The character of cruelty in the workers of iniquity ; and, Cure of contention among the people of God held forth in two sermons preached in the day of publick humiliation upon occasion of the late sad persecution in Piedmont / by Faithful Teate.
Thus with a Bill in each hand up hee marcheth unto the house of the Lord (knowing that the way to prevail against the Esaus of the world, is to prevail as did Israel, with God first.)
Thus with a Bill in each hand up he marches unto the house of the Lord (knowing that the Way to prevail against the Esaus of the world, is to prevail as did Israel, with God First.)
Spread before the Lord the sad Tydings that are come from the persecuted Vallies, The Lilies whereof are among (Cruel) Thornes; And say, with Hezekiah, Now therefore, O Lord our God, save, &c. This Psalm or Maschil Psal. 53.1. i. e. Psalm of Instruction for its singular use, penned twice over by David, may bee your directory in this your Duty. Consisting,
Spread before the Lord the sad Tidings that Are come from the persecuted Valleys, The Lilies whereof Are among (Cruel) Thorns; And say, with Hezekiah, Now Therefore, Oh Lord our God, save, etc. This Psalm or Maschil Psalm 53.1. i. e. Psalm of Instruction for its singular use, penned twice over by David, may be your directory in this your Duty. Consisting,
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1 Of Complaint against the fool; the abominable workers, vers. 1. The men void of understanding vers. 2. The filthy transgressors, and evill Doers, verse 3. Unto which our Text is added, to shew how sinners fill up the measure of their sins all way, adding iniquity to iniquity;
1 Of Complaint against the fool; the abominable workers, vers. 1. The men void of understanding vers. 2. The filthy transgressors, and evil Doers, verse 3. Unto which our Text is added, to show how Sinners fill up the measure of their Sins all Way, adding iniquity to iniquity;
even drunkennesse (with the blood of Saints) unto their thirst (after other sins) for as the Anthropophagi, the Man-eaters, are the most abominable with men,
even Drunkenness (with the blood of Saints) unto their thirst (After other Sins) for as the Anthropophagi, the Man-eaters, Are the most abominable with men,
2. The Psalmist turns his bill of Complaint into a Bill of Supplication, in the last verse (being none other than the very Petition, which I am perswaded, you are on purpose Assembled to preferre before the Lord this day viz.) Oh! that the salvation of Israel were come out of Sion.
2. The Psalmist turns his bill of Complaint into a Bill of Supplication, in the last verse (being none other than the very Petition, which I am persuaded, you Are on purpose Assembled to prefer before the Lord this day viz.) Oh! that the salvation of Israel were come out of Sion.
Our Text is part of the former part of the Psalm, viz. the Inditement, which (according to form) is preferred in the Kings Name, The crimes are alledged to bee against the Honour and Dignity of God himself, in the first vers.
Our Text is part of the former part of the Psalm, viz. the Indictment, which (according to from) is preferred in the Kings Name, The crimes Are alleged to be against the Honour and Dignity of God himself, in the First vers.
saith the King, who is hee, and where is hee, that durst presume in his heart to do so? As if hee should say, is there any man so imprudent, any so impudent, as to presume in his heart to do so? so saith God here,
Says the King, who is he, and where is he, that durst presume in his heart to do so? As if he should say, is there any man so imprudent, any so impudent, as to presume in his heart to do so? so Says God Here,
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Do they understand themselves no better? Have they no more wit then so? Have they banished all prudence from them? Doth nothing but furious rage dwell with them? Hath cruel passion thus put out the eye of their reason,
Do they understand themselves no better? Have they no more wit then so? Have they banished all prudence from them? Does nothing but furious rage dwell with them? Hath cruel passion thus put out the eye of their reason,
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and that they might bee the more tyrannous towards others, have they thus begun their Tyranny upon their own souls? surely they would never behave themselves so strangely, were there any understanding or Counsell in them.
and that they might be the more tyrannous towards Others, have they thus begun their Tyranny upon their own Souls? surely they would never behave themselves so strangely, were there any understanding or Counsel in them.
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Have they no knowledge of MEE, or of MINE, that they dare presume in their hearts to do as they do? Have they nothing to eat as bread, but the Apple of mine eye? No people to make a prey of but my people? mine by Choice, by Calling, by Covenant, by Purchase, by Self-Resignation on their part,
Have they no knowledge of ME, or of MINE, that they Dare presume in their hearts to do as they do? Have they nothing to eat as bred, but the Apple of mine eye? No people to make a prey of but my people? mine by Choice, by Calling, by Covenant, by Purchase, by Self-resignation on their part,
and gracious obsignation on my part, my called, faithfull, chosen, ransomed sanctified, sealed Servants? Have they none other to make bold withall? but these they must bee biting, and not onely biting but eating, and not onely eating but eating up; and have they no knowledge,
and gracious obsignation on my part, my called, faithful, chosen, ransomed sanctified, sealed Servants? Have they none other to make bold withal? but these they must be biting, and not only biting but eating, and not only eating but eating up; and have they no knowledge,
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and who it is that saith unto them, Touch not mine annointed, for who so toucheth them, toucheth the apple of mine eye, they would sooner choose to feed on their own flesh, then on this bread;
and who it is that Says unto them, Touch not mine anointed, for who so touches them, touches the apple of mine eye, they would sooner choose to feed on their own Flesh, then on this bred;
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Where then is the wise, where is the scribe, where is the learned of this world, sith all the workers of iniquity have no knowledge? where is the Ahitophel? and where are the crafty Counsellors, where are the persecutors that say of the Saints, come let us deal wisely with them (as Exo. 1.10)? Surely if wee plough with the Lords heifer, wee shall soon find out this Riddle.
Where then is the wise, where is the scribe, where is the learned of this world, sith all the workers of iniquity have no knowledge? where is the Ahithophel? and where Are the crafty Counsellors, where Are the persecutors that say of the Saints, come let us deal wisely with them (as Exo. 1.10)? Surely if we plough with the lords heifer, we shall soon find out this Riddle.
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The wisdome of this world is foolishnesse with God, and however wise they may bee to do evil, yet have all the workers of iniquity no knowledge, who eat up Gods People like bread. The instruction is.
The Wisdom of this world is foolishness with God, and however wise they may be to do evil, yet have all the workers of iniquity no knowledge, who eat up God's People like bred. The instruction is.
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That Folly, and Fury, and the extremity of both, is notoriously manifest in that spirit of malignity, that works in all the people of the World, against the people of God.
That Folly, and Fury, and the extremity of both, is notoriously manifest in that Spirit of malignity, that works in all the people of the World, against the people of God.
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THe point implieth, that all the workers of Iniquity have one and the same spirit of Malignity against the people of God, lusts are divers, yet in this they all agree;
THe point Implies, that all the workers of Iniquity have one and the same Spirit of Malignity against the people of God, Lustiest Are diverse, yet in this they all agree;
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and Herod and Pilate are, by this means, reconciled. Our Saviour saith to his Disciples, Joh. 15.19. You have I chosen out of the World, and the WORLD hateth you.
and Herod and Pilate Are, by this means, reconciled. Our Saviour Says to his Disciples, John 15.19. You have I chosen out of the World, and the WORLD hates you.
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Ecclesia Malignantium is as wide as the World, The Countries, the Nations, the Sects, the Factions, the Heathen, the People, the Kings, the Rulers, Turks, Jews, Pagans, Papists, Profane Protestants and empty Professors; though they all differ, yet are all agreed in this Catholick Article of Iniquity.
Ecclesia Malignants is as wide as the World, The Countries, the nations, the Sects, the Factions, the Heathen, the People, the Kings, the Rulers, Turks, jews, Pagans, Papists, Profane Protestants and empty Professors; though they all differ, yet Are all agreed in this Catholic Article of Iniquity.
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This Malignitie is that Point in which every Line from each part of the Circumference of the round World (however they cross each other) can quietly concenter.
This Malignity is that Point in which every Line from each part of the Circumference of the round World (however they cross each other) can quietly concenter.
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And though some can dissemble their stomack before folk, and in appearance, bridle their appetite from this Bread; yet can such privily whet their tongue, secretly to devour the Saints of God;
And though Some can dissemble their stomach before folk, and in appearance, bridle their appetite from this Bred; yet can such privily whet their tongue, secretly to devour the Saints of God;
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Thus you see that all the workers of Iniquity are of the self-same Doeg-like dog-like disposition towards the Saints and (as we say, in actu primo ) do all eat up the People of God?
Thus you see that all the workers of Iniquity Are of the selfsame Doeg-like doglike disposition towards the Saints and (as we say, in Acts primo) do all eat up the People of God?
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But and if you demand why it should bee so, I answer you, ask a reason of that which is unreasonable. Even the same reason that the Sodomites had to grudge at Lots sojourning among them,
But and if you demand why it should be so, I answer you, ask a reason of that which is unreasonable. Even the same reason that the Sodomites had to grudge At Lots sojourning among them,
for the Saints sake that the wicked are respited, and yet can these wicked find in their hearts to make bread of Gods Wheat, and these must bee the men that fareworst in in the world,
for the Saints sake that the wicked Are respited, and yet can these wicked find in their hearts to make bred of God's Wheat, and these must be the men that fareworst in in the world,
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As the Lord of hosts liveth (saith Elisha to wicked Jehoram King of Israel) surely were it not that I regard the presence of Jehosaphat, the King of Judah, I would not look towards thee. 2 Kin. 3.14.
As the Lord of hosts lives (Says Elisha to wicked jehoram King of Israel) surely were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look towards thee. 2 Kin. 3.14.
Yet is there an enmity betwixt seed and seed. An Antipathy betwixt that of the Serpent, the Generation of vipers, and the Generation of Gods Children, and we say, Antipathies are rather known in their effects, than causes.
Yet is there an enmity betwixt seed and seed. an Antipathy betwixt that of the Serpent, the Generation of vipers, and the Generation of God's Children, and we say, Antipathies Are rather known in their effects, than Causes.
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when his junior and inferior is preferred before him? and had not Esau cause enough to eat up Jacob, when the Elder was appointed a servant to the Younger? would it not inrage any man in the world, that a company of Precisians should pretend to bee the only Reformed, and Gods only favourites,
when his junior and inferior is preferred before him? and had not Esau cause enough to eat up Jacob, when the Elder was appointed a servant to the Younger? would it not enrage any man in the world, that a company of precisians should pretend to be the only Reformed, and God's only favourites,
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as if they were wiser than our Leaders, and better than our Rulers? That a company of Apron-men and Plough-men should talk of judging the world? of binding Kings in chains and Nobles in links of Iron;
as if they were Wiser than our Leaders, and better than our Rulers? That a company of apron-men and Ploughman should talk of judging the world? of binding Kings in chains and Nobles in links of Iron;
and that evill is kept out by their standing in the gap (and a few more Puritans like themselves)? These are the Pestilent fellows and movers of sedition in all places, who yet call themselves Light, and us darknesse: themselves Children, and us Dogs: themselves the Wheat, and us the Tares: which if they be,
and that evil is kept out by their standing in the gap (and a few more Puritans like themselves)? These Are the Pestilent Fellows and movers of sedition in all places, who yet call themselves Light, and us darkness: themselves Children, and us Dogs: themselves the Wheat, and us the Tares: which if they be,
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But who hath made them to differ? It is not righteous Abel that prefers himself, but the righteous God that prefers Abel before Cain. So that if the Saints bee precious and honourable, it is (not in their own eyes, in the which they are vile, Job 40.4. but) in the sight of the Lord, Isa. 43.4. since thou wast precious in my sight, thou hast been honorable.
