The way to well-doing. Or A sermon of faith and good vvorkes Preached in the chappell of Buntingford, in the county of Hartford, at the beginning of their publike lecture. By Iohn Gore, rector of Wenden-lofts in Essex.
God himselfe being pleased to shew his Almighty power and goodnesse in them, and they are Faith and Prayer. 1. For the first, Mat. 15. 28. O woman great is thy faith, bee it unto thee even as thou wilt.
God himself being pleased to show his Almighty power and Goodness in them, and they Are Faith and Prayer. 1. For the First, Mathew 15. 28. O woman great is thy faith, be it unto thee even as thou wilt.
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Not meaning that hee could doe all things in generall and at large, as to walke on the waters, flye in the ayre, &c. but all things that belonged to his calling, all things that concerned his Ministery,
Not meaning that he could do all things in general and At large, as to walk on the waters, fly in the air, etc. but all things that belonged to his calling, all things that concerned his Ministry,
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and faith, and vertue of Iesus Christ, (I can doe all things through Christ that strengthneth me.) As on the contrary, our Saviour saith of himselfe, Mark. 6. 5. that he could doe nothing worth speaking of in his owne Country, NONLATINALPHABET, no mighty worke, no worke of wonder (in respect of what he could have done) only because of their unbeleife: and marke, that it is not said, He would do no such workes there,
and faith, and virtue of Iesus christ, (I can do all things through christ that strengtheneth me.) As on the contrary, our Saviour Says of himself, Mark. 6. 5. that he could do nothing worth speaking of in his own Country,, no mighty work, no work of wonder (in respect of what he could have done) only Because of their unbelief: and mark, that it is not said, He would do no such works there,
2. The other omnipotent grace is Prayer; and that you may be assured it is so, marke but that expression, Exod. 32. 10. Let me alone (saith God to Moses) that I may consume them,
2. The other omnipotent grace is Prayer; and that you may be assured it is so, mark but that expression, Exod 32. 10. Let me alone (Says God to Moses) that I may consume them,
What a word was this to come from the mouth of Almighty God, to bid a poore weake creature, let him alone: it shewes that Moses by his prayer did even (as it were) over-power the Lord, that the Lord had not the power to revenge himselfe on that provoking people,
What a word was this to come from the Mouth of Almighty God, to bid a poor weak creature, let him alone: it shows that Moses by his prayer did even (as it were) overpower the Lord, that the Lord had not the power to revenge himself on that provoking people,
than by the vertue of his prayers, The Apostle tells us for that, he was NONLATINALPHABET, he was a man subject to the same passions that we are, and yet his prayer tooke such good effect.
than by the virtue of his Prayers, The Apostle tells us for that, he was, he was a man Subject to the same passion that we Are, and yet his prayer took such good Effect.
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In my text there are two generall points to bee considered. 1. The condition and quality of Eliahs person, [ He was a man subject to like passions as wee are ] 2. The condition and quality of his prayer;
In my text there Are two general points to be considered. 1. The condition and quality of Elijah's person, [ He was a man Subject to like passion as we Are ] 2. The condition and quality of his prayer;
His second prayer went up into the clouds above, and fetcht an NONLATINALPHABET a heaven-dropping dew, a happy and a heavenly raine that moystned and fatned,
His second prayer went up into the Clouds above, and fetched an a heaven-dropping due, a happy and a heavenly rain that moistened and fattened,
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1. The condition and quality of Eliahs person, what manner of man Eliah was? My Text saith hee was NONLATINALPHABET, A man subject to the same passions, to the same frailties and infirmities that we are. Hence you may observe, that no profession of holinesse, no practise of piety, no degree of grace and sanctification in this life, can exempt,
1. The condition and quality of Elijah's person, what manner of man Elijah was? My Text Says he was, A man Subject to the same passion, to the same frailties and infirmities that we Are. Hence you may observe, that no profession of holiness, no practice of piety, no degree of grace and sanctification in this life, can exempt,
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What shall I neede to multiply examples to proove this point, when wee know the Apostle affirmeth even of our Saviour himselfe, That hee was in all things like unto us sinne onely excepted:
What shall I need to multiply Examples to prove this point, when we know the Apostle Affirmeth even of our Saviour himself, That he was in all things like unto us sin only excepted:
This made him so tenderly affected towards the hungry multitude, Mat. 15. because himselfe knew by his owne experience what an unsufferable misery hunger was.
This made him so tenderly affected towards the hungry multitude, Mathew 15. Because himself knew by his own experience what an unsufferable misery hunger was.
This made him so compassionate towards the sorrowes of Mary and Martha, Iohn 11. because himselfe was Vir dolorum, a man acquainted with griefe and sorrow:
This made him so compassionate towards the sorrows of Marry and Martha, John 11. Because himself was Vir Dolorum, a man acquainted with grief and sorrow:
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And such was his compassion toward Peter in that state of desertion wherein he lay, Luke 22. because himselfe knew and felt in his owne soule, what a woefull thing it was to be forsaken of God.
