our irresolution; I hear our adversaries talke of a double danger of the contrary certitude;
But while I urge this danger of utter discomfort in our irresolution; I hear our Adversaries talk of a double danger of the contrary certitude;
cc-acp cs pns11 vvb d n1 pp-f j n1 p-acp po12 n1; pns11 vvb po12 n2 vvi pp-f dt j-jn n1 pp-f dt j-jn n1;
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A danger of pride, and a danger of sloth. The supposed certainty of our graces breeds pride saith their Cardinal;
A danger of pride, and a danger of sloth. The supposed certainty of our graces breeds pride Says their Cardinal;
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The assurance of our election, sloth, saith their Alphonsus a Castro, out of Gregory.
The assurance of our election, sloth, Says their Alphonsus a Castro, out of Gregory.
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And indeed if this cordial doctrine be not well given, well taken, well digested, it may, through our pravity,
And indeed if this cordial Doctrine be not well given, well taken, well digested, it may, through our pravity,
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and heedlesness turne to both these noxious humors; as the highest feeding soonest causeth a dangerous Plethory in the body.
and heedlessness turn to both these noxious humours; as the highest feeding soonest Causes a dangerous Plethory in the body.
cc n1 vvb p-acp d d j n2; c-acp dt js n-vvg av-s vvz dt j np1 p-acp dt n1.
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How have we heard some bold ungrounded Christians brag of their assurance of glory, as if they had carried the keyes of heaven at their Girdle? How have we seen even sensual men flatter themselves with a confident opinion of their undoubted safety;
How have we herd Some bold ungrounded Christians brag of their assurance of glory, as if they had carried the keys of heaven At their Girdle? How have we seen even sensual men flatter themselves with a confident opinion of their undoubted safety;
q-crq vhb pns12 vvn d j j np1 n1 pp-f po32 n1 pp-f n1, c-acp cs pns32 vhd vvn dt n2 pp-f n1 p-acp po32 n1? q-crq vhb pns12 vvn av j n2 vvb px32 p-acp dt j n1 pp-f po32 j n1;
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& unfailable right to happiness? How have we known presumptuous Spirits that have thought themselves carried with a plerophory of faith when their sailes have been swelled only with the winde of their own self-love? how many ignorant soules from the mis-prision of Gods infallible election have argued the needlessnesse of their indeavours,
& unfailable right to happiness? How have we known presumptuous Spirits that have Thought themselves carried with a plerophory of faith when their sails have been swelled only with the wind of their own Self-love? how many ignorant Souls from the Misprision of God's infallible election have argued the needlessnesse of their endeavours,
cc j n-jn p-acp n1? q-crq vhb pns12 vvn j n2 cst vhb vvn px32 vvn p-acp dt n1 pp-f n1 c-crq po32 n2 vhb vbn vvn av-j p-acp dt n1 pp-f po32 d n1? q-crq d j n2 p-acp dt j pp-f npg1 j n1 vhb vvn dt n1 pp-f po32 n2,
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and the safety of their ease and neg-lect? As ye love your selves, sail warily, betwixt these rocks and sands on either side.
and the safety of their ease and neglect's? As you love your selves, sail warily, betwixt these Rocks and sands on either side.
cc dt n1 pp-f po32 n1 cc j? p-acp pn22 vvb po22 n2, vvb av-j, p-acp d n2 cc n2 p-acp d n1.
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But if these mischiefs follow upon the abuse of a sound and wholsome doctrine, God forbid they should be imputed to the truth it self;
But if these mischiefs follow upon the abuse of a found and wholesome Doctrine, God forbid they should be imputed to the truth it self;
cc-acp cs d n2 vvb p-acp dt n1 pp-f dt n1 cc j n1, np1 vvb pns32 vmd vbi vvn p-acp dt n1 pn31 n1;
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as if that God who charges us to do our indevour to make sure work of our calling and election did not well foresee the perills of these mis-takings;
as if that God who charges us to do our endeavour to make sure work of our calling and election did not well foresee the perils of these mistakings;
c-acp cs cst np1 r-crq vvz pno12 pc-acp vdi po12 n1 p-acp vvb j n1 pp-f po12 n1 cc n1 vdd xx av vvi dt n2 pp-f d j;
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and if notwithstanding the prevision of these errors his infinite wisdom hath thought fit to injoyne this task,
and if notwithstanding the prevision of these errors his infinite Wisdom hath Thought fit to enjoin this task,
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how safe how necessary is it for us to perform it? Did these evils flow from the nature of the doctrine, we had reason to disclaim it;
how safe how necessary is it for us to perform it? Did these evils flow from the nature of the Doctrine, we had reason to disclaim it;
c-crq j c-crq j vbz pn31 p-acp pno12 pc-acp vvi pn31? vdd d n2-jn vvb p-acp dt n1 pp-f dt n1, pns12 vhd n1 pc-acp vvi pn31;
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but now that they flow from the corruption of our nature, fetching evill out of good, we have reason to embrace the doctrine, and to check our selves.
but now that they flow from the corruption of our nature, fetching evil out of good, we have reason to embrace the Doctrine, and to check our selves.
cc-acp av cst pns32 vvb p-acp dt n1 pp-f po12 n1, vvg j-jn av pp-f j, pns12 vhb n1 pc-acp vvi dt n1, cc pc-acp vvi po12 n2.
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What a sclander is this? Doth the known certainty of our graces breed pride? Surely, did we challenge these graces for our own, there might be some fear of this vice;
What a slander is this? Does the known certainty of our graces breed pride? Surely, did we challenge these graces for our own, there might be Some Fear of this vice;
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but whiles we yield them to be Gods, how can we be puff't up;
but while we yield them to be God's, how can we be puffed up;
cc-acp cs pns12 vvb pno32 pc-acp vbi n2, q-crq vmb pns12 vbi vvn a-acp;
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what a madnes is it in a Man to be proud of anothers glory? It is a great word of the Apostle I can do all things, but when he adds, through him that strengthens me, now, the praise is all Gods, and not his;
what a madness is it in a Man to be proud of another's glory? It is a great word of the Apostle I can do all things, but when he adds, through him that strengthens me, now, the praise is all God's, and not his;
q-crq dt n1 vbz pn31 p-acp dt n1 pc-acp vbi j pp-f j-jn n1? pn31 vbz dt j n1 pp-f dt n1 pns11 vmb vdi d n2, p-acp c-crq pns31 vvz, p-acp pno31 cst vvz pno11, av, dt n1 vbz d n2, cc xx po31;
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now, he boasts all of God, nothing of himself; No, presumption is proud, but faith is humble.
now, he boasts all of God, nothing of himself; No, presumption is proud, but faith is humble.
av, pns31 vvz d pp-f np1, pix pp-f px31; uh-dx, n1 vbz j, cc-acp n1 vbz j.
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There can be no true faith without repentance; no repentance without self-dejection. Yea, the very proper basis of all grace whatsoever is humility; much more of faith;
There can be no true faith without Repentance; no Repentance without self-dejection. Yea, the very proper basis of all grace whatsoever is humility; much more of faith;
pc-acp vmb vbi dx j n1 p-acp n1; dx n1 p-acp n1. uh, dt j j n1 pp-f d n1 r-crq vbz n1; av-d dc pp-f n1;
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since a Man cannot so much as apprehend that he hath need of a Saviour, till he be vile in his own eyes,
since a Man cannot so much as apprehend that he hath need of a Saviour, till he be vile in his own eyes,
c-acp dt n1 vmbx av av-d c-acp vvb cst pns31 vhz n1 pp-f dt n1, c-acp pns31 vbb j p-acp po31 d n2,
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and lost in his own conceit.
and lost in his own conceit.
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Yea so farr is the known certainty of grace from working pride, as that it is certain there can be no grace, where there is pride of grace;
Yea so Far is the known certainty of grace from working pride, as that it is certain there can be no grace, where there is pride of grace;
uh av av-j vbz dt j-vvn n1 pp-f n1 p-acp j-vvg n1, c-acp cst pn31 vbz j pc-acp vmb vbi dx n1, c-crq pc-acp vbz n1 pp-f n1;
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so as whiles Gregory can say Si scimus nos habere gratiam, superbimus, If we know we have grace, we are proud;
so as while Gregory can say Si scimus nos habere gratiam, superbimus, If we know we have grace, we Are proud;
av c-acp cs np1 vmb vvi fw-mi fw-la fw-la fw-la fw-la, fw-la, cs pns12 vvb pns12 vhb n1, pns12 vbr j;
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I shall by a contrary inversion not fear to say;
I shall by a contrary inversion not Fear to say;
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Si superbimus, scimus nos non habere gratiam, If we be proud, we know we have no grace.Si superbimus, scimus nos non habere gratiam, If we be proud, we know we have no grace.
fw-mi fw-la, fw-la fw-la fw-la fw-la fw-la, cs pns12 vbb j, pns12 vvb pns12 vhb dx n1.
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Sloth and security is the more probable vice; why may not the spirituall sluggard say;
Sloth and security is the more probable vice; why may not the spiritual sluggard say;
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If I be sure of my calling and election, and Gods decree is unchangeable, what need I care for more? sit down, soul, and take thine ease;
If I be sure of my calling and election, and God's Decree is unchangeable, what need I care for more? fit down, soul, and take thine ease;
cs pns11 vbb j pp-f po11 n-vvg cc n1, cc ng1 n1 vbz j-u, r-crq vvb pns11 vvb p-acp dc? vvb a-acp, n1, cc vvb po21 n1;
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ut quid perditio haec? To what purpose dost thou macerate thy self with the penall works of an austere mortification? what needest thou toile thy self in the busie labours of a constant devotion? what need these assiduous prayers, these frequent sermonings, these importune communicatings? thou canst be but sure of thine election; thou art so already;ut quid Perdition haec? To what purpose dost thou macerate thy self with the penal works of an austere mortification? what Needest thou toil thy self in the busy labours of a constant devotion? what need these assiduous Prayers, these frequent sermonings, these importune communicatings? thou Canst be but sure of thine election; thou art so already;
fw-la fw-la fw-la fw-la? p-acp r-crq n1 vd2 pns21 vvi po21 n1 p-acp dt j n2 pp-f dt j n1? q-crq vv2 pns21 n1 po21 n1 p-acp dt j n2 pp-f dt j n1? q-crq vvb d j n2, d j n2-vvg, d j n2-vvg? pns21 vm2 vbi cc-acp j pp-f po21 n1; pns21 vb2r av av;
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sit down now my soul, and take not thy ease only but thy pleasure; let thy self freely loose to those contentments, wherein others seek and find felicity;
fit down now my soul, and take not thy ease only but thy pleasure; let thy self freely lose to those contentment's, wherein Others seek and find felicity;
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Be happy here, since thou canst not but be so hereafter.
Be happy Here, since thou Canst not but be so hereafter.
