A Subject, which will almost necessarily lead our thoughts and meditations to a future Judgment and State, kill our affections and desires to the empty fading vanities of this World,
A Subject, which will almost necessarily led our thoughts and meditations to a future Judgement and State, kill our affections and Desires to the empty fading vanities of this World,
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these being the great ends which that abstinence, those pious Austerities which our holy Mother in conformity to pure and uncorrupted Antiquity enjoyns us at this season, are designed for and subservient to:
these being the great ends which that abstinence, those pious Austerities which our holy Mother in conformity to pure and uncorrupted Antiquity enjoins us At this season, Are designed for and subservient to:
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It is St. Hierom 's observation in his Preface to his Commentary upon this Prophecy, that the name of Habakkuk is derived from a word that signifies Embracing, and one Notion that he understands it in, is the Embraces of a Wrestler, who clasps his Arms about the person he contends with:
It is Saint Hieronymus is observation in his Preface to his Commentary upon this Prophecy, that the name of Habakkuk is derived from a word that signifies Embracing, and one Notion that he understands it in, is the Embraces of a Wrestler, who clasps his Arms about the person he contends with:
and in this sence our Prophet has very emphatically deserved his name, for in this Chapter we have him contending with no less an Antagonist than the great God, the Lord of Hosts,
and in this sense our Prophet has very emphatically deserved his name, for in this Chapter we have him contending with no less an Antagonist than the great God, the Lord of Hosts,
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So St. Paul when he had spoken some things in his own Person in the 4th of the 1st. to the Corinthians expresly tells them, that he had in a figure transferr'd those things unto himself for their sakes.
So Saint Paul when he had spoken Some things in his own Person in the 4th of the 1st. to the Corinthians expressly tells them, that he had in a figure transferred those things unto himself for their sakes.
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as not objecting of himself, but only urging what Wicked or Atheistical persons might object against such a seemingly unjust dispensation, is more than I can see:
as not objecting of himself, but only urging what Wicked or Atheistical Persons might Object against such a seemingly unjust Dispensation, is more than I can see:
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as we shall see by and by, of men of no less character than Habakkuk, who have made the same objection with this in the Text. But whether he objects in his own,
as we shall see by and by, of men of no less character than Habakkuk, who have made the same objection with this in the Text. But whither he objects in his own,
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He had in the beginning of the Chapter complained of the iniquity of the Jews for which God threatens from the 5th vers to bring upon them the Chaldaeans, that bitter and hasty Nation, as he calls them,
He had in the beginning of the Chapter complained of the iniquity of the jews for which God threatens from the 5th vers to bring upon them the Chaldaeans, that bitter and hasty nation, as he calls them,
And then after he had in the 12th. ver. deprecated this severe Judgment, and begg'd of God not to suffer those whom he had from the beginning chosen to be his peculiar people, to come to an utter excision;
And then After he had in the 12th. ver. deprecated this severe Judgement, and begged of God not to suffer those whom he had from the beginning chosen to be his peculiar people, to come to an utter excision;
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He acknowledges that Nebuchadonosor was raised up by God for a scourge to the wicked, strengthened and supported by him for the correction of his Enemies:
He acknowledges that Nebuchadnezzar was raised up by God for a scourge to the wicked, strengthened and supported by him for the correction of his Enemies:
but yet not so bad as the Tyrannous Nebuchadonosor, and his Idolatrous Chaldaeans. How then can it be consistent with thy justice and hatred to sin, to permit the greater sinners to prosper in their oppressions of the less, of those that are better than themselves?
but yet not so bad as the Tyrannous Nebuchadnezzar, and his Idolatrous Chaldaeans. How then can it be consistent with thy Justice and hatred to since, to permit the greater Sinners to prosper in their oppressions of the less, of those that Are better than themselves?