And such was his compassion towards Peter in that state of desertion wherein he lay, Lycia 22. Because himself knew and felt in his own soul, what a woeful thing it was to be forsaken of God.
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And this is the assurance which the Apostle gives us, that wee shall obtaine mercy and grace from Iesus Christ, to helpe and comfort us in time of neede, Heb. 4. 16. because himselfe had a feeling of the same infirmities,
And this is the assurance which the Apostle gives us, that we shall obtain mercy and grace from Iesus christ, to help and Comfort us in time of need, Hebrew 4. 16. Because himself had a feeling of the same infirmities,
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so there is no man living since the fall of Adam, (except our Saviour forementioned, who was NONLATINALPHABET God and man both) but hath his passions as well as his perfections, his infirmities as well as his graces.
so there is no man living since the fallen of Adam, (except our Saviour forementioned, who was God and man both) but hath his passion as well as his perfections, his infirmities as well as his graces.
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so there is no mans heart so sanctified and filled with grace, but hath some crackes, some flawes in it, whereat his sinnes and corruptions sprout and issue out, to his no small regret and greife.
so there is no men heart so sanctified and filled with grace, but hath Some cracks, Some flaws in it, whereat his Sins and corruptions sprout and issue out, to his not small regret and grief.
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or of the men of God, (such as Eliah was) for alas, they are NONLATINALPHABET subject to the same passions that other men are, Solomon tels us, Pro. 27, 19, That as in water, face answereth to face,
or of the men of God, (such as Elijah was) for alas, they Are Subject to the same passion that other men Are, Solomon tells us, Pro 27, 19, That as in water, face Answers to face,
A man that lookes into the water, or into a glasse, shall see a face there in all points answering to his owne, the same spots, the same warts, the same wrinkles and blemishes that he sees in the face in the water;
A man that looks into the water, or into a glass, shall see a face there in all points answering to his own, the same spots, the same warts, the same wrinkles and blemishes that he sees in the face in the water;
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the same evils, the same corruptions, lusts and sins, that thou seest in another mans heart, breaking out into his life, the very selfe-same are in thy owne heart;
the same evils, the same corruptions, Lustiest and Sins, that thou See in Another men heart, breaking out into his life, the very selfsame Are in thy own heart;
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Observe the Apostles demand, 1 Cor. 4. 7. and apply it to thy selfe NONLATINALPHABET? Who makes thee to differ from another man? For by nature all are alike, all equally devoid of spirituall grace and goodnesse,
Observe the Apostles demand, 1 Cor. 4. 7. and apply it to thy self? Who makes thee to differ from Another man? For by nature all Are alike, all equally devoid of spiritual grace and Goodness,
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another licentious and loose, and spotted with the world? Answer, It is not any thing in nature (beleeve that for a truth) but meerely that same Gratia discriminans (as Divines call it) that distinguishing Grace of God, it is that which makes the difference betwixt one man and another.
Another licentious and lose, and spotted with the world? Answer, It is not any thing in nature (believe that for a truth) but merely that same Gratia discriminans (as Divines call it) that distinguishing Grace of God, it is that which makes the difference betwixt one man and Another.
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or may not I be as vile and as vicious as hee? Be not therefore too censorious nor too supercilious (as the manner of some is) but incline rather to thinke every man better,
or may not I be as vile and as vicious as he? Be not Therefore too censorious nor too supercilious (as the manner of Some is) but incline rather to think every man better,
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if thou seest thy brother overtaken in a fault, doe then as the Apostle adviseth thee, Gal. 6. 1. NONLATINALPHABET restore him with the spirit of meckenesse, or (as the word signifieth) bind him up gently and lovingly,
if thou See thy brother overtaken in a fault, do then as the Apostle adviseth thee, Gal. 6. 1. restore him with the Spirit of meeekness, or (as the word signifies) bind him up gently and lovingly,
Againe, the consideration of this, if it be rightly conceived, may serve for a comfort and a stay unto such tender consciences as have sinned of infirmity,
Again, the consideration of this, if it be rightly conceived, may serve for a Comfort and a stay unto such tender Consciences as have sinned of infirmity,
And I said, This is my infirmity (saith the Psalmist) Psal. 77. 10. but I remember the yeares of the right hand of the most High. i. I consider and call to minde that God in former times, and in the dayes of old, hath had compassion upon the same infirmities in other men;
And I said, This is my infirmity (Says the Psalmist) Psalm 77. 10. but I Remember the Years of the right hand of the most High. i. I Consider and call to mind that God in former times, and in the days of old, hath had compassion upon the same infirmities in other men;
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and why should I misdoubt (he being still the same compassionate God) but that hee will have pitty and compassion upon the same infirmities in me. But some man may say:
and why should I misdoubt (he being still the same compassionate God) but that he will have pity and compassion upon the same infirmities in me. But Some man may say:
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and to sanctifie himselfe in all holy duty and obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sinne against God,
and to sanctify himself in all holy duty and Obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sin against God,
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or which is worse, shall doe like him, Psal. 36. 4. shall set, and settle himselfe in a way that is not good, resolving with himselfe, that this sinne fits my turne,
or which is Worse, shall do like him, Psalm 36. 4. shall Set, and settle himself in a Way that is not good, resolving with himself, that this sin fits my turn,
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it leaves such a sting behind it in the soule, that a man can never be at quiet in his owne conscience, till he hath made his peace with God by a sound and serious humiliation,
it leaves such a sting behind it in the soul, that a man can never be At quiet in his own conscience, till he hath made his peace with God by a found and serious humiliation,
Yea, it never leaves a man, till it hath brought him to that same NONLATINALPHABET, that Indignation which the Apostle speakes of, 2 Cor. 7. 11. that a man shall even fret and vexe and fall out with himselfe for offending and provoking so good, so gracious a God.