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A Man might perhaps speak thus, but can a believer say so? Whose faith quells the very thought of this pernicious security;
A Man might perhaps speak thus, but can a believer say so? Whose faith quells the very Thought of this pernicious security;
dt n1 vmd av vvi av, cc-acp vmb dt n1 vvb av? rg-crq n1 vvz dt j n1 pp-f d j n1;
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and excites him more to a carefull indeavour of all good actions, then reward can the ambitious,
and excites him more to a careful endeavour of all good actions, then reward can the ambitious,
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or fear the cowardly? Lo this Man will be sure to do so much more good, by how much he is more sure of his election;
or Fear the cowardly? Lo this Man will be sure to do so much more good, by how much he is more sure of his election;
cc vvb dt j? np1 d n1 vmb vbi j pc-acp vdi av av-d av-dc j, p-acp c-crq d pns31 vbz av-dc j pp-f po31 n1;
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and will be more afraid of sin, then another is of hell;
and will be more afraid of since, then Another is of hell;
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He well knows the inseparable connexion betwixt the end, and the means, and cannot dream of obtaining the one, without the other;
He well knows the inseparable connexion betwixt the end, and the means, and cannot dream of obtaining the one, without the other;
pns31 av vvz dt j n1 p-acp dt n1, cc dt n2, cc vmbx vvi pp-f vvg dt pi, p-acp dt j-jn;
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he knows that mortification of his corruptions, and the life and exercise of grace are the happy effects of his gracious and eternall election.
he knows that mortification of his corruptions, and the life and exercise of grace Are the happy effects of his gracious and Eternal election.
pns31 vvz d n1 pp-f po31 n2, cc dt n1 cc n1 pp-f n1 vbr dt j n2 pp-f po31 j cc j n1.
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If he look to his calling, he meets with that of the Apostle, We are called, not to uncleaneness,
If he look to his calling, he meets with that of the Apostle, We Are called, not to uncleanness,
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but to holiness, 1 Thes. 4.7. If to his election; we are chosen that we might be holy, and without blame before him in love, Ephes. 1.3. Both calling and election call him to nothing but holiness;but to holiness, 1 Thebes 4.7. If to his election; we Are chosen that we might be holy, and without blame before him in love, Ephesians 1.3. Both calling and election call him to nothing but holiness;
cc-acp p-acp n1, crd np1 crd. cs p-acp po31 n1; pns12 vbr vvn cst pns12 vmd vbi j, cc p-acp n1 p-acp pno31 p-acp n1, np1 crd. av-d n1 cc n1 vvb pno31 p-acp pix cc-acp n1;
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and he will more busie himself in the duties of piety, charity, justice, out of love,
and he will more busy himself in the duties of piety, charity, Justice, out of love,
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then a servile nature would out of constraint;
then a servile nature would out of constraint;
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and will do more good, because he is elected, then a mercenary disposition would do, that he might be elected;
and will do more good, Because he is elected, then a mercenary disposition would do, that he might be elected;
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and will be more carefull to avoid sin, because he makes account of Heaven, then a slavish mind can,
and will be more careful to avoid since, Because he makes account of Heaven, then a slavish mind can,
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or will be that he may avoid hell; Ezekiah hath fifteen years promised to be added to his life;
or will be that he may avoid hell; Hezekiah hath fifteen Years promised to be added to his life;
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he is sure God cannot deceive him; what then? doth he say; though I take no sustenance I shall live; let me take poyson:
he is sure God cannot deceive him; what then? does he say; though I take no sustenance I shall live; let me take poison:
pns31 vbz j np1 vmbx vvi pno31; q-crq av? vdz pns31 vvi; cs pns11 vvb dx n1 pns11 vmb vvi; vvb pno11 vvi n1:
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let me run into fire or water, or upon the sword of an enemy, fifteen years is my stint, which can no more be abridged, then prolonged;
let me run into fire or water, or upon the sword of an enemy, fifteen Years is my stint, which can no more be abridged, then prolonged;
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I will never trouble my self with Eating, or Drinking, I will rush fearlesly upon all dangers? none of these, he that knows he shall live, knows he must live by means;
I will never trouble my self with Eating, or Drinking, I will rush fearlessly upon all dangers? none of these, he that knows he shall live, knows he must live by means;
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and therefore feeds moderately, demeans himself no lesse carefully that he may live, then any other whose life is uncertain.
and Therefore feeds moderately, demeans himself no less carefully that he may live, then any other whose life is uncertain.
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It is for ignorant Turks to make so ill use of their predestination, that because their destiny is written in their foreheads;
It is for ignorant Turks to make so ill use of their predestination, that Because their destiny is written in their foreheads;
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they need not regard danger, but may securely sleep upon the pillow of him that died the day before of the plague:
they need not regard danger, but may securely sleep upon the pillow of him that died the day before of the plague:
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wisemen know that divine providence is no exemption of our best care.
Wise men know that divine providence is no exemption of our best care.
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It cannot stand with a true favourite of Heaven to make so ill use of Gods mercies,
It cannot stand with a true favourite of Heaven to make so ill use of God's Mercies,
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as to be evill, because he is good; to be secure, because he is bountifull and unchangeable;
as to be evil, Because he is good; to be secure, Because he is bountiful and unchangeable;
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what remaines then? but that out of our duty to the command, out of our sense of the advantage, out of our care to shun the danger of the neglect, we should stir up our selves, by all means possible, to make our calling and election sure.
what remains then? but that out of our duty to the command, out of our sense of the advantage, out of our care to shun the danger of the neglect, we should stir up our selves, by all means possible, to make our calling and election sure.
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Away with our poor and petty cares wherewith our hearts are commonly taken up: One cares to make his house,
Away with our poor and Petty Cares wherewith our hearts Are commonly taken up: One Cares to make his house,
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or his coffers sure with bolts and bars; another cares to make his mony sure by good bonds and Counter-bonds;
or his coffers sure with bolts and bars; Another Cares to make his money sure by good bonds and Counter-bonds;
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another his estate sure to his posterity by conveyances and Fines; Another his adventure sure by a wary pre-contract;
Another his estate sure to his posterity by conveyances and Fines; another his adventure sure by a wary precontract;
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Alas what sorry worthless things are these in comparison of eternity? And what a slippery security is that which our utmost indeavours can procure us in these transitory and unsatisfying matters? Oh our miserable sottishness if whiles we are studiously carefull for these base perishing affaires, we continue willing unthrifts in the main and everlasting provision for our souls!
Alas what sorry worthless things Are these in comparison of eternity? And what a slippery security is that which our utmost endeavours can procure us in these transitory and unsatisfying matters? O our miserable sottishness if while we Are studiously careful for these base perishing affairs, we continue willing unthrifts in the main and everlasting provision for our Souls!
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Religion gives no countenance to ill-husbandry, be carefull to make your houses sure; but be more carefull to make sure of your eternall mansions;
Religion gives no countenance to ill-husbandry, be careful to make your houses sure; but be more careful to make sure of your Eternal mansions;
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be carefull for your earthly wealth, but be more carefull of the treasures laid up in Heaven.
be careful for your earthly wealth, but be more careful of the treasures laid up in Heaven.
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Be carefull of your estate here, but be more carefull of that glorious patrimony above. Briefly, be careful to live well here, be more careful to live happily for ever.
Be careful of your estate Here, but be more careful of that glorious patrimony above. Briefly, be careful to live well Here, be more careful to live happily for ever.
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Ye have seen that we may, and that we must indeavour to make sure our calling and election:
You have seen that we may, and that we must endeavour to make sure our calling and election:
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Our next work is to shew how and by what means they may, and must be indeavoured to be assured.
Our next work is to show how and by what means they may, and must be endeavoured to be assured.
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In some few Greek copies, which Rob. Steven had seen, or in two copies, as Beza found it,
In Some few Greek copies, which Rob. Steven had seen, or in two copies, as Beza found it,
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or in Aliquo codice, as Mariana, there is an addition of words to the text NONLATINALPHABET;
or in Aliquo codice, as Mariana, there is an addition of words to the text;
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By good works: The vulgar reads it thus, and the Council of Trent cites it thus, and some of ours; so the text runs thus:By good works: The Vulgar reads it thus, and the Council of Trent cites it thus, and Some of ours; so the text runs thus:
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Give diligence that by good works ye may make your calling and election sure : I inquire not how duly;Give diligence that by good works you may make your calling and election sure: I inquire not how duly;
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but certainly there is no cause that we should fear, or dislike this reading:
but Certainly there is no cause that we should Fear, or dislike this reading:
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good works are a notable confirmation to the soul of the truth of our calling and election:
good works Are a notable confirmation to the soul of the truth of our calling and election:
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Though Cardinal Bellarmine makes ill use of the place;
Though Cardinal Bellarmine makes ill use of the place;
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striving hereupon to inferre that our certitude is therefore but conjectural, because it is of works;
striving hereupon to infer that our certitude is Therefore but conjectural, Because it is of works;
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For the solution whereof, justly may we wonder to hear of a conjectural certitude. Certainly we may as well hear of a false-truth;
For the solution whereof, justly may we wonder to hear of a conjectural certitude. Certainly we may as well hear of a false-truth;
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what a plain implication is here of a palpable contradiction? Those things which we conjecture at, are only probable,
what a plain implication is Here of a palpable contradiction? Those things which we conjecture At, Are only probable,
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and there can be no certainty in probability. Away with these blinde peradventures;
and there can be no certainty in probability. Away with these blind Peradventure;
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had our Apostle said (and he knew how to speak) guesse at your calling and election by good works, his game here had been fair; but now when he saies:
had our Apostle said (and he knew how to speak) guess At your calling and election by good works, his game Here had been fair; but now when he Says:
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By good works indeavour to make your calling and election sure, how clearly doth he disclaim a dubious hit I-misse-I; and implies a fecible certainty.By good works endeavour to make your calling and election sure, how clearly does he disclaim a dubious hit I-misse-I; and Implies a fecible certainty.
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And indeed what hinders the connection of this assurance? Our works make good the truth of our faith, our faith makes good our effectual calling, our calling makes good our election,
And indeed what hinders the connection of this assurance? Our works make good the truth of our faith, our faith makes good our effectual calling, our calling makes good our election,
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therefore even by good works we make our election sure.
Therefore even by good works we make our election sure.
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Neither can it hurt us, that the Cardinal saith we hold this certainty to be before our good works, not after them;
Neither can it hurt us, that the Cardinal Says we hold this certainty to be before our good works, not After them;
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and therefore that is not caused by our good works. We stand not nicely to distinguish how things stand in the order of nature;
and Therefore that is not caused by our good works. We stand not nicely to distinguish how things stand in the order of nature;
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surely this certainty is both before, and after our works, before in the act of our faith;
surely this certainty is both before, and After our works, before in the act of our faith;
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after in our works, confirming our faith;
After in our works, confirming our faith;
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neither do we say this certainty is caused by our good works, but confirmed by them;
neither do we say this certainty is caused by our good works, but confirmed by them;
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neither doth this (NONLATINALPHABET) imply alwaies a thing before uncertain (as learned Chamier well) but the completing and making up of a thing, sure before.
neither does this () imply always a thing before uncertain (as learned Chamier well) but the completing and making up of a thing, sure before.
