Certain godly and learned sermons, preached by that worthy seruant of Christ M. Ed. Philips in S. Sauiors in Southwarke: vpon the whole foure first chapters of Matthew, Luc. 11. vers. 24. 25. 26. Rom. 8. the whole, 1. Thess. 5. 19. Tit. 2. 11. 12. Iames 2. from the 20. to the 26. and 1. Ioh. 3. 9. 10. And were taken by the pen of H. Yeluerton of Grayes Inne Gentleman
THE foure Euangelists haue beene resembled by some writers to the foure beasts spoken of Ezec. 1.10. and Reu. 4.7. This Euangelist Mathew being compared to a man, because he begins with the pedegree of our Sauiour Christ:
THE foure Evangelists have been resembled by Some writers to the foure beasts spoken of Ezekiel 1.10. and Reu. 4.7. This Evangelist Matthew being compared to a man, Because he begins with the pedigree of our Saviour christ:
but from time to time to raise vp instruments and pen-men to set downe his will, that seeing the way wherein to walke, we need not nor cannot pretend ignorance.
but from time to time to raise up Instruments and penmen to Set down his will, that seeing the Way wherein to walk, we need not nor cannot pretend ignorance.
For the second, which is the narration, it is distributed into three members, euery one by equall proportion hauing foureteene persons: the first, of the Patriarkes:
For the second, which is the narration, it is distributed into three members, every one by equal proportion having foureteene Persons: the First, of the Patriarchs:
the second, of the Kings of Dauid: the third, of the Captaines and inferior Gouernors which had onely some fragments left of the roiall regiment after the transportation and carying them away into Babylon.
the second, of the Kings of David: the third, of the Captains and inferior Governors which had only Some fragments left of the royal regiment After the transportation and carrying them away into Babylon.
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Now the cause why the Euangelist diuideth them thus into three foureteenes, is, not onely that the number and the story might the better be borne away,
Now the cause why the Evangelist Divideth them thus into three foureteenes, is, not only that the number and the story might the better be born away,
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shewing how at the first the Tribe of Iuda increased greatly till it was established and setled in the kingdome of Dauid, then the greatest excellency thereof was in Dauids sonne Salomon, and then the abatement and greatest diminution that could be which was in their cariage away into Babylon,
showing how At the First the Tribe of Iuda increased greatly till it was established and settled in the Kingdom of David, then the greatest excellency thereof was in David son Solomon, and then the abatement and greatest diminution that could be which was in their carriage away into Babylon,
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Now further in the narration, the Euangelist (as we may see in the old Testament) reckoneth vp some that liued before the going downe into Egypt, some that were borne and died in Egypt,
Now further in the narration, the Evangelist (as we may see in the old Testament) Reckoneth up Some that lived before the going down into Egypt, Some that were born and died in Egypt,
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In that it is said, Iudas begat Phares and Zara of Thamar, obserue that our Sauior Christ did not disdaine to debase and disparage himselfe so farre as to come of the line of such as were borne of an incestuous generation, that we might be rauished and astonished with his loue, who refused not to come out of the family of grosse sinners that he might saue the sinfull soules of beleeuers.
In that it is said, Iudas begat Phares and Zara of Tamar, observe that our Saviour christ did not disdain to debase and disparage himself so Far as to come of the line of such as were born of an incestuous generation, that we might be ravished and astonished with his love, who refused not to come out of the family of gross Sinners that he might save the sinful Souls of believers.
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And whereas in the blazing of Christs armes by this Herauld the Euangelist, there are but foure women named euery one of them hath their seuerall blemish and reproach left behind them in the booke of God.
And whereas in the blazing of Christ arms by this Herald the Evangelist, there Are but foure women nam every one of them hath their several blemish and reproach left behind them in the book of God.
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whereby the holy Ghost doth insinuate the adultery committed before his birth, and consider Salomon borne of such an infamous woman, that he should be heire,
whereby the holy Ghost does insinuate the adultery committed before his birth, and Consider Solomon born of such an infamous woman, that he should be heir,
& not to deriue him from Sara & Rebecca, that were excellētly famous, and that Dauid the type of the Messias should be such a bloudy man, may be a consolation to al bleeding christians,
& not to derive him from Sarah & Rebecca, that were excellently famous, and that David the type of the Messias should be such a bloody man, may be a consolation to all bleeding Christians,
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or neuer so many in respect of the multitude of them, yet if at any time we be wearie with a full detestation of them, and a resolute purpose to amend them, Christ will refresh vs,
or never so many in respect of the multitude of them, yet if At any time we be weary with a full detestation of them, and a resolute purpose to amend them, christ will refresh us,
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Secondly, obserue in that it is said, Iesse begat Dauid, and Dauid Salomon, wheras Dauid onely is named king, being the last of the first fourteene, that the estate of the Patriarkes was now changed into kings;
Secondly, observe in that it is said, Iesse begat David, and David Solomon, whereas David only is nam King, being the last of the First fourteene, that the estate of the Patriarchs was now changed into Kings;
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and though Iuda had some preheminence, before that the kingdome fell to them, yet this was the greatest glorie, that it should be such a kingdome whereof the king that should be borne should be God the Son:
and though Iuda had Some pre-eminence, before that the Kingdom fell to them, yet this was the greatest glory, that it should be such a Kingdom whereof the King that should be born should be God the Son:
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but in his old age he imprisoned the Prophet that told him of his sinne, and in his sicknesse trusted more to the Physitian then to God, 2. Chr. 16.10.12.
but in his old age he imprisoned the Prophet that told him of his sin, and in his sickness trusted more to the physician then to God, 2. Christ 16.10.12.
Iehosaphat did the woorst act that could be (2. King. 8.18.) to marrie his sonne Iehoram to Athaliah the daughter of Iezabel, whereby manie prouocations were committed,
Jehoshaphat did the worst act that could be (2. King. 8.18.) to marry his son Jehoram to Athaliah the daughter of Jezebel, whereby many provocations were committed,
Iehoram he caused all Iuda to commit idolatry, so as the Lord forsooke him, and (2. Chro. 21.15.) he died a miserable death, his guts falling out of his belly, not all at once,
Jehoram he caused all Iuda to commit idolatry, so as the Lord forsook him, and (2. Chro 21.15.) he died a miserable death, his guts falling out of his belly, not all At once,
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Ioash his sonne (2. Chron. 23.3.) was mightily preserued by Iehoiada the Priest from the hands of Athaliah. Yet when the Priest was dead (2. Chron. 24.78.) when the Prophets came to tell him he was a bused and misled by his Princes to idolatry, he caused them to be slaine in the temple,
Joash his son (2. Chronicles 23.3.) was mightily preserved by Jehoiada the Priest from the hands of Athaliah. Yet when the Priest was dead (2. Chronicles 24.78.) when the prophets Come to tell him he was a bused and misled by his Princes to idolatry, he caused them to be slain in the temple,
Azariah his sonne, (2. Chro. 26.21.) because he vsurped vpon the Priests office, was immediatly smitten with the hand of God, that he came to be a Leper,
Azariah his son, (2. Chro 26.21.) Because he usurped upon the Priests office, was immediately smitten with the hand of God, that he Come to be a Leper,
but some of those last Kings are not heere named by S. Matthew, because hee meant to make a proportionable and euen number that should consist on foureteenes.
but Some of those last Kings Are not Here nam by S. Matthew, Because he meant to make a proportionable and even number that should consist on foureteenes.
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For Ahaz hee made all the altars like the altars of Damascus, and (2. King. 16.3.) made his owne sonne passe through the fire, according to the sacrifice and abhomination of the Heathen.
For Ahaz he made all the Altars like the Altars of Damascus, and (2. King. 16.3.) made his own son pass through the fire, according to the sacrifice and abomination of the Heathen.
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Iehoiakim hee contemned the threatnings of the Lord, and caused the roule to be burnt ( Ier. 36.23.) which Baruch had writ from the mouth of Ieremie; he was therefore buried like an Asse, (as was prophecied by Ieremie, 22.19.) euen drawne and cast foorth without the gates of Ierusalem.
Jehoiakim he contemned the threatenings of the Lord, and caused the roll to be burned (Jeremiah 36.23.) which baruch had writ from the Mouth of Ieremie; he was Therefore buried like an Ass, (as was prophesied by Ieremie, 22.19.) even drawn and cast forth without the gates of Ierusalem.
And for Zedechiah, hee imprisoned the Prophet Ieremie and contemned the Lord, therefore were his eies put out by the king of Babel, ( Iere. 39.7.8.) and he bound in chaines,
And for Zedekiah, he imprisoned the Prophet Ieremie and contemned the Lord, Therefore were his eyes put out by the King of Babel, (Jeremiah 39.7.8.) and he bound in chains,
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For the first, which is the cause that Gods owne children, and them of the blood royall should be caried into slauery, it is set downe (2. Chro. 36.12.) to be,
For the First, which is the cause that God's own children, and them of the blood royal should be carried into slavery, it is Set down (2. Chro 36.12.) to be,
Secondly, for that both Priest and people trespassed wonderfully, set downe in two things principally. First, they polluted the house of the Lord with the abhominations of the heathen.
Secondly, for that both Priest and people trespassed wonderfully, Set down in two things principally. First, they polluted the house of the Lord with the abominations of the heathen.
and how nothing prouokes the Lord so much, as the contempt of his embassage. For if hauing once seene the goodnesse and power of God, we decline from him,
and how nothing provokes the Lord so much, as the contempt of his Embassy. For if having once seen the Goodness and power of God, we decline from him,
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Now to see the temple on fire, and yong and old slaine without mercy, had beene enough to haue rent their hearts in peeces, to see the worship of God thus defaced,
Now to see the temple on fire, and young and old slain without mercy, had been enough to have rend their hearts in Pieces, to see the worship of God thus defaced,
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how could they but straine foorth teares of bloud, and send foorth deepe sighes from a mournfull spirit? Yea their case was so desperate and miserable,
how could they but strain forth tears of blood, and send forth deep sighs from a mournful Spirit? Yea their case was so desperate and miserable,
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but they were wintred and sommered there full 70. yeeres, as was foretold by the Prophet Ieremy, chap. 25.11. that they should be an astonishment, and serue the king of Babel so many yeeres.
but they were wintered and sommered there full 70. Years, as was foretold by the Prophet Ieremy, chap. 25.11. that they should be an astonishment, and serve the King of Babel so many Years.
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for when wee once giue our selues ouer to loosenesse of life, and to distaste the word, the Lord then disarmes vs both of policie and strength, that euen a weake enemy may soone surprize vs. Let therefore euery man amend one,
for when we once give our selves over to looseness of life, and to distaste the word, the Lord then disarms us both of policy and strength, that even a weak enemy may soon surprise us Let Therefore every man amend one,
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Secondly, obserue the cursed and hard-harted disposition of the enemies of God, that they thinke no torment nor cruelty too exquisite nor too sharpe for his people:
Secondly, observe the cursed and hardhearted disposition of the enemies of God, that they think no torment nor cruelty too exquisite nor too sharp for his people:
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for the Babylonians were more fierce to the Israelites then to any other whom they subdued, onely because they were the chosen and beloued of the Lord.
for the Babylonians were more fierce to the Israelites then to any other whom they subdued, only Because they were the chosen and Beloved of the Lord.
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To prooue also that Salomons line must cease, and that Christ must not come of him lineally, appeareth by the prophesie of Isaiah: that there should not one bee left of the house of Iehoiakim: which could not be so,
To prove also that Solomon's line must cease, and that christ must not come of him lineally, appears by the prophesy of Isaiah: that there should not one be left of the house of Jehoiakim: which could not be so,
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Where note the wonderfull prouidence of God, that Salomon who had so many wiues and children, hath not now any left to sit vpon the throne, to teach vs that Salomon was to bee punished for his many wiues:
Where note the wonderful providence of God, that Solomon who had so many wives and children, hath not now any left to fit upon the throne, to teach us that Solomon was to be punished for his many wives:
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and that he should grow vp as a roote out of the drie ground without forme or beauty, and as Esay 11.1. that the should come as a rod out of the stocke of Ishai the Yeoman, 1. Sam. 16.3. whereby we obserue, that when things are most desperate, then the Lord recouereth them:
and that he should grow up as a root out of the dry ground without Form or beauty, and as Isaiah 11.1. that the should come as a rod out of the stock of Jesse the Yeoman, 1. Sam. 16.3. whereby we observe, that when things Are most desperate, then the Lord recovers them:
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and now when the kingdome was come to a poore Carpenter, then Christ was borne, to teach vs, that in the greatest exigents and extremities, we must neuer distrust,
and now when the Kingdom was come to a poor Carpenter, then christ was born, to teach us, that in the greatest exigents and extremities, we must never distrust,
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Now remaineth to shew the difference in the recital of Christs pedegree by Saint Matthew, and that of Saint Luke chap. 3.23. and it standeth in three points:
Now remains to show the difference in the recital of Christ pedigree by Saint Matthew, and that of Saint Lycia chap. 3.23. and it Stands in three points:
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first, Mathew doeth descend from the first to the last, from Abraham to Ioseph; Luke ascendeth from the last to the first, from Ioseph to Abraham. Secondly, Mathew was to fetch his pedegree so as he might proue him to be the Messias of the Iewes,
First, Matthew doth descend from the First to the last, from Abraham to Ioseph; Lycia Ascendeth from the last to the First, from Ioseph to Abraham. Secondly, Matthew was to fetch his pedigree so as he might prove him to be the Messias of the Iewes,
and to come directly from the feed of Abraham: Luke deriueth him not onely from Abraham, but from Adam, that he might shew him to be the Sauiour, not onely of the Iewes,
and to come directly from the feed of Abraham: Lycia deriveth him not only from Abraham, but from Adam, that he might show him to be the Saviour, not only of the Iewes,
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So that vnderstand, whereas all the light of Salomon was extinguished in Iechonias, all the rest that followed were not the naturall posterity of Salomon, but such as succeeded him legally in the kingdome,
So that understand, whereas all the Light of Solomon was extinguished in Iechonias, all the rest that followed were not the natural posterity of Solomon, but such as succeeded him legally in the Kingdom,
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But while he thought these things, behold the Angell of the Lord appeared vnto him in a dreame, saying, Ioseph the sonne of Dauid, feare not to take Mary thy wife,
But while he Thought these things, behold the Angel of the Lord appeared unto him in a dream, saying, Ioseph the son of David, Fear not to take Marry thy wife,
Thirdly is declared his obedience after the satisfaction receiued, & after his iudgement was reformed in these words, He tooke her againe. In the first, consider first of this point heere named, that Mary was betrothed, whereby we may vnderstand that there be two degrees of mariage: the first, betrothing:
Thirdly is declared his Obedience After the satisfaction received, & After his judgement was reformed in these words, He took her again. In the First, Consider First of this point Here nam, that Marry was betrothed, whereby we may understand that there be two Degrees of marriage: the First, betrothing:
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and iustified by the law of nature. For the first, we may see Deu. 24.5. that the man betrothed was priuiledged from war-fare the first yeere, that they might know one anothers conditions; and Deu. 22.23.25. he was to be stoned that should force and abuse a betrothed woman.
and justified by the law of nature. For the First, we may see Deu. 24.5. that the man betrothed was privileged from warfare the First year, that they might know one another's conditions; and Deu. 22.23.25. he was to be stoned that should force and abuse a betrothed woman.
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for since mariage is such an obligation as bindeth so strongly, not to bee dissolued, it is reason and conuenient there should bee a time betweene the mentioning and the perfecting of the contract, that if any occasion should happen in the meane time, the bond might not be made.
for since marriage is such an obligation as binds so strongly, not to be dissolved, it is reason and convenient there should be a time between the mentioning and the perfecting of the contract, that if any occasion should happen in the mean time, the bound might not be made.
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The equitie also concerning Christianitie is great in this respect, to the end there might bee a stay of immoderate lust, which men would brutishlie runne into,
The equity also Concerning Christianity is great in this respect, to the end there might be a stay of immoderate lust, which men would brutishly run into,
by which example wee haue the chastity of our vessels recommended to vs, that wee intermeddle not before the Lord hath layed open the bed vnto vs, that is,
by which Exampl we have the chastity of our vessels recommended to us, that we intermeddle not before the Lord hath laid open the Bed unto us, that is,
before shee bee giuen vnto vs by Gods instrument the Minister, euen as Eue was giuen by God himselfe to Adam: for the institution of mariage being partlie to beget sonnes and daughters for the Lord, wee must not dare to venture or breake into any vnsanctified course,
before she be given unto us by God's Instrument the Minister, even as Eue was given by God himself to Adam: for the Institution of marriage being partly to beget Sons and daughters for the Lord, we must not Dare to venture or break into any unsanctified course,
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nor rest themselues in his ordinance, but doe scale as it were the walles, and cut asunder the lists wherein God hath set them, passing by their wiues to other women? Surely as such men can hope for nothing els but that their posterity shall inherite the winde, as Iob speaketh:
nor rest themselves in his Ordinance, but do scale as it were the walls, and Cut asunder the lists wherein God hath Set them, passing by their wives to other women? Surely as such men can hope for nothing Else but that their posterity shall inherit the wind, as Job speaks:
We must therefore correct our selues, not to thinke meanely or basely of the estate of mariage, there being no such fountaine of earthly comfort set open vnto man as this is,
We must Therefore correct our selves, not to think meanly or basely of the estate of marriage, there being no such fountain of earthly Comfort Set open unto man as this is,
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whether we respect societie or posteritie, and therefore fitly hath the Apostle to the Hebr. chap. 13.1. termed it honorable among all, as a blessing equally distributed vnto all.
whither we respect society or posterity, and Therefore fitly hath the Apostle to the Hebrew chap. 13.1. termed it honourable among all, as a blessing equally distributed unto all.
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Secondly, his iustice regardeth this, that being doubtfull, before apparent proofe he construeth a doubtfull action at the best, namely that she was gotten with childe before the espousals,
Secondly, his Justice Regardeth this, that being doubtful, before apparent proof he construeth a doubtful actium At the best, namely that she was got with child before the espousals,
If Nabal be so churlish as to deny refreshing to our seruants, 1. Sam. 25.10. we may not be so impatient as Dauid to vow their destruction, but with the mildenesse of Abigael we must leaue them to the Lord.
If Nabal be so churlish as to deny refreshing to our Servants, 1. Sam. 25.10. we may not be so impatient as David to Voelli their destruction, but with the mildness of Abigail we must leave them to the Lord.
yet neuer vpbraided them with their fault, but gently passed by it, & freely forgaue it, accounting it as the hand of God that had sent him thither, Gen. 45.8.
yet never upbraided them with their fault, but gently passed by it, & freely forgave it, accounting it as the hand of God that had sent him thither, Gen. 45.8.
but as as S. Paul speaketh, to support one another in their infirmities, and not to shame them when the actiō committed may in some sort be wel construed.
but as as S. Paul speaks, to support one Another in their infirmities, and not to shame them when the actium committed may in Some sort be well construed.
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Further obserue, that this example of Iosephs in making the best of his wiues honesty, is no warrant for husbands to keepe their wiues that may publikely be conuinced of adultery,
Further observe, that this Exampl of Joseph's in making the best of his wives honesty, is no warrant for Husbands to keep their wives that may publicly be convinced of adultery,
but they may safely releeue themselues by the law of the Magistrate, so as their end in prosecuting the matter be not to defame them but to reforme them:
but they may safely relieve themselves by the law of the Magistrate, so as their end in prosecuting the matter be not to defame them but to reform them:
for he suffered Ioseph to be abused by the errour of his iudgment, and restrained Mary from speaking one word to her husband how all this matter was wroght;
for he suffered Ioseph to be abused by the error of his judgement, and restrained Marry from speaking one word to her husband how all this matter was wrought;
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whereas he louing her to entirely, and being fully perswaded of her piety, and thereby halfe induced not to make suspition of her chastity, he would haue rested contented with her relation,
whereas he loving her to entirely, and being Fully persuaded of her piety, and thereby half induced not to make suspicion of her chastity, he would have rested contented with her Relation,
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where the Prophet bringeth in the Lord as a witnesse betweene man and wife, and vrgeth this as a reason why the one should not trespasse against the other,
where the Prophet brings in the Lord as a witness between man and wife, and urges this as a reason why the one should not trespass against the other,
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Now for the second part, which is the satisfaction Ioseph receiued, and the meanes whereby his thoughts were appeased while hee was musing of this euent, we must consider three points:
Now for the second part, which is the satisfaction Ioseph received, and the means whereby his thoughts were appeased while he was musing of this event, we must Consider three points:
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thirdly, what message was brought while he was thus reasoning with himselfe, and was anguished with blinde discourses; which containeth seuerall parts:
Thirdly, what message was brought while he was thus reasoning with himself, and was anguished with blind discourses; which Containeth several parts:
Fiftly, because the Angel know Ioseph prepossessed with preindice, and therefore yet there might rest some scruple in his mind, he allegeth an ancient record of the Prophet Esay, 6.7.14. written 800. yeres before, which expressed as much as the Angel now told him, & by this testimonie concurring with his speech he doth absolutely resolue him:
Fifty, Because the Angel know Ioseph prepossessed with preindice, and Therefore yet there might rest Some scruple in his mind, he allegeth an ancient record of the Prophet Isaiah, 6.7.14. written 800. Years before, which expressed as much as the Angel now told him, & by this testimony concurring with his speech he does absolutely resolve him:
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For the first, the messenger that is dispatched from the heauenly palace, being so excellent as an Angel, let vs learne to be caried into an admiration of the Lords loue, that the Angels elect shal be messengers & ministers for his chosen.
For the First, the Messenger that is dispatched from the heavenly palace, being so excellent as an Angel, let us Learn to be carried into an admiration of the lords love, that the Angels elect shall be messengers & Ministers for his chosen.
Hereupon Dauid ( Psa. 8.4.) being confounded with the Lords goodnes breaketh forth saying, O Lord what is man that thou shouldest be so mindfull of him,
Hereupon David (Psa. 8.4.) being confounded with the lords Goodness breaks forth saying, Oh Lord what is man that thou Shouldst be so mindful of him,
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Now this ministerie of Angels is so deputed as euery particular member elect, hath not one but many continually attendant on him, as Psal. 91.11. Hee hath giuen his Angels charge to beare vs in their armes, lest we should dash our feet to hurt them;
Now this Ministry of Angels is so deputed as every particular member elect, hath not one but many continually attendant on him, as Psalm 91.11. He hath given his Angels charge to bear us in their arms, lest we should dash our feet to hurt them;
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but he doth it onely to prouide a remedie for our infidelitie, who must euer bee held as it were by the hand, or else we crie with Peter in the least temptation, Lord helpe vs we perish.
but he does it only to provide a remedy for our infidelity, who must ever be held as it were by the hand, or Else we cry with Peter in the least temptation, Lord help us we perish.
hauing this warrant from himselfe in this place to vrge him with his word and promise of deliuerance, who as he faithfully performed it to Dauid, so will he gratiously remember vs,
having this warrant from himself in this place to urge him with his word and promise of deliverance, who as he faithfully performed it to David, so will he graciously Remember us,
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but this particular is not to be giuen in precept, because though it be commanded in this singular person of Ioseph, yet we finde no warrant for it in any generall place or commandement set downe in the Scripture.
but this particular is not to be given in precept, Because though it be commanded in this singular person of Ioseph, yet we find no warrant for it in any general place or Commandment Set down in the Scripture.
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for this example was altogether extraordinary, and what flesh and blood durst touch that vessell the Lord by his spirit had taken vp for himselfe? Otherwise that mariage cannot bee lawfull, where the parties meane to separate themselues continually;
for this Exampl was altogether extraordinary, and what Flesh and blood durst touch that vessel the Lord by his Spirit had taken up for himself? Otherwise that marriage cannot be lawful, where the parties mean to separate themselves continually;
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Secondly, the Iesuites note this, that where Christ vouchsased to be borne in mariage, yet of a Virgin, that in this he honoured both, but principally Virginity.
Secondly, the Iesuites note this, that where christ vouchsased to be born in marriage, yet of a Virgae, that in this he honoured both, but principally Virginity.
and yet if their owne speech bee true, that virginity in mariage be better then virginity out of mariage, it were good for their Priests and Nunnes to mary.
and yet if their own speech be true, that virginity in marriage be better then virginity out of marriage, it were good for their Priests and Nuns to marry.
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for flesh and blood auailed Ioseph nothing at all, neither could his owne iudgement leade him to any stable comfort, till the mouth of God had sent it.
for Flesh and blood availed Ioseph nothing At all, neither could his own judgement lead him to any stable Comfort, till the Mouth of God had sent it.
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Howbeit, we see the blind boldnesse of the diuell, who ( Gen. 3.4.5.) would needes take vpon him to rid our first parents from all feare in their breach of Gods commandement:
Howbeit, we see the blind boldness of the Devil, who (Gen. 3.4.5.) would needs take upon him to rid our First Parents from all Fear in their breach of God's Commandment:
And in that there is a reason added why Ioseph should not feare, we may beholde the tendernesse of the Lords compassion towards his children, who will not onely haue them to stay vpon the maiesty of his commandement,
And in that there is a reason added why Ioseph should not Fear, we may behold the tenderness of the lords compassion towards his children, who will not only have them to stay upon the majesty of his Commandment,
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Feare not. Why? for your Father will giue you a kingdome, the power and yet the comfort of the commandement resting vpon the reason of it, in this sort:
fear not. Why? for your Father will give you a Kingdom, the power and yet the Comfort of the Commandment resting upon the reason of it, in this sort:
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That which is conceiued of her, is of the holy Ghost, we note, that his humanity was so sanctified, that euen from the moment of Christs conception, there was a setting apart of that nature from all vncleannesse:
That which is conceived of her, is of the holy Ghost, we note, that his humanity was so sanctified, that even from the moment of Christ conception, there was a setting apart of that nature from all uncleanness:
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first, from what he shall saue: from sinnes. Secondly, whom he shall saue: his people; and these be very few, as himselfe saith, Luk. 12.32. Mine is a little flocke.
First, from what he shall save: from Sins. Secondly, whom he shall save: his people; and these be very few, as himself Says, Luk. 12.32. Mine is a little flock.
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and the third is the punishment of this disobedience, namely, hell fire. These be three running sores, satisfied and cured by three running streames in Christ:
and the third is the punishment of this disobedience, namely, hell fire. These be three running sores, satisfied and cured by three running streams in christ:
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For the second, which is our originall corruption, wee haue the holinesse and sanctification of his nature, who was euer seperate from all vncleannesse,
For the second, which is our original corruption, we have the holiness and sanctification of his nature, who was ever separate from all uncleanness,
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euen as in the sacrifice vnder the law, the bloud of the innocent beast was shed for him that had sinned, to lay before his face the punishment he had deserued, that so worthily his throat might haue beene cut,
even as in the sacrifice under the law, the blood of the innocent beast was shed for him that had sinned, to lay before his face the punishment he had deserved, that so worthily his throat might have been Cut,
so we hauing our eies annointed with the eie-salue of the holy Ghost, that wee can behold the Lord Iesus exalted on the crosse, shall be freed from all the firy stings of Sathan, wherewith hee had stung vs to damnation.
so we having our eyes anointed with the eyesalve of the holy Ghost, that we can behold the Lord Iesus exalted on the cross, shall be freed from all the firy stings of Sathan, wherewith he had stung us to damnation.
Now it is certaine he neuer sacrificed for them for whom he neuer supplicated: and Iohn 17.9. he excludes the world out of his praier, therefore for the world hee neuer died;
Now it is certain he never sacrificed for them for whom he never supplicated: and John 17.9. he excludes the world out of his prayer, Therefore for the world he never died;
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but hee praied onely for beleeuers, and that they might be sanctified, that is, set apart wholly for Gods seruice, the word (sanctified) being a metaphor or borowed speech taken form the Temple, wherein the first fruites, the flesh, the garments, the vessels and all things else were holy,
but he prayed only for believers, and that they might be sanctified, that is, Set apart wholly for God's service, the word (sanctified) being a metaphor or borrowed speech taken from the Temple, wherein the First fruits, the Flesh, the garments, the vessels and all things Else were holy,
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or one reeling in the chanell that he were sober, would they not be spectacles of shame to all that saw and heard them? And for an vnseemely and filthy liuer to challenge this honour to bee caried in Christs bosome,
or one reeling in the channel that he were Sobrium, would they not be spectacles of shame to all that saw and herd them? And for an unseemly and filthy liver to challenge this honour to be carried in Christ bosom,
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For such kinde of boasters bee they, spoken of Prouerb. 30.12. that are pure in their owne eies, and yet they be not washed from their filthinesse, that is, that are as filthy in their soules as is his body that lieth in his owne excrement.
For such kind of boaster's bee they, spoken of Proverb. 30.12. that Are pure in their own eyes, and yet they be not washed from their filthiness, that is, that Are as filthy in their Souls as is his body that lies in his own excrement.
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Can out of thornes come grapes? or can a sinfull wretch be a sober liuer? It is certaine, there is no saluation without faith, no faith without repentance, no repentance without amendment of life;
Can out of thorns come grapes? or can a sinful wretch be a Sobrium liver? It is certain, there is no salvation without faith, no faith without Repentance, no Repentance without amendment of life;
And as none shall be saued by the law, without fulfilling the law, so none shall bee saued by the Gospell but such, who as God hath couenanted with them to remit their sinnes,
And as none shall be saved by the law, without fulfilling the law, so none shall be saved by the Gospel but such, who as God hath covenanted with them to remit their Sins,
THIS is the fift thing formerly pointed at, that this testimony of the Prophet is alleaged for the further confirmation of Ioseph, and his better incouragement in this matter;
THIS is the fift thing formerly pointed At, that this testimony of the Prophet is alleged for the further confirmation of Ioseph, and his better encouragement in this matter;
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It may be gathered out of Esay chap. 7. where the king of Iuda being cast into feare of the ouerthrow of his kingdome, by the combination and ioyning together of the two armies of Syria and Israel, thinking it impossible to be rescued from their strength, the Prophet Esay was sent to offer him a signe in that consternation and trouble of his minde, either in the depth beneath or in the height aboue, that thereby he might be a certained the Lord would deliuer Ierusalem from that army:
It may be gathered out of Isaiah chap. 7. where the King of Iuda being cast into Fear of the overthrow of his Kingdom, by the combination and joining together of the two armies of Syria and Israel, thinking it impossible to be rescued from their strength, the Prophet Isaiah was sent to offer him a Signen in that consternation and trouble of his mind, either in the depth beneath or in the height above, that thereby he might be a certained the Lord would deliver Ierusalem from that army:
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whereupon the Prophet seeing this, descended to the generall signe, the couenant made Gen. 3. that the seed of the woman should breake the serpents head, that is, not onely performe a temporary deliuerance, but an euerlasting freedome from the siege of Sathan;
whereupon the Prophet seeing this, descended to the general Signen, the Covenant made Gen. 3. that the seed of the woman should break the Serpents head, that is, not only perform a temporary deliverance, but an everlasting freedom from the siege of Sathan;
Hence generally learne, how excellent and needfull a thing it is to be acquainted and familiar with the Scripture, which is as the store-house of comfort when wee bee distressed,
Hence generally Learn, how excellent and needful a thing it is to be acquainted and familiar with the Scripture, which is as the storehouse of Comfort when we be distressed,
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For if Ioseph had well compared the times spoken of by the Prophets, and had called to minde this speech of Esay heere mentioned, it might much haue staied him in his perplexed discourse with himselfe, the Angell himselfe intimating so much in alleaging the prophecy and yet concealing the Prophets name,
For if Ioseph had well compared the times spoken of by the prophets, and had called to mind this speech of Isaiah Here mentioned, it might much have stayed him in his perplexed discourse with himself, the Angel himself intimating so much in alleging the prophecy and yet concealing the prophets name,
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as wee may see in the first creation, Gen. 2.22. so was it possible for him in this new creation to make a man out of a woman without the helpe of a man.
as we may see in the First creation, Gen. 2.22. so was it possible for him in this new creation to make a man out of a woman without the help of a man.
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and albeit in the Arke vnder the law, the Lord was alway speaking through the Cherubins, insomuch as the very enemies of God, the Philistims (1. Sam. 4.7.) could say when the Arke came, that the God of Israel came:
and albeit in the Ark under the law, the Lord was always speaking through the Cherubim, insomuch as the very enemies of God, the philistines (1. Sam. 4.7.) could say when the Ark Come, that the God of Israel Come:
Therefore if Moses did say in admiration of the Lords goodnesse: ( Deuter. 4.7.) Looke if euer the like came to passe, that God from heauen should speake vnto his people,
Therefore if Moses did say in admiration of the lords Goodness: (Deuter 4.7.) Look if ever the like Come to pass, that God from heaven should speak unto his people,
And yet because we are still sinners, as carying about vs the orignall vncleanenesse we brought with vs, the third rest he will giue vs, is so to sanctifie vs,
And yet Because we Are still Sinners, as carrying about us the original uncleanness we brought with us, the third rest he will give us, is so to sanctify us,
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And being sure of this, we need not to be dismaide, for the waters of trouble are but a bath to cleanse and purge vs from those corruptions we gather by walking in this dirty world.
And being sure of this, we need not to be dismayed, for the waters of trouble Are but a bath to cleanse and purge us from those corruptions we gather by walking in this dirty world.
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Further, let vs consider heere, why it was necessary, that he that should be Iesus should also be Emmanuel: first, it was necessary he should be the Emmanuel, that is, the strong God:
Further, let us Consider Here, why it was necessary, that he that should be Iesus should also be Emmanuel: First, it was necessary he should be the Emmanuel, that is, the strong God:
howbeit, he that must satisfie must bee infinit, to suffer infinite punishment for an infinite sinne, committed against an infinite Maiesty, therefore he must be God;
howbeit, he that must satisfy must be infinite, to suffer infinite punishment for an infinite sin, committed against an infinite Majesty, Therefore he must be God;
and when he comes to deserue, hee must needes serue, which God alone cannot doe and when he comes to die, he must needes be mortall, which God cannot be.
and when he comes to deserve, he must needs serve, which God alone cannot do and when he comes to die, he must needs be Mortal, which God cannot be.
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man to become mortall, and God to triumph ouer death. The situation also of the Ladder spoken of, Gen. 28.12. is an euident demonstration of the two natures of this Emmanuel, for the word must bee vnderstood of the second person in the Trinity.
man to become Mortal, and God to triumph over death. The situation also of the Ladder spoken of, Gen. 28.12. is an evident demonstration of the two nature's of this Emmanuel, for the word must be understood of the second person in the Trinity.
and by the top to expresse his diuinity, which toucheth the seate, and reacheth to the bosome of God, that he might in time bring thither his Church triumphant.
and by the top to express his divinity, which touches the seat, and reaches to the bosom of God, that he might in time bring thither his Church triumphant.
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and we being ignoant clyents, and God a skilfull Iudge not able to vnderstand our tale, Christ must be our aduocate, (1. Ioh. 2.1.) to pleade our cause for vs. And as betweene God and vs,
and we being ignoant Clients, and God a skilful Judge not able to understand our tale, christ must be our advocate, (1. John 2.1.) to plead our cause for us And as between God and us,
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And these three points wisely and soberly weighed, doe confute those foure maine heresies risen heeretofore in the Church, concerning this great mystery. For the first;
And these three points wisely and soberly weighed, do confute those foure main heresies risen heretofore in the Church, Concerning this great mystery. For the First;
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but had onely an heauenly body of an imaginary substance, and alleageth Phil. 2.7. for his ground, where it is said, he was made like vnto men, and was found in shape as a man; therefore no man indeed.
but had only an heavenly body of an imaginary substance, and allegeth Philip 2.7. for his ground, where it is said, he was made like unto men, and was found in shape as a man; Therefore no man indeed.
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for if he had not taken true flesh, he could not haue died, nor yet haue satisfied for our sinnes. And Gal. 3.16. it is said, the promises were made to Abraham and to his seed, which seed is Christ: and Gal. 4.4. When the fulnesse of time was come, God sent his Sonne made of a woman:
for if he had not taken true Flesh, he could not have died, nor yet have satisfied for our Sins. And Gal. 3.16. it is said, the promises were made to Abraham and to his seed, which seed is christ: and Gal. 4.4. When the fullness of time was come, God sent his Son made of a woman:
Secondly, heere is confuted the heresie of Arius, who denieth the diuinity of Christ, and saith, that onely in his humaine nature hee had participated vnto him some diuine thing, and some heauenly vertue.
Secondly, Here is confuted the heresy of Arius, who Denieth the divinity of christ, and Says, that only in his human nature he had participated unto him Some divine thing, and Some heavenly virtue.
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And so much is expressed by S. Paul, Rom. 9.5. for when he saith, hee was borne of the Iewes according to his flesh, he implieth, he had somewhat else he had not of them, set downe in the words following:
And so much is expressed by S. Paul, Rom. 9.5. for when he Says, he was born of the Iewes according to his Flesh, he Implies, he had somewhat Else he had not of them, Set down in the words following:
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essentially when it signifieth the whole Trinity absolutely: as Thou shalt worship the Lord thy God onely, and Act. 4.19. It is better to obey God then man:
essentially when it signifies the Whole Trinity absolutely: as Thou shalt worship the Lord thy God only, and Act. 4.19. It is better to obey God then man:
And this is proued by the Scripture, that when we call him the Sonne of God, wee vnderstand that he is God as his Father is, Iohn 10.20. I and my Father are all one: and Ioh. 5.17. I worke the same works and after the same manner that my Father doeth:
And this is proved by the Scripture, that when we call him the Son of God, we understand that he is God as his Father is, John 10.20. I and my Father Are all one: and John 5.17. I work the same works and After the same manner that my Father doth:
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if into the deepe, thou art there also. And Christ saith of himselfe, Iohn 3.13. hee being on the earth, No man ascendeth vp to heauen but he that came downe from heauen, that sonne of man which is in heauen:
if into the deep, thou art there also. And christ Says of himself, John 3.13. he being on the earth, No man Ascendeth up to heaven but he that Come down from heaven, that son of man which is in heaven:
For the fourth, which is his omnipotency, it is proued by sundry examples in the Scripture, that hee was able to raise vp the dead by his owne vertue: and Iohn 5.17. he doeth the same works which his Father doeth: and Phil. 3.21. Christ shall raise vp our bodies by the same power whereby he subdueth all things.
For the fourth, which is his omnipotency, it is proved by sundry Examples in the Scripture, that he was able to raise up the dead by his own virtue: and John 5.17. he doth thee same works which his Father doth: and Philip 3.21. christ shall raise up our bodies by the same power whereby he subdueth all things.
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the third, that tend to the saluation of his church. For the first of these it is said, Iohn 1.3. by him all things were made and nothing was made without him: and Col. 1.15.16.17. he is the inuisible forme of the father.
the third, that tend to the salvation of his Church. For the First of these it is said, John 1.3. by him all things were made and nothing was made without him: and Col. 1.15.16.17. he is the invisible Form of the father.
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for whom and by whom all things were created, and in him all things doe consist And likewise for sustaining them being made, we haue Heb. 1.3. He beareth vp all things by his mighty word.
for whom and by whom all things were created, and in him all things do consist And likewise for sustaining them being made, we have Hebrew 1.3. He bears up all things by his mighty word.
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For the second, that is for miracles, he raised vp dead men, euen as his Father did, without any inuocation to any other, which the Apostles did not but by calling on his name,
For the second, that is for Miracles, he raised up dead men, even as his Father did, without any invocation to any other, which the Apostles did not but by calling on his name,
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whether it were for raising the dead or dispossessing the diuell, as, I command thee in the name of Iesus to come forth, Act. 16.18. but Christ saith of himselfe. Iohn 11.25. I am the resurrection and the life: and Iohn 10.37. I doe the workes of my father:
whither it were for raising the dead or dispossessing the Devil, as, I command thee in the name of Iesus to come forth, Act. 16.18. but christ Says of himself. John 11.25. I am the resurrection and the life: and John 10.37. I do the works of my father:
first, election, Eph. 1.4, God hath elected vs in Christ; and 1. Cor. 1.5. In all things we are made rich in Christ: and Ioh. 3.17. through him we are saued.
First, election, Ephesians 1.4, God hath elected us in christ; and 1. Cor. 1.5. In all things we Are made rich in christ: and John 3.17. through him we Are saved.
now to enlighten the heart of man must needs bee the worke of God, as it is said in Saint Mat. flesh and bloud hath not reuealed this to thee, but God:
now to enlighten the heart of man must needs be the work of God, as it is said in Saint Mathew Flesh and blood hath not revealed this to thee, but God:
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and in another place it is said, when his Disciples were going to Emaus, he opened their hearts ▪ And for the ministery, which is a meanes to call men, 1. Cor. 12.6.8. it is said to be the worke of God: and Eph. 4.11.12.
and in Another place it is said, when his Disciples were going to Emaus, he opened their hearts ▪ And for the Ministry, which is a means to call men, 1. Cor. 12.6.8. it is said to be the work of God: and Ephesians 4.11.12.
as it is said, Esa. 40.29. It is that holy one that giueth strength vnto him that fainteth, that is, it is God that forgiueth sinnes: and Mat. 9.6. the some of man as sonne of man hath this power to forgiue sinnes: and Stephe• Act. 7.60. praieth, Lord Iesus lay not this sinne to their charge.
as it is said, Isaiah 40.29. It is that holy one that gives strength unto him that fainteth, that is, it is God that forgives Sins: and Mathew 9.6. the Some of man as son of man hath this power to forgive Sins: and Stephe• Act. 7.60. Prayeth, Lord Iesus lay not this sin to their charge.
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and againe himselfe saith, Without me you can doe nothing; which is true onely of God: and Ephes. 5.26. Christ gaue himselfe for his Church, to sanctifie it. and Heb. 10.10. We are sanctified by the offering of the body of Christ.
and again himself Says, Without me you can do nothing; which is true only of God: and Ephesians 5.26. christ gave himself for his Church, to sanctify it. and Hebrew 10.10. We Are sanctified by the offering of the body of christ.
and this doth Christ, as appeareth by the speech of the theefe vpon the Crosse, Luke. 23.42. Lord remember me when thou commest into thy kingdome: and Iohn 10.28. I doe giue eternall life vnto my sheepe.
and this does christ, as appears by the speech of the thief upon the Cross, Lycia. 23.42. Lord Remember me when thou Comest into thy Kingdom: and John 10.28. I do give Eternal life unto my sheep.
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This is my beloued Sonne, heare him, speaking of Christ •iftly, it is not lawfull to sweare by any but by God, and S. Paul ••m. 9.1. sweareth by Christ, and saith, I say the trueth in Christ, 〈 ◊ 〉 not.
This is my Beloved Son, hear him, speaking of christ •iftly, it is not lawful to swear by any but by God, and S. Paul ••m. 9.1. Sweareth by christ, and Says, I say the truth in christ, 〈 ◊ 〉 not.
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Sixthly, inuocation or praier is for none but God, as Da•id saith, Call vpon me in the day of trouble, and I will hea• you: and Stephen, Act. 7.60. when he was stoned praied to Christ Lord Iesus receiue my soule, and with praier to Christ end most 〈 ◊ 〉 S. Pauls Epistles. Seuenthly, Iehouah onely must be blessed fo•euer: and S. Paul Rom. 9.5. saith, Christ God, blessed for euer:
Sixthly, invocation or prayer is for none but God, as Da•id Says, Call upon me in the day of trouble, and I will hea• you: and Stephen, Act. 7.60. when he was stoned prayed to christ Lord Iesus receive my soul, and with prayer to christ end most 〈 ◊ 〉 S. Paul's Epistles. Seuenthly, Jehovah only must be blessed fo•euer: and S. Paul Rom. 9.5. Says, christ God, blessed for ever:
For the second point, which is the reall distinction of the•• two natures, wee say they be not confounded, against the thi•• heresie of Eutiches, who held that the person eternall of the wo•• of God was turned into flesh;
For the second point, which is the real distinction of the•• two nature's, we say they be not confounded, against the thi•• heresy of Eutichius, who held that the person Eternal of the wo•• of God was turned into Flesh;
but 〈 ◊ 〉 say according to the scripture, Phil. 2.6. that Christ became th•• he was not before, namely man, and retained that he was befo•• namely God;
but 〈 ◊ 〉 say according to the scripture, Philip 2.6. that christ became th•• he was not before, namely man, and retained that he was befo•• namely God;
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from hence hath arisen that fourth heresie of Neft••us, who sayd, that Filius Maria was not onely Aliu• but Ali•• that is, that as there were two natures in Christ distinct, so 〈 ◊ 〉 there also two persons.
from hence hath arisen that fourth heresy of Neft••us, who said, that Filius Maria was not only Aliu• but Ali•• that is, that as there were two nature's in christ distinct, so 〈 ◊ 〉 there also two Persons.
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his Diuinitie was both a nature and a person before, so as out of them neither compounded nor confounded doeth arise Christ Iesus out Emanuel. And as in the Trinity there be three persons and but one nature,
his Divinity was both a nature and a person before, so as out of them neither compounded nor confounded doth arise christ Iesus out Emmanuel. And as in the Trinity there be three Persons and but one nature,
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For the first, that the Deity that vnited the flesh did so glorifie the flesh, that by vnsearchable degrees it hath made it farre aboue all Angels, is proued by three priuiledges which it hath:
For the First, that the Deity that united the Flesh did so Glorify the Flesh, that by unsearchable Degrees it hath made it Far above all Angels, is proved by three privileges which it hath:
but we (as the Apostle speaketh) are flesh of his flesh, and bone of his bones, euen as man and wife, which are not onely one in nature as all other men and women are,
but we (as the Apostle speaks) Are Flesh of his Flesh, and bone of his bones, even as man and wife, which Are not only one in nature as all other men and women Are,
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which bringeth great comfort to Gods children, that through Christ we haue the whole Godhead reconciled to vs and dwelling in vs. And Ioseph did as the Angell had commanded him.
which brings great Comfort to God's children, that through christ we have the Whole Godhead reconciled to us and Dwelling in us And Ioseph did as the Angel had commanded him.
out of which gather generally, that when we are acertained it is Gods pleasure wee should doe such a thing, that wee stand not still, consulting with our owne peruerse natures, n•• inclining too much to tender our owne frailties,
out of which gather generally, that when we Are ascertained it is God's pleasure we should do such a thing, that we stand not still, consulting with our own perverse nature's, n•• inclining too much to tender our own frailties,
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then beleeuing the promise of God. And this likewise was Lots fault, Gen. 19.16. who prolonged the time when the Angels bad him arise and be gone, for the which hee might iustly haue beene destroied in the punishment of the City.
then believing the promise of God. And this likewise was Lots fault, Gen. 19.16. who prolonged the time when the Angels bade him arise and be gone, for the which he might justly have been destroyed in the punishment of the city.
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than for a father to be the butcher to his owne sonne, yet being assured that it was the voice of God speaking by the Angell, he presently commended his affection,
than for a father to be the butcher to his own son, yet being assured that it was the voice of God speaking by the Angel, he presently commended his affection,
Wherein obserue, that all the children of Abraham must be children of obedience, which must be shewed by walking in euery thing, according as it is written.
Wherein observe, that all the children of Abraham must be children of Obedience, which must be showed by walking in every thing, according as it is written.
And if Ioseph did this at the first word of the Angell, what shall bee said to vs, who haue heard the voice of God so often, beating vpon vs, that we should forsake our sinnes,
And if Ioseph did this At the First word of the Angel, what shall be said to us, who have herd the voice of God so often, beating upon us, that we should forsake our Sins,
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Further obserue hence, that the obedience of a Christian standeth not in a generall subscribing to the truth of that is taught them, no nor yet in a verball confession of it:
Further observe hence, that the Obedience of a Christian Stands not in a general subscribing to the truth of that is taught them, no nor yet in a verbal Confessi of it:
Whereby we must learne, that the calling of a Christian is noidle but a painfull calling, wherein we must striue daily to plucke vp some weedes or other that ouergrow our godlinesse,
Whereby we must Learn, that the calling of a Christian is noidle but a painful calling, wherein we must strive daily to pluck up Some weeds or other that overgrow our godliness,
and to liue as children in the sight of our Father, alwaies doing what hee commendeth vnto vs. For if Ioseph after this time had no more suspected his wife,
and to live as children in the sighed of our Father, always doing what he commends unto us For if Ioseph After this time had no more suspected his wife,
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Though it be said, he knew her not (till) shee had, &c. yet it doth not follow necessarily he knew her (after:) for the word (till) in the Hebrew tongue signifieth as well, that a thing shall not come to passe in time to come,
Though it be said, he knew her not (till) she had, etc. yet it does not follow necessarily he knew her (After:) for the word (till) in the Hebrew tongue signifies as well, that a thing shall not come to pass in time to come,
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Secondly, is remembred what effect this newes and enquiry had and wrought, namely, a wonderful feare in the Court of Herod, and a great perplexity in the inhabitants of Ierusalem.
Secondly, is remembered what Effect this news and enquiry had and wrought, namely, a wondered Fear in the Court of Herod, and a great perplexity in the inhabitants of Ierusalem.
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Whereupon the King called a Parliament or a Conuocation of Diuines, God working withall in his conscience, knowing himselfe to bee an vsurper, to know of them, not where this King of the Iewes should bee at that present,
Whereupon the King called a Parliament or a Convocation of Divines, God working withal in his conscience, knowing himself to be an usurper, to know of them, not where this King of the Iewes should be At that present,
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Thirdly, is declared the resolution that was giuen to this question so propounded, satisfying the matter truly, out of an ancient record of the Prophet Micah, chap. 5.2.
Thirdly, is declared the resolution that was given to this question so propounded, satisfying the matter truly, out of an ancient record of the Prophet micah, chap. 5.2.
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his conference with the Wise men being onely to be enformed when the starre appeared, that he might guesse the birth of the child, to goe about his murther, in the 7. & 8. verses. Fiftly, what befell these Sages or Wisemen in the way, hauing receiued resolution from the Councell, and encouragement from the King:
his conference with the Wise men being only to be informed when the star appeared, that he might guess the birth of the child, to go about his murder, in the 7. & 8. Verses. Fifty, what befell these Sages or Wise men in the Way, having received resolution from the Council, and encouragement from the King:
For the first, which is the comming of these men to see our Sauiour Christ in his basenesse, the Euangelist setteth downe fiue circumstances. First, the persons that came:
For the First, which is the coming of these men to see our Saviour christ in his baseness, the Evangelist sets down fiue Circumstances. First, the Persons that Come:
Out of the circumstance of the persons that came, obserue, how it pleased God when the fulnesse of time was come, to manifest the truth of his promise to the Gentiles,
Out of the circumstance of the Persons that Come, observe, how it pleased God when the fullness of time was come, to manifest the truth of his promise to the Gentiles,
that though the Iewes had many priuiledges, as elder brethren aboue them, yet at length the Lords mercy should make them equall, as was prophesied, Ose. 2.23. and is set downe by S. Peter, 1. chap. 2.10. yea and of the Gentiles, that his Church should especially be gathered, that they which in times past were not vnder mercy, might now be seene to haue obtained mercy.
that though the Iewes had many privileges, as elder brothers above them, yet At length the lords mercy should make them equal, as was prophesied, Ose. 2.23. and is Set down by S. Peter, 1. chap. 2.10. yea and of the Gentiles, that his Church should especially be gathered, that they which in times past were not under mercy, might now be seen to have obtained mercy.
Secondly, from hence note the riches of the Lords mercy, who to shew the power and vertue that was in this Sauiour, begins to draw them and to open their hearts, who had run furthest from him,
Secondly, from hence note the riches of the lords mercy, who to show the power and virtue that was in this Saviour, begins to draw them and to open their hearts, who had run furthest from him,
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for such were these Wise-men, who consulted with Sathan and practised the most detestable art of coniuring and witchcraft, which by the iudiciall law of God was death;
for such were these Wise men, who consulted with Sathan and practised the most detestable art of conjuring and witchcraft, which by the judicial law of God was death;
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though most irreligious towards God, and vnrighteous to men, yet there may a power bee giuen him from aboue to trauell toward that heauenly Ierusalem the Citie of God, where he shall not now see Christ in his basenesse as these Wise-men did,
though most irreligious towards God, and unrighteous to men, yet there may a power be given him from above to travel towards that heavenly Ierusalem the city of God, where he shall not now see christ in his baseness as these Wise men did,
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but can walke on cheerefully after the example of these Wise-men, we shall be sure with them to haue our ioyes more increased at our iourneys end, than they were a first.
but can walk on cheerfully After the Exampl of these Wise men, we shall be sure with them to have our Joys more increased At our journeys end, than they were a First.
for vers. 2. it is called Christ his starre, and there was a secret impulsion by Gods spirit in the harts of these men on earth, otherwise they would not haue tolde so dangerous a matter to Herod a king so cruell,
for vers. 2. it is called christ his star, and there was a secret impulsion by God's Spirit in the hearts of these men on earth, otherwise they would not have told so dangerous a matter to Herod a King so cruel,
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and though perhaps their Art might tell them somewhat, and that they had the prophesie of Balaam the coniurer, Num. 24.17. There shall come a starre of Iacob, and a scepter shall rise of Israel.
and though perhaps their Art might tell them somewhat, and that they had the prophesy of balaam the conjurer, Num. 24.17. There shall come a star of Iacob, and a sceptre shall rise of Israel.
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But the more speciall doctrine from hence is, that God in wisdome doth so strangely qualifie the basenesse of Christ his birth, that howsoeuer hee might seeme to the eies of men a vile abiect, as Esay prophesied, chap. 53.3. void of outward dignity, yet God beautified him alwaies in his greatest vilenesse, with some certaine marke of his Diuinity, that it might be discerned, that he that was in that flesh was more then a man;
But the more special Doctrine from hence is, that God in Wisdom does so strangely qualify the baseness of christ his birth, that howsoever he might seem to the eyes of men a vile abject, as Isaiah prophesied, chap. 53.3. void of outward dignity, yet God beautified him always in his greatest vileness, with Some certain mark of his Divinity, that it might be discerned, that he that was in that Flesh was more then a man;
yet to magnifie himselfe againe, he oftentimes fed many thousands with a little. So ( Mark. 11.12.13.) he comes hungry to the fig-tree, wherein appeareth his basenesse;
yet to magnify himself again, he oftentimes fed many thousands with a little. So (Mark. 11.12.13.) he comes hungry to the Fig tree, wherein appears his baseness;
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but see how he exalted himselfe againe, Mark. 11.15. he whipped out the exchangers out of the temple, and none durst so much as looke or make resistance against him.
but see how he exalted himself again, Mark. 11.15. he whipped out the exchangers out of the temple, and none durst so much as look or make resistance against him.