Yea, it never leaves a man, till it hath brought him to that same, that Indignation which the Apostle speaks of, 2 Cor. 7. 11. that a man shall even fret and vex and fallen out with himself for offending and provoking so good, so gracious a God.
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Whereupon saith Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, &c. All things worke together for good to them that love God.
Whereupon Says Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, etc. All things work together for good to them that love God.
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A man that hath sinned of infirmity, will labour to bring forth that same NONLATINALPHABET which Iohn Baptist speakes of, Mat. 3. 8. The worthy fruites of repentance;
A man that hath sinned of infirmity, will labour to bring forth that same which John Baptist speaks of, Mathew 3. 8. The worthy fruits of Repentance;
it is not enough to repent, and be sorry for what a man hath done (so did Iudas, so did Ahab) but he must honestly and unfainedly endeavour to bring forth the fruit of repentance,
it is not enough to Repent, and be sorry for what a man hath done (so did Iudas, so did Ahab) but he must honestly and unfeignedly endeavour to bring forth the fruit of Repentance,
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If it be thus with thee, take comfort (in Gods name) from this comfortable Doctrine, that thou art no other then Eliah was, a man subject to passion. It followes;
If it be thus with thee, take Comfort (in God's name) from this comfortable Doctrine, that thou art no other then Elijah was, a man Subject to passion. It follows;
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It was one part of Solomons request to God, 2 Chron. 6. 29. When any one shall perceive and feele his owne sore, his owne griefe, and the Plague of his owne heart (as he termeth a mans owne corruption) what shall hee doe? Shall he despaire, shall hee be driven backe from God (as Iordan was driven backe at the presence of the Arke) no, let him doe this;
It was one part of Solomons request to God, 2 Chronicles 6. 29. When any one shall perceive and feel his own soar, his own grief, and the Plague of his own heart (as he termeth a men own corruption) what shall he do? Shall he despair, shall he be driven back from God (as Iordan was driven back At the presence of the Ark) no, let him do this;
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what then is to be done? Shall hee lye downe like Issachar, and couch betweene his burthen? Shall hee be disheartened and discouraged from resorting and approaching to God? God forbid;
what then is to be done? Shall he lie down like Issachar, and couch between his burden? Shall he be disheartened and discouraged from resorting and approaching to God? God forbid;
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let him in Gods name come to Iesus Christ that cals him, with teares in his eyes, with true griefe and godly sorrow in his heart, with humble confessions and prayers in his mouth;
let him in God's name come to Iesus christ that calls him, with tears in his eyes, with true grief and godly sorrow in his heart, with humble confessions and Prayers in his Mouth;
It followes, How did he pray? My Text saith, he prayed earnestly, in the Originall it is, NONLATINALPHABET In praying he prayed, or, he prayed a prayer, we translate it, He prayed earnestly, and it is to very good purpose; for it implies thus much:
It follows, How did he pray? My Text Says, he prayed earnestly, in the Original it is, In praying he prayed, or, he prayed a prayer, we translate it, He prayed earnestly, and it is to very good purpose; for it Implies thus much:
I will give you an instance, Act. 9. 11. When Paul was converted and stricken with blindnesse, Almighty God sent Ananias to him to lay his hands upon him,
I will give you an instance, Act. 9. 11. When Paul was converted and stricken with blindness, Almighty God sent Ananias to him to lay his hands upon him,
now least he should mistake the man, and lay his hands upon a wrong party, God gives him this private token to know him by, forbehold he prayeth. Now let mee demand;
now lest he should mistake the man, and lay his hands upon a wrong party, God gives him this private token to know him by, forbehold he Prayeth. Now let me demand;
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doe you thinke that Saint Paul never prayed to God till that time? or doe you imagine that was the first prayer that ever Saint Paul made? It is the first wee reade of;
do you think that Saint Paul never prayed to God till that time? or do you imagine that was the First prayer that ever Saint Paul made? It is the First we read of;