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To which also must be added that these (NONLATINALPHABET) good works must be taken in the largest latitude;
To which also must be added that these () good works must be taken in the Largest latitude;
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so as to fetch in not only the outward good offices that fall from us in the way whether of our charity, justice or devotion,
so as to fetch in not only the outward good Offices that fallen from us in the Way whither of our charity, Justice or devotion,
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but the very inmost inclinations, and actions of the soul, tending towards God; our believing in him, our loving of him, our dreading of his infinite Majesty;
but the very inmost inclinations, and actions of the soul, tending towards God; our believing in him, our loving of him, our dreading of his infinite Majesty;
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our mortification of our corrupt affections, our joy in the holy Ghost, & whatsoever else may argue or make us holy:
our mortification of our corrupt affections, our joy in the holy Ghost, & whatsoever Else may argue or make us holy:
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These are the means by which we may, and must endeavor to make our calling & election sure.
These Are the means by which we may, and must endeavour to make our calling & election sure.
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But to let this clause passe as litigious;
But to let this clause pass as litigious;
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the undoubted words of the text goe no less, If ye do these things ye shall never fall ; (NONLATINALPHABET) these things, are the vertues precedently mentioned;
the undoubted words of the text go no less, If you do these things you shall never fallen; () these things, Are the Virtues precedently mentioned;
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and not falling, is equivalent to ascertaining our calling and election.
and not falling, is equivalent to ascertaining our calling and election.
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Not to instance then, and urge those many graces which are here specified, I shall content my self with those three Theological vertues (singled out from the rest) faith, hope, charity,
Not to instance then, and urge those many graces which Are Here specified, I shall content my self with those three Theological Virtues (singled out from the rest) faith, hope, charity,
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for the makeing sure our calling and election.
for the making sure our calling and election.
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For faith, how clear is that of our Saviour, He that believes in him that sent me, hath everlasting life,
For faith, how clear is that of our Saviour, He that believes in him that sent me, hath everlasting life,
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and shall not come into condemnation, but hath passed from death to life; Joh. 5.24. This is the grace by which Christ dwels in our hearts, Ephes. 3.17. and whereby we have communion with Christ, and an assured testimony of and from him;and shall not come into condemnation, but hath passed from death to life; John 5.24. This is the grace by which christ dwells in our hearts, Ephesians 3.17. and whereby we have communion with christ, and an assured testimony of and from him;
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For he that believeth in the Son of God hath the witness in himself, 1 John 5.10.For he that Believeth in the Son of God hath the witness in himself, 1 John 5.10.
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And what witness is that? This is the record that God hath given us eternall life,
And what witness is that? This is the record that God hath given us Eternal life,
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and this life is in his Son, verse 11. He that hath the Son hath life, verse. and this life is in his Son, verse 11. He that hath the Son hath life, verse.
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12. See what a connection here is, Eternal life first: this life eternal is in and by Christ Jesus;
12. See what a connection Here is, Eternal life First: this life Eternal is in and by christ jesus;
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this Jesus is ours by faith; This Faith witnesseth to our souls our assurance of Life Eternall.
this jesus is ours by faith; This Faith Witnesseth to our Souls our assurance of Life Eternal.
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Our hope is next, which is an (NONLATINALPHABET) a thrusting out of the head to look for the performing of that which our faith apprehends;
Our hope is next, which is an () a thrusting out of the head to look for the performing of that which our faith apprehends;
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and this is so sure a grace as that it is called by the name of that glory which it expecteth, Colos. 1.5. For the hope sake which is laid up for you in heaven, that is, for the glory we hope for:
and this is so sure a grace as that it is called by the name of that glory which it Expects, Colos 1.5. For the hope sake which is laid up for you in heaven, that is, for the glory we hope for:
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Now both faith and hope are of a cleansing nature; both agree in this, Purifying their hearts by faith, Act. 15.9. Every one that hath this hope purifyeth himself even as he is pure, 1 Joh. 3.3.
Now both faith and hope Are of a cleansing nature; both agree in this, Purifying their hearts by faith, Act. 15.9. Every one that hath this hope Purifieth himself even as he is pure, 1 John 3.3.
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The Devil is an unclean Spirit, he foules wheresoever he comes, and all sin is nasty, and beastly:
The devil is an unclean Spirit, he fowls wheresoever he comes, and all since is nasty, and beastly:
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Faith and hope (like as neat huswives when they come into a foul and sluttish house) cleanse all the roomes of the soul;
Faith and hope (like as neat Housewives when they come into a foul and sluttish house) cleanse all the rooms of the soul;
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and make it a fit habitation for the Spirit of God.
and make it a fit habitation for the Spirit of God.
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Are our hearts lifted up then in a comfortable expectation of the performance of Gods merciful promises? and are they together with our lives swept and cleansed from the wonted corruptions of our nature,
are our hearts lifted up then in a comfortable expectation of the performance of God's merciful promises? and Are they together with our lives swept and cleansed from the wonted corruptions of our nature,
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and pollutitions of our sin? this is an undoubted evidence of our calling and election.
and pollutitions of our since? this is an undoubted evidence of our calling and election.
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Charity is the last which comprehends our love both to God and man, for from the reflection of Gods love to us, there ariseth a love from us to God again:
Charity is the last which comprehends our love both to God and man, for from the reflection of God's love to us, there arises a love from us to God again:
n1 vbz dt ord r-crq vvz po12 n1 av-d p-acp np1 cc n1, c-acp p-acp dt n1 pp-f npg1 n1 p-acp pno12, pc-acp vvz dt n1 p-acp pno12 p-acp np1 av:
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The beloved Disciple can say, We love him because he loved us first, 1 John 4.19.
The Beloved Disciple can say, We love him Because he loved us First, 1 John 4.19.
dt j-vvn n1 vmb vvi, pns12 vvb pno31 c-acp pns31 vvd pno12 ord, crd np1 crd.
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And from both these, resulteth our love to our brethren, which is so full an evidence that our Apostle tells us, we know we are passed from death to life,
And from both these, resulteth our love to our brothers, which is so full an evidence that our Apostle tells us, we know we Are passed from death to life,
cc p-acp d d, vvz po12 n1 p-acp po12 n2, r-crq vbz av j dt n1 cst po12 n1 vvz pno12, pns12 vvb pns12 vbr vvn p-acp n1 p-acp n1,
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because we love the brethren, 1 Joh. 3.14. For the love of the Father is inseparable from the love of the Son;Because we love the brothers, 1 John 3.14. For the love of the Father is inseparable from the love of the Son;
c-acp pns12 vvb dt n2, crd np1 crd. p-acp dt n1 pp-f dt n1 vbz j p-acp dt n1 pp-f dt n1;
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he that loves him that begets, loves him that is begotten of him.
he that loves him that begets, loves him that is begotten of him.
pns31 cst vvz pno31 cst vvz, vvz pno31 cst vbz vvn pp-f pno31.
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Shortly then, think not of a ladder to cl•mbe up into heaven to search the books of God.
Shortly then, think not of a ladder to cl•mbe up into heaven to search the books of God.
av-j av, vvb xx pp-f dt n1 pc-acp vvi a-acp p-acp n1 pc-acp vvi dt n2 pp-f np1.
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First look into your own lives; those are most open, we need no locks or keyes to them:
First look into your own lives; those Are most open, we need no locks or keys to them:
ord vvb p-acp po22 d n2; d vbr av-ds j, pns12 vvb dx n2 cc n2 p-acp pno32:
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the Psalmist in his fifthteenth, will tell you who is for that blisseful Sion;
the Psalmist in his fifthteenth, will tell you who is for that blissful Sion;
dt n1 p-acp po31 n1, vmb vvi pn22 q-crq vbz p-acp d j np1;
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are your lives innocent, are your works good and holy, do ye abound in the fruites of piety, justice, Christian compassion? Let these be your first tryall, it is a flat and plain word of the divine Apostle, whosoever doth not righteousness, is not of God, 1 John 3.10. Look secondly into your own bosomes, open to none but your own eyes, If ye find there a true and lively faith in the Son of God, by whose blood ye are cleansed from all your sins;
Are your lives innocent, Are your works good and holy, do you abound in the fruits of piety, Justice, Christian compassion? Let these be your First trial, it is a flat and plain word of the divine Apostle, whosoever does not righteousness, is not of God, 1 John 3.10. Look secondly into your own bosoms, open to none but your own eyes, If you find there a true and lively faith in the Son of God, by whose blood you Are cleansed from all your Sins;
vbr po22 n2 j-jn, vbr po22 n2 j cc j, vdb pn22 vvi p-acp dt n2 pp-f n1, n1, np1 n1? vvb d vbi po22 ord n1, pn31 vbz dt j cc j n1 pp-f dt j-jn n1, r-crq vdz xx n1, vbz xx pp-f np1, crd np1 crd. np1 ord p-acp po22 d n2, vvb p-acp pix cc-acp po22 d n2, cs pn22 vvb a-acp dt j cc j n1 p-acp dt n1 pp-f np1, p-acp rg-crq n1 pn22 vbr vvn p-acp d po22 n2;
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by vertue whereof ye can cry, Abba Father ;
by virtue whereof you can cry, Abba Father;
p-acp n1 c-crq pn22 vmb vvi, np1 n1;
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a sure hope in Christ purifying your souls from your corruptions, a true and unfained love to your God and Saviour who hath done so much for your soules,
a sure hope in christ purifying your Souls from your corruptions, a true and unfeigned love to your God and Saviour who hath done so much for your Souls,
dt j n1 p-acp np1 n-vvg po22 n2 p-acp po22 n2, dt j cc j n1 p-acp po22 n1 cc n1 r-crq vhz vdn av av-d p-acp po22 n2,
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so as you dare say, with that fervent Apostle, Lord thou knowest that I love thee, and in him,
so as you Dare say, with that fervent Apostle, Lord thou Knowest that I love thee, and in him,
av c-acp pn22 vvb vvi, p-acp cst j n1, n1 pns21 vv2 cst pns11 vvb pno21, cc p-acp pno31,
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and for his sake, a sincere love to his children, as such:
and for his sake, a sincere love to his children, as such:
cc p-acp po31 n1, dt j n1 p-acp po31 n2, c-acp d:
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Not as men, not as witty, wise, noble, rich, bountiful, useful, but as Christians showing it self in all real expressions:
Not as men, not as witty, wise, noble, rich, bountiful, useful, but as Christians showing it self in all real expressions:
xx c-acp n2, xx p-acp j, j, j, j, j, j, cc-acp c-acp np1 vvg pn31 n1 p-acp d j n2:
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These, these are excellent and irrefragable proofs, and evictions of your calling and election.
These, these Are excellent and irrefragable proofs, and evictions of your calling and election.
d, d vbr j cc j n2, cc n2 pp-f po22 n-vvg cc n1.