But who hath made them to differ? It is not righteous Abel that prefers himself, but the righteous God that prefers Abel before Cain. So that if the Saints be precious and honourable, it is (not in their own eyes, in the which they Are vile, Job 40.4. but) in the sighed of the Lord, Isaiah 43.4. since thou wast precious in my sighed, thou hast been honourable.
but on the contrary, their hearts desire is, that all the Nation of which they are, should bee saved, and that their very persecutors might not bee almost,
but on the contrary, their hearts desire is, that all the nation of which they Are, should be saved, and that their very persecutors might not be almost,
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but altogether such as themselves are, excepting their bonds (if so be that they bee in bonds) Act. 26.29. The injuries they suffer from them, they are farre from wishing them;
but altogether such as themselves Are, excepting their bonds (if so be that they be in bonds) Act. 26.29. The injuries they suffer from them, they Are Far from wishing them;
Yea, it is the truth in Christ and no lye, their Conscience also bearing them witnesse in the Holy Ghost, that they have great heavinesse and continuall sorrow in their heart, that their Brethren according to the flesh are not such as themselves are (as to grace and Priviledges) Rom. 9.1, 2, 3.
Yea, it is the truth in christ and no lie, their Conscience also bearing them witness in the Holy Ghost, that they have great heaviness and continual sorrow in their heart, that their Brothers according to the Flesh Are not such as themselves Are (as to grace and Privileges) Rom. 9.1, 2, 3.
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Integrity is his guilt; Innocence his Crime; and this the Offence that he commits in that hee exerciseth himself to have a Conscience void of offence, both towards God and towards all men, Act. 24 16.
Integrity is his guilt; Innocence his Crime; and this the Offence that he commits in that he Exerciseth himself to have a Conscience void of offence, both towards God and towards all men, Act. 24 16.
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though tendred to him upon equal terms, yea though the other stand by and entreat him to accept what he hath accepted, that he also may bee accepted even as hee is accepted,
though tendered to him upon equal terms, yea though the other stand by and entreat him to accept what he hath accepted, that he also may be accepted even as he is accepted,
1 Wee may all see our naturall faces in this glasse; wherefore the Apostle applies the Character of the wicked in this Psalm unto all that are in the state of Nature, Rom. 3.9, 10, 11. by Nature we are All workers of Iniquity,
1 we may all see our natural faces in this glass; Wherefore the Apostle Applies the Character of the wicked in this Psalm unto all that Are in the state of Nature, Rom. 3.9, 10, 11. by Nature we Are All workers of Iniquity,
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That the eating of the flesh, and driking of the blood of a crucified Christ, might be the cure of the eating of the flesh, and drinking of the blood of Persecuted Christians, that as the latter was their great sin, the former might be their great Salvation.
That the eating of the Flesh, and driking of the blood of a Crucified christ, might be the cure of the eating of the Flesh, and drinking of the blood of Persecuted Christians, that as the latter was their great since, the former might be their great Salvation.
And hereby let us be the rather induced to pray (as Christ wills us, Matth. 5.44.) for our Persecutors, if among them there may be any chosen Vessell (as was Saul ) and the more hopefully to blesse those that despitefully use us;
And hereby let us be the rather induced to pray (as christ wills us, Matthew 5.44.) for our Persecutors, if among them there may be any chosen Vessel (as was Saul) and the more hopefully to bless those that despitefully use us;
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if possibly among such there may bee any belonging to the election of grace. 2 Admire that the Lord of Sabaoth should yet leave us a seed, Rom. 9.29. of that thinne crop of his Principall Wheat, which all the ravinous Foules of the Air, and greedy Dogs of the Earth, even all the workers of Iniquity, have ever conspired to devour, who eat up Gods People like bread.
if possibly among such there may be any belonging to the election of grace. 2 Admire that the Lord of Sabaoth should yet leave us a seed, Rom. 9.29. of that thin crop of his Principal Wheat, which all the ravinous Fowls of the Air, and greedy Dogs of the Earth, even all the workers of Iniquity, have ever conspired to devour, who eat up God's People like bred.
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Happy are you when you suffer wrongfully for Christs name sake, and are reproached, for then the Spirit of God, and of glory resteth on you. 1 Pet. 4.14.
Happy Are you when you suffer wrongfully for Christ name sake, and Are reproached, for then the Spirit of God, and of glory rests on you. 1 Pet. 4.14.
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But let none of you suffer as a Murtherer, &c as a busy-body in other mens matters, verse 15. or as defiling the flesh, or as despising Dominion, or as speaking evil of Dignities, Jude verse 8. And the rather,
But let none of you suffer as a Murderer, etc. as a busybody in other men's matters, verse 15. or as defiling the Flesh, or as despising Dominion, or as speaking evil of Dignities, U^de verse 8. And the rather,
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THe second point in this Character of their cruelty is their Ignorance and Folly. They all have no knowledge; for though Junius render this Interrogation by a positive assertion, (it cannot bee but that they should bee conscious, &c. because of the following vers.
THe second point in this Character of their cruelty is their Ignorance and Folly. They all have no knowledge; for though Junius render this Interrogation by a positive assertion, (it cannot be but that they should be conscious, etc. Because of the following vers.
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viz. There were they in great fear, &c. ) yet I rather chuse (with others) to paraphrase this Interrogative by a Negative, have they no knowledge? i. e. they have no knowledge;
viz. There were they in great Fear, etc.) yet I rather choose (with Others) to Paraphrase this Interrogative by a Negative, have they no knowledge? i. e. they have no knowledge;
who may be said to bee void of Science, though gall'd in conscience? and are expresly charged to bee without understanding, (unplacable, unmercifull) Rom. 1.30. and yet knowing the judgement of God, verse 32. Which sense, as it is evidently consentaneous to other Scriptures (for, saith Christ, Father forgive them, for they know not what they do. Luk. 23.34.
who may be said to be void of Science, though galled in conscience? and Are expressly charged to be without understanding, (unplacable, unmerciful) Rom. 1.30. and yet knowing the judgement of God, verse 32. Which sense, as it is evidently consentaneous to other Scriptures (for, Says christ, Father forgive them, for they know not what they do. Luk. 23.34.
And Paul saith, had they known, they would not have crucified, &c. (as is aforesaid) which the Lord therefore calls a kicking against the Pricks, which thing no knowing man would bee drawn to do) so is it not in the least incongruous to the genuine Analysis of this Psalm;
And Paul Says, had they known, they would not have Crucified, etc. (as is aforesaid) which the Lord Therefore calls a kicking against the Pricks, which thing no knowing man would be drawn to do) so is it not in the least incongruous to the genuine Analysis of this Psalm;
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for whereas an Inquest is made in the second verse, First, Whether there were any that did understand? or Secondly, Seek God? so is there an evident Return made, in the Negative, in this fourth verse,
for whereas an Inquest is made in the second verse, First, Whither there were any that did understand? or Secondly, Seek God? so is there an evident Return made, in the Negative, in this fourth verse,
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And indeed well may the Interrogative bee resolved by a Negative; for first, They know not themselves; nor secondly, Those they persecute; thirdly, They know no cause for what they do;
And indeed well may the Interrogative be resolved by a Negative; for First, They know not themselves; nor secondly, Those they persecute; Thirdly, They know no cause for what they do;
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They either know not, or act as if they knew not themselves to be men, or the Lord to bee God; their heart is lifted up like the heart of Tyrus, and they say they are God, (though they must dye like men, and fall like one of the Princes ) yea though they bee men and not God, yet they set their heart as the heart of God, Ezek. 28.2. They say also how doth God know, and is there knowledge in the most High? Psal. 73.11. Ah! there is no knowledge in them, or else they would never ask such a question.
They either know not, or act as if they knew not themselves to be men, or the Lord to be God; their heart is lifted up like the heart of Tyre, and they say they Are God, (though they must die like men, and fallen like one of the Princes) yea though they be men and not God, yet they Set their heart as the heart of God, Ezekiel 28.2. They say also how does God know, and is there knowledge in the most High? Psalm 73.11. Ah! there is no knowledge in them, or Else they would never ask such a question.
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as if they were not (combustible) Wood. vers. 15. Ah! little do they know what God will do with his Rod, vers. 17. when hee hath done with his Children,
as if they were not (combustible) Wood. vers. 15. Ah! little do they know what God will do with his Rod, vers. 17. when he hath done with his Children,
and their swords) are their own, who is Lord over them? Psal. 12.4. 〈 ◊ 〉 this, he that sits in the heavens laugheth, the Lord hath them in derision, Psa. 2.4.
and their swords) Are their own, who is Lord over them? Psalm 12.4. 〈 ◊ 〉 this, he that sits in the heavens Laugheth, the Lord hath them in derision, Psa. 2.4.
Thus, away with him; say they of holy Paul, Act. 21.36. yea, away with such a fellow from the earth, for it is not fit that hee should live, Acts 22.22.
Thus, away with him; say they of holy Paul, Act. 21.36. yea, away with such a fellow from the earth, for it is not fit that he should live, Acts 22.22.
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They runne and prepare themselves without their fault, Psa. 59.3, 4. They hate them without a cause, Psal. 35.19. Chase them without cause, Lam 3.59. Persecute them without cause, Psa. 119.161. deal perversely with them without cause, Psa. 119.78. Lurk privily, Pro. 1.11. and lay nets, and dig pits for them without cause, Ps. 35.7.
They run and prepare themselves without their fault, Psa. 59.3, 4. They hate them without a cause, Psalm 35.19. Chase them without cause, Lam 3.59. Persecute them without cause, Psa. 119.161. deal perversely with them without cause, Psa. 119.78. Lurk privily, Pro 1.11. and lay nets, and dig pits for them without cause, Ps. 35.7.
And though one would wonder that there should bee any such monsters among men, or any such Brutes among Reasonable Creatures, yet they that do thus are more in number than the hairs of a mans head, Psa. 69.4.
And though one would wonder that there should be any such monsters among men, or any such Brutes among Reasonable Creatures, yet they that do thus Are more in number than the hairs of a men head, Psa. 69.4.
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Fourthly, As their wrath is groundlesse, their rage is boundlesse. They know no more measure in it than reason for it. They cannot breath without threatnings, and slaughter against the disciples of the Lord, Act. 9.1. they punish them oft, and are exceeding mad against them, Act. 16 10, 11. They are mad beyond measure.
Fourthly, As their wrath is groundless, their rage is boundless. They know no more measure in it than reason for it. They cannot breath without threatenings, and slaughter against the Disciples of the Lord, Act. 9.1. they Punish them oft, and Are exceeding mad against them, Act. 16 10, 11. They Are mad beyond measure.