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whereas if he had beene prouident, hee would haue sent some of his Courtiers on the iourney with them, in colour of doing them courtesie, that so they might haue gone to the very place to haue seene the child,
whereas if he had been provident, he would have sent Some of his Courtiers on the journey with them, in colour of doing them courtesy, that so they might have gone to the very place to have seen the child,
but it pleased the Lord he should be so besotted with this grosse feare, that his wisdome was turned into foolishnesse, that so the poore child might as yet escape the bloudy clawes of this cruell tyrant.
but it pleased the Lord he should be so besotted with this gross Fear, that his Wisdom was turned into foolishness, that so the poor child might as yet escape the bloody claws of this cruel tyrant.
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The people they were affraid and troubled, because they had beene so long acquainted and made familiar with slauish seruitude, that their hearts were euen growen hard,
The people they were afraid and troubled, Because they had been so long acquainted and made familiar with slavish servitude, that their hearts were even grown hard,
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Euen so was the countenance of King Balthazar changed and his thoughts troubled, when he saw the hand writing on the wall, Dan. 5.6. which signified the diuision and losse of his kingdome:
Eve so was the countenance of King Balthazar changed and his thoughts troubled, when he saw the hand writing on the wall, Dan. 5.6. which signified the division and loss of his Kingdom:
then enioy an vnknowen liberty, their religion being but common deuotion, and a set kinde of seruing God without sincerity, which wrought no more in their consciences,
then enjoy an unknown liberty, their Religion being but Common devotion, and a Set kind of serving God without sincerity, which wrought no more in their Consciences,
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for now besides the generall feare that fretted their hearts, the whole company of Diuines are troubled to turne their bookes and to seeke out what shall become of the matter.
for now beside the general Fear that fretted their hearts, the Whole company of Divines Are troubled to turn their books and to seek out what shall become of the matter.
lest if we neglect this acceptable time of grace, and shuffle off the seruice of God as a thing of course, wee grow and become as senslesse and profane in our selues as these Iewes did, to bee troubled with Christes comming to vs in his word preached.
lest if we neglect this acceptable time of grace, and shuffle off the service of God as a thing of course, we grow and become as senseless and profane in our selves as these Iewes did, to be troubled with Christ's coming to us in his word preached.
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Where we learne, not to fashion our selues to follow multitudes, the greatest number being alwaies enemies to the Crosse of Christ, as himselfe testifieth, Mine is a little flocke.
Where we Learn, not to fashion our selves to follow Multitudes, the greatest number being always enemies to the Cross of christ, as himself Testifieth, Mine is a little flock.
it is the narrow path that leadeth, and the smaller company that entreth into Sion. For in Sodome that great citie, Genes. 18.32. there shall not bee found tenne righteous nor religious, and the house of Noah onely excepted, Genes. 6.11. the whole earth was corrupt before the Lord.
it is the narrow path that leads, and the smaller company that entereth into Sion. For in Sodom that great City, Genesis. 18.32. there shall not be found tenne righteous nor religious, and the house of Noah only excepted, Genesis. 6.11. the Whole earth was corrupt before the Lord.
when hee shall appeare in power, accompanied with hoastes of Angels, and when heauen and earth shall flie before him? That therefore his presence may bring vs ioy, and that we may bee as mount Sion not to be shaken, let vs lay aside the leauen of the flesh,
when he shall appear in power, accompanied with hosts of Angels, and when heaven and earth shall fly before him? That Therefore his presence may bring us joy, and that we may be as mount Sion not to be shaken, let us lay aside the leaven of the Flesh,
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and put on this our Christ, by whom wee haue redemption, euen the forgiuenesse of our sinnes, Ephes. 1.7. for faith in him shall driue out all trembling distrust whatsoeuer;
and put on this our christ, by whom we have redemption, even the forgiveness of our Sins, Ephesians 1.7. for faith in him shall driven out all trembling distrust whatsoever;
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& where his comming worketh feare, there the conscience threatneth destruction, else would the wicked neuer cry to the mountaines to fall on them, and to the hils to couer them.
& where his coming works Fear, there the conscience threatens destruction, Else would the wicked never cry to the Mountains to fallen on them, and to the hills to cover them.
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Obserue againe by this great perplexity that arose both in Prince and people, that it was alwaies the destiny of the Gospell to bring commotion to States, and alteration to Kingdomes:
Observe again by this great perplexity that arose both in Prince and people, that it was always the destiny of the Gospel to bring commotion to States, and alteration to Kingdoms:
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for it maketh peace betweene men and men and God and men, that the loue of God boiling from him to vs through his grace in the word, might againe issue from vs to him through our obedience to the word.
for it makes peace between men and men and God and men, that the love of God boiling from him to us through his grace in the word, might again issue from us to him through our Obedience to the word.
and from our owne corruption that loue darknesse more then light, because the Gospell discouereth our sinnes as the Sunne doth the motes, that otherwise lie hid.
and from our own corruption that love darkness more then Light, Because the Gospel Discovereth our Sins as the Sun does the motes, that otherwise lie hid.
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and he gathereth the learned, and all the learned, omitting none, to this end, not to satisfie the question of the wise men, Where he was that was borne,
and he gathereth the learned, and all the learned, omitting none, to this end, not to satisfy the question of the wise men, Where he was that was born,
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and Ahab (1. Kin. 22.8.) sent for Micah only that he might concurre in opinion with the foure hundred false Prophets. For the third generall circumstance;
and Ahab (1. Kin. 22.8.) sent for micah only that he might concur in opinion with the foure hundred false prophets. For the third general circumstance;
the Iesuites hereupon note, that these priests though their persons were neuer so wicked, yet God doth force them to speake trueth by vertue of their vnction.
the Iesuites hereupon note, that these Priests though their Persons were never so wicked, yet God does force them to speak truth by virtue of their unction.
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but if this vnction worke but by fits like Sauls frensie, 1. Sam. 16.23. then must they seeke out some other cause of the vpright iudgement of these Diuines in this place.
but if this unction work but by fits like Saul's frenzy, 1. Sam. 16.23. then must they seek out Some other cause of the upright judgement of these Divines in this place.
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Note further in the prophesie of the Messias heere cited, the great mercy of God, that set downe particularly so many things by so many sundry instruments,
Note further in the prophesy of the Messias Here cited, the great mercy of God, that Set down particularly so many things by so many sundry Instruments,
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It was first prophesied Gen. 3. he should bee the seed of the woman; then to what nation hee should be giuen, to the Iewes: then to what Tribe; to Iuda: Gen. 49.10. then to what house of this Tribe, to Dauid: then at what time he should be borne, Dan. 9.25. & Genes. 49.10. when the Scepter shall goe from Shilo, then shall the Messias come:
It was First prophesied Gen. 3. he should be the seed of the woman; then to what Nation he should be given, to the Iewes: then to what Tribe; to Iuda: Gen. 49.10. then to what house of this Tribe, to David: then At what time he should be born, Dan. 9.25. & Genesis. 49.10. when the Sceptre shall go from Shilo, then shall the Messias come:
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the price should be giuen to betray him, and what should be done with it, to buy a field, Zach. 11.12. that he should be pierced, and yet that in his death not a bone should be broken, Exod. 12.46. that he should thirst, & vineger should be giuen him, Psa. 69.21. that lots should be cast vpon his garments, Psal. 22.18.
the price should be given to betray him, and what should be done with it, to buy a field, Zach 11.12. that he should be pierced, and yet that in his death not a bone should be broken, Exod 12.46. that he should thirst, & vinegar should be given him, Psa. 69.21. that lots should be cast upon his garments, Psalm 22.18.
Let vs therefore, seeing this sweet harmony of the Prophets, and as perswaded of the verity of the whole scripture, labour to learne all things that are written,
Let us Therefore, seeing this sweet harmony of the prophets, and as persuaded of the verity of the Whole scripture, labour to Learn all things that Are written,
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that Mary hauing purposed to be deliuered at Nazareth where shee had conceiued, which had beene contrary to the scripture, the Lord changeth this determination,
that Marry having purposed to be Delivered At Nazareth where she had conceived, which had been contrary to the scripture, the Lord changes this determination,
Thus did the Lord turne ( Gen. 45.7.) the mischieuous malice of Iosephs brethren to an honorable end, that he might be a purueyor and a nurse to his Church,
Thus did the Lord turn (Gen. 45.7.) the mischievous malice of Joseph's brothers to an honourable end, that he might be a purveyor and a nurse to his Church,
as Ioseph himselfe testifieth Gen. 50.20. speaking to his brethren, Ye thought euill against me, but the Lord turned it vnto good, that I might preserue the liues of many.
as Ioseph himself Testifieth Gen. 50.20. speaking to his brothers, You Thought evil against me, but the Lord turned it unto good, that I might preserve the lives of many.
which is the nature of all Atheists and Non-residents, which subscribe to the generall places of Scripture, that the word must bee preached in season and out of season, that if the blind leade the blind, both shall fall into the pit of perdition, that where the vision faileth the people perish, and that the price of soules is bloud:
which is the nature of all Atheists and Non-residents, which subscribe to the general places of Scripture, that the word must be preached in season and out of season, that if the blind lead the blind, both shall fallen into the pit of perdition, that where the vision Faileth the people perish, and that the price of Souls is blood:
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or that he doth ieopard his owne soul•, in suffering the soules of others to famish, he will instantly and shamelesly deny, their consciences condemning them in the particular.
or that he does jeopard his own soul•, in suffering the Souls of Others to famish, he will instantly and shamelessly deny, their Consciences condemning them in the particular.
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Howbeit, let euery one of vs beware after the example of these great Scribes, who found that to bee true to their particular condemnation, which they onely held to be true in their owne generall opinion:
Howbeit, let every one of us beware After the Exampl of these great Scribes, who found that to be true to their particular condemnation, which they only held to be true in their own general opinion:
Thirdly, the graue wise men they enquire after them with a single eie, and an honest heart, that being resolued according to the truth, they may goe to the worship of the Messias.
Thirdly, the graven wise men they inquire After them with a single eye, and an honest heart, that being resolved according to the truth, they may go to the worship of the Messias.
The first, of them that loue the euill which they haue, contenting and pleasing themselues with a dumbe Minister, committing the cure of their soules to them that know no Physicke.
The First, of them that love the evil which they have, contenting and pleasing themselves with a dumb Minister, committing the cure of their Souls to them that know no Physic.
The fourth generall circumstance, is Herods pretending of piety, and vsing of policy to destroy the babe our Sauiour, set downe by three circumstances.
The fourth general circumstance, is Herods pretending of piety, and using of policy to destroy the babe our Saviour, Set down by three Circumstances.
First, how after the resolution deliuered, he calleth the Wise-men priuily and in secret, (for this newes came vpon him like the pangs of death) and commands them to enquire of the (babe,) not the (King,) for this was it that gauled him to the heart.
First, how After the resolution Delivered, he calls the Wise men privily and in secret, (for this news Come upon him like the pangs of death) and commands them to inquire of thee (babe,) not the (King,) for this was it that Galled him to the heart.
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namely, to haue sent some of his Courtiers, vnder pretence of gratifying these Wise men, and then hee could not doubt but haue grasped him in his clawes:
namely, to have sent Some of his Courtiers, under pretence of gratifying these Wise men, and then he could not doubt but have grasped him in his claws:
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Thus the Lord deliuereth his Church out of the pawes of the Lion, by striking their enemies with the spirit of giddinesse and astonishment, that either they cannot see the way to reuenge,
Thus the Lord Delivereth his Church out of the paws of the lion, by striking their enemies with the Spirit of giddiness and astonishment, that either they cannot see the Way to revenge,
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His extreame fury, impiety, and audacious hardnesse appeareth in this, that hee knowing this babe, spoken of by the Prophets, was to be set vp and aduanced for King,
His extreme fury, impiety, and audacious hardness appears in this, that he knowing this babe, spoken of by the prophets, was to be Set up and advanced for King,
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and that considering the starre appeared, that these Wise-men came so farre to worship him, whereby he could not but know, that it was the ordinance of the most high,
and that considering the star appeared, that these Wise men Come so Far to worship him, whereby he could not but know, that it was the Ordinance of the most high,
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before he would let the Israelites depart, against the expresse charge and commandement sent vnto him by the mouth of Moses. And thus did Saul follow Dauid at the heeles, to haue had his life, though he knew he was set vp of the Lo•d to succeed him.
before he would let the Israelites depart, against the express charge and Commandment sent unto him by the Mouth of Moses. And thus did Saul follow David At the heals, to have had his life, though he knew he was Set up of the Lo•d to succeed him.
for how can the hand of the creature destroy that, which the breath of the Creator will haue preserued? or how can the Lord giue blessing to that course, which his hand hath cursed? Nay, his decrees shall stand vnchangeable (being farre more wise then the law of the Medes and Persians ( Dan. 6.8.) that altereth not) how euer Herod and his brethren haue made a couenant with hell, that come what can come they feare it not:
for how can the hand of the creature destroy that, which the breath of the Creator will have preserved? or how can the Lord give blessing to that course, which his hand hath cursed? Nay, his decrees shall stand unchangeable (being Far more wise then the law of the Medes and Persians (Dan. 6.8.) that altereth not) how ever Herod and his brothers have made a Covenant with hell, that come what can come they Fear it not:
Perhaps they feared the cruelty of the king that if they should haue beene caried with an affection of seeing him, it might haue cost them their liues, or at least their honours.
Perhaps they feared the cruelty of the King that if they should have been carried with an affection of seeing him, it might have cost them their lives, or At least their honours.
Though it were so, yet doth it not excuse their vngodlinesse, to preferre the feare of a King that could but kill the body and touch the goods, before the feare of the great King of the heauens, that can destroy both body and soule.
Though it were so, yet does it not excuse their ungodliness, to prefer the Fear of a King that could but kill the body and touch the goods, before the Fear of the great King of the heavens, that can destroy both body and soul.
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and yet they kept an outward shew and deuotion in seruing God, and offered sacrifices, which vnlesse they knew that they praefigured the death of Christ, what made they of their temple but a butchers shambles? Yet by their idlenesse, that they would not steppe one foot to see him, is perceiued, that of the Messias spiritually they knew nothing.
and yet they kept an outward show and devotion in serving God, and offered Sacrifices, which unless they knew that they prefigured the death of christ, what made they of their temple but a butchers shambles? Yet by their idleness, that they would not step one foot to see him, is perceived, that of the Messias spiritually they knew nothing.
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but if the state might stand in quiet, though Christ were banished from vs, or if we might gaine more by Diana of Ephesus, ( Act. 19.24.) then by the God of Israel, it is to bee doubted Christ might lodge long enough at Bethlem,
but if the state might stand in quiet, though christ were banished from us, or if we might gain more by Diana of Ephesus, (Act. 19.24.) then by the God of Israel, it is to be doubted christ might lodge long enough At Bethlehem,
how much more ought wee to bee eager to heare Christ in his word, and to see him in the Sacrament? The Queene of Saba shall rise vp in iudgement against vs, that came so farre to heare the wisdome of Salomon, 1. Kings 10.1. and yet as Christ speaketh, Mat. 12.42. a greater then Salomon is heere, yet are we negligent in attending the voice of God.
how much more ought we to be eager to hear christ in his word, and to see him in the Sacrament? The Queen of Saba shall rise up in judgement against us, that Come so Far to hear the Wisdom of Solomon, 1. Kings 10.1. and yet as christ speaks, Mathew 12.42. a greater then Solomon is Here, yet Are we negligent in attending the voice of God.
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consider the wonderfull wisdome of God, that he doeth so qualifie and moderate the trials and afflictions of his seruants, that euen to the greatest temptations (if they mistrust not) he giueth a most blessed issue;
Consider the wonderful Wisdom of God, that he doth so qualify and moderate the trials and afflictions of his Servants, that even to the greatest temptations (if they mistrust not) he gives a most blessed issue;
for it might haue stricken these men with a strange astonishment, and driuen them into great perplexity, that they being of speciall reputation in their country,
for it might have stricken these men with a strange astonishment, and driven them into great perplexity, that they being of special reputation in their country,
and so much the more because he comes of the house of Dauid. And if they had enquired of wicked men for such a thing, they would but haue scorned them,
and so much the more Because he comes of the house of David. And if they had inquired of wicked men for such a thing, they would but have scorned them,
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so wee shall by the same direction go strait to Bethlem, where we shall see him, as Dauid saith, Psalm 25.12. They that feare the Lord, shall know how to choose the right way.
so we shall by the same direction go strait to Bethlehem, where we shall see him, as David Says, Psalm 25.12. They that Fear the Lord, shall know how to choose the right Way.
we may consider how strangely and strongly the Lord did exercise the faith and perswasion of these Wise-men, that after the former discouragements passed ouer, they find the babe lying in this base place, which had beene enough to haue made them repent their long trauell, in the end to see no other sight then this;
we may Consider how strangely and strongly the Lord did exercise the faith and persuasion of these Wise men, that After the former discouragements passed over, they find the babe lying in this base place, which had been enough to have made them Repent their long travel, in the end to see no other sighed then this;
neither Crowne on his head, nor Scepter in his hand, but such a child, as for outward beauty they might haue seene many a thousand equall and farre beyond him in their owne countrey without this great trauell.
neither Crown on his head, nor Sceptre in his hand, but such a child, as for outward beauty they might have seen many a thousand equal and Far beyond him in their own country without this great travel.
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Where learne, that for the beleeuing of the promise, and to be resolued of the truth, the Lord doeth so incline the heart and bend the conscience, that whatsoeuer doth seeme contrary doth nothing offend them:
Where Learn, that for the believing of the promise, and to be resolved of the truth, the Lord doth so incline the heart and bend the conscience, that whatsoever does seem contrary does nothing offend them:
Heereupon it is that Sara must beleeue being a dead woman, that is, spent by nature and ouergrowen with yeeres, that so many children must come from her as there bee starres in the firmament, Gen. 17.19.
Hereupon it is that Sarah must believe being a dead woman, that is, spent by nature and overgrown with Years, that so many children must come from her as there be Stars in the firmament, Gen. 17.19.
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So Abraham ( Gen. 15.18.) must beleeue that he and his posterity shall bee inheritours of the land of Canaan, though they be not to haue actuall possession of it foure hundred yeeres after.
So Abraham (Gen. 15.18.) must believe that he and his posterity shall be inheritors of the land of Canaan, though they be not to have actual possession of it foure hundred Years After.
yea being sold into Egypt, and after by the false accusation of his mistres ( Genes. 39.20.) cast into prison, where he could see neither Sunne nor Moone,
yea being sold into Egypt, and After by the false accusation of his mistress (Genesis. 39.20.) cast into prison, where he could see neither Sun nor Moon,
for so much did Simeon ( Luk. 2.34) insinuate to his mother Mary, that she should not expect any glorious acceptation of her sonne, no not in Israel, confirmed by the Prophet Esay, chap. 8.14.28.16. but that he should be as a white set vp in a but, whereat euery man would shoot some bolt.
for so much did Simeon (Luk. 2.34) insinuate to his mother Marry, that she should not expect any glorious acceptation of her son, no not in Israel, confirmed by the Prophet Isaiah, chap. 8.14.28.16. but that he should be as a white Set up in a but, whereat every man would shoot Some bolt.
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and an vtter hatred of falling into the extremities of contempt, pouerty, and persecution, or else to euery mans particular heart, which is forcible to disswade him from suffering in the flesh,
and an utter hatred of falling into the extremities of contempt, poverty, and persecution, or Else to every men particular heart, which is forcible to dissuade him from suffering in the Flesh,
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obserue how gratiously the Lord prouided for the pouerty of Iesus parents, that euen now immediatly before the persecution came, hee sends them gold from the East for their reliefe and comfort.
observe how graciously the Lord provided for the poverty of Iesus Parents, that even now immediately before the persecution Come, he sends them gold from the East for their relief and Comfort.
but the Lord supported them by his power, and will make the stones to yeeld bread, the rockes water, the heauens Manna, rather than his children shall be vnprouided.
but the Lord supported them by his power, and will make the stones to yield bred, the Rocks water, the heavens Manna, rather than his children shall be unprovided.
yea hee will make the wicked an instrument to prouide for his chosen, as Zedekiah to command that Ieremy be fed in the prison as long as there is any bread in the City, Ier. 37.21.
yea he will make the wicked an Instrument to provide for his chosen, as Zedekiah to command that Ieremy be fed in the prison as long as there is any bred in the city, Jeremiah 37.21.
And when ( Act. 23.12.) the Iewes had bound themselues with a curse, that they would neither eate nor drinke till they had killed Paul; then the Lord sent into the heart of the chiefe Captaine,
And when (Act. 23.12.) the Iewes had bound themselves with a curse, that they would neither eat nor drink till they had killed Paul; then the Lord sent into the heart of the chief Captain,
but he is as a shadow against the parching heat, and as a shield against the blustering cold, which may inco••age vs still to lay hands vpon him as our succour, to behold him as our deliuerer, to flie to him as our comforter, to waite vpon him as our guide,
but he is as a shadow against the parching heat, and as a shield against the blustering cold, which may inco••age us still to lay hands upon him as our succour, to behold him as our deliverer, to fly to him as our comforter, to wait upon him as our guide,
Secondly, heere learne by the not returning of these Wisemen to Herod according as they were commanded, that an oath or a vow taken and made against the bond of charity,
Secondly, Here Learn by the not returning of these Wise men to Herod according as they were commanded, that an oath or a Voelli taken and made against the bound of charity,
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and therefore rash was the vow of Iphtah, Iudg. 11.31. to promise to the Lord without limitation a sacrifice of that he should first meet when he came home.
and Therefore rash was the Voelli of Iphtah, Judges 11.31. to promise to the Lord without limitation a sacrifice of that he should First meet when he Come home.
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For though the Apostle Heb. 11.32. commendeth him for his worthy enterprise in deliuering the people, yet by this rash vow and wicked performance of the same, his victory was much defaced.
For though the Apostle Hebrew 11.32. commends him for his worthy enterprise in delivering the people, yet by this rash Voelli and wicked performance of the same, his victory was much defaced.
For we must make no haste with our mouthes to pronounce any thing, but set a watch before our lippes, that they may hedge in our tongues from speaking euill of our brethren;
For we must make no haste with our mouths to pronounce any thing, but Set a watch before our lips, that they may hedge in our tongues from speaking evil of our brothers;
and therfore cursed be the Ziphims, 1. Sam. 23.20. that promised Saul to deliuer Dauid into his hands, and cursed be Irrijah. Ier. 37.13. that staid Ieremy, and brought him to the Princes as a fugitiue when hee was going to the land of Beniamin.
and Therefore cursed be the Ziphims, 1. Sam. 23.20. that promised Saul to deliver David into his hands, and cursed be Irrijah. Jeremiah 37.13. that stayed Ieremy, and brought him to the Princes as a fugitive when he was going to the land of Benjamin.
So did Obadiah (1. Kin. 18.13.) in the court of Ahab hide a hundred Prophets from the cruelty of Iesabel. So did Rahab, Iosh. 2.1. in great zeale to God and loue to his seruants, hide the spies with the danger of her owne life.
So did Obadiah (1. Kin. 18.13.) in the court of Ahab hide a hundred prophets from the cruelty of Jezebel. So did Rahab, Joshua 2.1. in great zeal to God and love to his Servants, hide the spies with the danger of her own life.
Thirdly, if they be apprehended we must be so farre from accusing them, as we must countenance and defend them to our powers. So did Ebedmelech, Ier. 38.9. when he came to the King in the gate, and told him Ieremy had wrong to be imprisoned:
Thirdly, if they be apprehended we must be so Far from accusing them, as we must countenance and defend them to our Powers. So did Ebedmelech, Jeremiah 38.9. when he Come to the King in the gate, and told him Ieremy had wrong to be imprisoned:
and so did Ionathan, 1. Sam, 20.32. defend Dauid against his owne father, for it is not the commandement of a King that ought to make vs giue vp the sonnes of God into their hands:
and so did Ionathan, 1. Sam, 20.32. defend David against his own father, for it is not the Commandment of a King that ought to make us give up the Sons of God into their hands:
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nay the Lord himselfe in this place teacheth vs otherwise, that would not suffer these Wise-men to obey Herod, wherby the babe might haue beene exposed to his butchery.
nay the Lord himself in this place Teaches us otherwise, that would not suffer these Wise men to obey Herod, whereby the babe might have been exposed to his butchery.
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Lastly, in the departure of these Wise-men, obserue that God both in the beginning and in the end will blesse all courses and actions enterprised and done in his feare and in a holy obedience,
Lastly, in the departure of these Wise men, observe that God both in the beginning and in the end will bless all courses and actions enterprised and done in his Fear and in a holy Obedience,
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After their departure, behold the Angell of the Lord appeareth to Ioseph in a dreame, saying, Arise and take the babe and his mother and flie into Aegypt,
After their departure, behold the Angel of the Lord appears to Ioseph in a dream, saying, Arise and take the babe and his mother and fly into Egypt,
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THE Euangelist as before hee shewed the glorious and blessed beginnings of our Sauiours birth, who though borne in basenesse, had testimony giuen him of his maiesty by the starre in heauen,
THE Evangelist as before he showed the glorious and blessed beginnings of our Saviour's birth, who though born in baseness, had testimony given him of his majesty by the star in heaven,
so now he setteth downe a matter of great discomfort, that this same babe, euen from his cradle, should begin to bee crucified in himselfe and his members.
so now he sets down a matter of great discomfort, that this same babe, even from his cradle, should begin to be Crucified in himself and his members.
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Wherein generally there be three points set downe: first, the commandement of the Angell: secondly, the obedience of Ioseph: thirdly, the fulfilling of a prophesie.
Wherein generally there be three points Set down: First, the Commandment of the Angel: secondly, the Obedience of Ioseph: Thirdly, the fulfilling of a prophesy.
Heere being in this place set downe, how the Lord mingled the sweetnesse of the gifts brought to this babe by the men of Persia, with the bitternesse of an immediate persecution by the hand of Herod the King, to teach Ioseph, and in him all of vs, that when we haue had honour, together with the profession of the Gospell, we may not flatter and perswade our selues of the continuance of this,
Here being in this place Set down, how the Lord mingled the sweetness of the Gifts brought to this babe by the men of Persiam, with the bitterness of an immediate persecution by the hand of Herod the King, to teach Ioseph, and in him all of us, that when we have had honour, together with the profession of the Gospel, we may not flatter and persuade our selves of the Continuance of this,
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Thus fared it with her sonne at another time, who ( Mat. 21.8.) comming riding on the Sabboth to Hierusalem, had acclamations and cries of the people, Hosanna to the Sonne of Dauid, blessed be he that commeth in the name of the Lord:
Thus fared it with her son At Another time, who (Mathew 21.8.) coming riding on the Sabbath to Jerusalem, had acclamations and cries of the people, Hosanna to the Son of David, blessed be he that comes in the name of the Lord:
yea had the greatest glory that euer happened to any earthly Prince, to haue garments strawed in the way for him to tread on, thereby the more royally to entertaine him:
yea had the greatest glory that ever happened to any earthly Prince, to have garments strawed in the Way for him to tread on, thereby the more royally to entertain him:
yet after all this within fiue daies he is exclaimed on, and tumultuously they crie, Crucifie him, crucifie him, his bloud be vpon vs and our children.
yet After all this within fiue days he is exclaimed on, and tumultuously they cry, Crucify him, crucify him, his blood be upon us and our children.
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And on this may we all rest, that 〈 ◊ 〉 wee bee driuen to flight for the cause of Christ, our feet shall 〈 ◊ 〉 leade vs to the wings of Christ, where we shall be cherished,
And on this may we all rest, that 〈 ◊ 〉 we be driven to flight for the cause of christ, our feet shall 〈 ◊ 〉 lead us to the wings of christ, where we shall be cherished,
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it cannot be thought, but Ioseph was distracted and wearied with sundry cogitations, yea and perplexed with deepe sorrowes, to see that this King of glorie must bee forced to flie from the cruelty of Herod, and to such a place as was alwares an enemy to the Church of God.
it cannot be Thought, but Ioseph was distracted and wearied with sundry cogitations, yea and perplexed with deep sorrows, to see that this King of glory must be forced to fly from the cruelty of Herod, and to such a place as was alwares an enemy to the Church of God.
So did the Lord deale with Elisha, (2. King. 6.18.) who hauing discouered the secrets spoken in the King of Syriahs chamber, the King in indignation sends foorth against one man;
So did the Lord deal with Elisha, (2. King. 6.18.) who having discovered the secrets spoken in the King of Syriahs chamber, the King in Indignation sends forth against one man;
and shall wee thinke that the hand of the Lord was now shortned, or his power abated, that hee could not haue wrought as mightily for the safety of his owne sonne? God forbid.
and shall we think that the hand of the Lord was now shortened, or his power abated, that he could not have wrought as mightily for the safety of his own son? God forbid.
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and •hen hee was condemned the next day to bee executed, lying •ound with two great chaines, the Angell with one blow vnloo•eth them both, bringeth him through the souldiers,
and •hen he was condemned the next day to be executed, lying •ound with two great chains, the Angel with one blow vnloo•eth them both, brings him through the Soldiers,
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Howbeit on the other side, how the Lord suffereth as it were his power to bee blasted vnder a wonderfull kind of infirmity, wee haue equall examples in the Scripture.
Howbeit on the other side, how the Lord suffers as it were his power to be blasted under a wonderful kind of infirmity, we have equal Examples in the Scripture.
We see Eliah (1. King. 19.3.) that before could command fire from heauen, must now flie from the face of Iezabel, and is driuen to such an exigent, that hee cries out vnto the Lord euen to take away his life.
We see Elijah (1. King. 19.3.) that before could command fire from heaven, must now fly from the face of Jezebel, and is driven to such an exigent, that he cries out unto the Lord even to take away his life.
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for being cast into the dungeon, Ebelmelech ( Ier. 38.11.) obtaineth of the King to bring him ou• and then with a company of ragges and old worne clouts boun• together,
for being cast into the dungeon, Ebelmelech (Jeremiah 38.11.) obtaineth of the King to bring him ou• and then with a company of rags and old worn clouts boun• together,
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as hee did 〈 ◊ 〉 nephew, ( Act. 12.23.) or haue raised vp his sonnes to ha•• slaine him, as he did to Senaherib: or haue caused him to ha•• hanged himselfe in a desperation of the kingdome:
as he did 〈 ◊ 〉 nephew, (Act. 12.23.) or have raised up his Sons to ha•• slain him, as he did to Senaherib: or have caused him to ha•• hanged himself in a desperation of the Kingdom:
hee coul• haue astonished them when they had come to kill him, as he did ( Ioh. 18.5.) when they came to take him, that they sho•• haue killed another,
he coul• have astonished them when they had come to kill him, as he did (John 18.5.) when they Come to take him, that they sho•• have killed Another,
Secondly, it was to fulfill a prophesie, that out of Egypt his Sonne might be called, intending heerein a proportion betweene the head and the members:
Secondly, it was to fulfil a prophesy, that out of Egypt his Son might be called, intending herein a proportion between the head and the members:
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Sixtly, to giue warrant to vs, that in the time of danger and persecution, wee may lawfully flie. Seuenthly, that we may not thinke the crosse too base for vs,
Sixty, to give warrant to us, that in the time of danger and persecution, we may lawfully fly. Seuenthly, that we may not think the cross too base for us,
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for when he considered the iourney hee was to take was tedious, the place whither he was to flie barbarous, the tendernesse of the child he must take with him, that hee must be absent from the publike exercises of religion, that his dispatch was so sudden,
for when he considered the journey he was to take was tedious, the place whither he was to fly barbarous, the tenderness of the child he must take with him, that he must be absent from the public exercises of Religion, that his dispatch was so sudden,
Learne first, how the Lord releeueth our weakenesse, and tendreth our infirmitie, that though a bare commandement had beene sufficient for Ioseph to haue addressed himselfe for this iourney:
Learn First, how the Lord relieveth our weakness, and tendereth our infirmity, that though a bore Commandment had been sufficient for Ioseph to have addressed himself for this journey:
For Herod (saith hee) goeth about to destroy him. Otherwise did the Lord deale with Abraham, Gen. 22.2. according to his strong faith, commanding that which flesh and bloud most abhorreth;
For Herod (Says he) Goes about to destroy him. Otherwise did the Lord deal with Abraham, Gen. 22.2. according to his strong faith, commanding that which Flesh and blood most abhorreth;
not for feare of any bodily destruction by the hand of Herod, but for feare of that spirituall thraldome, wherein Satan laboureth to keepe our soules, the Lord hauing discouered vnto vs early and late that hee is an old and a subtill enemie, armed not onely with darts,
not for Fear of any bodily destruction by the hand of Herod, but for Fear of that spiritual thraldom, wherein Satan Laboureth to keep our Souls, the Lord having discovered unto us early and late that he is an old and a subtle enemy, armed not only with darts,
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for his dealing doubly with God and his soule, in that his sinne with Barsheba, had so distempered his conscience, that vntill he had fully mastered his hypocrisie, he could finde no rest in his bones.
for his dealing doubly with God and his soul, in that his sin with Bathsheba, had so distempered his conscience, that until he had Fully mastered his hypocrisy, he could find no rest in his bones.
Yet such is the simplicity, or rather the frowardnesse of our harts, that though wee know all things to bee naked and open before God, we still runne on in hiding and cloaking of our sinnes, which is as auncient as our first fathers fall;
Yet such is the simplicity, or rather the frowardness of our hearts, that though we know all things to be naked and open before God, we still run on in hiding and cloaking of our Sins, which is as ancient as our First Father's fallen;
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the Serpent indeed blew the coles, but the fire was in her owne heart, and she would not confesse that shee abused her selfe to bee seduced by the Serpent:
the Serpent indeed blew the coals, but the fire was in her own heart, and she would not confess that she abused her self to be seduced by the Serpent:
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By which examples, as by the naming of Herods sinne conceiued but in heart, and by the traducing forth of Adam for his sinne that brake foorth into his hands, we must learne to hedge in our thoughts, that they harbour not so much as an euill inclination:
By which Examples, as by the naming of Herods sin conceived but in heart, and by the traducing forth of Adam for his sin that brake forth into his hands, we must Learn to hedge in our thoughts, that they harbour not so much as an evil inclination:
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the Lord hold his peace, that is, forbeare with patience for a time, whereby wee thinke him like our selues, that is as in the Hebrew, a good fellow like our selues, yet (saith the Lord) I will lay thy sinne before thee, that is,
the Lord hold his peace, that is, forbear with patience for a time, whereby we think him like our selves, that is as in the Hebrew, a good fellow like our selves, yet (Says the Lord) I will lay thy sin before thee, that is,
for if wee will liue godly in Christ, there is a necessity of persecution, and we must all suffer, either the sword of Esau, or the frumping of Ismael. And this may be our comfort, Herod may trauell with mischiefe but he shall neuer bring it foorth:
for if we will live godly in christ, there is a necessity of persecution, and we must all suffer, either the sword of Esau, or the frumping of Ishmael. And this may be our Comfort, Herod may travel with mischief but he shall never bring it forth:
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the Iewes may vow and sweare the death of Paul, but they shall be preuented. Iesabel may make hue and crie after Eliah, but the Lord himselfe shall hide him.
the Iewes may Voelli and swear the death of Paul, but they shall be prevented. Jezebel may make hue and cry After Elijah, but the Lord himself shall hide him.
What? did Herod thinke God to be an idoll, or to haue cast off all care of his Sonne? he knew by the Prophets that God had set him vp to raigne ouer his people,
What? did Herod think God to be an idol, or to have cast off all care of his Son? he knew by the prophets that God had Set him up to Reign over his people,
and casteth his care vpon the highest, that as he had giuen the temptation, so he knew he would likewise giue the issue; like Abraham, Gen. 22.8. who answered his sonne, saying, God will prouide a sacrifice;
and Cast his care upon the highest, that as he had given the temptation, so he knew he would likewise give the issue; like Abraham, Gen. 22.8. who answered his son, saying, God will provide a sacrifice;
and like this babe himselfe, who afterward in his conflict of death, Mark. 14.36. though most tedious and grieuous to the flesh, did yet submit himselfe to his fathers will.
and like this babe himself, who afterwards in his conflict of death, Mark. 14.36. though most tedious and grievous to the Flesh, did yet submit himself to his Father's will.
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that we may not be discouraged with the profanenesse of the world, but that wee may labour to bee of the number of those fooles to whom the riches of the Gospell is reuealed,
that we may not be discouraged with the profaneness of the world, but that we may labour to be of the number of those Fools to whom the riches of the Gospel is revealed,
and in the company of those few whose lampes shall bee found burning, and whose faith shall be found grounded vpon the perswasion of Gods loue in his sonne.
and in the company of those few whose lamps shall be found burning, and whose faith shall be found grounded upon the persuasion of God's love in his son.
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Then Herod seeing that he was mocked of the Wise-men, was exceeding wroth, and sent foorth and slue all the male children that were in Bethlem and in all the coastes thereof, from two yeeres old and vnder, according to the time which he had diligently searched out of the Wise-men.
Then Herod seeing that he was mocked of the Wise men, was exceeding wroth, and sent forth and slew all the male children that were in Bethlehem and in all the coasts thereof, from two Years old and under, according to the time which he had diligently searched out of the Wise men.
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namely, because hee thought himselfe abused. Secondly, the execution of this massacre with the circumstances; first of the place, it was in Bethlem and the townes adioyning to it:
namely, Because he Thought himself abused. Secondly, the execution of this massacre with the Circumstances; First of the place, it was in Bethlehem and the Towns adjoining to it:
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yet in despight of God he though either by policy to circumuent it, or by power to withstand the ordinance of the Lord, scorning at the Oracles of the Prophets,
yet in despite of God he though either by policy to circumvent it, or by power to withstand the Ordinance of the Lord, scorning At the Oracles of the prophets,
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but not simplie because the Wise men returned not, but for his owne sottishnesse, that hee had not sent some man with them to haue seene what had become of the babe.
but not simply Because the Wise men returned not, but for his own sottishness, that he had not sent Some man with them to have seen what had become of the babe.
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But thus when Princes make league and band themselues against the Lord, and contribute toward the affliction of his saints, hee insnareth them in their owne inuentions,
But thus when Princes make league and band themselves against the Lord, and contribute towards the affliction of his Saints, he insnareth them in their own Inventions,
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and infatuateth their deuises, and destroieth the counsell of Achitophel, 2. Sam. 17.14. for as the Psalmist saith, With the froward the Lord will deale frowardly.
and infatuateth their devises, and Destroyeth the counsel of Ahithophel, 2. Sam. 17.14. for as the Psalmist Says, With the froward the Lord will deal frowardly.
For the second point, which is the execution of this butchery, we see, to the end that if it were possible he might haue the bloud of the babe among the multitude, he spareth none,
For the second point, which is the execution of this butchery, we see, to the end that if it were possible he might have the blood of the babe among the multitude, he spares none,
And thus did Saul seeke the life of Dauid, though he was told by Samuel, 1. Sam. 15.28. that the Lord the strength of Israel that could not lie, had rent the kingdome from him and giuen it to his neighbour.
And thus did Saul seek the life of David, though he was told by Samuel, 1. Sam. 15.28. that the Lord the strength of Israel that could not lie, had rend the Kingdom from him and given it to his neighbour.
Pharaoh at the first doth but exact further and greater labour of the Israelites, but after he dealeth with the Midwiues, Exod: 1.15. to kill them that should be borne:
Pharaoh At the First does but exact further and greater labour of the Israelites, but After he deals with the Midwives, Exod: 1.15. to kill them that should be born:
So Saul confessing that he knew the Lord would establish the kingdome in the throne of Dauid, yet first he sought to insnare him by his daughter, 1. Sam. 18.17. Onely (saith he) fight thou the battels of the Lord:
So Saul confessing that he knew the Lord would establish the Kingdom in the throne of David, yet First he sought to ensnare him by his daughter, 1. Sam. 18.17. Only (Says he) fight thou the battles of the Lord:
and performe their decrees, not scanning whether they be grounded vpon the law of God, which ought to bee the rule whereat Princes should leuell their commandements,
and perform their decrees, not scanning whither they be grounded upon the law of God, which ought to be the Rule whereat Princes should level their Commandments,
and thou shalt haue my daughter: but after his hypocrisie is discouered, c. 19.1: making solemne proclamation, Who haue I among all my souldiers that will do thus much for me to kill Dauid? So as he that could spare Agag would pierce Dauid. So Herod when he saw he was preuented of his first purpose, by the not returning of the Wise men, he still trauelleth with the same mischiefe:
and thou shalt have my daughter: but After his hypocrisy is discovered, c. 19.1: making solemn proclamation, Who have I among all my Soldiers that will do thus much for me to kill David? So as he that could spare Agag would pierce David. So Herod when he saw he was prevented of his First purpose, by the not returning of the Wise men, he still travelleth with the same mischief:
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this being wrought by the malice of the diuell, who throweth in fresh poison into our hearts, that if wee bee preuented in our resolution of murdering the Lord Iesus, we will be like the Dragon, to send foorth whole flouds of waters out of our mouthes to drowne and destroy his members.
this being wrought by the malice of the Devil, who throweth in fresh poison into our hearts, that if we be prevented in our resolution of murdering the Lord Iesus, we will be like the Dragon, to send forth Whole floods of waters out of our mouths to drown and destroy his members.
Thirdly obserue, that there is no edict or proclamation so cruell or execrable against Gods Saints, which some wicked men will not execute at their Princes commandement.
Thirdly observe, that there is no edict or proclamation so cruel or execrable against God's Saints, which Some wicked men will not execute At their Princes Commandment.
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If Iesabel would haue Naboths vineyard, and cannot obtaine it without his life, 1. King. 21.11. she shall haue gouernors to serue her turne, that will so one follow her cursed counsell.
If Jezebel would have Naboth's vineyard, and cannot obtain it without his life, 1. King. 21.11. she shall have Governors to serve her turn, that will so one follow her cursed counsel.
therefore let euery of vs keepe the ground that Balaam at first stood vpon, Numb. 24.13. not for a house full of gold to passe the commandent of the Lord;
Therefore let every of us keep the ground that balaam At First stood upon, Numb. 24.13. not for a house full of gold to pass the Commandment of the Lord;
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Now what shall we say then of him that standeth vp like Tertullus against Paul, Act. 24.5. to plead against him, and to reproch him with the name of a pestilent and seditious fellow? For if they shall bee condemned that haue not ministred to the necessity of the saints, but haue been ashamed of their bands:
Now what shall we say then of him that Stands up like Tertullus against Paul, Act. 24.5. to plead against him, and to reproach him with the name of a pestilent and seditious fellow? For if they shall be condemned that have not ministered to the necessity of the Saints, but have been ashamed of their bans:
If Diues shall hang in hell for not refreshing Lazarus at his gate, what shall become of them that take the bread from Lazarus, and put Paul into bands,
If Diues shall hang in hell for not refreshing Lazarus At his gate, what shall become of them that take the bred from Lazarus, and put Paul into bans,
or else enforce crimes against him to retaine him in bands? Looke Iudg. 5.23. Cursed be Meroz, because they helped not the Lord, nor stood in defence of his truth.
or Else enforce crimes against him to retain him in bans? Look Judges 5.23. Cursed be Meroz, Because they helped not the Lord, nor stood in defence of his truth.
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A double curse then shall light vpon them that oppose themselues against the truth. Obediah against the expresse edict of Iezabel, (1. King. 18.4.) hideth the Prophets,
A double curse then shall Light upon them that oppose themselves against the truth. Obadiah against the express edict of Jezebel, (1. King. 18.4.) Hideth the prophets,
as did Moses: which watch ouer the soules of the people, and shew vs the way to heauen? Ionathan being often incited by his father to kill Dauid, (1. Sam. 20.2.) protesteth Dauids innocencie,
as did Moses: which watch over the Souls of the people, and show us the Way to heaven? Ionathan being often incited by his father to kill David, (1. Sam. 20.2.) protesteth David innocence,
much Iesse ought we to gratifie the State with the affliction of Gods Saints: for we must rather ( Act. 4.19.) obey God then man; yet disobey not the Prince:
much Iesse ought we to gratify the State with the affliction of God's Saints: for we must rather (Act. 4.19.) obey God then man; yet disobey not the Prince:
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and maketh the wolues to become lambes, and the Lyon to lodge with the Beare. But Herod would haue the Gospell abolished, and Christ murthered, which cannot be.
and makes the wolves to become Lambs, and the lion to lodge with the Bear. But Herod would have the Gospel abolished, and christ murdered, which cannot be.
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So as whe•• religion hath beene granted by Parliament, and suppressed by priuate commandement, there may the subiects stand on the part defensiue to ward the blow, being smitten:
So as whe•• Religion hath been granted by Parliament, and suppressed by private Commandment, there may the Subjects stand on the part defensive to ward the blow, being smitten:
When Iezabel thought she had had her hands full of bloud, and that she had rooted out all the Lords Prophets, you and when visibly there was no face at all to be seene,
When Jezebel Thought she had had her hands full of blood, and that she had rooted out all the lords prophets, you and when visibly there was no face At all to be seen,
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so as Eli•• thought himselfe onely to be left, then the Lord (1. King. 19.18.) reserued seuen thousand to himselfe, that had not bowed the•• knees to Baal. And when by scattering the sheepe and smiti•• the shepheard, the diuell thought himselfe flush,
so as Eli•• Thought himself only to be left, then the Lord (1. King. 19.18.) reserved seuen thousand to himself, that had not bowed the•• knees to Baal. And when by scattering the sheep and smiti•• the shepherd, the Devil Thought himself flush,
For the third point, which is the prophesie, Ieremy ( chap. 13.15.) to declare the greatnesse of Gods mercy in the deliuery of the Iewes, sheweth them, that they were like to the Be•••mites or Israelites, that is, vtterly destroyed and caried away, insomuch, that if Rahel the mother of Beniamin, could haue ri••• againe to seeke for her children, shee might haue wept 〈 ◊ 〉 want of them,
For the third point, which is the prophesy, Ieremy (chap. 13.15.) to declare the greatness of God's mercy in the delivery of the Iewes, shows them, that they were like to the Be•••mites or Israelites, that is, utterly destroyed and carried away, insomuch, that if Rachel the mother of Benjamin, could have ri••• again to seek for her children, she might have wept 〈 ◊ 〉 want of them,
Is this the consolation of Israel? nay, he is the discomfort and destruction of Israel, his birth hauing kindled such a fire as neuer was the like before, leauing so many sad hearts for their lost children.
Is this the consolation of Israel? nay, he is the discomfort and destruction of Israel, his birth having kindled such a fire as never was the like before, leaving so many sad hearts for their lost children.
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And how may we hope he shall be our Sauiour, when his beginning is with this bloud? And the more to increase the cruelty of it, the holy Ghost speaketh excessiuely, bringing in Rachel dead many yeares before, howling and wringing her hands at the rufull spectacle of this bloudy tragedy,
And how may we hope he shall be our Saviour, when his beginning is with this blood? And the more to increase the cruelty of it, the holy Ghost speaks excessively, bringing in Rachel dead many Years before, howling and wringing her hands At the rueful spectacle of this bloody tragedy,
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And went and dwelt in a citie called Nazareth, that it might be fulfilled which was spoken by the Prophets, which was, that he should be called a Nazarite.
And went and dwelled in a City called Nazareth, that it might be fulfilled which was spoken by the prophets, which was, that he should be called a Nazarite.
first, the commandement of the Lord by the message of an Angell vnto Ioseph, as the foster-fathe• of this babe, whereby he is aduertised to returne, hauing securitie giuen him that he need not doubt,
First, the Commandment of the Lord by the message of an Angel unto Ioseph, as the foster-fathe• of this babe, whereby he is advertised to return, having security given him that he need not doubt,
namely that Herod and the rest were dead which sought the life of Christ. Secondly, the obedience of Ioseph, turning neither to the right hand nor to the left;
namely that Herod and the rest were dead which sought the life of christ. Secondly, the Obedience of Ioseph, turning neither to the right hand nor to the left;
Thirdly, in what feare Ioseph stood, finding suc• troubles in Iudaea, and into what perturbation of minde he•• cast when he heard that Archilaus raigned, knowing him to be Cockatrice, hatched out of a Serpents egge,
Thirdly, in what Fear Ioseph stood, finding suc• Troubles in Iudaea, and into what perturbation of mind he•• cast when he herd that Archilaus reigned, knowing him to be Cockatrice, hatched out of a Serpents egg,
Fourthly, 〈 ◊ 〉 Ioseph minding no such matter by his turning into Galile, th•• is an ancient Oracle fulfilled, that this babe should bee call•• Nazarit.
Fourthly, 〈 ◊ 〉 Ioseph minding no such matter by his turning into Galilee, th•• is an ancient Oracle fulfilled, that this babe should be call•• Nazirite.
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and that the same Angell that br••• the heauy tidings vnto Ioseph of his flight from Bethle•• Egypt, the same Angell brings him this glad tidings of 〈 ◊ 〉 turne from thence into the land of Israel.
and that the same Angel that br••• the heavy tidings unto Ioseph of his flight from Bethle•• Egypt, the same Angel brings him this glad tidings of 〈 ◊ 〉 turn from thence into the land of Israel.
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And thus m••• consider of all the promises of God; as of his couenan• Noah, Genes. 9.11. that the world shall no more bee dro•• his promise to Israel, that they shall be his chosen:
And thus m••• Consider of all the promises of God; as of his couenan• Noah, Genesis. 9.11. that the world shall no more be dro•• his promise to Israel, that they shall be his chosen:
for as Dauid saieth, Psalme 32. though their ••lations bee many, yet the Lord will deliuer them out of And though this pregnant security of returning be not expresly giuen to euery prisoner as it was heere to Ioseph, yet all that feare God haue this to comfort them, that hee hath giuen his word hee will make them blessed ( Mat. 5.4.) and that as hee hath drawne them to the profession of his name,
for as David Saith, Psalm 32. though their ••lations be many, yet the Lord will deliver them out of And though this pregnant security of returning be not expressly given to every prisoner as it was Here to Ioseph, yet all that Fear God have this to Comfort them, that he hath given his word he will make them blessed (Mathew 5.4.) and that as he hath drawn them to the profession of his name,
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And though it bee thorow the riuers of waters, what skilleth it if wee haue the crowne at last? The same hand that woundeth shall bind vp the wound againe,
And though it be thorough the Rivers of waters, what skilleth it if we have the crown At last? The same hand that wounds shall bind up the wound again,
and the same hand that smiteth shall heale, and the same God that layed vs before in the ashes shall giue vs oile to make our faces cheerfull, & by a warrant from heauen discharge Peter of his chains,
and the same hand that smites shall heal, and the same God that laid us before in the Ashes shall give us oil to make our faces cheerful, & by a warrant from heaven discharge Peter of his chains,
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when in the eie of his enemies he stands condemned, and make Ioseph returne out of that barbarous nation Egypt wherein God was so much dishonored, to exercise himselfe in the seruice of God in Galile.
when in the eye of his enemies he Stands condemned, and make Ioseph return out of that barbarous Nation Egypt wherein God was so much dishonoured, to exercise himself in the service of God in Galilee.
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And though wee haue no certaine promise of this, yet let vs be affected like Dauid, who wandring (2. Sam. 15.25.) through the mountaines in great di•••esse, his griefe being increased because hee was banished by his owne sonne,
And though we have no certain promise of this, yet let us be affected like David, who wandering (2. Sam. 15.25.) through the Mountains in great di•••esse, his grief being increased Because he was banished by his own son,
and supplanted by the subtilty of Achitophel his •hiefe counsellor, when he saw he could not haue the Arke with •im, bids it should be caried againe into Ierusalem, saying,
and supplanted by the subtlety of Ahithophel his •hiefe Counsellor, when he saw he could not have the Ark with •im, bids it should be carried again into Ierusalem, saying,
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as if the graue had felt such barbarous and beastly cruelty, may now be thought to breake forth into exceeding ioy, that such a rakehell was taken away as Herod was, that sought the life of Christ.
as if the graven had felt such barbarous and beastly cruelty, may now be Thought to break forth into exceeding joy, that such a rakehell was taken away as Herod was, that sought the life of christ.
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How we ought to bee affected at the fall of the wicked, appeareth Psalm. 52. where although Doeg had got great authority with Saul so as he boasted in his power,
How we ought to be affected At the fallen of the wicked, appears Psalm. 52. where although Doeg had god great Authority with Saul so as he boasted in his power,
and the righteous (saith he) shall see it and reioyce, (the wicked being blind, neuer beholding the iudgement of God) and they shall laugh, not in reuenge,
and the righteous (Says he) shall see it and rejoice, (the wicked being blind, never beholding the judgement of God) and they shall laugh, not in revenge,
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And not onely the righteous shall ioy at this, but as Iob. 20, 26. saith, The tongue of the ••per shall slay them, that is, the very wicked shall curse them:
And not only the righteous shall joy At this, but as Job 20, 26. Says, The tongue of the ••per shall slay them, that is, the very wicked shall curse them:
and affection to looke vpon their subiects, they will soone resemble Rehoboam, 1. King• 12.10. in making the yoake heauy, and correcting them 〈 ◊ 〉 Scorpions.
and affection to look upon their Subjects, they will soon resemble Rehoboam, 1. King• 12.10. in making the yoke heavy, and correcting them 〈 ◊ 〉 Scorpions.
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Further from hence learne, that God doth often so disappoint the plots and purposes of cruell tyrants, that when they intend to execute others, they die first themselues,
Further from hence Learn, that God does often so disappoint the plots and Purposes of cruel Tyrants, that when they intend to execute Others, they die First themselves,
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He had a great swelling in his legs, woonderfull rottennesse in his whole flesh, his breath did so stinke as he could not be accompanied with, he had such a disease in his parts of shame,
He had a great swelling in his legs, wondered rottenness in his Whole Flesh, his breath did so stink as he could not be accompanied with, he had such a disease in his parts of shame,
Archilaus heere spoken of was banished to Vienna, and there died a beggar. Antypas that beheaded Iohn Baptist, and whom Christ called Foxe Luke 13.32. was banished to Lions in France, and there died a most miserable abiect.
