A sermon preached at Cern, in the county of Dorset, the 18 day of September 1623 at the visitation of the right reuerend father in God, the Lord Bishop of Bristoll by Robert Lougher pastor of Mapowder.
Haggai cap. 1. vers. 14. And the Lord stirred vp the spirit of Zerubbabel the sonne of Shealtiel a Prince of Iudah, and the spirit of Iehoshua the sonne of Iehozadak the hie Priest,
Chaggai cap. 1. vers. 14. And the Lord stirred up the Spirit of Zerubbabel the son of Shealtiel a Prince of Iudah, and the Spirit of Joshua the son of Jehozadak the high Priest,
THE Lord commanded Moses to make two siluer trumpets, which were to bee sounded by the Priests the sonnes of Aaron. At the first sound of the trumpet the Rulers were to stirre;
THE Lord commanded Moses to make two silver trumpets, which were to be sounded by the Priests the Sons of Aaron. At the First found of the trumpet the Rulers were to stir;
It hath pleased God at this time, to send me one of the meanest and weakest of the sonnes of Aaron, to sound out the siluer trumpet of his sacred word, to incite and stirre vp both Rulers,
It hath pleased God At this time, to send me one of the Meanest and Weakest of the Sons of Aaron, to found out the silver trumpet of his sacred word, to incite and stir up both Rulers,
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And the rather to animate and incourage me in this his Message, he commandeth me, (as he doth all his Embassadours in the like case) To cry aloud, to lift vp my voice like a trumpet, to shew his people their transgression,
And the rather to animate and encourage me in this his Message, he commands me, (as he does all his ambassadors in the like case) To cry aloud, to lift up my voice like a trumpet, to show his people their Transgression,
You know how famous Ierusalem sometimes was, the Citie of God, and the Temple builded there by King Salomon, accounted the mirrour, and glory of the world.
You know how famous Ierusalem sometime was, the city of God, and the Temple built there by King Solomon, accounted the mirror, and glory of the world.
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when after 70. yeeres captiuitie, Cyrus king of Perfia (subduing the Chaldeans ) gaue them leaue to returne to Indea their owne countrey, with commandement,
when After 70. Years captivity, Cyrus King of Persia (subduing the Chaldeans) gave them leave to return to India their own country, with Commandment,
and authoritie to reedifie, and build vp the Temple destroyed by the Babylonians, restoring also the vessels of the house of God, which were of siluer,
and Authority to re-edify, and built up the Temple destroyed by the Babylonians, restoring also the vessels of the house of God, which were of silver,
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and gold carried away by Nebuchadonosor, all which (to a great number) were deliuered to Zerubbabel Prince of the people, which returned with him to Ierusalem.
and gold carried away by Nebuchadnezzar, all which (to a great number) were Delivered to Zerubbabel Prince of the people, which returned with him to Ierusalem.
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And they were Prince, Priest, and People. The Lord stirred vp the spirit of Zerubbabel the Prince, and the spirit of Iehoshua the hie Priest, and the spirit of all the remnant of the people.
And they were Prince, Priest, and People. The Lord stirred up the Spirit of Zerubbabel the Prince, and the Spirit of Joshua the high Priest, and the Spirit of all the remnant of the people.
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Of these points while I shall speake briefely, and plainly, as it shall please the Spirit of God to afford me his blessed assistance, lend me I beseech you a little your wonted patience and attention.
Of these points while I shall speak briefly, and plainly, as it shall please the Spirit of God to afford me his blessed assistance, lend me I beseech you a little your wonted patience and attention.
Sometimes the euill angels are called spirits, as in the 10. of Luke: In this reioyce not, that the spirits, that is, that the diuels are subdued vnto you,
Sometime the evil Angels Are called spirits, as in the 10. of Lycia: In this rejoice not, that the spirits, that is, that the Devils Are subdued unto you,
Sometime indeede it is taken for the soule of man, as in the seauenth of the Acts. Domine suscipe spiritum meum, So Saint Steuen, Lord receiue my spirit, that is, my soule;
Sometime indeed it is taken for the soul of man, as in the Seventh of the Acts. Domine Suscipe spiritum meum, So Saint Stephen, Lord receive my Spirit, that is, my soul;
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And againe, Christ was made man, like vnto vs in all things (sinne only excepted) and therefore needs must haue a soule, which is the chiefe and principall part of man.