Therefore Paul confesseth of himself whilest hee was a Saul, that beyond measure hee persecuted the Church of God, and wasted it, Gal. 1.13. Hee never knew when hee had done enough. And this leads to
Therefore Paul Confesses of himself whilst he was a Saul, that beyond measure he persecuted the Church of God, and wasted it, Gal. 1.13. He never knew when he had done enough. And this leads to
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So Cain, unto whom God had given (as to civil respects) much more than to Abel, Gen 4. The birth-right, chiefer trade, the greater strength in probalitie, &c. Yet all this cannot keep his countenance from falling, vers. 6. still he is unsatisfied, still hee wants bread, hee must see an end of poor Abel.
So Cain, unto whom God had given (as to civil respects) much more than to Abel, Gen 4. The birthright, chiefer trade, the greater strength in probality, etc. Yet all this cannot keep his countenance from falling, vers. 6. still he is unsatisfied, still he Wants bred, he must see an end of poor Abel.
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So Saul, in comparison of whom David was but as a flea, or a partridge on the Mountains, 1 Sam. 26.20. Saul was King, the land was his, all was his, yea David himself his servant:
So Saul, in comparison of whom David was but as a flay, or a partridge on the Mountains, 1 Sam. 26.20. Saul was King, the land was his, all was his, yea David himself his servant:
for want of this Bread, but pines away with an All this availes mee nothing so long as I see Mordecai the Jew (the Servant of God) sitting at the gate, Esth. 5.11, 12, 13.
for want of this Bred, but pines away with an All this avails me nothing so long as I see Mordecai the Jew (the Servant of God) sitting At the gate, Esth. 5.11, 12, 13.
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yet can shee not bee contented without the head of poor John (who had no promotion but a prison) the which head she sends her Daughter with as great an eagernesse a begging for, as some poor body would send a Child to a door a begging for a piece of bread, Mark. 6.22, 23, 24. 2 Bread is that one thing for which men will part with any thing rather than want it;
yet can she not be contented without the head of poor John (who had no promotion but a prison) the which head she sends her Daughter with as great an eagerness a begging for, as Some poor body would send a Child to a door a begging for a piece of bred, Mark. 6.22, 23, 24. 2 Bred is that one thing for which men will part with any thing rather than want it;
and goe round about the City, and wander up and down (for the ruine of Saints) and grudge if they bee not satisfied, Psalm. 59.2, 6, 14, 15. They will hunt their steps that they cannot go in the streets,
and go round about the city, and wander up and down (for the ruin of Saints) and grudge if they be not satisfied, Psalm. 59.2, 6, 14, 15. They will hunt their steps that they cannot go in the streets,
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therefore saith Esther to the King, wee are sold, &c. Esther 7.4. Haman, it seems, had been bargaining for this Bread, and had come to a price, Let it bee written (said hee to the King) that they may bee destroyed, and I will pay ten thousand Talents, Esther 3.9. A round rate Ile promise you, it should seem his stomack was sharp set.
Therefore Says Esther to the King, we Are sold, etc. Esther 7.4. Haman, it seems, had been bargaining for this Bred, and had come to a price, Let it be written (said he to the King) that they may be destroyed, and I will pay ten thousand Talents, Esther 3.9. A round rate I'll promise you, it should seem his stomach was sharp Set.
So surely Herodias was hugely hunger-bit, that she could so readily reburse the grant of the half of the Kingdom, for the purchase of one single Saints head in a Charger.
So surely Herodias was hugely hunger-bit, that she could so readily reburse the grant of the half of the Kingdom, for the purchase of one single Saints head in a Charger.
Behold the Butcherie of the workers of Iniquity! See what flesh it is that is drest in their slaughter-houses all the day long, and sold in their shambles!
Behold the Butchery of the workers of Iniquity! See what Flesh it is that is dressed in their slaughterhouses all the day long, and sold in their shambles!
So the workers of iniquity are not contented with the cutting down of the Saints from their stations, injoyments, hereditaments, lawfull possessions, by Rapines, Robberies, Proscriptions, exilements;
So the workers of iniquity Are not contented with the cutting down of the Saints from their stations, enjoyments, hereditaments, lawful possessions, by Rapines, Robberies, Proscriptions, exilements;
and burning hunger (as it is called Deut. 32.24.) that they are constrained there to indure, but when all this is done, they must see an end of them, they must eat them,
and burning hunger (as it is called Deuteronomy 32.24.) that they Are constrained there to endure, but when all this is done, they must see an end of them, they must eat them,
and eat them up like bread ▪ Come, say they, and let us cut them off from being a Nation, that the name of Israel may bee no more in remembrance, Psal. 83.4.
and eat them up like bred ▪ Come, say they, and let us Cut them off from being a nation, that the name of Israel may be no more in remembrance, Psalm 83.4.
to shew that nothing but their ruine, yea utter ruine, could satiate Hamans greedy appetite; Therefore saith David, bee mercifull, O God, for man would swallow mee up, Psal. 56.1.
to show that nothing but their ruin, yea utter ruin, could satiate Hamans greedy appetite; Therefore Says David, be merciful, Oh God, for man would swallow me up, Psalm 56.1.
So when this bread stands before the wicked, when the Saints are within their ravenous reach, Oh! how greedily do these Dogs fall aboard? David complaines that the Abjects did tear him, and ceased not, Psal. 35.15.
So when this bred Stands before the wicked, when the Saints Are within their ravenous reach, Oh! how greedily do these Dogs fallen aboard? David complains that the Abjects did tear him, and ceased not, Psalm 35.15.
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that they gnashed on him with their teeth, ver. 16. that they rejoyced over him, (as the hunger-bit person over his prey) ver. 19. that they opened their mouth wide against him, and said aha! aha!
that they gnashed on him with their teeth, ver. 16. that they rejoiced over him, (as the hunger-bit person over his prey) ver. 19. that they opened their Mouth wide against him, and said aha! aha!
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Let them not say, wee have swallowed him up. Thus they rejoyce, Rev. 11.10. over the slain Carkases of the two witnesses and (in token that they have now got what they longed for) they send gifts one to another.
Let them not say, we have swallowed him up. Thus they rejoice, Rev. 11.10. over the slave Carcases of the two Witnesses and (in token that they have now god what they longed for) they send Gifts one to Another.
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Lastly, Eaten Bread (the Proverb saith) is soon forgotten; Men have daily Appetites for daily bread, wherewith if you seem to satiate them to day, they will yet cry for more on the morrow.
Lastly, Eaten Bred (the Proverb Says) is soon forgotten; Men have daily Appetites for daily bred, wherewith if you seem to satiate them to day, they will yet cry for more on the morrow.
Thus when the Dragon, Rev. 12. had spent whole floods of wrath upon the woman (that is, the Church of Christ) which floods the earth drank up, v. 5. yet is hee still wroth, ver. 17. and goes to make warre with the remnant of her seed (that is to say) in the remainder of his wrath.
Thus when the Dragon, Rev. 12. had spent Whole floods of wrath upon the woman (that is, the Church of christ) which floods the earth drank up, v. 5. yet is he still wroth, ver. 17. and Goes to make war with the remnant of her seed (that is to say) in the remainder of his wrath.
The trecherous Irish that were lately against the French, how easily could they joyn with the French in the acting this bloody tragedy and monstrous Massacre? The Popes Congregation, the French Kings Souldiers, the Spaniards Runne-awayes, and the Dukes Vassals, oh!
The treacherous Irish that were lately against the French, how Easily could they join with the French in the acting this bloody tragedy and monstrous Massacre? The Popes Congregation, the French Kings Soldiers, the Spanish Runaways, and the Dukes Vassals, o!
And secondly, Whether these workers of iniquity had any knowledge either of themselves, or of the worth of those precious souls that are now among others under the Altar,
And secondly, Whither these workers of iniquity had any knowledge either of themselves, or of the worth of those precious Souls that Are now among Others under the Altar,
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the Saints were mean, and few, and underlings, farre from contending for superiority, if under others they might but load peaceable and quiet lives in all godlinesse and honestie.
the Saints were mean, and few, and underlings, Far from contending for superiority, if under Others they might but load peaceable and quiet lives in all godliness and honesty.
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Their Revenue which arose from these painful subjects, which (according to Historians Relations of their almost incredible improvement of some of their sterile and Mountainous parts) was not inconsiderable;
Their Revenue which arose from these painful subject's, which (according to Historians Relations of their almost incredible improvement of Some of their sterile and Mountainous parts) was not inconsiderable;
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Yea themselves are sold, and their souls made over to him who hath taught them their falsitie, and their fury, that by Deceit they might attain no small part of this sweet bread, Prov. 20.17. with the which, whilst hee feeds them, hee makes sure of his Interest in them;
Yea themselves Are sold, and their Souls made over to him who hath taught them their falsity, and their fury, that by Deceit they might attain no small part of this sweet bred, Curae 20.17. with the which, while he feeds them, he makes sure of his Interest in them;
The casting of divers into the Oven, into Prison, was not yet enough for these greedy Dogs, till the bread came to the eating, that they might see an end of it.
The casting of diverse into the Oven, into Prison, was not yet enough for these greedy Dogs, till the bred Come to the eating, that they might see an end of it.
making havock of the Saints (as 'tis said, Acts 8.3.) toying, and striking each other with the lacerated Members of the Members of Christ, tasting of their brains in sport,
making havoc of the Saints (as it's said, Acts 8.3.) toying, and striking each other with the lacerated Members of the Members of christ, tasting of their brains in sport,
5 And thus hungry were they grown, notwithstanding all the bread of this sort that hath been formerly eaten, not only in France, in Paris, Rhoan, Rochel, &c. and in Province, in Merindol and Cabriers, but more especially even in Piedmont (1655. and onward) in Angrongne, Lucern, St. Martin, Perouse, &c. Yea thus hungry were these Rebells of Ireland grown,
5 And thus hungry were they grown, notwithstanding all the bred of this sort that hath been formerly eaten, not only in France, in paris, France, Rochel, etc. and in Province, in Merindol and Cabriers, but more especially even in Piedmont (1655. and onward) in Angrongne, Lucern, Saint Martin, Peruse, etc. Yea thus hungry were these Rebels of Ireland grown,
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since the other day, that they glutted themselves with so many score thousands of poor Protestants, by them and others, butchered in bleeding Ireland; unto which bread God will give the surviving Murtherers blood to drink.
since the other day, that they glutted themselves with so many score thousands of poor Protestants, by them and Others, butchered in bleeding Ireland; unto which bred God will give the surviving Murderers blood to drink.
1 Have you no knowledge of the high Price and value that God sets upon his People? Dare you eat them up as bread, whom he makes up as Jewels? Mal. 3.17.
1 Have you no knowledge of the high Price and valve that God sets upon his People? Dare you eat them up as bred, whom he makes up as Jewels? Malachi 3.17.
which thing if you know not, read, Isa. 43.3, 4. For I am the Lord thy God (saith the Lord to his People) the Holy one of Israel thy Sauiour, I gave Egypt for thy Ransom, Ethiopia and Sebah for thee, since thou wast precious in my sight, thou hast been honourable, and I have loved thee;
which thing if you know not, read, Isaiah 43.3, 4. For I am the Lord thy God (Says the Lord to his People) the Holy one of Israel thy Saviour, I gave Egypt for thy Ransom, Ethiopia and Sebah for thee, since thou wast precious in my sighed, thou hast been honourable, and I have loved thee;
2 Have you no knowledge of the neer Relation, that God stands in, to his People? They are his Flock, Luk. 12.32. his Houshold, Ephes. 2.19. his Children, Isa. 63.8. yea his Spouse, Cant. 5.1. For their Maker is their Husband, the Lord of Hosts is his name, Isa. 54.5.