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Seek for these in your hearts and hands, and seek for them till ye finde them,
Seek for these in your hearts and hands, and seek for them till you find them,
vvb p-acp d p-acp po22 n2 cc n2, cc vvi p-acp pno32 c-acp pn22 vvb pno32,
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and when ye have found them make much of them as the invaluable favours of God,
and when you have found them make much of them as the invaluable favours of God,
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and labour for a continual increase of them, and a growth in this heavenly assurance by them.
and labour for a continual increase of them, and a growth in this heavenly assurance by them.
cc n1 p-acp dt j n1 pp-f pno32, cc dt n1 p-acp d j n1 p-acp pno32.
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What need I urge any motives to stir up your Christian care and diligence? Do but look first behinde you, see but how much pretious time we have already lost? how have we loitered hitherto in our great work? Bernards question is fit still to be asked by us of our souls, Bernarde, ad quid venisti ? Wherefore are we here upon earth? To pamper our Gut? To tend our hide? To wallow in all voluptuous courses? To scrape up the pelf of the World,
What need I urge any motives to stir up your Christian care and diligence? Do but look First behind you, see but how much precious time we have already lost? how have we loitered hitherto in our great work? Bernards question is fit still to be asked by us of our Souls, Bernard, ad quid venisti? Wherefore Are we Here upon earth? To pamper our Gut? To tend our hide? To wallow in all voluptuous courses? To scrape up the pelf of the World,
q-crq vvb pns11 vvb d n2 pc-acp vvi a-acp po22 njp n1 cc n1? vdb p-acp vvi ord p-acp pn22, vvb cc-acp c-crq d j n1 pns12 vhb av vvn? q-crq vhb pns12 vvd av p-acp po12 j n1? npg1 n1 vbz j av pc-acp vbi vvn p-acp pno12 pp-f po12 n2, np1, fw-la fw-la fw-la? q-crq vbr pns12 av p-acp n1? p-acp vvi po12 n1? p-acp vvi po12 n1? p-acp vvi p-acp d j n2? p-acp vvi a-acp dt n1 pp-f dt n1,
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As if the only end of our being were carnal pleasure, wordly profit? Oh base and unworthy thoughts!
As if the only end of our being were carnal pleasure, wordly profit? O base and unworthy thoughts!
c-acp cs dt j n1 pp-f po12 vbg vbdr j n1, j n1? uh j cc j n2!
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What do we with reason if we be thus prostituted? It is for beasts, which have no soul, to be all for sense.
What do we with reason if we be thus prostituted? It is for beasts, which have no soul, to be all for sense.
q-crq vdb pns12 p-acp n1 cs pns12 vbb av vvn? pn31 vbz p-acp n2, r-crq vhb dx n1, pc-acp vbi d p-acp n1.
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For us, that have ratiocination, and pretend grace, we know we are here but in a thorowfare to another world,
For us, that have ratiocination, and pretend grace, we know we Are Here but in a thorowfare to Another world,
p-acp pno12, cst vhb n1, cc vvb n1, pns12 vvb pns12 vbr av cc-acp p-acp dt n1 p-acp j-jn n1,
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and all the main task we have to do here in this life, is to provide for a better;
and all the main task we have to do Here in this life, is to provide for a better;
cc d dt j n1 pns12 vhb pc-acp vdi av p-acp d n1, vbz pc-acp vvi p-acp dt jc;
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Oh then, let us recollect our selves at the last, and redeem the time;
O then, let us recollect our selves At the last, and Redeem the time;
uh av, vvb pno12 vvi po12 n2 p-acp dt ord, cc vvi dt n1;
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and over-looking this vain and worthless World bend all our best indeavours to make sure work for eternity. Look secondly before you;
and overlooking this vain and worthless World bend all our best endeavours to make sure work for eternity. Look secondly before you;
cc j d j cc j n1 vvi d po12 js n2 pc-acp vvi j n1 p-acp n1. n1 ord p-acp pn22;
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and see the shortness, and uncertainty of this, which we call a life;
and see the shortness, and uncertainty of this, which we call a life;
cc vvb dt n1, cc n1 pp-f d, r-crq pns12 vvb dt n1;
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what day is there that may not be our last? what hour is there that we can make account of as certain? And think how many Worlds the dying Man would give (in the late conscience of a careless life) for but one day more to do his neglected work? and shall we wilfully be prodigall of this happy leasure and liberty,
what day is there that may not be our last? what hour is there that we can make account of as certain? And think how many World's the dying Man would give (in the late conscience of a careless life) for but one day more to do his neglected work? and shall we wilfully be prodigal of this happy leisure and liberty,
r-crq n1 vbz a-acp cst vmb xx vbi po12 n1? q-crq n1 vbz a-acp cst pns12 vmb vvi n1 pp-f a-acp j? cc vvb c-crq d n2 dt j-vvg n1 vmd vvi (p-acp dt j n1 pp-f dt j n1) c-acp p-acp crd n1 av-dc pc-acp vdi po31 j-vvn n1? cc vmb pns12 av-j vbi j-jn pp-f d j n1 cc n1,
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and knowingly hazard so wofull, and irremediable a surprisall. Look thirdly below you;
and knowingly hazard so woeful, and irremediable a surprisal. Look Thirdly below you;
cc av-vvg vvi av j, cc j dt n1. n1 ord p-acp pn22;
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and see the horror of that dreadfull place of torment, which is the unavoydable portion of careless and unreclaimable sinners;
and see the horror of that dreadful place of torment, which is the unavoidable portion of careless and unreclaimable Sinners;
cc vvb dt n1 pp-f cst j n1 pp-f n1, r-crq vbz dt j n1 pp-f j cc j n2;
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consider the extremity, the eternity of those tortures, which in vain the secure heart sleightly hoped to avoid.
Consider the extremity, the eternity of those tortures, which in vain the secure heart slightly hoped to avoid.
vvb dt n1, dt n1 pp-f d n2, r-crq p-acp j dt j n1 av-j vvd pc-acp vvi.
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Look lastly, above you, and see whether that Heaven (whose out-side we behold) be not worthy of our utmost ambition, of our most zealous, and effectuall endeavours;
Look lastly, above you, and see whither that Heaven (whose outside we behold) be not worthy of our utmost ambition, of our most zealous, and effectual endeavours;
n1 ord, p-acp pn22, cc vvb cs d n1 (rg-crq n1-an pns12 vvb) vbi xx j pp-f po12 j n1, pp-f po12 av-ds j, cc j n2;
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Do we not think, there is pleasure, and happiness enough in that region of glory and blessedness, to make abundant amends for all our self-combats,
Do we not think, there is pleasure, and happiness enough in that region of glory and blessedness, to make abundant amends for all our self-combats,
vdb pns12 xx vvi, pc-acp vbz n1, cc n1 av-d p-acp cst n1 pp-f n1 cc n1, pc-acp vvi j n2 p-acp d po12 n2,
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for all our tasks of dutyfull service, for all our painfull exercises of mortification? Oh then, let us earnestly,
for all our tasks of dutiful service, for all our painful exercises of mortification? O then, let us earnestly,
p-acp d po12 n2 pp-f j n1, p-acp d po12 j n2 pp-f n1? uh av, vvb pno12 av-j,
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and unweariably aspire thither, and think all the time lost, that we imploy not in the endeavour of making sure of that blessed and eternall inheritance;
and unweariably aspire thither, and think all the time lost, that we employ not in the endeavour of making sure of that blessed and Eternal inheritance;
cc av-j vvi av, cc vvb d dt n1 vvn, cst pns12 vvb xx p-acp dt n1 pp-f vvg j pp-f cst j-vvn cc j n1;
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To the full possession whereof, he that hath purchased it for us by his most precious blood in his good time happily bring us. Amen.
To the full possession whereof, he that hath purchased it for us by his most precious blood in his good time happily bring us. Amen.
p-acp dt j n1 c-crq, pns31 cst vhz vvn pn31 p-acp pno12 p-acp po31 av-ds j n1 p-acp po31 j n1 av-j vvi pno12. uh-n.
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A Plain and Familiar Explication OF CHRIST'S PRESENCE IN THE SACRAMENT OF HIS Body and Blood, Out of the Doctrine of the Church of ENGLAND.
A Plain and Familiar Explication OF CHRIST'S PRESENCE IN THE SACRAMENT OF HIS Body and Blood, Out of the Doctrine of the Church of ENGLAND.
dt j cc j-jn n1 pp-f npg1 n1 p-acp dt n1 pp-f po31 n1 cc n1, av pp-f dt n1 pp-f dt n1 pp-f np1.
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For the satisfying of a Scrupulous Friend. Anno 1631. THat Christ Jesus our Lord is truly present, and received in the blessed Sacrament of his body and blood, is so clear and universally agreed upon, that he can be no Christian that doubts it.
For the satisfying of a Scrupulous Friend. Anno 1631. THat christ jesus our Lord is truly present, and received in the blessed Sacrament of his body and blood, is so clear and universally agreed upon, that he can be no Christian that doubts it.
p-acp dt n-vvg pp-f dt j n1. fw-la crd cst np1 np1 po12 n1 vbz av-j j, cc vvd p-acp dt j-vvn n1 pp-f po31 n1 cc n1, vbz av j cc av-j vvn p-acp, cst pns31 vmb vbi dx np1 cst vvz pn31.
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But in what manner he is both present and received is a point that hath exercised many wits, and cost many thousand lives;
But in what manner he is both present and received is a point that hath exercised many wits, and cost many thousand lives;
p-acp p-acp q-crq n1 pns31 vbz av-d j cc vvn vbz dt n1 cst vhz vvn d n2, cc vvd d crd n2;
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and such as some Orthodox Divines are wont to express with a kind of scruple, as not daring to speak out;
and such as Some Orthodox Divines Are wont to express with a kind of scruple, as not daring to speak out;
cc d c-acp d n1 n2-jn vbr j pc-acp vvi p-acp dt n1 pp-f n1, c-acp xx vvg pc-acp vvi av;
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For me, as I have learn'd to lay my hand on my mouth where God and his Church have been silent,
For me, as I have learned to lay my hand on my Mouth where God and his Church have been silent,
p-acp pno11, c-acp pns11 vhb vvn pc-acp vvi po11 n1 p-acp po11 n1 c-crq np1 cc po31 n1 vhb vbn j,
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and to adore those mysteries which I cannot comprehend, so I think it is possible we may wrong our selves in an over-cautious fear of delivering sufficiently-revealed truths;
and to adore those Mysteres which I cannot comprehend, so I think it is possible we may wrong our selves in an over-cautious Fear of delivering sufficiently-revealed truths;
cc pc-acp vvi d n2 r-crq pns11 vmbx vvi, av pns11 vvb pn31 vbz j pns12 vmb vvi po12 n2 p-acp dt j n1 pp-f vvg j n2;
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such I take this to be which we have in hand;
such I take this to be which we have in hand;
d pns11 vvb d pc-acp vbi r-crq pns12 vhb p-acp n1;
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wherein as God hath not been sparing to declare himself in his word, So the Church of England our dear Mother hath freely opened her self in such sort as if she meant to meet with the future scruples of an over-tender posterity.
wherein as God hath not been sparing to declare himself in his word, So the Church of England our dear Mother hath freely opened her self in such sort as if she meant to meet with the future scruples of an overtender posterity.
c-crq p-acp np1 vhz xx vbn vvg pc-acp vvi px31 p-acp po31 n1, av dt n1 pp-f np1 po12 j-jn n1 vhz av-j vvn po31 n1 p-acp d n1 c-acp cs pns31 vvd pc-acp vvi p-acp dt j-jn n2 pp-f dt j n1.