And again, christ was made man, like unto us in all things (sin only excepted) and Therefore needs must have a soul, which is the chief and principal part of man.
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Whereof the Apostle in the first of the Thess. 5. I pray God that your spirit and soule, and body may be kept blamelesse, and in the 1. Cor. 2. What man knoweth the things of man, saue the spirit of man, that is, the minde of man, which is in him.
Whereof the Apostle in the First of the Thess 5. I pray God that your Spirit and soul, and body may be kept blameless, and in the 1. Cor. 2. What man Knoweth the things of man, save the Spirit of man, that is, the mind of man, which is in him.
for I haue farre to goe, and but a little time to spend, and I would not willingly forget that saying of S. Hierome. Quâm auditoris animus plus quàm valet tenditur, mentis corda rumpitur.
for I have Far to go, and but a little time to spend, and I would not willingly forget that saying of S. Jerome. Quâm auditoris animus plus quàm valet tenditur, mentis Corda rumpitur.
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So the Spirit of the same Lord stirred vp the minds and wils of Prince, Priest, and people; first, to here Gods messenger: secondly, to learne his will:
So the Spirit of the same Lord stirred up the minds and wills of Prince, Priest, and people; First, to Here God's Messenger: secondly, to Learn his will:
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seeing no man is fit for Gods worke, but whom God stirreth vp, transforming his minde, informing his vnderstanding, reforming his will, conforming his affections,
seeing no man is fit for God's work, but whom God stirs up, transforming his mind, informing his understanding, reforming his will, conforming his affections,
And thus is man changed into the image of God from from glory to glory by the spirit of the Lord whose workemanship he is, created in Christ Iesus vnto good workes, which God hath ordained that he should walke in them.
And thus is man changed into the image of God from from glory to glory by the Spirit of the Lord whose workmanship he is, created in christ Iesus unto good works, which God hath ordained that he should walk in them.
No, euery good giuing, and euery perfect gift is from aboue, and commeth downe from the Father of lights, who as at the first with his preuenting grace doth worke this in vs to be willing:
No, every good giving, and every perfect gift is from above, and comes down from the Father of lights, who as At the First with his preventing grace does work this in us to be willing:
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so afterwards with his subsequent grace he doth accompanie vs, cooperate and worke with vs, that we will not in vaine, according to S. Austin. In short then.
so afterwards with his subsequent grace he does accompany us, cooperate and work with us, that we will not in vain, according to S. Austin. In short then.
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vntill first the voice of the Lord did sound in their eares, and his holy Spirit was infused into their hearts, whereby they might say (Paratum est cor nostrum, Deus paratum est cor nostrum) Our hearts are ready ô God, our hearts are ready,
until First the voice of the Lord did found in their ears, and his holy Spirit was infused into their hearts, whereby they might say (Paratum est cor nostrum, Deus Paratum est cor nostrum) Our hearts Are ready o God, our hearts Are ready,
And the Lord stirred vp (excitauit.) The word in the originall signifieth to awake out of sleepe, according to S. Hierom; And so he translates it thus ( & suscitauit Dominus spiritum, And the Lord awaked the spirit.
And the Lord stirred up (excitauit.) The word in the original signifies to awake out of sleep, according to S. Hieronymus; And so he translates it thus (& suscitauit Dominus spiritum, And the Lord awaked the Spirit.
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Which me thinkes is a notable metaphor or borrowed phrase of speech, setting forth the nature of sinne vnto vs. For sinne is indeede a sleepe of the soule, hauing no feare,
Which me thinks is a notable metaphor or borrowed phrase of speech, setting forth the nature of sin unto us For sin is indeed a sleep of the soul, having no Fear,
And in the 1. Cor. 15. Awake to liue righteously and sin not, and in the 5. of the Ephes. Awake thou that sleepest and stand vp from the dead, and Christ shall giue thee light, &c. Thou hast a name that thou liuest (saith the Lord to the Church of Sardis in the 3. of the Reuel. 1. verse: but indeed thou art dead.
And in the 1. Cor. 15. Awake to live righteously and sin not, and in the 5. of the Ephesians Awake thou that Sleepest and stand up from the dead, and christ shall give thee Light, etc. Thou hast a name that thou Livest (Says the Lord to the Church of Sardis in the 3. of the Revel. 1. verse: but indeed thou art dead.