2 Have you no knowledge of the near Relation, that God Stands in, to his People? They Are his Flock, Luk. 12.32. his Household, Ephesians 2.19. his Children, Isaiah 63.8. yea his Spouse, Cant 5.1. For their Maker is their Husband, the Lord of Hosts is his name, Isaiah 54.5.
when you persecute them, you persecute him, when you drive them through a Red Sea, he goes with them, and when into a fiery furnace, thither hee comes to them, and will blesse those that blesse them,
when you persecute them, you persecute him, when you drive them through a Read Sea, he Goes with them, and when into a fiery furnace, thither he comes to them, and will bless those that bless them,
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though he care not for Egypt, hee cares for Canaan, and the eyes of the Lord are alwayes upon it, from the beginning to the end of the year, Deut. 11.12. Think you that their pittifull, faithfull father will not mind them, who bids them to bee carefull for nothing, but in all things to make known their Requests unto him with supplications, Phil. 4.6. yea, that bids them cast all their care upon him, assuring them that hee cares for them? 1 Pet. 5.7. Hee that ever cared for them, and bare them all the dayes of old, Isai. 63.9. cares not hee for them still? Hee that numbreth their Hairs, cares not hee for their heads? Hee that cares for their food, cares not he for their body? and that cares for their Raiment, cares not hee for their Life? Hee that bottles their tears, cares not hee for their blood? He that took their nature that hee might suffer in their nature, cares not hee for their sufferings? hee that was bound for them, cares not hee for their Bonds? and that laid down his l fe to save theirs, cares not he for their Death? ( Joh. 15.13. with Psa. 116.15.)
though he care not for Egypt, he Cares for Canaan, and the eyes of the Lord Are always upon it, from the beginning to the end of the year, Deuteronomy 11.12. Think you that their pitiful, faithful father will not mind them, who bids them to be careful for nothing, but in all things to make known their Requests unto him with supplications, Philip 4.6. yea, that bids them cast all their care upon him, assuring them that he Cares for them? 1 Pet. 5.7. He that ever cared for them, and bore them all the days of old, Isaiah 63.9. Cares not he for them still? He that numbereth their Hairs, Cares not he for their Heads? He that Cares for their food, Cares not he for their body? and that Cares for their Raiment, Cares not he for their Life? He that bottles their tears, Cares not he for their blood? He that took their nature that he might suffer in their nature, Cares not he for their sufferings? he that was bound for them, Cares not he for their Bonds? and that laid down his l fe to save theirs, Cares not he for their Death? (John 15.13. with Psa. 116.15.)
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That think while God winketh and keepeth silence, that hee taketh no care, but is altogether such a one as themselves, who care not ('tis true) what becomes of the Saints;
That think while God winketh and Keepeth silence, that he Takes no care, but is altogether such a one as themselves, who care not (it's true) what becomes of the Saints;
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they shall soon find that the Lord taketh part with his People, and shall never have cause any more to say, their Lord careth not that they perish. Lastly;
they shall soon find that the Lord Takes part with his People, and shall never have cause any more to say, their Lord Careth not that they perish. Lastly;
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Have all of you no knowledge what the end of these things shall bee? Know you not that God will break the teeth of the ungodly (that they shall bee no more able to eat up this bread) and smite his enemies on their Cheek bone, Psal. 3.7. and persecute these Persecutors from under heaven? Lam. 3.16. Know you not moreover, that the slain Witnesses must arise and stand upon their feet, Rev. 1•. 11.
Have all of you no knowledge what the end of these things shall be? Know you not that God will break the teeth of the ungodly (that they shall be no more able to eat up this bred) and smite his enemies on their Cheek bone, Psalm 3.7. and persecute these Persecutors from under heaven? Lam. 3.16. Know you not moreover, that the slave Witnesses must arise and stand upon their feet, Rev. 1•. 11.
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and judge their Judges, and torment their Tormentors? Then shall the high praises of God bee in their mouths, and a two edged sword in their hands, to execute (upon their executioners) the judgement written, this honour have all Gods Saints, Psa. 149.6, 9.
and judge their Judges, and torment their Tormentors? Then shall the high praises of God be in their mouths, and a two edged sword in their hands, to execute (upon their executioners) the judgement written, this honour have all God's Saints, Psa. 149.6, 9.
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But and if the workers of iniquity bee willingly ignorant of this day, and of these things, of which even Enoch the seventh from Adam prophesied saying, Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all,
But and if the workers of iniquity be willingly ignorant of this day, and of these things, of which even Enoch the seventh from Adam prophesied saying, Behold the Lord comes with ten thousands of his Saints, to execute judgement upon all,
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Yet let mee tell these tydings to the People of God, concerning the Giants, the Sonnes of Anak, in whose sight wee appear as Grashopers, and they make nothing to eat us like bread;
Yet let me tell these tidings to the People of God, Concerning the Giants, the Sons of Anak, in whose sighed we appear as Grasshoppers, and they make nothing to eat us like bred;
As Satan and his Instruments have done, shall it bee done unto Them. The broken heads of Leviathan shall bee meat, and his members shall bee bread for the People of God.
As Satan and his Instruments have done, shall it be done unto Them. The broken Heads of Leviathan shall be meat, and his members shall be bred for the People of God.
How long, O Lord holy and true! wilt thou not bee avenged? Rev. 6.10. Return O Lord! for thy servants sake, the Tribes of thine inheritance, Isa. 63.17.
How long, Oh Lord holy and true! wilt thou not be avenged? Rev. 6.10. Return Oh Lord! for thy Servants sake, the Tribes of thine inheritance, Isaiah 63.17.
The workers of Iniquity should they cut off Gods People from being a People, Yet can they not from being his People. They may cut off their lives from the Land of the Living,
The workers of Iniquity should they Cut off God's People from being a People, Yet can they not from being his People. They may Cut off their lives from the Land of the Living,
These were a pure and a pious People, that never, that I read of, bowed the knee to the Romish Baal, no not in the times when our Fathers and other Nations were wondring after the Beast.
These were a pure and a pious People, that never, that I read of, bowed the knee to the Romish Baal, no not in the times when our Father's and other nations were wondering After the Beast.
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These were of that humble, and poor, and painfull People, who going into a Wildernesse to worship, are recorded to have taught the Rocks and Wilderness to yeeld food for them and their Children,
These were of that humble, and poor, and painful People, who going into a Wilderness to worship, Are recorded to have taught the Rocks and Wilderness to yield food for them and their Children,
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These were that constant and faithfull People who loved not their lives to the death, neither counted them dear unto themselves, that they might finish their course with joy,
These were that constant and faithful People who loved not their lives to the death, neither counted them dear unto themselves, that they might finish their course with joy,
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3 Nor, lastly Let Sion say, The Lord hath forsaken mee, my God hath forgotten mee (as Isa. 49.14.) because hee hath given mee to bee eaten up like bread of mine Adversaries,
3 Nor, lastly Let Sion say, The Lord hath forsaken me, my God hath forgotten me (as Isaiah 49.14.) Because he hath given me to be eaten up like bred of mine Adversaries,
for though hee suffer them to make bread of your huskie, brannie, bodily part, yet will gather your precious souls as Wheat into his Garner, Mat. 3.12. yea and your very Bodies shall return, and come safely in, in their season.
for though he suffer them to make bred of your husky, branny, bodily part, yet will gather your precious Souls as Wheat into his Garner, Mathew 3.12. yea and your very Bodies shall return, and come safely in, in their season.
Thy dead men shall live (saith Christ to Sion) together with my dead body shall they arise, Isa. 26.19. comfort you the Comfortlesse in Sion with these words. FINIS.
Thy dead men shall live (Says christ to Sion) together with my dead body shall they arise, Isaiah 26.19. Comfort you the Comfortless in Sion with these words. FINIS.
But can there bee need of such a Caution to those who are taught of God to love one another? 1 Thes. 4.9. yea to dwell in love, as they would dwell in God, 1 John 4.16. who have heard this message from the beginning, Chap. 3.11.
But can there be need of such a Caution to those who Are taught of God to love one Another? 1 Thebes 4.9. yea to dwell in love, as they would dwell in God, 1 John 4.16. who have herd this message from the beginning, Chap. 3.11.
even ever since they were born of God, or knew God, chap. 4.7? It should seem there is. GALAT. 5.15. Si vero exeditis, &c. If you bite and eat up one another, (as Beza, observing the force of the Compound NONLATINALPHABET, renders it) take heed that you bee not consumed one of another.
even ever since they were born of God, or knew God, chap. 4.7? It should seem there is. GALATIANS. 5.15. Si vero exeditis, etc. If you bite and eat up one Another, (as Beza, observing the force of the Compound, renders it) take heed that you be not consumed one of Another.
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This he spake who once felt in himself this dangerous paroxisme (as Luke the Physitian calls the biting sharp contention betwixt Paul and Barnabas, Act. 15.39.) Yea this hee spake to other Saints, as having such remainder of iniquity in their hearts,
This he spoke who once felt in himself this dangerous paroxysm (as Lycia the physician calls the biting sharp contention betwixt Paul and Barnabas, Act. 15.39.) Yea this he spoke to other Saints, as having such remainder of iniquity in their hearts,
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as (if not carefully watched over) will soon shew what need they have of such a caution; And for this well may there bee further thoughts of heart, further searchings of heart this day.
as (if not carefully watched over) will soon show what need they have of such a caution; And for this well may there be further thoughts of heart, further searchings of heart this day.
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THen, From whence come warres and fightings among you? (even, you Saints) come they not hence, even of your lusts that warre in your members? Jam. 4.1. In which Members there is yet a Law, that warreth against the law of your minds, Rom. 7.23.
THen, From whence come wars and fightings among you? (even, you Saints) come they not hence, even of your Lustiest that war in your members? Jam. 4.1. In which Members there is yet a Law, that Warreth against the law of your minds, Rom. 7.23.
but what wonder that the unmortified remainder of the Old-man in thee, should shew its teeth against thy Brother, bearing the Image of God upon him, which thou findest irreconcileable to thy self,
but what wonder that the unmortified remainder of the Old man in thee, should show its teeth against thy Brother, bearing the Image of God upon him, which thou Findest Irreconcilable to thy self,
What a curst Dog is Worldly avarice, that snaps at God and man, and none can bee quiet for it? The Covetous Saint (if so bee that both may bee possibly predicated of the same subject,
What a cursed Dog is Worldly avarice, that snaps At God and man, and none can be quiet for it? The Covetous Saint (if so be that both may be possibly predicated of the same Subject,
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and if not, wee shall find but a few Saints now a dayes) is like a male-contented Child that flies in the very face of Father and Brother, when it should receive its own portion with thanksgiving,
and if not, we shall find but a few Saints now a days) is like a Malecontented Child that flies in the very face of Father and Brother, when it should receive its own portion with thanksgiving,
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But why should Travalers so contend by the way, who shall carry the most Luggage? which Moses let fall, when he came of years, Heb. 11.24, 25, 26, reckning that hee had a good riddance of it.