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Certainly there can be but two wayes wherein he can be imagined to be present, and received; either corporally, or spiritually:
Certainly there can be but two ways wherein he can be imagined to be present, and received; either corporally, or spiritually:
av-j a-acp vmb vbi cc-acp crd n2 c-crq pns31 vmb vbi vvn pc-acp vbi j, cc vvn; d av-j, cc av-j:
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That he should be corporally present at once, in every part of every Eucharistical Element through the World, is such a Monster of opinion as utterly overthrowes the truth of his humane body, destroyes the nature of a Sacrament, implies a world of contradictions, baffles right reason, transcends all faith,
That he should be corporally present At once, in every part of every Eucharistical Element through the World, is such a Monster of opinion as utterly overthrows the truth of his humane body, Destroys the nature of a Sacrament, Implies a world of contradictions, baffles right reason, transcends all faith,
cst pns31 vmd vbi av-j j p-acp a-acp, p-acp d n1 pp-f d j n1 p-acp dt n1, vbz d dt n1 pp-f n1 c-acp av-j vvz dt n1 pp-f po31 j n1, vvz dt n1 pp-f dt n1, vvz dt n1 pp-f n2, vvz j-jn n1, vvz d n1,
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and in short, confounds Heaven and Earth;
and in short, confounds Heaven and Earth;
cc p-acp j, vvz n1 cc n1;
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as we might easily show in all particulars if it were the drift of my discourse to meddle with those which profess themselves not ours:
as we might Easily show in all particulars if it were the drift of my discourse to meddle with those which profess themselves not ours:
c-acp pns12 vmd av-j vvi p-acp d n2-jn cs pn31 vbdr dt n1 pp-f po11 n1 pc-acp vvi p-acp d r-crq vvb px32 xx png12:
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who yet do no less then we cry down the gross and Capernaitical expression which their Pope Nicholas prescribed to Berengarius ;
who yet do no less then we cry down the gross and Capernaitical expression which their Pope Nicholas prescribed to Berengarius;
r-crq av vdb av-dx dc cs pns12 vvb a-acp dt j cc j n1 r-crq po32 n1 np1 vvn p-acp np1;
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and cannot but confess that their own Card. Bellarmine advises this phrase of Christs corporall presence should be very sparingly,
and cannot but confess that their own Card. Bellarmine advises this phrase of Christ corporal presence should be very sparingly,
cc vmbx cc-acp vvi d po32 d n1 np1 vvz d n1 pp-f npg1 j n1 vmd vbi av av-vvg,
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and warily taken up in the hearing of their people:
and warily taken up in the hearing of their people:
cc av-j vvn a-acp p-acp dt n-vvg pp-f po32 n1:
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but my intention only is to satisfie those Sons of the Church, who, disclaiming from all opinion of Transubstantiation, do yet willingly imbrace a kind of irresolution in this point,
but my intention only is to satisfy those Sons of the Church, who, disclaiming from all opinion of Transubstantiation, do yet willingly embrace a kind of irresolution in this point,
cc-acp po11 n1 av-j vbz pc-acp vvi d n2 pp-f dt n1, r-crq, vvg p-acp d n1 pp-f n1, vdb av av-j vvi dt n1 pp-f n1 p-acp d n1,
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as holding it safest not to inquire into the manner of Christs presence.
as holding it Safest not to inquire into the manner of Christ presence.
c-acp vvg pn31 js xx pc-acp vvi p-acp dt n1 pp-f npg1 n1.
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What should be guilty of this nice doubtfulness I cannot conceive, unless it be a misconstruction of those broad speeches, which antiquity (not suspecting so unlikely commentaries) hath upon all occasions been wont to let fall concerning these awful mysteries.
What should be guilty of this Nicaenae doubtfulness I cannot conceive, unless it be a misconstruction of those broad Speeches, which antiquity (not suspecting so unlikely commentaries) hath upon all occasions been wont to let fallen Concerning these awful Mysteres.
q-crq vmd vbi j pp-f d j n1 pns11 vmbx vvi, cs pn31 vbb dt n1 pp-f d j n2, r-crq n1 (xx vvg av j n2) vhz p-acp d n2 vbn j pc-acp vvi vvi vvg d j n2.
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For what those Oracles of the Church have divinely spoken in reverence to the Sacramental union of the signe,
For what those Oracles of the Church have divinely spoken in Reverence to the Sacramental Union of the Signen,
p-acp r-crq d n2 pp-f dt n1 vhb av-jn vvn p-acp n1 p-acp dt j n1 pp-f dt n1,
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and the thing signified in this sacred business, hath been mistaken, as literally and properly meant to be predicated of the outward Element:
and the thing signified in this sacred business, hath been mistaken, as literally and properly meant to be predicated of the outward Element:
cc dt n1 vvd p-acp d j n1, vhz vbn vvn, c-acp av-j cc av-j vvd pc-acp vbi vvn pp-f dt j n1:
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4903
hence have grown those dangerous errors, and that inexplicable confusion which hath since infested the Church.
hence have grown those dangerous errors, and that inexplicable confusion which hath since infested the Church.
av vhb vvn d j n2, cc cst j n1 r-crq vhz a-acp j-vvn dt n1.
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When all is said, nothing can be more clear, then that in respect of bodily presence the Heavens must contain the glorified humanity of Christ untill his return to judgment.
When all is said, nothing can be more clear, then that in respect of bodily presence the Heavens must contain the glorified humanity of christ until his return to judgement.
c-crq d vbz vvn, pix vmb vbi av-dc j, av cst p-acp n1 pp-f j n1 dt n2 vmb vvi dt vvn n1 pp-f np1 p-acp po31 n1 p-acp n1.
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4905
As therefore the Angel could say, to the devout Maries after Christs resurrection seeking for him in his grave, He is risen, he is not here ;
As Therefore the Angel could say, to the devout Mary's After Christ resurrection seeking for him in his grave, He is risen, he is not Here;
p-acp av dt n1 vmd vvi, p-acp dt j npg1 p-acp npg1 n1 vvg p-acp pno31 p-acp po31 n1, pns31 vbz vvn, pns31 vbz xx av;
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so they still say to us seeking for his glorious body here below: He is ascended, he is not here ;
so they still say to us seeking for his glorious body Here below: He is ascended, he is not Here;
av pns32 av vvb p-acp pno12 vvg p-acp po31 j n1 av a-acp: pns31 vbz vvn, pns31 vbz xx av;
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4907
It should absolutely lose the nature of an humane body if it should not be circumscriptible.
It should absolutely loose the nature of an humane body if it should not be circumscriptible.
pn31 vmd av-j vvi dt n1 pp-f dt j n1 cs pn31 vmd xx vbi j.
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4908
Glorification doth not bereave it of the truth of being what it is. Glorification does not bereave it of the truth of being what it is.
n1 vdz xx vvi pn31 pp-f dt n1 pp-f vbg r-crq pn31 vbz.
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4909
It is a true humane body, and therefore can no more according to the natural being even of a body glorified, be many wheres at once,
It is a true humane body, and Therefore can no more according to the natural being even of a body glorified, be many where At once,
pn31 vbz dt j j n1, cc av vmb dx av-dc vvg p-acp dt j vbg av pp-f dt n1 vvn, vbb d q-crq|vbz p-acp a-acp,
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4910
then according to his personal being it can be separated from that Godhead which is at once every where;
then according to his personal being it can be separated from that Godhead which is At once every where;
av vvg p-acp po31 j vbg pn31 vmb vbi vvn p-acp d n1 r-crq vbz p-acp a-acp d c-crq;
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4911
Let it be therefore firmly setled in our souls as an undoubted truth, That the humane body of Christ in respect of corporal presence is in Heaven, whither he visibly ascended,
Let it be Therefore firmly settled in our Souls as an undoubted truth, That the humane body of christ in respect of corporal presence is in Heaven, whither he visibly ascended,
vvb pn31 vbi av av-j vvn p-acp po12 n2 p-acp dt j n1, cst dt j n1 pp-f np1 p-acp n1 pp-f j n1 vbz p-acp n1, c-crq pns31 av-j vvd,
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and where he sits on the right hand of the Father, and whence he shall come again with glory:
and where he sits on the right hand of the Father, and whence he shall come again with glory:
cc c-crq pns31 vvz p-acp dt j-jn n1 pp-f dt n1, cc c-crq pns31 vmb vvi av p-acp n1:
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4913
a parcel of our Creed which the Church learn't of the Angels in Mount Olivet ;
a parcel of our Creed which the Church learnt of the Angels in Mount Olivet;
dt n1 pp-f po12 n1 r-crq dt n1 vvd pp-f dt n2 p-acp n1 np1;
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who taught the gazing disciples that this same Jesus which was taken up from them into Heaven, shall so come in like manner as they saw him go into Heaven, which was with wonderfull glory and magnificence.
who taught the gazing Disciples that this same jesus which was taken up from them into Heaven, shall so come in like manner as they saw him go into Heaven, which was with wonderful glory and magnificence.
r-crq vvd dt j-vvg n2 cst d d np1 r-crq vbds vvn a-acp p-acp pno32 p-acp n1, vmb av vvi p-acp j n1 c-acp pns32 vvd pno31 vvi p-acp n1, r-crq vbds p-acp j n1 cc n1.
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4915
Far be it from us then to think that the blessed humanity of the Son of God should so disparage it self,
far be it from us then to think that the blessed humanity of the Son of God should so disparage it self,
j vbb pn31 p-acp pno12 av pc-acp vvi cst dt j-vvn n1 pp-f dt n1 pp-f np1 vmd av vvi pn31 n1,
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4916
as where there is neither necessity nor use of a bodily descent to steale down,
as where there is neither necessity nor use of a bodily descent to steal down,
c-acp c-crq pc-acp vbz dx n1 ccx n1 pp-f dt j n1 pc-acp vvi a-acp,
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4917
and conveigh himself insensibly from Heaven to Earth daily, and to hide up his whole sacred body in an hundred thousand several pixes at once.
and convey himself insensibly from Heaven to Earth daily, and to hide up his Whole sacred body in an hundred thousand several Pixes At once.
cc vvb px31 av-j p-acp n1 p-acp n1 av-j, cc pc-acp vvi a-acp po31 j-jn j n1 p-acp dt crd crd j n2 p-acp a-acp.