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and if thou wilt not awake, I will come on thee as a theefe, &c. God in his holy word, by corporall things vseth to declare vnto vs, the nature of things spirituall both good and bad.
and if thou wilt not awake, I will come on thee as a thief, etc. God in his holy word, by corporal things uses to declare unto us, the nature of things spiritual both good and bad.
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As we when our bodies lye sleeping in our beds (which is the very image of our graue) can neither see, here, feele, taste, smell, mooue out of the place,
As we when our bodies lie sleeping in our Beds (which is the very image of our graven) can neither see, Here, feel, taste, smell, move out of the place,
nor feele his mercies offered vnto vs in his Sonne Christ, nor can taste at all how sweet our Lord and Sauiour is, our eares are stopt from hearing good counsell, we perceiue nothing at all of Gods goodnesse toward vs, his word is vnsauorie vnto vs;
nor feel his Mercies offered unto us in his Son christ, nor can taste At all how sweet our Lord and Saviour is, our ears Are stopped from hearing good counsel, we perceive nothing At all of God's Goodness towards us, his word is unsavoury unto us;
vntill God by his Prophet, vntill God by the preaching of his sacred word, together & especially by the powerfull op•ration of the H. Ghost, do touch (as it were) our eyes,
until God by his Prophet, until God by the preaching of his sacred word, together & especially by the powerful op•ration of the H. Ghost, do touch (as it were) our eyes,
and our eares, and our mouthes, & our hands, and our hearts, and that the spirituall warmth of a new life be wrought in vs, being baptized with the holy Ghost,
and our ears, and our mouths, & our hands, and our hearts, and that the spiritual warmth of a new life be wrought in us, being baptised with the holy Ghost,
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vnlesse there be aliquid intus, somewhat within, euen the spirit of truth, working together with the word of truth, to quicken and support vs. The meanes to awake men out of this sleepe of sinne, are many and diuers;
unless there be Aliquid intus, somewhat within, even the Spirit of truth, working together with the word of truth, to quicken and support us The means to awake men out of this sleep of sin, Are many and diverse;
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according to that in the 58. of Esay, Cry aloud, as you vse to a man that lies in a dead sleepe, Cry aloud, spare not, life vp thy voice like a trumpet, shew my people their transgressions,
according to that in the 58. of Isaiah, Cry aloud, as you use to a man that lies in a dead sleep, Cry aloud, spare not, life up thy voice like a trumpet, show my people their transgressions,
and sounded the trumpet of Gods word in his eares, then he awaked, and cryed out peccaui, Against thee oh Lord haue I sinned, &c. as it is in the 51. Psalme, which he composed vpon the same occasion.
and sounded the trumpet of God's word in his ears, then he awaked, and cried out peccaui, Against thee o Lord have I sinned, etc. as it is in the 51. Psalm, which he composed upon the same occasion.
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and sounded the trumpet of Gods word in his eares, but as soone as Iehoida dyed and the trumpet of Gods word lay still, Ioas began to slumber, nap, yea and fell fast asleepe.
and sounded the trumpet of God's word in his ears, but as soon as Jehoida died and the trumpet of God's word lay still, Joash began to slumber, nap, yea and fell fast asleep.
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nor hath his senses and iudgement so sound and perfect, but is faine to seeke counsell and helpe at an other Phisitians hands, it may be farre inferiour to himselfe, in knowledge and iudgement:
nor hath his Senses and judgement so found and perfect, but is feign to seek counsel and help At an other Physicians hands, it may be Far inferior to himself, in knowledge and judgement:
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so the greatest learned man, and the wisest man that liues, so long as he carrieth sinfull flesh about with him, shall haue such sinfull and froward lusts and affections dwelling in him, which will so dimme his vnderstanding,
so the greatest learned man, and the Wisest man that lives, so long as he Carrieth sinful Flesh about with him, shall have such sinful and froward Lustiest and affections Dwelling in him, which will so dim his understanding,
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that he shall not so well perceiue his owne sinnes, infirmities, and imperfections, as when he is put in minde of them by an other man, especially such a man, whom God had ordained and consecrated for that purpose;
that he shall not so well perceive his own Sins, infirmities, and imperfections, as when he is put in mind of them by an other man, especially such a man, whom God had ordained and consecrated for that purpose;
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The parable of the wise, and the foolish virgins doth teach vs plainely that not only the foolish, but the wise virgins too, did slumber, nap, yea and fall fast asleepe.