But why should Travalers so contend by the Way, who shall carry the most Luggage? which Moses let fallen, when he Come of Years, Hebrew 11.24, 25, 26, reckoning that he had a good riddance of it.
The second lust is Pride, which is so primely, that Solomon speaks as if it were only influentiall upon the fore-mentioned Evill, Prov. 13.10. Only by Pride cometh Contention;
The second lust is Pride, which is so primely, that Solomon speaks as if it were only influential upon the forementioned Evil, Curae 13.10. Only by Pride comes Contention;
The Saints actings are now a dayes as if the proud Proverb of the World, viz. The lye deserves a stab, were become a Canon in some Catholick Councill, a prime Rule for Saints to walk by;
The Saints actings Are now a days as if the proud Proverb of the World, viz. The lie deserves a stab, were become a Canon in Some Catholic Council, a prime Rule for Saints to walk by;
no sooner can we bee crossed, and our private fancies contradicted, but (as if wee had a dispensation from Christ to avengeour selves) wee are ready to retaliate bitternesse, with bitternesse, and reviling, with reviling.
no sooner can we be crossed, and our private fancies contradicted, but (as if we had a Dispensation from christ to avengeour selves) we Are ready to retaliate bitterness, with bitterness, and reviling, with reviling.
Yea and so proudly fond are wee of the Births of our own brains, that whoever slights the discoveries (perhaps of some New-nothing ) that we make, we are presently prone to commit such Person to the Law De comburendis Haereticis, being Parties, Witnesses, Judges,
Yea and so proudly found Are we of the Births of our own brains, that whoever slights the discoveries (perhaps of Some New-nothing) that we make, we Are presently prove to commit such Person to the Law De comburendis Heretics, being Parties, Witnesses, Judges,
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1 Satan, that Apolyon, Rev. 9.10. or Devourer; who because hee cannot, as hee would, immediatly eat up dissenting Saints, therefore sets them a work by dissentions to bite and eat up one another; for this is that prime principle that hee taught Machiavill his dear Disciple, Divide & Impera, divide and devour them. which maxime hee closely follows;
1 Satan, that Apollyon, Rev. 9.10. or Devourer; who Because he cannot, as he would, immediately eat up dissenting Saints, Therefore sets them a work by dissensions to bite and eat up one Another; for this is that prime principle that he taught Machiavelli his dear Disciple, Divide & Impera, divide and devour them. which maxim he closely follows;
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Whereas Unitie is as essentiall, to all that is truly Evangelicall, as is Veritie; for as God is a God of truth, so is hee One, and his name one; and the, refore whatsoever is more cometh of evill.
Whereas Unity is as essential, to all that is truly Evangelical, as is Verity; for as God is a God of truth, so is he One, and his name one; and thee, refore whatsoever is more comes of evil.
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The Saints so far forth as they are Godly, they are One; and so far forth as there is envying strife, Division, they are carnall, and walk as men, 1 Cor. 3.3. i. e. as other men, and are so far fit for Satans Design.
The Saints so Far forth as they Are Godly, they Are One; and so Far forth as there is envying strife, Division, they Are carnal, and walk as men, 1 Cor. 3.3. i. e. as other men, and Are so Far fit for Satan Design.
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Whom since hee cannot hinder from being one in the Main; yet hath hee the trick to make them contest for the Method, whilest they all mind the same thing.
Whom since he cannot hinder from being one in the Main; yet hath he the trick to make them contest for the Method, whilst they all mind the same thing.
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that so hee may really divide, where they seemingly differ; or at least, greatly divide, where they little differ; and consequently, both really and greatly devour, where they divide.
that so he may really divide, where they seemingly differ; or At least, greatly divide, where they little differ; and consequently, both really and greatly devour, where they divide.
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Who though hee sometimes extenuate the breaches between God and Man, making great sinnes, small; and small sinnes, none; yet knows how to aggravate the breaches betwixt Man and Man, and Saint and Saint, that the least may bee great, yea that nothing may appear something.
Who though he sometime extenuate the Breaches between God and Man, making great Sins, small; and small Sins, none; yet knows how to aggravate the Breaches betwixt Man and Man, and Saint and Saint, that the least may be great, yea that nothing may appear something.
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and having parted them asunder, to keep them asunder: and having made the wound to keep it open; For this purpose hee will tell the one that the other loves not his company,
and having parted them asunder, to keep them asunder: and having made the wound to keep it open; For this purpose he will tell the one that the other loves not his company,
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Thus if both bee somewhat willing to accord, perhaps the proud nicity of an who shall speak first? may prevail to keep them from speaking each to other;
Thus if both be somewhat willing to accord, perhaps the proud nicity of an who shall speak First? may prevail to keep them from speaking each to other;
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till such time as something bee spoken of each other, which the Birds of the aire (belonging to the Prince of the power of the air ) will so carry, and miscarry, to each other, that thereby the old wound may take new Air, and burn,
till such time as something be spoken of each other, which the Birds of the air (belonging to the Prince of the power of the air) will so carry, and miscarry, to each other, that thereby the old wound may take new Air, and burn,
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Ah! Satan sufficiently knows, what a conducement to the distancing of affections is the distancing of Godly persons: And how easily hee can keep them from agreeing together, if he can but keep them from speaking, especially from praying together. And therefore hee will have one to look proudly upon himself as a John, as the only champion for the truth,
Ah! Satan sufficiently knows, what a conducement to the distancing of affections is the distancing of Godly Persons: And how Easily he can keep them from agreeing together, if he can but keep them from speaking, especially from praying together. And Therefore he will have one to look proudly upon himself as a John, as the only champion for the truth,
who may still gall and chafe the sore, that would almost heal alone, if but let alone. Neither are wee to think that these are only to bee found among those whom we least affect,
who may still Gall and chafe the soar, that would almost heal alone, if but let alone. Neither Are we to think that these Are only to be found among those whom we least affect,
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And 'tis sad that Gods Davids, his own dear people, should bee the Receivers of these Theeves: And yet more sad that such false suggestions should produce such true variance, as that David should not qu te clear himself of the grudge, when Mephibosheth quite clears himself of the guilt. Yet such Artists are these Zibahs in the trade of false accusing, and such bunglers are wee Christians in the Trade of forgiving, 1 Sam. 16.3. and 19.29. These are the Mad-men that make a sport of casting fire brands, Pro. 26.18.19. and there are that make a sport of returning the like;
And it's sad that God's Davids, his own dear people, should be the Receivers of these Thieves: And yet more sad that such false suggestions should produce such true variance, as that David should not queen to clear himself of the grudge, when Mephibosheth quite clears himself of the guilt. Yet such Artists Are these Zibahs in the trade of false accusing, and such bunglers Are we Christians in the Trade of forgiving, 1 Sam. 16.3. and 19.29. These Are the Madmen that make a sport of casting fire brands, Pro 26.18.19. and there Are that make a sport of returning the like;
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Whence it comes to pass that the most precious among men, cannot possibly bee Congregationall, but must presently be Schismaticall, nor Presbyterian, but presently Antichristian; yea hence it is that a man cannot follow Peace with all men, no not with all good men,
Whence it comes to pass that the most precious among men, cannot possibly be Congregational, but must presently be Schismatical, nor Presbyterian, but presently Antichristian; yea hence it is that a man cannot follow Peace with all men, no not with all good men,
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but before hee thinks of it, hee becomes an Heteroclitall Erastian, and is almost Amathematized, on severall hands, by some lesse charitable Zelots, for a Neutralizing Merozite.
but before he thinks of it, he becomes an Heteroclitall Erastian, and is almost Amathematized, on several hands, by Some less charitable Zealots, for a Neutralizing Merozite.
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I speak not in the least, to the quenching any genuine zeal in the People of God (the Lord increase it a thousand fold!) But mee thinks when a fiery Zeal stands in competition with fervent charity, 'tis as when preternaturall heat labours the extinction of the Naturall.
I speak not in the least, to the quenching any genuine zeal in the People of God (the Lord increase it a thousand fold!) But me thinks when a fiery Zeal Stands in competition with fervent charity, it's as when preternatural heat labours the extinction of the Natural.
Yea peradventure it will, upon close triall, be found, that some that spend their zeal the most prodigally upon the circumstance and form, spare the least for the substance and power of Godlinesse. Secondly, WHerefore, O Saints!
Yea Peradventure it will, upon close trial, be found, that Some that spend their zeal the most prodigally upon the circumstance and from, spare the least for the substance and power of Godliness. Secondly, Wherefore, Oh Saints!
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1 What Injurie you offer to God, your Father and their Father whom you devour? Ephes. 4.6. there is one God, and Father of All. His is the house which you set on fire, Ephes. 2.22. his the Servants whom you smite, Matth. 24.49. and his are the Children which you destroy, Psal. 73.15. In this case the Lord may complain as did Israel of old, Gen. 42.36. mee have ye bereaved of my Children;
1 What Injury you offer to God, your Father and their Father whom you devour? Ephesians 4.6. there is one God, and Father of All. His is the house which you Set on fire, Ephesians 2.22. his the Servants whom you smite, Matthew 24.49. and his Are the Children which you destroy, Psalm 73.15. In this case the Lord may complain as did Israel of old, Gen. 42.36. me have you bereft of my Children;
2 What injury you offer to God the Son, who paid the same price for thy dissencing Brother that hee paid for thee? Destroy not him for whom Christ dyed, Rom. 14.15.
2 What injury you offer to God the Son, who paid the same price for thy dissencing Brother that he paid for thee? Destroy not him for whom christ died, Rom. 14.15.
3 What Injury to God the Spirit? That Dove is grieved when you grieve one another, Ephes. 4.30, 31, 32. Grieve not the holy Spirit of God whereby you are sealed unto the Day of Redemption; i. e.
3 What Injury to God the Spirit? That Dove is grieved when you grieve one Another, Ephesians 4.30, 31, 32. Grieve not the holy Spirit of God whereby you Are sealed unto the Day of Redemption; i. e.
4 What Injury to your Profession? The Gospel, that is professed by you, came to you with acclamations of Peace on Earth, Good-will towards men, And saith unto you. Rom. 12.19. Avenge not your selves, but rather give place unto wrath, Gal. 6.10. Do good unto all men, but especially to those that are of the houshold of Faith, Yea, Rom. 12.14.
4 What Injury to your Profession? The Gospel, that is professed by you, Come to you with acclamations of Peace on Earth, Goodwill towards men, And Says unto you. Rom. 12.19. Avenge not your selves, but rather give place unto wrath, Gal. 6.10. Do good unto all men, but especially to those that Are of the household of Faith, Yea, Rom. 12.14.
blesse them that persecute you, blesse and curse not, yea, verse 20. If thine Enemy hunger, give him meat (not eat him up.) How then should there bee license for you in the Gospel, to harm one another? or to make a prey one of another?
bless them that persecute you, bless and curse not, yea, verse 20. If thine Enemy hunger, give him meat (not eat him up.) How then should there be license for you in the Gospel, to harm one Another? or to make a prey one of Another?