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4918
It is a wonder that superstition it self is not ashamed of so absurd and impossible a fancy;
It is a wonder that Superstition it self is not ashamed of so absurd and impossible a fancy;
pn31 vbz dt n1 cst n1 pn31 n1 vbz xx j pp-f av j cc j dt n1;
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which it is in vain for Men to think they can salve up with a pretence of omnipotence:
which it is in vain for Men to think they can salve up with a pretence of omnipotence:
q-crq pn31 vbz p-acp j c-acp n2 pc-acp vvi pns32 vmb vvi a-acp p-acp dt n1 pp-f n1:
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we question not the power of God, but his will:
we question not the power of God, but his will:
pns12 vvb xx dt n1 pp-f np1, cc-acp po31 n1:
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and do well know he cannot will absolute contradictions, Deus hoc potenter non potest, as one said truly.
and do well know he cannot will absolute contradictions, Deus hoc potenter non potest, as one said truly.
cc vdb av vvi pns31 vmbx vvi j n2, fw-la fw-la fw-la fw-la fw-la, c-acp pi vvd av-j.
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That which we say of Christs presence, holds no less of his reception;
That which we say of Christ presence, holds no less of his reception;
cst r-crq pns12 vvb pp-f npg1 n1, vvz av-dx dc pp-f po31 n1;
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for so do we receive him into us, as he is present with us, neither can we corporally receive that which is bodily absent:
for so do we receive him into us, as he is present with us, neither can we corporally receive that which is bodily absent:
c-acp av vdb pns12 vvi pno31 p-acp pno12, c-acp pns31 vbz j p-acp pno12, dx vmb pns12 av-j vvb d r-crq vbz j j:
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although besides the common incongruity of opinion, the corporal receiving of Christ hath in it a further prodigiousness, and horrour:
although beside the Common incongruity of opinion, the corporal receiving of christ hath in it a further prodigiousness, and horror:
cs p-acp dt j n1 pp-f n1, dt j n-vvg pp-f np1 vhz p-acp pn31 dt jc n1, cc n1:
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4925
all the Novices of the Roman Schools are now asham'd of their Popes Dentibus teritur, but when their Doctors have made the best of their own Tenent, they cannot avoid St. Austins flagitium videtur praecipere ;
all the novices of the Roman Schools Are now ashamed of their Popes Dentibus teritur, but when their Doctors have made the best of their own Tenent, they cannot avoid Saint Austins Flagitium videtur praecipere;
d dt n2 pp-f dt njp n2 vbr av j pp-f po32 ng1 fw-la fw-la, p-acp c-crq po32 n2 vhb vvn dt js pp-f po32 d np1, pns32 vmbx vvi n1 npg1 fw-la fw-la fw-la;
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4926
By how much the humane flesh is and ought to be more dear, by so much more odious is the thought of eating it,
By how much the humane Flesh is and ought to be more dear, by so much more odious is the Thought of eating it,
p-acp c-crq av-d dt j n1 vbz cc vmd pc-acp vbi av-dc j-jn, p-acp av d dc j vbz dt n1 pp-f vvg pn31,
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4927
neither let them imagine they can escape the imputation of an hateful savageness in this act,
neither let them imagine they can escape the imputation of an hateful savageness in this act,
av-dx vvb pno32 vvi pns32 vmb vvi dt n1 pp-f dt j n1 p-acp d n1,
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for that it is not presented to them in the form of flesh, whiles they professe to know it is so, howsoever it appeareth:
for that it is not presented to them in the from of Flesh, while they profess to know it is so, howsoever it appears:
c-acp cst pn31 vbz xx vvn p-acp pno32 p-acp dt n1 pp-f n1, cs pns32 vvb pc-acp vvi pn31 vbz av, c-acp pn31 vvz:
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4929
Let some skilful cook so dress mans flesh in the mixtures of his artificial hashes,
Let Some skilful cook so dress men Flesh in the mixtures of his artificial hashes,
vvb d j n1 av vvb ng1 n1 p-acp dt n2 pp-f po31 j n2,
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4930
and tast full sauces, that it cannot be discerned by the sence, yet if I shall afterwards understand that I have eaten it,
and taste full sauces, that it cannot be discerned by the sense, yet if I shall afterwards understand that I have eaten it,
cc vvi j n2, cst pn31 vmbx vbi vvn p-acp dt n1, av cs pns11 vmb av vvi cst pns11 vhb vvn pn31,
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4931
though thus covertly conveyed, I cannot but abhorr to think of so unnatural a diet;
though thus covertly conveyed, I cannot but abhor to think of so unnatural a diet;
cs av av-j vvn, pns11 vmbx p-acp vvi pc-acp vvi pp-f av j dt n1;
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4932
Corporally then to eat (if it were possible) the flesh of Christ, as it could (in our Saviours own word) profit nothing,
Corporally then to eat (if it were possible) the Flesh of christ, as it could (in our Saviors own word) profit nothing,
av-j av pc-acp vvi (cs pn31 vbdr j) dt n1 pp-f np1, p-acp pn31 vmd (p-acp po12 ng1 d n1) n1 pix,
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4933
so it could be no other then a kinde of religious Cannibalisme, which both nature and grace cannot but justly rise against.
so it could be no other then a kind of religious Cannibalisme, which both nature and grace cannot but justly rise against.
av pn31 vmd vbi dx n-jn cs dt n1 pp-f j n1, r-crq d n1 cc n1 vmbx p-acp av-j vvi p-acp.
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4934
Since therefore the body of Christ cannot be said to be corporally present, or received by us, it must needs follow that there is no way of his presence or receit in the Sacrament but spiritual, which the Church of England hath laboured so fully to express both in her holy Liturgie,
Since Therefore the body of christ cannot be said to be corporally present, or received by us, it must needs follow that there is no Way of his presence or receipt in the Sacrament but spiritual, which the Church of England hath laboured so Fully to express both in her holy Liturgy,
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4935
and publickly-authorized homilies, that there is no one point of divine truth which she hath more punctually and plainly laid down before us:
and publickly-authorized homilies, that there is no one point of divine truth which she hath more punctually and plainly laid down before us:
cc j n2, cst pc-acp vbz dx pi n1 pp-f j-jn n1 r-crq pns31 vhz dc av-j cc av-j vvn a-acp p-acp pno12:
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4936
What can be more evident then that which she hath said in the second exhortation before the Communion? thus,
What can be more evident then that which she hath said in the second exhortation before the Communion? thus,
q-crq vmb vbi av-dc j cs d r-crq pns31 vhz vvn p-acp dt ord n1 p-acp dt n1? av,
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4937
Dearly beloved, forasmuch as our duty is, to render to Almighty God our heavenly Father most hearty thanks,
Dearly Beloved, forasmuch as our duty is, to render to Almighty God our heavenly Father most hearty thanks,
av-jn vvn, av c-acp po12 n1 vbz, pc-acp vvi p-acp j-jn np1 po12 j n1 av-ds j n2,
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4938
for that he hath given his Son our Saviour Jesus Christ, not only to dye for us,
for that he hath given his Son our Saviour jesus christ, not only to die for us,
c-acp cst pns31 vhz vvn po31 n1 po12 n1 np1 np1, xx av-j pc-acp vvi p-acp pno12,
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4939
but also, to be our spiritual food and sustenance, as it is declared unto us,
but also, to be our spiritual food and sustenance, as it is declared unto us,
cc-acp av, pc-acp vbi po12 j n1 cc n1, c-acp pn31 vbz vvn p-acp pno12,
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4940
as well by Gods word, as by the holy Sacraments of his blessed body and blood, &c. Lo, Christ is in this Sacrament given to us, to be our spiritual food, in which regard also this sacrament is in the same exhortation called a Godly and heavenly feast, whereto that we may come holy and clean, we must search and examine our own consciences (not our chops and mawes) that we may come and be received as worthy Partakers, of such an Heavenly Table.
as well by God's word, as by the holy Sacraments of his blessed body and blood, etc. Lo, christ is in this Sacrament given to us, to be our spiritual food, in which regard also this sacrament is in the same exhortation called a Godly and heavenly feast, whereto that we may come holy and clean, we must search and examine our own Consciences (not our chops and maws) that we may come and be received as worthy Partakers, of such an Heavenly Table.
c-acp av p-acp ng1 n1, c-acp p-acp dt j n2 pp-f po31 j-vvn n1 cc n1, av np1, np1 vbz p-acp d n1 vvn p-acp pno12, pc-acp vbi po12 j n1, p-acp r-crq n1 av d n1 vbz p-acp dt d n1 vvd dt j cc j n1, c-crq cst pns12 vmb vvi j cc j, pns12 vmb vvi cc vvi po12 d n2 (xx po12 n2 cc n2) cst pns12 vmb vvi cc vbi vvn p-acp j n2, pp-f d dt j n1.
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4941
But that in the following exhortation is yet more pregnant, that we should diligently try and examine our faith before we presume to eat of that bread, and drink of that cup.
But that in the following exhortation is yet more pregnant, that we should diligently try and examine our faith before we presume to eat of that bred, and drink of that cup.
p-acp d p-acp dt j-vvg n1 vbz av av-dc j, cst pns12 vmd av-j vvi cc vvi po12 n1 c-acp pns12 vvb pc-acp vvi pp-f d n1, cc n1 pp-f d n1.
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4942
For as the benefit is great if with a true penitent heart, and lively faith we receive that holy Sacrament, (for then we spiritually eat the flesh of Christ, and drink his blood,
For as the benefit is great if with a true penitent heart, and lively faith we receive that holy Sacrament, (for then we spiritually eat the Flesh of christ, and drink his blood,
p-acp p-acp dt n1 vbz j cs p-acp dt j j-jn n1, cc j n1 pns12 vvb cst j n1, (c-acp cs pns12 av-j vvb dt n1 pp-f np1, cc vvi po31 n1,
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4943
then we dwel in Christ, and he in us, we be one with Christ, and Christ with us,) so is the danger great if we receive the same unworthily.
then we dwell in christ, and he in us, we be one with christ, and christ with us,) so is the danger great if we receive the same unworthily.
cs pns12 vvi p-acp np1, cc pns31 p-acp pno12, pns12 vbb pi p-acp np1, cc np1 p-acp pno12,) av vbz dt n1 j cs pns12 vvb dt d av-j.
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4944
What termes can be more expresse? it is bread and wine which we come to receive, that bread and that wine is sacramental.
What terms can be more express? it is bred and wine which we come to receive, that bred and that wine is sacramental.
q-crq n2 vmb vbi av-dc j? pn31 vbz n1 cc n1 r-crq pns12 vvb pc-acp vvi, cst n1 cc d n1 vbz j.