Archilaus Here spoken of was banished to Vienna, and there died a beggar. Antipas that beheaded John Baptist, and whom christ called Fox Lycia 13.32. was banished to Lions in France, and there died a most miserable abject.
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Agrippa the son of Aristobulus the sonne of this Herod, an insolent and proud man, was eaten vp with lice most shamefully, Act. 12.23. The sonne of this Agrippa that would haue put Peter to death, liuing till the destruction of Ierusalem, there had his end.
Agrippa the son of Aristobulus the son of this Herod, an insolent and proud man, was eaten up with lice most shamefully, Act. 12.23. The son of this Agrippa that would have put Peter to death, living till the destruction of Ierusalem, there had his end.
And Saul could not ( Acts 9.1.) breath out threatnings against the Church of God, had not the Lord some speciall purpose in it, either for the exercising of his Saints,
And Saul could not (Acts 9.1.) breath out threatenings against the Church of God, had not the Lord Some special purpose in it, either for the exercising of his Saints,
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Neither could Pharaoh so long ••ie his rodde vpon the Israelites, were it not (as S. Paul saith, Rom. 9.17.) that the Lord stirred him vp to shew his power in him.
Neither could Pharaoh so long ••ie his rod upon the Israelites, were it not (as S. Paul Says, Rom. 9.17.) that the Lord stirred him up to show his power in him.
which may teach vs patience against the time of trouble, knowing that the wicked are but as the weapons of the Lord, to set an edge on our affection•, which otherwise would creepe vpon the earth,
which may teach us patience against the time of trouble, knowing that the wicked Are but as the weapons of the Lord, to Set an edge on our affection•, which otherwise would creep upon the earth,
For the diuell that is stronger then man, yea that a•meth the malice of men, cannot stretch foorth his hand vpon the goods of Iob, Iob. 1.12. much lesse touch his body, without the permission of the Almighty.
For the Devil that is Stronger then man, yea that a•meth the malice of men, cannot stretch forth his hand upon the goods of Job, Job 1.12. much less touch his body, without the permission of the Almighty.
Herod shall die and Christ shall escape, if not, the worst that flesh and bloud can doe, is but 〈 ◊ 〉 send vs with the children of Bethlem into heauen:
Herod shall die and christ shall escape, if not, the worst that Flesh and blood can do, is but 〈 ◊ 〉 send us with the children of Bethlehem into heaven:
and vpon this Ioseph relied, not stirring till he was called. Moses was sure to bring the people of Israel out of Egypt Exod. 3.10. yet hee must staie for it fortie yeeres, as if the Lord had forgotten to what purpose hee had appointed him.
and upon this Ioseph relied, not stirring till he was called. Moses was sure to bring the people of Israel out of Egypt Exod 3.10. yet he must stay for it fortie Years, as if the Lord had forgotten to what purpose he had appointed him.
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and giueth it some Sun-shine out of the darkest persecution, yea and that as it is said, Act. 12.24. in the time of the most ambitious and Lordly tyrants, it shall grow and multiply exceedingly:
and gives it Some Sunshine out of the Darkest persecution, yea and that as it is said, Act. 12.24. in the time of the most ambitious and Lordly Tyrants, it shall grow and multiply exceedingly:
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Ioseph long expected his deliuerie out of Egypt, and now in his returne he is as much grieued at the raigne of Archilaus, as he was comforted at the death of Herod; which the Lord doth not to presse him downe,
Ioseph long expected his delivery out of Egypt, and now in his return he is as much grieved At the Reign of Archilaus, as he was comforted At the death of Herod; which the Lord does not to press him down,
which all Gods children ought to make of the varietie of their dangers, the more to strengthen and confirme their hope, that Gods hands shall euer be stretched foorth to send them deliuerance from his tabernacle,
which all God's children ought to make of the variety of their dangers, the more to strengthen and confirm their hope, that God's hands shall ever be stretched forth to send them deliverance from his tabernacle,
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Heere also we learne, not to be negligent and secure, when the Lord hath taken awaie one enemie of his Church, (for though the principall Doeg be gone, that through flatterie abused Saul ) and that none is like to succeed him that shall haue such grace with the king;
Here also we Learn, not to be negligent and secure, when the Lord hath taken away one enemy of his Church, (for though the principal Doeg be gone, that through flattery abused Saul) and that none is like to succeed him that shall have such grace with the King;
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that his sonne should be called a Nazarite, that is, one set apart vnto the Lord by speciall sanctification of nature, which was praefigured by Sampson and others vnder the Law.
that his son should be called a Nazarite, that is, one Set apart unto the Lord by special sanctification of nature, which was prefigured by Sampson and Others under the Law.
Thus did not Dauids father know when he set his sonne to keepe sheepe, that he should fight with a Lion, 1. Sam. 17.34. nor Sauls father know or once dreame, that his sonne should bee anointed king, when he sent him to seeke his Asses, 1. Sam. 9.16. nor Mary when shee went to Bethlem to be tasked, that therein the Prophesie of Michah should bee fulfilled:
Thus did not David father know when he Set his son to keep sheep, that he should fight with a lion, 1. Sam. 17.34. nor Saul's father know or once dream, that his son should be anointed King, when he sent him to seek his Asses, 1. Sam. 9.16. nor Marry when she went to Bethlehem to be tasked, that therein the Prophesy of Micah should be fulfilled:
nor the chiefe Priests, when with the 30. peeces of siluer, which Iudas brought, they bought a potters field, neuer dreamed of the prophesie of Zachariah, ( chap. 11.13.) that for so much should Christ be valued,
nor the chief Priests, when with the 30. Pieces of silver, which Iudas brought, they bought a potters field, never dreamed of the prophesy of Zachariah, (chap. 11.13.) that for so much should christ be valued,
But such strength hath the Lord, and such power ouer the hearts of men, as he can secretly moue them to be executioners of that himselfe hath appointed shall come to passe.
But such strength hath the Lord, and such power over the hearts of men, as he can secretly move them to be executioners of that himself hath appointed shall come to pass.
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For this is he of whom it is spoken by the Prophet Esaias, saying, The voice of him that crieth in the wildernesse, prepart yee the way of the Lord, make his pathes strait.
For this is he of whom it is spoken by the Prophet Isaiah, saying, The voice of him that cries in the Wilderness, prepart ye the Way of the Lord, make his paths strait.
when hee was to be inuested into the office of his Priesthood, before whom as before a mighty Monarch, was to goe a harbinger to the vp lodging for his Lord in the hearts and consciences of men, which was this Io•• Baptist.
when he was to be invested into the office of his Priesthood, before whom as before a mighty Monarch, was to go a harbinger to the up lodging for his Lord in the hearts and Consciences of men, which was this Io•• Baptist.
In the words consider, first, the time when this fore runne• did preach, which being by this Euangelist set downe indefinitely, is precisely declared by Saint Luke, chap. 3.1.
In the words Consider, First, the time when this before runne• did preach, which being by this Evangelist Set down indefinitely, is precisely declared by Saint Lycia, chap. 3.1.
Repent and change your minds, and amend your liues, for the great King that shall open the doore of saluation vnto all, is now at hand Fourthly, by what commission he was warranted and authorized to doe this, namely, by Esay, chap. 40.3. who had prophesied this long before.
repent and change your minds, and amend your lives, for the great King that shall open the door of salvation unto all, is now At hand Fourthly, by what commission he was warranted and authorized to do this, namely, by Isaiah, chap. 40.3. who had prophesied this long before.
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Fiftly, is described the wonderfull precisenesse and strictnesse of his life, by his garments and diet, whe• by all the people cast their eies vpon him, admiring his austeritie.
Fifty, is described the wonderful preciseness and strictness of his life, by his garments and diet, whe• by all the people cast their eyes upon him, admiring his austerity.
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For the first circumstance, which is the time, we must not vnderstand an immediate successiuenesse, that Iohn began to preach as soone as Christ was brought to Nazareth,
For the First circumstance, which is the time, we must not understand an immediate successiuenesse, that John began to preach as soon as christ was brought to Nazareth,
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Saint Luke setteth it downe to be in the fifteenth yeere of Tiberius, and Christ was borne in the fifteenth yeere of Augustus: so as Christ was about thirtie yeeres of age when he began to preach.
Saint Luke sets it down to be in the fifteenth year of Tiberius, and christ was born in the fifteenth year of Augustus: so as christ was about thirtie Years of age when he began to preach.
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So as it is a most determinate truth, that there is no man lawfully and rightly called to the ministery, that is not enabled with the grace of preaching and expounding the Scripture:
So as it is a most determinate truth, that there is no man lawfully and rightly called to the Ministry, that is not enabled with the grace of preaching and expounding the Scripture:
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and euery place must labour to recouer if they haue lost, or to obtaine if they want, such a man as may goe before them in this wildernesse both in life and doctrine,
and every place must labour to recover if they have lost, or to obtain if they want, such a man as may go before them in this Wilderness both in life and Doctrine,
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For the second circumstance, which is the place where hee preached, namely, in the wildernesse, we learne, that where the holy Ghost placeth a man, there hee is to abide and to content himselfe, not excepting against the rudenesse of the people,
For the second circumstance, which is the place where he preached, namely, in the Wilderness, we Learn, that where the holy Ghost places a man, there he is to abide and to content himself, not excepting against the rudeness of the people,
True it is, Hierusalem had been more fit for state and celebritie, and this might haue seemed more plausible to Iohn, as a meanes whereby hee might sooner haue beene more famous:
True it is, Jerusalem had been more fit for state and celebrity, and this might have seemed more plausible to John, as a means whereby he might sooner have been more famous:
and not content with this, put ouer their people to milchlesse nurses, (which as the Pope saith) is like a harlot that puts forth her childe, that she may the sooner returne to her lust.
and not content with this, put over their people to milchlesse Nurse's, (which as the Pope Says) is like a harlot that puts forth her child, that she may the sooner return to her lust.
Howbeit, by the wildernesse he must not vnderstand a place not to be inhabited, but onely a place not so well frequented as the fruitfull valleis of Iudaea.
Howbeit, by the Wilderness he must not understand a place not to be inhabited, but only a place not so well frequented as the fruitful Valleys of Iudaea.
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Heere the Iesuites, because (wildernesse) in the Greeke is NONLATINALPHABET, note Iohn Baptist to be the father of the Hermites, men whom they faine to bee deuoted to religion, to bee familiar with the Gods,
Here the Iesuites, Because (Wilderness) in the Greek is, note John Baptist to be the father of the Hermits, men whom they feign to be devoted to Religion, to be familiar with the God's,
and to haue the contemplation of heauenly things, hauing their soules freed from passions, and their bodies humbled in diuine seruice. To which wee answer:
and to have the contemplation of heavenly things, having their Souls freed from passion, and their bodies humbled in divine service. To which we answer:
and wished rather to bee a sparrow that built her nest in the temple, then to be banished from the congregation of the Saints, saying, ( Psal. 42.1.) That as the Hart braied for water,
and wished rather to be a sparrow that built her nest in the temple, then to be banished from the congregation of the Saints, saying, (Psalm 42.1.) That as the Heart brayed for water,
that euery man repent him according to his disposition and place, as Saint Iohn sheweth, Luke. 3.11. exhorting the rich men, if they haue two coates to giue one to the poore, the customers to require but their due, the souldiers to bee counte• with their wages.
that every man Repent him according to his disposition and place, as Saint John shows, Lycia. 3.11. exhorting the rich men, if they have two coats to give one to the poor, the customers to require but their endue, the Soldiers to be counte• with their wages.
but if we be stained with any peculiar sinne, that must haue a repentance by it selfe. ( Dauid Psal. 32.3.) cannot be healed of his adulterie by a generall confession,
but if we be stained with any peculiar sin, that must have a Repentance by it self. (David Psalm 32.3.) cannot be healed of his adultery by a general Confessi,
and may not thinke to obtaine the comfort of Gods countenance by blurting out a short praier, that passeth out of the mouth like gunshot, as, Lord I haue sinned;
and may not think to obtain the Comfort of God's countenance by blurting out a short prayer, that passes out of the Mouth like gunshot, as, Lord I have sinned;
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secondly, such as bee not weary of the pleasure of this life, which profane-sensuall men will neuer be, such as Paul speaketh of Philip. 3.19. that make their belly their God, and with Esan, Gen. 25.30. will for a messe of pottage sell their birthright:
secondly, such as be not weary of the pleasure of this life, which profane-sensuall men will never be, such as Paul speaks of Philip. 3.19. that make their belly their God, and with Esan, Gen. 25.30. will for a mess of pottage fell their birthright:
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such will the Lord •••fort, such doth he call and enable to repent. For to whom is the commission giuen ( Esay 61.1.2) to preach good tidings, but to the poore;
such will the Lord •••fort, such does he call and enable to Repent. For to whom is the commission given (Isaiah 61.1.2) to preach good tidings, but to the poor;
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and what need he to giue thee the water of life except thou feele a drowth in thy soule like the drowth of Summer? True it is, the Lord comforts none but the abiect, seekes none but the lost, makes wise none but fooles, iustifies none but sinners;
and what need he to give thee the water of life except thou feel a drought in thy soul like the drought of Summer? True it is, the Lord comforts none but the abject, seeks none but the lost, makes wise none but Fools, Justifies none but Sinners;
Neither must this be a generall acknowledgement, that thou art sinfull, but thou must walke in the steps of Dauid, in the bitternesse of the soule to say, O Lord they are so many as they run ouer my head,
Neither must this be a general acknowledgement, that thou art sinful, but thou must walk in the steps of David, in the bitterness of the soul to say, Oh Lord they Are so many as they run over my head,
And because thou art not able to remember the whol• catalogue of thy sins, and perhaps flatterest thy selfe in some 〈 ◊ 〉 as Naaman did, 2. King. 5.18.
And Because thou art not able to Remember the whol• catalogue of thy Sins, and perhaps flatterest thy self in Some 〈 ◊ 〉 as Naaman did, 2. King. 5.18.
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and those which thou ha•• passed ouer as no sinnes, and neuer rest thinking of them till they haue forced thee to Christ, which is euer accompanied with a perswasion that the sinne is pardonable, which is no small comfort.
and those which thou ha•• passed over as no Sins, and never rest thinking of them till they have forced thee to christ, which is ever accompanied with a persuasion that the sin is pardonable, which is no small Comfort.
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as that when we consider how wee haue pierced God with our sins, and that euen my sinnes were the nailes that fastned Christ to the Crosse, wee must weepe and cry as one mourneth for his onely sonne and first borne,
as that when we Consider how we have pierced God with our Sins, and that even my Sins were the nails that fastened christ to the Cross, we must weep and cry as one Mourneth for his only son and First born,
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and there must be such a compunction of the spirit, as to crie with the hearers of Peter, Act. 2.37. What shall we doe! and with Dauid, Psal. 6.6. to wash our bed with teares;
and there must be such a compunction of the Spirit, as to cry with the hearers of Peter, Act. 2.37. What shall we do! and with David, Psalm 6.6. to wash our Bed with tears;
first, in the forsaking of the old sinne secondly, in inclining to the contrary vertue; for the repentance of an vlurer is not restitution only, but with Zaccheus Luke 19.8. to restore, and to be mercifull to the poore, as before he was vnmercifull:
First, in the forsaking of the old sin secondly, in inclining to the contrary virtue; for the Repentance of an vlurer is not restitution only, but with Zacchaeus Lycia 19.8. to restore, and to be merciful to the poor, as before he was unmerciful:
by the word Kingdome of heauen, vnderstand the manifestation of the Messias, which as a ••ately monarch shall rule in the hearts of men, such as shall bee gathered by the Gospell with a wonderfull spirituall maiesty by his word and graces,
by the word Kingdom of heaven, understand the manifestation of the Messias, which as a ••ately monarch shall Rule in the hearts of men, such as shall be gathered by the Gospel with a wonderful spiritual majesty by his word and graces,
first, in their beginning by imperfect sanctification, when men translated & drawen from the power of sin are brought to the obedience of the Lord Iesus:
First, in their beginning by imperfect sanctification, when men translated & drawn from the power of since Are brought to the Obedience of the Lord Iesus:
Now this spirituall maiesty of Christ, setling and inthronizing himselfe in the hearts of men, is far more magnificent then any earthly throne, prescribing vs lawes, within which we are to bound our selues;
Now this spiritual majesty of christ, settling and inthronizing himself in the hearts of men, is Far more magnificent then any earthly throne, prescribing us laws, within which we Are to bound our selves;
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Now in this kingdome of light, Christ is the King, the faithfull be the subiects, the word of God the lawes, the power of the spirit the authority to execute them:
Now in this Kingdom of Light, christ is the King, the faithful be the Subjects, the word of God the laws, the power of the Spirit the Authority to execute them:
so that if by our subiection to the word the little flocke of Christ be increased, the workes of the diuell bee destroied, the enemies of God be subuerted,
so that if by our subjection to the word the little flock of christ be increased, the works of the Devil be destroyed, the enemies of God be subverted,
and sinne bee subdued in the strength thereof, then 〈 ◊ 〉 being gathered into this first kingdome, which consisteth in the regeneration of the spirit, may assuredly waite for the expectation of the other kingdome, which standeth in the perfection 〈 ◊ 〉 all glory.
and sin be subdued in the strength thereof, then 〈 ◊ 〉 being gathered into this First Kingdom, which Consisteth in the regeneration of the Spirit, may assuredly wait for the expectation of the other Kingdom, which Stands in the perfection 〈 ◊ 〉 all glory.
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And we may the better vnderstand this, by weighing the diuersity of Kingdomes which the diuell hath, these being double: first, on earth: secondly, in hell.
And we may the better understand this, by weighing the diversity of Kingdoms which the Devil hath, these being double: First, on earth: secondly, in hell.
On earth the reprobate being his subiects, their corrupt affections their lawes, 〈 ◊ 〉 their being giuen ouer of God to follow those wicked waies being the power to execute them.
On earth the Reprobate being his Subjects, their corrupt affections their laws, 〈 ◊ 〉 their being given over of God to follow those wicked ways being the power to execute them.
So as in all those places, b•• they neuer so well polished to the eye, which haue not suffici••• power of the Gospell to saue them ▪ •or which haue it notat••• or which haue it in a counterfet manner and measure,
So as in all those places, b•• they never so well polished to the eye, which have not suffici••• power of the Gospel to save them ▪ •or which have it notat••• or which have it in a counterfeit manner and measure,
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in these is the kingdome of darknesse set vp, and sauing for the elects sake which shall bee taken out of them by the manifestation of Gods grace, it were but a cage of filthy birds, and the Synagogue of Satan.
in these is the Kingdom of darkness Set up, and Saving for the elects sake which shall be taken out of them by the manifestation of God's grace, it were but a cage of filthy Birds, and the Synagogue of Satan.
For the second, which is in hell, it is that wherein vnmercifull Diues now lieth, Luk. 16.24. and cannot haue so much refreshing as to coole his tongue:
For the second, which is in hell, it is that wherein unmerciful Diues now lies, Luk. 16.24. and cannot have so much refreshing as to cool his tongue:
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The consideration whereof may driue vs to the meditation of the Lords bounty, that hath prepared another place for vs if we follow the counsell of Iohn Baptist, to amend our liues and to reforme our waies,
The consideration whereof may driven us to the meditation of the lords bounty, that hath prepared Another place for us if we follow the counsel of John Baptist, to amend our lives and to reform our ways,
Further obserue, though Iohn Baptist willeth them to repent and amend, yet it proueth no ability or naturall inclination in a man to doe this, no more then when Christ saith, Mat. 11.28.29. Come vnto me, and take vp my yoake:
Further observe, though John Baptist wills them to Repent and amend, yet it Proves no ability or natural inclination in a man to do this, no more then when christ Says, Mathew 11.28.29. Come unto me, and take up my yoke:
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So as in the commandement know, thou oughtest to doe it, in the correction of the Lord know, thou hast not done it, in not doing it know thy condemnation, in praier and faith thou knowest where to haue it, in thy conuersion thou knowest where thou hast receiued it,
So as in the Commandment know, thou Ought to do it, in the correction of the Lord know, thou hast not done it, in not doing it know thy condemnation, in prayer and faith thou Knowest where to have it, in thy conversion thou Knowest where thou hast received it,
thirdly, that command our perseuerance after wee haue begun obedience; yet we shall see the strength of all these commeth from the Lord. For the first, Zach. 1.3. there is a commandement giuen to turne to the Lord, and Ioel 2.12. this is more particularly set downe, that it must be a turning with all the heart.
Thirdly, that command our perseverance After we have begun Obedience; yet we shall see the strength of all these comes from the Lord. For the First, Zach 1.3. there is a Commandment given to turn to the Lord, and Joel 2.12. this is more particularly Set down, that it must be a turning with all the heart.
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So ( Deut. 10.16.) Moses commandeth that the people should circumcise the foreskin of their hearts, that is, that they should change their vile affections;
So (Deuteronomy 10.16.) Moses commands that the people should circumcise the foreskin of their hearts, that is, that they should change their vile affections;
but how this must be done, appeareth, Deut. 30.6. The Lord thy God will circumcise thy heart: so Deut. 39.19. there is a commandement to chuse life, That thou and thy seed may liue:
but how this must be done, appears, Deuteronomy 30.6. The Lord thy God will circumcise thy heart: so Deuteronomy 39.19. there is a Commandment to choose life, That thou and thy seed may live:
For the second, we are commanded to liue well and to worke, but whence this proceedeth, appeareth, Philip. 2.13. It is God that worketh in you both the will and the deed: so 2. Cor. 7.1. there is a commandement giuen by S. Paul, that we should cleanse our selues; and 1. Iohn 3.5. Euery man that hath hope purgeth himselfe: and 2. Tim. 2.21. He that is a vessell of honour purgeth himselfe:
For the second, we Are commanded to live well and to work, but whence this Proceedeth, appears, Philip. 2.13. It is God that works in you both the will and the deed: so 2. Cor. 7.1. there is a Commandment given by S. Paul, that we should cleanse our selves; and 1. John 3.5. Every man that hath hope Purgeth himself: and 2. Tim. 2.21. He that is a vessel of honour Purgeth himself:
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but from whence this commeth, Paul teacheth vs Ephes. 4.30. The Lord make you strong, for it is •ee that hath sealed you to the day of redemption: and 2. Thessal. 1.11.
but from whence this comes, Paul Teaches us Ephesians 4.30. The Lord make you strong, for it is •ee that hath sealed you to the day of redemption: and 2. Thessal. 1.11.
and to set an edge vpon our praiers and desires, that wee may fetch these graces out of the closet and bosome of our Sauiour Christ, who is as ready to giue as wee to aske.
and to Set an edge upon our Prayers and Desires, that we may fetch these graces out of the closet and bosom of our Saviour christ, who is as ready to give as we to ask.
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Further learne hence, that forasmuch as the most vehement and pithy exhortation to obedience is taken from the manifestation of Christ, that the Gospell euen as it is the Gospell requireth reformation of life, howsoeuer it bee charged either to giue too much occasion to sinne,
Further Learn hence, that forasmuch as the most vehement and pithy exhortation to Obedience is taken from the manifestation of christ, that the Gospel even as it is the Gospel requires Reformation of life, howsoever it be charged either to give too much occasion to sin,
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Now there is no way of saluation for circumcised or vncircumcised, for Iew nor Gentile, before the law nor after, either before our conuersion in the time of our infidelity,
Now there is no Way of salvation for circumcised or uncircumcised, for Iew nor Gentile, before the law nor After, either before our conversion in the time of our infidelity,
or after our conuersion in the time of repentance, but onely in the bloud of Christ, whom by the power of the holy Ghost by the instrument of the word,
or After our conversion in the time of Repentance, but only in the blood of christ, whom by the power of the holy Ghost by the Instrument of the word,
and none hath faith but hee that hath repentance, and none hath repentance but he whose soule is changed, cleansed in his conscience, reformed in his affections;
and none hath faith but he that hath Repentance, and none hath Repentance but he whose soul is changed, cleansed in his conscience, reformed in his affections;
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but consequently in the state of condemnation, except hee repent: for this that is spoken of, 1. Iohn 5.3. Hee that is borne of God, keepeth his commandements, and they bee not burdensome to him.
but consequently in the state of condemnation, except he Repent: for this that is spoken of, 1. John 5.3. He that is born of God, Keepeth his Commandments, and they be not burdensome to him.
for any peace the Gospell can preach vnto thee, thou maiest feare thou art in the state of condemnation ▪ And if thou hardenest thy heart against this sweet sound of the Lords voice, hee will at the length scorne thee,
for any peace the Gospel can preach unto thee, thou Mayest Fear thou art in the state of condemnation ▪ And if thou hardenest thy heart against this sweet found of the lords voice, he will At the length scorn thee,
and he that worketh euill is of the d••• as Christ speaketh Iohn 8.44. So Paul Rom. 12.1. doth besee• them by the merits of Christ (a forcible argument to perswade) that they offer vp their bodies a holy sacrifice vnto God, she•ing that the greatest matter to inforce vs to reformation is take• from mercy. And 1. Cor. 6.15.
and he that works evil is of the d••• as christ speaks John 8.44. So Paul Rom. 12.1. does besee• them by the merits of christ (a forcible argument to persuade) that they offer up their bodies a holy sacrifice unto God, she•ing that the greatest matter to enforce us to Reformation is take• from mercy. And 1. Cor. 6.15.
for the same righteousnesse the law commands, the very same doth faith apprehend, for we doe challenge the promise of God to saue vs, by this, that Christ in our person hath absolutely performed it;
for the same righteousness the law commands, the very same does faith apprehend, for we do challenge the promise of God to save us, by this, that christ in our person hath absolutely performed it;
and this is the argument of S. Paul, Rom. 6.14. Let not (saith he) sin raigne in your mortal bodies, that is, haue dominion ouer you, for yee are not vnder the law but vnder grace, that giueth power to amend.
and this is the argument of S. Paul, Rom. 6.14. Let not (Says he) since Reign in your Mortal bodies, that is, have dominion over you, for ye Are not under the law but under grace, that gives power to amend.
Thirdly, the law commands works absolutely, and admits of no repentance, but the Gospel neuer excludes repentance, the father euer waiting for the returne of his lost son:
Thirdly, the law commands works absolutely, and admits of no Repentance, but the Gospel never excludes Repentance, the father ever waiting for the return of his lost son:
so as the summe of al this is, bloud & water, Ioh. 13.8. must go together, faith in Iesus and the spirit of the Lord Iesus, remission of sins and reformation of life must neuer be disioined.
so as the sum of all this is, blood & water, John 13.8. must go together, faith in Iesus and the Spirit of the Lord Iesus, remission of Sins and Reformation of life must never be disjoined.
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And Abraham did not therefore offer vp his sonne that he might be iustified, but because he was iustified before, therefore he thought nothing too deare to gratifie the Lord with,
And Abraham did not Therefore offer up his son that he might be justified, but Because he was justified before, Therefore he Thought nothing too deer to gratify the Lord with,
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not comparing their persons, for there were diuers of the Prophets as excellently qualified as Iohn; nor that a Minister of the Gospell now should be greater then hee,
not comparing their Persons, for there were diverse of the prophets as excellently qualified as John; nor that a Minister of the Gospel now should be greater then he,
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but that the ministery of Iohn was plainer then that of the Prophets, they but foretelling indefinitely that Christ should come, Iohn pointing at him with his finger, that he was now comming:
but that the Ministry of John was plainer then that of the prophets, they but foretelling indefinitely that christ should come, John pointing At him with his finger, that he was now coming:
for the kingdome is now come, not at hand, Iohn 14.12. Againe, note the excellent Harmonie betweene Iohn the fore-runner, and Christ the after-commer: for Matt. 4.17. Christ vseth the very same words to perswade to amendement of life, because the kingdome of heauen is at hand.
for the Kingdom is now come, not At hand, John 14.12. Again, note the excellent Harmony between John the forerunner, and christ the after-commer: for Matt. 4.17. christ uses the very same words to persuade to amendment of life, Because the Kingdom of heaven is At hand.
For the fourth circumstance, which is the warrant whereby Iohn was authorized to preach, wee note, that all callings in the Church of God must bee warranted expresly in the booke of God.
For the fourth circumstance, which is the warrant whereby John was authorized to preach, we note, that all callings in the Church of God must be warranted expressly in the book of God.
for this is humane, and God hath giuen man this freedome, by the remnant and portion of reason abiding in him, to deuise what may be safest for the state.
for this is humane, and God hath given man this freedom, by the remnant and portion of reason abiding in him, to devise what may be Safest for the state.
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but euery particular place and euery kind of office is set downe, the Church being his owne house, which he meant to beautifie with all necessarie furniture,
but every particular place and every kind of office is Set down, the Church being his own house, which he meant to beautify with all necessary furniture,
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And if Vzziah (2. Sam. 6.7) being no Leuite, was striken with sudden death for but touching the Arke of God which was readie to fall, though his intent was good:
And if Uzziah (2. Sam. 6.7) being no Levite, was stricken with sudden death for but touching the Ark of God which was ready to fallen, though his intent was good:
for burning incense to the Lord, which onely pertained to the Priests to doe, then may these intruders vpon the Lords possessions, feare some plague to light on them for intermedling with these holy things:
for burning incense to the Lord, which only pertained to the Priests to do, then may these intruders upon the lords possessions, Fear Some plague to Light on them for intermeddling with these holy things:
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and that thou canst lawfully conuey it vnto thy selfe, as ( Luk. 3.1.) the spirit of the Lord came vpon Iohn. For to haue this securitie is good in two respects:
and that thou Canst lawfully convey it unto thy self, as (Luk. 3.1.) the Spirit of the Lord Come upon John. For to have this security is good in two respects:
And as Iohn was to crie in his time, so is there as great necessitie laid vpon vs to crie in this time, according to the proportion of that grace we haue receiued.
And as John was to cry in his time, so is there as great necessity laid upon us to cry in this time, according to the proportion of that grace we have received.
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others are able, but not willing to be criers, bringing others a sleepe with their sloth, vpon whom without repentance resteth a woe into lerable to beare, and impossible to auoid.
Others Are able, but not willing to be criers, bringing Others a sleep with their sloth, upon whom without Repentance rests a woe into lerable to bear, and impossible to avoid.
Let crocked things be made straight: that is, let the iudgement be rectified: Let the rough waies be made smooth that is, let thy swelling affections be changed.
Let crocked things be made straight: that is, let the judgement be rectified: Let the rough ways be made smooth that is, let thy swelling affections be changed.
at which time all ordures bee clensed, bridges repaired, the streets pau••l, herbingers goe before to take vp lodging, the trumpets sound, the volley of shot goeth off,
At which time all ordures be cleansed, bridges repaired, the streets pau••l, harbingers go before to take up lodging, the trumpets found, the volley of shot Goes off,
nor to crie for ambition, though the herbinger must not lie without doores: but they must looke for a recompence from the highest, for the world is vnthankfull.
nor to cry for ambition, though the herbinger must not lie without doors: but they must look for a recompense from the highest, for the world is unthankful.
For if they crie to get a name or renowne, or preach in contention, they may crie long enough, they haue all they shall haue, hauing that they sought for, to bee caried in the mouthes,
For if they cry to get a name or renown, or preach in contention, they may cry long enough, they have all they shall have, having that they sought for, to be carried in the mouths,
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his attire and girdle was such as Eliah did weare, 2. King. 1.8. the wild honie was such as Ionathan found in the wood, 1. Sam. 14.25. The meaning whereof is, that his apparell was very base, and his diet such as grew of themselues.
his attire and girdle was such as Elijah did wear, 2. King. 1.8. the wild honey was such as Ionathan found in the wood, 1. Sam. 14.25. The meaning whereof is, that his apparel was very base, and his diet such as grew of themselves.
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for it was prophesied, ( Luk. 1.15.) that he should be a Nazacite, & foretold his parents he should drinke no strong drinke wherein was implied, that his fare should be of the meanest;
for it was prophesied, (Luk. 1.15.) that he should be a Nazacite, & foretold his Parents he should drink no strong drink wherein was implied, that his fare should be of the Meanest;
not as of almes, but of duty: as Gal. 6.5. them that teach you in the word, make them partakers of all your goods: and Rom. 15.27. if the Gentiles be made partakers of their spirituall things, their dutie is also to minister vnto them in carnall things: and 1. Tim. 5.17. The Elder that rules well, is worthy of double honour:
not as of alms, but of duty: as Gal. 6.5. them that teach you in the word, make them partakers of all your goods: and Rom. 15.27. if the Gentiles be made partakers of their spiritual things, their duty is also to minister unto them in carnal things: and 1. Tim. 5.17. The Elder that rules well, is worthy of double honour:
And few there bee can boast at this day of the beneuolence of their people, as Paul did of the Corinths, 2. Cor. 9.2. who according to their power abounded in rich liberality towards him, and would euen haue pulled out their eies to haue done him good.
And few there be can boast At this day of the benevolence of their people, as Paul did of the Corinths, 2. Cor. 9.2. who according to their power abounded in rich liberality towards him, and would even have pulled out their eyes to have done him good.
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Lastly, by this apparell and diet of Iohn learne, that the meaning of the Lord was not, onely to driue and send Iohn to austeritie and strictnesse by this kinde of life,
Lastly, by this apparel and diet of John Learn, that the meaning of the Lord was not, only to driven and send John to austerity and strictness by this kind of life,
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and pruning and cropping the branches, that they might haue spred to haue beene as it were the Lords shadow and his delight? But they stopped their eares,
and pruning and cropping the branches, that they might have spread to have been as it were the lords shadow and his delight? But they stopped their ears,
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and prospered not by their labor, bringing foorth bloudie and vnfauorie fruit, killing the Prophets, and at length crucifying the heire of the vineyard the Lord Iesus:
and prospered not by their labour, bringing forth bloody and vnfauorie fruit, killing the prophets, and At length crucifying the heir of the vineyard the Lord Iesus:
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and as if we had ne•• seene the yoke, doe start and hang backe from humbling out selues before the king of Israel, who hath come to vs by strong winds,
and as if we had ne•• seen the yoke, do start and hang back from humbling out selves before the King of Israel, who hath come to us by strong winds,
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HERE followeth a sixt circumstance, wherein is set downe the frequent concourse of the auditory and people that came to heare this extraordinarie Priest Iohn Baptist, who was of the tribe of Aaron: and how hee entertained them,
HERE follows a sixt circumstance, wherein is Set down the frequent concourse of the auditory and people that Come to hear this extraordinary Priest John Baptist, who was of the tribe of Aaron: and how he entertained them,
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and bragging that they were of the naturall seed of Abraham, as men not yet fit to bee baptized, he takes them vp roughly as euill egges of euill birds, comming of them that persecuted the Gospell, that hee might the deeper pierce into their consciences,
and bragging that they were of the natural seed of Abraham, as men not yet fit to be baptised, he Takes them up roughly as evil eggs of evil Birds, coming of them that persecuted the Gospel, that he might the Deeper pierce into their Consciences,
when there lurketh so much poison in your breasts, when all your deuotion standeth in open ostentation? Euen as Peter challenged Simon Magus Acts 8.23.24. saying, Thou art in the gall of bitternesse, repent if it be possible, and pray, that the thought of thine heart may be forgiuen thee.
when there lurks so much poison in your breasts, when all your devotion Stands in open ostentation? Eve as Peter challenged Simon Magus Acts 8.23.24. saying, Thou art in the Gall of bitterness, Repent if it be possible, and pray, that the Thought of thine heart may be forgiven thee.
Iohn denouncing also their fearefull estate, as that the axe was now laied to the roote of the tree, that faith in Christ and not the glory of comming of Abrahams race, should saue them from hell fire.
John denouncing also their fearful estate, as that the axe was now laid to the root of the tree, that faith in christ and not the glory of coming of Abrahams raze, should save them from hell fire.
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Secondly followeth, a graue exhortation, remouing away many blockes and hindrances wherwith they were blinded that they could not see the truth in Christ.
Secondly follows, a graven exhortation, removing away many blocks and hindrances wherewith they were blinded that they could not see the truth in christ.
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when the word of the Lord is as fire in the heart of Ieremy, and when the purpose of the Lord is that it shall preuaile, it cannot bee crossed by any wit or policy of man.
when the word of the Lord is as fire in the heart of Ieremy, and when the purpose of the Lord is that it shall prevail, it cannot be crossed by any wit or policy of man.
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For great exceptions might haue beene taken against Iohn: first, preaching there was a Kingdome at hand, it might haue come neere to treason, sounding in the eares of Herod to the dispossessing of him:
For great exceptions might have been taken against John: First, preaching there was a Kingdom At hand, it might have come near to treason, sounding in the ears of Herod to the dispossessing of him:
so as no doubt they suggested to the King, that it was dangerous for the State and touched the Crowne, that he should whisper into the peoples eares of the comming of a new King, labouring heereby to haue their flocking staied by Proclamation or other sharpe commandement;
so as no doubt they suggested to the King, that it was dangerous for the State and touched the Crown, that he should whisper into the peoples ears of the coming of a new King, labouring hereby to have their flocking stayed by Proclamation or other sharp Commandment;
as that also, if this man were tolerated and winked at, the great Fathers of the Church might bee exposed to great shame and obloquy, as keeping the keyes of heauen,
as that also, if this man were tolerated and winked At, the great Father's of the Church might be exposed to great shame and obloquy, as keeping the keys of heaven,
And againe, it might be thought fantasticall, that the people would leaue their trades to goe so farre to heare Iohn. And for the Pharises themselues, they (as Luke 7.30.) despised the counsell of God,
And again, it might be Thought fantastical, that the people would leave their trades to go so Far to hear John. And for the Pharisees themselves, they (as Lycia 7.30.) despised the counsel of God,
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and were not baptized of him: and Mat. 21.27. Christ telleth them, they would neuer beleeue that Iohn came from heauen, but laboured by all meanes to supplant him;
and were not baptised of him: and Mathew 21.27. christ Telleth them, they would never believe that John Come from heaven, but laboured by all means to supplant him;
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for Iohn soone loseth many of his hearers, some comming onely to behold him, some to intrap him, some to see what was in him that was so much renowmed,
for John soon loses many of his hearers, Some coming only to behold him, Some to entrap him, Some to see what was in him that was so much renowned,
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or to be infranchised before hee thinkes himselfe bond, or to bee washed before hee seeth himselfe vncleane? secondly, a belee•• that the bloud of Christ is of force and able to purge vs of all 〈 ◊ 〉 sinnes:
or to be enfranchised before he thinks himself bound, or to be washed before he sees himself unclean? secondly, a belee•• that the blood of christ is of force and able to purge us of all 〈 ◊ 〉 Sins:
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Heere the Iesuits like Spiders that sucke vp poison, gather vpon this confession of the people, a confession of shrift, that euery one should whisper his sinnes into the eares of the Priest before he can be pardoned, which is most absurd:
Here the Iesuits like Spiders that suck up poison, gather upon this Confessi of the people, a Confessi of shrift, that every one should whisper his Sins into the ears of the Priest before he can be pardoned, which is most absurd:
for first, the wo•• heere vsed beares not any secret confession, being answerable 〈 ◊ 〉 that, Leu. 16.21: where the Priest was to confesse all the people sins, and to put them vpon the scape Goate, which praefigu•• Christ:
for First, the wo•• Here used bears not any secret Confessi, being answerable 〈 ◊ 〉 that, Leu. 16.21: where the Priest was to confess all the people Sins, and to put them upon the escape Goat, which praefigu•• christ:
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for the profess••• of faith is requisite in them that are of yeares and baptized, 〈 ◊ 〉 we are not then first ingrafted into Christ when we are bapti•••• but being already ingrafted we are then confirmed, and therefore Act. 8.37. the Eunuch first confessed is faith, and then was baptized by Philip. And Mar. 16.16. He that shall beleeue and be baptized shall be saued:
for the profess••• of faith is requisite in them that Are of Years and baptised, 〈 ◊ 〉 we Are not then First ingrafted into christ when we Are bapti•••• but being already ingrafted we Are then confirmed, and Therefore Act. 8.37. the Eunuch First confessed is faith, and then was baptised by Philip. And Mar. 16.16. He that shall believe and be baptised shall be saved:
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Yea the Lord hath so cloathed his Ministers with wisedome and with righteousnesse, as they are able to appropriate the iudgements of God to particular sinnes,
Yea the Lord hath so clothed his Ministers with Wisdom and with righteousness, as they Are able to Appropriate the Judgments of God to particular Sins,
And as it is said 〈 ◊ 〉 Esay: Speake what euer it cost thee, be not ashamed to tell them, the be shamelesse of their faults. Whereupon Esay 50.6. saith:
And as it is said 〈 ◊ 〉 Isaiah: Speak what ever it cost thee, be not ashamed to tell them, the be shameless of their Faults. Whereupon Isaiah 50.6. Says:
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Thirdly note, he reproueth them, because it was pro•••ble for the people, to vnderstand what grosse abusers they were of Moses chaire, carying a great and goodly shew of external sanctimony and holinesse among the people:
Thirdly note, he Reproveth them, Because it was pro•••ble for the people, to understand what gross Abusers they were of Moses chair, carrying a great and goodly show of external sanctimony and holiness among the people:
yet both agree in this, to be viperously minded against the Gospell, eu••• as the Atheists and Papists in these daies haue the same pois•• of their hearts common against the true professors, howsoeuer they bee diuersly distracted in factions.
yet both agree in this, to be viperously minded against the Gospel, eu••• as the Atheists and Papists in these days have the same pois•• of their hearts Common against the true professors, howsoever they be diversely distracted in factions.
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Therefore Saint Iohn knowing it to bee so difficult to sound the vast bottome of their filthie foules, they were so hardened and ouergrowne in hypocrisie, hee breaketh out into admiration, that their hearts being fraught with such vncleannesse, they should thinke it possible to flie from the vengeance that would at the last pursue them.
Therefore Saint John knowing it to be so difficult to found the vast bottom of their filthy fowls, they were so hardened and overgrown in hypocrisy, he breaks out into admiration, that their hearts being fraught with such uncleanness, they should think it possible to fly from the vengeance that would At the last pursue them.
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Let vs therefore keepe the conscience tender, and apply our hearts to entertaine the seruice and worship of God in puritie and simplicitie, assuring our selues it is not our outward pretence of holinesse,
Let us Therefore keep the conscience tender, and apply our hearts to entertain the service and worship of God in purity and simplicity, assuring our selves it is not our outward pretence of holiness,
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So Paul calleth false teachers dogges, snarling against the preaching of the truth: sometime they are called swine, to disgrace the filthinesse of mans nature:
So Paul calls false Teachers Dogs, snarling against the preaching of the truth: sometime they Are called Swine, to disgrace the filthiness of men nature:
Thus do•• sinne strangely change vs, and thus are men when the Lord h••• giuen them ouer, that they haue not the property of one beak, but of all beasts:
Thus do•• sin strangely change us, and thus Are men when the Lord h••• given them over, that they have not the property of one beak, but of all beasts:
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Will you steale, and commit adultery, auburne incense vnto Baal, and come and stand before me in this house where my name is called vpon? Nay, the Lord abhorreth all such manner of worship and sacrifice,
Will you steal, and commit adultery, auburn incense unto Baal, and come and stand before me in this house where my name is called upon? Nay, the Lord abhorreth all such manner of worship and sacrifice,
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as himselfe protesteth, Esa. 66. The sacrifice of a sheepe in this sort I esteeme as the bloud of a m•• For though the meanes to auoid the wrath to come, be by conming to Gods ordinance of preaching;
as himself protesteth, Isaiah 66. The sacrifice of a sheep in this sort I esteem as the blood of a m•• For though the means to avoid the wrath to come, be by conming to God's Ordinance of preaching;
So as if we will be trees of righteousnesse engrafted into Christ, we must shew foorth the fruits and not the leaues of righteousnesse by the operation of his spirit:
So as if we will be trees of righteousness engrafted into christ, we must show forth the fruits and not the leaves of righteousness by the operation of his Spirit:
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for thou canst not be one flesh with a harlot, and one spirit with the Lord Iesus, 1. Cor. 6. and charitie ought not to make mee beleeue him to be Christs sheepe that heareth not his voice.
for thou Canst not be one Flesh with a harlot, and one Spirit with the Lord Iesus, 1. Cor. 6. and charity ought not to make me believe him to be Christ sheep that hears not his voice.
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Since then the Lord requireth, that wee should approoue our faith to men, and manifest our reconciliation with God in heauen by the works of loue shewed to men on earth, let vs weigh our steppes that they may be straight, watch ouer our words that they may be gracious, passe nothing through our fingers that shall be entangled with the hurt of our neighbour,
Since then the Lord requires, that we should approve our faith to men, and manifest our reconciliation with God in heaven by the works of love showed to men on earth, let us weigh our steps that they may be straight, watch over our words that they may be gracious, pass nothing through our fingers that shall be entangled with the hurt of our neighbour,
but measure out our actions by the rule and square of religious loue. And say not with your selues, &c. This is the second point before deliuered, namely, the godlie and graue exhortation Iohn made vnto these false hearted Pharisees and Sadduces, containing two parts:
but measure out our actions by the Rule and square of religious love. And say not with your selves, etc. This is the second point before Delivered, namely, the godly and graven exhortation John made unto these false hearted Pharisees and Sadducees, containing two parts:
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that they should not presume vpon the externall priuiledge they had, of being circumcised as the children of Abraham. For this was the error of their iudgement, that the whole seed of Abraham by generation of the flesh, were within the couenant of grace to be saued.
that they should not presume upon the external privilege they had, of being circumcised as the children of Abraham. For this was the error of their judgement, that the Whole seed of Abraham by generation of the Flesh, were within the Covenant of grace to be saved.
So as there is a double election in the house of Israel, first generall, that all that came of the loines of Abraham should haue this dignity, to be accounted within the couenant, to partake of the word and seale of circumcision.
So as there is a double election in the house of Israel, First general, that all that Come of the loins of Abraham should have this dignity, to be accounted within the Covenant, to partake of the word and seal of circumcision.
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The second is a speciall election out of the former, that out of the seed of Abraham, one seed onely should be saued: as it is Malach. 1.2. Is not Esau Iacobs brother? yet haue I hated Esau and loued Iacob.
The second is a special election out of the former, that out of the seed of Abraham, one seed only should be saved: as it is Malachi 1.2. Is not Esau Iacobs brother? yet have I hated Esau and loved Iacob.
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Whereupon gather, that if these Pharisees had not beene blinded and bereaued of the spirit of truth, they would neuer haue stood vpon any externall priuiledge:
Whereupon gather, that if these Pharisees had not been blinded and bereaved of the Spirit of truth, they would never have stood upon any external privilege:
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If all the Iewes were within the compasse of the promise, and the couenant of grace by vertue of the outward seale of cutting the foreskin of the flesh,
If all the Iewes were within the compass of the promise, and the Covenant of grace by virtue of the outward seal of cutting the foreskin of the Flesh,
yet did not the promise pertaine to Esau, as is proued by two testimonies of Scripture, Gen. 25, 23. The elder shall serue the yonger: and Mal. 1.2. I haue loued Iacob and hated Esau, his seruitude in the flesh being ioyned with the hatred of God vpon his soule.
yet did not the promise pertain to Esau, as is proved by two testimonies of Scripture, Gen. 25, 23. The elder shall serve the younger: and Malachi 1.2. I have loved Iacob and hated Esau, his servitude in the Flesh being joined with the hatred of God upon his soul.
So as the difference betweene the children of Abraham according to the flesh onely, and according to the flesh and spirit also, standeth in these two things:
So as the difference between the children of Abraham according to the Flesh only, and according to the Flesh and Spirit also, Stands in these two things:
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secondly, in the effects of faith and sanctification, for he is a true childe of Abraham, that walketh in the faith and steppes of Abraham, Roman. 4.12. and they that doe otherwise, (as Christ saith, Ioh. 8.44.) are the children of their father.
secondly, in the effects of faith and sanctification, for he is a true child of Abraham, that walks in the faith and steps of Abraham, Roman. 4.12. and they that do otherwise, (as christ Says, John 8.44.) Are the children of their father.
For vnder this pretence of issuing from Abrahams loines, they would despise that sonne, and abandon that Messias in whom Abraham and the rest of the fathers looked and trusted to be saued.
For under this pretence of issuing from Abrahams loins, they would despise that son, and abandon that Messias in whom Abraham and the rest of the Father's looked and trusted to be saved.
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but it was giuen indefinitely without limitation (to thy seed) as of one: which is that Paul prooueth, Gal. 3.16. namely, that there could be no reconciliation betweene the Iewes and the Gentiles, but by that one seed which was Christ.
but it was given indefinitely without limitation (to thy seed) as of one: which is that Paul proveth, Gal. 3.16. namely, that there could be no reconciliation between the Iewes and the Gentiles, but by that one seed which was christ.
because God is able euen of stones to raise vp children vnto Abraham. And at the first Abraham indeed was dead in respect of that strength of nature to beget a childe, Gen. 18.12. and it was as easie to make a stone a man, as to make a dead man get a man.
Because God is able even of stones to raise up children unto Abraham. And At the First Abraham indeed was dead in respect of that strength of nature to beget a child, Gen. 18.12. and it was as easy to make a stone a man, as to make a dead man get a man.
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This is the third point was deliuered, namely, the commination which Iohn vsed, mixing and interlacing his sermon with the iudgements of God, wherein he threatneth them with eternall damnation,
This is the third point was Delivered, namely, the commination which John used, mixing and interlacing his sermon with the Judgments of God, wherein he threatens them with Eternal damnation,
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The roots of the trees are compared to the soules of men, the forme of the speech prefigureth the finall sentence that shall bee giuen at the latter day, the hewing downe signifieth the separation of the bastardly Iewes from the communion and fellowship of the true Israelites;
The roots of the trees Are compared to the Souls of men, the Form of the speech prefigureth the final sentence that shall be given At the latter day, the hewing down signifies the separation of the bastardly Iewes from the communion and fellowship of the true Israelites;
and for that time (as Acts 17.30.) God will not call you to any heauie reckoning, he hath bene carefull to dresse his garden, he hath suffered you to abuse the people by your gouernment in the Church,
and for that time (as Acts 17.30.) God will not call you to any heavy reckoning, he hath be careful to dress his garden, he hath suffered you to abuse the people by your government in the Church,
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learne, that when the Gospell is preached, then the Lord comes to make a separation betweene the elect and the reprobate, which could not before be discerned,
Learn, that when the Gospel is preached, then the Lord comes to make a separation between the elect and the Reprobate, which could not before be discerned,
for when this raine falleth, then the Lord meaneth to trie who is truely planted and hath taken root in his sonne, and if (as Heb. 6.7.) it bringeth foorth herbes meet for the dresser, then receiueth it a blessing;
for when this rain falls, then the Lord means to try who is truly planted and hath taken root in his son, and if (as Hebrew 6.7.) it brings forth herbs meet for the dresser, then receiveth it a blessing;
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And to applie this more neerely to our selues, if the Sodomites ( Gen. 19.28.) were wasted with fire for abusing but one Lot: If the Niniuites had beene destroyed ( Ionah 4.11.) for not repenting at the preaching of one Ionah: If they were put to death that despised but one Moses, and the old world ( Gen. 6.13.) swept away for contemning the preaching of one Noah: If they were giuen vp ( Rom. 1.24.) to serue their owne lusts, that profited not by that one light of nature, whereby they were constrained to acknowledge a superiour power, that made that excellent frame of heauen and earth.
And to apply this more nearly to our selves, if the Sodomites (Gen. 19.28.) were wasted with fire for abusing but one Lot: If the Niniuites had been destroyed (Jonah 4.11.) for not repenting At the preaching of one Jonah: If they were put to death that despised but one Moses, and the old world (Gen. 6.13.) swept away for contemning the preaching of one Noah: If they were given up (Rom. 1.24.) to serve their own Lustiest, that profited not by that one Light of nature, whereby they were constrained to acknowledge a superior power, that made that excellent frame of heaven and earth.
If the Pharisees were thus sharpely charged and reprooued for not amending their liues at these few sermons of one Iohn Baptist, much more may wee feare lest wee be swallowed vp of present destruction, that haue had so many sounds of the Lords trumpets and yet haue not retired from our owne waies, that after so much dressing,
If the Pharisees were thus sharply charged and reproved for not amending their lives At these few Sermons of one John Baptist, much more may we Fear lest we be swallowed up of present destruction, that have had so many sounds of the lords trumpets and yet have not retired from our own ways, that After so much dressing,
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We say with Paul, who is our patterne and forerunner, that we haue weapons for all those that shall despaire after the obedience of Gods Saints fulfilled,
We say with Paul, who is our pattern and forerunner, that we have weapons for all those that shall despair After the Obedience of God's Saints fulfilled,
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and it is not the horror of damnation but the commemoration of the Lords mercie shewed toward vs in giuing his owne Sonne to so ignominious a death, to ransome vs from that curse wee had incurred.
and it is not the horror of damnation but the commemoration of the lords mercy showed towards us in giving his own Son to so ignominious a death, to ransom us from that curse we had incurred.
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as Christ saith, If the casting out of a diuell be a good worke, why am not I a good man? So as first the person must be accepted before the worke be accepted,
as christ Says, If the casting out of a Devil be a good work, why am not I a good man? So as First the person must be accepted before the work be accepted,
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and no person can please without faith that purifieth the heart, and there is no such heart where religion dependeth not vpon the true worship of the law of God;
and no person can please without faith that Purifieth the heart, and there is no such heart where Religion dependeth not upon the true worship of the law of God;
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And for Paul before his conuersion who could except against his life? nay as he testifieth of himselfe, hee walked according to all the ordinances the law prescribed;
And for Paul before his conversion who could except against his life? nay as he Testifieth of himself, he walked according to all the ordinances the law prescribed;
And if religion do not distinguish betweene men, the heathen shall condemne both vs and them, who by the meere instinct of nature liued in the hatred of grosse sinnes,
And if Religion do not distinguish between men, the heathen shall condemn both us and them, who by the mere instinct of nature lived in the hatred of gross Sins,
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but an vnfaithfull and vnfruitfull Protestant and Professor is good for nothing, (being but a rotten bough or branch of a fruitlesse and barren vine) but to be burned.
but an unfaithful and unfruitful Protestant and Professor is good for nothing, (being but a rotten bough or branch of a fruitless and barren vine) but to be burned.