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For having mentioned before the wrong that is hereby offered to your Heavenly Father, how shall I forget Jerusalem which is above, and should bee free from these Injuries,
For having mentioned before the wrong that is hereby offered to your Heavenly Father, how shall I forget Jerusalem which is above, and should be free from these Injuries,
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If Envy kill one Son, Judgement the other; Rebekah, looseth both, who is the Mother of both. Ah! Jerusalem can have no greater grief than to see of her Children warring one against another.
If Envy kill one Son, Judgement the other; Rebekah, loses both, who is the Mother of both. Ah! Jerusalem can have no greater grief than to see of her Children warring one against Another.
And how say you that you love her, if you thus grieve her? and how hope you to prosper if you do not love her? observe how the Spirit aggravateth the wickednesse of the wickeds slandring and evill-speaking from such relation, Psal. 50 20. Thou sittest and speakest against thy Brother,
And how say you that you love her, if you thus grieve her? and how hope you to prosper if you do not love her? observe how the Spirit Aggravateth the wickedness of the wickeds slandering and Evil-speaking from such Relation, Psalm 50 20. Thou Sittest and Speakest against thy Brother,
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and slandrest thine own Mothers Son. Is hee a Dissenter, but yet thy Brother? Take heed of speaking slandrously against him. The Saints look for Tribulation in the World, and Persecution from the World; but O how insupportable, is an Injury from a Saint, to a Saint? Had it been an Enemy, saith David, I could have born it;
and slandrest thine own Mother's Son. Is he a Dissenter, but yet thy Brother? Take heed of speaking slandrously against him. The Saints look for Tribulation in the World, and Persecution from the World; but Oh how insupportable, is an Injury from a Saint, to a Saint? Had it been an Enemy, Says David, I could have born it;
but it was my Familiar with whom I have taken sweet Counsell, going to the House of God with him, (as it is in the Psalm.) It is little trouble to a Saint to hear that Way called Heresie by the profane and Ignorant World, wherein hee worships the God of his Fathers;
but it was my Familiar with whom I have taken sweet Counsel, going to the House of God with him, (as it is in the Psalm.) It is little trouble to a Saint to hear that Way called Heresy by the profane and Ignorant World, wherein he worships the God of his Father's;
or for an Hypocrite, as Job by his friends; (without the support of an Almighty Arm) who can bear it? How sad and grievous a thing is it that out of those that are sent out as Lambes among Wolves, Luk. 10.3.
or for an Hypocrite, as Job by his Friends; (without the support of an Almighty Arm) who can bear it? How sad and grievous a thing is it that out of those that Are sent out as Lambs among Wolves, Luk. 10.3.
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and Beleevers among themselves are all of a peece; and therefore by no means should fall in peeces. Hee that eats up his Brother, eats up the flesh of his own Arm,
and Believers among themselves Are all of a piece; and Therefore by no means should fallen in Pieces. He that eats up his Brother, eats up the Flesh of his own Arm,
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for wee are Members of his body, of his flesh, and of his bones, Ephes. 5.29, 30. 6 What Injurie to those that suffer? Art thou strong? then oughtest thou to bear the Infirmities of the weak;
for we Are Members of his body, of his Flesh, and of his bones, Ephesians 5.29, 30. 6 What Injury to those that suffer? Art thou strong? then Ought thou to bear the Infirmities of the weak;
and not to please thy self, but thy Neighbour for his good, unto Edification, Rom. 15.1, 2. Are others weak? they are to bee received, but not to doubtful disputations, Rom. 14.1. or are they over-taken in a fault? they are to bee restored by thee, being Spirituall, in the Spirit of Meeknesse, Gal. 6.1.
and not to please thy self, but thy Neighbour for his good, unto Edification, Rom. 15.1, 2. are Others weak? they Are to be received, but not to doubtful disputations, Rom. 14.1. or Are they overtaken in a fault? they Are to be restored by thee, being Spiritual, in the Spirit of Meekness, Gal. 6.1.
lest that which is lame bee turned out of the way, but let it rather bee healed Heb. 12.12, 13. Hast thou knowledge, wherein thy Brother is Ignorant? then shew out of a good conversation thy works with meeknesse of Wisdome, Ja. 3. 13. But if you have bitter Envying,
lest that which is lame be turned out of the Way, but let it rather be healed Hebrew 12.12, 13. Hast thou knowledge, wherein thy Brother is Ignorant? then show out of a good Conversation thy works with meekness of Wisdom, Ja. 3. 13. But if you have bitter Envying,
and strife in your hearts, glory not, and lye not against the truth, ver. 14. For the wrath of man works not the Righteousnesse of God, Iam. 1.20. Seventhly, what injury to the very Workers of Iniquity whose bloody hands are by you strengthened? for as in some cases we are said to Tempt the Tempter to temptus;
and strife in your hearts, glory not, and lie not against the truth, ver. 14. For the wrath of man works not the Righteousness of God, Iam. 1.20. Seventhly, what injury to the very Workers of Iniquity whose bloody hands Are by you strengthened? for as in Some cases we Are said to Tempt the Tempter to temptus;
Who perhaps would have little courage to set upon Us, but that they find Us setting upon one another. For whom might there bee any plea in the great day, I am verily perswaded, it would bee this; Lord!
Who perhaps would have little courage to Set upon Us, but that they find Us setting upon one Another. For whom might there be any plea in the great day, I am verily persuaded, it would be this; Lord!
How can you imagine that the workers of Iniquity should take it to bee so hainous a sinne to Eat you up, when they find you Eating up one another? You are, or should bee, the Light of the World, Mat. 5.14.
How can you imagine that the workers of Iniquity should take it to be so heinous a sin to Eat you up, when they find you Eating up one Another? You Are, or should be, the Light of the World, Mathew 5.14.
but may not they that walk in this, by you, walk in Darknesse? the Saints should walk so by Rule, that their walking should be to others as a Rule; but they, alas!
but may not they that walk in this, by you, walk in Darkness? the Saints should walk so by Rule, that their walking should be to Others as a Rule; but they, alas!
O! how fair and how fortified is Jerusalem, that City compact together? Psa. 122.3. They that dwell in Ʋnity dwell in safety. Houses are first broken and then robbed: Armyes are first routed and then ruin'd: Dinahs stragling ▪ was Sochem: Temptation, Gen. 34, 1, 2. The Solitary Traveller is soonest set upon;
OH! how fair and how fortified is Jerusalem, that city compact together? Psa. 122.3. They that dwell in Ʋnity dwell in safety. Houses Are First broken and then robbed: Armies Are First routed and then ruined: Dinahs straggling ▪ was Sochem: Temptation, Gen. 34, 1, 2. The Solitary Traveller is soonest Set upon;
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Wee say Occasion makes a Theif, and why not a murtherer? Oh! Our othermen sinnes in this respect ▪ Oh! how formidable might wee bee to our enemies were wee more gentle to our friends? Oh! how fair would the Moon be (I mean the Church Militant) if it were but clear as the Sunne (the Church triumphant) from these spots? Yea,
we say Occasion makes a Thief, and why not a murderer? Oh! Our othermen Sins in this respect ▪ Oh! how formidable might we be to our enemies were we more gentle to our Friends? Oh! how fair would the Moon be (I mean the Church Militant) if it were but clear as the Sun (the Church triumphant) from these spots? Yea,
how terrible would unarmed Saints bee even as an Army with banners had they but a banner amongst them like the Banner over th m, viz. Love. And were it so,
how terrible would unarmed Saints be even as an Army with banners had they but a banner among them like the Banner over that m, viz. Love. And were it so,
Finally, Consider what injurie you do your selves, in being so injurious? If you fall out, you do not only provoke the Enemies as I said to fall in, but also you provoke God to let them in. Which if hee do not, hee must needs fall in himself among you,
Finally, Consider what injury you do your selves, in being so injurious? If you fallen out, you do not only provoke the Enemies as I said to fallen in, but also you provoke God to let them in. Which if he do not, he must needs fallen in himself among you,
and buffet you for buffeting one another. Hath not God spoke in flaming fire often enough of late against the flaming Contentions of his People? And may not I truly say, that for this cause many are sick, and many sleep?
and buffet you for buffeting one Another. Hath not God spoke in flaming fire often enough of late against the flaming Contentions of his People? And may not I truly say, that for this cause many Are sick, and many sleep?
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Yea for this cause (as some Master would make his quarrelling Schollers whip one another) doth the Lord make you scourges each to other, who would otherwise bee the greatest delights and meetest helpes each to other upon the face of the earth.
Yea for this cause (as Some Master would make his quarreling Scholars whip one Another) does the Lord make you scourges each to other, who would otherwise be the greatest delights and meetest helps each to other upon the face of the earth.
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In this sense hee that takes the sword shal perish by the sword and they that bite and devour one another, shall bee devoured one of another, and hee that slayes a man shall do it (as Lamech said) to his own wounding. Therefore grudge not one against another, Brethren, lest yee bee condemned:
In this sense he that Takes the sword shall perish by the sword and they that bite and devour one Another, shall be devoured one of Another, and he that slays a man shall do it (as Lamech said) to his own wounding. Therefore grudge not one against Another, Brothers, lest ye be condemned:
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and humane accounts) are weak your enemies, as you have heard, want nothing but opportunitie (not appetite ) to eat you up, why then should you eat up one another?
and humane accounts) Are weak your enemies, as you have herd, want nothing but opportunity (not appetite) to eat you up, why then should you eat up one Another?
and why not love together here? You all pretend for the same Country, and why should you fall out by the way? (see Gen. 45.24.) and if some of you go the furthest way about, the more is their trouble, the more are they to bee pittied, that do so.
and why not love together Here? You all pretend for the same Country, and why should you fallen out by the Way? (see Gen. 45.24.) and if Some of you go the furthest Way about, the more is their trouble, the more Are they to be pitied, that do so.
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Brethren, I am perswaded, were there any Room for sorrow after our entrance into the Joy of the Lord, It would bee a principall grief to us there, to think how wee have grieved each other here. Thirdly
Brothers, I am persuaded, were there any Room for sorrow After our Entrance into the Joy of the Lord, It would be a principal grief to us there, to think how we have grieved each other Here. Thirdly
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and do evidently tend in their degree, to their eating up of one another; for, whosoever hateth his Brother is a Murtherer, 1 Joh. 3.15. 2 As Accessaries, either
and do evidently tend in their degree, to their eating up of one Another; for, whosoever hates his Brother is a Murderer, 1 John 3.15. 2 As Accessaries, either
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But if thou slight him that art a Brother, what wonder though a Doeg smite him? But if hee suffer through thine occasion, any persecution, from an Ishmael; know that thou, the Accessary, art in danger of the Councill, Mat. 5.22.
But if thou slight him that art a Brother, what wonder though a Doeg smite him? But if he suffer through thine occasion, any persecution, from an Ishmael; know that thou, the Accessary, art in danger of the Council, Mathew 5.22.
2 By taking up a (groundlesse) reproach against thy brother (when it lies in the way) Psal. 15.3. or by suffering any dog to eat up his turtle, when thou maist deliver it.
2 By taking up a (groundless) reproach against thy brother (when it lies in the Way) Psalm 15.3. or by suffering any dog to eat up his turtle, when thou Mayest deliver it.