The parable of the wise, and the foolish Virgins does teach us plainly that not only the foolish, but the wise Virgins too, did slumber, nap, yea and fallen fast asleep.
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that whether we be wise, or whether we be foolish, whether we be learned, or whether we be ignorant, we are apt to fall into the sleepe and slumber of sinne, forgetting God and our duties.
that whither we be wise, or whither we be foolish, whither we be learned, or whither we be ignorant, we Are apt to fallen into the sleep and slumber of sin, forgetting God and our duties.
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Philip king of Macedonia knew that he should die, and he knew as well how apt he was to forget the same, being carried away with the pompe and glory of a kingdome;
Philip King of Macedonia knew that he should die, and he knew as well how apt he was to forget the same, being carried away with the pomp and glory of a Kingdom;
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in all, to the number of 42360. as we reade in the 2. of Ezra. The Israelites were first ruled by Moses; secondly, by Ioshua; thirdly, by Iudges; fourthly, by Kings;
in all, to the number of 42360. as we read in the 2. of Ezra. The Israelites were First ruled by Moses; secondly, by Ioshua; Thirdly, by Judges; fourthly, by Kings;
And to those two places he chose two Brethren, to wit, Moses, and Aaron, to teach all posterity that the Magistrate and the Minister should loue & ioyne together as brethren.
And to those two places he chosen two Brothers, to wit, Moses, and Aaron, to teach all posterity that the Magistrate and the Minister should love & join together as brothers.
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And so here you see are ioyned together Zerubbabel the Prince, and Iehoshua the high Priest, that the one with the Word, the other with the Sword, should ioyntly and zealously set forward the building of Gods house.
And so Here you see Are joined together Zerubbabel the Prince, and Joshua the high Priest, that the one with the Word, the other with the Sword, should jointly and zealously Set forward the building of God's house.
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And that euery man must be subiect to the chiefe ciuill Gouernour within his Realmes and Dominions, Euery soule (saith S. Paul in the 13. of the Romanes ) yea, though an Apostle, though an Euangelist, though a Prophet.
And that every man must be Subject to the chief civil Governor within his Realms and Dominions, Every soul (Says S. Paul in the 13. of the Romans) yea, though an Apostle, though an Evangelist, though a Prophet.
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Saint Peter (I say) himselfe was not onely obedient to ciuill Rulers, but left it written to all posterity, that wee should obey the King as chiefe, and highest aboue all other.
Saint Peter (I say) himself was not only obedient to civil Rulers, but left it written to all posterity, that we should obey the King as chief, and highest above all other.
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But you must know (beloued) that a Christian Prince is custos vtrius { que } tabulae, Hath the charge of both the Tables committed vnto him, to giue him to vnderstand, that not onely ciuill and temporall matters,
But you must know (Beloved) that a Christian Prince is custos vtrius { que } tabulae, Hath the charge of both the Tables committed unto him, to give him to understand, that not only civil and temporal matters,
that is, hee is put in trust as well with the first, as the second Table of the law of God, not onely to obserue and keepe the Contents of both the Tables in his owne person,
that is, he is put in trust as well with the First, as the second Table of the law of God, not only to observe and keep the Contents of both the Tables in his own person,
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and so we say too, that hee is ordained to doe them, as it followeth in the next word of the same Scripture, to offer guifts and sacrifices for sinnes, which wee acknowledge to be the peculiar Office of Iehosua the Priest;
and so we say too, that he is ordained to do them, as it follows in the next word of the same Scripture, to offer Gifts and Sacrifices for Sins, which we acknowledge to be the peculiar Office of Joshua the Priest;
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wherefore the supremacy which we giue vnto our Zerubbabel in causes Ecclesiasticall, is to deale therein, not as King Vzziah, but as good King Ezekiah did;
Wherefore the supremacy which we give unto our Zerubbabel in Causes Ecclesiastical, is to deal therein, not as King Uzziah, but as good King Hezekiah did;
that is, not to offer Incense, not to preach the Word, not to administer the Sacraments, not to celebrate publike prayers, not to practise the discipline of the Church, and such like:
that is, not to offer Incense, not to preach the Word, not to administer the Sacraments, not to celebrate public Prayers, not to practise the discipline of the Church, and such like:
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as they are Kings, when within their owne Realmes and Dominions they doe command good things, and forbid the contrary, not onely concerning the ciuill state of men,
as they Are Kings, when within their own Realms and Dominions they do command good things, and forbid the contrary, not only Concerning the civil state of men,
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presently as so many wheeles, all the powers and faculties of their soules, and all the parts and members of their bodies were set a worke in building the house of the Lord of hosts their God, Some commanding, some directing, some aduising, some deuising, some working in brasse, some in gold,
presently as so many wheels, all the Powers and faculties of their Souls, and all the parts and members of their bodies were Set a work in building the house of the Lord of hosts their God, some commanding, Some directing, Some advising, Some devising, Some working in brass, Some in gold,
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Let this teach vs (beloued) as carefully, and as cheerefully to set forward the building of Gods spirituall Temple. And what is that: the Apostle will tell you.