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first, sinnes in substance, such as are contrarie to the expresse commandement of God, as adulterie is absolutely a sinne in Dauid as wel as in any other:
First, Sins in substance, such as Are contrary to the express Commandment of God, as adultery is absolutely a sin in David as well as in any other:
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Now if that tree be neare vnto burning that brings not foorth good fruit, what shall wee say of those trees that from the root of a filthy and fleshly heart bring forth vnsauory and stinking fruit? If Diues be damned Luk. 16.22.
Now if that tree be near unto burning that brings not forth good fruit, what shall we say of those trees that from the root of a filthy and fleshly heart bring forth unsavoury and stinking fruit? If Diues be damned Luk. 16.22.
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and doe grind the faces of the poore? If he were bound hand and foot ( Mat. 18.33.) that prosecuted his right so extremely against his fellow seruant, whither shall they be cast that labour the vniust vexation of men, pretending title to that coat they neuer bought? If Obadiah shall hardly answer it, 1. Kin. 18.4.
and do grind the faces of the poor? If he were bound hand and foot (Mathew 18.33.) that prosecuted his right so extremely against his fellow servant, whither shall they be cast that labour the unjust vexation of men, pretending title to that coat they never bought? If Obadiah shall hardly answer it, 1. Kin. 18.4.
and plant, and mary, and giue in mariage, all which in themselues were lawfull, were swept and caried away ( Gen. 7.) with the vniuersall floud, whither shall the tempest of the Lords fury cary them that blaspheme against his name, snarle against his messengers,
and plant, and marry, and give in marriage, all which in themselves were lawful, were swept and carried away (Gen. 7.) with the universal flood, whither shall the tempest of the lords fury carry them that Blaspheme against his name, snarl against his messengers,
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and like swine doe wallow in their owne filthinesse, all which are simply abhominable in themselues? If the Pharisees that were carefull to heare Iohn with some good minde, were so sharpely reproued as to be termed vipers, what title may be giuen to them that refuse altogether to come? If they that heare not the voice of Christ bee not his sheepe, what be they that turne against him to rend him? Or that come to the Temple to no other end then to intrap him? If of three sorts of seeds and hearers, whereof the one takes the feed, the second receiues it with some good heart, the third cherisheth it so well as it growe to a blade,
and like Swine do wallow in their own filthiness, all which Are simply abominable in themselves? If the Pharisees that were careful to hear John with Some good mind, were so sharply reproved as to be termed vipers, what title may be given to them that refuse altogether to come? If they that hear not the voice of christ be not his sheep, what be they that turn against him to rend him? Or that come to the Temple to no other end then to entrap him? If of three sorts of seeds and hearers, whereof the one Takes the feed, the second receives it with Some good heart, the third Cherishes it so well as it grow to a blade,
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where shall they rest that neuer vouchsafed with any religious eares to heare the message of saluation brought them? If many bee shut out that preached the Gospell,
where shall they rest that never vouchsafed with any religious ears to hear the message of salvation brought them? If many be shut out that preached the Gospel,
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and many that striue to enter in shall not, what place shall bee prepared for them that thinke themselues too fine to binde vp the wounds of the broken hearted,
and many that strive to enter in shall not, what place shall be prepared for them that think themselves too fine to bind up the wounds of the broken hearted,
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and that haue euery step since their first birth directly sailed toward hell, disanowing all meanes whereby they might bee reduced to the right way? If the fig-tree was accursed because it had no fruit,
and that have every step since their First birth directly sailed towards hell, disanowing all means whereby they might be reduced to the right Way? If the Fig tree was accursed Because it had no fruit,
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though ( Marke 11.13.) it was full of leaues, what curse shall light vpon those trees that are ful of poisoned and corrupt fruit ▪ Note also Saint Iohn saith euery tree, not excepting any,
though (Mark 11.13.) it was full of leaves, what curse shall Light upon those trees that Are full of poisoned and corrupt fruit ▪ Note also Saint John Says every tree, not excepting any,
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and this is a wonderfull consolation to all Gods children; for all that are in Christ, Rom. 8.1. are out of condemnation, and he hath Christ that hath his spirit;
and this is a wonderful consolation to all God's children; for all that Are in christ, Rom. 8.1. Are out of condemnation, and he hath christ that hath his Spirit;
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for though faith alone doth iustifie, yet faith that is alone doth neuer iustifie, but is dead without workes: like that charity Iames 2.16. which onely bids a man warme him, but doth not giue him wherewithall to refresh him.
for though faith alone does justify, yet faith that is alone does never justify, but is dead without works: like that charity James 2.16. which only bids a man warm him, but does not give him wherewithal to refresh him.
MATH. chap. 3. vers. 11. Indeed I baptize you with water to amendment of life, but he that commeth after me is mightier then I, whose shooes I am not worthy to beare, he will baptize you with the holy Ghost and with fire.
MATH. chap. 3. vers. 11. Indeed I baptise you with water to amendment of life, but he that comes After me is Mightier then I, whose shoes I am not worthy to bear, he will baptise you with the holy Ghost and with fire.
and to plucke vp this opinion by the ••ooes, making protestation, that there was great disparagement and inequality between him and Christ, his baptisme and Christs, his person being but the herbinger,
and to pluck up this opinion by the ••ooes, making protestation, that there was great disparagement and inequality between him and christ, his Baptism and Christ, his person being but the herbinger,
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yea so great, as he was not worthy to do him the basest seruice, so much as to pull off his shooes, this being a prouer be taken from those countries, where trauelle•s going in the heat all day, did accustome at their iourneies end to haue a seruant attendant, to plucke off their shooes and to wash their feete.
yea so great, as he was not worthy to do him the Basest service, so much as to pull off his shoes, this being a prover be taken from those countries, where trauelle•s going in the heat all day, did accustom At their journeys end to have a servant attendant, to pluck off their shoes and to wash their feet.
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but he compareth his owne person with the person of Christ, and that which he worketh visibly with water, with that which Christ worketh supernaturally cleansing the conscience.
but he compareth his own person with the person of christ, and that which he works visibly with water, with that which christ works supernaturally cleansing the conscience.
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and there is the same humane nature is a child as in a man, and no other baptisme in substance now then this of Iohns, being both instituted by the same Lord.
and there is the same humane nature is a child as in a man, and no other Baptism in substance now then this of Iohns, being both instituted by the same Lord.
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then did not Christ sanctifie our baptisme in his flesh; which is false: for man can giue but the outward element, and Christ alone doth purge the soule.
then did not christ sanctify our Baptism in his Flesh; which is false: for man can give but the outward element, and christ alone does purge the soul.
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as that Paul is said to saue soules, and to haue begot Onesimus in the faith, Philemon, chap. 1. and our ministerie is called the ministerie of the spirit:
as that Paul is said to save Souls, and to have begotten Onesimus in the faith, Philemon, chap. 1. and our Ministry is called the Ministry of the Spirit:
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for otherwise, why should Lydiaes heart bee opened more then any of the rest of the hearers? there was the same voice of man sounding into the same eares of men by nature,
for otherwise, why should Lydiaes heart be opened more then any of the rest of the hearers? there was the same voice of man sounding into the same ears of men by nature,
But doe not the words of institution worke something, and bee they not operatorious to worke some change? As the words bee pronounced with the organ and instrument of the mouth, it cannot make the bread to alter the substance;
But do not the words of Institution work something, and be they not operatorious to work Some change? As the words be pronounced with the organ and Instrument of the Mouth, it cannot make the bred to altar the substance;
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but not to them that eate it not: to the elect it is effectually conueied; to the reprobate it is truely offered by God, but separate by their vnbeleefe.
but not to them that eat it not: to the elect it is effectually conveyed; to the Reprobate it is truly offered by God, but separate by their unbelief.
by the dipping in the water is represented the death of Christ, and his resurrection signified by pulling out of the water, that as we are buried with him in Baptisme,
by the dipping in the water is represented the death of christ, and his resurrection signified by pulling out of the water, that as we Are buried with him in Baptism,
for there he compareth the Law to the Gospell, Moses to the Apostles? Moses gaue vnto the people the two tables, which was onely a commandement externall,
for there he compareth the Law to the Gospel, Moses to the Apostles? Moses gave unto the people the two tables, which was only a Commandment external,
for he giues but increase and blessing to his worke-mens labour, and though the voice of the Preacher be but a vanishing voice, wanting power to affect the conscience,
for he gives but increase and blessing to his workmen's labour, and though the voice of the Preacher be but a vanishing voice, wanting power to affect the conscience,
So as vnlesse we doe embrace this ordinance of God, to follow them whom hee hath made his armes to reach forth vnto vs the bread of life we can neuer beleeue;
So as unless we do embrace this Ordinance of God, to follow them whom he hath made his arms to reach forth unto us the bred of life we can never believe;
Iohn must be regarded because he puts on water, for who is not glad to receiue his pardon by the person of any? and why should their feet bee contemptible that bring vs such newes from the mouth of God? And if wee dare not in paine of damnation but thinke reuerently of the seales, that is, of water and bread in the Sacraments,
John must be regarded Because he puts on water, for who is not glad to receive his pardon by the person of any? and why should their feet be contemptible that bring us such news from the Mouth of God? And if we Dare not in pain of damnation but think reverently of the Seals, that is, of water and bred in the Sacraments,
and that is weary of the candle of truth, hath cause to suspect that he is not yet baptized with the holy Ghost. In Ioh. 3.5. this spirit is compared to water cleansing the soule inwardly, which hath three properties: first, to wash away filthinesse:
and that is weary of the candle of truth, hath cause to suspect that he is not yet baptised with the holy Ghost. In John 3.5. this Spirit is compared to water cleansing the soul inwardly, which hath three properties: First, to wash away filthiness:
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BEcause it falleth out in great auditories and assemblies, that there bee many wilfull and peruerse persons, which doe not esteeme of the Lords rich bounty,
Because it falls out in great Auditors and assemblies, that there be many wilful and perverse Persons, which do not esteem of the lords rich bounty,
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Iohn Baptis• doth heere denounce peremptory vengeance and intollerable torment against all ••ose that shall not submit themselues to the ministery of the Messias,
John Baptis• does Here denounce peremptory vengeance and intolerable torment against all ••ose that shall not submit themselves to the Ministry of the Messias,
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and that they which will not bee baptized with the fire of the holy Ghost and of Christ, that is, with his bloud and with his spirit, shall be baptized with the fire of hell.
and that they which will not be baptised with the fire of the holy Ghost and of christ, that is, with his blood and with his Spirit, shall be baptised with the fire of hell.
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and should winnow the people to make a separation betweene the bastardly brood of Abraham, and the true Nathaniels, Ioh. 1. chap. 47. Israelites in whom is no guile, betweene them that had onely the marke of circumcision in the flesh,
and should winnow the people to make a separation between the bastardly brood of Abraham, and the true nathaniel's, John 1. chap. 47. Israelites in whom is no guile, between them that had only the mark of circumcision in the Flesh,
By floore, vnderstand all places where a Church may be gathered, or more specially for a visible Church alreadie gathered, Iohn addressing his speech heere to the Iewes, which were at this time the Church of God.
By floor, understand all places where a Church may be gathered, or more specially for a visible Church already gathered, John addressing his speech Here to the Iewes, which were At this time the Church of God.
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After this maner is the word in the Epistle to the Hebrewes, compared to a sword with two edges, that cutteth two waies, either to conuersion if it be beleeued,
After this manner is the word in the Epistle to the Hebrews, compared to a sword with two edges, that cutteth two ways, either to conversion if it be believed,
Hereupon it is, that Simeon did prophesie to Mary ( Luk. 2.34.) to preuent any conceit might rise in her minde of her dignitie and glory, being the mother of the eternall Lord, heereby thinking that all the world should applaud her for her Sonne, telling her, that this child should be set vp for the rising and ruine of many;
Hereupon it is, that Simeon did prophesy to Marry (Luk. 2.34.) to prevent any conceit might rise in her mind of her dignity and glory, being the mother of the Eternal Lord, hereby thinking that all the world should applaud her for her Son, telling her, that this child should be Set up for the rising and ruin of many;
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setting others on fire to persecute it, to quench and to impugne it. This effect had it in Iohns time, some saying, that he was an honest man; some, that he was Christ;
setting Others on fire to persecute it, to quench and to impugn it. This Effect had it in Iohns time, Some saying, that he was an honest man; Some, that he was christ;
and others more plainely, that hee was a diuell, all before being as they thought well circumcised and the children of Abraham. So when Christ spake in his owne person, the chaffe flew away,
and Others more plainly, that he was a Devil, all before being as they Thought well circumcised and the children of Abraham. So when christ spoke in his own person, the chaff flew away,
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and then was easily knowen who was an hypocrite, hee comming to some place where they had rather haue their hogges ( Mark. 5.17.) then their soules saued;
and then was Easily known who was an hypocrite, he coming to Some place where they had rather have their hogs (Mark. 5.17.) then their Souls saved;
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not that it is the property of the Gospell to breed dissention, but it is the malice of Sathan to enrage mens hearts, that they should not receiue it, that his barnes might be full.
not that it is the property of the Gospel to breed dissension, but it is the malice of Sathan to enrage men's hearts, that they should not receive it, that his Barns might be full.
For the Pharisees heere which had the chiefest places in the Church, they pretend to haue the Oracles and the temple, to bee descended from the Patriarks,
For the Pharisees Here which had the chiefest places in the Church, they pretend to have the Oracles and the temple, to be descended from the Patriarchs,
Now if they that stand onely in defence of that God himselfe ordained, and like not that any of that should be abrogated by the Gospell, are but chaffe, what shall they be that seeke to maintain their owne traditions against both law and Gospell,
Now if they that stand only in defence of that God himself ordained, and like not that any of that should be abrogated by the Gospel, Are but chaff, what shall they be that seek to maintain their own traditions against both law and Gospel,
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and stand in defence of many corruptions in the Church of God, and yet perswade the Prince that all is well, what can they bee but chaffe of the worst sort?
and stand in defence of many corruptions in the Church of God, and yet persuade the Prince that all is well, what can they be but chaff of the worst sort?
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To this we answer, that the cause is, first, the want of fanning in many places of the land, the people hauing onely a man set ouer them, that can giue no one word to separate,
To this we answer, that the cause is, First, the want of fanning in many places of the land, the people having only a man Set over them, that can give no one word to separate,
for can the wild asse bray if he hath grasse? or the oxe low if he hath fodder? or an hypocrite shew himselfe till his heart be discouered, and his vizard taken off? All the plagues of Egypt which made Pharaohs heart to relent somewhat,
for can the wild Ass bray if he hath grass? or the ox low if he hath fodder? or an hypocrite show himself till his heart be discovered, and his vizard taken off? All the plagues of Egypt which made Pharaohs heart to relent somewhat,
A second cause of this is, that where there is fanning, yet it hath no power, they huckstering and tempering of it for their owne fame and for Balac•s offer of preferment,
A second cause of this is, that where there is fanning, yet it hath no power, they huckstering and tempering of it for their own fame and for Balac•s offer of preferment,
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What? doe you meane the floore must be purged in this life, and that there must be nothing but wheat in the Church of God? Why this cannot bee till that great day of separation,
What? do you mean the floor must be purged in this life, and that there must be nothing but wheat in the Church of God? Why this cannot be till that great day of separation,
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when he hath beene long taught, but like an idle and slothfull professor, is still to be trained vp in the rudiments of religion, it is no reason to let him be in this floore without feeling some smart for his negligence:
when he hath been long taught, but like an idle and slothful professor, is still to be trained up in the rudiments of Religion, it is no reason to let him be in this floor without feeling Some smart for his negligence:
for seeing himselfe debarred and disfranchised from the citie of God, he would bee ashamed, and this his abdication would bring him to humility, whereby his soule might be saued:
for seeing himself debarred and disfranchised from the City of God, he would be ashamed, and this his abdication would bring him to humility, whereby his soul might be saved:
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Thirdly, he sinneth against the Church in admitting such a one, for who would suffer a leprous man to lie with a child? and this animateth and emboldeneth others to sinne by the sight of his impunity,
Thirdly, he Sinneth against the Church in admitting such a one, for who would suffer a leprous man to lie with a child? and this animateth and emboldeneth Others to sin by the sighed of his impunity,
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Did God in the law abhorre lepers, and must no man that touched a dead carkase partake of the Passeouer a moneth after? and shall not whoredome and such like vncleannesse, bee a cause to barre men from the Supper of the Lord? Paul said plainely, (1. Cor. 5.7.) Purge out the old leauen, speaking of him that had committed incest, comparing the Paschall lambe to the Gospell;
Did God in the law abhor lepers, and must no man that touched a dead carcase partake of the Passover a Monn After? and shall not whoredom and such like uncleanness, be a cause to bar men from the Supper of the Lord? Paul said plainly, (1. Cor. 5.7.) Purge out the old leaven, speaking of him that had committed Incest, comparing the Paschal lamb to the Gospel;
it is in thy power to giue, and answer the church at thy perill thou must: (whatsoeuer the law of the Magistrate is) for no man may command thee to sinne,
it is in thy power to give, and answer the Church At thy peril thou must: (whatsoever the law of the Magistrate is) for no man may command thee to sin,
We answer, that if the censures of the church were so duly executed when there was no Christian magistrate to countenance and protect them, much more might they bee so now when they might haue the sword also to assist them.
We answer, that if the censures of the Church were so duly executed when there was no Christian magistrate to countenance and Pact them, much more might they be so now when they might have the sword also to assist them.
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And if the churches of Iudaea and Galile (as we may see Acts 2. & 3.) did multiply exceedingly, hauing the magistrate not against them, though not with them;
And if the Churches of Iudaea and Galilee (as we may see Acts 2. & 3.) did multiply exceedingly, having the magistrate not against them, though not with them;
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much more might they flourish now, hauing the Christian law of the Magistrate binding their bodies whose consciences should be bound by the censures of the Church.
much more might they flourish now, having the Christian law of the Magistrate binding their bodies whose Consciences should be bound by the censures of the Church.
But is it no true Church where this exact cleansing is not? And is it not the table of the Lord because some strangers besides children are receiued? and is the whole lumpe infected by a little leauen? God forbid:
But is it not true Church where this exact cleansing is not? And is it not the table of the Lord Because Some Strangers beside children Are received? and is the Whole lump infected by a little leaven? God forbid:
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or Annaes praiers lesse auailable, because many swine entred into the Temple? The church (saith Paul ) hath no such custome to be contentious, 1. Cor. 11.16.
or anna's Prayers less available, Because many Swine entered into the Temple? The Church (Says Paul) hath not such custom to be contentious, 1. Cor. 11.16.
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Was not the church of Iuda the floore of the Lord, though the Pharises taught false and corrupt doctrine, that Gods name was not taken in vaine vnlesse men were openly forsworne, and though the high Priests were aduanced by simony? Christ himselfe saith it was,
Was not the Church of Iuda the floor of the Lord, though the Pharisees taught false and corrupt Doctrine, that God's name was not taken in vain unless men were openly forsworn, and though the high Priests were advanced by simony? christ himself Says it was,
and that the Pharises stand so close about the Princes mouth, as that she can hardly breath in the wholsome aire of the truth, what hope is there of a better separation but the fanne of fiery triall, that if wind will not doe it, persecution may doe it:
and that the Pharisees stand so close about the Princes Mouth, as that she can hardly breath in the wholesome air of the truth, what hope is there of a better separation but the fan of fiery trial, that if wind will not do it, persecution may do it:
Now when the floore is cleane and swept within the Church, then is there another cleansing out of the Church, which is either particular or vniuersall:
Now when the floor is clean and swept within the Church, then is there Another cleansing out of the Church, which is either particular or universal:
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obserue, that it is a most detestable opinion, to thinke that all shall be saued, and that damnation is preached but for fashion to containe men in some obedience.
observe, that it is a most detestable opinion, to think that all shall be saved, and that damnation is preached but for fashion to contain men in Some Obedience.
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and Iudas owne heart condemning him caused him to hang himselfe, Mat. 27.5. The Lords house must be fully furnished, and in all such houses (as S. Paul speaketh) there must be vessels of honour and dishonor, some prepared to glory, some to destruction:
and Iudas own heart condemning him caused him to hang himself, Mathew 27.5. The lords house must be Fully furnished, and in all such houses (as S. Paul speaks) there must be vessels of honour and dishonour, Some prepared to glory, Some to destruction:
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and what greater or better iustice can there be, then to bee glorified in the condemnation of some that haue deserued it? and he must be no more vnwillingly iust then vnwillingly mercifull.
and what greater or better Justice can there be, then to be glorified in the condemnation of Some that have deserved it? and he must be no more unwillingly just then unwillingly merciful.
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Secondly, it is no more naturall fire then it is a bodily worme spoken of in the Gospell, which shall gnaw the hearts and consciences of the damned. Thirdly, in Esay 30.33.
Secondly, it is no more natural fire then it is a bodily worm spoken of in the Gospel, which shall gnaw the hearts and Consciences of the damned. Thirdly, in Isaiah 30.33.
Secondly, the particular torment th• euery one in hell shall feele, as that Princes shall be tormented like Princes, euery one according to the sinnes that he wrought in his body, as it is said in the Gospell, It shall bee easier for Sodome then for them, and yet they be in hell already:
Secondly, the particular torment th• every one in hell shall feel, as that Princes shall be tormented like Princes, every one according to the Sins that he wrought in his body, as it is said in the Gospel, It shall be Easier for Sodom then for them, and yet they be in hell already:
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yet shall it be a farre greater hell vnto them, to thinke they haue lost heauen, seeing Gods children to reioice that their persecutors be now plagued,
yet shall it be a Far greater hell unto them, to think they have lost heaven, seeing God's children to rejoice that their persecutors be now plagued,
If there were but as many yeeres to endure it as there be grasse piles on earth or starres in heauen, the conscience might somewhat through hope bee eased,
If there were but as many Years to endure it as there be grass piles on earth or Stars in heaven, the conscience might somewhat through hope be eased,
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Let this therefore teach vs rightly to embrace the Gospell, that we may be wheate in this earthly floore of the Lord, to the end we may be gathered into his heauenly garner.
Let this Therefore teach us rightly to embrace the Gospel, that we may be wheat in this earthly floor of the Lord, to the end we may be gathered into his heavenly garner.
and setteth downe how after Christ had liued long in Nazareth containing himselfe in Iosephs house, till his heauenly father should consecrate him and call him forth to the great worke of the Ministery and of maiestie, hee being now of thirty yeeres of age commeth to Iohn, and requireth to be baptized, in as much as he appearing in the flesh of man was to ioyne himselfe to them that confessed their sinnes.
and sets down how After christ had lived long in Nazareth containing himself in Joseph's house, till his heavenly father should consecrate him and call him forth to the great work of the Ministry and of majesty, he being now of thirty Years of age comes to John, and requires to be baptised, in as much as he appearing in the Flesh of man was to join himself to them that confessed their Sins.
whereupon after Christ had been• drenched in the water, a miracle was seene, the heauens to open, the holy Ghost to descend, a voice from his Father, that this Sonne was principally beloued,
whereupon After christ had been• drenched in the water, a miracle was seen, the heavens to open, the holy Ghost to descend, a voice from his Father, that this Son was principally Beloved,
first, that Christ was baptized, from vers. 13. to the latter end of vers. 15. secondly, what-testimony was giuen from heauen for his consecration to the Mediatorship.
First, that christ was baptised, from vers. 13. to the latter end of vers. 15. secondly, what-testimony was given from heaven for his consecration to the Mediatorship.
secondly, whence he came, (then) the word shewes a continuance of the story, (then) when Iohn had prepared a people by his ministery to receiue Christ,
secondly, whence he Come, (then) the word shows a Continuance of the story, (then) when John had prepared a people by his Ministry to receive christ,
God called me (saith he) and sanctified me to be a Prophet from the wombe, yea before I was fashoined: So Paul Gal. 1.15. saith, he was separate from his mothers wombe to preach the gospell;
God called me (Says he) and sanctified me to be a Prophet from the womb, yea before I was fashoined: So Paul Gal. 1.15. Says, he was separate from his mother's womb to preach the gospel;
Which example and prefident shewes, that no man ought to thinke himselfe too good to come to Iohn, that is, to the Minister of God, in whose mouthes heehath put the words of reconciliation, and in whose hands are the distribution of his seales.
Which Exampl and prefident shows, that no man ought to think himself too good to come to John, that is, to the Minister of God, in whose mouths heehath put the words of reconciliation, and in whose hands Are the distribution of his Seals.
Dauid we see, though a King of high glory and renowne, Psal. 84, 2.3. complaineth and mourneth that he could not haue accesse to the church of God, and thought the birds happier the• he that sate and sung within the Temple.
David we see, though a King of high glory and renown, Psalm 84, 2.3. Complaineth and Mourneth that he could not have access to the Church of God, and Thought the Birds Happier the• he that sat and sung within the Temple.
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And if the King of heauen the Lord Iesus did humble himselfe to goe to Iohn, much more ought flesh and bloud to striue to ioyne themselues to the publike place where the ministery is exercised.
And if the King of heaven the Lord Iesus did humble himself to go to John, much more ought Flesh and blood to strive to join themselves to the public place where the Ministry is exercised.
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how knew he him before? It must be answered, that God gaue him a secret reuelation to himselfe, to discerne that this was the person in whom dwelt the God-head bodily;
how knew he him before? It must be answered, that God gave him a secret Revelation to himself, to discern that this was the person in whom dwelled the Godhead bodily;
So as we draw out of this particular example this generall instruction, against such as except against Ministers being of another iudgement then others be:
So as we draw out of this particular Exampl this general instruction, against such as except against Ministers being of Another judgement then Others be:
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For wee must qualifie and correct our selues, from iudging hardly of them that differ from other Ministers in some points, vsing the moderation of S. Paul to the Philippians, like brethren supporting their infirmities.
For we must qualify and correct our selves, from judging hardly of them that differ from other Ministers in Some points, using the moderation of S. Paul to the Philippians, like brothers supporting their infirmities.
Where learne, there is a kind of modesty vnseasonable, (though all are to thinke humbly of themselues) which is that that hindereth a man from the execution of his calling:
Where Learn, there is a kind of modesty unseasonable, (though all Are to think humbly of themselves) which is that that hindereth a man from the execution of his calling:
And if Iohn by this his calling was thought worthy to baptize the naturall Sonne of God, much more may wee thinke our selues meet to preach to flesh and bloud what euer they be ▪ for though they haue not all vestem communem, yet they haue cutem communem; they differ not in birth,
And if John by this his calling was Thought worthy to baptise the natural Son of God, much more may we think our selves meet to preach to Flesh and blood what ever they be ▪ for though they have not all Vestment communem, yet they have cutem communem; they differ not in birth,
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for as Paul saith, who is worthy or sufficient to bee the Lords Ambassadour, to haue the keies of heauen to shut it, that not repenting men are damned;
for as Paul Says, who is worthy or sufficient to be the lords Ambassador, to have the keys of heaven to shut it, that not repenting men Are damned;
For Christ though hee haue in him the riches of all wisedome, and the fulnesse of all grace, must and doth himselfe vrg• to receiue baptisme at Iohns hands, because it is Gods appointment:
For christ though he have in him the riches of all Wisdom, and the fullness of all grace, must and does himself vrg• to receive Baptism At Iohns hands, Because it is God's appointment:
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Much more are they faulty now, that being farre short of that measure of religious knowledge was in Dauid, doe exempt and banish themselues from the publike congregation.
Much more Are they faulty now, that being Far short of that measure of religious knowledge was in David, do exempt and banish themselves from the public congregation.
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And if it be intolerable to despise the sacramentall bread, though thou hast as good at home, much more punishable is it to despise the administration of the doctrine, thinking thou canst profit as much at home:
And if it be intolerable to despise the sacramental bred, though thou hast as good At home, much more punishable is it to despise the administration of the Doctrine, thinking thou Canst profit as much At home:
if Christ were bound to it in the office of a Mediator, much more are wee to striue to come to this marke, to performe euery taske that God setteth downe.
if christ were bound to it in the office of a Mediator, much more Are we to strive to come to this mark, to perform every task that God sets down.
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If thou sayest, or sufficeth to embrace those things that are necessary for saluation, I aske then what that is? If thou doest account it that without which none can be saued,
If thou Sayest, or Suffices to embrace those things that Are necessary for salvation, I ask then what that is? If thou dost account it that without which none can be saved,
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Indeed some things are more necessary then others, as the Word begets and begins faith, the Sacraments doe but confirme it, and these are more necessary then the censures of the Church.
Indeed Some things Are more necessary then Others, as the Word begets and begins faith, the Sacraments do but confirm it, and these Are more necessary then the censures of the Church.
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Some points destroy the foundation, as to deny Christ to bee the Sonne of God, others are not fundamentall, about which there may be great errours in iudgement:
some points destroy the Foundation, as to deny christ to be the Son of God, Others Are not fundamental, about which there may be great errors in judgement:
We thinke no man can be saued without Baptisme if hee contemne it, and why doest th•• not aswell labour to haue thy child nurtured vp in faith and religion? No man will come to the Sacrament without examination;
We think no man can be saved without Baptism if he contemn it, and why dost th•• not aswell labour to have thy child nurtured up in faith and Religion? No man will come to the Sacrament without examination;
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or who is he that taking the bread in the Supper, would be found asleepe? yet we thrust our selues into the temple to heare the Lord speake vnto vs, not communing with our hearts before we come,
or who is he that taking the bred in the Supper, would be found asleep? yet we thrust our selves into the temple to hear the Lord speak unto us, not communing with our hearts before we come,
Peter would as faine be cleansed as the rest of the Apostles, then must he not be so nice as to deny this mercy to himselfe, to haue Christ wash his feet.
Peter would as feign be cleansed as the rest of the Apostles, then must he not be so Nicaenae as to deny this mercy to himself, to have christ wash his feet.
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for this shall bee the best fulfilling of righteousnesse. And Iesus when he was baptised, &c. Heere the Euangelist setteth downe what followed immediatly after Christs baptising, namely, the ordaining of him by an heauenly Oracle, to be the great Doctor of the Church.
for this shall be the best fulfilling of righteousness. And Iesus when he was baptised, etc. Here the Evangelist sets down what followed immediately After Christ Baptizing, namely, the ordaining of him by an heavenly Oracle, to be the great Doctor of the Church.
Further, Iohn and the people saw with their bodily eyes the bodily shape of a doue, by which was represented Sacramentally an extraordinary presence of the holy Ghost;
Further, John and the people saw with their bodily eyes the bodily shape of a dove, by which was represented Sacramentally an extraordinary presence of the holy Ghost;
a voice from the liuing God, that this man and this person that stood before them, aggreuating and gathering himselfe among the company of sinners, this poore man appearing but in the basenesse of this flesh, was the very naturall Sonne of God, begot by an incomprehensible generation, in whom his soule delighted.
a voice from the living God, that this man and this person that stood before them, aggreuating and gathering himself among the company of Sinners, this poor man appearing but in the baseness of this Flesh, was the very natural Son of God, begotten by an incomprehensible generation, in whom his soul delighted.
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There are testimonies giuen from heauen to Iohn and the people, by sight and by hearing, that this man that was but newly baptized was the onely and alone peace-maker of the Church. The testimonies be three:
There Are testimonies given from heaven to John and the people, by sighed and by hearing, that this man that was but newly baptised was the only and alone peacemaker of the Church. The testimonies be three:
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For the first vnderstand, that albeit Christ had the heauens opened, in part for the confirmation of his owne soule, that hee was appointed to bee the great ruler of the Church, who in his humanity had need of such a confirmation,
For the First understand, that albeit christ had the heavens opened, in part for the confirmation of his own soul, that he was appointed to be the great ruler of the Church, who in his humanity had need of such a confirmation,
yet it was done especially for the confirming of Iohn and the people, as Ioh. 12. A voice came from heauen saying, I haue glorified him, which came (saith Christ vers. 30.) not for me, but for your sakes.
yet it was done especially for the confirming of John and the people, as John 12. A voice Come from heaven saying, I have glorified him, which Come (Says christ vers. 30.) not for me, but for your sakes.
that if they went not vnpunished that despised them that spake from the earth, that is, being but men, much lesse shall they escape that despise him who speaketh from heauen.
that if they went not unpunished that despised them that spoke from the earth, that is, being but men, much less shall they escape that despise him who speaks from heaven.
And since the Prophets, ( Luk. 16.29.) are to be heard, and Iohn speaking in the authority of God, much more are we to take heede, that we neglect not the words of this great Teacher, that speakes from heauen, being God in flesh. For the second testimony:
And since the prophets, (Luk. 16.29.) Are to be herd, and John speaking in the Authority of God, much more Are we to take heed, that we neglect not the words of this great Teacher, that speaks from heaven, being God in Flesh. For the second testimony:
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Further, in that the spirit doth now annoint him, learne, that whosoeuer shall challenge any calling from God, must shew himselfe to be qualified in some sort more then he was in his priuate life:
Further, in that the Spirit does now anoint him, Learn, that whosoever shall challenge any calling from God, must show himself to be qualified in Some sort more then he was in his private life:
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but truely represented in the doue, all signes being (as they must bee) proportionable to the representing of that is to bee signified. In Acts 2.2. the spirit appeareth like the rushing winde, to shew the power and feruency of the Gospell:
but truly represented in the dove, all Signs being (as they must be) proportionable to the representing of that is to be signified. In Acts 2.2. the Spirit appears like the rushing wind, to show the power and fervency of the Gospel:
And heere like a doue, to testifie Christs kingdome to be in all lowlinesse and harmlesnesse, to be a preacher of peace, of such a doue like simplicity, that as is spoken by the Prophet, he should not lift vp his voice in the streets,
And Here like a dove, to testify Christ Kingdom to be in all lowliness and harmlesnesse, to be a preacher of peace, of such a dove like simplicity, that as is spoken by the Prophet, he should not lift up his voice in the streets,
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and of so compassionate a heart, as not to breake the bruised reede. Heere further consider the difference between the manifestation of the Law and of the Gospell:
and of so compassionate a heart, as not to break the Bruised reed. Here further Consider the difference between the manifestation of the Law and of the Gospel:
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and do grone with sighes vnspekeable, and be confounded with his owne sin, and ashamed of himselfe, let him not feare to goe to Christ, who is yet euen to this day a doue.
and do groan with sighs vnspekeable, and be confounded with his own since, and ashamed of himself, let him not Fear to go to christ, who is yet even to this day a dove.
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which may comfort vs to powre foorth our soules before him: for hee lieth in waite for our returne with the lost Sonne, Luk. 15.20. and hath not deposed not laid aside his compassion.
which may Comfort us to pour forth our Souls before him: for he lies in wait for our return with the lost Son, Luk. 15.20. and hath not deposed not laid aside his compassion.
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or personally vnited to the Doue, but it is a sacramentall speech, whereby that which is proper to the signe is giuen and attributed to the thing signified;
or personally united to the Dove, but it is a sacramental speech, whereby that which is proper to the Signen is given and attributed to the thing signified;
The fathers did eate it, otherwise they could not haue beene saued, Iohn 6.31. and then Christ was not onely not present, but not at all as touching his humanity:
The Father's did eat it, otherwise they could not have been saved, John 6.31. and then christ was not only not present, but not At all as touching his humanity:
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Where wee learne, the wonderfull wisedome and loue of God to exercise all our senses, that thereby we might be brought to a certaine perswasion of these mysteries.
Where we Learn, the wonderful Wisdom and love of God to exercise all our Senses, that thereby we might be brought to a certain persuasion of these Mysteres.
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for which cause it pleased God to apply both in the mystery of saluation, that thereby we might be sure of it, we neuer doubting of that we both see and heare.
for which cause it pleased God to apply both in the mystery of salvation, that thereby we might be sure of it, we never doubting of that we both see and hear.
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let vs learne to magnifie the Lord Iesus, let him bee our ioy, for who is there in heauen or earth in whom wee can set our delight, better then on him which thus pleaseth the father? Let vs loue him that God loueth, he is the only Priest to sacrifice for vs, the only Aduocate to plead for vs, the onely Prophet to instruct vs, the only King to gouerne vs, the onely shield to defend vs:
let us Learn to magnify the Lord Iesus, let him be our joy, for who is there in heaven or earth in whom we can Set our delight, better then on him which thus Pleases the father? Let us love him that God loves, he is the only Priest to sacrifice for us, the only Advocate to plead for us, the only Prophet to instruct us, the only King to govern us, the only shield to defend us:
for in things that bee created, wee must consider they are onely limited, therefore the same nature in Iohn is not the same natu••• singular and in specie that is in Paul, because they bee not onely two persons, but diuided in quantity;
for in things that be created, we must Consider they Are only limited, Therefore the same nature in John is not the same natu••• singular and in specie that is in Paul, Because they be not only two Persons, but divided in quantity;
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and that particular nature in particular that is in Iohn cannot be in Paul. So for Angels, take Raphael, Gabriel, and Michael, supposing him to bee a created Angell, the same particular angelicall nature that is 〈 ◊ 〉 one is not in another;
and that particular nature in particular that is in John cannot be in Paul. So for Angels, take Raphael, Gabriel, and Michael, supposing him to be a created Angel, the same particular angelical nature that is 〈 ◊ 〉 one is not in Another;
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Lastly obserue, as the whole Trinity was present at C•••• baptisme, the Father to iustifie his Sonne, the Spirit to sa•• him, and Christ to be sanctified:
Lastly observe, as the Whole Trinity was present At C•••• Baptism, the Father to justify his Son, the Spirit to sa•• him, and christ to be sanctified:
Againe, the diuell tooke him vp into an exceeding high mountaine, and shewed him all the kingdomes of the world, and the glory of them, And said vnto him:
Again, the Devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them, And said unto him:
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NOW the Euangelist further sheweth, that because the time was neare when our Sauior Christ was to enter into his office, to which hee was before consecrated, that it was ordained by God and the holy Ghost immediatly before, that he should submit himselfe to bee exercised in a hot conflict, challenging Sathan hand to hand:
NOW the Evangelist further shows, that Because the time was near when our Saviour christ was to enter into his office, to which he was before consecrated, that it was ordained by God and the holy Ghost immediately before, that he should submit himself to be exercised in a hight conflict, challenging Sathan hand to hand:
that ouercomming in this first and great combate, hee himselfe might bee consumed, and others might know, that he came to destroy the works of the diuell.
that overcoming in this First and great combat, he himself might be consumed, and Others might know, that he Come to destroy the works of the Devil.
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And to the end that Sathan might haue the greater power and fuller blow at him, hee was led into a solitary and desert place, where the diuell might be in his ruffe;
And to the end that Sathan might have the greater power and fuller blow At him, he was led into a solitary and desert place, where the Devil might be in his ruff;
and to such a place wherein men possessed were specially tormented, and there Christ liued among wild beasts, as Marke saith chap. 1.13. that Sathan might doe his vttermost.
and to such a place wherein men possessed were specially tormented, and there christ lived among wild beasts, as Mark Says chap. 1.13. that Sathan might do his uttermost.
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and was taken from men, where hee abstained from meate fourty daies and fourty nights, that the excellency of his doctrine might receiue the greater grace, and might further be authorised:
and was taken from men, where he abstained from meat fourty days and fourty nights, that the excellency of his Doctrine might receive the greater grace, and might further be authorised:
and forasmuch as Eliah (1. King. 19.8.) in the restoring of the Law defaced in the idolatrous raigne of Ahab, did goe in the strength of one cake and a pot of water fourty daies and fourtie nights:
and forasmuch as Elijah (1. King. 19.8.) in the restoring of the Law defaced in the idolatrous Reign of Ahab, did go in the strength of one cake and a pot of water fourty days and fourtie nights:
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and to endure but a time, should bee adorned and beautified with a greater miracle then the Gospell, which should bee written in the liuing stones of mens hearts.
and to endure but a time, should be adorned and beautified with a greater miracle then the Gospel, which should be written in the living stones of men's hearts.
but after beginning to be hungry, then the diuel more furiously assaulteth him, hoping to worke and preuaile somewhat vpon this occasion of his infirmity:
but After beginning to be hungry, then the Devil more furiously assaulteth him, hoping to work and prevail somewhat upon this occasion of his infirmity:
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thirdly, the euent and issue of this assault, that when he had repulsed the rage, and driuen backe the darts of his enemy, the Angels came to doe him homage,
Thirdly, the event and issue of this assault, that when he had repulsed the rage, and driven back the darts of his enemy, the Angels Come to do him homage,
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Where learne, that the same which befell to the head, the members be not exempted from, especially such as be ordained to bee instruments for the setting vp of the Gospell.
Where Learn, that the same which befell to the head, the members be not exempted from, especially such as be ordained to be Instruments for the setting up of the Gospel.
but when he saw one of his brethren suffer wrong, and defended him, and auenged his quarrell that had the harme done to him, and smote the Egyptian: Act. 7.25. then they began to disgrace him, and he was faine to flie to preserue his life, Exod. 2.15.
but when he saw one of his brothers suffer wrong, and defended him, and avenged his quarrel that had the harm done to him, and smote the Egyptian: Act. 7.25. then they began to disgrace him, and he was feign to fly to preserve his life, Exod 2.15.
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so as once he was faine to bee priuily conueied away, by being let downe in a basker, Act. 9, 25. and a second time to be rescued from the Iewes malice by a Centurion, Act. 23.23.
so as once he was feign to be privily conveyed away, by being let down in a basker, Act. 9, 25. and a second time to be rescued from the Iewes malice by a Centurion, Act. 23.23.
Hereupon it is noted, that Angels sinning were neuer restored, because they sinned without temptation meerely of malice, being created excellent and pure spirits.
Hereupon it is noted, that Angels sinning were never restored, Because they sinned without temptation merely of malice, being created excellent and pure spirits.
he went into the wildernesse, partly to imitate that Eliah had done, (1. King. 19.8.) being in the mount of Horeb in the wildernesse, and fasting there forty daies:
he went into the Wilderness, partly to imitate that Elijah had done, (1. King. 19.8.) being in the mount of Horeb in the Wilderness, and fasting there forty days:
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like them that being determined and resolute to fight, and to trie their manhoods, go apart by themselues, where they may haue no companie to part them.
like them that being determined and resolute to fight, and to try their manhoods, go apart by themselves, where they may have no company to part them.
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Euen so Christ, as a victorious Captaine, dealeth where sathan himselfe will chuse, that he ouercomming as it were at vneuen weapons, it might be an incouragement and confirmation to vs, that this was hee who was sent of God to breake the Serpents head,
Eve so christ, as a victorious Captain, deals where sathan himself will choose, that he overcoming as it were At uneven weapons, it might be an encouragement and confirmation to us, that this was he who was sent of God to break the Serpents head,
for this is the humor that lieth fittest for his temptation, when we are destitute of the comfort of company, to worke the more violently vpon our affections.
for this is the humour that lies Fittest for his temptation, when we Are destitute of the Comfort of company, to work the more violently upon our affections.
where we learne this comfort, that seeing the diuell could not haue tempted Christ, but that God by the wisedome of his spirit had so appointed both the time, the place,
where we Learn this Comfort, that seeing the Devil could not have tempted christ, but that God by the Wisdom of his Spirit had so appointed both the time, the place,
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and he deales but by commission, and all temptations outward and inward are so sent from God, that he intermedleth but as an instrument for the hardening of the reprobate,
and he deals but by commission, and all temptations outward and inward Are so sent from God, that he intermeddleth but as an Instrument for the hardening of the Reprobate,
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and since he hath no absolute power to exercise his tyranny, but runneth like a dogge that is chained by the arme of the Lord, we may returne this ioy to our soules, that though we be compassed with clouds of calamities,
and since he hath no absolute power to exercise his tyranny, but Runneth like a dog that is chained by the arm of the Lord, we may return this joy to our Souls, that though we be compassed with Clouds of calamities,
if wee feare and tremble before him, and walke according to the direction of his spirit (prouided alwaies that we tempt him not to trie his goodnesse) wee may assure our selues, that as hee hath begunne a good worke in vs,
if we Fear and tremble before him, and walk according to the direction of his Spirit (provided always that we tempt him not to try his Goodness) we may assure our selves, that as he hath begun a good work in us,
Remember thou wert once a seruant in Egypt: experience of afflictions making men more mercifull: and as it is said, Heb. 5.2. he is meet to haue compassion on vs that are out of the way, because that he also was compassed with infirmity: and Heb. 12.3. the Apostle draweth his argument thus:
remember thou Wertenberg once a servant in Egypt: experience of afflictions making men more merciful: and as it is said, Hebrew 5.2. he is meet to have compassion on us that Are out of the Way, Because that he also was compassed with infirmity: and Hebrew 12.3. the Apostle draws his argument thus:
that the consideration of the sufferings of Christ should perswade vs not to bee wearied nor to faint in our minds, both because hee by his sufferings learned obedience,
that the consideration of the sufferings of christ should persuade us not to be wearied nor to faint in our minds, both Because he by his sufferings learned Obedience,
And this also is a second comfort to vs, that as Christ ouercame by flesh, so shall wee also victoriously conquer through him, if with patience we perseuere:
And this also is a second Comfort to us, that as christ overcame by Flesh, so shall we also victoriously conquer through him, if with patience we persevere:
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for heerein hath Christ recouered what Adam lost, who receiued concupiscence by Sathans temptations; but Christ hath ouercome the diuell in as great temptations as euer Adam was ouercome.
for herein hath christ recovered what Adam lost, who received concupiscence by Satan's temptations; but christ hath overcome the Devil in as great temptations as ever Adam was overcome.
so as euer we must charge and challenge our selues for our sinnes, and euery temptation is either from an outward prouocation, or inward instigation, or both.
so as ever we must charge and challenge our selves for our Sins, and every temptation is either from an outward provocation, or inward instigation, or both.
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So as temptations are sent of the Lord to discouer his graces in them, or their owne wants if they relent, partly to heale their pride, partly to teach them to repent of some sinnes which before were not thought of:
So as temptations Are sent of the Lord to discover his graces in them, or their own Wants if they relent, partly to heal their pride, partly to teach them to Repent of Some Sins which before were not Thought of:
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for he was borne of a Virgin, conceiued of the holy Ghost, transfigured in the mount, hee had a confirmation of his doctrine by diuers miracles, came into the house the doores being shut, commanded the winds, walked on the waters;
for he was born of a Virgae, conceived of the holy Ghost, transfigured in the mount, he had a confirmation of his Doctrine by diverse Miracles, Come into the house the doors being shut, commanded the winds, walked on the waters;
But his obedience, his patience, his loue to giue his life for his enemies, his meeknesse, not to breake a bruised reede, his willingnesse to suffer all kind of affliction:
But his Obedience, his patience, his love to give his life for his enemies, his meekness, not to break a Bruised reed, his willingness to suffer all kind of affliction:
these things let vs imitate, for these be fruits of the spirit only but to fast forty daies and forty nights is no more imitable for vs then it is to be borne of a Virgin.
these things let us imitate, for these be fruits of the Spirit only but to fast forty days and forty nights is no more imitable for us then it is to be born of a Virgae.
therefore theirs is but a mock-fast: for Christ fasted not sparingly only, but abstained altogether. Againe, if they will imitate Christ, they must doe it in the wildernes:
Therefore theirs is but a Mock-fast: for christ fasted not sparingly only, but abstained altogether. Again, if they will imitate christ, they must do it in the Wilderness:
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and if it be a commandement because Christ did it, why did they it not in Eliah and Moses time? If neuer any Iew proposed to himselfe this imitation of him that fasted not but by the power of God, much lesse should we in this follow Christ that fasted by his owne power.
and if it be a Commandment Because christ did it, why did they it not in Elijah and Moses time? If never any Iew proposed to himself this imitation of him that fasted not but by the power of God, much less should we in this follow christ that fasted by his own power.
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Now in the fasting of the Papists we note foure faults: first, they destroy the worke of fasting in the bodily exercise; which they doe two waies: first, by fulnesse: secondly, by delicacy.
Now in the fasting of the Papists we note foure Faults: First, they destroy the work of fasting in the bodily exercise; which they do two ways: First, by fullness: secondly, by delicacy.
Secondly, there is a meere deceit and cosinge in their fasting; for with fasting should bee ioyned praier extraordinary, both for feruency and continuance:
Secondly, there is a mere deceit and cosinge in their fasting; for with fasting should be joined prayer extraordinary, both for fervency and Continuance:
grindstone to set an edge on their supplications; therefore theirs is no fast. Thirdly, all fasting is for the obtaining of some grace, or preuenting of some danger:
grindstone to Set an edge on their supplications; Therefore theirs is no fast. Thirdly, all fasting is for the obtaining of Some grace, or preventing of Some danger:
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as if the Physition should say, such a day he would let bloud, not regarding the present state of the patient, wherein hee should rather shew himselfe a Prophet the•• a Physition:
as if the physician should say, such a day he would let blood, not regarding the present state of the patient, wherein he should rather show himself a Prophet the•• a physician:
or else puffed vp with a Pharisaicall pride of merit, thinking they haue deserued at Gods hand, they will match their almes with the very bloud of Christ, which is most sacrilegious.
or Else puffed up with a Pharisaical pride of merit, thinking they have deserved At God's hand, they will match their alms with the very blood of christ, which is most sacrilegious.
that In the latter times there shall come men which shall forbid marriage and meates, speaking in hypocrisie, &c. Yea (say they) this is meant of grosse heretikes, which should condemne mariage and meates altogether,
that In the latter times there shall come men which shall forbid marriage and Meats, speaking in hypocrisy, etc. Yea (say they) this is meant of gross Heretics, which should condemn marriage and Meats altogether,
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as the Marcionists, that said, men and women were coupled for generation of the diuell. This is absurd, for these men speake it not in hypocrisie but in open blasphemy.
as the Marcionists, that said, men and women were coupled for generation of the Devil. This is absurd, for these men speak it not in hypocrisy but in open blasphemy.
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yet is it not possible thou shouldst be Gods Sonne, for thou wantest not onely the hoast of heauen to wait vpon thee, which were worthy the glory of the Sonne of God,
yet is it not possible thou Shouldst be God's Son, for thou Wantest not only the host of heaven to wait upon thee, which were worthy the glory of the Son of God,
Now heere in this desert there is nothing but stones, which if thou beest such a one as thou woldest be thought to be, thou canst change their naturall hardnesse and make them fit for nourishment.
Now Here in this desert there is nothing but stones, which if thou Best such a one as thou Wouldst be Thought to be, thou Canst change their natural hardness and make them fit for nourishment.
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Our Sauiour Christ being well furnished and appointed, not onely with the graces of the spirit but with the word of God, doth not answer whether he be Gods Sonne or no,
Our Saviour christ being well furnished and appointed, not only with the graces of the Spirit but with the word of God, does not answer whither he be God's Son or no,
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or whether he can turne those stones into bread or no, but hee ouerthroweth the ground of his reason, that it is not impossible man should liue without bread:
or whither he can turn those stones into bred or no, but he Overthroweth the ground of his reason, that it is not impossible man should live without bred:
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nor any confirmation of doctrine heereafter, therefore I will not cast pearles before Sathan. The words containe two parts; first, the suggestion or temptation:
nor any confirmation of Doctrine hereafter, Therefore I will not cast Pearls before Sathan. The words contain two parts; First, the suggestion or temptation:
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but there bee some temptations on the right hand and some on the left, some are tempted by sickenesse to impatience, by health to forget God, by youth to embrace liberty,
but there be Some temptations on the right hand and Some on the left, Some Are tempted by sickness to impatience, by health to forget God, by youth to embrace liberty,
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secondly, vpon this to driue him to vse a preposterous miracle against Gods glory, and whereby hee should haue graunted the diuell that he could not haue liued without bread,
secondly, upon this to driven him to use a preposterous miracle against God's glory, and whereby he should have granted the Devil that he could not have lived without bred,
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Why doeth the way of the wicked so prosper, why are all they in wealth that rebelliously transgresse? They are planted and they grow, where as the godly leade a life fraught and full of sorrow.
Why doth the Way of the wicked so prosper, why Are all they in wealth that rebelliously transgress? They Are planted and they grow, where as the godly lead a life fraught and full of sorrow.
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yet their wickednesse is such, and their hearts so full of poison, as Iob describing their cogitations, saith, they regard not ( chap. 21.15.) the Almighty,
yet their wickedness is such, and their hearts so full of poison, as Job describing their cogitations, Says, they regard not (chap. 21.15.) the Almighty,
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These seas of miseries should neuer ouerflow thee which sting thy conscience, nor these disgraces outward should neuer ouerthrow thee which touch thy body,
These Seas of misery's should never overflow thee which sting thy conscience, nor these disgraces outward should never overthrow thee which touch thy body,
Such is the portion allotted to Gods Saints, so as Dauid was caried so farre in perturbation of spirit, that had hee not entred into the sanctuarie of the Lord, he had vtterly condemned the generation of the godly.
Such is the portion allotted to God's Saints, so as David was carried so Far in perturbation of Spirit, that had he not entered into the sanctuary of the Lord, he had utterly condemned the generation of the godly.
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Howbeit when we are assaulted on this sort, let vs not bee dismayed, but let vs know, that herein is wrought our conformity with the Lord Iesus, let vs & learne the same defence that he vsed, not to seeke to wind out our selues by our owne power or policy,
Howbeit when we Are assaulted on this sort, let us not be dismayed, but let us know, that herein is wrought our conformity with the Lord Iesus, let us & Learn the same defence that he used, not to seek to wind out our selves by our own power or policy,
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and by this trouble and depth of sorrowes we are plunged into, we may the rather assure our selues that there shall be a generall restauration of all things,
and by this trouble and depth of sorrows we Are plunged into, we may the rather assure our selves that there shall be a general restauration of all things,
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But now seeing things in such a lamentable confusion, euen this nay ▪ perswade vs with Saint Paul, that there shall come a daie of vengeance for them that liue wickedly;
But now seeing things in such a lamentable confusion, even this nay ▪ persuade us with Saint Paul, that there shall come a day of vengeance for them that live wickedly;
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For the second drift of Satan, which was to vrge Christ vpon this his distresse to worke a miracle, it shall more conueniently be spoken of in Christs reply.