Not that I would have you to justify the wicked, or to plead for any that pretends to bee Godly, in that which is evidently ungodly, for in so doing you expose the whole Generation of the just, to bee eaten up of the unjust.
Not that I would have you to justify the wicked, or to plead for any that pretends to be Godly, in that which is evidently ungodly, for in so doing you expose the Whole Generation of the just, to be eaten up of the unjust.
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4 See these Puritans will hold one with another in fraud, over-reaching, &c. If one of us, whom they call the world, had done so — but now they can make light of the matter, 'tis the mans infirmity, and the mans honest at heart for all this.
4 See these Puritans will hold one with Another in fraud, overreaching, etc. If one of us, whom they call the world, had done so — but now they can make Light of the matter, it's the men infirmity, and the men honest At heart for all this.
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For as there is nothing that more hardens the wicked than the shamefull miscariages of Professors, so is there nothing that more confirms them in such their obduration, then when such miscariages are justified or at least (which is too too usuall) extenuated by other Professors.
For as there is nothing that more hardens the wicked than the shameful miscarriages of Professors, so is there nothing that more confirms them in such their obduration, then when such miscarriages Are justified or At least (which is too too usual) extenuated by other Professors.
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least thou seem like unto him excuse him not, least thou accuse thy self, and give occasion to others to accuse the whole brother-hood as like unto him.
lest thou seem like unto him excuse him not, lest thou accuse thy self, and give occasion to Others to accuse the Whole brotherhood as like unto him.
Nor would I have you in all cases, to condemn your own Innocence, by your silence; for certain it is, that hee that ought to vindicate his Brother, may vindicate himself from evident injuries,
Nor would I have you in all cases, to condemn your own Innocence, by your silence; for certain it is, that he that ought to vindicate his Brother, may vindicate himself from evident injuries,
But it is so hard for us to bee competent Judges when wee are Parties, and when wee strive, to strive lawfully, that ordinarily it is best for us not to strive at all, and then wee are surest not to strive amisse. Fourthly,
But it is so hard for us to be competent Judges when we Are Parties, and when we strive, to strive lawfully, that ordinarily it is best for us not to strive At all, and then we Are Surest not to strive amiss. Fourthly,
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ANd now finally, to direct you; supposing your Judgements deeply convicted of the sinfullnesse of the sin of eating up one another, your hearts humbled, and your souls imbitred in the sense of it —
ANd now finally, to Direct you; supposing your Judgments deeply convicted of the sinfullnesse of the since of eating up one Another, your hearts humbled, and your Souls imbitred in the sense of it —
That you that are the Children of God should be so far complexioned like those whose Father is the Murtherer, the Destroyer, the accuser of the Brethren.
That you that Are the Children of God should be so Far complexioned like those whose Father is the Murderer, the Destroyer, the accuser of the Brothers.
That you should secretly grudge at each others good, or seek each others harm, or lay stumbling blocks before each other, that each that falleth might bee a step to other to rise by. In a word.
That you should secretly grudge At each Others good, or seek each Others harm, or lay stumbling blocks before each other, that each that falls might be a step to other to rise by. In a word.
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That you should hatch the Viperous brood of the Old Serpent, and distance your selves at his word of command, and make much of his Ministers, for setting you together by the ears,
That you should hatch the Viperous brood of the Old Serpent, and distance your selves At his word of command, and make much of his Ministers, for setting you together by the ears,
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Oh! What cause of sorrow? shame? blushing? yea bleeding before the Lord is here? Oh! how might Rivers of tears runne down our faces, to wash away the blood that runnes down the faces of our brethren;
Oh! What cause of sorrow? shame? blushing? yea bleeding before the Lord is Here? Oh! how might rivers of tears run down our faces, to wash away the blood that runs down the faces of our brothers;
O wee want them to curbe the Mutineers in our own bowells, were they themselves but well disciplin'd. Let mee tell thee there is none in the world that thou hast cause to look so discontentedly on, or to deal so unkindly with as thine own heart:
Oh we want them to curb the Mutineers in our own bowels, were they themselves but well disciplined. Let me tell thee there is none in the world that thou hast cause to look so discontentedly on, or to deal so unkindly with as thine own heart:
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This heart is that old enemy of thine, that froward piece of flesh call'd the Old Man; which hath so often not only bred variance between thee and thy Brother, but distances or strangenesses betwixt thee and thy God; and not only provoked thy Christian friend to wrath;
This heart is that old enemy of thine, that froward piece of Flesh called the Old Man; which hath so often not only bred variance between thee and thy Brother, but distances or strangenesses betwixt thee and thy God; and not only provoked thy Christian friend to wrath;
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This heart is that grand enemy of thine that hath ever grudged at thy greatest good, and hath done more to the hindring of thee from and in the enjoying God thy chief good, than all the world beside.
This heart is that grand enemy of thine that hath ever grudged At thy greatest good, and hath done more to the hindering of thee from and in the enjoying God thy chief good, than all the world beside.
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Injuries from Enemies, unkindnesses from Friends, yea even temptations and assaults and bufferings from Satan himself, have oft driven thee the sooner and the nearer to God;
Injuries from Enemies, Unkindnesses from Friends, yea even temptations and assaults and bufferings from Satan himself, have oft driven thee the sooner and the nearer to God;
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This heart is that secret and close enemie of thine that can follow thee where thy quarrelling friend comes not at thee, into thy Closet and secret Chamber and there disturb and interrupt thee, which being an enemy unto thee, and yet within thee, O! how great is the mischief that it is able to do thee?
This heart is that secret and close enemy of thine that can follow thee where thy quarreling friend comes not At thee, into thy Closet and secret Chamber and there disturb and interrupt thee, which being an enemy unto thee, and yet within thee, OH! how great is the mischief that it is able to do thee?
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This heart is that continuall adversary of thine, that dogs thee from duty to duty, from day to day, breeding thy disquiet in all places, and at all times, when thou mightest retire from an injurious world, and froward friend, how hard a thing is it to reced e from an injurious and froward heart?
This heart is that continual adversary of thine, that Dogs thee from duty to duty, from day to day, breeding thy disquiet in all places, and At all times, when thou Mightest retire from an injurious world, and froward friend, how hard a thing is it to reced e from an injurious and froward heart?
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and yet not sinne, Ephe. 4.26. and having first pull'd the beam out of our own eyes, should see the more clearly to pluck the Mote out of our Brothers eye, Mat. 7.5.
and yet not sin, Ephes 4.26. and having First pulled the beam out of our own eyes, should see the more clearly to pluck the Mote out of our Brother's eye, Mathew 7.5.
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the right salving of thy weapon may (in this case) be some cure to his wound: this is the allowable weapon-salving; If thy Passions were healed, others would not be so soon harmed by them; or if harmed, sooner healed.
the right salving of thy weapon may (in this case) be Some cure to his wound: this is the allowable weapon-salving; If thy Passion were healed, Others would not be so soon harmed by them; or if harmed, sooner healed.
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Bee angry with thy self, and bee wroth with thy Sin; Yea particularly bee angry with thine anger for gadding abroad like Dinah, when had it been a good Houswife, it would have found work enough at home.
be angry with thy self, and be wroth with thy since; Yea particularly be angry with thine anger for gadding abroad like Dinah, when had it been a good Housewife, it would have found work enough At home.
Let the same Spirit that descended on him (like a Dove Mat. 3.16.) dwel in thee. This is the prime Direction which the Apostle adds to that very caution which wee have been treating of, Gal. 5.16. This I say then, walk in the Spirit and you shall not fullfill the lust of the flesh;
Let the same Spirit that descended on him (like a Dove Mathew 3.16.) dwell in thee. This is the prime Direction which the Apostle adds to that very caution which we have been treating of, Gal. 5.16. This I say then, walk in the Spirit and you shall not fulfil the lust of the Flesh;
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Whereas Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murthers, and such like are the manifest lusts of the flesh, verses 19, 20, 21. Especially labour to bee rich in those two special graces of the Spirit, which I mention in opposition to Covetousnesse and Pride, the forementioned inward and Principall causes of our bitings of one another.
Whereas Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, and such like Are the manifest Lustiest of the Flesh, Verses 19, 20, 21. Especially labour to be rich in those two special graces of the Spirit, which I mention in opposition to Covetousness and Pride, the forementioned inward and Principal Causes of our bitings of one Another.
You all pretend to bee Abrahams Children; but will you make use of your Fathers receipt? it is an excellent good one, yea too good for you to hear of, unlesse you will make use of it.
You all pretend to be Abrahams Children; but will you make use of your Father's receipt? it is an excellent good one, yea too good for you to hear of, unless you will make use of it.
You know Abraham was every way a better man than Lot; yet seeks to Lot for peace (when it had been manners for Lot to have sought to his Unkle Abraham) Gen. 13.8. Yea prayes for peace:
You know Abraham was every Way a better man than Lot; yet seeks to Lot for peace (when it had been manners for Lot to have sought to his Uncle Abraham) Gen. 13.8. Yea prays for peace:
yea bids so fair for it, that I am perswaded, there are few Lots, that you deal with, so froward, but you might buy your peace at Abrahams price, ver. 9. Is not the whole land before thee? If thou wilt take the right hand, I will go to the left,
yea bids so fair for it, that I am persuaded, there Are few Lots, that you deal with, so froward, but you might buy your peace At Abrahams price, ver. 9. Is not the Whole land before thee? If thou wilt take the right hand, I will go to the left,
Shall the taller brother (that so counts himself) put his shorter brother upon the Rack because hee is not of his own size? what proud Tyrants are wee that must suite the length of every Lodger to our own bed? what froward Children that fling away,
Shall the Taller brother (that so counts himself) put his shorter brother upon the Rack Because he is not of his own size? what proud Tyrants Are we that must suit the length of every Lodger to our own Bed? what froward Children that fling away,
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I remember the Lord ushers in the mention of an Indeavour to keep the Unity of the Spirit in the Bond of Peace, with the forbearing of one another in Love.
I Remember the Lord ushers in the mention of an Endeavour to keep the Unity of the Spirit in the Bound of Peace, with the forbearing of one Another in Love.
And who are wee that wee should pretend to bee the only Men of Gods Counsell? or that the secret of the Lord is with us only? or that wee should chide or smite our dissenting Brethren as Zedekiah did Micaiah, with an which way went the Spirit of God from us to speak unto you?
And who Are we that we should pretend to be the only Men of God's Counsel? or that the secret of the Lord is with us only? or that we should chide or smite our dissenting Brothers as Zedekiah did Micaiah, with an which Way went the Spirit of God from us to speak unto you?
and why not as well more to another in some other point than to thee? why shouldest thou then desire that every one should yeeld unto thee in every thing?
and why not as well more to Another in Some other point than to thee? why Shouldst thou then desire that every one should yield unto thee in every thing?