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Thou art of purer eyes than to behold evil, this is one of those many condescensions to our infirmities, which the holy Spirit is pleased to make in Scripture when he speaks of God,
Thou art of Purer eyes than to behold evil, this is one of those many condescensions to our infirmities, which the holy Spirit is pleased to make in Scripture when he speaks of God,
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And holdest thy tongue, dost not interpose, dost not hinder the wicked from Devouring, Oppressing, Enslaving, Persecuting, Murdering the man that is more righteous than he, who comparatively with respect to the Oppressor may be said to be righteous,
And holdest thy tongue, dost not interpose, dost not hinder the wicked from Devouring, Oppressing, Enslaving, Persecuting, Murdering the man that is more righteous than he, who comparatively with respect to the Oppressor may be said to be righteous,
The words thus explained, contain an expostulation with God, concerning that seemingly strange dispensation of his Providence in suffering the wicked to prosper and thrive,
The words thus explained, contain an expostulation with God, Concerning that seemingly strange Dispensation of his Providence in suffering the wicked to prosper and thrive,
and Fasting, Mortification and Self-denial, but we really are the Fools and Mad men that take so much pains, undergoe such severities, renounce the satisfactions of the world, deny our appetites, crucifie our flesh, macerate our Bodies, dye daily,
and Fasting, Mortification and Self-denial, but we really Are the Fools and Mad men that take so much pains, undergo such severities, renounce the satisfactions of the world, deny our appetites, crucify our Flesh, macerate our Bodies, die daily,
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and all for the sake and service of a Being that knows nothing of all this, from whom therefore we can neither expect reward for performing these services,
and all for the sake and service of a Being that knows nothing of all this, from whom Therefore we can neither expect reward for performing these services,
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I shall consider the ground or occasion of this expostulation in the Text, and of the Atheists Objections against Providence, (viz.) Bad mens flourishing and thriving,
I shall Consider the ground or occasion of this expostulation in the Text, and of the Atheists Objections against Providence, (viz.) bade men's flourishing and thriving,
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Lastly, I shall by way of Application shew what more reasonable Inferences we ought to make from this Dispensation, what practical instructions it will afford us for the government of our Lives. I.
Lastly, I shall by Way of Application show what more reasonable Inferences we ought to make from this Dispensation, what practical instructions it will afford us for the government of our Lives. I.
For the ground or occasion of this expostulation in the Text, and of the Atheists objections against Providence, ( viz. ) Bad mens flourishing and thriving,
For the ground or occasion of this expostulation in the Text, and of the Atheists objections against Providence, (viz.) bade men's flourishing and thriving,
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If Conscience stir or offer to interpose, he rebukes it in the words of the Devils to our Saviour, Art thou come to torment me before thetime? And for Charity or doing by others as he would be done by, 'tis a thing that he has no notion of, he is for doing by others, not as he wishes or desires,
If Conscience stir or offer to interpose, he rebukes it in the words of the Devils to our Saviour, Art thou come to torment me before thetime? And for Charity or doing by Others as he would be done by, it's a thing that he has no notion of, he is for doing by Others, not as he wishes or Desires,
And being very wicked himself, he judges all others to be like himself, and therefore whatever injustice or villany he intends or is guilty of towards his Neighbour, 'tis no more he apprehends than what, were his and his Neighbour's circumstances changed, his Neighbour would do to him.
And being very wicked himself, he judges all Others to be like himself, and Therefore whatever injustice or villainy he intends or is guilty of towards his Neighbour, it's no more he apprehends than what, were his and his Neighbour's Circumstances changed, his Neighbour would do to him.
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So that considering the natural bent and inclinations of bad men, that they are the NONLATINALPHABET in the Apostle 's phrase, those that will be rich, resolved upon thriving and gaining in this world as their great end, and chief good:
So that considering the natural bent and inclinations of bad men, that they Are the in the Apostle is phrase, those that will be rich, resolved upon thriving and gaining in this world as their great end, and chief good:
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and adding to this that the defenceless estate of the Humble, Meek, Patient, Charitable man does invite and encourage them to fix upon him as their Prey, it is not to be wondred at, that those that deal treacherously prosper, or that the wicked devoureth the man that is more righteous than he.
and adding to this that the defenceless estate of the Humble, Meek, Patient, Charitable man does invite and encourage them to fix upon him as their Prey, it is not to be wondered At, that those that deal treacherously prosper, or that the wicked devoureth the man that is more righteous than he.
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And yet this is the ground of this expostulation with God in the Text, why does he suffer it? why does he look on and hold his tongue? And what those Objections are which Wicked and Atheistical persons make against his permission hereof, we undertook in the Second place to enquire.
And yet this is the ground of this expostulation with God in the Text, why does he suffer it? why does he look on and hold his tongue? And what those Objections Are which Wicked and Atheistical Persons make against his permission hereof, we undertook in the Second place to inquire.