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Saint Paul (you know) was a Pharisee, one of the strictest and devoutest of all the Sect (as hee testifies of himselfe) and the Pharisees, you know, were altogether given to long praying;
Saint Paul (you know) was a Pharisee, one of the Strictest and devoutest of all the Sect (as he Testifies of himself) and the Pharisees, you know, were altogether given to long praying;
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Almighty God, who stiles himselfe the hearer of prayers, gave no eare, tooke no notice of all his formall, Pharisaicall, hypocriticall prayers, which he had made in former times;
Almighty God, who stile himself the hearer of Prayers, gave no ear, took no notice of all his formal, Pharisaical, hypocritical Prayers, which he had made in former times;
till hee came to this humble, this earnest, this heart-breaking prayer; And now (saith God) Behold he prayeth; he never prayed indeed, till now: for as Philo saith well;
till he Come to this humble, this earnest, this Heartbreaking prayer; And now (Says God) Behold he Prayeth; he never prayed indeed, till now: for as Philo Says well;
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God doth not numerare, but ponderare, not number our prayers, but weigh them; if he finde them cordiall, if hee finde them hearty, that they have some substance,
God does not numerare, but ponderare, not number our Prayers, but weigh them; if he find them cordial, if he find them hearty, that they have Some substance,
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and some weight in them, then he records and registers and sets them downe in that booke of remembrance which the Prophet speakes of, Mal. 3. 16. If otherwise, they be dull and heartlesse, lazy and spiritlesse, God doth by them as he doth by our sinnes of ignorance, Act. 17. 30. NONLATINALPHABET winke at them, passe by,
and Some weight in them, then he records and registers and sets them down in that book of remembrance which the Prophet speaks of, Malachi 3. 16. If otherwise, they be dull and heartless, lazy and spiritless, God does by them as he does by our Sins of ignorance, Act. 17. 30. wink At them, pass by,
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Eliah was well knowne to bee a hot spirited man in all his actions, exceeding zealous and earnest in all his reprehensions, both of the King, and of the people.
Elijah was well known to be a hight spirited man in all his actions, exceeding zealous and earnest in all his reprehensions, both of the King, and of the people.
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By the like rule judge thou of the state of thy soule, if thy zeale be equable and uniforme both in prayer and in anger, it is a good signe of grace and sanctification in thy heart;
By the like Rule judge thou of the state of thy soul, if thy zeal be equable and uniform both in prayer and in anger, it is a good Signen of grace and sanctification in thy heart;
Here are two weighty points to be considered. 1. What should moove Eliah to pray for a judgement. 2. Why he made choise to pray for this kinde of judgement, of drought and dearth, rather then for any other.
Here Are two weighty points to be considered. 1. What should move Elijah to pray for a judgement. 2. Why he made choice to pray for this kind of judgement, of drought and dearth, rather then for any other.
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Saint Paul (in my conceit) seemes to taxe him for it, Rom. 11. 2. and he brings it in with a notandum, wote ye not (i.) doe ye not marke and observe what the Scripture saith of Eliah, how he made intercession to God against Israel.
Saint Paul (in my conceit) seems to Tax him for it, Rom. 11. 2. and he brings it in with a notandum, wot you not (i.) do you not mark and observe what the Scripture Says of Elijah, how he made Intercession to God against Israel.
and gave him a countermand, Pray no more for this people, for I will not heare thee, Ier. 11. 14. The Husbandman in the Parable entreates his Master for the unfruitfull tree, that he would spare it and not cut it downe,
and gave him a countermand, Pray no more for this people, for I will not hear thee, Jeremiah 11. 14. The Husbandman in the Parable entreats his Master for the unfruitful tree, that he would spare it and not Cut it down,
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and that good affection which so holy a man should beare towards the people of God? Answer. Three things there are (in my weake judgement) that may seeme to warrant and beare out Eliah in praying for a judgement.
and that good affection which so holy a man should bear towards the people of God? Answer. Three things there Are (in my weak judgement) that may seem to warrant and bear out Elijah in praying for a judgement.