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4945
It is our heart wherewith we receive that sacrament, it is our faith whereby we worthily receive;
It is our heart wherewith we receive that sacrament, it is our faith whereby we worthily receive;
pn31 vbz po12 n1 c-crq pns12 vvb d n1, pn31 vbz po12 n1 c-crq pns12 av-j vvb;
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4946
this receit and manducation of the flesh of Christ is spiritually done, and by this spiritual receit of him, we are made one with him, and he with us;
this receipt and manducation of the Flesh of christ is spiritually done, and by this spiritual receipt of him, we Are made one with him, and he with us;
d n1 cc n1 pp-f dt n1 pp-f np1 vbz av-j vdn, cc p-acp d j n1 pp-f pno31, pns12 vbr vvn pi p-acp pno31, cc pns31 p-acp pno12;
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4947
by vertue, then, of the worthy receit of this sacramental bread and wine we eat the flesh and drink the blood of Christ spiritually;
by virtue, then, of the worthy receipt of this sacramental bred and wine we eat the Flesh and drink the blood of christ spiritually;
p-acp n1, av, pp-f dt j n1 pp-f d j n1 cc n1 pns12 vvb dt n1 cc vvi dt n1 pp-f np1 av-j;
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and there growes hereby a reciprocal union betwixt Christ and us, neither is he otherwise one with us,
and there grows hereby a reciprocal Union betwixt christ and us, neither is he otherwise one with us,
cc a-acp vvz av dt j n1 p-acp np1 cc pno12, av-dx vbz pns31 av pi p-acp pno12,
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4949
then we are one with him, which can be no otherwise then by the power of his institution, and of our faith.
then we Are one with him, which can be no otherwise then by the power of his Institution, and of our faith.
cs pns12 vbr crd p-acp pno31, r-crq vmb vbi av-dx av av p-acp dt n1 pp-f po31 n1, cc pp-f po12 n1.
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4950
And that no man may doubt what the drift and purpose of our blessed Saviour was in the institution and recommendation of this blessed sacrament to his Church, it followes in that passage;
And that no man may doubt what the drift and purpose of our blessed Saviour was in the Institution and recommendation of this blessed sacrament to his Church, it follows in that passage;
cc cst dx n1 vmb vvi r-crq dt n1 cc n1 pp-f po12 j-vvn n1 vbds p-acp dt n1 cc n1 pp-f d j-vvn n1 p-acp po31 n1, pn31 vvz p-acp d n1;
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4951
And to the end that we should alway remember the exceeding great love of our master and onely Saviour Jesus Christ thus dying for us,
And to the end that we should always Remember the exceeding great love of our master and only Saviour jesus christ thus dying for us,
cc p-acp dt n1 cst pns12 vmd av vvi dt j-vvg j n1 pp-f po12 n1 cc j n1 np1 np1 av vvg p-acp pno12,
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4952
and the innumerable benefits which by his pretious blood-shedding he hath obtained to us, he hath instituted and ordained holy mysteries as pledges of his love,
and the innumerable benefits which by his precious bloodshedding he hath obtained to us, he hath instituted and ordained holy Mysteres as pledges of his love,
cc dt j n2 r-crq p-acp po31 j n1 pns31 vhz vvn p-acp pno12, pns31 vhz vvn cc vvn j n2 c-acp n2 pp-f po31 n1,
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4953
and continual remembrances of his death to our great and endlesse comfort:
and continual remembrances of his death to our great and endless Comfort:
cc j n2 pp-f po31 n1 p-acp po12 j cc j n1:
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4954
If therefore we shall look upon and take these sacred elements as the pledges of our Saviours love to us,
If Therefore we shall look upon and take these sacred elements as the pledges of our Saviors love to us,
cs av pns12 vmb vvi p-acp cc vvi d j n2 p-acp dt n2 pp-f po12 ng1 n1 p-acp pno12,
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and remembrances of his death for us, we shall not need, neither indeed can we require by the judgment of our Church to set any other value on them:
and remembrances of his death for us, we shall not need, neither indeed can we require by the judgement of our Church to Set any other valve on them:
cc n2 pp-f po31 n1 p-acp pno12, pns12 vmb xx vvi, av-dx av vmb pns12 vvi p-acp dt n1 pp-f po12 n1 pc-acp vvi d j-jn n1 p-acp pno32:
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4956
But withall that we may not sleightly conceive of those mysteries, as if they had no further worth then they do outwardly show, we are taught in that prayer which the Minister kneeling down at Gods board is appointed to make in the name of all the communi•ants before the consecration, that whiles we do duly receive those blessed elements we do in the same act, by the power of our faith eat the flesh,
But withal that we may not slightly conceive of those Mysteres, as if they had no further worth then they do outwardly show, we Are taught in that prayer which the Minister kneeling down At God's board is appointed to make in the name of all the communi•ants before the consecration, that while we do duly receive those blessed elements we do in the same act, by the power of our faith eat the Flesh,
cc-acp av cst pns12 vmb xx av-j vvi pp-f d n2, c-acp cs pns32 vhd dx jc n1 cs pns32 vdb av-j vvi, pns12 vbr vvn p-acp d n1 r-crq dt n1 vvg a-acp p-acp ng1 n1 vbz vvn pc-acp vvi p-acp dt n1 pp-f d dt n2 p-acp dt n1, cst cs pns12 vdb av-jn vvi d j-vvn n2 pns12 vdb p-acp dt d n1, p-acp dt n1 pp-f po12 n1 vvi dt n1,
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4957
and drink the blood of Christ;
and drink the blood of christ;
cc vvi dt n1 pp-f np1;
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4958
so effectual and inseparable is the sacramental union of the signes thus instituted by our blessed Lord and Saviour, with the thing thereby signified;
so effectual and inseparable is the sacramental Union of the Signs thus instituted by our blessed Lord and Saviour, with the thing thereby signified;
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for thus is he prescribed to pray;
for thus is he prescribed to pray;
c-acp av vbz pns31 vvn pc-acp vvi;
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4960
Grant us therefore gratious Lord so to eat the flesh of thy dear Son Jesus Christ,
Grant us Therefore gracious Lord so to eat the Flesh of thy dear Son jesus christ,
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and to drink his blood that our sinful bodies may be made clean by his body,
and to drink his blood that our sinful bodies may be made clean by his body,
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and our soules washed through his most pretious blood; and that we may ever dwell in him, and he in us.
and our Souls washed through his most precious blood; and that we may ever dwell in him, and he in us.
cc po12 n2 vvn p-acp po31 av-ds j n1; cc cst pns12 vmb av vvi p-acp pno31, cc pns31 p-acp pno12.
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Implying, that so doth our mouth and stomach receive the bread and wine as that in the mean time our souls receive the flesh, and the blood of Christ;
Implying, that so does our Mouth and stomach receive the bred and wine as that in the mean time our Souls receive the Flesh, and the blood of christ;
vvg, cst av vdz po12 n1 cc n1 vvi dt n1 cc n1 p-acp d p-acp dt j n1 po12 n2 vvi dt n1, cc dt n1 pp-f np1;
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now the soul is not capable of receiving flesh and blood but by the power of that grace of faith which appropriates it:
now the soul is not capable of receiving Flesh and blood but by the power of that grace of faith which appropriates it:
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But that we may clearly apprehend how these Sacramental acts and objects are both distinguished,
But that we may clearly apprehend how these Sacramental acts and objects Are both distinguished,
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and united, so as there may be no danger of either separation or confusion, that which followeth in the consecratory prayer, is most evident:
and united, so as there may be no danger of either separation or confusion, that which follows in the consecratory prayer, is most evident:
cc j-vvn, av c-acp pc-acp vmb vbi dx n1 pp-f d n1 cc n1, cst r-crq vvz p-acp dt n1 n1, vbz av-ds j:
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Hear us O merciful father we beseech thee, and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christs holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood, who in the same night that he was betrayed, took bread, and when he had given thanks he brake it and gave it to his disciples, saying;
Hear us O merciful father we beseech thee, and grant that we receiving these thy creatures of bred and wine, according to thy Son our Saviour jesus Christ holy Institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood, who in the same night that he was betrayed, took bred, and when he had given thanks he brake it and gave it to his Disciples, saying;
vvb pno12 fw-la j n1 pns12 vvb pno21, cc vvb cst pns12 vvg d po21 n2 pp-f n1 cc n1, vvg p-acp po21 n1 po12 n1 np1 npg1 j n1, p-acp n1 pp-f po31 n1 cc n1, vmb vbi n2 pp-f po31 av-ds j-vvn n1 cc n1, r-crq p-acp dt d n1 cst pns31 vbds vvn, vvd n1, cc c-crq pns31 vhd vvn n2 pns31 vvd pn31 cc vvd pn31 p-acp po31 n2, vvg;
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Take, eat, this is my body which is given for you, do this in remembrance of me. Take, eat, this is my body which is given for you, do this in remembrance of me.
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What more can be said? what come we to receive outwardly? The Creatures of bread and wine? To what use? In remembrance of Christs death and passion? what do we the whiles receive inwardly? we are thereby made partakers of his most blessed body and blood:
What more can be said? what come we to receive outwardly? The Creatures of bred and wine? To what use? In remembrance of Christ death and passion? what do we the while receive inwardly? we Are thereby made partakers of his most blessed body and blood:
q-crq n1 vmb vbi vvn? q-crq vvb pns12 pc-acp vvi av-j? dt n2 pp-f n1 cc n1? p-acp r-crq n1? p-acp n1 pp-f npg1 n1 cc n1? q-crq vdb pns12 dt n1 vvb av-j? pns12 vbr av vvn n2 pp-f po31 av-ds j-vvn n1 cc n1:
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by what means doth this come about? By virtue of our Saviours holy institution: still it is bread and wine in respect of the nature and essence of it,
by what means does this come about? By virtue of our Saviors holy Institution: still it is bred and wine in respect of the nature and essence of it,
p-acp r-crq n2 vdz d vvi a-acp? p-acp n1 pp-f po12 ng1 j n1: av pn31 vbz n1 cc n1 p-acp n1 pp-f dt n1 cc n1 pp-f pn31,
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but so that in the spiritual use of it, it conveyes to the faithful receiver, the body and blood of Christ;
but so that in the spiritual use of it, it conveys to the faithful receiver, the body and blood of christ;
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bread and wine is offered to my eye and hand, & Christ is tendred to my soul.
bred and wine is offered to my eye and hand, & christ is tendered to my soul.
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Which yet is more fully (if possibly it may be) expressed in the form of words prescribed in the delivery of the bread and wine to the communicant.
Which yet is more Fully (if possibly it may be) expressed in the from of words prescribed in the delivery of the bred and wine to the communicant.
r-crq av vbz av-dc av-j (cs av-j pn31 vmb vbi) vvd p-acp dt n1 pp-f n2 vvn p-acp dt n1 pp-f dt n1 cc n1 p-acp dt j.