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II. And there is not among all the various dispensations of God to the Sons of men, any that bad men have taken occasion more violently to object against than this:
II And there is not among all the various dispensations of God to the Sons of men, any that bad men have taken occasion more violently to Object against than this:
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when he saw the prosperity of the Wicked, could not contain himself, but cries out in his 21. Chap. ver. 4. As for me, is my complaint to man? and if it were,
when he saw the Prosperity of the Wicked, could not contain himself, but cries out in his 21. Chap. ver. 4. As for me, is my complaint to man? and if it were,
yea, are mighty in power, &c. Jeremy likewise seems to be at a very great loss how to reconcile this with God's Justice, in his 12. Chap. vers. 1. Righteous art thou, O Lord, when I plead with thee;
yea, Are mighty in power, etc. Jeremiah likewise seems to be At a very great loss how to reconcile this with God's justice, in his 12. Chap. vers. 1. Righteous art thou, Oh Lord, when I plead with thee;
yet let me talk with thee of thy Judgments, or let me expostulate, or reason the case with thee, Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? But above all it was the sorest Temptation to the Author of the 73. Psalm, he confesses that his feet were almost gone, his treadings had well nigh slipt;
yet let me talk with thee of thy Judgments, or let me expostulate, or reason the case with thee, Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously? But above all it was the Sorest Temptation to the Author of the 73. Psalm, he Confesses that his feet were almost gone, his treadings had well High slipped;
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Nay it had almost prevailed with him to make the same construction of it that those wicked ones did, whom he mentions in the 11th ver. who inferr'd from it that God does not know, there is no knowledge in the most High.
Nay it had almost prevailed with him to make the same construction of it that those wicked ones did, whom he mentions in the 11th for. who inferred from it that God does not know, there is no knowledge in the most High.
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and so he pretends it a kinder as well as more reasonable thing to say that God does not regard, is not at leisure to take Cognisance of affairs below, rather than that he wants either the power,
and so he pretends it a kinder as well as more reasonable thing to say that God does not regard, is not At leisure to take Cognisance of affairs below, rather than that he Wants either the power,
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and thus the knot is cut instead of being untied, and the Atheist seems so tender of some of God's Attributes as to take those measures to secure them which would effectually prove him not to be God, which is what he desires to prove;
and thus the knot is Cut instead of being untied, and the Atheist seems so tender of Some of God's Attributes as to take those measures to secure them which would effectually prove him not to be God, which is what he Desires to prove;
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Thus these disputers of the world, who through wisdom, as the Apostle speaks, know not God, by their foolish reasonings would dispute him out of Being. III.
Thus these disputers of the world, who through Wisdom, as the Apostle speaks, know not God, by their foolish reasonings would dispute him out of Being. III.
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But to vindicate the Divine Providence from these unreasonable cavils, and to expose the weakness of those objections which are made against this procedure (which was the third thing proposed), I have no more to do than to shew that it may be very consistent with the Justice and Goodness of God to permit these things;
But to vindicate the Divine Providence from these unreasonable cavils, and to expose the weakness of those objections which Are made against this procedure (which was the third thing proposed), I have no more to do than to show that it may be very consistent with the justice and goodness of God to permit these things;
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for the Objection is built upon the contrary supposition, and the Atheist would therefore prove that if there be a God, either he does not know or cannot hinder these things;
for the Objection is built upon the contrary supposition, and the Atheist would Therefore prove that if there be a God, either he does not know or cannot hinder these things;
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all the occurrences in the world are the results not of Chance, but of his wise Counsel, the effects of that Providence that extends it self to the most minute Creature, not a Sparrow falls to the ground without him,
all the occurrences in the world Are the results not of Chance, but of his wise Counsel, the effects of that Providence that extends it self to the most minute Creature, not a Sparrow falls to the ground without him,
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And he can prevent and hinder these things if he pleases, his power extends to every thing that is the object of any power, to every thing that does not imply a contradiction.
And he can prevent and hinder these things if he Pleases, his power extends to every thing that is the Object of any power, to every thing that does not imply a contradiction.