Let this teach us (Beloved) as carefully, and as cheerfully to Set forward the building of God's spiritual Temple. And what is that: the Apostle will tell you.
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From whence as from betweene the Cherubines of verity and mercy it may vtter the oracles of God, to the euerlasting consolation, and comfort of our soules.
From whence as from between the Cherubim of verity and mercy it may utter the oracles of God, to the everlasting consolation, and Comfort of our Souls.
built vpon the foundation of the Prophets and Apostles, Christ Iesus himselfe being the chiefe corner stone, in whom all the building coupled together, groweth vnto an holy Temple in the Lord.
built upon the Foundation of the prophets and Apostles, christ Iesus himself being the chief corner stone, in whom all the building coupled together, grows unto an holy Temple in the Lord.
when we endeauour to liue soberly, iustly, vprightly, and in the feare of God: Abstaining from all appearance of euill, and keeping our selues vnspotted of the world;
when we endeavour to live soberly, justly, uprightly, and in the Fear of God: Abstaining from all appearance of evil, and keeping our selves unspotted of the world;
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when they doe execute iudgement, rectè sententiando, and when they doe execute iustice debitè exequendo. When according to Illyricus, they doe execute iudicium iustitia, iustitiam iudicij, & semper iustitiam in iudicie. Et sit verbum sapienti sat.
when they do execute judgement, rectè sententiando, and when they do execute Justice debitè exequendo. When according to Illyricus, they do execute iudicium iustitia, iustitiam iudicij, & semper iustitiam in iudicie. Et sit verbum sapienti sat.
And if you would be, as indeede you should be, then must I tell you, that you should in some sort be like vnto Melchisedech; who in the 7. of the Heb. is said to be NONLATINALPHABET, &c. without father, without mother, without kindred:
And if you would be, as indeed you should be, then must I tell you, that you should in Some sort be like unto Melchizedek; who in the 7. of the Hebrew is said to be, etc. without father, without mother, without kindred:
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that so yee may say (as Cassidore noteth) non nouimus Patrem, We know not father, we know not mother, we know not sister, we know not brother, we know not friend, we know not foe, we know not rich, we know not poore;
that so ye may say (as Cassiodorus notes) non nouimus Patrem, We know not father, we know not mother, we know not sister, we know not brother, we know not friend, we know not foe, we know not rich, we know not poor;
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The Romane Senate (as Liuy writeth in his Decads ) vpon some weightie occasion, sent a Messenger vnto a certaine people, with whom they were in league called Aequi, sometimes he calles them Aequitani. But they regarding neither the message,
The Roman Senate (as Livy Writeth in his Decades) upon Some weighty occasion, sent a Messenger unto a certain people, with whom they were in league called Aequi, sometime he calls them Aequitani. But they regarding neither the message,
Whereupon the Embassadour turning him to the tree, said, Tum haec sacrata quercus audict, quod faedus violatur, Why then (said he) this sacred Oake shall here,
Whereupon the Ambassador turning him to the tree, said, Tum haec sacrata quercus audict, quod Faedus violatur, Why then (said he) this sacred Oak shall Here,
Is it time for your selues to dwell in your sieled houses, and this house lye wast? There is their sinne recorded in the 4. verse of the 1. Chapter. Will you know what were the plagues and iudgements inflicted vpon them for this sinne? Then looke into the 6. verse, You haue sowne much, and bring in little;
Is it time for your selves to dwell in your seeled houses, and this house lie waste? There is their sin recorded in the 4. verse of the 1. Chapter. Will you know what were the plagues and Judgments inflicted upon them for this sin? Then look into the 6. verse, You have sown much, and bring in little;
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And in the 16. & 17. verses of the 2. Chapter, before they set themselues about the building of Gods Temple, When one came to an heape of twenty measures, there were but ten;
And in the 16. & 17. Verses of the 2. Chapter, before they Set themselves about the building of God's Temple, When one Come to an heap of twenty measures, there were but ten;
And hath not the Lord of late yeares plagued vs after the same fashion, for our negligence in the building of his spirituall house, iust after the same manner making our fruitfull Land barren for the wickednesse of them that dwell therein?