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Nay, who that is any whit sensible of his own Ignorance (which who is not, is of all men the most Ignorant, and therefore least fit to bee followed) that dares say that hee hath got away all the Truth from the Dissenters;
Nay, who that is any whit sensible of his own Ignorance (which who is not, is of all men the most Ignorant, and Therefore least fit to be followed) that dares say that he hath god away all the Truth from the Dissenters;
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Blessed bee the Lord in things most needfull, wee have Faith; and certain (though not full) knowledge; which if any, though an Angel from Heaven would have from us, wee may strive,
Blessed be the Lord in things most needful, we have Faith; and certain (though not full) knowledge; which if any, though an Angel from Heaven would have from us, we may strive,
and strive lawfully, shewing our valour for the Truth; and contend, and contend earnestly; and rebuke, and rebuke (NONLATINALPHABET) cuttingly; But oh!
and strive lawfully, showing our valour for the Truth; and contend, and contend earnestly; and rebuke, and rebuke () cuttingly; But o!
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how woefully do wee confound Matters of Opinion with things of faith? and contend for tithing, &c. whilst wee (almost) let the weightier things, of the Gospell, go?
how woefully do we confound Matters of Opinion with things of faith? and contend for tithing, etc. while we (almost) let the Weightier things, of the Gospel, go?
Christians, I would not have you prostitute your Principles to any under Heaven, being first sure that they are Principles of the Doctrines of Christ, wherein I warn you again that you bee first sure;
Christians, I would not have you prostitute your Principles to any under Heaven, being First sure that they Are Principles of the Doctrines of christ, wherein I warn you again that you be First sure;
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yet may you, in Humilitie, prostrate your selves; And where you cannot prefer their way (whom you know to bee godly) prefer their persons and where you cannot conquer by clearness of light, bee sure you overcome your Antagonist by fervencie of Love; shewing that Divine Prowesse which the World calls Cowardise, viz. Better is the slow to anger,
yet may you, in Humility, prostrate your selves; And where you cannot prefer their Way (whom you know to be godly) prefer their Persons and where you cannot conquer by clearness of Light, be sure you overcome your Antagonist by fervency of Love; showing that Divine Prowess which the World calls Cowardice, viz. Better is the slow to anger,
They say that London-Bridge is built upon wool-sacks, and surely if there bee any passablenesse from the one side to the other of dissenting Saints, the basis of such Bridge must be laid in that Lenity that James calls the meeknesse of wisdome, Chap. 3.13.
They say that London bridge is built upon woolsacks, and surely if there be any passableness from the one side to the other of dissenting Saints, the basis of such Bridge must be laid in that Lenity that James calls the meekness of Wisdom, Chap. 3.13.
Secondly, That there may bee no Schisme in the body of Christ, let the Members have the same Care One for Another, 1 Cor. 12.25. And look not every man on his own things, but every man on the things of others, Phil. 2.4. Let each burn when other is offended, 2 Cor. 11.29. Let each promote and rejoyce in others Good. 1 Cor 12.26.
Secondly, That there may be no Schism in the body of christ, let the Members have the same Care One for another, 1 Cor. 12.25. And look not every man on his own things, but every man on the things of Others, Philip 2.4. Let each burn when other is offended, 2 Cor. 11.29. Let each promote and rejoice in Others Good. 1 Cor 12.26.
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Indeed the Pleasantnesse and beauty of this Concord is most worthy your study, which the Psalmist calls Others (whilest himself breaks out into the admiration of it) to behold Psa. 133.1. Behold how good and pleasant a thing it is, for Brethren to dwell together in Unity.
Indeed the Pleasantness and beauty of this Concord is most worthy your study, which the Psalmist calls Others (whilst himself breaks out into the admiration of it) to behold Psa. 133.1. Behold how good and pleasant a thing it is, for Brothers to dwell together in Unity.
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But, to the Psalmists Quam bonum? Quam jucundum? Let mee adde Quam necessarium? Christians, Contemplate the necessity of Unity, that may force you thereunto,
But, to the Psalmists Quam bonum? Quam jucundum? Let me add Quam Necessary? Christians, Contemplate the necessity of Unity, that may force you thereunto,
And of Gods Command, Be at Peace amongst your selves, 1 Thes. 5.13. In respect of your expectation of the accomplishment of many most sweet promises (such as that Isai. 11.13. and 66.12.) And its naturall Connexion to the promises even of love and Peace from God himself, 2 Cor. 11.13. Bee of one mind, live in Peace, and the God of Love and Peace shall bee with you. Its necessity as a Token to others that you are Citizens of SALEM and his Disciples who hath said, all thy children shall bee TAUGHT of God, and great shall bee the PEACE of thy Children, Isay. 54.15.
And of God's Command, Be At Peace among your selves, 1 Thebes 5.13. In respect of your expectation of the accomplishment of many most sweet promises (such as that Isaiah 11.13. and 66.12.) And its natural Connexion to the promises even of love and Peace from God himself, 2 Cor. 11.13. be of one mind, live in Peace, and the God of Love and Peace shall be with you. Its necessity as a Token to Others that you Are Citizens of SALEM and his Disciples who hath said, all thy children shall be TAUGHT of God, and great shall be the PEACE of thy Children, Saiah 54.15.
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Its Necessity as a Conviction unto others, that the Gospell is a Gospell not of Discord, but of PEACE, Eph. 6.15. and that God is the Author not of Confusion, but of PEACE in all the Churches of the Saints 1 Cor. 14.33. and finally, Its necessity as an Evidence to your selves, that the PEACE of God rules in your hearts and that, notwithstanding your Imperfections, you can yet find that you have, put on Charity which is the bond of perfection, Col. 3.14, 15. and seeing that you love one another not in word but in truth and in deed, may hereby know that you are of the truth and assure your hearts before God, 1 Jo. 3.18.19.
Its Necessity as a Conviction unto Others, that the Gospel is a Gospel not of Discord, but of PEACE, Ephesians 6.15. and that God is the Author not of Confusion, but of PEACE in all the Churches of the Saints 1 Cor. 14.33. and finally, Its necessity as an Evidence to your selves, that the PEACE of God rules in your hearts and that, notwithstanding your Imperfections, you can yet find that you have, put on Charity which is the bound of perfection, Col. 3.14, 15. and seeing that you love one Another not in word but in truth and in deed, may hereby know that you Are of the truth and assure your hearts before God, 1 John 3.18.19.
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It is not, I say, indispensably necessary to your going to Heaven, that you bee Presbyterians, Congregational, &c. But your living in love is necessary;
It is not, I say, indispensably necessary to your going to Heaven, that you be Presbyterians, Congregational, etc. But your living in love is necessary;
If any shall conclude that another, that is none of his party, is therefore none of Christs Body; If that man himself make a shift to get to Heaven, and there meet the other;
If any shall conclude that Another, that is none of his party, is Therefore none of Christ Body; If that man himself make a shift to get to Heaven, and there meet the other;
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Whosoever then is right or wrong in point of Judgement; sure I am that every one is wrong that is not right in point of Love; for Love that worketh no ill to its Neighbour, is the fullfilling of the Law, Rom. 13.11. You must therefore bee of one heart, where you cannot bee of one mind, which that you may bee, know;
Whosoever then is right or wrong in point of Judgement; sure I am that every one is wrong that is not right in point of Love; for Love that works no ill to its Neighbour, is the fulfilling of the Law, Rom. 13.11. You must Therefore be of one heart, where you cannot be of one mind, which that you may be, know;
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That it is not possible for Saints to differ in so great things as wherein they agree, yea wherein they must needs agree, or cannot bee Saints. In Fundamentalls they agree; in Circumstantialls they differ;
That it is not possible for Saints to differ in so great things as wherein they agree, yea wherein they must needs agree, or cannot be Saints. In Fundamentals they agree; in Circumstantials they differ;
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Their Body is One, their Spirit One, their Hope One, their Lord One, their Faith One, their Baptisme (at least that of the Spirit, and with fire) One, their God and Father, One;
Their Body is One, their Spirit One, their Hope One, their Lord One, their Faith One, their Baptism (At least that of the Spirit, and with fire) One, their God and Father, One;
but prayes to this effect, that God would send forth an healing Spirit; but where is the Magistrate, the Minister, the Christian that is an Healer indeed? Seek Peace and ensue it, saith the Apostle, 1 Pet. 3.11. joyning both these together, which wee, it seems, are too prone to put asunder.
but prays to this Effect, that God would send forth an healing Spirit; but where is the Magistrate, the Minister, the Christian that is an Healer indeed? Seek Peace and ensue it, Says the Apostle, 1 Pet. 3.11. joining both these together, which we, it seems, Are too prove to put asunder.
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Do wee then seek Peace by our Prayers? let us ensue it by indeavour. Do wee beg the coming of the Kingdome of Christ? let us approve our selves to bee not faint well-wishers thereunto,
Do we then seek Peace by our Prayers? let us ensue it by endeavour. Do we beg the coming of the Kingdom of christ? let us approve our selves to be not faint wellwishers thereunto,
Neverthelesse whereto we have already attained, let us walk by the some Rule, let us mind the same thing, verse 16. Oh! What a Nurse to Ʋnion is Christian Communion? Satan is more aware of this than wee;
Nevertheless whereto we have already attained, let us walk by the Some Rule, let us mind the same thing, verse 16. Oh! What a Nurse to Ʋnion is Christian Communion? Satan is more aware of this than we;
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hence it is that hee so earnestly endeavours that wee should forsake the Assembling of our selves together, and that the manner of some is, as hee would have it, Heb. 10.25.
hence it is that he so earnestly endeavours that we should forsake the Assembling of our selves together, and that the manner of Some is, as he would have it, Hebrew 10.25.
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It may bee by that time differing Saints have gone a mile together, they may go two. And though two cannot well walk together except they bee reconciled, yet except they come together, how should they be reconciled? And Oh! how sweetly have I seen and felt Saints of differing apprehensions,
It may be by that time differing Saints have gone a mile together, they may go two. And though two cannot well walk together except they be reconciled, yet except they come together, how should they be reconciled? And Oh! how sweetly have I seen and felt Saints of differing apprehensions,
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as to some things in Discipline, when One in Duty, inter-mingle their very souls, whilest they have inter-mingled their Prayers? And what wonder? since there is but one prayer-making spirit in them all.
as to Some things in Discipline, when One in Duty, inter-mingle their very Souls, whilst they have intermingled their Prayers? And what wonder? since there is but one prayer-making Spirit in them all.
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And why may not joint-prayer bee as well an healer of variance? I verily think it is scarse possible for two that are truly gracious, though in opinion various, to set themselves to pray together, but they must needs love together, which love will last when the prayer is ended. If Saints that complain most of one another,
And why may not joint-prayer be as well an healer of variance? I verily think it is scarce possible for two that Are truly gracious, though in opinion various, to Set themselves to pray together, but they must needs love together, which love will last when the prayer is ended. If Saints that complain most of one Another,
Instead of taking this course, have wee not rather been watching for one anothers haltings, while God hath been waiting for all our healings? God hath spared us, but we have not spared one another. God hath had patience with us, but wee have not been patient towards each other:
Instead of taking this course, have we not rather been watching for one another's haltings, while God hath been waiting for all our healings? God hath spared us, but we have not spared one Another. God hath had patience with us, but we have not been patient towards each other:
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But is it not enough, and too much, that the World envies us, and the Wicked vex us? Oh! when shall it once bee, that the envy of Ephraim shall depart,
But is it not enough, and too much, that the World envies us, and the Wicked vex us? Oh! when shall it once be, that the envy of Ephraim shall depart,
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