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by which he weans them from the world, reduces them when they are going astray, tryes, proves their Faith, Patience, Submission, Resignation to, and dependence upon himself;
by which he weans them from the world, reduces them when they Are going astray, tries, Proves their Faith, Patience, Submission, Resignation to, and dependence upon himself;
by which he advances and increases their Graces, raises and heightens, their desires, and longings after that perfect state of unmixt happiness, where no afflictions can enter:
by which he advances and increases their Graces, raises and heightens, their Desires, and longings After that perfect state of unmix happiness, where no afflictions can enter:
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and then when afflictions produce such blessed effects, when they yield such peaceable fruits of righteousness, certainly God is neither unjust nor unkind in suffering his best Servants to be exercised with them. But,
and then when afflictions produce such blessed effects, when they yield such peaceable fruits of righteousness, Certainly God is neither unjust nor unkind in suffering his best Servants to be exercised with them. But,
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and not reserving them for the dreadful Account of the other world? So that considering the nature of afflictions, that they are not always punishments,
and not reserving them for the dreadful Account of the other world? So that considering the nature of afflictions, that they Are not always punishments,
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and the demerits of the best of men, that though they were punishments, yet they deserve much worse, it can be no impeachment of God's Justice and Goodness that he permits good men to be afflicted in this world; especially since,
and the demerits of the best of men, that though they were punishments, yet they deserve much Worse, it can be no impeachment of God's justice and goodness that he permits good men to be afflicted in this world; especially since,
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3. He has appointed a day wherein he will abundantly recompence all the troubles and sorrows and sufferings of the pious men with joys unspeakable and full of glory,
3. He has appointed a day wherein he will abundantly recompense all the Troubles and sorrows and sufferings of the pious men with Joys unspeakable and full of glory,
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when all the pressures and injuries he laboured under here, shall add weight and lustre to that never-fading Crown which is reserved for him in the Heavens.
when all the pressures and injuries he laboured under Here, shall add weight and lustre to that never-fading Crown which is reserved for him in the Heavens.
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to let a sinner commit his villanies with impunity, and to be a gainer by them is, it may be, one of the severest inflictions that God lays upon men in this world;
to let a sinner commit his villainies with impunity, and to be a gainer by them is, it may be, one of the Severest inflictions that God lays upon men in this world;
than that or such like as he pronounced against Ephraim, Ephraim is joyned to Idols, let him alone, let him take his course, enjoy his beloved Idols, go on merrily in his sins, he shall have no check, or hinderance from me.
than that or such like as he pronounced against Ephraim, Ephraim is joined to Idols, let him alone, let him take his course, enjoy his Beloved Idols, go on merrily in his Sins, he shall have no check, or hindrance from me.
so there is hardly any man so bad but has something of good in him, at least some natural or moral good, some good quality, by which he is useful and serviceable to the World:
so there is hardly any man so bad but has something of good in him, At least Some natural or moral good, Some good quality, by which he is useful and serviceable to the World:
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Now for God to reward the natural or moral goodness of otherwise very bad men, with outward temporal blessings, seems very agreeable to that rule by which he governs himself in the distributions of recompences, (viz.) to reward every one according to his works;
Now for God to reward the natural or moral Goodness of otherwise very bad men, with outward temporal blessings, seems very agreeable to that Rule by which he governs himself in the distributions of recompenses, (viz.) to reward every one according to his works;
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and bringing about of his designs, and their serving the ends of Providence (though undesignedly and unwittingly) God looks upon himself in some sort obliged to reward with outward recompences;
and bringing about of his designs, and their serving the ends of Providence (though undesignedly and unwittingly) God looks upon himself in Some sort obliged to reward with outward recompenses;
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it was the case of Nebuchadnezar, of whom (though for his own private ends he had made War against Tyrus, yet because he did thereby instrumentally serve to work God's purposes against Tyrus too) God says he will give him the land of Aegypt for his labour, wherewith he served against Tyrus,
it was the case of Nebuchadnezzar, of whom (though for his own private ends he had made War against Tyre, yet Because he did thereby instrumentally serve to work God's Purposes against Tyre too) God Says he will give him the land of Egypt for his labour, wherewith he served against Tyre,
But for God to try whether a sianer will be reformed or not, before he executes judgments upon him, to afford him time and opportunities for repentance, to shew some outward kindness, bestow some temporal good things upon him, to try if happily his mercy will lead him to make use of those opportunities,
But for God to try whither a sianer will be reformed or not, before he executes Judgments upon him, to afford him time and opportunities for Repentance, to show Some outward kindness, bestow Some temporal good things upon him, to try if happily his mercy will led him to make use of those opportunities,
when God's long abused Patience shall appeal to his Justice, and his Goodness that could not lead the sinner to repentance, shall aggravate his guilt and heighten his condemnation.
when God's long abused Patience shall appeal to his justice, and his goodness that could not led the sinner to Repentance, shall aggravate his guilt and heighten his condemnation.