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The body of our Lord Jesus Christ which was given for thee, preserve thy body & soul into everlasting life,
The body of our Lord jesus christ which was given for thee, preserve thy body & soul into everlasting life,
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and take and eat this in remembrance that Christ dyed for thee, and feed on him in thine heart by faith with thanksgiving, &c. No gloss in the world can make the words more full and perspicuous:
and take and eat this in remembrance that christ died for thee, and feed on him in thine heart by faith with thanksgiving, etc. No gloss in the world can make the words more full and perspicuous:
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So do we in remembrance of Christs death take and eat the sacramental bread with our mouths,
So do we in remembrance of Christ death take and eat the sacramental bred with our mouths,
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as that our hearts do feed upon the body of Christ by our faith, And what is this feeding upon Christ? but a comfortable application of Christ and his benefits to our souls? Which is,
as that our hearts do feed upon the body of christ by our faith, And what is this feeding upon christ? but a comfortable application of christ and his benefits to our Souls? Which is,
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as the prayer next following expresses it, Then do we feed on Christ, when by the blessed merits and death of our blessed Saviour,
as the prayer next following Expresses it, Then do we feed on christ, when by the blessed merits and death of our blessed Saviour,
c-acp dt n1 ord vvg vvz pn31, av vdb pns12 vvb p-acp np1, c-crq p-acp dt j-vvn n2 cc n1 pp-f po12 j-vvn n1,
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and through faith in his blood we do obtain remission of our sins, and all other benefits of his passion and are fulfilled with his grace, and heavenly benediction:
and through faith in his blood we do obtain remission of our Sins, and all other benefits of his passion and Are fulfilled with his grace, and heavenly benediction:
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Or if we desire a more ample commentary upon this sacramental repast, and the nourishment thereby received, the prayer ensuing offers it unto us in these words, We most heartily thank thee,
Or if we desire a more ample commentary upon this sacramental repast, and the nourishment thereby received, the prayer ensuing offers it unto us in these words, We most heartily thank thee,
cc cs pns12 vvb dt av-dc j n1 p-acp d j n1, cc dt n1 av vvn, dt n1 vvg vvz pn31 p-acp pno12 p-acp d n2, pns12 av-ds av-j vvb pno21,
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for that thou hast vouchsafed to feed us which have duely received these holy mysteries with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ,
for that thou hast vouchsafed to feed us which have duly received these holy Mysteres with the spiritual food of the most precious body and blood of thy Son our Saviour jesus christ,
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and dost assure us thereby of thy favour and goodness towards u• and that we be very members incorporate in thy mystical body, which is the blessed company of all faithful people;
and dost assure us thereby of thy favour and Goodness towards u• and that we be very members incorporate in thy mystical body, which is the blessed company of all faithful people;
cc vd2 vvi pno12 av pp-f po21 n1 cc n1 p-acp n1 cc cst pns12 vbb j n2 vvb p-acp po21 j n1, r-crq vbz dt j-vvn n1 pp-f d j n1;
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and be also heirs through hope of thy everlasting kingdome by the merits of the most precious death and passion of thy dear Son. This then is to feed upon Christ:
and be also Heirs through hope of thy everlasting Kingdom by the merits of the most precious death and passion of thy dear Son. This then is to feed upon christ:
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Lo, the meat and manducation and nourishment are all spiritual, whiles the elements be bodily and sensible, which the allowed homilies of the Church also have laboured in most significant termes to set forth;
Lo, the meat and manducation and nourishment Are all spiritual, while the elements be bodily and sensible, which the allowed homilies of the Church also have laboured in most significant terms to Set forth;
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Thou must carefully search and know (saith the first sermon concerning the sacrament ( Tome 2.) what dignities are provided for thy soul, whither thou art come, not to feed thy senses and belly to corruption,
Thou must carefully search and know (Says the First sermon Concerning the sacrament (Tome 2.) what dignities Are provided for thy soul, whither thou art come, not to feed thy Senses and belly to corruption,
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but thy inward man to immortality and life, nor to consider the earthly creatures which thou seest,
but thy inward man to immortality and life, nor to Consider the earthly creatures which thou See,
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but the heavenly graces which thy faith beholdeth;
but the heavenly graces which thy faith beholdeth;
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For this table is not, saith Chrysostome, for chattering jayes but for Eagles, who fly thither where the dead body lieth.
For this table is not, Says Chrysostom, for chattering jays but for Eagles, who fly thither where the dead body lies.
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And afterwards, to omit some other passages, most pregnantly thus;
And afterwards, to omit Some other passages, most pregnantly thus;
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It is well known the meat we seek for in this supper is spiritual food, the nourishment of our soul, a Heavenly refection,
It is well known the meat we seek for in this supper is spiritual food, the nourishment of our soul, a Heavenly refection,
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and not earthly, an invisible meat and not bodily, a ghostly substance and not carnal;
and not earthly, an invisible meat and not bodily, a ghostly substance and not carnal;
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so that to think without faith we may enjoy the eating & drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely abjecting and binding our selves to the elements and creatures;
so that to think without faith we may enjoy the eating & drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely abjecting and binding our selves to the elements and creatures;
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whereas by the advice of the council of Nice we ought to lift up our minds by faith,
whereas by the Advice of the council of Nicaenae we ought to lift up our minds by faith,
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and leaving these inferiour and earthly things, there seek it where the son of righteousness ever shineth.
and leaving these inferior and earthly things, there seek it where the son of righteousness ever shines.
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Take this lesson (O thou that art desirous of this table) of Emissenus a godly father, That when thou goest to the reverend communion to be satisfyed with spiritual meats, thou look up with faith upon the holy body and blood of thy God, thou marvel with reverence, thou touch it with the mind, thou receive it with the hand of thy heart,
Take this Lesson (Oh thou that art desirous of this table) of Emissenus a godly father, That when thou goest to the reverend communion to be satisfied with spiritual Meats, thou look up with faith upon the holy body and blood of thy God, thou marvel with Reverence, thou touch it with the mind, thou receive it with the hand of thy heart,
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and thou take it fully with the inward Man. Thus that homily in the voice of the Church of England.
and thou take it Fully with the inward Man. Thus that homily in the voice of the Church of England.
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Who now shall make doubt to say that in the Sacrament of the blessed Eucharist, Christ is only present and received in a spiritual manner? so as nothing is objected to our senses,
Who now shall make doubt to say that in the Sacrament of the blessed Eucharist, christ is only present and received in a spiritual manner? so as nothing is objected to our Senses,
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but the Elements, nothing but Christ to our faith;
but the Elements, nothing but christ to our faith;
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and therefore that it is requisite we should here walk with a wary, and even foot as those that must tread in the midst betwixt profaneness, and superstition;
and Therefore that it is requisite we should Here walk with a wary, and even foot as those that must tread in the midst betwixt profaneness, and Superstition;
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not affixing a deity upon the Elements on the one side, nor on the other sleighting them with a common regard;
not affixing a deity upon the Elements on the one side, nor on the other Slighting them with a Common regard;
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not adoring the Creatures, not basely esteeming their relation to that Son of God whom they do really exhibit to us.
not adoring the Creatures, not basely esteeming their Relation to that Son of God whom they do really exhibit to us.
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Let us not then think it any boldness either to inquire or to determine of the manner of Christs presence in the Sacrament;
Let us not then think it any boldness either to inquire or to determine of the manner of Christ presence in the Sacrament;
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and confidently to say, that his body is locally in Heaven, spiritually offered to, and received by the faith of every worthy communicant upon Earth;
and confidently to say, that his body is locally in Heaven, spiritually offered to, and received by the faith of every worthy communicant upon Earth;
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True it is that in our Saviours speech, Joh. 6. to believe in Christ, is to eat his flesh and to drink his blood,
True it is that in our Saviors speech, John 6. to believe in christ, is to eat his Flesh and to drink his blood,
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even besides & out of the act of this Eucharistical supper;
even beside & out of the act of this Eucharistical supper;
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so as whosoever brings Christ home to his soul by the act of his faith, makes a private meal of his Saviour;
so as whosoever brings christ home to his soul by the act of his faith, makes a private meal of his Saviour;
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but the holy Sacrament superadds a further degree of our interest in the participation of Christ;
but the holy Sacrament superadds a further degree of our Interest in the participation of christ;
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for now over and above our spiritual eating of him, we do here eat him Sacramentally also:
for now over and above our spiritual eating of him, we do Here eat him Sacramentally also:
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every simple act of our faith feeds on Christ, but here by virtue of that necessary union which our Saviours institution hath made betwixt the signe and the thing signified, the faithfull communicant doth partake of Christ in a more peculiar manner;
every simple act of our faith feeds on christ, but Here by virtue of that necessary Union which our Saviors Institution hath made betwixt the Signen and the thing signified, the faithful communicant does partake of christ in a more peculiar manner;
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now his very senses help to nourish his soul, and by his eyes, his hands, his tast, Christ is spiritually conveighed into his heart;
now his very Senses help to nourish his soul, and by his eyes, his hands, his taste, christ is spiritually conveyed into his heart;
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to his unspeakable and everlasting consolation. But to put all scruples out of the mind of any reader concerning this point;
to his unspeakable and everlasting consolation. But to put all scruples out of the mind of any reader Concerning this point;
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Let that serve for the upshot of all, which is expressely set down in the 5th.
Let that serve for the upshot of all, which is expressly Set down in the 5th.
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Rubrick in the end of the Communion set forth as the judgment of the Church of England both in King Edwards, and Queen Elizabeths time,
Rubric in the end of the Communion Set forth as the judgement of the Church of England both in King Edwards, and Queen Elizabeths time,
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though lately upon negligence omitted in the impression, In these words;
though lately upon negligence omitted in the impression, In these words;
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Least yet the same kneeling might be thought or taken otherwise, we do declare, That it is not meant thereby that any adoration is done,
lest yet the same kneeling might be Thought or taken otherwise, we do declare, That it is not meant thereby that any adoration is done,
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or ought to be done either unto the sacramental bread and wine there bodily received, or unto any real and essential presence there being of Christs natural flesh and blood;
or ought to be done either unto the sacramental bred and wine there bodily received, or unto any real and essential presence there being of Christ natural Flesh and blood;
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For as concerning the sacramental bread and wine, they remain still in their very natural substances,
For as Concerning the sacramental bred and wine, they remain still in their very natural substances,
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and therefore may not be adored; for that were Idolatry to be abhorred of all faithfull Christians;
and Therefore may not be adored; for that were Idolatry to be abhorred of all faithful Christians;
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and as concerning the natural body and blood of our Saviour Christ they are in Heaven,
and as Concerning the natural body and blood of our Saviour christ they Are in Heaven,
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and not here for it is against the truth of Christs natural body to be in more places then one, at one time, &c. Thus the Church of England having plainly explicated her self, hath left no place for any doubt concerning this truth;
and not Here for it is against the truth of Christ natural body to be in more places then one, At one time, etc. Thus the Church of England having plainly explicated her self, hath left no place for any doubt Concerning this truth;
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neither is she any changeling in her judgment, however some unsteddy minds may vary in their conceits;
neither is she any changeling in her judgement, however Some unsteady minds may vary in their conceits;
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away then with those nice scruplers, who for some further ends have endeavoured to keep us in an undue suspense, with a ( non licet inquirere de modo ) and conclude we resolutely that there is no truth in divinity more clear then this of Christs gracious exhibition,
away then with those Nicaenae scruplers, who for Some further ends have endeavoured to keep us in an undue suspense, with a (non licet inquirere de modo) and conclude we resolutely that there is no truth in divinity more clear then this of Christ gracious exhibition,
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and our faithful reception of him in this blessed Sacrament. Babes keep your selves from Idols. Amen.
and our faithful reception of him in this blessed Sacrament. Babes keep your selves from Idols. Amen.
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