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and knew by revelation from God, that such a judgement was a comming, therefore he might the more warrantably and unoffensively frame his desires to Gods appointments,
and knew by Revelation from God, that such a judgement was a coming, Therefore he might the more warrantably and unoffensively frame his Desires to God's appointments,
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Thus must we conceive of those bitter execrations and imprecations wherewith David did so often in the Psalmes curse and banne his enemies, [ Let their Table be their snare, let their children be vagabondes and begge their bread, &c. ] A man would thinke it could not stand with the piety and charity of a godly man, to wish such wicked events, such uncharitable wishes to proceed out of his mouth:
Thus must we conceive of those bitter execrations and imprecations wherewith David did so often in the Psalms curse and ban his enemies, [ Let their Table be their snare, let their children be vagabonds and beg their bred, etc. ] A man would think it could not stand with the piety and charity of a godly man, to wish such wicked events, such uncharitable wishes to proceed out of his Mouth:
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David and Eliah had that gift which the Apostle cals NONLATINALPHABET the discerning spirits; they knew by instinct from heaven, who were blessed and who were cursed of God.
David and Elijah had that gift which the Apostle calls the discerning spirits; they knew by instinct from heaven, who were blessed and who were cursed of God.
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It is not so with us, God hath hid those secrets from our eyes, and therefore it is our part and duty to pray in love and charity, That God would have mercy upon all men.
It is not so with us, God hath hid those secrets from our eyes, and Therefore it is our part and duty to pray in love and charity, That God would have mercy upon all men.
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or bare us some secret grudge, to curse them and ban them in this kinde (as the usuall manner of some is) it is both unwarrantable, uncharitable, and ungodly.
or bore us Some secret grudge, to curse them and ban them in this kind (as the usual manner of Some is) it is both unwarrantable, uncharitable, and ungodly.
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But the best and safest use, that we can make of those curses, is to appropriate and apply them to our selves, to acknowledge and adjudge our selves worthy to undergoe all those deadly evils,
But the best and Safest use, that we can make of those curses, is to Appropriate and apply them to our selves, to acknowledge and adjudge our selves worthy to undergo all those deadly evils,
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For as on the contrary, to blesse our selves is the way to make God curse us, Deut. 29. 20. Hee that blesseth himselfe when hee heareth the words of these curses, saying, I shall have peace though I walke in the imagination of my owne heart, adding drunkennesse to thirst.
For as on the contrary, to bless our selves is the Way to make God curse us, Deuteronomy 29. 20. He that Blesses himself when he hears the words of these curses, saying, I shall have peace though I walk in the imagination of my own heart, adding Drunkenness to thirst.
whereas if thou wouldst be blest of God, I doe not say, that thou shouldst curse thy selfe (farre be it from any servant of Christ so to doe) but this I would advise thee to doe,
whereas if thou Wouldst be blessed of God, I do not say, that thou Shouldst curse thy self (Far be it from any servant of christ so to do) but this I would Advice thee to do,
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2. Convenientia temporis, the fitnesse and order of time when this was done, it was done in the time of the Law, which was used to such judgements, they were then accustomed to more terrible wonders,
2. Convenientia Temporis, the fitness and order of time when this was done, it was done in the time of the Law, which was used to such Judgments, they were then accustomed to more terrible wonders,
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observe the wonders that Moses wrought in Egypt, what terrible, what hurtfull, what mischievous wonders they were, he turned all their water into blood, all their dust into Lice,
observe the wonders that Moses wrought in Egypt, what terrible, what hurtful, what mischievous wonders they were, he turned all their water into blood, all their dust into Lice,
and spoyled all the fruits of the earth, and undid the whole Land. What a dreadfull wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Bethel, that mocked him for his baldnesse:
and spoiled all the fruits of the earth, and undid the Whole Land. What a dreadful wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Bethel, that mocked him for his baldness:
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but hee lookes upon them with a direfull countenance, and cursed and banned them in the name of the Lord, and immediately two Shee-beares came out of the Wood,
but he looks upon them with a direful countenance, and cursed and banned them in the name of the Lord, and immediately two Shall bears Come out of the Wood,
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what a horrible, what a terrible, what a mischeivous wonder was this? Of the same kind was that of Eliah, 2 Reg. 1. When the Captaine came with authority, to bid him come downe, and come before the King;
what a horrible, what a terrible, what a mischievous wonder was this? Of the same kind was that of Elijah, 2 Reg. 1. When the Captain Come with Authority, to bid him come down, and come before the King;
he might have answered, I cannot come, or the Lord appointed me some other way to goe, &c. but the next word we heare, is a word of Iudgement and Vengeance, If I be a man of God, let fire come downe from heaven,
he might have answered, I cannot come, or the Lord appointed me Some other Way to go, etc. but the next word we hear, is a word of Judgement and Vengeance, If I be a man of God, let fire come down from heaven,
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But now looke to the Miracles and Wonders of our Saviour in the Gospell, and you shall finde them to be of another nature, all of goodnesse and mercy, all mercifull, all beneficiall, all healing Miracles, no way hurtfull or destructive of any mans life.
But now look to the Miracles and Wonders of our Saviour in the Gospel, and you shall find them to be of Another nature, all of Goodness and mercy, all merciful, all beneficial, all healing Miracles, no Way hurtful or destructive of any men life.