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because prosperity is not always a blessing to them, or if it were, yet possibly there may be something of good in them which God may think fit to reward with outward favours,
Because Prosperity is not always a blessing to them, or if it were, yet possibly there may be something of good in them which God may think fit to reward with outward favours,
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This seems to be the great Objection in the Text, Why holdest thou thy tongue while the wicked devoureth the man that is more righteous than he? Although a good man may deserve afflictions,
This seems to be the great Objection in the Text, Why holdest thou thy tongue while the wicked devoureth the man that is more righteous than he? Although a good man may deserve afflictions,
and they have no reason to complain of either for his afflicting them, I cannot see why he should be censured for the means he makes use of for the executing those afflictions;
and they have no reason to complain of either for his afflicting them, I cannot see why he should be censured for the means he makes use of for the executing those afflictions;
if he suffers a persecuting Tyrant, a profligate Debauchee, or suborn'd witnesses to murder me, than if he had suffered any ordinary disease to have been my death;
if he suffers a persecuting Tyrant, a profligate Debauchee, or suborned Witnesses to murder me, than if he had suffered any ordinary disease to have been my death;
whereas all the afflictions they are permitted to exercise good men with are but for the purging out of their corruptions, the tryals or improvements of their Graces,
whereas all the afflictions they Are permitted to exercise good men with Are but for the purging out of their corruptions, the trials or improvements of their Graces,
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Besides, who else can be the executioners of these Judgments but the wicked? Can good men oppress, steal, persecute, kill? or would they continue good if they should? None other are capable of being these instruments but bad men, who can be contented to thrive and gain by any methods, how base or wicked soever;
Beside, who Else can be the executioners of these Judgments but the wicked? Can good men oppress, steal, persecute, kill? or would they continue good if they should? None other Are capable of being these Instruments but bad men, who can be contented to thrive and gain by any methods, how base or wicked soever;
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and who take great delight in any instances whereby they may express the enmity that has so long been between the seed of the Serpent and the Seed of the Woman,
and who take great delight in any instances whereby they may express the enmity that has so long been between the seed of the Serpent and the Seed of the Woman,
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In short, if there be any injustice or unkindness in God's making use of such instruments for the execution of his Judgments, it must be either with respect to the persons that suffer, or to the instruments themselves;
In short, if there be any injustice or unkindness in God's making use of such Instruments for the execution of his Judgments, it must be either with respect to the Persons that suffer, or to the Instruments themselves;
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yet, if God has tryed, and they have been proof against his former methods for their reformation, what injustice is there in his giving over to try them any further? Is God obliged to use violence to make men good,
yet, if God has tried, and they have been proof against his former methods for their Reformation, what injustice is there in his giving over to try them any further? Is God obliged to use violence to make men good,
and to force them to be happy against their wills? 'Tis enough that he has placed Heaven and Hell before them, given them their option of Life and Death;
and to force them to be happy against their wills? It's enough that he has placed Heaven and Hell before them, given them their option of Life and Death;
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And thus I hope I have sufficiently proved that it may be very consistent with God's Justice and Goodness to suffer good men to be afflicted, bad men to be prosperous in this world;
And thus I hope I have sufficiently proved that it may be very consistent with God's justice and goodness to suffer good men to be afflicted, bad men to be prosperous in this world;
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1. Since God suffers bad men to prosper, and good men to be afflicted in this world, this gives us an irrefragable assurance of a future Judgment and State;
1. Since God suffers bad men to prosper, and good men to be afflicted in this world, this gives us an irrefragable assurance of a future Judgement and State;
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and which he constantly asserts he will govern himself by in his distributions of Rewards and Punishments to the Sons of men, whom he assures he will recompence according to their works:
and which he constantly asserts he will govern himself by in his distributions of Rewards and Punishments to the Sons of men, whom he assures he will recompense according to their works:
For however God may very righteously, for the manifestation of his goodness, and to convince men that not the least good in any shall fail of its reward, recompence that little goodness or serviceableness that is in bad men with some outward prosperity here,
For however God may very righteously, for the manifestation of his Goodness, and to convince men that not the least good in any shall fail of its reward, recompense that little Goodness or serviceableness that is in bad men with Some outward Prosperity Here,
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As sure therefore as there is a God that judgeth in the earth, and this Judge of all the world will do right, so sure, from the miseries of the good and happiness of the wicked here, we may conclude that there will be a day wherein the Scene shall be changed, a Judgment that shall set all these things right and straight, shall assign to the wicked for their portion an eternity of tribulation and anguish and pain;
As sure Therefore as there is a God that Judgeth in the earth, and this Judge of all the world will do right, so sure, from the misery's of the good and happiness of the wicked Here, we may conclude that there will be a day wherein the Scene shall be changed, a Judgement that shall Set all these things right and straight, shall assign to the wicked for their portion an eternity of tribulation and anguish and pain;
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2. Since God permits very good men to be afflicted, and very bad men to flourish here, this should teach us that Lesson of St. John, not to love this world,
2. Since God permits very good men to be afflicted, and very bad men to flourish Here, this should teach us that lesson of Saint John, not to love this world,
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nor the things of the world, for it must necessarily abate our love and value for the world, to consider that it is a place where the greatest innocency and vertue cannot secure a man from sufferings,
nor the things of the world, for it must necessarily abate our love and valve for the world, to Consider that it is a place where the greatest innocency and virtue cannot secure a man from sufferings,
but lies open to the oppressions of tyranny and villany, where bad men prosper and devour those that are more righteous than they, undoubtedly to a good man this cannot seem a desirable place:
but lies open to the oppressions of tyranny and villainy, where bad men prosper and devour those that Are more righteous than they, undoubtedly to a good man this cannot seem a desirable place:
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And then for the things of the world, by which I mean the enjoyments of it, the Power, the Honours, the Riches, the Pleasures, from hence we may make a due estimate of them too;
And then for the things of the world, by which I mean the enjoyments of it, the Power, the Honours, the Riches, the Pleasures, from hence we may make a due estimate of them too;
for certainly we must allow that God does best understand the value of things, but it is very plain from hence that in his esteem these things are not very valueable;
for Certainly we must allow that God does best understand the valve of things, but it is very plain from hence that in his esteem these things Are not very valueable;
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3. Since God suffers good men to be afflicted and wicked men to enjoy prosperity in this world, this should excite and inflame our desires and longings after the other world, not only because in general that will be a place where the Scene shall be shifted, where the wicked shall be made miserable, and the good man happy.
3. Since God suffers good men to be afflicted and wicked men to enjoy Prosperity in this world, this should excite and inflame our Desires and longings After the other world, not only Because in general that will be a place where the Scene shall be shifted, where the wicked shall be made miserable, and the good man happy.
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and indeed they have his promise to relie upon, that he will not, for he assures them by his holy Apostle, that their light afflictions that are but for a moment shall work for them, not only glory,
and indeed they have his promise to rely upon, that he will not, for he assures them by his holy Apostle, that their Light afflictions that Are but for a moment shall work for them, not only glory,
And as the sufferings of good men, so the prosperity of bad men here may justly heighten our apprehensions of those glories that are laid up for good men hereafter.
And as the sufferings of good men, so the Prosperity of bad men Here may justly heighten our apprehensions of those Glories that Are laid up for good men hereafter.
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then infinitely great furely are those rewards, and inconceiveably glorious is that inheritance which is reserved in Heaven for those good men that are his true Sons by Regeneration and Adoption.
then infinitely great furely Are those rewards, and inconceivably glorious is that inheritance which is reserved in Heaven for those good men that Are his true Sons by Regeneration and Adoption.