For the second drift of Satan, which was to urge christ upon this his distress to work a miracle, it shall more conveniently be spoken of in Christ reply.
For the first, vnderstand that out Sauiour Christ might many waies haue ouercome him, yea by the power of his God•ead he could haue confounded him without an answer,
For the First, understand that out Saviour christ might many ways have overcome him, yea by the power of his God•ead he could have confounded him without an answer,
but it leased him to fight with the weapons of flesh and bloud, that we by his exampl might learn out of the word as our of a school of defence to beate backe Sathan.
but it leased him to fight with the weapons of Flesh and blood, that we by his exampl might Learn out of the word as our of a school of defence to beat back Sathan.
Where obserue, that Christ alleaging Scripture as an instrument to repulse the diuell, that there is no sword of the spirit to driue away temptations so sure as the Word of God, being most necessary for this purpose.
Where observe, that christ alleging Scripture as an Instrument to repulse the Devil, that there is no sword of the Spirit to driven away temptations so sure as the Word of God, being most necessary for this purpose.
and Antichrist set foot on the Lords throne, shut vp the booke of God into the rusty scabberd of Bishops houses, where it was kept vnder the bondage of the Clergy vpon paine of excommunication, charging the lay people not to meddle with it:
and Antichrist Set foot on the lords throne, shut up the book of God into the rusty scabbard of Bishops houses, where it was kept under the bondage of the Clergy upon pain of excommunication, charging the lay people not to meddle with it:
and being perswaded in common equitie that men were not to bee kept from it, they haue published one part of the word the new Testament, not (say they) vpon any absolute necessitie,
and being persuaded in Common equity that men were not to be kept from it, they have published one part of the word the new Testament, not (say they) upon any absolute necessity,
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but to auoid corruptions that may g••• by reading other translations, they knowing the people 〈 ◊ 〉 would not bee made such fooles and babes as they were 〈 ◊ 〉 there was a generall mistouer the whole world.
but to avoid corruptions that may g••• by reading other Translations, they knowing the people 〈 ◊ 〉 would not be made such Fools and babes as they were 〈 ◊ 〉 there was a general mistouer the Whole world.
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But wee doe stand vpon the absolute necessity of hauing the word common, because the danger is common that thereby is to bee auoided: and this for two causes:
But we do stand upon the absolute necessity of having the word Common, Because the danger is Common that thereby is to be avoided: and this for two Causes:
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therefore they must haue the booke of God, according as the men of Beroea had, Act. 17.11. giuing no further credite to Pauls Sermons then they were consonant to the written word.
Therefore they must have the book of God, according as the men of Beroea had, Act. 17.11. giving no further credit to Paul's Sermons then they were consonant to the written word.
Secondly, euery Christian is a souldier, and in his baptisme hath taken presse money of Christ, to serue him in this field of the world, against the Diuell our sworne enemy, who worketh outwardly by the glittering shewes of the earth, inwardly by the desires of flesh and bloud, adding his owne suggestions to both these.
Secondly, every Christian is a soldier, and in his Baptism hath taken press money of christ, to serve him in this field of the world, against the devil our sworn enemy, who works outwardly by the glittering shows of the earth, inwardly by the Desires of Flesh and blood, adding his own suggestions to both these.
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And euery one being tempted in his owne person, the more to offend the enemy and the better to defend himselfe (and since our owne sinnes shall be required at our owne hands) we must euery one take his sword out of the Lords armory, that we may resist in person as we are striken in person.
And every one being tempted in his own person, the more to offend the enemy and the better to defend himself (and since our own Sins shall be required At our own hands) we must every one take his sword out of the lords armoury, that we may resist in person as we Are stricken in person.
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For if it bee meete to giue light to the simple, when the heauens are ouercast with the mist and cloudes of heresie, it is much more forcible to shew the way when they are not so clouded.
For if it be meet to give Light to the simple, when the heavens Are overcast with the missed and Clouds of heresy, it is much more forcible to show the Way when they Are not so clouded.
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as hillockes higher then the rest, so in the greatest and steepest hill thereof there is footing whereby with labour and trauell we may come to that height of it, where wee may see and discouer so much of the land of Canaan and the kingdome of heauen, as our places doe require.
as hillocks higher then the rest, so in the greatest and steepest hill thereof there is footing whereby with labour and travel we may come to that height of it, where we may see and discover so much of the land of Canaan and the Kingdom of heaven, as our places do require.
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so they wisely haue sought their vantage, that their vile filthy merchandize of Masses and such like might bee vented abroad, which would lie rotting at home vpon their hand,
so they wisely have sought their vantage, that their vile filthy merchandise of Masses and such like might be vented abroad, which would lie rotting At home upon their hand,
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and though many haue missed, yet heerein haue they beene brought to a conscience to craue the Lords helpe in guiding their hands, that they may come as neare to the price of Christs glory as may be.
and though many have missed, yet herein have they been brought to a conscience to crave the lords help in guiding their hands, that they may come as near to the price of Christ glory as may be.
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Well forsooth, to gratifie the people, they haue now giuen them (as they terme it) the Rhemish Testament: but as the cursings of the people haue hitherto pierced their soules,
Well forsooth, to gratify the people, they have now given them (as they term it) the Rhemish Testament: but as the cursings of the people have hitherto pierced their Souls,
as if they would haue a souldier but halfe armed, like vnto the subtill practise of the Philistims, who to keepe (1. Sam. 13.19.) the Lords people alway in slauery, permitted no vse of weapon vnto them (a few excepted,) whereby they would shew grace vnto them.
as if they would have a soldier but half armed, like unto the subtle practice of the philistines, who to keep (1. Sam. 13.19.) the lords people always in slavery, permitted no use of weapon unto them (a few excepted,) whereby they would show grace unto them.
Heere also are they to be charged, that hauing gifts, and being Christs Lieutenants, yet neglect to traine vp those souldiers that are to serue vnder their band.
Here also Are they to be charged, that having Gifts, and being Christ Lieutenants, yet neglect to train up those Soldiers that Are to serve under their band.
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Againe, though the iudgement doth not pursue them thus far, yet sometimes through these hot conflicts they grow senslesse leading a long life in feare,
Again, though the judgement does not pursue them thus Far, yet sometime through these hight conflicts they grow senseless leading a long life in Fear,
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whereas if their want of knowledge and experience had beene supplied by the lippes of their guides, there had been great hope they might haue preuailed.
whereas if their want of knowledge and experience had been supplied by the lips of their guides, there had been great hope they might have prevailed.
and so hang their faith vpon the hookes of anothers beleefe, and being miserably abused refuse to reade the word, saying, God keepe them from the new and old Testament:
and so hang their faith upon the hooks of another's belief, and being miserably abused refuse to read the word, saying, God keep them from the new and old Testament:
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And thus haue they all the secrets of the people brought vnto them by their auricular confessions, keeping their owne iugling and playing fast and loose from the peoples sight,
And thus have they all the secrets of the people brought unto them by their auricular confessions, keeping their own juggling and playing fast and lose from the peoples sighed,
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and yet continue in the obstinacie of their harts, labouring to extinguish the feeling of conscience that they may liue more licentiously, they shall proue that Sathan can beare a few words so he be sure of the soule, for they be but feathers:
and yet continue in the obstinacy of their hearts, labouring to extinguish the feeling of conscience that they may live more licentiously, they shall prove that Sathan can bear a few words so he be sure of the soul, for they be but Feathers:
thy soule hee will account gaine enough. But he answering, said: It is written, &c. Heere followeth the resistance Christ made by the sword of the spirit, to the temptation of the diuell.
thy soul he will account gain enough. But he answering, said: It is written, etc. Here follows the resistance christ made by the sword of the Spirit, to the temptation of the Devil.
neither doth hee worke any miracle as hee could haue done, as well as pay the tribute out of the fishes mouth, Mat. 17. vers. 27. but he tels him plainely his speech is vntrue;
neither does he work any miracle as he could have done, as well as pay the tribute out of the Fish Mouth, Mathew 17. vers. 27. but he tells him plainly his speech is untrue;
Where we learne to haue this resolution, that vsing lawfull meanes how euer things sueceed or prosper, that wee stand vpon the promise of God, that wee shall neuer want;
Where we Learn to have this resolution, that using lawful means how ever things sueceed or prosper, that we stand upon the promise of God, that we shall never want;
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he that could make the shooes of the Israelites not to weare, cause water ( Num. 20.8) to issue out of a hard rocke, command the winds to bring quailes in such a multitude, sustaine Eliah (1. King. 17.4.) by the ministery of Rauens, that hath at sometime ( Mat. 15.36.) fed so many thousands with a few fishes, the same God hath giuen vs his word, that his prouidence shall bee as watchfull ouer vs;
he that could make the shoes of the Israelites not to wear, cause water (Num. 20.8) to issue out of a hard rock, command the winds to bring quails in such a multitude, sustain Elijah (1. King. 17.4.) by the Ministry of Ravens, that hath At sometime (Mathew 15.36.) fed so many thousands with a few Fish, the same God hath given us his word, that his providence shall be as watchful over us;
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So though wee are not to expect to bee enabled forty daies to fast, yet hee that did it this once, did it to confirme vs, that the same power of his Father doth still continue.
So though we Are not to expect to be enabled forty days to fast, yet he that did it this once, did it to confirm us, that the same power of his Father does still continue.
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and to roote out that humour of worldlie pensiuenesse, and carking carefulnesse, that they might come to a meditation of the Lords prouidence. As Luk. 12.22. Be not immoderatly carefull to heape vp vnto your selues riches, for no mans life standeth in his goods:
and to root out that humour of worldly pensiveness, and carking carefulness, that they might come to a meditation of the lords providence. As Luk. 12.22. Be not immoderately careful to heap up unto your selves riches, for no men life Stands in his goods:
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Consider the rauens, the Lord feeeds them, and can he haue lesse regard of his children? Insinuating vnto vs, that wee should not feare the persecution which is accompanied with scarcity, not stirring vp men to desperate courses to entangle themselues in needles troubles:
Consider the Ravens, the Lord feeds them, and can he have less regard of his children? Insinuating unto us, that we should not Fear the persecution which is accompanied with scarcity, not stirring up men to desperate courses to entangle themselves in needles Troubles:
for fiue sparrowes shall be bought for two farthings, and yet not a feather of these, much lesse shall a haire of thy head, fall without Gods prouidence.
for fiue sparrows shall be bought for two farthings, and yet not a feather of these, much less shall a hair of thy head, fallen without God's providence.
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and if hee thus doatheth the grasse of the field, much more will he prouide for vs. O that our hearts could conceiue the comfortable security, that Christ giueth vs in resting vnder the wings of his Father:
and if he thus doatheth the grass of the field, much more will he provide for us Oh that our hearts could conceive the comfortable security, that christ gives us in resting under the wings of his Father:
and had no grace to aske pardon, how can he now deny vs any thing hee knoweth to be conuenient for vs? Yet for our comfort let vs know, that none haue this promise, but the godly:
and had no grace to ask pardon, how can he now deny us any thing he Knoweth to be convenient for us? Yet for our Comfort let us know, that none have this promise, but the godly:
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or for affection, as wife in the middest of persecution, if the crosse be sanctified vnto vs by the hand of God, in the want of both these we shall haue an hundred fold more, that is, more peace of conscienc, more contentation of minde,
or for affection, as wife in the midst of persecution, if the cross be sanctified unto us by the hand of God, in the want of both these we shall have an hundred fold more, that is, more peace of conscience, more contentation of mind,
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We being now assured of Gods fauour, and being but pilgrims on earth, wee shall see Christ in the heauens with his armes displaied to imbrace vs, a ioy surpassing all that worldly men can conceiue in all their superstuities;
We being now assured of God's favour, and being but pilgrim's on earth, we shall see christ in the heavens with his arms displayed to embrace us, a joy surpassing all that worldly men can conceive in all their superstuities;
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let vs know that he may rot the graine in the clods, or blast it in the eare, he may restraine the latter raine that it may not yeeld, in the barne vermine may consume it,
let us know that he may rot the grain in the clods, or blast it in the ear, he may restrain the latter rain that it may not yield, in the bairn vermin may consume it,
for why shouldest thou feede on Gods creatures not acknowledging them whence they come? Set before thee the example registred in the Scripture, Numb. 11.33. qua•les came loth somely out of their nostrels, and they died with meate in their mouthes, hauing fat bodies and leane soules.
for why Shouldst thou feed on God's creatures not acknowledging them whence they come? Set before thee the Exampl registered in the Scripture, Numb. 11.33. qua•les Come loath somely out of their nostrils, and they died with meat in their mouths, having fat bodies and lean Souls.
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but wine which doth comfort the weake, the Lord can make it to the wicked a cup onely to infatuate them, that their account may be the greater for vsurping the Lords creatures.
but wine which does Comfort the weak, the Lord can make it to the wicked a cup only to infatuate them, that their account may be the greater for usurping the lords creatures.
And this is the reason why wee are taught in the Lords praier, to pray that our daily bread may be giuen vs, thereby acknowledging first God to bee the giuer:
And this is the reason why we Are taught in the lords prayer, to pray that our daily bred may be given us, thereby acknowledging First God to be the giver:
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secondly, that we haue trust that through our praiers onely it shall bee giuen vs: thirdly, that not onely the creatures themselues but the blessing vpon them comes from God;
secondly, that we have trust that through our Prayers only it shall be given us: Thirdly, that not only the creatures themselves but the blessing upon them comes from God;
whereas if the Lord hath called for a plague vpon vs, what man can cure it vnlesse the Lord doe reuoke it? So is it for warres, men may prouide money, munition and horses for the day of battell,
whereas if the Lord hath called for a plague upon us, what man can cure it unless the Lord do revoke it? So is it for wars, men may provide money, munition and Horses for the day of battle,
And how commeth it to passe (saith the Prophet Hagge 1.6.) that ye sow much and reape little, weare much apparell and it doth not warme you, drinke and your thirst is not quenched,
And how comes it to pass (Says the Prophet Hag 1.6.) that you sow much and reap little, wear much apparel and it does not warm you, drink and your thirst is not quenched,
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but onely that the Lord hath blowne vpon it, hath blassed and not blessed it? Therefore let vs learne to remooue this fault, that by the secret infidelity of our hearts wee doe not attribute too much to the meanes;
but only that the Lord hath blown upon it, hath blassed and not blessed it? Therefore let us Learn to remove this fault, that by the secret infidelity of our hearts we do not attribute too much to the means;
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for the Lord can feed without bread, but bread cannot nourish without his blessing. The vse then of this doctrine is double: first, for our indgements: secondly, for our affections.
for the Lord can feed without bred, but bred cannot nourish without his blessing. The use then of this Doctrine is double: First, for our Judgments: secondly, for our affections.
secondly, that the expectation of these things from God, and not to haue them without him, is an outward profession that he is onely the distributer of them,
secondly, that the expectation of these things from God, and not to have them without him, is an outward profession that he is only the distributer of them,
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and therefore will giue to euery one his appointed portion. Wee may not therefore simply pray for these outward and earthly things but with limitation:
and Therefore will give to every one his appointed portion. we may not Therefore simply pray for these outward and earthly things but with limitation:
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or bury our selues as it were in the graues of lust? Secondly is reprehended our vnthankefulnesse in vsing Gods blessings, pasting by them with our eies shut,
or bury our selves as it were in the graves of lust? Secondly is reprehended our unthankfulness in using God's blessings, pasting by them with our eyes shut,
Thirdly, our diffidence, lest we should lose or want them, for the fountaine of all riches streaming from the Lord, hee can conuey vnto vs whole riuers of them,
Thirdly, our diffidence, lest we should loose or want them, for the fountain of all riches streaming from the Lord, he can convey unto us Whole Rivers of them,
Then the Diuell tooke him vp into the holy Citie, &c. This is the second temptation, wherewith our Sauiour Christ during the infirmitie of his body for want of food was aslaulted, where it pleased God to giue Sathan leaue to carry him in the aire after a strange manner,
Then the devil took him up into the holy city, etc. This is the second temptation, wherewith our Saviour christ during the infirmity of his body for want of food was aslaulted, where it pleased God to give Sathan leave to carry him in the air After a strange manner,
now because thou art assured, and doest promise thy selfe that God will neuer destitute the nor forsake thee, shew me thy power in casting thy selfe downe and not hurting thee:
now Because thou art assured, and dost promise thy self that God will never destitute the nor forsake thee, show me thy power in casting thy self down and not hurting thee:
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the power of thy father is able to do this, thou art heere at Ierusalem the famous city, shew them what thou art able to do, that they may all giue thee the applause and it will be a notable meanes to make them swarme after thee.
the power of thy father is able to do this, thou art Here At Ierusalem the famous City, show them what thou art able to do, that they may all give thee the applause and it will be a notable means to make them swarm After thee.
And because thou maist know, I goe about nothing preindiciall to Gods glory, or dangerous to thine owne person, it is written that especially thou shalt be protected by Angels,
And Because thou Mayest know, I go about nothing preindiciall to God's glory, or dangerous to thine own person, it is written that especially thou shalt be protected by Angels,
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for it is not said generally, the Angels shall support him in all things, but they shall defend him in all his waies, that is, such as my Father hath appointed me to walke in:
for it is not said generally, the Angels shall support him in all things, but they shall defend him in all his ways, that is, such as my Father hath appointed me to walk in:
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but keepe my selfe within my compasse, and then I am sure to haue sauegard. Hence we may gather two parts: first, the temptation: secondly, the repulse. The temptation hath two parts: first, whereto Christ is tempted:
but keep my self within my compass, and then I am sure to have safeguard. Hence we may gather two parts: First, the temptation: secondly, the repulse. The temptation hath two parts: First, whereto christ is tempted:
now hee laboureth to ouerreach him in a matter of presumption, that hee should trie his prouidence, that since he could not doubt but to be fed without bread, hee might make him presume to bee vp-held without meanes.
now he Laboureth to overreach him in a matter of presumption, that he should try his providence, that since he could not doubt but to be fed without bred, he might make him presume to be upheld without means.
Thus dealt he Act. 16 ▪ 17. where a woman possessed with a diuell hauing the power of spirituall diuination, hauing seene Paul after he had there preached, the spirit in that maide giueth an honorable testimony by a subtill stratageme of Sathan, of Paul and Silas, saying, These bee the seruants of the most high God, which shew vnto you the way of saluation:
Thus dealt he Act. 16 ▪ 17. where a woman possessed with a Devil having the power of spiritual divination, having seen Paul After he had there preached, the Spirit in that maid gives an honourable testimony by a subtle stratagem of Sathan, of Paul and Silas, saying, These be the Servants of the most high God, which show unto you the Way of salvation:
a strange testimony to bee giuen from the diuell, and farre degenerating from his nature, to giue witnesse of the truth, himselfe being the father of lies;
a strange testimony to be given from the Devil, and Far degenerating from his nature, to give witness of the truth, himself being the father of lies;
But what was his drift and subtilty in this, sauing that by the maides often repeating it and clamorous noising of it, it might perswade the poore disciples and weake followers of the Gospell, that Paul and the diuell had both combined and compacted together,
But what was his drift and subtlety in this, Saving that by the maids often repeating it and clamorous noising of it, it might persuade the poor Disciples and weak followers of the Gospel, that Paul and the Devil had both combined and compacted together,
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whereas they might feare as well to eate lest they should be choked, and open the gates and leaue watching because the enemy hath so many subtilties as it will be hard to keepe him out.
whereas they might Fear as well to eat lest they should be choked, and open the gates and leave watching Because the enemy hath so many subtleties as it will be hard to keep him out.
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therefore in these perplexities wee must approch to God, whose promise we haue, Seeke and ye shall finde, knocke and it shall be opened: and Iohn 7.17. if any man haue an honest heart and good inclination to liue well, I will shew him, saith Christ, from whence my doctrine is.
Therefore in these perplexities we must approach to God, whose promise we have, Seek and you shall find, knock and it shall be opened: and John 7.17. if any man have an honest heart and good inclination to live well, I will show him, Says christ, from whence my Doctrine is.
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whereby wee may bee assured that asking the truth hee will not giue error, and desiring to be conducted in the right way, he will not leade vs into by-paths, no more then asking bread hee will giue vs a Scorpion,
whereby we may be assured that asking the truth he will not give error, and desiring to be conducted in the right Way, he will not lead us into bypaths, no more then asking bred he will give us a Scorpion,
But what shall we doe? shall we make them like waxe, flexible to euery impression? or like bels tuneable to the eares of the heater? What resolution is there for the conscience, the text cannot speake:
But what shall we do? shall we make them like wax, flexible to every impression? or like Bells tuneable to the ears of the heater? What resolution is there for the conscience, the text cannot speak:
first, praier with Dauid, that the Lord would open our vnderstandings, and shew vs the light of his statutes, and the way that wee may choose whereby our steps may be assured.
First, prayer with David, that the Lord would open our understandings, and show us the Light of his statutes, and the Way that we may choose whereby our steps may be assured.
not meaning thereby that wee must come to it by our workes, as the Papists gather, but he speaking to one that iustified himselfe by keeping the Law, spake after that sort to shew him his wound,
not meaning thereby that we must come to it by our works, as the Papists gather, but he speaking to one that justified himself by keeping the Law, spoke After that sort to show him his wound,
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as Christ in this place doth; and as else-where, Loue couereth the multitude of ••nes, 1. Pet. 4.8. conferre with this, Prou. 10.12. Hatred stirreth •peontention, but loue couereth all trespasses:
as christ in this place does; and as elsewhere, Love Covereth the multitude of ••nes, 1. Pet. 4.8. confer with this, Prou. 10.12. Hatred stirs •peontention, but love Covereth all Trespasses:
So A•raham was iustified by faith, faith Paul Rom. 4.3. by works saith •ames, chapt. 2.21. Saint Iames, dealing with them that denied •orks altogether, S. Paul with them that stood too much vpon ••em;
So A•raham was justified by faith, faith Paul Rom. 4.3. by works Says •ames, Chapter. 2.21. Saint James, dealing with them that denied •orks altogether, S. Paul with them that stood too much upon ••em;
Sixthly, approue of no interpretation, nor accept of any scripture which is not proportionable to the analogy and agreeable to the rule of faith, which is threefold: first, the tenne commandements: secondly, the Lords praier:
Sixthly, approve of no Interpretation, nor accept of any scripture which is not proportionable to the analogy and agreeable to the Rule of faith, which is threefold: First, the tenne Commandments: secondly, the lords prayer:
Againe, if we eate him in the bread flesh and bone, it crosseth a commandement, Thou shalt not kill, for it is cruelty so to rend his flesh betweene our teeth.
Again, if we eat him in the bred Flesh and bone, it Crosseth a Commandment, Thou shalt not kill, for it is cruelty so to rend his Flesh between our teeth.
as the Eunuch did with Philip, Act. 8.31. and if they will frequent the word preached with the same hearts that the men of Beroea did heare Pauls sermons, Act. 17.10. comparing then with the verity of the word written.
as the Eunuch did with Philip, Act. 8.31. and if they will frequent the word preached with the same hearts that the men of Beroea did hear Paul's Sermons, Act. 17.10. comparing then with the verity of the word written.
for they are seruiceable properly to him as the sonne of God, and of him it is principally true, that the Angels do attende• for though they serue vs it is but for his sake, not that they are inferior to vs in themselues,
for they Are serviceable properly to him as the son of God, and of him it is principally true, that the Angels do attende• for though they serve us it is but for his sake, not that they Are inferior to us in themselves,
but God hauing for his sonnes sake made vs heires of glory, and Christ vouchsafing vs to bee companions with him in his kingdome, they minister vnto vs,
but God having for his Sons sake made us Heirs of glory, and christ vouchsafing us to be Sodales with him in his Kingdom, they minister unto us,
but should be guarded with his royall Nany, to assure vs, that doing that we doe by the warrant of his word, we shall neither be persecuted nor molested,
but should be guarded with his royal Nany, to assure us, that doing that we do by the warrant of his word, we shall neither be persecuted nor molested,
Now from the pinnacle of the temple to fall downe is not the way, but hee leaueth out the demonstration of the truth, (thy waies) that is, those waies that bee prescribed,
Now from the pinnacle of the temple to fallen down is not the Way, but he Leaveth out the demonstration of the truth, (thy ways) that is, those ways that be prescribed,
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for where this was spoken, that Christ should depend vpon his Fathers prouidence walking in his waies, hee laboureth to secure him generally of the same prouidence,
for where this was spoken, that christ should depend upon his Father's providence walking in his ways, he Laboureth to secure him generally of the same providence,
for Christ answereth againe, and striketh with the same weapon wherewith he was stricken, shewing vs, that it is lawfull to vse a text well against them that doe abuse a text:
for christ Answers again, and striketh with the same weapon wherewith he was stricken, showing us, that it is lawful to use a text well against them that do abuse a text:
and if Christs example be our president, then wee may alleage Scripture against depraued Scripture. For the Bee may gather hony on the same stalke that the spider doth poison.
and if Christ Exampl be our president, then we may allege Scripture against depraved Scripture. For the Bee may gather honey on the same stalk that the spider does poison.
and though there be many piracies committed on the sea, yet may the merchants trafficke; or though some surfet by gluttony, yet may others vse their temperate diet.
and though there be many piracies committed on the sea, yet may the merchant's traffic; or though Some surfeit by gluttony, yet may Others use their temperate diet.
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And if the diuell change himselfe into an Angell of light, shall therefore the Angels lose their light? Or shall Paul therfore deny himselfe to be a preacher of saluation,
And if the Devil change himself into an Angel of Light, shall Therefore the Angels loose their Light? Or shall Paul Therefore deny himself to be a preacher of salvation,
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because the Pythonite ( Act. 16.17.) spake it? Or because Caiphas by the spirit of the diuell ( Ioh. 11.50.) said, one should die for the sinnes of the people, must we not therfore beleeue it? And though ( Numb. 22.) an inchanter wished that his soule might die the death of the righteous,
Because the Pythonite (Act. 16.17.) spoke it? Or Because Caiaphas by the Spirit of the Devil (John 11.50.) said, one should die for the Sins of the people, must we not Therefore believe it? And though (Numb. 22.) an enchanter wished that his soul might die the death of the righteous,
heerein Christ doth plainely shew, that hee abused the place before alleaged, because he inforced the promise contrary to the commandement, mandement, making it absolute, where it was but conditionall:
herein christ does plainly show, that he abused the place before alleged, Because he enforced the promise contrary to the Commandment, mandment, making it absolute, where it was but conditional:
as Exod. 17. and Numb. 20 both the Israelites and Moses himselfe doubted there would come no water out of the rocke though it were stricken, whereupon the place was called Massah and Meribah, Strife and T•mptation:
as Exod 17. and Numb. 20 both the Israelites and Moses himself doubted there would come no water out of the rock though it were stricken, whereupon the place was called Massah and Meribah, Strife and T•mptation:
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for our presumption can tie vp Gods armes that he cannot helpe vs, and make him brasse, that he cannot raine mercy vpon vs. We know there is a peremptory decree of election and reprobation:
for our presumption can tie up God's arms that he cannot help us, and make him brass, that he cannot rain mercy upon us We know there is a peremptory Decree of election and reprobation:
for wee cannot turst or rely vpon mercie without obedience to his commandement. Example heereof wee haue, Act. 27.24. where Paul had a promise of the Lord, that not a haire of their head should perish that went with him in the ship:
for we cannot turst or rely upon mercy without Obedience to his Commandment. Exampl hereof we have, Act. 27.24. where Paul had a promise of the Lord, that not a hair of their head should perish that went with him in the ship:
yet when vpon violence of the tempest they would haue committed themselues to the sea, Paul telleth them they could not be safe vnlesse they stated in the shippe:
yet when upon violence of the tempest they would have committed themselves to the sea, Paul Telleth them they could not be safe unless they stated in the ship:
Againe the Diuell tooke him vp into an exceeding high mountaine, &c. This is the third battery or assault was laid against our Sauiour Christ; wherein are two generall parts: first, the temptation:
Again the devil took him up into an exceeding high mountain, etc. This is the third battery or assault was laid against our Saviour christ; wherein Are two general parts: First, the temptation:
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Out of which learne, that before the diuell would propound his purpose and manifest his drift, he vseth an infinuation to prepare Christ, by making an impression in his minde, to haue that moued by the apprehension of the sense, that if it were possible his mind might be insnared.
Out of which Learn, that before the Devil would propound his purpose and manifest his drift, he uses an insinuation to prepare christ, by making an impression in his mind, to have that moved by the apprehension of the sense, that if it were possible his mind might be Ensnared.
and oft times the Diuell begins with thoughts and fancies represented to the senses. In incontinency thus he wrought with Dauid, 2. Sa. 11.2. by casting his eye from the turret to lust after Vriahs wife: and Gen 39.7. Putyphars wife fair the yong man Ioseph to be faire, and she said, Lie with me: and Ioshua 7.22. Achan saw a stately garment of a Babylonian, and then coueted, and then tooke it.
and oft times the devil begins with thoughts and fancies represented to the Senses. In incontinency thus he wrought with David, 2. Sa. 11.2. by casting his eye from the turret to lust After Uriah's wife: and Gen 39.7. Putyphars wife fair the young man Ioseph to be fair, and she said, Lie with me: and Ioshua 7.22. achan saw a stately garment of a Babylonian, and then coveted, and then took it.
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For sensuality and voluptuousnesse, the eye worketh much vpon men, and therefore in the Prouerbs we are forbidden to looke vpon the colour of wine lest the sight inflame the appetite:
For sensuality and voluptuousness, the eye works much upon men, and Therefore in the Proverbs we Are forbidden to look upon the colour of wine lest the sighed inflame the appetite:
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for thus Sathan powreth in poison into the heart by the outward sense, and our looks are as windowes whereat lust is let in, and concupiscence inflamed.
for thus Sathan poureth in poison into the heart by the outward sense, and our looks Are as windows whereat lust is let in, and concupiscence inflamed.
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For the second, which is the promise hee made him, All these (faith he) I will giue thee: and lest he might seeme to promise that was none of his owne, it appeareth by S. Luk. 4.6. that he doth not challenge this as his of himselfe, but as giuen him:
For the second, which is the promise he made him, All these (faith he) I will give thee: and lest he might seem to promise that was none of his own, it appears by S. Luk. 4.6. that he does not challenge this as his of himself, but as given him:
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but a great part of the world doth thinke, that hee can dispose of the comforts of this life, which is proued by the meanes they vse to come to these blessings, vsing leud practises and vnlawfull meanes, not for a kingdome but for a trifle;
but a great part of the world does think, that he can dispose of the comforts of this life, which is proved by the means they use to come to these blessings, using lewd practises and unlawful means, not for a Kingdom but for a trifle;
so as vsing Sathans meanes how can wee thinke it commeth from God? And that such is our iudgement also, appeareth by the prouerbe, Hee that liueth an honest man shall die a begger;
so as using Satan's means how can we think it comes from God? And that such is our judgement also, appears by the proverb, He that lives an honest man shall die a beggar;
when he is aduanced by bribery and corruption? He that thinks to win somewhat from a Prince by flattery, perswadeth not himselfe that God can dispose of Princes harts.
when he is advanced by bribery and corruption? He that thinks to win somewhat from a Prince by flattery, Persuadeth not himself that God can dispose of Princes hearts.
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Iudas will betray his master for thirty peeces of siluer, Mat. 26.15. Doeg will flatter Saul 1. Sa. 22.10. and speake all euill of Dauid, in hope of preferment.
Iudas will betray his master for thirty Pieces of silver, Mathew 26.15. Doeg will flatter Saul 1. Sa. 22.10. and speak all evil of David, in hope of preferment.
Absolon will seeke his fathers life, to step into his throne, 2. Sa. 15.2. Ioab will kill Amasa (2. Sam. 10.) to get but the chiefe captainship of the guard.
Absalom will seek his Father's life, to step into his throne, 2. Sa. 15.2. Ioab will kill Amasa (2. Sam. 10.) to get but the chief captainship of the guard.
and the Disciples to fall out ( Luke 9.46.) among themselues who shall be chiefest, one desiring to sit on the right hand, the other on the left, that they might be iolly fellowes.
and the Disciples to fallen out (Lycia 9.46.) among themselves who shall be chiefest, one desiring to fit on the right hand, the other on the left, that they might be jolly Fellows.
but from Sathan hath had his staiers and degrees to ascend into the mountaine, first God hauing prouided men should bee Pastors ouer the people, it was appointed by man that there should bee superintendents ouer the superintendents, that is, Bishops, ouer Pastors, which was thought good to appease the •••ention of the church,
but from Sathan hath had his stairs and Degrees to ascend into the mountain, First God having provided men should be Pastors over the people, it was appointed by man that there should be superintendents over the superintendents, that is, Bishops, over Pastors, which was Thought good to appease the •••ention of the Church,
After was deuised that some should bee ouer the Bishops, as Archbishops, deuised at first by singular policy, that as Bishops in their Dioces were ouer the Pastors,
After was devised that Some should be over the Bishops, as Archbishop's, devised At First by singular policy, that as Bishops in their Diocese were over the Pastors,
After was inuented that some should bee ouer them, and then was the Church giuen to foure Patriarkes which were to haue as ample authority ouer them as they had ouer the Bishops,
After was invented that Some should be over them, and then was the Church given to foure Patriarchs which were to have as ample Authority over them as they had over the Bishops,
and these were placed in euery corner of the Church, namely at Alexandria, Antioch, Constantinople and Rome. Heereupon by reason of the multitude of matters brought to these foure, Sathan withdrew them from their studies, being so instantly importuned as they were.
and these were placed in every corner of the Church, namely At Alexandria, Antioch, Constantinople and Room. Hereupon by reason of the multitude of matters brought to these foure, Sathan withdrew them from their studies, being so instantly importuned as they were.
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From hence they being in such eminent places, and bearing the name of great professors, the Emperours growing to bee Christians indowed them with great substance, called them to be of their Councell,
From hence they being in such eminent places, and bearing the name of great professors, the emperors growing to be Christians endowed them with great substance, called them to be of their Council,
and after some buckling Rome preuailed, partly by the absence of the Emperour, partly by the diuision of the Empire in the East, partly in that it sought it more ambitiously than the other,
and After Some buckling Room prevailed, partly by the absence of the Emperor, partly by the division of the Empire in the East, partly in that it sought it more ambitiously than the other,
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and the yoke of conscience thinking them Peters successours, he was stupor mundi, the wonder of the world, hauing power in the peoples vnderstanding, both in hell, heauen, earth, and purgatory;
and the yoke of conscience thinking them Peter's Successors, he was stupor mundi, the wonder of the world, having power in the peoples understanding, both in hell, heaven, earth, and purgatory;
at first to preach pleasingly, not to do it often, for then he shall be stale, to come vp only in famous places, especially at Bethel the Kings Chappell:
At First to preach pleasingly, not to do it often, for then he shall be stale, to come up only in famous places, especially At Bethel the Kings Chapel:
And if wee may measure the worship by the fruits of worship, he that by p••ier expecteth not a blessing, by loosnesse of life giueth himselfe to vncleannesse,
And if we may measure the worship by the fruits of worship, he that by p••ier Expects not a blessing, by looseness of life gives himself to uncleanness,
for the couetous man is an Idolater, Ephes. 5. and so is the voluptuous man, Phil. 3. yea if we plant our hearts any where but in heauen, we commit Idolatrie.
for the covetous man is an Idolater, Ephesians 5. and so is the voluptuous man, Philip 3. yea if we plant our hearts any where but in heaven, we commit Idolatry.
Fist, answering by the detestation of the person, Auoid Satan: for because he had dealt more shamefully in this temptation then in the others, he giueth him a more sharpe answer then before.
Fist, answering by the detestation of the person, Avoid Satan: for Because he had dealt more shamefully in this temptation then in the Others, he gives him a more sharp answer then before.
if they should, it would make them but burst foorth into greater outrage against the peareles and matchlesse wisedome of God, giuing vs likewise by this answer secretly to vnderstand, that whosoeuer goeth about to withdraw vs from God, is of the diuell:
if they should, it would make them but burst forth into greater outrage against the peareles and matchless Wisdom of God, giving us likewise by this answer secretly to understand, that whosoever Goes about to withdraw us from God, is of the Devil:
because Christs obedience had absolutely purchased our pardon, the Apostle in like wisdome of the spirit of God, answereth not onely by a simple deniall,
Because Christ Obedience had absolutely purchased our pardon, the Apostle in like Wisdom of the Spirit of God, Answers not only by a simple denial,
and in this hee doth withdraw his reuerenc• from his owne religion, either through feare or profanen•••• reaching foorth part of the worship to another.
and in this he does withdraw his reuerenc• from his own Religion, either through Fear or profanen•••• reaching forth part of the worship to Another.
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But wee must know God will haue both, and in creating both hee challengeth both, besides that of them both hee hath made but one man which cannot be diuided, but goeth together.
But we must know God will have both, and in creating both he Challengeth both, beside that of them both he hath made but one man which cannot be divided, but Goes together.
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If the bodie then be the Lords both by creation and by redemption, let vs giue testimony of his worship in both, otherwise it is as if a woman should protest she loued her husband at the heart and in her soule,
If the body then be the lords both by creation and by redemption, let us give testimony of his worship in both, otherwise it is as if a woman should protest she loved her husband At the heart and in her soul,
Lastly, out of the diuels argument, let vs learne to feare and serue the Lord: for if gifts may draw on worship, as he pretendeth by his proffer to Christ,
Lastly, out of the Devils argument, let us Learn to Fear and serve the Lord: for if Gifts may draw on worship, as he pretendeth by his proffer to christ,
But let vs set God on our right hand, in him we liue, in him wee haue our being, it is hee that feedeth vs with naturall and supernaturall things and blessings, godlinesse hauing the promises of this life and of the life to come:
But let us Set God on our right hand, in him we live, in him we have our being, it is he that feeds us with natural and supernatural things and blessings, godliness having the promises of this life and of the life to come:
hee will make vs heires of the earth, the world standing for our sakes, we shall be heires of heauen, Christ hauing prepared places for vs in his fathers house,
he will make us Heirs of the earth, the world standing for our sakes, we shall be Heirs of heaven, christ having prepared places for us in his Father's house,
and therefore in the iudgement of the diuell hee shall worthily bee damned that refuseth so large an offer at Gods hand, who giueth and neuer vpbraideth, pardoneth and neuer reperteth.
and Therefore in the judgement of the Devil he shall worthily be damned that Refuseth so large an offer At God's hand, who gives and never upbraideth, Pardoneth and never reperteth.
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Then the diuell left him, &c. This is the third part, namely, the issue and euent of the temptations had and sustained by Christ, set downe in two things:
Then the Devil left him, etc. This is the third part, namely, the issue and event of the temptations had and sustained by christ, Set down in two things:
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for wee must not thinke our selues freed from these assaults, the life of a Christian being a warfare, the world the campe, the first registring and inrolling of vs being in baptisme, where we tooke a vow to be true to the Lord Iesus: Christ is our victorious Captaine:
for we must not think our selves freed from these assaults, the life of a Christian being a warfare, the world the camp, the First registering and enrolling of us being in Baptism, where we took a Voelli to be true to the Lord Iesus: christ is our victorious Captain:
the schoole where we learne this defence, is the Church of God, where we finde weapons both offensiue and defensiue, a shield of faith to defend our selues,
the school where we Learn this defence, is the Church of God, where we find weapons both offensive and defensive, a shield of faith to defend our selves,
For the second generally we note, how it pleased God by wisdome and dispensation to dispose of the exinanition, (as I may so tearme it) or the impairing and abasing of Christ,
For the second generally we note, how it pleased God by Wisdom and Dispensation to dispose of the exinanition, (as I may so term it) or the impairing and abasing of christ,
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that in the midst of the greatest ignominy and reproch, yet he bore some marke and badge of his notable and diuine power, whereby by the eies of faith hee might bee discerned to be the Sonne of God. His basenesse appeareth in this:
that in the midst of the greatest ignominy and reproach, yet he boar Some mark and badge of his notable and divine power, whereby by the eyes of faith he might be discerned to be the Son of God. His baseness appears in this:
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that he liued in the wildernesse, he was assaulted of the diuell, he had no company but beasts, hee was hungry and had no food but stones, Sathan was busie with him to make him tempt his Father;
that he lived in the Wilderness, he was assaulted of the Devil, he had no company but beasts, he was hungry and had no food but stones, Sathan was busy with him to make him tempt his Father;
But after all this there breaketh foorth like the Sunne through the clouds, a matter which maketh him knowen and discerned to be more then a man, that the Angels come to doe him seruice.
But After all this there breaks forth like the Sun through the Clouds, a matter which makes him known and discerned to be more then a man, that the Angels come to do him service.
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then to succour our faint spirits, and to releeue our distressed hearts they are sent as comforters vnto vs. And thus when Abraham held in his body an anguished soule,
then to succour our faint spirits, and to relieve our distressed hearts they Are sent as Comforters unto us And thus when Abraham held in his body an anguished soul,
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Thirdly, the cause of his going to Capernaum, to fulfill Esay his Prophesie, that those quarters should first bee made famous through Christs doctrine and miracles, being the first that were caried away into captiuity.
Thirdly, the cause of his going to Capernaum, to fulfil Isaiah his Prophesy, that those quarters should First be made famous through Christ Doctrine and Miracles, being the First that were carried away into captivity.
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yet it is in the 14. chapter of this Euangelist set downe vpon another occasion; that Herod thought the soule of Iohn Baptist to be gone into Christ: howbeit S. Luk. chap. 3.19. vpon this very occasion, sheweth the cause to bee for reprouing Herod for taking his brother Philips wife.
yet it is in the 14. chapter of this Evangelist Set down upon Another occasion; that Herod Thought the soul of John Baptist to be gone into christ: howbeit S. Luk. chap. 3.19. upon this very occasion, shows the cause to be for reproving Herod for taking his brother Philips wife.
Where note, & behold as in a mirror, the wonderfull resolution of a Christian seruant of God, that durst tell a king to his face of so enormous a crime.
Where note, & behold as in a mirror, the wonderful resolution of a Christian servant of God, that durst tell a King to his face of so enormous a crime.
And if Iohn liued now, howeuer many might haue commended his zeale, yet most would haue condemned his discretion, that durst aduenture himselfe so far:
And if John lived now, however many might have commended his zeal, yet most would have condemned his discretion, that durst adventure himself so Far:
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for he was growen into high fauor with the king, as appeareth Mark. 6.20. Herod would heare him often, acknowledged him to bee godly, reformed many things, and granted many things at his request:
for he was grown into high favour with the King, as appears Mark. 6.20. Herod would hear him often, acknowledged him to be godly, reformed many things, and granted many things At his request:
And if Paul had need of the prayer of the Ephesians, chap. 6.19. that he might speake boldly, much more haue wee that stand in such feare to be bound for our speech:
And if Paul had need of the prayer of the Ephesians, chap. 6.19. that he might speak boldly, much more have we that stand in such Fear to be bound for our speech:
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and this is the portion allotted to all Gods Ministers. If Eliah speake the truth in reprouing Ahab 1. King. 19.8. he must flie to the mount Horeb to saue himselfe.
and this is the portion allotted to all God's Ministers. If Elijah speak the truth in reproving Ahab 1. King. 19.8. he must fly to the mount Horeb to save himself.
Ieremy must to the dungeon, Esay to the saw, Iohn Baptist to the axe, if they bee so quicke sighted and so hot spirited as they cannot winke at sinne. And Reuel. 11.3.
Ieremy must to the dungeon, Isaiah to the saw, John Baptist to the axe, if they be so quick sighted and so hight spirited as they cannot wink At sin. And Revel. 11.3.
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Could the Sun shine vpon such a King as could breake foorth into this impietys ▪ And how could the Lord spare his wrath and not powre it forth, that such a famous seruant of his should bee taken away by such an infamous death? But howsoeuer wee may after a sort co•• fesie that our bodies are in the Princes power,
Could the Sun shine upon such a King as could break forth into this impietys ▪ And how could the Lord spare his wrath and not pour it forth, that such a famous servant of his should be taken away by such an infamous death? But howsoever we may After a sort co•• fesie that our bodies Are in the Princes power,
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When Herod ( Act. 1•.) had imbrued his hands in bloud, putting Iames to death, hee thought to haue done the like to Peter, but the Lord sent his Angell to vnshackle him,
When Herod (Act. 1•.) had imbrued his hands in blood, putting James to death, he Thought to have done the like to Peter, but the Lord sent his Angel to vnshackle him,
so as we may be assured, though the Lions of the field roare and rauin neuer so much, it is not possible all the true preachers of the Gospel shal be abolished:
so as we may be assured, though the Lions of the field roar and ravine never so much, it is not possible all the true Preachers of the Gospel shall be abolished:
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but as their bloud is pretious in his eies, so out of their ashes will he raise vp others that shall hold the cup of his indignation euen to the mouthes of Princes.
but as their blood is precious in his eyes, so out of their Ashes will he raise up Others that shall hold the cup of his Indignation even to the mouths of Princes.
it is said that of the euils which Herod had done, hee added this aboue all, to imprison Iohn: so hainous a thing is the persecution of the Gospell in the sight of God,
it is said that of the evils which Herod had done, he added this above all, to imprison John: so heinous a thing is the persecution of the Gospel in the sighed of God,
And thirdly it is manifested in the seuere reuenge of their death, the Lord first hauing 〈1 page〉 〈1 page〉 〈1 page〉 〈1 page〉 〈1 page〉 〈1 page〉 they stay in the sea still:
And Thirdly it is manifested in the severe revenge of their death, the Lord First having 〈1 page〉 〈1 page〉 〈1 page〉 〈1 page〉 〈1 page〉 〈1 page〉 they stay in the sea still:
for hee must haue no hand laid on him till he be qualified, saith Paul, 1. Tim. 5.22. and hee must be able to bring foorth of his store new and old, saith the Gospel, and hee must not bee placed in hope hee will proue sufficient;
for he must have no hand laid on him till he be qualified, Says Paul, 1. Tim. 5.22. and he must be able to bring forth of his store new and old, Says the Gospel, and he must not be placed in hope he will prove sufficient;
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and in the new Testament hands were laid on them to signifie, that that hand which had called them to this great office, would alwaies bee ready to protect them.
and in the new Testament hands were laid on them to signify, that that hand which had called them to this great office, would always be ready to Pact them.
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Who would chuse a Captaine that neuer saw the enemy in the face? or send him of an embassage, that knew not how to deliuer his message? And yet is the Lords embassage committed to them that haue no language;
Who would choose a Captain that never saw the enemy in the face? or send him of an Embassy, that knew not how to deliver his message? And yet is the lords Embassy committed to them that have no language;
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for he secretly and inuisibly spake vnto their hearts by his spirit, and he might as easily haue drawen Caiaphas as Cephas, if it had beene his pleasure:
for he secretly and invisibly spoke unto their hearts by his Spirit, and he might as Easily have drawn Caiaphas as Cephas, if it had been his pleasure:
For so it fell out with this people, against whom Mat. 11.23. Christ denounceth a fearefull iudgement for their vnbeliefe, making them worse than Tyrus and Sydon, which were before condemned.
For so it fell out with this people, against whom Mathew 11.23. christ Denounceth a fearful judgement for their unbelief, making them Worse than Tyre and Sidon, which were before condemned.
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and to suspect them that in a preposterous zeale will seeme to run after Christ, bragging with the yoong man in the Gospell, that they haue kept the commandements,
and to suspect them that in a preposterous zeal will seem to run After christ, bragging with the young man in the Gospel, that they have kept the Commandments,
as he will neuer be dispossessed againe, for he bringeth seuen spirits worse than himselfe, the Lord doth so darken the hart of that man, that was for a while, enlightned:
as he will never be dispossessed again, for he brings seuen spirits Worse than himself, the Lord does so darken the heart of that man, that was for a while, enlightened:
And this kind of casting out heere meant, is matched with diuers other places of the Scripture; as Heb. 6.5. It is impossible, that they which haue tasted of the good word of God, if they fall away should be renued againe. And Heb. 10.25.
And this kind of casting out Here meant, is matched with diverse other places of the Scripture; as Hebrew 6.5. It is impossible, that they which have tasted of the good word of God, if they fallen away should be renewed again. And Hebrew 10.25.
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If wee sinne willingly after we haue receiued the knowledge of truth, there remaines no more satisfaction or sacrifice for sinne: and 2. Pet. 2.21. It had beene better neuer to haue knowen the way of truth, than after they haue knowen it to turne from it.
If we sin willingly After we have received the knowledge of truth, there remains no more satisfaction or sacrifice for sin: and 2. Pet. 2.21. It had been better never to have known the Way of truth, than After they have known it to turn from it.
and yet by the sequel of the words vsed by the spirit, we see the ruine of such men set downe, wee must neuer take it for any effectuall working of the spirit of God,
and yet by the sequel of the words used by the Spirit, we see the ruin of such men Set down, we must never take it for any effectual working of the Spirit of God,
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when after his long profession of God, & yet after a tedious hypocrisie had ouergrowne his soule, he cried out, ( Psal. 51.) Lord create a new spirit in me, as if he had not had it before:
when After his long profession of God, & yet After a tedious hypocrisy had overgrown his soul, he cried out, (Psalm 51.) Lord create a new Spirit in me, as if he had not had it before:
for euen in the powers of thy body and soule, there may be an interruption of the soueraignty of sinne for a season, leauing notwithstanding some grosse sinnes of a wicked conuersation behind him, that when he wandreth abroad, he may make thee know he hath a home in thy heart,
for even in the Powers of thy body and soul, there may be an interruption of the sovereignty of sin for a season, leaving notwithstanding Some gross Sins of a wicked Conversation behind him, that when he wanders abroad, he may make thee know he hath a home in thy heart,
for who would haue thought otherwise of Iudas, being a disciple and one of Christ his scholars, till the Lord discouered his hypocrisie? Yea Sathan may seeme both to the man himselfe,
for who would have Thought otherwise of Iudas, being a disciple and one of christ his Scholars, till the Lord discovered his hypocrisy? Yea Sathan may seem both to the man himself,
and yet ( Iohn 13.27.) it is said precisely, that Sathan entred into Iudas after the soppe, meaning, by entring in a greater power than there was before.
and yet (John 13.27.) it is said precisely, that Sathan entered into Iudas After the sop, meaning, by entering in a greater power than there was before.
And therefore euery one must make this examination with himselfe, that if of a despiser and vnreuerent speaker of the word of God, he doe not now shew his words to be such as may giue grace to the hearers.
And Therefore every one must make this examination with himself, that if of a despiser and unreverent speaker of the word of God, he do not now show his words to be such as may give grace to the hearers.
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which especially thou shalt performe by winning the spirit of humilitie to dwel within thee. For if thou doest publikely vaunt and bragge how fruitfull thou art in thy profession,
which especially thou shalt perform by winning the Spirit of humility to dwell within thee. For if thou dost publicly vaunt and brag how fruitful thou art in thy profession,
This did Salomon in his wisedome finde in his time, which made him leaue it as an example for vs to learne by, Prouerb. 30.12. that there was a generation pure in their owne eies, and yet they were not washed from their filthinesse;
This did Solomon in his Wisdom find in his time, which made him leave it as an Exampl for us to Learn by, Proverb. 30.12. that there was a generation pure in their own eyes, and yet they were not washed from their filthiness;
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Howsoeuer therefore euery Christian is in dutie to sit in iudgement vpon himselfe, yet let him know, that he must solemnly keepe this Court in his owne conscience,
Howsoever Therefore every Christian is in duty to fit in judgement upon himself, yet let him know, that he must solemnly keep this Court in his own conscience,
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Thirdly obserue, since Sathan may seeme to be cast out for a time by an interruption of the power and strength of sinne in a man, which at length breaketh in vpon him like whole flouds of waters:
Thirdly observe, since Sathan may seem to be cast out for a time by an interruption of the power and strength of sin in a man, which At length breaks in upon him like Whole floods of waters:
or what is it to keepe thy body cleane from filthinesse, if thou defile thy tongue with euill speeches? It was nothing for Herod to heare Iohn Baptist gladly, since he kept his bed polluted with incest,
or what is it to keep thy body clean from filthiness, if thou defile thy tongue with evil Speeches? It was nothing for Herod to hear John Baptist gladly, since he kept his Bed polluted with Incest,
So he will continue still an example of idolatry in the seruice of a superstitious master, which is a sufficient hold for Sathan to get into his soule againe,
So he will continue still an Exampl of idolatry in the service of a superstitious master, which is a sufficient hold for Sathan to get into his soul again,
but sometime euen to transforme himselfe into an Angell of light, and hee will not grudge at thee though thou remit somewhat of thine enormities and grosse sinnes,
but sometime even to transform himself into an Angel of Light, and he will not grudge At thee though thou remit somewhat of thine enormities and gross Sins,
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hee cares not to be cast out of thee in idolatry, as that thou shalt not bow thy knee to Baal, so hee may bee kept in thee by Atheisme, to say with the wicked in thy heart, There is no God. He was well pleased that Iudas should become a Disciple of Christ, learne of Christ, follow Christ,
he Cares not to be cast out of thee in idolatry, as that thou shalt not bow thy knee to Baal, so he may be kept in thee by Atheism, to say with the wicked in thy heart, There is no God. He was well pleased that Iudas should become a Disciple of christ, Learn of christ, follow christ,
A most liuely example of this we haue in the bodily Pharaoh of Egypt, Exo. 8. Moses had a commission from God that hee should goe three daies iourney with the children of Israel, to celebrate a feast vnto the Lord.