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yet what one man did our Saviour strike dead for all these haynous indignities? Nay, he was so farre from revenge, that he prayed for their lives that sought and wrought his death.
yet what one man did our Saviour strike dead for all these heinous indignities? Nay, he was so Far from revenge, that he prayed for their lives that sought and wrought his death.
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but when the poore and hungry come to them (as Christ came to that Figge-tree) hoping to pull some fruite of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all:
but when the poor and hungry come to them (as christ Come to that Fig tree) hoping to pull Some fruit of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all:
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beleeve it, such men are nigh unto cursing, and it is Gods infinite mercy, if he doe not blast their estate (as Christ did the Fig-tree) that it shall never prosper to them nor theirs.
believe it, such men Are High unto cursing, and it is God's infinite mercy, if he do not blast their estate (as christ did the Fig tree) that it shall never prosper to them nor theirs.
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The other wonder of Christ that did any hurt, was that, Matth. 8. The drowning of the Swine, and yet that was the devils doing, Christ onely gave way to these evill spirits (which seeke the destruction of man and beast) to carry them headlong into the sea (as they would carry us too,
The other wonder of christ that did any hurt, was that, Matthew 8. The drowning of the Swine, and yet that was the Devils doing, christ only gave Way to these evil spirits (which seek the destruction of man and beast) to carry them headlong into the sea (as they would carry us too,
but that God above, who stiles himselfe The preserver of men, is pleased in mercy to keepe out of their clutches;) and this was symbolicall too, to let us understand how God hates all those that are of a swinish disposition; that is, all drunken sots, that like swine, have neither wit nor grace to moderate themselves in the use of Gods creatures;
but that God above, who stile himself The preserver of men, is pleased in mercy to keep out of their clutches;) and this was symbolical too, to let us understand how God hates all those that Are of a swinish disposition; that is, all drunken sots, that like Swine, have neither wit nor grace to moderate themselves in the use of God's creatures;
and all lazy beasts that minde nothing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keepe, it doth him no worke, nor service at all;
and all lazy beasts that mind nothing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keep, it does him no work, nor service At all;
let all such tremble and feare, and call to God for mercy, least in his just judgement he deliver their soules into the hands of those hellish Fiends to carry them headlong (as they did the Swine) into the lake that burneth with fire and brimstone for evermore, there shall be weeping and gnashing of teeth.
let all such tremble and Fear, and call to God for mercy, lest in his just judgement he deliver their Souls into the hands of those hellish Fiends to carry them headlong (as they did the Swine) into the lake that burns with fire and brimstone for evermore, there shall be weeping and gnashing of teeth.
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as for all the rest (looke into the Stories of the Gospell, which are the Acts and Monuments of Iesus Christ) you shall finde to be all gracious, all beneficiall, all healing and saving wonders.
as for all the rest (look into the Stories of the Gospel, which Are the Acts and Monuments of Iesus christ) you shall find to be all gracious, all beneficial, all healing and Saving wonders.
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In a word, you shall never finde that ever any man or woman came to our Saviour for any helpe or mercy, that ever went away confounded or disappointed of their hopes.
In a word, you shall never find that ever any man or woman Come to our Saviour for any help or mercy, that ever went away confounded or disappointed of their hope's.
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and so doing we shall find Requiem animabus; rest and peace to our owne soules. The third and last reason that may warrant Eliah in praying for a judgement, was,
and so doing we shall find Requiem Spirits; rest and peace to our own Souls. The third and last reason that may warrant Elijah in praying for a judgement, was,
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as it is said, 2 Chron. ult. God sent his Prophets, rising early and sending them, and used all gentle meanes to reclaime them, till there was no remedy, then he sent destruction.
as it is said, 2 Chronicles ult. God sent his prophets, rising early and sending them, and used all gentle means to reclaim them, till there was no remedy, then he sent destruction.
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I am perswaded, it were neither uncharitable, nor unpleasing to God, if a man should pray, Lord smite him, correct him, lay some medicinall, some healing punishment upon him, that hee may see the errour of his wayes,
I am persuaded, it were neither uncharitable, nor unpleasing to God, if a man should pray, Lord smite him, correct him, lay Some medicinal, Some healing punishment upon him, that he may see the error of his ways,
but then the next questionis, Why he should make choise to pray for this kind of judgment, of drought and dearth, for want of raine; rather then any other.
but then the next questionis, Why he should make choice to pray for this kind of judgement, of drought and dearth, for want of rain; rather then any other.