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The Psalmist, when he had recovered himself, owns himself to have been Foolish, and Ignorant, and a Beast, for grieving at the flourishing Estate of the ungodly,
The Psalmist, when he had recovered himself, owns himself to have been Foolish, and Ignorant, and a Beast, for grieving At the flourishing Estate of the ungodly,
he found upon his going into the Sanctuary that the prosperity of these men was but their being mounted higher upon slippery places, that they might the more surely and irrecoverably fall,
he found upon his going into the Sanctuary that the Prosperity of these men was but their being mounted higher upon slippery places, that they might the more surely and irrecoverably fallen,
and have reason to say with one of the famous Seven Brethren in the Maccabees, that though the living God has been angry with us for a while for our chastening and correction,
and have reason to say with one of the famous Seven Brothers in the Maccabees, that though the living God has been angry with us for a while for our chastening and correction,
Though he has shak'd his Rod over us, threatned to remove our Candlestick, and to permit our Adversaries to lay wast our Sion; yet he has put a hook into their Nostrils,
Though he has shaked his Rod over us, threatened to remove our Candlestick, and to permit our Adversaries to lay wast our Sion; yet he has put a hook into their Nostrils,
or the fury of Dragoons execute, is ten thousand times rather to be chosen than to enjoy all the prosperity and success, all the pomp and power in the world,
or the fury of Dragoons execute, is ten thousand times rather to be chosen than to enjoy all the Prosperity and success, all the pomp and power in the world,
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so many solemn Leagues and Treaties violated, and under the Tears and Cries of so many miserable Orphans and Widows, the unjust Invasions and Desolations of so many Countries and Cities, the Blood of so many thousands, the Rapes upon so many Souls as well as Bodies,
so many solemn Leagues and Treaties violated, and under the Tears and Cries of so many miserable Orphans and Widows, the unjust Invasions and Desolations of so many Countries and Cities, the Blood of so many thousands, the Rapes upon so many Souls as well as Bodies,
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Possibly some of over sanguine Complexions and hopes may flatter themselves with great assurances of safety and success meerly from the consideration of the wickedness of those Enemies we are necessarily engaged with, who it must be acknowledged are such, that if ever the wickedness of enemies alone were a sufficient ground to raise a hope of success against them, we might reasonably conceive such hopes.
Possibly Some of over sanguine Complexions and hope's may flatter themselves with great assurances of safety and success merely from the consideration of the wickedness of those Enemies we Are necessarily engaged with, who it must be acknowledged Are such, that if ever the wickedness of enemies alone were a sufficient ground to raise a hope of success against them, we might reasonably conceive such hope's.
and therefore if we by our provocations have deserved so severe a one, as that our glory should be given up into our enemies hands, we cannot from their impiety promise our selves impunity.
and Therefore if we by our provocations have deserved so severe a one, as that our glory should be given up into our enemies hands, we cannot from their impiety promise our selves impunity.
But, Blessed God! what a black and affrighting Scene shall we here behold? Should I insist upon the greater light and knowledg of our duty that has been afforded us, the stricter obligations to it, that our holy Religion lays upon us, the purer way of worship that we have been bless'd with,
But, Blessed God! what a black and affrighting Scene shall we Here behold? Should I insist upon the greater Light and knowledge of our duty that has been afforded us, the Stricter obligations to it, that our holy Religion lays upon us, the Purer Way of worship that we have been blessed with,
and then inquire how we have answered these obligations, what effects these methods have had upon us? whether we have been as much purer than our neighbours in our lives;
and then inquire how we have answered these obligations, what effects these methods have had upon us? whither we have been as much Purer than our neighbours in our lives;
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as much better in every respect than they, as we have had reason and opportunity to be? should I enumerate the particular scandalous vices that are publickly committed and gloried in,
as much better in every respect than they, as we have had reason and opportunity to be? should I enumerate the particular scandalous vices that Are publicly committed and gloried in,
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and are afraid of nothing so much as the imputation of Sobriety and Religion; who shew their Wit, as they vainly think, in ridiculing every thing that is Sacred,
and Are afraid of nothing so much as the imputation of Sobriety and Religion; who show their Wit, as they vainly think, in ridiculing every thing that is Sacred,
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Should I undertake the melancholick and ungrateful imployment, of ripping up these, of laying open that general dissolution of Manners that is too visible among us to be dissembled, it would easily convince us that we have little reason to value our selves above our Neighbours,
Should I undertake the melancholic and ungrateful employment, of ripping up these, of laying open that general dissolution of Manners that is too visible among us to be dissembled, it would Easily convince us that we have little reason to valve our selves above our Neighbours,
so neither is it strange or unjust with God to make those the instruments and executioners of his Wrath and Vengeance here, whom he designs for the everlasting Objects of them hereafter:
so neither is it strange or unjust with God to make those the Instruments and executioners of his Wrath and Vengeance Here, whom he designs for the everlasting Objects of them hereafter:
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and therefore whilst our own sins testifie and fight against us, 'tis to no purpose to hope that the greater faults of our Enemies should be any defence to us.
and Therefore while our own Sins testify and fight against us, it's to no purpose to hope that the greater Faults of our Enemies should be any defence to us.