A most lively Exampl of this we have in the bodily Pharaoh of Egypt, Exo. 8. Moses had a commission from God that he should go three days journey with the children of Israel, to celebrate a feast unto the Lord.
vers. 28. Go, saith Pharaoh, but not farre: vers. 27. No, saith Moses, I must goe three daies iourney. Chap. 10.11. Go (saith Pharaoh ) ye and the men, but leaue the children:
vers. 28. Go, Says Pharaoh, but not Far: vers. 27. No, Says Moses, I must go three days journey. Chap. 10.11. Go (Says Pharaoh) you and the men, but leave the children:
We must therefore learne to incounter this spirituall Pharaoh if wee haue a desire to goe out of Egypt, that is, to be deliuered from eternall darknesse, with Moses his courage• and if we gaine by our courage as Moses did, let vs follow on stoutly to keepe the ground and commandement which is set before vs. Sathan will if hee can retaine some sinne,
We must Therefore Learn to encounter this spiritual Pharaoh if we have a desire to go out of Egypt, that is, to be Delivered from Eternal darkness, with Moses his courage• and if we gain by our courage as Moses did, let us follow on stoutly to keep the ground and Commandment which is Set before us Sathan will if he can retain Some sin,
sauing one grace, to bee made new creatures, lest this doctrine not rightly vnderstood, might shake the foundation of some weake Christians, wee will set downe certaine markes to distinguish betweene Sathans going out of Christians and out of the reprobate,
Saving one grace, to be made new creatures, lest this Doctrine not rightly understood, might shake the Foundation of Some weak Christians, we will Set down certain marks to distinguish between Satan's going out of Christians and out of the Reprobate,
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first, in the measure of grace, being greater in the elect than in the reprobate: secondly, in the obedience and working, whereby the elect shew themselues conformable to the grace,
First, in the measure of grace, being greater in the elect than in the Reprobate: secondly, in the Obedience and working, whereby the elect show themselves conformable to the grace,
For the reprobate (as Mark. 8.24.) be like the blinde man, who at the first putting on of Christ his hands, saw men like trees, that is, a shape aduanced vpright:
For the Reprobate (as Mark. 8.24.) be like the blind man, who At the First putting on of christ his hands, saw men like trees, that is, a shape advanced upright:
whereas the other haue it onely to make them vnexcusable, or to make them burst foorth into some confession of their sinne without repentance: Examples here of we haue:
whereas the other have it only to make them unexcusable, or to make them burst forth into Some Confessi of their sin without Repentance: Examples Here of we have:
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So ( Math. 27.3.) Iudas betraying Christ, saith, I haue sinned: and (2. Sam. 24.10.) Dauid numbring the people against Gods commandement, said, I haue sinned: here is repentance in both, the worke alike, but the faith vnlike.
So (Math. 27.3.) Iudas betraying christ, Says, I have sinned: and (2. Sam. 24.10.) David numbering the people against God's Commandment, said, I have sinned: Here is Repentance in both, the work alike, but the faith unlike.
for indeed this spirit of adoption is alwaies denied them. And this may bee knowen by two parts that are to bee performed: first, by praier to GOD: secondly, by affections towards GOD.
for indeed this Spirit of adoption is always denied them. And this may be known by two parts that Are to be performed: First, by prayer to GOD: secondly, by affections towards GOD.
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The reason is, because the reprobate want the second grace, which accompanieth and waiteth vpon the spirit of adoption, that is, good affections toward God:
The reason is, Because the Reprobate want the second grace, which accompanieth and waits upon the Spirit of adoption, that is, good affections towards God:
so as they may thinke they haue their sinnes forgiuen, as he did to Ahab, (1. King. 21.27.29.) who hauing solde himselfe to worke wickednesse in the sight of God, vpon the iudgement pronounced against him, sitting but within the shadow of praier and fasting, was spared that the euill should not fall in his daies;
so as they may think they have their Sins forgiven, as he did to Ahab, (1. King. 21.27.29.) who having sold himself to work wickedness in the sighed of God, upon the judgement pronounced against him, sitting but within the shadow of prayer and fasting, was spared that the evil should not fallen in his days;
for the hypocrite is taken with the sweetnesse of the Lords mercy, but he not apprehending it as hee should in obedience, it proueth to him but a decaying sweetnesse.
for the hypocrite is taken with the sweetness of the lords mercy, but he not apprehending it as he should in Obedience, it Proves to him but a decaying sweetness.
whereas the elect ground themselues vpon Gods mercy in all maner of tempests, and doe gather together as many remembrances of it as they can, in any of their afflictions:
whereas the elect ground themselves upon God's mercy in all manner of tempests, and do gather together as many remembrances of it as they can, in any of their afflictions:
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after the example of Dauid, who (1. Sam. 17.37.) armeth himselfe against Goliah, vpon the remembrance of the Lords mercy formerly shewed him, in deliuering him out of the paw of the Lion, and of the Beate.
After the Exampl of David, who (1. Sam. 17.37.) armeth himself against Goliath, upon the remembrance of the lords mercy formerly showed him, in delivering him out of the paw of the lion, and of the Beat.
Out of this generally obserue, that whether Sathan be really cast out, or onely so dispossessed as the power of his subtill illusion is made lesse, that is,
Out of this generally observe, that whither Sathan be really cast out, or only so dispossessed as the power of his subtle illusion is made less, that is,
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whether the iudgement be onely enlightned, or with the light of iudgement the affections be also changed, which is the effectuall casting out, it doth so prouoke Satan,
whither the judgement be only enlightened, or with the Light of judgement the affections be also changed, which is the effectual casting out, it does so provoke Satan,
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and he can finde no rest in a Papist nor in an Atheist, for he knoweth there is a canker alreadie growen vpon their consciences, which onely must be seared by the hot iron of the Lords wrath, for they are already so hardned in prophanesse,
and he can find no rest in a Papist nor in an Atheist, for he Knoweth there is a canker already grown upon their Consciences, which only must be seared by the hight iron of the lords wrath, for they Are already so hardened in profaneness,
A liuely example and figure of this we haue in Pharaoh, who while the children of Israel ( Exod. 5.7.) continued in Egypt, onely oppressed them with heauy burdens,
A lively Exampl and figure of this we have in Pharaoh, who while the children of Israel (Exod 5.7.) continued in Egypt, only oppressed them with heavy burdens,
and the more excellent seruants of God we be, the more will Satan buffet vs and vexe vs. This is that Christ forewarned Peter of, saying, that Sathan desired to winnow him like Wheate.
and the more excellent Servants of God we be, the more will Satan buffet us and vex us This is that christ forewarned Peter of, saying, that Sathan desired to winnow him like Wheat.
but euen the flaile to bruise vs. Example whereof we haue in the dumbe man in the Gospell, who before Sathan would leane his fort and habitation, was so tormented, that he fomed, raged,
but even the flail to bruise us Exampl whereof we have in the dumb man in the Gospel, who before Sathan would lean his fort and habitation, was so tormented, that he foamed, raged,
as hee assaied in Iob, chapter. 1. vers. 15.16.17. by his oxen taken by the Shabeans, by his sheepe deuoured with fire, and by his Camels led away by the Caldeans, to driue him to impatiencie against God.
as he assayed in Job, chapter. 1. vers. 15.16.17. by his oxen taken by the Shebna's, by his sheep devoured with fire, and by his Camels led away by the Chaldaeans, to driven him to impatiency against God.
not but that thou must expect when thou art called to feele thy sinnes, and hast withall this grace to see some comfort of Gods mercy, to bee so haled and pulled betweene these two,
not but that thou must expect when thou art called to feel thy Sins, and hast withal this grace to see Some Comfort of God's mercy, to be so haled and pulled between these two,
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and not done percunctorily or slowlie as the sluggard riseth in the morning, Prouerb. 6.10. with a little raising of his head, and folding of his hands to sleepe againe;
and not done percunctorily or slowly as the sluggard Riseth in the morning, Proverb. 6.10. with a little raising of his head, and folding of his hands to sleep again;
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and hast sufficiently profited in the schoole of Christ: for thy luke-warmth in religion is lothsome to the Lord, Reu. 3.14. and a strong stirrop for Sathan to get vp to thy soule againe.
and hast sufficiently profited in the school of christ: for thy luke-warmth in Religion is loathsome to the Lord, Reu. 3.14. and a strong stirrup for Sathan to get up to thy soul again.
And therefore consider, and thou shalt find whether he bee truely or hypocritically cast out of thee, consider whether thou feele not foule and grosse temptations to beset thee:
And Therefore Consider, and thou shalt find whither he be truly or hypocritically cast out of thee, Consider whither thou feel not foul and gross temptations to beset thee:
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but hee that hath no tubbes set in his way to stumble at, and findeth euery thing plaine and easie, may know he liueth in the broade way that leadeth not to heauen:
but he that hath no tubs Set in his Way to Stumble At, and finds every thing plain and easy, may know he lives in the broad Way that leads not to heaven:
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for flesh and bloud cannot bee cured but by temptations, as Paul witnesseth of the Churches of Macedon, 2. Corinthians 8.2. whose ioy abounded in their great triall of affliction.
for Flesh and blood cannot be cured but by temptations, as Paul Witnesseth of the Churches of Macedon, 2. Corinthians 8.2. whose joy abounded in their great trial of affliction.
And as the same Apostle testifieth of himselfe, 2. Corinthians 12.7. lest he should be exalted aboue measure, the messenger of Satan was sent to buffet him:
And as the same Apostle Testifieth of himself, 2. Corinthians 12.7. lest he should be exalted above measure, the Messenger of Satan was sent to buffet him:
for if he should at once cast Satan out of vs, then the wild beasts of pride and of not feeling the infirmities of our brethren, would deuoure vs: euen as Deut. 7.22. the Canaanites were rooted out but by little and little from among the Israelites, lest the beasts of the field should haue increased vpon them.
for if he should At once cast Satan out of us, then the wild beasts of pride and of not feeling the infirmities of our brothers, would devour us: even as Deuteronomy 7.22. the Canaanites were rooted out but by little and little from among the Israelites, lest the beasts of the field should have increased upon them.
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I will returne, &c. and when he commeth he findeth, &c. This is the third point, set downe in this parable that setteth foorth the enlightning of hypocrites to their most iust condemnation,
I will return, etc. and when he comes he finds, etc. This is the third point, Set down in this parable that sets forth the enlightening of Hypocrites to their most just condemnation,
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There be two set down here, the first swept, the second garnished, and the third is supplied, Mat. 12.44. He findeth him empty, that is, void of the graces of God, and fitter to receiue Sathan after his enlightning then he was before.
There be two Set down Here, the First swept, the second garnished, and the third is supplied, Mathew 12.44. He finds him empty, that is, void of the graces of God, and fitter to receive Sathan After his enlightening then he was before.
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not that Sathan doth delight in cleanlinesse, but that thou art to him most neate and handsome when there is in thee the superfluitie of all wickednesse,
not that Sathan does delight in cleanliness, but that thou art to him most neat and handsome when there is in thee the superfluity of all wickedness,
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For if wee doe not cherish the spirit of God by good emploiment and spirituall gaine, that wee grow from faith to faith, it is a signe that the spirit of trueth is not in vs:
For if we do not cherish the Spirit of God by good employment and spiritual gain, that we grow from faith to faith, it is a Signen that the Spirit of truth is not in us:
For an abatement of the spirit of God must not be taken for an emptinesse, as Ephes. 4.30. it is said the spirit may be grieued: and 1. Thess. 5.19. it is said, it may be quenched, and many of the graces of God in his children may be empty, that is, there may bee no feeling of them for a time:
For an abatement of the Spirit of God must not be taken for an emptiness, as Ephesians 4.30. it is said the Spirit may be grieved: and 1. Thess 5.19. it is said, it may be quenched, and many of the graces of God in his children may be empty, that is, there may be no feeling of them for a time:
so that we must not flatter our selues because there cannot bee indeed an emptinesse, but with Saint Peter (2. Peter 1.5.) we must ioine vertue with faith,
so that we must not flatter our selves Because there cannot be indeed an emptiness, but with Saint Peter (2. Peter 1.5.) we must join virtue with faith,
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and with vertue knowledge, and with knowledge temperance, &c. For if we stay at the first staire we shall neuer be able to ascend to the Saints of God;
and with virtue knowledge, and with knowledge temperance, etc. For if we stay At the First stair we shall never be able to ascend to the Saints of God;
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The reason is, because being elect when wee receiue grace of God, wee receiue withall grace to employ and vse it, that it may abound (alwaies excepted the storme and tempest of an afflicted conscience) for that time,
The reason is, Because being elect when we receive grace of God, we receive withal grace to employ and use it, that it may abound (always excepted the storm and tempest of an afflicted conscience) for that time,
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Further obserue hence, that Sathans fittest garniture and best entertainment is hypocrisie, to make thee pretend holinesse when thou intendest nothing but wickednesse;
Further observe hence, that Satan's Fittest garniture and best entertainment is hypocrisy, to make thee pretend holiness when thou intendest nothing but wickedness;
if thou slip into the second, thou discouerest thy thy selfe against the law of the Eternall? If he tell thee thou shalt not eate of the forbidden tree, thou oughtest not so much as to looke on it,
if thou slip into the second, thou discoverest thy thy self against the law of the Eternal? If he tell thee thou shalt not eat of the forbidden tree, thou Ought not so much as to look on it,
If he prescribe thee a rule and a course wherein thou shalt walke, thou must not (as Numb. 22.18.) for a house full of gold go beyond the word of the Lord, to do more or lesse.
If he prescribe thee a Rule and a course wherein thou shalt walk, thou must not (as Numb. 22.18.) for a house full of gold go beyond the word of the Lord, to do more or less.
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And therefore if wee will not be hypocrites we must arraie our selues with a contrarie garnishment, casting downe (as 2. Cor. 10.5.) euery thing that is exalted against the knowledge of God,
And Therefore if we will not be Hypocrites we must array our selves with a contrary garnishment, casting down (as 2. Cor. 10.5.) every thing that is exalted against the knowledge of God,
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Wherein obserue, that God in iustice is prouoked to reuenge himselfe vpon ingratitude for his graces, according to the proportion of the grace that was offered;
Wherein observe, that God in Justice is provoked to revenge himself upon ingratitude for his graces, according to the proportion of the grace that was offered;
For if wee thinke not the hearing of the word and receiuing of the Sacraments to be speciall meanes to bring in Sathan, looke Luk. 13.26. and it will make vs take heed, whether we come to them of conscience or of custome:
For if we think not the hearing of the word and receiving of the Sacraments to be special means to bring in Sathan, look Luk. 13.26. and it will make us take heed, whither we come to them of conscience or of custom:
for though Christ was kinde in giuing the soppe to a traitor, yet wee see ( Iohn 13.2.) that after the soppe giuen, Sathan entred into Iudas. For the more familiar and the better acquainted wee are with the best of Gods graces, the more shall our paine and torment bee for our prophane vse of them.
for though christ was kind in giving the sop to a traitor, yet we see (John 13.2.) that After the sop given, Sathan entered into Iudas. For the more familiar and the better acquainted we Are with the best of God's graces, the more shall our pain and torment be for our profane use of them.
for heere is put a certaine number of an incertaine, seuen spirits, that is, an infinite number of enormous sins, expressed in diuers places of the Scripture, as Acts 5.3. it is said, Sathan had filled Ananias heart, that he should lie vnto the holy Ghost: and Act. 8.23. of Simon Magus, that he was in the gall of bitternesse, and in the bond of iniquitie: and Act. 13.8. of Elymas the sorcerer, such an enemie of righteousnesse, as the least occasion will moue him to sinne:
for Here is put a certain number of an incertain, seuen spirits, that is, an infinite number of enormous Sins, expressed in diverse places of the Scripture, as Acts 5.3. it is said, Sathan had filled Ananias heart, that he should lie unto the holy Ghost: and Act. 8.23. of Simon Magus, that he was in the Gall of bitterness, and in the bound of iniquity: and Act. 13.8. of Elymas the sorcerer, such an enemy of righteousness, as the least occasion will move him to sin:
and had no other spectacle than the booke of heauen and earth, and thereby did see his power and iustice in administring these inferior things which hee had created:
and had no other spectacle than the book of heaven and earth, and thereby did see his power and Justice in administering these inferior things which he had created:
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yet shalt thou be iudged for them aswell as for this. In Mat. 5.22. there is a difference of sinnes and punishments set downe, whosoeuer is angry with his brother vnaduisedly shall be culpable of iudgement:
yet shalt thou be judged for them aswell as for this. In Mathew 5.22. there is a difference of Sins and punishments Set down, whosoever is angry with his brother unadvisedly shall be culpable of judgement:
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thirdly, that sits not in the sea• of the scornefull, that is, hath a resolute purpose to despise the spirit of grace, harder shall it be for him than for the other:
Thirdly, that sits not in the sea• of the scornful, that is, hath a resolute purpose to despise the Spirit of grace, harder shall it be for him than for the other:
Wherefore commend me to thy conscience by this token, if the grace of God be not increased, in the end it will be taken away: which is prooued Reuel. 22.11. He that is righteous must be more righteous:
Wherefore commend me to thy conscience by this token, if the grace of God be not increased, in the end it will be taken away: which is proved Revel. 22.11. He that is righteous must be more righteous:
Why then as they grow dailie more wicked, so must wee grow more godly, the rather because hee that hath the seuen candlestickes, that is, Christ, that hath the fulnesse,
Why then as they grow daily more wicked, so must we grow more godly, the rather Because he that hath the seuen candlesticks, that is, christ, that hath the fullness,
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If they be tangled againe, and ouercome of the filthinesse from which they were at first escaped, the latter end is woorse with them than the beginning.
If they be tangled again, and overcome of the filthiness from which they were At First escaped, the latter end is Worse with them than the beginning.
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Thirdly, their end shall be worst at the last iudgement, when the least part of the Lords wrath shall be bigger than all the torments they felt before,
Thirdly, their end shall be worst At the last judgement, when the least part of the lords wrath shall be bigger than all the torments they felt before,
for before he shewed what our estate was in the marriage with our first husband, which was the (flesh,) namely that while we liue at the becke and commandement of our corruption,
for before he showed what our estate was in the marriage with our First husband, which was the (Flesh,) namely that while we live At the beck and Commandment of our corruption,
but also so killeth that muenomed flesh of ours, that there is as it were a new creation in vs, the strength of Christ dispossessing and disarming the strength of sinnefull flesh,
but also so kills that muenomed Flesh of ours, that there is as it were a new creation in us, the strength of christ dispossessing and disarming the strength of sinful Flesh,
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and wee are so changed both in the outward and inward man as all is become fresh and new, our thoughts, our wils, our affections, our endeuours seruing and performig their duties to God in the newnesse of the spirit, not in the oldnesse of the letter:
and we Are so changed both in the outward and inward man as all is become fresh and new, our thoughts, our wills, our affections, our endeavours serving and performig their duties to God in the newness of the Spirit, not in the oldness of the Letter:
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nay before wee are smitten wee haue our Sauiour Christ our most approued Physitian and salue, who when we are left more then halfe dead by the sting of sinne,
nay before we Are smitten we have our Saviour christ our most approved physician and salve, who when we Are left more then half dead by the sting of sin,
Thirdly, to take away the strife which commonly is in the world, because (forfooth) all will be Christs, he setteth downe a visible badge wherby to discerne whether we be truly married to Christ or no.
Thirdly, to take away the strife which commonly is in the world, Because (forfooth) all will be Christ, he sets down a visible badge whereby to discern whither we be truly married to christ or no.
Out of the first, obserue, that saluation is not appointed for all men; for all pertaine not vnto Christ, as himselfe saith, Luk. 12.32. mine is a little flocke, and Iohn 10.26. those that beleeue not, are not of Christs sheepe, but those that be his, heare his voice;
Out of the First, observe, that salvation is not appointed for all men; for all pertain not unto christ, as himself Says, Luk. 12.32. mine is a little flock, and John 10.26. those that believe not, Are not of Christ sheep, but those that be his, hear his voice;
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There be two waies in the world fitting with the two fold condition of men, the one strait and narrow, the other wide and broad, those that in this life loue not to be pinched and crouded,
There be two ways in the world fitting with the two fold condition of men, the one strait and narrow, the other wide and broad, those that in this life love not to be pinched and crowded,
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Let vs not therefore vainely nozzle our selues in this opinion, that heauen shal hold vs all, for Christ, as Iohn 10.9. is that straite dore by which wee must enter;
Let us not Therefore vainly nozzle our selves in this opinion, that heaven shall hold us all, for christ, as John 10.9. is that strait door by which we must enter;
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Secondly, let vs obserue, and as it were with teares of thankfulnesse acknowledge and reuerence the speciall and spirituall loue of God, that hath so magnified himselfe vpon the borders of vs Christians, that when wrath had ouerspread the earth,
Secondly, let us observe, and as it were with tears of thankfulness acknowledge and Reverence the special and spiritual love of God, that hath so magnified himself upon the borders of us Christians, that when wrath had overspread the earth,
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yet this is conueied to vs through his sonne, the Lord being as tender to vs as a father is to his childe, onely through the obedience of that child and Sonne of his, the Lord Iesus:
yet this is conveyed to us through his son, the Lord being as tender to us as a father is to his child, only through the Obedience of that child and Son of his, the Lord Iesus:
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and therefore most fitly hath the Apostle deliuered heere this bridge of condemnation to bee broken downe, that wee haue now no passage to hell, through the forme and vertue of our liuing and being in Christ:
and Therefore most fitly hath the Apostle Delivered Here this bridge of condemnation to be broken down, that we have now no passage to hell, through the Form and virtue of our living and being in christ:
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secondly, the appeasing of Gods anger towards vs for sinne, Christ hath remoued both these: First, in breaking the Serpents head, Gen. 3.15. and himselfe possessing the hold which Satan kept, namely the Temples of our bodies:
secondly, the appeasing of God's anger towards us for sin, christ hath removed both these: First, in breaking the Serpents head, Gen. 3.15. and himself possessing the hold which Satan kept, namely the Temples of our bodies:
And secondly, in treading the wine-presse of the wrath of God, Reue. 14.19. that what possibly could in iustice be exacted of vs, that himselfe paied in his owne body and person, suffering for the time the paines and pangs of hell:
And secondly, in treading the winepress of the wrath of God, Reue. 14.19. that what possibly could in Justice be exacted of us, that himself paid in his own body and person, suffering for the time the pains and pangs of hell:
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which ought to stirre vp our hearts to the praise and thankfulnesse of so good a God, that passing by thousands that lay polluted in their blood no worse then wee, hash thus gratiously visited and receiued vs to mercy.
which ought to stir up our hearts to the praise and thankfulness of so good a God, that passing by thousands that lay polluted in their blood no Worse then we, hash thus graciously visited and received us to mercy.
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but shall heereafter better be knowen by our fruition of it, then now it can be by the description of it? howbeit so far as this secret of God is opened vnto vs in the booke of God,
but shall hereafter better be known by our fruition of it, then now it can be by the description of it? howbeit so Far as this secret of God is opened unto us in the book of God,
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so farre may we seeke, and no further. Now this vnion betweene Christ and vs is expressed in the Scripture two waies: first, plainlie: secondly, by way of comparison:
so Far may we seek, and no further. Now this Union between christ and us is expressed in the Scripture two ways: First, plainly: secondly, by Way of comparison:
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for it was not possible for the flesh of man so wilfully sinnig against the expresse commandement of his maker, to haue approched vnto God, without the suffering and crucifying of the flesh of man in Christ Iesus;
for it was not possible for the Flesh of man so wilfully sinnig against the express Commandment of his maker, to have approached unto God, without the suffering and crucifying of the Flesh of man in christ Iesus;
and the security of our happinesse heereafter, the spirit doth more neerely bond it selfe to our capacitie, teaching vs this heauenly mystery by seuen earthly comparisons: First, Rom. 13.14. It is Saint Pauls precept to put on the Lord Iesus Christ;
and the security of our happiness hereafter, the Spirit does more nearly bound it self to our capacity, teaching us this heavenly mystery by seuen earthly comparisons: First, Rom. 13.14. It is Saint Paul's precept to put on the Lord Iesus christ;
so by our putting on of Christ we that otherwise should be frozen in our dregges receiue a spirituall warmth, wherby the life of our soules is kept in and maintained:
so by our putting on of christ we that otherwise should be frozen in our dregs receive a spiritual warmth, whereby the life of our Souls is kept in and maintained:
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For by how much the soule is of more value then the body, so much ought our care to be increased rather for the furnishing of the one then of the other, in this respect also that the soule is the defence of the bodie, that if we be sound and sincere within and haue spiritual heat at the heart, there are no outward discomforts of pouerty, reproch or persecution that can at all dismay vs. This Dauid hath taught vs out of his owne experience, 1. Sam. 17.38.45. who went against Goliah, not in the kings raiment, though that was offered him, but clothed himselfe with armour of better proofe, the name of the Lord of Hosts, who closed his enemy in his hand of farre greater strength than himselfe.
For by how much the soul is of more valve then the body, so much ought our care to be increased rather for the furnishing of the one then of the other, in this respect also that the soul is the defence of the body, that if we be found and sincere within and have spiritual heat At the heart, there Are no outward discomforts of poverty, reproach or persecution that can At all dismay us This David hath taught us out of his own experience, 1. Sam. 17.38.45. who went against Goliath, not in the Kings raiment, though that was offered him, but clothed himself with armour of better proof, the name of the Lord of Hosts, who closed his enemy in his hand of Far greater strength than himself.
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Naie to perswade and prouoke vs vnto this, wee haue example euen in the time of Christ, Matt. 14.36. that as manie as touched but the hem of his garment were made whole of bodily diseases;
Nay to persuade and provoke us unto this, we have Exampl even in the time of christ, Matt. 14.36. that as many as touched but the hem of his garment were made Whole of bodily diseases;
for that that is aboue the rest, is best seene, and let the world thinke of thee as it will, it shall be thy true glorie to haue Christ seene in thy attire, that thou goest comely and not vainely and garishly;
for that that is above the rest, is best seen, and let the world think of thee as it will, it shall be thy true glory to have christ seen in thy attire, that thou goest comely and not vainly and garishly;
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for as Paul saith Col. 3.9.10. wee must put off the old man with his works, and put on the new which is renewed in knowledge after the image of him that created him.
for as Paul Says Col. 3.9.10. we must put off the old man with his works, and put on the new which is renewed in knowledge After the image of him that created him.
so as if wee weare Christ onely in our mouthes that wee can talke religiously, and haue him not in our feete to keepe vs from running astraie to wickednesse,
so as if we wear christ only in our mouths that we can talk religiously, and have him not in our feet to keep us from running astray to wickedness,
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then are wee not couered with Christ at all, for saith the Apostle Ephes. 4.15. wee must in all things (not in some) grow vp into him which is the head, that is Christ.
then Are we not covered with christ At all, for Says the Apostle Ephesians 4.15. we must in all things (not in Some) grow up into him which is the head, that is christ.
so as if Christ in mercy had not stucke close to him, and kept himselfe on, Luk. 22.61. by turning backe and looking on him, wee see how euen in a chase and when there was no eminent persecution ouer him, Peter had cast him aside as if hee had neuer receiued any former good by him;
so as if christ in mercy had not stuck close to him, and kept himself on, Luk. 22.61. by turning back and looking on him, we see how even in a chase and when there was no eminent persecution over him, Peter had cast him aside as if he had never received any former good by him;
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Know yee not that Christ is in you, or dwelleth in you, except yee be reprobates? Where Christ is compared to our dwelling houses, that as wee dwell and abide in them,
Know ye not that christ is in you, or dwells in you, except ye be Reprobates? Where christ is compared to our Dwelling houses, that as we dwell and abide in them,
so doth Christ by his spirit dwell and abide in vs. And 1. Cor. 6.19. Your body is the Temple of the holy Ghost which is in you, which ye haue of God. And 1. Cor. 3.16. ye are the Temple of God, and the spirit of God dwelleth in you. And 2. Cor. 6.16. Ye are the Temple of the liuing God, as God hath said, I will dwell among you and walke there. And Iohn 14.23.
so does christ by his Spirit dwell and abide in us And 1. Cor. 6.19. Your body is the Temple of the holy Ghost which is in you, which you have of God. And 1. Cor. 3.16. you Are the Temple of God, and the Spirit of God dwells in you. And 2. Cor. 6.16. You Are the Temple of the living God, as God hath said, I will dwell among you and walk there. And John 14.23.
for if we thinke all our labour too little to cleanse & beautifie that roome wherein the Kings of the earth shall sit, who are taken out of the same lumpe our selues are;
for if we think all our labour too little to cleanse & beautify that room wherein the Kings of the earth shall fit, who Are taken out of the same lump our selves Are;
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how much more must wee striue to haue all our members kept chast and sanctified, which are as it were so many seueral roomes for him who by his heauenly generation is the Sonne of God, the fathers Counseller,
how much more must we strive to have all our members kept chaste and sanctified, which Are as it were so many several rooms for him who by his heavenly generation is the Son of God, the Father's Counsellor,
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for no man will willingly dwell in a house whereof he is not owner, especially the heire of the whole world whom the heauen of heauens is not able to contain, would not set vp his throne and seat in our soules if he did not delight in vs,
for no man will willingly dwell in a house whereof he is not owner, especially the heir of the Whole world whom the heaven of heavens is not able to contain, would not Set up his throne and seat in our Souls if he did not delight in us,
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which may be our vndoubted comfort, that Christ possessing the fort and castle of our bodies, it is not possible for Satan either by deceitfull policy to surprise vs,
which may be our undoubted Comfort, that christ possessing the fort and castle of our bodies, it is not possible for Satan either by deceitful policy to surprise us,
or by his fiery darts to sti••••s, or by his subtile illusions to ensnare vs, or by his bitter and cruell inuasions to vanquish vs; for, as Ioh. 10.28. we are the sheepe of his pasture, and none can plucke vs out of his hands.
or by his fiery darts to sti••••s, or by his subtle illusions to ensnare us, or by his bitter and cruel invasions to vanquish us; for, as John 10.28. we Are the sheep of his pasture, and none can pluck us out of his hands.
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where Christ and his members are resembled to a building, for as a building cannot be firme and sure except it be built vpon a strong foundation, no more can we stand one minute,
where christ and his members Are resembled to a building, for as a building cannot be firm and sure except it be built upon a strong Foundation, no more can we stand one minute,
and as the foundation and the rest of the worke make but one building, so is it betwixt Christ and vs, he being the chiefe corner stone elect and pretious,
and as the Foundation and the rest of the work make but one building, so is it betwixt christ and us, he being the chief corner stone elect and precious,
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for if we will be a building of our selues, and lay our foundation in our owne righteousnesse, a little sprinkling of persecution will wash vs away, as it did, Mat. 7.26. wash away the house that was so foolishly built vpon the sands:
for if we will be a building of our selves, and lay our Foundation in our own righteousness, a little sprinkling of persecution will wash us away, as it did, Mathew 7.26. wash away the house that was so foolishly built upon the sands:
it is he that can command the Sea to be as a pauement for Peter to walke on, Matt. 14.29. who at the sight of a winde arising, through weakenesse in himselfe is forced to crie, Master saue me;
it is he that can command the Sea to be as a pavement for Peter to walk on, Matt. 14.29. who At the sighed of a wind arising, through weakness in himself is forced to cry, Master save me;
yea when as his disciples stricken with the feare and force of a storme, challenged him as if he cared not though they perished, he then being through their praiers awaked, rebuked the windes,
yea when as his Disciples stricken with the Fear and force of a storm, challenged him as if he cared not though they perished, he then being through their Prayers awaked, rebuked the winds,
and the rest of the Disciples that were so continually taught of Christ, felt no power in themselues to resist the feares of the flesh without the hand of God, much lesse are we able to set one foote forward toward the way of heauen,
and the rest of the Disciples that were so continually taught of christ, felt no power in themselves to resist the fears of the Flesh without the hand of God, much less Are we able to Set one foot forward towards the Way of heaven,
or to draw one foote backward from the way to sin vnlesse wee lay the foundation on our rocke Christ Iesus, who hath measured the heauens with a span, holdeth the windes in his fist,
or to draw one foot backward from the Way to sin unless we lay the Foundation on our rock christ Iesus, who hath measured the heavens with a span, holds the winds in his fist,
and that since the foundation and the building make but one worke, our praiers and all our other seruice of God must be offered vp vpon the golden altar, which is Christ:
and that since the Foundation and the building make but one work, our Prayers and all our other service of God must be offered up upon the golden altar, which is christ:
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and placing our whole contentment in him, for as he is the strength of the building, 〈 ◊ 〉 is hee also the honour of the building, wee being without him a sinfull nation and a people laden with iniquitie,
and placing our Whole contentment in him, for as he is the strength of the building, 〈 ◊ 〉 is he also the honour of the building, we being without him a sinful Nation and a people laden with iniquity,
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a chosen generation, an holy nation, and a people set at libertie, to shew foorth the vertues of him that called vs. Let vs therefore beware we daw be not our selues with vntempered mortar bringing in the stubble of mans merit or inuention to make vp this frame, no not so much as to haue any corner in this house, that is, not the least member of our body nor the least power of the soule, to leaue vpon the arme of flesh,
a chosen generation, an holy Nation, and a people Set At liberty, to show forth the Virtues of him that called us Let us Therefore beware we daw be not our selves with untempered mortar bringing in the stubble of men merit or invention to make up this frame, no not so much as to have any corner in this house, that is, not the least member of our body nor the least power of the soul, to leave upon the arm of Flesh,
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euen so the soule hath her members and instruments, as prater, faith and hearing the word, whereby she receiueth her spirituall nourishment to eternall life.
even so the soul hath her members and Instruments, as prater, faith and hearing the word, whereby she receiveth her spiritual nourishment to Eternal life.
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and to rend his name in sunder by out othes and blasphemy, and to lend as it were our forces to his enemies that doe inuade his Church, our selues being not onely faint-harted,
and to rend his name in sunder by out Oaths and blasphemy, and to lend as it were our forces to his enemies that do invade his Church, our selves being not only fainthearted,
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which otherwise had fallen vpon vs, whereas now in recompence of his grace and fauour towards vs, we should sift as it were our armory to finde out the best weapons of perfection for the defence of him,
which otherwise had fallen upon us, whereas now in recompense of his grace and favour towards us, we should sift as it were our armoury to find out the best weapons of perfection for the defence of him,
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and now aduanced for our sakes, our tongues onely lent vs to set foorth his praise, our cares to heare of his godnesse, what he hath wrought for the sonnes of men, our feet to carry vs into his sanctuary, where we may more neerely approch to him in his word.
and now advanced for our sakes, our tongues only lent us to Set forth his praise, our Cares to hear of his godnesse, what he hath wrought for the Sons of men, our feet to carry us into his sanctuary, where we may more nearly approach to him in his word.
which must teach vs, not to auoid, but rather to embrace those meanes wherein the life of Christ is made manifest in vs, which principally is by our inward worship of God, which is performed foure waies:
which must teach us, not to avoid, but rather to embrace those means wherein the life of christ is made manifest in us, which principally is by our inward worship of God, which is performed foure ways:
therefore as the head hath the gouernement of the members, so let Christ haue the rule and dominion ouer vs, that we may runne when he calleth, stoope when he smiteth, stoppe our mouthes when he afflicteth, debase our selues till he exalteth,
Therefore as the head hath the government of the members, so let christ have the Rule and dominion over us, that we may run when he calls, stoop when he smites, stop our mouths when he afflicts, debase our selves till he Exalteth,
so as by their faith in the vertue of the promised seed, which is Christ; were the Patriarkes and the rest saued, that were before him, as Iohn 8.56. it is said by Christ, Abraham reioiced to see my day, and he saw it.
so as by their faith in the virtue of the promised seed, which is christ; were the Patriarchs and the rest saved, that were before him, as John 8.56. it is said by christ, Abraham rejoiced to see my day, and he saw it.
but note, though all men and women are of one flesh, yet betweene man and wife there is a neerer bond, not that the woman is of her husbands flesh only,
but note, though all men and women Are of one Flesh, yet between man and wife there is a nearer bound, not that the woman is of her Husbands Flesh only,
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This then being a speciall prerogatiue to vs that are elect, let vs labour in our liues to shew foorth the fruits of Christs flesh, that we may shew we are bought from men, by following the lambe whithersoeuer he goeth, by hauing no guile found in our mouthes,
This then being a special prerogative to us that Are elect, let us labour in our lives to show forth the fruits of Christ Flesh, that we may show we Are bought from men, by following the lamb whithersoever he Goes, by having no guile found in our mouths,
but in this our spirituall marriage there is neither diuorce nor widowhood, for as soone as we are diuorced from the flesh and the lusts thereof, we must not stay and remaine a widow,
but in this our spiritual marriage there is neither divorce nor widowhood, for as soon as we Are divorced from the Flesh and the Lustiest thereof, we must not stay and remain a widow,
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In the second place we must consider, how we are deliuered from these three, and how they be taken from vs. The first, which is our condemnation, is taken away by the satisfaction of Christ for our sinne:
In the second place we must Consider, how we Are Delivered from these three, and how they be taken from us The First, which is our condemnation, is taken away by the satisfaction of christ for our sin:
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for if corruption remaineth whence springeth disobedience, then there remaineth for this disobedience condemnation, for euery sinne committed by them that are regenerate is as it were the bringing foorth of a bastard vnto God, which we know how much he abhorreth.
for if corruption remains whence springs disobedience, then there remains for this disobedience condemnation, for every sin committed by them that Are regenerate is as it were the bringing forth of a bastard unto God, which we know how much he abhorreth.
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and as the branches receiue sap from the root whereby they fructifie, so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes;
and as the branches receive sap from the root whereby they fructify, so we being ingrasted into christ receive life from him whereby we Are fruitful in good works;
so if we once wither away and the graces of God decay and wax cold in vs, drinking in the raine and yet not bringing foorth herbes meet for the dresser,
so if we once wither away and the graces of God decay and wax cold in us, drinking in the rain and yet not bringing forth herbs meet for the dresser,
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Out of which learne, that if thou cariest in thy life onely leaues as it were of thy profession, as the figge tree did, that seemed greene a farre off and goodly,
Out of which Learn, that if thou carriest in thy life only leaves as it were of thy profession, as the fig tree did, that seemed green a Far off and goodly,
If the roote be holy, so are the branches, and if the ground of thy heart be seasoned with the graces of God, it will spring foorth into all thy members.
If the root be holy, so Are the branches, and if the ground of thy heart be seasoned with the graces of God, it will spring forth into all thy members.
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Where Christ is compared to flesh and bloud, which we must not vnderstand of materiall but of spirituall eating, which is comprehended by faith, wrought in vs by the spirit, reuealed to vs by the Sonne of God, deliuered to vs by the word of God,
Where christ is compared to Flesh and blood, which we must not understand of material but of spiritual eating, which is comprehended by faith, wrought in us by the Spirit, revealed to us by the Son of God, Delivered to us by the word of God,
Since then our feeding on Christ doth draw such fruit after it, & bring such efficacy with it, let vs labour to meet him in those meanes himselfe hath ordained,
Since then our feeding on christ does draw such fruit After it, & bring such efficacy with it, let us labour to meet him in those means himself hath ordained,
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namely, in his word and sacraments, the one being the storehouse of his promises, the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen, that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke, the one to kill the hunger, the other to stanch the thirst, wherewith our natures are assaulted;
namely, in his word and Sacraments, the one being the storehouse of his promises, the other as it were a patent of confirming them to us under the Seals left us by the King of heaven, that as these infirm bodies of ours cannot be supported without the stafes of bred and drink, the one to kill the hunger, the other to staunch the thirst, wherewith our nature's Are assaulted;
so we may perswade our selues that our soules for their cherishing and refreshing, doe require the like necessity to be sed with the flesh and bloud of Christ, that we may grow vp perfect men in him, and be freed from the scorching heat of desperation, whereinto we may easily fall through that streame and current of sin wherewith we are carried in the whole course of our liues,
so we may persuade our selves that our Souls for their cherishing and refreshing, do require the like necessity to be said with the Flesh and blood of christ, that we may grow up perfect men in him, and be freed from the scorching heat of desperation, whereinto we may Easily fallen through that stream and current of since wherewith we Are carried in the Whole course of our lives,
first, that Christ hath taken our sinnes, and the punishment of our sinnes vpon him; for he being without sinne, was made sinfull for vs, was wounded for our transgressions, and, as 1. Pet. 2.24. bare our sinnes in his body on the tree, that by his stripes we might be healed:
First, that christ hath taken our Sins, and the punishment of our Sins upon him; for he being without sin, was made sinful for us, was wounded for our transgressions, and, as 1. Pet. 2.24. bore our Sins in his body on the tree, that by his stripes we might be healed:
for so are we all by nature, in which nature of ours he representing vs, became vile before his father in respect of vs. But now for the punishment of sinne vpon him, that was not imaginarie,
for so Are we all by nature, in which nature of ours he representing us, became vile before his father in respect of us But now for the punishment of sin upon him, that was not imaginary,
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looke what miseries, what wants, what dangers he did vndergoe and taste of, from his birth to his ascension into heauen, the same he suffered and slept in onely for vs, which cleareth the iustice of God that a righteous man should smart for vs sinners,
look what misery's, what Wants, what dangers he did undergo and taste of, from his birth to his Ascension into heaven, the same he suffered and slept in only for us, which cleareth the Justice of God that a righteous man should smart for us Sinners,
which I vrge the more, that we may see the great price the sonne of God paied for our redemption, to stirre vs vp to a better and deeper consideration of it, he being the only shepheard that euer gaue his life for his sheepe, the only lambe which being vnspotted in himselfe did euer take vpon him the scabbes and vlcers of the whole flocke, the onely man full of sorrowes and experience of infirmities, whom the world iudged as plagued & smitten of God and humbled,
which I urge the more, that we may see the great price the son of God paid for our redemption, to stir us up to a better and Deeper consideration of it, he being the only shepherd that ever gave his life for his sheep, the only lamb which being unspotted in himself did ever take upon him the scabs and ulcers of the Whole flock, the only man full of sorrows and experience of infirmities, whom the world judged as plagued & smitten of God and humbled,
Now the graces we taste of by this coniunction are twofold, first by imputation, which is his satisfaction for our sinnes, we being starke bankerupts able to pay nothing;
Now the graces we taste of by this conjunction Are twofold, First by imputation, which is his satisfaction for our Sins, we being stark Bankrupts able to pay nothing;
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secondly, in our selues, but drawen and deriued from Christ the fountaine, as the change of our affections, reforming of our iudgements, renuing of our minds, mortification & a sanctified life;
secondly, in our selves, but drawn and derived from christ the fountain, as the change of our affections, reforming of our Judgments, renewing of our minds, mortification & a sanctified life;
for he was flesh made ••t after the image of God, wheras this flesh Christ had the God head dwelling in him bodily, & as Col. 1.18. had in all things the preheminence that we might tast of the fulnes of his graces as far as is fit.
for he was Flesh made ••t After the image of God, whereas this Flesh christ had the God head Dwelling in him bodily, & as Col. 1.18. had in all things the pre-eminence that we might taste of the fullness of his graces as Far as is fit.
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And for the second much is the glory for his graces, namly eternall life, of this hee hath also made vs partakers, ye as if he had no other errand to heauen, he saith, Io. 14.32. I go to prepare a place for you in my fathers house.
And for the second much is the glory for his graces, namely Eternal life, of this he hath also made us partakers, you as if he had no other errand to heaven, he Says, Io. 14.32. I go to prepare a place for you in my Father's house.
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and if thou wilt relie vpon neither of the former, he hath thirdly left thee a pawne, that is, his spirit to guide and conduct thee in the right way, that though thy selfe connot be in heauen as yet,
and if thou wilt rely upon neither of the former, he hath Thirdly left thee a pawn, that is, his Spirit to guide and conduct thee in the right Way, that though thy self connote be in heaven as yet,
and thy comfort in his sitting at the right hand of God, may rebound backe vpon thy owne soule in being an vndoubted testimony of thy exaltation and aduancement heereafter,
and thy Comfort in his sitting At the right hand of God, may rebound back upon thy own soul in being an undoubted testimony of thy exaltation and advancement hereafter,
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Hence ariseth a most comfortable instruction for an afflicted conscience, for Sathan will lay a whole scrowle of particular sins before thee, charge thee that there be many omitted wherein thou hast offended, that corruption is so worne into thy bones,
Hence arises a most comfortable instruction for an afflicted conscience, for Sathan will lay a Whole scroll of particular Sins before thee, charge thee that there be many omitted wherein thou hast offended, that corruption is so worn into thy bones,
True indeed, sathan will confesse that Christ took our flesh vpon him, as himself said in the Gospell, that he was come before his time to torment him;
True indeed, sathan will confess that christ took our Flesh upon him, as himself said in the Gospel, that he was come before his time to torment him;
so Christ can saue all that shall be saued, for all in him are brought againe into the Paradise of God. In Rom. 5.14. and 1. Cor. 15.22. Adam is said to be a figure of Christ, wherein they agree in this:
so christ can save all that shall be saved, for all in him Are brought again into the Paradise of God. In Rom. 5.14. and 1. Cor. 15.22. Adam is said to be a figure of christ, wherein they agree in this:
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and halfe damned, for if the vertue thou hast by Christ were but equall with the corrup••on thou hast by Adam, it could not produce so incomprehensible a worke as thy saluation is, and therefore Rom. 5.17. it is said:
and half damned, for if the virtue thou hast by christ were but equal with the corrup••on thou hast by Adam, it could not produce so incomprehensible a work as thy salvation is, and Therefore Rom. 5.17. it is said:
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If by the offence of one death raigned through one, much more shall they which receiue that superfluity or superabundance of grace raigne in life through one, that is, Christ:
If by the offence of one death reigned through one, much more shall they which receive that superfluity or superabundance of grace Reign in life through one, that is, christ:
thereby shewing that the righteousnesse of Christ, made ours by grace, is of greater power to bring life then was the sin of Adam, to bring death to his posterity.
thereby showing that the righteousness of christ, made ours by grace, is of greater power to bring life then was the since of Adam, to bring death to his posterity.
and he will so supply thee with spirituall wisdome, as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience.
and he will so supply thee with spiritual Wisdom, as thou shalt answer with ease and Comfort the sophistry and Deceits of Sathan who willingly would plunge thee into terror and trouble of conscience.
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for howsoeuer the spirit which is within vs testifieth thus much, that we are Christs and Christ is ours, as 1. Cor. 2.10. The things which God hath prepared for them that loue him, he hath reuealed to vs by his spirit;
for howsoever the Spirit which is within us Testifieth thus much, that we Are Christ and christ is ours, as 1. Cor. 2.10. The things which God hath prepared for them that love him, he hath revealed to us by his Spirit;
then this doth knit vs in the persawsion of our vnion with Christ, prouided alwaies that there be speciall repentance for speciall sinnes, extraordinary repentance for extraordinary sinnes, great repentance for grosse sinnes,
then this does knit us in the persawsion of our Union with christ, provided always that there be special Repentance for special Sins, extraordinary Repentance for extraordinary Sins, great Repentance for gross Sins,
and if we be stopt in this course, then so long do we stagger in the assurance of our being one with Christ, which is the only helmet of our saluation.
and if we be stopped in this course, then so long do we stagger in the assurance of our being one with christ, which is the only helmet of our salvation.
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and then we shall walke after the spirit, which is the effect, euen as iustification goeth before sanctification, our ingrafting into Christ being our iustification,
and then we shall walk After the Spirit, which is the Effect, even as justification Goes before sanctification, our engrafting into christ being our justification,
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for workes are the fruits of faith, yet we shall receiue according to our workes, 2. Cor. 5.10. and shalbe recompensed for them, not for the dignity of the worke, but in the benignity of the Lord, who hath accepted our persons in Christ: and therefore Tit. 2.11.12.
for works Are the fruits of faith, yet we shall receive according to our works, 2. Cor. 5.10. and shall recompensed for them, not for the dignity of the work, but in the benignity of the Lord, who hath accepted our Persons in christ: and Therefore Tit. 2.11.12.
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euen so fareth it with vs, we are first made members of Christ, and then being vnited to his body we must shew forth the life of Christ in our cōuersation.
even so fareth it with us, we Are First made members of christ, and then being united to his body we must show forth the life of christ in our Conversation.
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But we must know, Christ hath not satisfied for vs to liue as we list, nor redeemed vs from darknesse to light that we should runne to darknesse againe:
But we must know, christ hath not satisfied for us to live as we list, nor redeemed us from darkness to Light that we should run to darkness again:
and this was by him performed, that being reconciled to his father we might no more fall at enmity (for sin alone makes the separation betweene God and vs,) but that we might liue according to his will in newnesse of life;
and this was by him performed, that being reconciled to his father we might no more fallen At enmity (for since alone makes the separation between God and us,) but that we might live according to his will in newness of life;
howbeit there is a satisfaction God requireth at our hands, but that is onely obedience in our affections, holinesse in our actions, humility in our hearts,
howbeit there is a satisfaction God requires At our hands, but that is only Obedience in our affections, holiness in our actions, humility in our hearts,
for their walkes and courses are opposite and contrary one to the other, as may appeare by the Apostles putting of it negatiuely, that we must not walke at all after the flesh;
for their walks and courses Are opposite and contrary one to the other, as may appear by the Apostles putting of it negatively, that we must not walk At all After the Flesh;
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and therefore it is said, Gal. 6.8. He that soweth to the flesh, shall of the flesh reape corruption, but he that soweth to the spirit, shall of the spirit reape life euerlasting:
and Therefore it is said, Gal. 6.8. He that Soweth to the Flesh, shall of the Flesh reap corruption, but he that Soweth to the Spirit, shall of the Spirit reap life everlasting:
so as though thou doest that which is lawfull, yet if thou doest it more vnto men then vnto God, thou sowest to the flesh, and shalt receiue damnation;
so as though thou dost that which is lawful, yet if thou dost it more unto men then unto God, thou sowest to the Flesh, and shalt receive damnation;
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yet we must know this is not sufficient, for the inward sorrow is inuisible, and the comming to praier and to the word, is deceiuable and communicable euen to hypocrites,
yet we must know this is not sufficient, for the inward sorrow is invisible, and the coming to prayer and to the word, is deceivable and communicable even to Hypocrites,
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therefore we must bring forth visible fruit to be seene of men, in performing towards them, the duties of the second table by loue, patience compassion, and such like;
Therefore we must bring forth visible fruit to be seen of men, in performing towards them, the duties of the second table by love, patience compassion, and such like;
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and walking through the flesh, the one being a following and pursuing of thy sinfull desires, with greedinesse and with delight through that rage of corruption which rests within thee;
and walking through the Flesh, the one being a following and pursuing of thy sinful Desires, with greediness and with delight through that rage of corruption which rests within thee;
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the other being a performing of thy duties to God, and a walking with him though with weakenesse and infirmity, by reason of that remnant of flesh which will be in thee til death;
the other being a performing of thy duties to God, and a walking with him though with weakness and infirmity, by reason of that remnant of Flesh which will be in thee till death;
yet know that this is the case of all the children of God which are effectually sanctified, to haue naturally concupiscence in them, which causeth these three things:
yet know that this is the case of all the children of God which Are effectually sanctified, to have naturally concupiscence in them, which Causes these three things:
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thirdly, or else it maketh vs to mingle with our good thoughts, euill thoughts. And heerein wee must first know what we are by nature, and before our conuersion,
Thirdly, or Else it makes us to mingle with our good thoughts, evil thoughts. And herein we must First know what we Are by nature, and before our conversion,
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but when the Lord doth strike vs on the sides as he did Peter, and open our hearts as he did the heart of Lydia, that we doe see the riches of his mercy, and doe feele our irons somewhat vnloosed, that is, our corruption abated, whereby we get some liberty to doe that is good,
but when the Lord does strike us on the sides as he did Peter, and open our hearts as he did the heart of Lydia, that we do see the riches of his mercy, and do feel our irons somewhat unloosed, that is, our corruption abated, whereby we get Some liberty to do that is good,
though it be not done with that perfection that is required, yet let vs assure our selues that our purpose and desire to walke with God and to doe good is accepted of him,
though it be not done with that perfection that is required, yet let us assure our selves that our purpose and desire to walk with God and to do good is accepted of him,
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for he regardeth the heart, and dispenseth with the imperfection of the outward man. To which purpose Saint Paul saith: Phil. 3.13.14. I forget that which is behind and endeuour to that is before, and follow hard toward the marke for the price of the high calling of God in Christ. In which obserue three things:
for he Regardeth the heart, and dispenseth with the imperfection of the outward man. To which purpose Saint Paul Says: Philip 3.13.14. I forget that which is behind and endeavour to that is before, and follow hard towards the mark for the price of the high calling of God in christ. In which observe three things:
Lastly, that we may be abashed at the shaking of sinne, and may grow into perfect hatred and detestation of it, we see heere the miserable estate of them that are subiect to the prince of the world,
Lastly, that we may be abashed At the shaking of sin, and may grow into perfect hatred and detestation of it, we see Here the miserable estate of them that Are Subject to the Prince of the world,
and feare shall be for the workers of iniquity, such a one consumeth like a r••• thing, God shall run vpon him and his arme shall be broken, 〈 ◊ 〉 shall destroy him,
and Fear shall be for the workers of iniquity, such a one consumeth like a r••• thing, God shall run upon him and his arm shall be broken, 〈 ◊ 〉 shall destroy him,
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how are we freed from the law and sting of death, since we die daily and suffer so many afflictions and miseries in this life which are the merits and deserts of sinne? These two obiections that might skare and trouble ••e tender conscience and inward peace of a Christian, he answereth to the end of this chapter.
how Are we freed from the law and sting of death, since we die daily and suffer so many afflictions and misery's in this life which Are the merits and deserts of sin? These two objections that might skare and trouble ••e tender conscience and inward peace of a Christian, he Answers to the end of this chapter.
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In this verse to the end of the 〈 ◊ 〉, he sheweth how far we are deliuered from the law of sinne, 〈 ◊ 〉 from the 19. verse to the 17. how far we are freed from the law of death, which was the first punishment for sinne, as appea••th, Gen. 2.17. In the day that thou eatest thereof thou shalt die 〈 ◊ 〉 death:
In this verse to the end of the 〈 ◊ 〉, he shows how Far we Are Delivered from the law of sin, 〈 ◊ 〉 from the 19. verse to the 17. how Far we Are freed from the law of death, which was the First punishment for sin, as appea••th, Gen. 2.17. In the day that thou Eatest thereof thou shalt die 〈 ◊ 〉 death:
and bitternesse of death, the other being but poured into vs through the grace of Christs spirit abiding in vs, doth but qualifie and temper the heat of sinne and the violence of death, which otherwise would rage ouer vs. And therefore if we speake of the spirit of life which is in vs wee may well crie out with Saint Paul Rom. 7.24. O wretched men that we be, who shall deliuer vs from the body of this death.
and bitterness of death, the other being but poured into us through the grace of Christ Spirit abiding in us, does but qualify and temper the heat of sin and the violence of death, which otherwise would rage over us And Therefore if we speak of the Spirit of life which is in us we may well cry out with Saint Paul Rom. 7.24. O wretched men that we be, who shall deliver us from the body of this death.