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if Eliah should have brought any earthly or visible judgement, as Sword or Pestilence, &c. they would have imputed it presently to some secondary meanes and causes;
if Elijah should have brought any earthly or visible judgement, as Sword or Pestilence, etc. they would have imputed it presently to Some secondary means and Causes;
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was a judgement from heaven, and such as they must needes confesse to be Digitus, the finger of God, not Aliquid humani, no handy worke of any mortall man.
was a judgement from heaven, and such as they must needs confess to be Digitus, the finger of God, not Aliquid Humani, no handy work of any Mortal man.
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how he cured the sicke, &c. they conceited that these things might be done by slight of hand, by Art of Magicke, by Beelzebub, or by Conjuration, &c. but (say they) Shew us a signe from heaven; and then we will beleeve.
how he cured the sick, etc. they conceited that these things might be done by slight of hand, by Art of Magic, by Beelzebub, or by Conjuration, etc. but (say they) Show us a Signen from heaven; and then we will believe.
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therefore (say they) shew us a signe from Heaven, and we will beleeve. So here to prevent all misconceites, Elias prayed and procures a judgement from heaven;
Therefore (say they) show us a Signen from Heaven, and we will believe. So Here to prevent all misconceits, Elias prayed and procures a judgement from heaven;
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trusting no doubt that these gods of theirs, would by their influence so moysten and fatten the earth, that they should not need to be beholding to God for any raine:
trusting no doubt that these God's of theirs, would by their influence so moisten and fatten the earth, that they should not need to be beholding to God for any rain:
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Eliah did it on purpose, to let them see the vilenesse of their Idolatry, what base, what impotent, what unworthy gods they served, that could not helpe their clyents to a droppe of raine.
Elijah did it on purpose, to let them see the vileness of their Idolatry, what base, what impotent, what unworthy God's they served, that could not help their Clients to a drop of rain.
but to bee cursed from the earth, to be cursed in earthly things (hee being a tiller of the earth) that would goe nearest to his heart of any judgement.
but to be cursed from the earth, to be cursed in earthly things (he being a tiller of the earth) that would go nearest to his heart of any judgement.
Even such is the disposition of every man of the earth (as David termes earthly minded men) they doe not value nor care to be cursed from heaven, to be excommunicated out of the favour of God,
Even such is the disposition of every man of the earth (as David terms earthly minded men) they do not valve nor care to be cursed from heaven, to be excommunicated out of the favour of God,
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and out of the blessed company of all faithfull people (which censure of excommunication if it be rightly carryed with a Clave non erante (as the Schoolemen speake) when there is no errour committed in the use of the keyes, is one of the greatest punishments under heaven.) But carnall men are not sensible of this,
and out of the blessed company of all faithful people (which censure of excommunication if it be rightly carried with a Clave non erante (as the Schoolmen speak) when there is no error committed in the use of the keys, is one of the greatest punishments under heaven.) But carnal men Are not sensible of this,
and therefore God will punish them in that wherein they are sensible, in their wives and children, in their corne and cattell, &c. in such things as are neerest and dearest to them:
and Therefore God will Punish them in that wherein they Are sensible, in their wives and children, in their corn and cattle, etc. in such things as Are nearest and dearest to them:
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so it is with carnall men, for spirituall judgements, they are harnessed, their hearts are hardned, their consciences are seared, they have (as the Apostle speakes) NONLATINALPHABET, a horny hoofe (as it were) growne over their hearts, that makes them insensible of any spirituall blow that can light upon them.
so it is with carnal men, for spiritual Judgments, they Are harnessed, their hearts Are hardened, their Consciences Are seared, they have (as the Apostle speaks), a horny hoof (as it were) grown over their hearts, that makes them insensible of any spiritual blow that can Light upon them.
namely, in their affection to earthly things, strikes them there, plagues them in that, and that sinkes them like Nabal, whose heart dyed within him like a stone.
namely, in their affection to earthly things, strikes them there, plagues them in that, and that sinks them like Nabal, whose heart died within him like a stone.
As we see in Exodus, how Pharaoh and the Egyptians hardned their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts.
As we see in Exodus, how Pharaoh and the egyptians hardened their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts.