And hath not the Lord of late Years plagued us After the same fashion, for our negligence in the building of his spiritual house, just After the same manner making our fruitful Land barren for the wickedness of them that dwell therein?
What an eye-soare is it to a Christian that loueth euen the outward beauty of Gods house? What an vnwelcome abatement to his deuotion, to behold in the place of the best account in this world the worst outside, mouldy greene walls, ill-fauoured pillers, ragged floores, vnseemely seates, battered windowes, homely Carpets,
What an eye-soare is it to a Christian that loves even the outward beauty of God's house? What an unwelcome abatement to his devotion, to behold in the place of the best account in this world the worst outside, mouldy green walls, ill-favoured pillars, ragged floors, unseemly seats, battered windows, homely Carpets,
And is not all this true in many of your Churches throughout this Countrey? And yet who sees any thing amisse? as if there were nothing to be presented but Omnia bene, All is well.
And is not all this true in many of your Churches throughout this Country? And yet who sees any thing amiss? as if there were nothing to be presented but Omnia bene, All is well.
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nay they will hardly offer any thing, I say, not to the adorning and beautifying of Gods house ( quorsum perditio haec? That were wast and superfluity indeed) but to the ordinary reparation and maintenance thereof, were it not for feare of presentment and danger of the law.
nay they will hardly offer any thing, I say, not to the adorning and beautifying of God's house (Quorsum Perdition haec? That were wast and superfluity indeed) but to the ordinary reparation and maintenance thereof, were it not for Fear of presentment and danger of the law.
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Againe, looke into the 20. verse of the 2. Chapter of this Prophesie, and you shall see how God promised to blesse these Iewes, vpon their diligence & zeale in building and beautifying his Temple, Gods materiall house in Ierusalem. Is the seed yet in the Barne,
Again, look into the 20. verse of the 2. Chapter of this Prophesy, and you shall see how God promised to bless these Iewes, upon their diligence & zeal in building and beautifying his Temple, God's material house in Ierusalem. Is the seed yet in the Bairn,
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And will not the Lord (thinke you) be as ready to blesse vs vpon our diligence and zeale in repairing and adorning our Churches, Gods materiall houses among vs,
And will not the Lord (think you) be as ready to bless us upon our diligence and zeal in repairing and adorning our Churches, God's material houses among us,
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but especially in building his spirituall house, reuerencing his sanctuary, sanctifying his Sabbaths, hearing his Word, receiuing his Sacraments, fearing the Lord, and walking in his wayes.
but especially in building his spiritual house, reverencing his sanctuary, sanctifying his Sabbaths, hearing his Word, receiving his Sacraments, fearing the Lord, and walking in his ways.
we must not betake our selues to this businesse like those two Tribes of Israel, Manasses readie to eat vp Ephraim, and Ephraim Manasses. We must not goe about this worke like Sampsons Foxes, back to backe, one drawing one way,
we must not betake our selves to this business like those two Tribes of Israel, Manasses ready to eat up Ephraim, and Ephraim Manasses. We must not go about this work like Sampsons Foxes, back to back, one drawing one Way,
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and another an other way, one building vp, and another pulling downe (as Iesus Syrach speaketh) but rather like the Cherubins on the Mercie seat, turning face to face;
and Another an other Way, one building up, and Another pulling down (as Iesus Sirach speaks) but rather like the Cherubim on the Mercy seat, turning face to face;
so we ioyning hand to hand, & heart to heart, as if that blessing of God, in the 37 of Ezekiel had fallen vpon vs. The wood of Iudah, and the wood of Ioseph shall be ioyned in one tree;
so we joining hand to hand, & heart to heart, as if that blessing of God, in the 37 of Ezekielem had fallen upon us The wood of Iudah, and the wood of Ioseph shall be joined in one tree;
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One speaking in the Language of Atheisme, another in the Language of Papisme, another in the Language of Brownisme, another in the Language of Anabaptisme:
One speaking in the Language of Atheism, Another in the Language of Papism, Another in the Language of Brownism, Another in the Language of Anabaptism:
O Lord, let neuer the Arke and the Idol Dagon be set to stand vpon one Altar among vs. For what fellowship hath righteousnesse with vnrighteousnesse? what communion hath light with darkenesse? what concord hath Christ with Belial? and what agreement can there be betweene the Temple of God and Idols?