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so doth sin to our corrupt nature, that we haue need continually to be cleansed by the holy Ghost, which is the spirit of life of Christ in vs. And this is that water spoken of, Ioh. 3.5.
so does sin to our corrupt nature, that we have need continually to be cleansed by the holy Ghost, which is the Spirit of life of christ in us And this is that water spoken of, John 3.5.
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where Christ alluding to them, that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet, perswadeth vs thereby to a daily increase in a sanctified course,
where christ alluding to them, that coming out of Baths had need wash their lower parts Because the filthiness Descendeth to the feet, Persuadeth us thereby to a daily increase in a sanctified course,
to whom this was chiefely spoken, the Prophet in that place alluding to the manner of purifying in the ceremoniall law. For we reade Leuit. 15.19. that vncleane things were separated both from the seruice of God, and from the vse of man, which being then but ceremoniall, both in bodie and soule;
to whom this was chiefly spoken, the Prophet in that place alluding to the manner of purifying in the ceremonial law. For we read Levites 15.19. that unclean things were separated both from the service of God, and from the use of man, which being then but ceremonial, both in body and soul;
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and the greatnesse of the excellency of them, for they are all accursed before God, I meane in respect of the spirit of Christ, which is in vs, not that the spirit causeth this vncleanenesse,
and the greatness of the excellency of them, for they Are all accursed before God, I mean in respect of the Spirit of christ, which is in us, not that the Spirit Causes this uncleanness,
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but through the lust, sensuality, and corruption of our natures, euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels, the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed, this being the first sinne that liueth,
but through the lust, sensuality, and corruption of our nature's, even as fair water from a clear fountain is made filthy by running thorough unclean channels, the cause whereof is that concupiscence which through the Serpents temptation entered into our First Parents when they transgressed, this being the First sin that lives,
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and which runne from the cleerest part of the welhead, are from deseruing any thing; which we may yet see as in a glasse more plainely, Gen. 6.5. where it is said concerning the naturall man;
and which run from the Clearest part of the wellhead, Are from deserving any thing; which we may yet see as in a glass more plainly, Gen. 6.5. where it is said Concerning the natural man;
and euill euery day, and for euer, 〈 ◊ 〉 may bee spoken of the best childe of God, leaning out but this word (onely). For the spirit of Christ which is in vs begetteth some good thoughts,
and evil every day, and for ever, 〈 ◊ 〉 may be spoken of the best child of God, leaning out but this word (only). For the Spirit of christ which is in us begetteth Some good thoughts,
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and bringeth forth some good fruits that they are not (onely) euill, though in respect of our corruption and that they taste of the vnsauory saltnes of our nature they may be said to be nothing but euill,
and brings forth Some good fruits that they Are not (only) evil, though in respect of our corruption and that they taste of the unsavoury saltness of our nature they may be said to be nothing but evil,
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as they are not able to breake foorth, hobeit by the remainder of sin abiding in vs, all our actions are so infected & poisoned as they are lothsome in the sight of God;
as they Are not able to break forth, hobeit by the remainder of since abiding in us, all our actions Are so infected & poisoned as they Are loathsome in the sighed of God;
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than the good action, the holy fountaine from whence it procedeth, rather then the effects of the fountain that it runneth thorow, some corrupt veine of this earth and flesh of ours,
than the good actium, the holy fountain from whence it Proceedeth, rather then the effects of the fountain that it Runneth thorough, Some corrupt vein of this earth and Flesh of ours,
and we can be charged with nothing, for Christ maketh intercession for vs, and as Eph. 2.1. God in Christ hath quickned vs that were dead in sinnes, and as Heb. 2.9. Christ hath tasted death for all men.
and we can be charged with nothing, for christ makes Intercession for us, and as Ephesians 2.1. God in christ hath quickened us that were dead in Sins, and as Hebrew 2.9. christ hath tasted death for all men.
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Secondly, obserue hence that they that will take comfort by the life of Christ, must be able to apply the power of his death to the crucifying not onely in generall,
Secondly, observe hence that they that will take Comfort by the life of christ, must be able to apply the power of his death to the crucifying not only in general,
for Christs body was not onely crucified for our sinnes (our sinnes being the very cause of his crucifying) but hee was also crucified to sinne, that is, to crucifie and kill sinne in vs which are his members,
for Christ body was not only Crucified for our Sins (our Sins being the very cause of his crucifying) but he was also Crucified to sin, that is, to crucify and kill sin in us which Are his members,
because he is not crucified to sinne in vs, so as we must measure the life of Christ in himselfe no further to pertaine to vs then we finde the power of sinne abated in vs. And therefore if we walke after the Prince that ruleth in the aire,
Because he is not Crucified to sin in us, so as we must measure the life of christ in himself not further to pertain to us then we find the power of sin abated in us And Therefore if we walk After the Prince that Ruleth in the air,
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as to suffer ••e Sunne to shine both vpon the iust and vniust, yet doth the So••e of righteousnesse neuer arise vpon any that is holden with ••e cords of his owne sinne, making as Salomon saith, Prouerbes••. 12.13. a signe with his eies, signifying with his feet, and instructing with his fingers, to haue those leude things which lu•ke in his heart, countenanced and performed both by himselfe and others by his entisement.
as to suffer ••e Sun to shine both upon the just and unjust, yet does the So••e of righteousness never arise upon any that is held with ••e cords of his own sin, making as Solomon Says, Prouerbes••. 12.13. a Signen with his eyes, signifying with his feet, and instructing with his fingers, to have those leude things which lu•ke in his heart, countenanced and performed both by himself and Others by his enticement.
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If one be dead for all, then were we all dead. The other is reserued for the life to come, and is called, Reue. 20.14. the second death, when carnall and fleshly minded men shall be cast into the lake of fire.
If one be dead for all, then were we all dead. The other is reserved for the life to come, and is called, Reue. 20.14. the second death, when carnal and fleshly minded men shall be cast into the lake of fire.
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so that till this spring-time come that the grace of God be seene to flower and bud forth in vs, our estate is no better then that of the damned soules;
so that till this springtime come that the grace of God be seen to flower and bud forth in us, our estate is no better then that of the damned Souls;
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and as the damned in their separation doe liue in torments for euer, being dead in the punishment of sinne so are we carnall men inwardly tormented in conscience for being dead in the pollution of sinne, that is, we commit those sinnes,
and as the damned in their separation do live in torments for ever, being dead in the punishment of sin so Are we carnal men inwardly tormented in conscience for being dead in the pollution of sin, that is, we commit those Sins,
whereas the wicked and vniust doe still commit sin, adding sin to sinne, whereby heaping the more dishonour vpon God, they drawe the heauier condemnation vpon themselues.
whereas the wicked and unjust do still commit since, adding since to sin, whereby heaping the more dishonour upon God, they draw the Heavier condemnation upon themselves.
and an vnchangeable necessity in vs to sinne, as long as we are holden of the flesh, that will we nill we, we cannot but sinne, we being by sin deceiued fiue waies:
and an unchangeable necessity in us to sin, as long as we Are held of the Flesh, that will we nill we, we cannot but sin, we being by since deceived fiue ways:
Secondly, in respect hee reading it readeth his owne damnation; and a seducing letter inticing them therefore to sin because they are restrained from sinne;
Secondly, in respect he reading it readeth his own damnation; and a seducing Letter enticing them Therefore to since Because they Are restrained from sin;
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that howsoeuer wee may bleare the sight of men by our dissembling, yet we carrie our owne eies downe to our heart, that see by what false waights we measure our fruits to God, that is, our religion and our righteousnesse to men, that is, our conuersation:
that howsoever we may blear the sighed of men by our dissembling, yet we carry our own eyes down to our heart, that see by what false weights we measure our fruits to God, that is, our Religion and our righteousness to men, that is, our Conversation:
yea to them, as Rom. 3.20. it is the power of sinne; and as Rom. 4.15. it is the law of wrath; and as 2. Cor. 3.15. it is as a vaile laid ouer their hearts to blinde them; and as 1. Tim. 1.9. it is said not to be giuen to the righteous, but to the disobedient;
yea to them, as Rom. 3.20. it is the power of sin; and as Rom. 4.15. it is the law of wrath; and as 2. Cor. 3.15. it is as a veil laid over their hearts to blind them; and as 1. Tim. 1.9. it is said not to be given to the righteous, but to the disobedient;
meaning thereby what it is to the carnall man, and what it was then made by the Scribes and Pharisees, who preferred the law before Christ, which being but a schoole-master to bring vs to him, was by them made a master aboue him & to teach him.
meaning thereby what it is to the carnal man, and what it was then made by the Scribes and Pharisees, who preferred the law before christ, which being but a Schoolmaster to bring us to him, was by them made a master above him & to teach him.
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For (that that was impossible to the law in as much a• it was weake because of the flesh) God sending his owne sonne, in the similitude of sinfull flesh,
For (that that was impossible to the law in as much a• it was weak Because of the Flesh) God sending his own son, in the similitude of sinful Flesh,
& that it is not to be vnderstood of the morall law. Which is most false, as is proued Rom. 3.20. By the works of the law shall no flesh be iustified, for by the law commeth the knowledge of sin.
& that it is not to be understood of the moral law. Which is most false, as is proved Rom. 3.20. By the works of the law shall no Flesh be justified, for by the law comes the knowledge of since.
where he calleth the law the ministration of death written with letters and ingrauen in stones, we all knowing there was no law written with the finger of God,
where he calls the law the ministration of death written with letters and engraved in stones, we all knowing there was no law written with the finger of God,
then should it abolish that iustification promised to Abraham and •o his seed by faith, which cannot bee vnderstood but of the m••all law, and Rom. 7.7:
then should it Abolah that justification promised to Abraham and •o his seed by faith, which cannot be understood but of the m••all law, and Rom. 7.7:
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If you walke in all the commandements of God ye shall liue; and Mark. 10.17.18. vpon the question asked how he should possesse eternall life, answer was made by Christ, by keeping the commandements:
If you walk in all the Commandments of God you shall live; and Mark. 10.17.18. upon the question asked how he should possess Eternal life, answer was made by christ, by keeping the Commandments:
For the first, consider that the law is proportionable to the law-giuer, which bindeth not onely the hands from petie larce, the tongue from ribauldry,
For the First, Consider that the law is proportionable to the lawgiver, which binds not only the hands from petie larce, the tongue from ribaldry,
and howsoeuer wee may refraine in action, and may bee staied in affection, yet this striketh dead extending but to the motion, though the heart impugne it;
and howsoever we may refrain in actium, and may be stayed in affection, yet this striketh dead extending but to the motion, though the heart impugn it;
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and this is the sharpest corasiue to eate forth our proud flesh, when we shall see our selues arraigned but for a thought, which we would haue withstood:
and this is the Sharpest Corasiue to eat forth our proud Flesh, when we shall see our selves arraigned but for a Thought, which we would have withstood:
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namely, the knowledg• of concupiscence to be sinne, for he knew the action and the resolution of the heart to vncleannesse to be sinne aswell by the law of nature as by the law written;
namely, the knowledg• of concupiscence to be sin, for he knew the actium and the resolution of the heart to uncleanness to be sin aswell by the law of nature as by the law written;
but that the thoughts should be hedged in and inclosed so precisely, he did not conceaue before the excellency of the tenth commandement had reuealed it to him;
but that the thoughts should be hedged in and enclosed so precisely, he did not conceive before the excellency of the tenth Commandment had revealed it to him;
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howbeit, though not to extenuate and lessen any sinne, whereby the maiesty of God is violated & so offended, we must not imagine the thoughts conceaued by a suddaine motion or sight,
howbeit, though not to extenuate and lessen any sin, whereby the majesty of God is violated & so offended, we must not imagine the thoughts conceived by a sudden motion or sighed,
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and quickly suppressed againe to be so sinfull, for the thoughts meant here are those of the heart, which haue an inclination and pronenesse to sinne proceeding from corruption of nature, suffering them to rest with vs for a time,
and quickly suppressed again to be so sinful, for the thoughts meant Here Are those of the heart, which have an inclination and proneness to sin proceeding from corruption of nature, suffering them to rest with us for a time,
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and if we could but register the thoughts of this kinde doe passe from vs in one day, wee should finde them abominable in Gods sight and onely pardonable in Christ.
and if we could but register the thoughts of this kind do pass from us in one day, we should find them abominable in God's sighed and only pardonable in christ.
First whatsoeuer hindreth the absolute and perfect conformity of the power of the soule to the liuely image of God wherein we were at first created, is sin:
First whatsoever hindereth the absolute and perfect conformity of the power of the soul to the lively image of God wherein we were At First created, is since:
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Since then we haue lost this perfect image by his fall, and haue such thoughts arise in vs, they must needs hinder vs from comming to that perfection againe, wherin he stood at first,
Since then we have lost this perfect image by his fallen, and have such thoughts arise in us, they must needs hinder us from coming to that perfection again, wherein he stood At First,
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for where it is said in the law, we must honor God with all our heart, with all our minde, with all our soule, Christ Luk. 10.27. expounds it, we must also loue him with all our thoughts ▪ then so many thoughts as tend not to loue God, must needes be sinfull.
for where it is said in the law, we must honour God with all our heart, with all our mind, with all our soul, christ Luk. 10.27. expounds it, we must also love him with all our thoughts ▪ then so many thoughts as tend not to love God, must needs be sinful.
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The first are, when a man thinketh on some childish toie, or on a thing that is not, which oft commeth into a mans minde by some occasion or other off•ed to the sense,
The First Are, when a man Thinketh on Some childish toy, or on a thing that is not, which oft comes into a men mind by Some occasion or other off•ed to the sense,
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it is said, all the thoughts of a mans heart are sinfull, and not sinfull, but onely sinfull, and not onely and altogether sinfull, but sinfull euery day, and continually:
it is said, all the thoughts of a men heart Are sinful, and not sinful, but only sinful, and not only and altogether sinful, but sinful every day, and continually:
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The second degree are those when a man by a certain pronenesse and readinesse to sinne hath some corrupt thought in his heart, but it is presently suppressed:
The second degree Are those when a man by a certain proneness and readiness to sin hath Some corrupt Thought in his heart, but it is presently suppressed:
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and not solliciteth the heart alone, but vpon aduice presseth & importuneth the soule to ioine hand in hand, that they may with greater strength breake foorth in•• the members:
and not soliciteth the heart alone, but upon Advice Presseth & importunes the soul to join hand in hand, that they may with greater strength break forth in•• the members:
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defining sinne to be a voluntary thing, done wit• consent of the •eart, and with a resolute purpose to bring it in•• action against the law and commandement of God;
defining sin to be a voluntary thing, done wit• consent of the •eart, and with a resolute purpose to bring it in•• actium against the law and Commandment of God;
that the transgression of the law is sinne, then the law commanding continuall purity, and thou hauing a thought whereby God is not honoured, dost therein transgresse the law,
that the Transgression of the law is sin, then the law commanding continual purity, and thou having a Thought whereby God is not honoured, dost therein transgress the law,
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Howb••t to answer them with their owne place, the Apostle verse 14. speaketh of the originall sinne, from whence this actuall sinne, which is the monster, doth proceed, he speaking there first of the concupiscence of the heart,
Howb••t to answer them with their own place, the Apostle verse 14. speaks of the original sin, from whence this actual sin, which is the monster, does proceed, he speaking there First of the concupiscence of the heart,
not meaning heereby that no sinne deserueth death but actuall sinne, for all sinnes besides deserue the same, as Rom. 6.23. The wages of sinne is death.
not meaning hereby that no sin deserves death but actual sin, for all Sins beside deserve the same, as Rom. 6.23. The wages of sin is death.
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Since •hen the law ouerwhelmeth vs with the full rigour of Gods wrath by the excellency and purity of it, which bindeth vs his creatures •o be like our maker, exacting heerein of vs no more then to be answerable for that we first receiued, not seeking aduantage heerein by increase,
Since •hen the law overwhelmeth us with the full rigour of God's wrath by the excellency and purity of it, which binds us his creatures •o be like our maker, exacting herein of us no more then to be answerable for that we First received, not seeking advantage herein by increase,
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as he did, but corrupting and wasting it, that the Lord cannot now know vs to be his come we haue so defaced his stampe and superscription which he set vpon vs, sending forth in few houres so many legions of vnclean cogitations and polluted actions;
as he did, but corrupting and wasting it, that the Lord cannot now know us to be his come we have so defaced his stamp and superscription which he Set upon us, sending forth in few hours so many legions of unclean cogitations and polluted actions;
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what harbour thinke we can we finde vnder this couert of the Lords law to rescue vs from damnation? Nay if we appeale to it for succour in this strictnesse, precisenesse and puritie of it, it will be the first to arrest and draw vs before the seat of iustice,
what harbour think we can we find under this covert of the lords law to rescue us from damnation? Nay if we appeal to it for succour in this strictness, preciseness and purity of it, it will be the First to arrest and draw us before the seat of Justice,
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and so much the sooner and the sharper by reason of the second points which hinder vs from this perfection in obedience, which is the extreame impurity of our nature:
and so much the sooner and the sharper by reason of the second points which hinder us from this perfection in Obedience, which is the extreme impurity of our nature:
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for such is the frailty of flesh and blood, and we are so farre from being able to performe the law as it is rather a prouocation vnto vs to greater sinne, doing it the more eagerly because the law forbiddeth it,
for such is the frailty of Flesh and blood, and we Are so Far from being able to perform the law as it is rather a provocation unto us to greater sin, doing it the more eagerly Because the law forbiddeth it,
euen as the prescript of the Physitian is to the impatient patient who more greedily desireth that would breed him most danger; which appeareth 1. Cor. 15.56. The law is the strength of sinne; and Rom. 7.8. Sin did turne the law to an occasion to sinne.
even as the prescript of the physician is to the impatient patient who more greedily Desires that would breed him most danger; which appears 1. Cor. 15.56. The law is the strength of sin; and Rom. 7.8. since did turn the law to an occasion to sin.
we see the fire enuironed by the cold aire in the winter, so that the operation of the fire cannot passe out by the resistance of the cold, heereupon there is made a reflexion of the heat which is beaten backe by the cold that it will not suffer it to come forth, whereby the heat is doubled by the opposition of the contrary,
we see the fire environed by the cold air in the winter, so that the operation of the fire cannot pass out by the resistance of the cold, hereupon there is made a reflection of the heat which is beaten back by the cold that it will not suffer it to come forth, whereby the heat is doubled by the opposition of the contrary,
and the law of God beating it backe into the breast which would faine come forth in action, it goeth into the heart againe and is there more forcibly inflamed then before, whereupon there growes such an enmity as what Gods loues, man hates,
and the law of God beating it back into the breast which would feign come forth in actium, it Goes into the heart again and is there more forcibly inflamed then before, whereupon there grows such an enmity as what God's loves, man hates,
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and what is highest in estimation with him, is basest in opinion with vs, and our nature taketh occasion to bee more sinnefull by the restraint of the Commaundement:
and what is highest in estimation with him, is Basest in opinion with us, and our nature Takes occasion to be more sinful by the restraint of the Commandment:
and the oyle that will soonest set it on fire we embrace, which experience can teach vs better than the voyce of an Angell, euery mans conscience being priuy to their seuerall and speciall infirmities.
and the oil that will soonest Set it on fire we embrace, which experience can teach us better than the voice of an Angel, every men conscience being privy to their several and special infirmities.
and Dauid often confesseth his vnworthinesse by entring into the meditation of the law of God, and Easay 64.6. saith our best actions are but as a menstrous cloth, the Hebrew word signifieth a filthy clout vsed by the Surgians to take vp the rottennesse of the flesh; and Paul Rom. 7.23.
and David often Confesses his unworthiness by entering into the meditation of the law of God, and Easay 64.6. Says our best actions Are but as a menstruous cloth, the Hebrew word signifies a filthy clout used by the Surgeons to take up the rottenness of the Flesh; and Paul Rom. 7.23.
for when he that can see perfectly pulleth out his owne eies, who is to be charged with his blindnesse but himselfe? or if he that is rich wasteth his goods with the prodigall sonne, none can be blamed for his pouerty but himselfe.
for when he that can see perfectly pulls out his own eyes, who is to be charged with his blindness but himself? or if he that is rich wastes his goods with the prodigal son, none can be blamed for his poverty but himself.
Or if he that knoweth by climing he must fall, will yet clime so high till he fall and hurt himselfe, he can cry out of none for his hurt but himselfe;
Or if he that Knoweth by climbing he must fallen, will yet climb so high till he fallen and hurt himself, he can cry out of none for his hurt but himself;
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or if hee that is comelie become misshapen by lewd companie and diet, is anie to bee found fault with for this deformity but himselfe? So who can charge this law to bee become impossible,
or if he that is comely become misshapen by lewd company and diet, is any to be found fault with for this deformity but himself? So who can charge this law to be become impossible,
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so as we are the cause of our owne blindnesse, nakednesse, weakenesse & deformity in climing to the fruit of the forbidden tree, whereby we lost the power and comelinesse of Gods image after which we were made:
so as we Are the cause of our own blindness, nakedness, weakness & deformity in climbing to the fruit of the forbidden tree, whereby we lost the power and comeliness of God's image After which we were made:
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secondly, that when heerby we were all shut vp vnder damnation and the conscience conuinced of our Apostasie we might then be stirred vp to seeke remedy in Christ:
secondly, that when hereby we were all shut up under damnation and the conscience convinced of our Apostasy we might then be stirred up to seek remedy in christ:
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thirdly, that being brought to Chrst we might in deepe meditation behold the excellency of the Lords righteousnesse, that this might be a great prouocation to make vs striue to come as neere the perfection required as may be, the first being before our conuersion, the last after our conuersion to keepe downe the rebellion of our flesh,
Thirdly, that being brought to Christ we might in deep meditation behold the excellency of the lords righteousness, that this might be a great provocation to make us strive to come as near the perfection required as may be, the First being before our conversion, the last After our conversion to keep down the rebellion of our Flesh,
for it laieth open their sinnes and the torments of hel ready to seaze vpon them, with a despaire of all grace, the Lord iustly leauing them in their bloud,
for it Layeth open their Sins and the torments of hell ready to seize upon them, with a despair of all grace, the Lord justly leaving them in their blood,
whereas to vs that be elect it laieth before vs our hurt, our debt, our leprosie, our pouerty and our nakednesse that we may runne to Christ to haue our wounds healed, our debt released, our leprosie cleansed, our nakednes couered with his fine linnen, Reu. 3.18. and our pouerty enriched with his refined gold and graces:
whereas to us that be elect it Layeth before us our hurt, our debt, our leprosy, our poverty and our nakedness that we may run to christ to have our wounds healed, our debt released, our leprosy cleansed, our nakedness covered with his fine linen, Reu. 3.18. and our poverty enriched with his refined gold and graces:
besides the word signifieth such a weaknesse as is vtterly depriued of all strength, so as the reason why the law is thus disabled, is through the deadnesse that is in the flesh of man,
beside the word signifies such a weakness as is utterly deprived of all strength, so as the reason why the law is thus disabled, is through the deadness that is in the Flesh of man,
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and yet said to be dead, as Paul Rom. 7.13. confesseth himselfe to bee in respect of the greatnesse of his sinne which wrought death in him by that which was good, meaning the law. Make it plainer by similitudes:
and yet said to be dead, as Paul Rom. 7.13. Confesses himself to be in respect of the greatness of his sin which wrought death in him by that which was good, meaning the law. Make it plainer by Similitudes:
yea it is not onely vnable to doe this, but by reason of the law we are made more sinfull; for as Rom. 3.20. By the law commeth the knowledge of sinne; and chap. 4.15. The law causeth wrath: and 1. Cor. 15.56. The strength of sinne is the law.
yea it is not only unable to do this, but by reason of the law we Are made more sinful; for as Rom. 3.20. By the law comes the knowledge of sin; and chap. 4.15. The law Causes wrath: and 1. Cor. 15.56. The strength of sin is the law.
for I speake not of the whole doctrine of the law, as it was taught by Moses, for that as Dauid saith, Psal. 119. is perfect and conuerteth the soule and giueth wisdome to the simple,
for I speak not of the Whole Doctrine of the law, as it was taught by Moses, for that as David Says, Psalm 119. is perfect and Converts the soul and gives Wisdom to the simple,
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and giuing vs no strength to performe it, losing it strength by the strength of our corruption, sheweth in what a desperate case they stand that depend vpon the Law for their saluation,
and giving us no strength to perform it, losing it strength by the strength of our corruption, shows in what a desperate case they stand that depend upon the Law for their salvation,
The substantiall law of God, which is the morall law of the tenne commandements, hath two parts, it forbiddeth impiety and vncleanenesse, and commandeth sanctification and holinesse;
The substantial law of God, which is the moral law of the tenne Commandments, hath two parts, it forbiddeth impiety and uncleanness, and commands sanctification and holiness;
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so that heere are two flat contrarieties met together, the law and our nature, the one commanding, the other rebelling, the one forbidding, the otherser that cause embracing;
so that Here Are two flat contrarieties met together, the law and our nature, the one commanding, the other rebelling, the one forbidding, the otherser that cause embracing;
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for euen the law of nature, which was the booke for all men, and whereby the eternall power of the God-head was discerned that hee might be glorified, we see how, Rom. 1.20. he was thereby dishonored, they turning the glory of the incorruptible God, to the similitude of a corruptible mam, which proceeded onely from their vaine thoughts and foolish hearts full of darknesse; but their end was reprobation: so for the law written;
for even the law of nature, which was the book for all men, and whereby the Eternal power of the Godhead was discerned that he might be glorified, we see how, Rom. 1.20. he was thereby dishonoured, they turning the glory of the incorruptible God, to the similitude of a corruptible mam, which proceeded only from their vain thoughts and foolish hearts full of darkness; but their end was reprobation: so for the law written;
where it pareth off the dead flesh, that we may see how sorely we are smitten by sinne, that by this meanes we might run to Christ, who is a ready Physitian skilfull and pitifull in healing all wounds, we still keepe at home and run backe into our selues,
where it pareth off the dead Flesh, that we may see how sorely we Are smitten by sin, that by this means we might run to christ, who is a ready physician skilful and pitiful in healing all wounds, we still keep At home and run back into our selves,
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as if thereby we could be cured, where in truth our disease by this negligence is the more increased, nothing being able to heale but the bloud of the son of God:
as if thereby we could be cured, where in truth our disease by this negligence is the more increased, nothing being able to heal but the blood of the son of God:
so for the Gospell, whose end is to make peace between God and man, and betweene man and man, shewing there is but one God, one spirit & one faith, therby we but one mans childrē,
so for the Gospel, whose end is to make peace between God and man, and between man and man, showing there is but one God, one Spirit & one faith, thereby we but one men children,
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euen Gods, which should be the power of saluation to vs, and the bond of loue among vs, through the malice of sathan and the profanenesse of our mindes we make a sauour of death,
even God's, which should be the power of salvation to us, and the bound of love among us, through the malice of sathan and the profaneness of our minds we make a savour of death,
we see how diuers of Christs disciples went backe from him when hee preached a long sermon touching the sacrament of the supper which is a badge of our friendship with God & with our brethren, which proceeded not from the sacrament,
we see how diverse of Christ Disciples went back from him when he preached a long sermon touching the sacrament of the supper which is a badge of our friendship with God & with our brothers, which proceeded not from the sacrament,
yea such contagion is there in our nature, as wee make Christ himselfe the authour and finisher of our hope, to bee our condemnation, a stone to stumble at,
yea such contagion is there in our nature, as we make christ himself the author and finisher of our hope, to be our condemnation, a stone to Stumble At,
and a rocke of offence, 1. Pe. 2.8. the cause not being in him who is the light of the world, but in our selues, making him an occasion of our darkenesse, Iohn 3.19. which by this light shall be made in the end farre more sinfull and damnable.
and a rock of offence, 1. Pe. 2.8. the cause not being in him who is the Light of the world, but in our selves, making him an occasion of our darkness, John 3.19. which by this Light shall be made in the end Far more sinful and damnable.
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and the loue of God in his sonne, to be vaine and of no value, this must teach vs to humble our selues in the lowest degree, in a hatred and detestation of our flesh and sinfull faculties of our soule, which are as the poisoned soile, that either casts vs,
and the love of God in his son, to be vain and of no valve, this must teach us to humble our selves in the lowest degree, in a hatred and detestation of our Flesh and sinful faculties of our soul, which Are as the poisoned soil, that either Cast us,
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For what could the Lord doe more to preserue our first parents in their innocency than to set as it were a double fence about his commandement, forbidding not onely the eating of the fruit,
For what could the Lord do more to preserve our First Parents in their innocency than to Set as it were a double fence about his Commandment, forbidding not only the eating of the fruit,
but the touching of it, binding the hands that they should not conuey it to the mouth? and yet more hath he done for vs, taking vs out of the fire by casting as it were his Sonne in the fire;
but the touching of it, binding the hands that they should not convey it to the Mouth? and yet more hath he done for us, taking us out of the fire by casting as it were his Son in the fire;
for what fruit can we haue in those things whereof we shall be ashamed, or which at length shall bring shame on vs? Let vs therfore shake off the sinnes we haue delighted in,
for what fruit can we have in those things whereof we shall be ashamed, or which At length shall bring shame on us? Let us Therefore shake off the Sins we have delighted in,
God sending his Sonne, &c. This is the second generall p•n spoken of at first, namely, that what was impossible to the law is made possible in Christ; wherein obserue foure things: First, the person which sendeth:
God sending his Son, etc. This is the second general p•n spoken of At First, namely, that what was impossible to the law is made possible in christ; wherein observe foure things: First, the person which sends:
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It is said concerning the Church of God, that at the beginning she was born and begotten of the heathen, her father an Amorite, her mother an Hittite, at the day of her birth shee had no mid-wife,
It is said Concerning the Church of God, that At the beginning she was born and begotten of the heathen, her father an Amorite, her mother an Hittite, At the day of her birth she had no midwife,
if notwithstanding this vnthankefulnesse and apostasie, he should draw her home againe, and renue his former fauours towards her, no reason could be giuen of this but the free mercy of him that did it:
if notwithstanding this unthankfulness and apostasy, he should draw her home again, and renew his former favours towards her, no reason could be given of this but the free mercy of him that did it:
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euen so hath God like an honorable person full of all power and riches, strength and maiesty, mercy & compassion seene vs polluted in our bloud before our birth, borne of corrupt parents, brought forth into a more corrupted place, which is this world;
even so hath God like an honourable person full of all power and riches, strength and majesty, mercy & compassion seen us polluted in our blood before our birth, born of corrupt Parents, brought forth into a more corrupted place, which is this world;
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or taking rewards of the flesh, to fulfill the lusts thereof, lest the Lord diminish our ordinary, as Ezek 16.27. and feed vs with the blood of wrath and lealousie.
or taking rewards of the Flesh, to fulfil the Lustiest thereof, lest the Lord diminish our ordinary, as Ezekiel 16.27. and feed us with the blood of wrath and lealousie.
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for when the Law could not saue vs, then rather than hee would want a people and lose the glory of his mercy hee sent his sonne to saue vs. The woman, Mar. 5.25. that had her issue of blood twelue yeeres, and had spent all her substance among Physitians and auailed not:
for when the Law could not save us, then rather than he would want a people and loose the glory of his mercy he sent his son to save us The woman, Mar. 5.25. that had her issue of blood twelue Years, and had spent all her substance among Physicians and availed not:
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when he that had beene diseased 38. yeeres and had line long at the poole of Bethesda, Ioh. 5.6. and could get none to helpe him in when the water was troubled, then did Christ bid him take vp his bed and walke: when, Ioh. 11.39.42.
when he that had been diseased 38. Years and had line long At the pool of Bethesda, John 5.6. and could get none to help him in when the water was troubled, then did christ bid him take up his Bed and walk: when, John 11.39.42.
yea scarce possible to abide his smell, then Christ by the speaking of a word could doe it: when, Luk. 15.20. the prodigall sonne had wasted all and was reiected of all, then the father receaueth him home againe: when Ionas was, Ionah 2.2.
yea scarce possible to abide his smell, then christ by the speaking of a word could do it: when, Luk. 15.20. the prodigal son had wasted all and was rejected of all, then the father receiveth him home again: when Ionas was, Jonah 2.2.
then did the Lord bring vp his life from the pit and deliuered him: when Daniel was put into the Lions den, Dan. 6.22. to be made a pray for beasts, then the Lord shewed his power by stopping of the Lions mouthes that they hurt him not:
then did the Lord bring up his life from the pit and Delivered him: when daniel was put into the Lions den, Dan. 6.22. to be made a prey for beasts, then the Lord showed his power by stopping of the Lions mouths that they hurt him not:
when the Isralites had the red Sea before them, the mountaines on each side them, and the Egyptians behind them, Exod. 14.21. then did the Lord by a meanes, to man impossible, prouide for their safety.
when the Israelites had the read Sea before them, the Mountains on each side them, and the egyptians behind them, Exod 14.21. then did the Lord by a means, to man impossible, provide for their safety.
the slauery that the Pharaohs of the world can put vs to, nor the bondage they can hold vs in, is nothing to the Lord, with whom nothing is impossible;
the slavery that the Pharaohs of the world can put us to, nor the bondage they can hold us in, is nothing to the Lord, with whom nothing is impossible;
For the second, which is the person sent, it is the sonne of God, wherein our vnworthinesse appeareth the more, that vnlesse Christ had beene sent, wee had not beene saued;
For the second, which is the person sent, it is the son of God, wherein our unworthiness appears the more, that unless christ had been sent, we had not been saved;
and cast vs not into water, as Pharaohs mid-wiues should haue done to the Israelites, Exod. 1.17. but into the fire which might in some sort prefigure the heat in hell;
and cast us not into water, as Pharaohs midwives should have done to the Israelites, Exod 1.17. but into the fire which might in Some sort prefigure the heat in hell;
and that the first fire to warme vs at should haue beene that that burneth by the breath of the Lord• and that the first milke to cherish vs should haue beene poison to choke vs;
and that the First fire to warm us At should have been that that burns by the breath of the Lord• and that the First milk to cherish us should have been poison to choke us;
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so polluted in our liues, as if the Diuell were let loose among vs, yea for our sakes all the creatures both in heauen and earth are accursed (except the Angels elect;
so polluted in our lives, as if the devil were let lose among us, yea for our sakes all the creatures both in heaven and earth Are accursed (except the Angels elect;
now in regard hereof God sent his sonne to make that possible, which was in vs impossible, to make his worth answer our vnworthinesse, that since his eie could not indure the sight of our vncleannesse, it might delight in the beholding of his holinesse;
now in regard hereof God sent his son to make that possible, which was in us impossible, to make his worth answer our unworthiness, that since his eye could not endure the sighed of our uncleanness, it might delight in the beholding of his holiness;
and that the hand that could not bee staied from being auenged on vs, might through the obedience of his sonne be tied and fast bound from striking vs;
and that the hand that could not be stayed from being avenged on us, might through the Obedience of his son be tied and fast bound from striking us;
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and that the violes of vengeance which were opened to bee powred forth on vs, might through the pleasure he tooke in his sonne be stopt and diuerted from vs. Secondly, it was necessary Christ should be sent,
and that the violes of vengeance which were opened to be poured forth on us, might through the pleasure he took in his son be stopped and diverted from us Secondly, it was necessary christ should be sent,
for our sinnes being against the maiesty of an infinit God, deserue iustice of the same nature, which iustice must haue either infinite satisfaction, or infinit punishment;
for our Sins being against the majesty of an infinite God, deserve Justice of the same nature, which Justice must have either infinite satisfaction, or infinite punishment;
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therefore God being both infinitely iust, and infinitly mercifull, there must be presented to him one of the same nature, who by being infinite, may reconcile both these;
Therefore God being both infinitely just, and infinitely merciful, there must be presented to him one of the same nature, who by being infinite, may reconcile both these;
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to accusation by false witnesses to colour the sentence of death against him; to scourgings, to scoffings, to reuilings, to the crosse, to death it selfe;
to accusation by false Witnesses to colour the sentence of death against him; to scourgings, to scoffings, to revilings, to the cross, to death it self;
He was also seene in this similitude by God himselfe, for though he was deliuered and tossed as it were from pillar to post, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to the Souldiers, from the Souldiers to the Citie, from the city to the Iudgement seat, from thence to the inferiour officers to be beaten with reeds,
He was also seen in this similitude by God himself, for though he was Delivered and tossed as it were from pillar to post, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to the Soldiers, from the Soldiers to the city, from the City to the Judgement seat, from thence to the inferior Officers to be beaten with reeds,
so as for the time he was heauily crushed with the weight of Gods indignation, which appeared by the conflict he had with the wrath of God, sweating droppes of blood,
so as for the time he was heavily crushed with the weight of God's Indignation, which appeared by the conflict he had with the wrath of God, sweating drops of blood,
meaning heereby that there was great pleading in heauen before the seat of God betweene Christ and the diuell, the seed of the woman and the serpent, the diuell challenging of vs to be his:
meaning hereby that there was great pleading in heaven before the seat of God between christ and the Devil, the seed of the woman and the serpent, the Devil challenging of us to be his:
and therefore in our liues resembling his likenesse by walking in the workes of darkenesse he impudently would haue faced out the matter as if heauen had beene but the hall of iustice, fit for the maiesty of God to sit there,
and Therefore in our lives resembling his likeness by walking in the works of darkness he impudently would have faced out the matter as if heaven had been but the hall of Justice, fit for the majesty of God to fit there,
But when Christ against this had truly alleaged the eternity of his generation in respect of his God-head, the cleannesse of his conception in respect of his man-hood,
But when christ against this had truly alleged the eternity of his generation in respect of his Godhead, the cleanness of his conception in respect of his manhood,
for if thou settest vp a seat for profanenesse in thy heart, sowing thy fruit to the flesh and liuing to thy selfe, then, as 2. Cor. 5.15. Christ died not for thee, and he was sent to die that by his death thou mightest liue to him;
for if thou settest up a seat for profaneness in thy heart, sowing thy fruit to the Flesh and living to thy self, then, as 2. Cor. 5.15. christ died not for thee, and he was sent to die that by his death thou Mightest live to him;
as the bloud doth in runnig secretly through thy veins, it keepes out the spirit which should raise thee from the old Adam to the new, from rebellion to obedience, from darknesse to light, from hell to heauen.
as the blood does in runnig secretly through thy Veins, it keeps out the Spirit which should raise thee from the old Adam to the new, from rebellion to Obedience, from darkness to Light, from hell to heaven.
so humblenesse of heart may please the spirit, and that for the assurance of Christ to be thine, thou maist doe euery thing contrary to that thou didest before,
so humbleness of heart may please the Spirit, and that for the assurance of christ to be thine, thou Mayest do every thing contrary to that thou didst before,
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after the example of Domitian the Emperour, who was answered if hee would gouerne vprightly, he must doe contrary to that the gouernours had done before who ruled with crueltie and tyrannie.
After the Exampl of Domitian the Emperor, who was answered if he would govern uprightly, he must do contrary to that the Governors had done before who ruled with cruelty and tyranny.
first, a righteousnesse whereby God doth iustifie: secondly, a righteousnesse whereby man would iustifie himselfe: The first is so called in two respects:
First, a righteousness whereby God does justify: secondly, a righteousness whereby man would justify himself: The First is so called in two respects:
Againe, the second, they deny that it is onely in God, for Gods righteousnesse, say they, is that wherewith he indueth them that shall be saued at the moment of their regeneration,
Again, the second, they deny that it is only in God, for God's righteousness, say they, is that wherewith he endueth them that shall be saved At the moment of their regeneration,
but after it is mans, put and infused into him as a quality by God, which is meere contrary to this place that we must seeke to be righteous in Christ onely,
but After it is men, put and infused into him as a quality by God, which is mere contrary to this place that we must seek to be righteous in christ only,
For first, vnlesse wee bee able to doe it as exactly as Adam in his integrity before concupiscence entred into his heart, wee cannot doe it as wee should;
For First, unless we be able to do it as exactly as Adam in his integrity before concupiscence entered into his heart, we cannot do it as we should;
We must therefore beware our iudgements be not corrupted with this error of the Papists, to thinke we are iustified partly by workes, and partly by grace;
We must Therefore beware our Judgments be not corrupted with this error of the Papists, to think we Are justified partly by works, and partly by grace;
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or in the end, or in all three, and therefore he that laboureth to build a tower with his workes to clime to heauen, buildeth Babel to his owne confusion.
or in the end, or in all three, and Therefore he that Laboureth to built a tower with his works to climb to heaven, builds Babel to his own confusion.
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but our naturall will is not onely weake to doe good, but willing to commit all kind of sinne, needing not onely furtherance but alteration and change, not in substance, but in qualities and corruption;
but our natural will is not only weak to do good, but willing to commit all kind of sin, needing not only furtherance but alteration and change, not in substance, but in qualities and corruption;
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for as Ieremy saith cap. 10.23. The way of man is not in himselfe, neither is it in man to walke and to direct his steps; and Ezek. 36.26. A new heart (saith the Lord) will I giue you &c. the old heart in a man being no more able to receiue goodnesse then a stone is to receaue softnes.
for as Ieremy Says cap. 10.23. The Way of man is not in himself, neither is it in man to walk and to Direct his steps; and Ezekiel 36.26. A new heart (Says the Lord) will I give you etc. the old heart in a man being no more able to receive Goodness then a stone is to receive softness.
& this is wholly wrought by God, as Phil. 2.13. It is he that worketh both the will & the deed, and Ioh. 6.37. All that the father giueth me shall come vnto me:
& this is wholly wrought by God, as Philip 2.13. It is he that works both the will & the deed, and John 6.37. All that the father gives me shall come unto me:
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but altogether to withstand it, so doth he proceed with vs by his spirit, and end with vs by his spirit, that he may be all in all in our weldoing and in the worke of our saluation.
but altogether to withstand it, so does he proceed with us by his Spirit, and end with us by his Spirit, that he may be all in all in our welldoing and in the work of our salvation.
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And yet notwithstanding this, we haue neede of exhortations, threatnings, praier, and such like, to strengthen and stirre vp our dull and senselesse wils;
And yet notwithstanding this, we have need of exhortations, threatenings, prayer, and such like, to strengthen and stir up our dull and senseless wills;
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secondly, because without these the spirit and graces of God would soone perish; which counsell is giuen, Heb. 3.13. to exhort one another daily lest we be hardened through the deceit of sinne:
secondly, Because without these the Spirit and graces of God would soon perish; which counsel is given, Hebrew 3.13. to exhort one Another daily lest we be hardened through the deceit of sin:
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for since we cannot doe good, why should we be proud, and since we so hardly keepe good we must not be idle, but, as Phil. 2.12.13. end and worke forth our saluation with trembling;
for since we cannot do good, why should we be proud, and since we so hardly keep good we must not be idle, but, as Philip 2.12.13. end and work forth our salvation with trembling;
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nor need not performe the law, (because Christ hath done it) yet must we make it the rule of our obedience and of a sanctified life, that heerein we may resemble Christ who alone hath sanctified vs. We are then to consider how Christ hath fulfilled the righteousnesse of this Law;
nor need not perform the law, (Because christ hath done it) yet must we make it the Rule of our Obedience and of a sanctified life, that herein we may resemble christ who alone hath sanctified us We Are then to Consider how christ hath fulfilled the righteousness of this Law;
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Christ is our peace which made of both one, and hath broken the stop of the partition wall through his flesh in abrogating the hatred, that is, the law of cōmandements, which standeth in ordinances,
christ is our peace which made of both one, and hath broken the stop of the partition wall through his Flesh in abrogating the hatred, that is, the law of Commandments, which Stands in ordinances,
The law is not giuen vnto a righteous man, that is, against a righteous man there is no law, the curse of the law belonging onely to the reprobate, and not to the elect;
The law is not given unto a righteous man, that is, against a righteous man there is no law, the curse of the law belonging only to the Reprobate, and not to the elect;
For the first, that not any thing of the doctrine is abrogated but perfectly taught by Christ, as appeareth, Mat. 5.22 2•. That the least euill thought is damnation, That anger in heart is flat murder.
For the First, that not any thing of the Doctrine is abrogated but perfectly taught by christ, as appears, Mathew 5.22 2•. That the least evil Thought is damnation, That anger in heart is flat murder.
That he that lusteth but in hart after a woman committeth adultery: and Saint Paul saith Rom. 7.7. hee knew not what lust was, till he knew the righteousnesse of Christ.
That he that Lusteth but in heart After a woman Committeth adultery: and Saint Paul Says Rom. 7.7. he knew not what lust was, till he knew the righteousness of christ.
Secondly, as by righteousnesse inherent in him, so by his spirit of sanctification dwelling in vs, hauing the whole man in part changed, that we are able to doe what God will,
Secondly, as by righteousness inherent in him, so by his Spirit of sanctification Dwelling in us, having the Whole man in part changed, that we Are able to do what God will,
for they are notes of our religion, signes of our conuersion, seales of our election, fruits of our iustification, testimonies of a good conscience, in their end they are referred to the Lords glory, they are causes to stirre vp others to the seruing of the same God,
for they Are notes of our Religion, Signs of our conversion, Seals of our election, fruits of our justification, testimonies of a good conscience, in their end they Are referred to the lords glory, they Are Causes to stir up Others to the serving of the same God,
and heauen a farre off, not able of our selues to make passage to it, teacheth vs to auoid all sinnefull occasions whereby our feete might be found slipping,
and heaven a Far off, not able of our selves to make passage to it, Teaches us to avoid all sinful occasions whereby our feet might be found slipping,
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we are dead to it in the bondage of it, and aliue to it in the obedience of it, Gods spirit directing our hearts to doe that willingly which the law requireth.
we Are dead to it in the bondage of it, and alive to it in the Obedience of it, God's Spirit directing our hearts to do that willingly which the law requires.
and to be liuing to newnesse of life, though wee see this rich benefit of hauing the righteosnesse of the law fulfilled, to bee performed by Christ onely,
and to be living to newness of life, though we see this rich benefit of having the righteousness of the law fulfilled, to be performed by christ only,
it was for such as walke not after the flesh, but after the spirit, which teacheth vs to know a child of God from a reprobate, the life of the one being like the darkenesse of Egypt, grosse and palpable, the other like the Sunne-shine, cleere and comfortable.
it was for such as walk not After the Flesh, but After the Spirit, which Teaches us to know a child of God from a Reprobate, the life of the one being like the darkness of Egypt, gross and palpable, the other like the Sunshine, clear and comfortable.
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secondly, through the secrecie of them, they being knowen onely to God, as 1. Cor. 2.10. The spirit searcheth all things, and no man knowes the heart but he that made it;
secondly, through the secrecy of them, they being known only to God, as 1. Cor. 2.10. The Spirit Searches all things, and no man knows the heart but he that made it;
and since we must iudge them this way, if we see one liue inordinately, sweare outragiously, blaspheme mightily, oppresse cruelly, haunt wicked company,
and since we must judge them this Way, if we see one live inordinately, swear outrageously, Blaspheme mightily, oppress cruelly, haunt wicked company,
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for how could such a sea of sinnes swell ouer their bankes if thou wert stable minded? those hauty lookes could neuer so transforme thy countenance,
for how could such a sea of Sins swell over their banks if thou Wertenberg stable minded? those haughty looks could never so transform thy countenance,
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nor profanenesse and cursed speaking so please thine eares, if ignorance and contempt of God did not so seale vp thy conscience as thou canst not see thine owne deformity.
nor profaneness and cursed speaking so please thine ears, if ignorance and contempt of God did not so seal up thy conscience as thou Canst not see thine own deformity.
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euen so doe the hypocrites walke in the tract of Gods children, as, come to sermons, ioyne in praier, reproue swearing, lispe out somthing for reformation, and such like;
even so do the Hypocrites walk in the tract of God's children, as, come to Sermons, join in prayer, reprove swearing, lisp out something for Reformation, and such like;
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yea he hath many stones laid on purpose to stumble at, but through the strength of Christ he creepes ouer them and comes at length to his iournies end, which is his rest in heauen.
yea he hath many stones laid on purpose to Stumble At, but through the strength of christ he creeps over them and comes At length to his journeys end, which is his rest in heaven.
Thirdly, marke the difference betweene the way of the elect, and of the reprobate, the first, as Mat. 7.14. is strait and narrow, the other broad and wide;
Thirdly, mark the difference between the Way of the elect, and of the Reprobate, the First, as Mathew 7.14. is strait and narrow, the other broad and wide;
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now though the labour be greater to croud into the narrow way, yet heerein is the benefit greater also, that being narrow when thou art once in thou canst not lose it;
now though the labour be greater to crowd into the narrow Way, yet herein is the benefit greater also, that being narrow when thou art once in thou Canst not loose it;
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yea if thou fall, as needes thou must through frailety, being in the way that God prescribes thee, thou hast, Psal. 91.11. the Angels to protect thee, so farre as thy fall shall not hurt thee;
yea if thou fallen, as needs thou must through frailty, being in the Way that God prescribes thee, thou hast, Psalm 91.11. the Angels to Pact thee, so Far as thy fallen shall not hurt thee;
And therfore it fareth with the children of God, and the wicked, as with two setting forth together, the one going strait toward the place appointed, the other turning backeward from it, the first will come to his iournies end at the time appointed, the other neuer;
And Therefore it fareth with the children of God, and the wicked, as with two setting forth together, the one going strait towards the place appointed, the other turning backward from it, the First will come to his journeys end At the time appointed, the other never;
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and shut the dores vpon them that wandred all their life as in the darke, that since with darkenesse they were delighted, in darkenesse they shall be tormented.
and shut the doors upon them that wandered all their life as in the dark, that since with darkness they were delighted, in darkness they shall be tormented.
For as the Hare when she is started by the hounds, by reason of that naturall instinct & sagacity God hath giuen her, runneth toward the market way, not for any desire she hath to the way it selfe,
For as the Hare when she is started by the hounds, by reason of that natural instinct & sagacity God hath given her, Runneth towards the market Way, not for any desire she hath to the Way it self,
And whereas policy hath diuided the state into three branches, the King, the Clergy, and the Laiety, the scripture affordeth vs examples of hypocrisie in euery one of these:
And whereas policy hath divided the state into three branches, the King, the Clergy, and the Laity, the scripture affords us Examples of hypocrisy in every one of these:
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Looke vpon Iudas a Disciple, a follower and preacher of Christ, he pretends a worke of mercy and a religious care of the poore, Ioh. 12.5. there is too much ointment wasted on Christ, that might better haue beene spent and bestowed in mony vpon the poore;
Look upon Iudas a Disciple, a follower and preacher of christ, he pretends a work of mercy and a religious care of the poor, John 12.5. there is too much ointment wasted on christ, that might better have been spent and bestowed in money upon the poor;
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heere are good words and faire shewes, but the Lord vneaseth his hypocrisie and discouereth his priuy way to be but for the filling of the purse which he c••ied, that he might spend it on his lusts,
Here Are good words and fair shows, but the Lord vneaseth his hypocrisy and Discovereth his privy Way to be but for the filling of the purse which he c••ied, that he might spend it on his Lustiest,
Lastly steps in Ananias and Sapphira, the foundation of a family, being man and wife, they, Act. 5.1.2. will be such hot followers of the Apostles as none shall goe beyond them for the reliefe of persecuted Christians, they will sel a possession & pretend to bring the whole price of it and lay it at the Apostles feete;
Lastly steps in Ananias and Sapphira, the Foundation of a family, being man and wife, they, Act. 5.1.2. will be such hight followers of the Apostles as none shall go beyond them for the relief of persecuted Christians, they will sell a possession & pretend to bring the Whole price of it and lay it At the Apostles feet;
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but marke, they haue a secret chest they thought no man should see, one corner of couetousnesse in their heart must be filled, by keeping part of the mony to themselues:
but mark, they have a secret chest they Thought no man should see, one corner of covetousness in their heart must be filled, by keeping part of the money to themselves:
After this sort doth the Lord in all ages discouer the skirts of hypocrites, that if they be but watcht ouer in a holy wisdom they haue euer some backedore which we shall at length espie, whereat the lusts of the flesh doe enter, which heapeth but heauier desolation at the last,
After this sort does the Lord in all ages discover the skirts of Hypocrites, that if they be but watched over in a holy Wisdom they have ever Some backedore which we shall At length espy, whereat the Lustiest of the Flesh do enter, which heapeth but Heavier desolation At the last,
Now some will say, if they walke in the right way at any time it sufficeth, alledging for their example the thiefe vpon the Crosse, Luk. 23.40.41. who made but a short confession, for that long happinesse he hath in heauen, and therfore thinke thy need not take so long a iourney as Abraham and the rest of the saints of God haue done.
Now Some will say, if they walk in the right Way At any time it Suffices, alleging for their Exampl the thief upon the Cross, Luk. 23.40.41. who made but a short Confessi, for that long happiness he hath in heaven, and Therefore think thy need not take so long a journey as Abraham and the rest of the Saints of God have done.
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for heerein standeth the communion of Saints in a fellow-feeling one of anothers miseries, comforting them in their griefes, strengthening them in their infirmities, supplying them in their wantes,
for herein Stands the communion of Saints in a Fellowfeeling one of another's misery's, comforting them in their griefs, strengthening them in their infirmities, supplying them in their Wants,
and if thou doest not stirre vp the graces in thee and varnish them as it were with a continuall vse of them, no maruell though they decay and thou too,
and if thou dost not stir up the graces in thee and varnish them as it were with a continual use of them, no marvel though they decay and thou too,
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and labour euen as he that is famished doth for meat, so that if thou entertaine the spirit with diligence in praier, in hearing, in meditation and such like holy duties it will awake thee from thy sleep,
and labour even as he that is famished does for meat, so that if thou entertain the Spirit with diligence in prayer, in hearing, in meditation and such like holy duties it will awake thee from thy sleep,
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and to this purpose Esay saith, cap. 1.16.17. Cease to doe euill, learne to doe well: and Paul Rom. 13.12. Cast away the workes of darkenesse, and put on the armour of light: and Ephe. 4.22.23. Cast off the old man which is corrupt, and be renued in the spirit of your minde: and, as Tit. 2.12. we must not onely deny vngodlinesse, but we must liue religiously: and 1. Pet. 4.1.
and to this purpose Isaiah Says, cap. 1.16.17. Cease to do evil, Learn to do well: and Paul Rom. 13.12. Cast away the works of darkness, and put on the armour of Light: and Ephes 4.22.23. Cast off the old man which is corrupt, and be renewed in the Spirit of your mind: and, as Tit. 2.12. we must not only deny ungodliness, but we must live religiously: and 1. Pet. 4.1.