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So beleeve it, they that care not for spirituall punishments (for the losse of Gods favour, the losse of heaven, the losse and perill of their owne soules) God will finde a time to punish them in that which they doe and shall care for, in their corne, in their substance, in that which is neerest and dearest to them:
So believe it, they that care not for spiritual punishments (for the loss of God's favour, the loss of heaven, the loss and peril of their own Souls) God will find a time to Punish them in that which they do and shall care for, in their corn, in their substance, in that which is nearest and dearest to them:
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but after it hath taken root, they take away the staies and let it grow by the ordinary influence of the heavens;) I say though the gift of working wonders be ceased,
but After it hath taken root, they take away the stays and let it grow by the ordinary influence of the heavens;) I say though the gift of working wonders be ceased,
yet God hath his Boanerges, his sons of thunder still, that by ratling from heaven the terrible judgements of God against sinne and sinners, are able to make the stoutest and the proudest heart upon earth,
yet God hath his Boanerges, his Sons of thunder still, that by rattling from heaven the terrible Judgments of God against sin and Sinners, Are able to make the Stoutest and the proudest heart upon earth,
therefore ye observe, that the Collect for Ministers, runs thus, Almighty God which only workest great marvels, &c. When a soule is sicke to the death, with a surfeit of sinne, is recovered and revived againe by that same healthfull spirit of grace, which God together with his Word doth breathe into the soule, it is so great a marvell,
Therefore you observe, that the Collect for Ministers, runs thus, Almighty God which only workest great marvels, etc. When a soul is sick to the death, with a surfeit of sin, is recovered and revived again by that same healthful Spirit of grace, which God together with his Word does breathe into the soul, it is so great a marvel,
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and ver. 17. Abraham prayed unto God, and God healed Abimelech, &c. Goe to my servant Iob (saith God to his friends, Iob 42. 8.) and my servant Iob shall pray for you, for him will I accept.
and ver. 17. Abraham prayed unto God, and God healed Abimelech, etc. Go to my servant Job (Says God to his Friends, Job 42. 8.) and my servant Job shall pray for you, for him will I accept.
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So Act. 8. 24. When Peter had denounced a curse on Simon Magus, he was glad to crouch and cry unto him, Oh pray yee to the Lord for me, that none of these things which ye have spoken come upon mee.
So Act. 8. 24. When Peter had denounced a curse on Simon Magus, he was glad to crouch and cry unto him, O pray ye to the Lord for me, that none of these things which you have spoken come upon me.
men commonly deale with their Ministers, as boyes doe by Walnut-trees, and other fruit-trees, in faire weather throw cudgels at us, in foule runne to us for shelter.
men commonly deal with their Ministers, as boys do by Walnut-trees, and other Fruit trees, in fair weather throw cudgels At us, in foul run to us for shelter.
I say no more, if you desire their prayers, and that God should heare them praying for you in your extremity, doe not slight them, doe not wrong them in prosperity.
I say no more, if you desire their Prayers, and that God should hear them praying for you in your extremity, do not slight them, do not wrong them in Prosperity.
(saith God) I will surely have mercy upon him &c. Such is the goodnesse of God, that he will with-hold no good thing, (be it raine, be it plenty, be it any thing that is good for them) from them that are converted,
(Says God) I will surely have mercy upon him etc. Such is the Goodness of God, that he will withhold no good thing, (be it rain, be it plenty, be it any thing that is good for them) from them that Are converted,
Therefore if thou standest in need of any temporall mercy, pray first for conversion, and all other good things shall be super-added and throwne in unto thee;
Therefore if thou Standest in need of any temporal mercy, pray First for conversion, and all other good things shall be superadded and thrown in unto thee;
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2. A formall prayer, when he saw that the people were truely humbled, and that their hearts were indeed brought home to God, insomuch that they cryed out, with an ingemmination, The Lord hee is God, the Lord he is God, then he buckles his head betweene his knees (to shew the humble prostration of his soule) and fals a praying to God for raine.
2. A formal prayer, when he saw that the people were truly humbled, and that their hearts were indeed brought home to God, insomuch that they cried out, with an ingemmination, The Lord he is God, the Lord he is God, then he buckles his head between his knees (to show the humble prostration of his soul) and falls a praying to God for rain.
After humiliation any prayer comes in season, Esay 1. Wash ye, make ye cleane, put away the evill of your doings, &c. And now come (saith God) and wee will reason together, now let us parle,
After humiliation any prayer comes in season, Isaiah 1. Wash you, make you clean, put away the evil of your doings, etc. And now come (Says God) and we will reason together, now let us parley,
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thus the onely way to case our owne soules of griefe, or to be rid of any grievous judgement, is to grieve the soule of God, that is, to humble our selves before him, to pray and seeke his face,
thus the only Way to case our own Souls of grief, or to be rid of any grievous judgement, is to grieve the soul of God, that is, to humble our selves before him, to pray and seek his face,
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or for faire weather, or for any temporall blessing whatsoever, to doe as Eliah did, buckle our very heads betweene our knees, I meane, prostrate our selves before the face of God, in the humblest, in the lowliest, in the most dejected manner that we can device,
or for fair weather, or for any temporal blessing whatsoever, to do as Elijah did, buckle our very Heads between our knees, I mean, prostrate our selves before the face of God, in the Humblest, in the lowliest, in the most dejected manner that we can device,
Now to God the Father, God the Sonne, and God the Holy Ghost, be ascribed and given, all honour and glory be done and performed all service and duty, from this time forth for evermore, Amen. FINIS.
Now to God the Father, God the Son, and God the Holy Ghost, be ascribed and given, all honour and glory be done and performed all service and duty, from this time forth for evermore, Amen. FINIS.
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