O Lord, let never the Ark and the Idol Dagon be Set to stand upon one Altar among us For what fellowship hath righteousness with unrighteousness? what communion hath Light with darkness? what concord hath christ with Belial? and what agreement can there be between the Temple of God and Idols?
(Concordia parua res crescunt, discordia magnae dilabuntur,) By concord small matters grow to be great, by discord great and mightie matters come to iust nothing;
(Concord Parua Rest crescunt, Discordia Great dilabuntur,) By concord small matters grow to be great, by discord great and mighty matters come to just nothing;
Surely (beloued) if we could but well remember that little short peece of a sentence in the 34. Psal. (secke peace, and ensue it) we might acknowledge our selues deepely indebted to the Prophet Dauid for the same:
Surely (Beloved) if we could but well Remember that little short piece of a sentence in the 34. Psalm (secke peace, and ensue it) we might acknowledge our selves deeply indebted to the Prophet David for the same:
and good husbands, and good wiues, and good neighbours, and good subiects, and finally good Christians, endeauouring to keepe (vnitatem spiritus in vniculo pacis) the vnitie of the spirit in the bond of peace.
and good Husbands, and good wives, and good neighbours, and good Subjects, and finally good Christians, endeavouring to keep (vnitatem spiritus in vniculo pacis) the unity of the Spirit in the bound of peace.
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teaching Zerubbabel, teaching Kings, Princes, Iudges and Magistrates, how they ought to execute iustice vprightly, to the punishment of euill doers, and for the praise of them that doe well.
teaching Zerubbabel, teaching Kings, Princes, Judges and Magistrates, how they ought to execute Justice uprightly, to the punishment of evil doers, and for the praise of them that do well.
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as sometime it was said to Archippus in the 4. of the Coloss. Take heed vnto the Ministerie which thou hast recciued in the Lord, that thou fulfill it.
as sometime it was said to Archippus in the 4. of the Coloss. Take heed unto the Ministry which thou hast recciued in the Lord, that thou fulfil it.
And she (me thought) was reading a Lecture to them, as if she drew her text from the 13. of the Romanes, Let euery soule be subiect to the higher powers,
And she (me Thought) was reading a Lecture to them, as if she drew her text from the 13. of the Romans, Let every soul be Subject to the higher Powers,
and how they ought patiently to beare those burthens, which by authoritie are imposed on them, remembring how it is written in the 13. of the Rom. Giue to euery one his due, tribute to whom tribute, custome to whom custome, and so forth.
and how they ought patiently to bear those burdens, which by Authority Are imposed on them, remembering how it is written in the 13. of the Rom. Give to every one his due, tribute to whom tribute, custom to whom custom, and so forth.
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And they were all compassed round about with a golden chaine, which was called catena vnitatis, The chain of vnitie, alluding to that in the 133. Psal. Behold how good and how ioyfull a thing it is (in the sight of God, in the sight of Angels,
And they were all compassed round about with a golden chain, which was called catena vnitatis, The chain of unity, alluding to that in the 133. Psalm Behold how good and how joyful a thing it is (in the sighed of God, in the sighed of Angels,
Et bonum est esse hic, And it is good being here, where among the many mansions in our heauenly Fathers house, there are three tabernacles made and prouided.
Et bonum est esse hic, And it is good being Here, where among the many mansions in our heavenly Father's house, there Are three Tabernacles made and provided.
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And in this, my vale-diction, let me say to euery one of you (my brethren) as Saint Paul doth to Timothy. Take heede vnto thy selfe, and vnto learning.
And in this, my vale-diction, let me say to every one of you (my brothers) as Saint Paul does to Timothy. Take heed unto thy self, and unto learning.
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not in an ordinarie affection, but in a singular loue for their workes sake; If for nothing else, yet for their workes sake, and their worke is no lesse,
not in an ordinary affection, but in a singular love for their works sake; If for nothing Else, yet for their works sake, and their work is no less,
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