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If ever then we would raise to our selves any comfortable assurances or hopes of being saved from our Enemies abroad, we must first endeavour to be saved from our more dangerous ones at home;
If ever then we would raise to our selves any comfortable assurances or hope's of being saved from our Enemies abroad, we must First endeavour to be saved from our more dangerous ones At home;
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and also against Principalities and Powers, against the Rulers of the darkness of this world, against spiritual wickednesses in high places, against all the policy and forces of the Devil and his Instruments;
and also against Principalities and Powers, against the Rulers of the darkness of this world, against spiritual Wickednesses in high places, against all the policy and forces of the devil and his Instruments;
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But till this be done by us, or seriously and in good earnest endeavoured, while we hate to be reformed, what have we do to take this portion of God's word into our mouths,
But till this be done by us, or seriously and in good earnest endeavoured, while we hate to be reformed, what have we do to take this portion of God's word into our mouths,
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and cannot look upon iniquity? while we continue evil, and our iniquities are multiplied in his sight, what is it but either to mock him or tempt him to destroy us from before his Face? and while we persist in our wickedness,
and cannot look upon iniquity? while we continue evil, and our iniquities Are multiplied in his sighed, what is it but either to mock him or tempt him to destroy us from before his Face? and while we persist in our wickedness,
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or however barbarously we should be used by them, expostulate with God, Why holdest thou thy tongue when the wicked devoureth the man that is more righteous than he?
or however barbarously we should be used by them, expostulate with God, Why holdest thou thy tongue when the wicked devoureth the man that is more righteous than he?
No, if ever we expect comfort in Contemplating, or success in Pleading before God, his holiness, justice and goodness, we must first become holy and just and good our selves, we must break off our sins by repentance,
No, if ever we expect Comfort in Contemplating, or success in Pleading before God, his holiness, Justice and Goodness, we must First become holy and just and good our selves, we must break off our Sins by Repentance,
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I will not presume to trespass further than only to subjoyn, That this is a very proper and necessary work for this time, both as it is that part of the Year which the Church has more particularly devoted to Abstinence and Mortification;
I will not presume to trespass further than only to subjoin, That this is a very proper and necessary work for this time, both as it is that part of the Year which the Church has more particularly devoted to Abstinence and Mortification;
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and I am sure all our Fastings and Austerities that do not help us to deny our sins as well as our Meats and Pleasures, that do not tend to reform and make us more apt and ready for the work and service of God, are very vain and to no purpose;
and I am sure all our Fastings and Austerities that do not help us to deny our Sins as well as our Meats and Pleasures, that do not tend to reform and make us more apt and ready for the work and service of God, Are very vain and to no purpose;
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and if God go not forth with our Hosts, what success can we expect? and how can we imagine that he should come into an Alliance with us, till we have broke our League with Death and agreement with Hell,
and if God go not forth with our Hosts, what success can we expect? and how can we imagine that he should come into an Alliance with us, till we have broke our League with Death and agreement with Hell,
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Let us then turn away from all our wickedness that we have committed, and do that which is lawful and right, denying all ungodliness and worldly lusts and living soberly, righteously,
Let us then turn away from all our wickedness that we have committed, and do that which is lawful and right, denying all ungodliness and worldly Lustiest and living soberly, righteously,
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Where is thy zeal and thy strength, the sounding of thy bowels and thy mercy towards us? Are they restrained? O, our Redeemer, suffer not our Adversaries again to tread down thy Sanctuary, the people of thy holiness have possest it yet but a little while:
Where is thy zeal and thy strength, the sounding of thy bowels and thy mercy towards us? are they restrained? O, our Redeemer, suffer not our Adversaries again to tread down thy Sanctuary, the people of thy holiness have possessed it yet but a little while:
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