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but after the will of God: and as Rom. 7.4. Wee must not onely bee diuorced from our first husband the flesh, but we must be married to our second husband, which is the spirit:
but After the will of God: and as Rom. 7.4. we must not only be divorced from our First husband the Flesh, but we must be married to our second husband, which is the Spirit:
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so now hauing the wound stopt, and thine eies opened, by a second laying of Christs hands vpon thee, thou must performe such actions of life onely as are deriued from the spirit of God working in thee.
so now having the wound stopped, and thine eyes opened, by a second laying of Christ hands upon thee, thou must perform such actions of life only as Are derived from the Spirit of God working in thee.
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the profane man must not onely forsake his iesting and scoffing at religion, but hee must set himselfe in the same ranke to be railed at for the name of Christ, knowing that by this meanes, as 1. Pet. 4.14. The spirit on his part is glorified.
the profane man must not only forsake his jesting and scoffing At Religion, but he must Set himself in the same rank to be railed At for the name of christ, knowing that by this means, as 1. Pet. 4.14. The Spirit on his part is glorified.
else maiest thou as well thinke it a causelesse curse vpon the figge-tree, that hauing but leaues wherewith she did no harme, was yet dried vp because she bare no fruit.
Else Mayest thou as well think it a causeless curse upon the Fig tree, that having but leaves wherewith she did no harm, was yet dried up Because she bore no fruit.
and this hee doth by following the opposition first made between the flesh and the spirit, shewing in these verses what the seuerall natures and dispositions of them both are:
and this he does by following the opposition First made between the Flesh and the Spirit, showing in these Verses what the several nature's and dispositions of them both Are:
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but they that are guided by the spirit taste nothing but what is spirituall, and the fruit and end of them tendeth to a double comfort for their soules,
but they that Are guided by the Spirit taste nothing but what is spiritual, and the fruit and end of them tendeth to a double Comfort for their Souls,
for the first, what is meant by flesh Christ tels vs, Iohn 3.5. in his answer to Nicodemus, saying, That except a man be borne againe of water and of the spirit, he cannot see heauen;
for the First, what is meant by Flesh christ tells us, John 3.5. in his answer to Nicodemus, saying, That except a man be born again of water and of the Spirit, he cannot see heaven;
and not euill, but onely euill; and not onely euill, but euill in all things; and not onely euill in all things, but euill in all things euery day: and Saint Paul, Rom. 3.10. maketh a full description of a fleshly man, shewing what euery one is by nature:
and not evil, but only evil; and not only evil, but evil in all things; and not only evil in all things, but evil in all things every day: and Saint Paul, Rom. 3.10. makes a full description of a fleshly man, showing what every one is by nature:
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and last of all, they haue not the feare of God before their eies, which is the true cause of that cursed brood and chaine of sinnes that hang together.
and last of all, they have not the Fear of God before their eyes, which is the true cause of that cursed brood and chain of Sins that hang together.
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and supernaturall working of the holy Ghost in the hearts of Gods children, in begetting them anew into the glorious image of Christ, by changing into another quality and condition all the powers of their soules and affections of the heart, which is done by faith in the outward man,
and supernatural working of the holy Ghost in the hearts of God's children, in begetting them anew into the glorious image of christ, by changing into Another quality and condition all the Powers of their Souls and affections of the heart, which is done by faith in the outward man,
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some denying the power of godlinesse through porfanenesse, some diuiding the power of it through opinion of merit, some thinking there is no God at all,
Some denying the power of godliness through porfanenesse, Some dividing the power of it through opinion of merit, Some thinking there is no God At all,
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yet doe they all erre alike in their hearts, and being all out of the way they shall finde the same reward of their worldly wisdome and their end to bee damnation:
yet do they all err alike in their hearts, and being all out of the Way they shall find the same reward of their worldly Wisdom and their end to be damnation:
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now these two sorts and conditions of men are easily discerned, for by their fruits you shall know them, the one sauoring the flesh pots of Aegyt, the other the sweetnesse of the land of Canaan;
now these two sorts and conditions of men Are Easily discerned, for by their fruits you shall know them, the one savouring the Flesh pots of Egypt, the other the sweetness of the land of Canaan;
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the one hauing sinne as it were alwaies vnder his nose sauoring nothing else, the other hauing the spirit euer in his eie to diuert his feet from the snares and pleasures of concupiscence;
the one having sin as it were always under his nose savouring nothing Else, the other having the Spirit ever in his eye to divert his feet from the snares and pleasures of concupiscence;
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for by this word (after) which is in the text, is signified in the original tongue, to be guided and conducted and led by the flesh, which sheweth our great infidelity in not beleeuing what the holy Ghost sets downe, giuing it heere in precise commandement that we should not be directed by the flesh,
for by this word (After) which is in the text, is signified in the original tongue, to be guided and conducted and led by the Flesh, which shows our great infidelity in not believing what the holy Ghost sets down, giving it Here in precise Commandment that we should not be directed by the Flesh,
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and yet as if God could not make his word good, or that we could wrastle our selues from his wrath, our taste, our smell and all our senses are busied onely in the workes of the flesh as if we would cast away our selues willingly,
and yet as if God could not make his word good, or that we could wrestle our selves from his wrath, our taste, our smell and all our Senses Are busied only in the works of the Flesh as if we would cast away our selves willingly,
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for who would be conducted by such a one as cuts the throats of al he guideth? or who is he that trauelling toward the desert will picke out such a guide as should lead him to be deuoured of wild beasts? or who that hath his iourney by sea will make choice of such a Pilot as hath cast away as many as he conducted? or who would entertaine a knowen theefe and a waster to be the steward of his house? or who would take such a husband to be the guid of her youth as spends and wasts himselfe in licentiousnesse? or what Prince will admit him to bee his cheefe counsellor that is a knowen traitor to his person? or such a one to be captaine ouer souldiers as is a knowen and proclaimed rebell? There is none so simple nor so profane but will dislike and detest the choice of any such guides and leaders;
for who would be conducted by such a one as cuts the throats of all he guideth? or who is he that travelling towards the desert will pick out such a guide as should led him to be devoured of wild beasts? or who that hath his journey by sea will make choice of such a Pilot as hath cast away as many as he conducted? or who would entertain a known thief and a waster to be the steward of his house? or who would take such a husband to be the guide of her youth as spends and wasts himself in licentiousness? or what Prince will admit him to be his chief Counsellor that is a known traitor to his person? or such a one to be captain over Soldiers as is a known and proclaimed rebel? There is none so simple nor so profane but will dislike and detest the choice of any such guides and leaders;
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and yet he that taketh his flesh to be his captaine, his arme & his guide (a knowen and vnreconciliable enemy to the soule) shall by the conduct of his owne corruption not onely lose his body but his soule also;
and yet he that Takes his Flesh to be his captain, his arm & his guide (a known and unreconcilable enemy to the soul) shall by the conduct of his own corruption not only loose his body but his soul also;
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let Esau follow his hunting, Gen. 26.30. to satisfie his pleasure in the death of venison: let Nimrod, Gen. 11.4. build him a tower to get him a name vpon the earth:
let Esau follow his hunting, Gen. 26.30. to satisfy his pleasure in the death of venison: let Nimrod, Gen. 11.4. built him a tower to get him a name upon the earth:
let the rich man, Luk. 12.17. heape vp his fruits till his barnes will hold no more: let Diues, Luk. 16: 19.20. be costly in his apparrell, and delicate in his fare euery day;
let the rich man, Luk. 12.17. heap up his fruits till his Barns will hold no more: let Diues, Luk. 16: 19.20. be costly in his apparel, and delicate in his fare every day;
yet obserue thou but their ends and thou wilt not ioyne hands with them, for Cain was branded of the Lord as a castaway, Nimrod confounded for his pride, Esau reiected for his profanenes, the rich man snatched suddainly from his substance,
yet observe thou but their ends and thou wilt not join hands with them, for Cain was branded of the Lord as a castaway, Nimrod confounded for his pride, Esau rejected for his profaneness, the rich man snatched suddenly from his substance,
Againe in that it is said, they sauour the things of the flesh, obserue, that all that is in a naturall and carnall man and commeth from him, is but flesh, that is, sinne,
Again in that it is said, they savour the things of the Flesh, observe, that all that is in a natural and carnal man and comes from him, is but Flesh, that is, sin,
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and his vnderstanding are but members, as Paul calleth them, Rom. 7.5. that is, but flesh and bloud, and therefore the perturbations of sinnes doe worke inwardly in the members of a naturall man:
and his understanding Are but members, as Paul calls them, Rom. 7.5. that is, but Flesh and blood, and Therefore the perturbations of Sins do work inwardly in the members of a natural man:
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but if he liueth after his birth, then vpon this originall sinne there worketh the perturbations of sinnes which heapeth greater condemnation vpon his head.
but if he lives After his birth, then upon this original sin there works the perturbations of Sins which heapeth greater condemnation upon his head.
but onely for ostentation to reape praise and commendation of men, that if a brother hap to receiue comfort by it, it is beyond the intention of the doer,
but only for ostentation to reap praise and commendation of men, that if a brother hap to receive Comfort by it, it is beyond the intention of the doer,
for as one sicke of a lothsome disease, doth languish and pine away, which maketh all his frinds weary of him, by meanes whereof hee bewaileth his owne case, not for his sinne,
for as one sick of a loathsome disease, does languish and pine away, which makes all his Friends weary of him, by means whereof he bewaileth his own case, not for his sin,
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so the reprobate are said after they haue sinned, not for their sinne, but because their conscience accuseth them of their sinne, not for hatred to the sinne,
so the Reprobate Are said After they have sinned, not for their sin, but Because their conscience Accuseth them of their sin, not for hatred to the sin,
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but for feare of punishment for the sin, which appeareth by this, that hauing liberty and opportunity anew, they fall a fresh to sinning and wallowing in the mire.
but for Fear of punishment for the since, which appears by this, that having liberty and opportunity anew, they fallen a fresh to sinning and wallowing in the mire.
if thou canst decide controuersies, resolue doubts, discourse of difficult matters, for all this maist thou doe and yet sauour of the flesh and of death,
if thou Canst decide controversies, resolve doubts, discourse of difficult matters, for all this Mayest thou do and yet savour of the Flesh and of death,
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how the Gospell teacheth thee to humble thy selfe in an astonishment of thy misery, to mortifie thy selfe in hatred of thy sinnefull flesh, to deny thy selfe in an acknowledgement of thy corruption,
how the Gospel Teaches thee to humble thy self in an astonishment of thy misery, to mortify thy self in hatred of thy sinful Flesh, to deny thy self in an acknowledgement of thy corruption,
and to lay fast hold vpon Christ, who is the light of thy saluation; for looke in Ier. 8.8. the carnall and vnbeleeuing Iewes could say, they were wise, and the law of the Lord was with them;
and to lay fast hold upon christ, who is the Light of thy salvation; for look in Jeremiah 8.8. the carnal and unbelieving Iewes could say, they were wise, and the law of the Lord was with them;
but the Prophet answereth, that the law vnto them was in vaine, and the pen of the scribes was in vaine; and Esa. 29.11.12. it is said, that the vision was become vnto them as the words of a booke that is •••led vp, which none can read because it is sealed;
but the Prophet Answers, that the law unto them was in vain, and the pen of the Scribes was in vain; and Isaiah 29.11.12. it is said, that the vision was become unto them as the words of a book that is •••led up, which none can read Because it is sealed;
though their iniquities bee sealed vp in it, because they truely vnderstand not the vse of it, their smell is so stopt with the sauour of the flesh that they peruert the vse of euery thing which God hath ordained for their conuersion.
though their iniquities be sealed up in it, Because they truly understand not the use of it, their smell is so stopped with the savour of the Flesh that they pervert the use of every thing which God hath ordained for their conversion.
as profaning his Sabbaths, blaspheming his name, and raising vp other gods to themselues in their hearts, preferring the second table before the first, not weighing that the first is the ground and foundation of the second,
as profaning his Sabbaths, blaspheming his name, and raising up other God's to themselves in their hearts, preferring the second table before the First, not weighing that the First is the ground and Foundation of the second,
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and the second to be but the fruits of the first, and yet if they outwardly obserue the second, it is but to a false end to satisfie their priuate and fleshly humour,
and the second to be but the fruits of the First, and yet if they outwardly observe the second, it is but to a false end to satisfy their private and fleshly humour,
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yet are they abominable to God, because they aime at a wrong marke, making all the veines and current of their actions to end and runne into the maine Sea of the flesh, they being such as of whom Christ speaketh, Luk. 16.15. Yee iustifie your selues before men, but God knoweth your hearts.
yet Are they abominable to God, Because they aim At a wrong mark, making all the Veins and current of their actions to end and run into the main Sea of the Flesh, they being such as of whom christ speaks, Luk. 16.15. Ye justify your selves before men, but God Knoweth your hearts.
then how many are there among vs worse then they that neuer heare it, but thinke that which is in truth the onely food to preserue them, the only poison to destroy them? And if shee be dead that sauoureth so much of the flesh,
then how many Are there among us Worse then they that never hear it, but think that which is in truth the only food to preserve them, the only poison to destroy them? And if she be dead that savoureth so much of the Flesh,
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but would haue their life without limitation, that they might follow their sports? And if he be dead that fals asleepe in his sins, Eph. 5.14. then how many of this kinde are with vs, that neuer tooke but one nap since their birth, making the end of one sinne the beginning of another? And if they be dead that walke according to the course of the world, Eph. 2.1.2.
but would have their life without limitation, that they might follow their sports? And if he be dead that falls asleep in his Sins, Ephesians 5.14. then how many of this kind Are with us, that never took but one nap since their birth, making the end of one sin the beginning of Another? And if they be dead that walk according to the course of the world, Ephesians 2.1.2.
and some out of their monthes, that men are too full of the spirit, and too vehement in the spirit, taking vpon them like Schoole-masters to reach the holy Ghost how to speake:
and Some out of their months, that men Are too full of the Spirit, and too vehement in the Spirit, taking upon them like Schoolmasters to reach the holy Ghost how to speak:
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then (alas!) how few are liuing among vs, many great starres falling from heauen to the earth daily, that is, many great professors being either ashamed or wearied of their precisenesse in religion, falling away daiely, renouncing that their faith wherwith they were once comforted,
then (alas!) how few Are living among us, many great Stars falling from heaven to the earth daily, that is, many great professors being either ashamed or wearied of their preciseness in Religion, falling away daily, renouncing that their faith wherewith they were once comforted,
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And if he be dead that followeth not his calling faithfully, Mat. 8.22. then how many such are there among vs that either through idlenesse neglect, or through fraud and deceit peruert those means that God hath appointed for their increase? And if he be dead which strengtheneth not himself in the things which remaine in him, Reuel. 3.1.2.
And if he be dead that follows not his calling faithfully, Mathew 8.22. then how many such Are there among us that either through idleness neglect, or through fraud and deceit pervert those means that God hath appointed for their increase? And if he be dead which strengtheneth not himself in the things which remain in him, Revel. 3.1.2.
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and smothering and pressing it downe with the sent & sauor of fleshly ease and preferment? And if they be dead that haue not part in the first resurrection, Reue. 20.5.
and smothering and pressing it down with the sent & savour of fleshly ease and preferment? And if they be dead that have not part in the First resurrection, Reue. 20.5.
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and for want of knowing themselues, being not able to know Christ aright, & wanting this knowledge of him, they are ignorant what benefit they may receiue by Christ,
and for want of knowing themselves, being not able to know christ aright, & wanting this knowledge of him, they Are ignorant what benefit they may receive by christ,
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and being ignorant of this it is impossible for them to partake of any benefits Christ bringeth, they finding no better taste nor sweetnesse in them then there is sauour in the whit of an egge,
and being ignorant of this it is impossible for them to partake of any benefits christ brings, they finding no better taste nor sweetness in them then there is savour in the whit of an egg,
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as Iob saith, cap. 6.6 ▪ Therefore let wickednesse come form the wicked, and let it be a bird onely of their hatching, let them fill themselues with the bitter morsels of the flesh, which turne to gall in their stomackes,
as Job Says, cap. 6.6 ▪ Therefore let wickedness come from the wicked, and let it be a bird only of their hatching, let them fill themselves with the bitter morsels of the Flesh, which turn to Gall in their stomachs,
This rule then which the Apostle heere giueth, to be guided and conducted by the spirit, condemneth and conuinceth all them that haue such froth in their words,
This Rule then which the Apostle Here gives, to be guided and conducted by the Spirit, Condemneth and Convinces all them that have such froth in their words,
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and though it ingendred in the flesh of Abraham, yet came it from the bastard brood of Hagar, Ismael being the first, Gen. 21.9. that mocked Isaac. And what was Elisha the worse, 2. Kin. 2.23. for being mocked of the children;
and though it engendered in the Flesh of Abraham, yet Come it from the bastard brood of Hagar, Ishmael being the First, Gen. 21.9. that mocked Isaac. And what was Elisha the Worse, 2. Kin. 2.23. for being mocked of the children;
and the true badge of a Christian since Christs ascension? For Isaack had the blessing both vpon his soule and vpon his seed, notwithstanding the curse of his brother;
and the true badge of a Christian since Christ Ascension? For Isaac had the blessing both upon his soul and upon his seed, notwithstanding the curse of his brother;
and Paul continued worshipping the God of his fathers after the way which was called Heresie, Act. 24.14. notwithstanding the rage & malice of the vnbeleeuing Iewes.
and Paul continued worshipping the God of his Father's After the Way which was called Heresy, Act. 24.14. notwithstanding the rage & malice of the unbelieving Iewes.
& since there are but two orders & rankes of men in the world, the one fleshly, the other spiritual, we know he that was borne after the flesh euer persecuted him that was borne after the spirit,
& since there Are but two order & ranks of men in the world, the one fleshly, the other spiritual, we know he that was born After the Flesh ever persecuted him that was born After the Spirit,
for when the stronger entreth he driueth him out that was there before: therefore examine thy selfe whether thou be as earnest in praier as at thy pleasure;
for when the Stronger entereth he Driveth him out that was there before: Therefore examine thy self whither thou be as earnest in prayer as At thy pleasure;
whereas wee through the smoke of that corruption that flieth vp to our eies are so blinded as wee thinke our selues incumbred with the comlinesse of the spirit, straitning the times wherein the graces of God should be blowen vp and cherished in vs,
whereas we through the smoke of that corruption that flies up to our eyes Are so blinded as we think our selves encumbered with the comeliness of the Spirit, straightening the times wherein the graces of God should be blown up and cherished in us,
therefore if we will be spirituall men indeed, we must lay vp the word of God in our hearts, binding it as a signe vpon our hands, wearing it as a frontlet before our eies,
Therefore if we will be spiritual men indeed, we must lay up the word of God in our hearts, binding it as a Signen upon our hands, wearing it as a frontlet before our eyes,
and as a line to direct vs, that as neere as we can our thoughts may be hedged in that they range not after the concupiscence of the flesh, our affections restrained that they rise not against the worke of the spirit,
and as a line to Direct us, that as near as we can our thoughts may be hedged in that they range not After the concupiscence of the Flesh, our affections restrained that they rise not against the work of the Spirit,
for the flesh neuer giueth peace but is continually perplexed, eating and being neuer satisfied, flying and chacing themselues when none pursueth them;
for the Flesh never gives peace but is continually perplexed, eating and being never satisfied, flying and chasing themselves when none pursueth them;
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for we all agree in the end of our desire, that we would be blessed, but in the substance wherein true blessednesse consisteth, there is great difference.
for we all agree in the end of our desire, that we would be blessed, but in the substance wherein true blessedness Consisteth, there is great difference.
yea and the inlightened Christian that hath a true contemplation of right happinesse doth notwithstanding by the halting of his conscience confute that in practise which hee in heart alloweth, confessing it to be ascribed to the spirit,
yea and the enlightened Christian that hath a true contemplation of right happiness does notwithstanding by the halting of his conscience confute that in practice which he in heart alloweth, confessing it to be ascribed to the Spirit,
or to receaue holesome food of a cockatrice egge, or to perswade thy selfe of peace and life in following the flesh, which the Lord hath cursed? The onely happinesse of a Christian resteth in his wisedome in the spirit,
or to receive wholesome food of a cockatrice egg, or to persuade thy self of peace and life in following the Flesh, which the Lord hath cursed? The only happiness of a Christian rests in his Wisdom in the Spirit,
though he be compassed with all the crosses in the world, yet hauing the first peace in the forgiuenesse of his sinnes, he is assured of his last peace also, that is, his lasting peace in life eternall.
though he be compassed with all the Crosses in the world, yet having the First peace in the forgiveness of his Sins, he is assured of his last peace also, that is, his lasting peace in life Eternal.
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much more may they wish it that haue the sword of the Lords vengeance shaking ouer them for studying onely the wisedome of the flesh, which is so far from peace as it would hide it selfe vnder the hils,
much more may they wish it that have the sword of the lords vengeance shaking over them for studying only the Wisdom of the Flesh, which is so Far from peace as it would hide it self under the hills,
and by what sap they are nourished, tasting nothing but the true seruice of God, wherby they are able to stand before him with a cleere conscience which is walled about in euery corner with the peace and fauour of God,
and by what sap they Are nourished, tasting nothing but the true service of God, whereby they Are able to stand before him with a clear conscience which is walled about in every corner with the peace and favour of God,
for the very best wisdome of the flesh, was that of Peters toward Christ, Master pitty thy selfe, Mat. 16.22.22. and yet for this he was called Sathan:
for the very best Wisdom of the Flesh, was that of Peter's towards christ, Master pity thy self, Mathew 16.22.22. and yet for this he was called Sathan:
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and sent by his Angell, deliuered to Moses to be read to the people, and to be left for vs their posterity, it would teach vs how to be the friends of God as Abraham was,
and sent by his Angel, Delivered to Moses to be read to the people, and to be left for us their posterity, it would teach us how to be the Friends of God as Abraham was,
for therein is both life and death set before vs, Deut. 5.33. it is as a line and plummet to square our liues by, and to measure our steppes to heauen;
for therein is both life and death Set before us, Deuteronomy 5.33. it is as a line and plummet to square our lives by, and to measure our steps to heaven;
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in it is the reuealed will of God for vs, and the secret for himselfe, Deut. 29.29. in it are contained promises for obedience, and a whole volume of cursings for breaking it:
in it is the revealed will of God for us, and the secret for himself, Deuteronomy 29.29. in it Are contained promises for Obedience, and a Whole volume of cursings for breaking it:
But now the rest of the creatures of God, they keepe the end of their creation, the Sunne giuing her light for which she was made, the Sea keeping her bounds wherin she was set, the water yelding her power to cleanse for which she was ordained, the earth bringing foorth her fruit,
But now the rest of the creatures of God, they keep the end of their creation, the Sun giving her Light for which she was made, the Sea keeping her bounds wherein she was Set, the water yielding her power to cleanse for which she was ordained, the earth bringing forth her fruit,
and cast all her fruit out of her wombe before it were ripe, and the rest to peruert their ends for which they were giuen vs, wee would count it as monstrous as for a man to goe vpon his head with his feet vpward;
and cast all her fruit out of her womb before it were ripe, and the rest to pervert their ends for which they were given us, we would count it as monstrous as for a man to go upon his head with his feet upward;
and where he had his reason sanctified to all good, and knew no euill, he hath now all the powers of his vnderstanding polluted, that nothing but weeds and sinnes doe grow vp in him;
and where he had his reason sanctified to all good, and knew no evil, he hath now all the Powers of his understanding polluted, that nothing but weeds and Sins do grow up in him;
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he hath taken the bridle in the teeth, and wrung himselfe by his concupiscence out of the hands and protection of God, nothing being able to curbe or keepe him in till he had cast himselfe out of the saddle, namely the paradise of God;
he hath taken the bridle in the teeth, and wrung himself by his concupiscence out of the hands and protection of God, nothing being able to curb or keep him in till he had cast himself out of the saddle, namely the paradise of God;
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The consideration whereof (this being the condition of the best of vs, as we lie in the wombe) ought exceedingly to humble vs and wound vs at the heart, that what wee would condemn in the insensible creatures, that we senselesly run into,
The consideration whereof (this being the condition of the best of us, as we lie in the womb) ought exceedingly to humble us and wound us At the heart, that what we would condemn in the insensible creatures, that we senselessly run into,
and yet the obedience wee see performed by them cannot draw vs to the subiection whereto we are tied, which shewes vs to be farre more brutish then they;
and yet the Obedience we see performed by them cannot draw us to the subjection whereto we Are tied, which shows us to be Far more brutish then they;
and therefore what recompence of reward can we expect (if we continue thus vntamed) but as Salomon saith, Prou. 1.31. to be filled with our owne deuises, and cap. 5.22.
and Therefore what recompense of reward can we expect (if we continue thus untamed) but as Solomon Says, Prou. 1.31. to be filled with our own devises, and cap. 5.22.
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but those that hate him, and wil not haue Christ raigne ouer them, but cast his yoake far from them, he will pursue them with his wrath to the fourth generation.
but those that hate him, and will not have christ Reign over them, but cast his yoke Far from them, he will pursue them with his wrath to the fourth generation.
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the first are blasphemers, profaners of the labbath, drunkards, adulterers, vsurers & such like, that thinke all time lost which is not spent vpon their lusts,
the First Are blasphemers, profaners of the labbath, drunkards, Adulterers, usurers & such like, that think all time lost which is not spent upon their Lustiest,
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for though they went about to establish their owne righteousnesse through workes, yet heerein they did no more then they were taught by the Scribes & Pharisees which were their leaders;
for though they went about to establish their own righteousness through works, yet herein they did no more then they were taught by the Scribes & Pharisees which were their leaders;
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and what could bee better then for Peter in meere loue to his master Christ, to disswade him from going vp to Ierusalem, where he knew he shold be hardly intreated? yet was hee called sathan for his labour;
and what could be better then for Peter in mere love to his master christ, to dissuade him from going up to Ierusalem, where he knew he should be hardly entreated? yet was he called sathan for his labour;
for wee must square out our crabbed and knotty timber by the line and plummer, measuring crooked things by that which is straight, that both may be straight;
for we must square out our crabbed and knotty timber by the line and plummer, measuring crooked things by that which is straight, that both may be straight;
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and let vs walke with straight feete in an euen path, that wee neither decline to the right hand to sinne of presumption, not to the left to sinne of good intention,
and let us walk with straight feet in an even path, that we neither decline to the right hand to sin of presumption, not to the left to sin of good intention,
Further, in that the Apostle saith, that the wisedome of man neither is nor can be subiect to the law of God, we gather against the opinion of the Papists, that it is no way in our power or freewill to take or to refuse the grace of God, whereby at first wee should be conuerted;
Further, in that the Apostle Says, that the Wisdom of man neither is nor can be Subject to the law of God, we gather against the opinion of the Papists, that it is no Way in our power or freewill to take or to refuse the grace of God, whereby At First we should be converted;
for as there is no power in a bow to bend it selfe further then it is drawen by the strength of man, no more is there any liberty in vs to incline our wils to goodnesse,
for as there is no power in a bow to bend it self further then it is drawn by the strength of man, no more is there any liberty in us to incline our wills to Goodness,
for first we say the infusion of grace is from aboue, and the power to retaine it and apply it is from aboue also, it being a speciall prerogatiue giuen to Gods elect onely,
for First we say the infusion of grace is from above, and the power to retain it and apply it is from above also, it being a special prerogative given to God's elect only,
and the heart of a man is as a stone that cannot be softned, except it be by the blod of Christ, no more then the diamond can except it be by the blood of a Goate,
and the heart of a man is as a stone that cannot be softened, except it be by the blood of christ, no more then the diamond can except it be by the blood of a Goat,
and this is set foorth vnto vs, Luk. 15.5. in the parable of the lost sheepe, for such are wee all by nature, straying from God in the breach of his commandement, in the fruit of the forbidden tree.
and this is Set forth unto us, Luk. 15.5. in the parable of the lost sheep, for such Are we all by nature, straying from God in the breach of his Commandment, in the fruit of the forbidden tree.
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Neither doth this take away the freedome we had in our creation, for in Adam there was a double or twofold free will, answerable to the twofold estate wherin he stood, the first while he was in his innocencie,
Neither does this take away the freedom we had in our creation, for in Adam there was a double or twofold free will, answerable to the twofold estate wherein he stood, the First while he was in his innocence,
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and hath no libertie but in doing euill, for hee can not but sinne, and euen such is ours, that come out of the corrupted loines of Adam, for we haue election onely to commit this sin,
and hath no liberty but in doing evil, for he can not but sin, and even such is ours, that come out of the corrupted loins of Adam, for we have election only to commit this since,
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for so long as wee are holden of the flesh, there is a kind of seruile and slauish necessitie to sinne naturally, there being nothing but sinne and filth in our conception,
for so long as we Are held of the Flesh, there is a kind of servile and slavish necessity to sin naturally, there being nothing but sin and filth in our conception,
First, to keepe them from outragious sinnes, for God hath giuen that grace and power to the voice of a man, that it strikes the heart as a thunderbolt,
First, to keep them from outrageous Sins, for God hath given that grace and power to the voice of a man, that it strikes the heart as a thunderbolt,
for though wee might liue by Gods prouidence without our appointed foode of bread, Deut. 8.3. yet if we should reiect bread, thinking to liue by bare prouidence, wee should tempt God:
for though we might live by God's providence without our appointed food of bred, Deuteronomy 8.3. yet if we should reject bred, thinking to live by bore providence, we should tempt God:
euen so, though the grace of Christ doth onely saue vs, yet is his word as the golden vessell wherein it is reached foorth vnto vs. Out of this then that hath beene spoken generally obserue:
even so, though the grace of christ does only save us, yet is his word as the golden vessel wherein it is reached forth unto us Out of this then that hath been spoken generally observe:
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the reason is, because we are in this estate, so farre from yeelding subiection to his law, that therefore we sinne the more, because the law forbids vs;
the reason is, Because we Are in this estate, so Far from yielding subjection to his law, that Therefore we sin the more, Because the law forbids us;
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and as the fire compassed about with the force of the winde, hath the heat that struggleth to come foorth, beaten backe by the power of the winde, whereby it increaseth the rage of the fire,
and as the fire compassed about with the force of the wind, hath the heat that struggleth to come forth, beaten back by the power of the wind, whereby it increases the rage of the fire,
euen so is it with vs, for sinne that would come foorth, and is driuen backe by the power of the commandement, prooueth the more fierce and enraged sinne.
even so is it with us, for sin that would come forth, and is driven back by the power of the Commandment, proveth the more fierce and enraged sin.
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But thou must submit thy selfe to be reprooued for thy sinne, range thy selfe equally to the obedience of euerie Commandement, not excluding couetousnesse as thy enemy,
But thou must submit thy self to be reproved for thy sin, range thy self equally to the Obedience of every Commandment, not excluding covetousness as thy enemy,
because of our pronenesse to sinne, and suffer not our weake nature to be too sharpely assaulted by these deceiueable delights, which are in themselues but as sugred sinnes, the more easily to ensnare vs in the nets of the diuell.
Because of our proneness to sin, and suffer not our weak nature to be too sharply assaulted by these deceivable delights, which Are in themselves but as sugared Sins, the more Easily to ensnare us in the nets of the Devil.
IN these verses the Apostle concludeth his former argument of the opposition betweene the flesh and the spirit, both waies proceeding as it were by steppes and degrees in this sort:
IN these Verses the Apostle Concludeth his former argument of the opposition between the Flesh and the Spirit, both ways proceeding as it were by steps and Degrees in this sort:
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they that make a conscience of their waies, sauour the things of the spirit, and by this their taste and delight in heauenly things, they purchase to themselues life and peace,
they that make a conscience of their ways, savour the things of the Spirit, and by this their taste and delight in heavenly things, they purchase to themselves life and peace,
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which is partly expressed, & partly implied vpon direct consequent of the former words in the end of vers. 8. For since they that are giuen ouer as reprobates to the flesh cannot please God, they that haue but flesh and infirmities onely in them, hauing the greatest part of their soule and body seasoned with the graces of God, they cannot but please God;
which is partly expressed, & partly implied upon Direct consequent of the former words in the end of vers. 8. For since they that Are given over as Reprobates to the Flesh cannot please God, they that have but Flesh and infirmities only in them, having the greatest part of their soul and body seasoned with the graces of God, they cannot but please God;
First a proposition assumed, S. Paul taking it as granted, and as a matter without controuer sie, that they were not in the flesh, but were in part sanctified:
First a proposition assumed, S. Paul taking it as granted, and as a matter without controuer sie, that they were not in the Flesh, but were in part sanctified:
Hence obserue first the great force and efficacy of those words, They that are in the flesh, for it is a greater matter to be in the flesh then for flesh to be in vs,
Hence observe First the great force and efficacy of those words, They that Are in the Flesh, for it is a greater matter to be in the Flesh then for Flesh to be in us,
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so to say that a man is cholericke, is more then to say choler is in a man, the one being spoken as it is an offensiue passion, the other but as it is an element or quality or part of a mans constitution;
so to say that a man is choleric, is more then to say choler is in a man, the one being spoken as it is an offensive passion, the other but as it is an element or quality or part of a men constitution;
so to say that a man is couetous, is a sharper speech, then to say conerousnesse is in him, the one shewing him to be ouercome of the sinne of couetousnesse, the other but that the seed onely of the sinne is in him, which is true of vs all, we remaining in some part vnregenerate.
so to say that a man is covetous, is a sharper speech, then to say conerousnesse is in him, the one showing him to be overcome of the sin of covetousness, the other but that the seed only of the sin is in him, which is true of us all, we remaining in Some part unregenerate.
then for sinne to be conceiued in vs; as it was more for Simon Magus, Act. 8.23. to be in the gall of bitternesse, then for the gall of bitternesse to be in him, the holy Ghost shewing by the phrase there vsed now he was ouerwhelmed and drowned in malice of hart against God.
then for sin to be conceived in us; as it was more for Simon Magus, Act. 8.23. to be in the Gall of bitterness, then for the Gall of bitterness to be in him, the holy Ghost showing by the phrase there used now he was overwhelmed and drowned in malice of heart against God.
which serueth greatly for the curing of an afflicted conscience, that if wee can assure our selues without guile of spirit, that we striue to the vttermost to mortifie the rebellious lusts of the flesh,
which serveth greatly for the curing of an afflicted conscience, that if we can assure our selves without guile of Spirit, that we strive to the uttermost to mortify the rebellious Lustiest of the Flesh,
euen as pride is in all men, but they are onely in pride that thinke they haue learned enough when they haue learned nothing of Christ truly, not caring how leane and beggerly their soules bee,
even as pride is in all men, but they Are only in pride that think they have learned enough when they have learned nothing of christ truly, not caring how lean and beggarly their Souls be,
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secondly, as it is the whole flesh of man. Of the first the scripture speaketh of it as it is subiect to weakenesse, frailty, and mortality, as Psa. 78.39. He remembred that they were flesh, yea a winde that passeth and commeth not againe: and Esa. 40.6. All flesh is grasse, and all the grace thereof as the flower of the field.
secondly, as it is the Whole Flesh of man. Of the First the scripture speaks of it as it is Subject to weakness, frailty, and mortality, as Psa. 78.39. He remembered that they were Flesh, yea a wind that passes and comes not again: and Isaiah 40.6. All Flesh is grass, and all the grace thereof as the flower of the field.
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and this is that Paul meaneth heere, and which is mentioned, Ioh. 3.6. That that is borne of flesh is flesh, that is, vncleane: which may be thus described;
and this is that Paul means Here, and which is mentioned, John 3.6. That that is born of Flesh is Flesh, that is, unclean: which may be thus described;
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and positiuely full of all sinne, of all manner of sinnes, of all the vilest sinnes, by sinne meaning originall sinne, which is called, pri••• foetus peccati, the first birth of sinne;
and positively full of all sin, of all manner of Sins, of all the Vilest Sins, by sin meaning original sin, which is called, pri••• foetus peccati, the First birth of sin;
cc av-j j pp-f d n1, pp-f d n1 pp-f n2, pp-f d dt js n2, p-acp n1 vvg j-jn n1, r-crq vbz vvn, n1 fw-la fw-la, dt ord n1 pp-f n1;
whereas thou oughtest to be taught the contrary lesson by thy infirmity, that since thou art weake thou wilt labour to strengthen thy selfe in the grace of Christ;
whereas thou Ought to be taught the contrary Lesson by thy infirmity, that since thou art weak thou wilt labour to strengthen thy self in the grace of christ;
but as by the perfect obedience of Christ it was absolutely slaine for thee, so likewise by thy regeneration must it daily die in thee, till by thy naturall death it do wholly die with thee.
but as by the perfect Obedience of christ it was absolutely slain for thee, so likewise by thy regeneration must it daily die in thee, till by thy natural death it do wholly die with thee.
yet if we suffer our soule to be the fountaine of all vncleanenesse, and doe make the members of our body as so many pipes or conduites, to conuey that vncleanenesse into our liues, the most part of our thoughts, of our words and deeds, of our affections and desires, tending more to the dishonoring of God,
yet if we suffer our soul to be the fountain of all uncleanness, and do make the members of our body as so many pipes or conduits, to convey that uncleanness into our lives, the most part of our thoughts, of our words and Deeds, of our affections and Desires, tending more to the Dishonoring of God,
av cs pns12 vvb po12 n1 pc-acp vbi dt n1 pp-f d n1, cc vdb vvi dt n2 pp-f po12 n1 c-acp av d n2 cc n2, pc-acp vvi d n1 p-acp po12 n2, dt av-ds n1 pp-f po12 n2, pp-f po12 n2 cc n2, pp-f po12 n2 cc n2, vvg av-dc p-acp dt vvg pp-f np1,
and trusting in the strength of our malice, as Dauid saith, Psal. 52.7. Then are wee in the damnable state of flesh, these being iniquities to bee condemned,
and trusting in the strength of our malice, as David Says, Psalm 52.7. Then Are we in the damnable state of Flesh, these being iniquities to be condemned,
cc vvg p-acp dt n1 pp-f po12 n1, c-acp np1 vvz, np1 crd. av vbr pns12 p-acp dt j n1 pp-f n1, d vbg n2 pc-acp vbi vvn,
Further obserue hence, that none but sanctified men can please God, and that all the workes of carnall men and reprobates, with what face soeuer they be done are hatefull to him;
Further observe hence, that none but sanctified men can please God, and that all the works of carnal men and Reprobates, with what face soever they be done Are hateful to him;
av-jc vvb av, cst pix cc-acp j-vvn n2 vmb vvi np1, cc cst d dt n2 pp-f j n2 cc n2-jn, p-acp r-crq n1 av pns32 vbb vdn vbr j p-acp pno31;
for the vnderstanding whereof wee must know that there is a two sold writing of the law in the hearts of men, the one by the singer of God, the other by the spirit of God,
for the understanding whereof we must know that there is a two sold writing of the law in the hearts of men, the one by the singer of God, the other by the Spirit of God,
and that which is written by the spirit, is onely in Gods children, the other is in all men and in all nations being the law of nature, which is the light of reason,
and that which is written by the Spirit, is only in God's children, the other is in all men and in all Nations being the law of nature, which is the Light of reason,
cc cst r-crq vbz vvn p-acp dt n1, vbz av-j p-acp npg1 n2, dt n-jn vbz p-acp d n2 cc p-acp d n2 vbg dt n1 pp-f n1, r-crq vbz dt n1 pp-f n1,
for pride, selfe-loue, cruelty, hatred and such like are passions alwaies working inwardly vpon their members, that is, vpon their wils, vnderstandings & affections, which sometime lie hid like a toade vnder a stone;
for pride, Self-love, cruelty, hatred and such like Are passion always working inwardly upon their members, that is, upon their wills, understandings & affections, which sometime lie hid like a toad under a stone;
p-acp n1, n1, n1, n1 cc d av-j vbr n2 av vvg av-j p-acp po32 n2, cst vbz, p-acp po32 n2, n2 cc n2, r-crq av n1 vvd av-j dt n1 p-acp dt n1;
〈 ◊ 〉 if the Lions of the field should euer roare, what should bec•••e of the poore lambes? And if they should hatch all the sinnes they haue conceaued, they would liue worse then wild beasts,
〈 ◊ 〉 if the Lions of the field should ever roar, what should bec•••e of the poor Lambs? And if they should hatch all the Sins they have conceived, they would live Worse then wild beasts,
〈 sy 〉 cs dt n2 pp-f dt n1 vmd av vvi, q-crq vmd vbi pp-f dt j n2? cc cs pns32 vmd vvi d dt n2 pns32 vhb vvn, pns32 vmd vvi av-jc cs j n2,
and therefore what the Lord cureth in his elect, he restraineth onely in the wicked by •n inferior working of his grace, that they burst not forth into outragious sinnes;
and Therefore what the Lord cureth in his elect, he restraineth only in the wicked by •n inferior working of his grace, that they burst not forth into outrageous Sins;
cc av q-crq dt n1 vvz p-acp po31 j-vvn, pns31 vvz av-j p-acp dt j p-acp n1 j-jn n-vvg pp-f po31 n1, cst pns32 vvd xx av p-acp j n2;
And yet herein we may see the exceeding bountie of God, that euen for liuing morally and aiming but at earthly praise and commendation, without any respect of the loue of God, these being fruits not of the woorst sort, he rewardeth them in this life with his outward blessings,
And yet herein we may see the exceeding bounty of God, that even for living morally and aiming but At earthly praise and commendation, without any respect of the love of God, these being fruits not of the worst sort, he Rewardeth them in this life with his outward blessings,
cc av av pns12 vmb vvi dt j-vvg n1 pp-f np1, cst av-j p-acp vvg av-j cc vvg p-acp p-acp j n1 cc n1, p-acp d n1 pp-f dt n1 pp-f np1, d vbg n2 xx pp-f dt js n1, pns31 vvz pno32 p-acp d n1 p-acp po31 j n2,
Iehu we know was but a carnall man, for he departed not from the sins of Ierobeam, that made Israel to sin, 2. Kin. 10.30.31. yet because he did diligently execute that was right in Gods eies, he rewarded him in this life with the promise of posteritie to the fourth generation, to sit vpon the throne:
Iehu we know was but a carnal man, for he departed not from the Sins of Jeroboam, that made Israel to since, 2. Kin. 10.30.31. yet Because he did diligently execute that was right in God's eyes, he rewarded him in this life with the promise of posterity to the fourth generation, to fit upon the throne:
Now in that the wicked are recompenced in this life, it is in two respects: first, to encourage vs to performe the like duties outwardly which they doe:
Now in that the wicked Are recompensed in this life, it is in two respects: First, to encourage us to perform the like duties outwardly which they do:
av p-acp d dt j vbr vvn p-acp d n1, pn31 vbz p-acp crd n2: ord, pc-acp vvi pno12 pc-acp vvi dt j n2 av-j r-crq pns32 vdb:
And yet in that their best fruites bring death vpon their soules, and cannot please God, it is to meet with the bold presumption of them that think they shall be saued, what profession soeuer they be of,
And yet in that their best fruits bring death upon their Souls, and cannot please God, it is to meet with the bold presumption of them that think they shall be saved, what profession soever they be of,
cc av p-acp d po32 js n2 vvb n1 p-acp po32 n2, cc vmbx vvi np1, pn31 vbz pc-acp vvi p-acp dt j n1 pp-f pno32 cst vvb pns32 vmb vbi vvn, r-crq n1 av pns32 vbb pp-f,
and liuing in the lusts of the flesh, imagine to escape damning, which cannot be, no more then they that sleepe in the toppe maste without any hold, can thinke to escape falling.
and living in the Lustiest of the Flesh, imagine to escape damning, which cannot be, no more then they that sleep in the top mast without any hold, can think to escape falling.
for then none were admitted into the church, but onely such as were outwardly reformed and seemed to be regenerate by their submitting themselues to the publicke ordinance of God in the word and prater;
for then none were admitted into the Church, but only such as were outwardly reformed and seemed to be regenerate by their submitting themselves to the public Ordinance of God in the word and prater;
c-acp cs pi vbdr vvn p-acp dt n1, cc-acp av-j d c-acp vbdr av-j vvn cc vvd pc-acp vbi vvn p-acp po32 vvg px32 p-acp dt j n1 pp-f np1 p-acp dt n1 cc n1;
and as for outragious and shamelesse sinners, as adulterers, blasphemers, prophaners of the Sabbath, and such like, they were not to bee receiued without repentance, that as they signified their disobedience by their sinne,
and as for outrageous and shameless Sinners, as Adulterers, blasphemers, profaners of the Sabbath, and such like, they were not to be received without Repentance, that as they signified their disobedience by their sin,
cc c-acp p-acp j cc j n2, c-acp n2, n2, n2 pp-f dt n1, cc d av-j, pns32 vbdr xx pc-acp vbi vvn p-acp n1, cst c-acp pns32 vvd po32 n1 p-acp po32 n1,
and the goate may giue as much milke as the sheepe, and for the goodnesse of it it must be left to the secrets of God, till he thrust his sickle into the haruest.
and the goat may give as much milk as the sheep, and for the Goodness of it it must be left to the secrets of God, till he thrust his fickle into the harvest.
and this crossing and correcting of the flesh in the pride of her lusts, is seene by crucifying and killing of it with the affections thereof, that is, not onely beating and pressing it downe,
and this crossing and correcting of the Flesh in the pride of her Lustiest, is seen by crucifying and killing of it with the affections thereof, that is, not only beating and pressing it down,
cc d vvg cc vvg pp-f dt n1 p-acp dt n1 pp-f po31 n2, vbz vvn p-acp vvg cc vvg pp-f pn31 p-acp dt n2 av, cst vbz, xx av-j vvg cc vvg pn31 a-acp,
and this violence to the flesh is performed by them that haue suffered with Christ in the flesh, that is, that haue not listened or giuen eare to the pleasures of sinne, but haue, Heb. 12.1. cast away that presseth downe, and the corruption that hangeth so fast on:
and this violence to the Flesh is performed by them that have suffered with christ in the Flesh, that is, that have not listened or given ear to the pleasures of sin, but have, Hebrew 12.1. cast away that Presseth down, and the corruption that hangs so fast on:
cc d n1 p-acp dt n1 vbz vvn p-acp pno32 cst vhb vvn p-acp np1 p-acp dt n1, cst vbz, cst vhb xx vvn cc vvn n1 p-acp dt n2 pp-f n1, cc-acp vhb, np1 crd. vvb av cst vvz a-acp, cc dt n1 cst vvz av av-j a-acp:
Besides, we may know whether we haue the spirit of God in vs or no, as appeareth, 1. Cor. 2.11.12. No man knoweth the things of man, saue the spirit of a man;
Beside, we may know whither we have the Spirit of God in us or not, as appears, 1. Cor. 2.11.12. No man Knoweth the things of man, save the Spirit of a man;
for his wil is not known without his spirit, this spirit teaching truth; but the spirit of the world broching error. And 1. Io. 4.13. hereby know we that we dwel in Christ, and he in vs, because he hath giuen vs of his spirit:
for his will is not known without his Spirit, this Spirit teaching truth; but the Spirit of the world broaching error. And 1. Io. 4.13. hereby know we that we dwell in christ, and he in us, Because he hath given us of his Spirit:
c-acp po31 n1 vbz xx vvn p-acp po31 n1, d n1 vvg n1; cc-acp dt n1 pp-f dt n1 vvg n1. cc crd np1 crd. av vvb pns12 d pns12 vvi p-acp np1, cc pns31 p-acp pno12, c-acp pns31 vhz vvn pno12 pp-f po31 n1:
yet we may know we haue it by the fruits of a sanctified life: after this maner speaketh Paul, 2. Corint. 13.5. Know yee not that Christ is in you except you be reprobates? And yet the Papists would haue all reprobates, counting it presumption to say we haue the spirit.
yet we may know we have it by the fruits of a sanctified life: After this manner speaks Paul, 2. Corinth. 13.5. Know ye not that christ is in you except you be Reprobates? And yet the Papists would have all Reprobates, counting it presumption to say we have the Spirit.
av pns12 vmb vvi pns12 vhi pn31 p-acp dt n2 pp-f dt j-vvn n1: c-acp d n1 vvz np1, crd np1. crd. vvb pn22 xx cst np1 vbz p-acp pn22 c-acp pn22 vbb n2-jn? cc av dt njp2 vmd vhi d n2-jn, vvg pn31 n1 pc-acp vvi pns12 vhb dt n1.
euen so by those holy steppes that wee tread, and by those spirituall bounds wherein we keepe our thoughts and our affections, we may well and certainely perceaue that the spirit leades vs to the seate of God.
even so by those holy steps that we tread, and by those spiritual bounds wherein we keep our thoughts and our affections, we may well and Certainly perceive that the Spirit leads us to the seat of God.
av av p-acp d j n2 cst pns12 vvb, cc p-acp d j n2 c-crq pns12 vvb po12 n2 cc po12 n2, pns12 vmb av cc av-j vvb cst dt n1 vvz pno12 p-acp dt n1 pp-f np1.
so as we haue a double euidence of our saluation, the one backing and strengthening the other, which is set foorth, 1. Ioh. 5.8. There be three which beare record in earth, the spirit, and the water, and the bloud;
so as we have a double evidence of our salvation, the one backing and strengthening the other, which is Set forth, 1. John 5.8. There be three which bear record in earth, the Spirit, and the water, and the blood;
av c-acp pns12 vhb dt j-jn n1 pp-f po12 n1, dt pi vvg cc vvg dt j-jn, r-crq vbz vvn av, crd np1 crd. pc-acp vbi crd r-crq n1 n1 p-acp n1, dt n1, cc dt n1, cc dt n1;
and these three agree in one, and where water is, there hath bloud gone before, for these two goe together, as they came foorth of Christs side together, Ioh. 19.34. repentance being the leader, and remission of sinnes following after;
and these three agree in one, and where water is, there hath blood gone before, for these two go together, as they Come forth of Christ side together, John 19.34. Repentance being the leader, and remission of Sins following After;
cc d crd vvb p-acp pi, cc c-crq n1 vbz, pc-acp vhz n1 vvn a-acp, c-acp d crd vvi av, c-acp pns32 vvd av pp-f npg1 n1 av, np1 crd. n1 vbg dt n1, cc n1 pp-f n2 vvg p-acp;
bloud washing away our guiltinesse, and water the vncleannesse of our liues, and the spirit of Christ sealing vp these things in our hearts, that as by the sealing of the conueiance the purchase in law is made perfect:
blood washing away our guiltiness, and water the uncleanness of our lives, and the Spirit of christ sealing up these things in our hearts, that as by the sealing of the conveyance the purchase in law is made perfect:
n1 vvg av po12 n1, cc vvi dt n1 pp-f po12 n2, cc dt n1 pp-f np1 vvg a-acp d n2 p-acp po12 n2, cst c-acp p-acp dt vvg pp-f dt n1 dt n1 p-acp n1 vbz vvn j:
so by the setling of our consciences in an vpright course toward God, our saluation in Christ is made perfect and sure, euen to vs. Yet say they, wee cannot assure our selues wee shall thus continue;
so by the settling of our Consciences in an upright course towards God, our salvation in christ is made perfect and sure, even to us Yet say they, we cannot assure our selves we shall thus continue;
av p-acp dt vvg pp-f po12 n2 p-acp dt av-j n1 p-acp np1, po12 n1 p-acp np1 vbz vvn j cc j, av-j p-acp pno12 av vvb pns32, pns12 vmbx vvi po12 n2 pns12 vmb av vvi;
and whensoeuer the Lord pulleth away the vizard from any that masked vnder the cloake of religion, he doth it to make them that stand strengthen themselues in Christ, Philip. 4.13. and to make them that be hollow harted tremble;
and whensoever the Lord pulls away the vizard from any that masked under the cloak of Religion, he does it to make them that stand strengthen themselves in christ, Philip. 4.13. and to make them that be hollow hearted tremble;
cc c-crq dt n1 vvz av dt n1 p-acp d cst vvd p-acp dt n1 pp-f n1, pns31 vdz pn31 pc-acp vvi pno32 cst vvb vvi px32 p-acp np1, np1. crd. cc pc-acp vvi pno32 cst vbb j-jn j-vvn vvb;
for they that thus fall, their heart telleth them before hand of it, their comming to Christ being but in the Sunne-shine when there are no clouds of persecution hanging ouer;
for they that thus fallen, their heart Telleth them before hand of it, their coming to christ being but in the Sunshine when there Are no Clouds of persecution hanging over;
and their following after him, being like a theefe after his pray, that will let it goe vnlesse hee may gaine by it, their hearts euer misgiuing them in their owne profession,
and their following After him, being like a thief After his prey, that will let it go unless he may gain by it, their hearts ever misgiving them in their own profession,
But now the straight and vpright minded Christian hath his heart as adamant, and his face as brasse, that armes him with resolution for the Lords cause, he hath no confidence in the flesh, Phil. 3.3. but his whole reioycing is in Christ;
But now the straight and upright minded Christian hath his heart as adamant, and his face as brass, that arms him with resolution for the lords cause, he hath no confidence in the Flesh, Philip 3.3. but his Whole rejoicing is in christ;
And whether thou beest a sheepe or no thou canst tell by thy feeding, for howsoeuer thou mayst come to graze in the outward assemblie with the congregation;
And whither thou Best a sheep or no thou Canst tell by thy feeding, for howsoever thou Mayest come to graze in the outward assembly with the congregation;
yet if thine eare be only feeding at Church, and thy thoughts and thy affections at home in the flesh, thy selfe canst tell thou art but a wolfe in sheeps clothing:
yet if thine ear be only feeding At Church, and thy thoughts and thy affections At home in the Flesh, thy self Canst tell thou art but a wolf in Sheep clothing:
Howbeit, the power and pride of prosperitie wherewith the wicked are puffed vp, and the strength and sting of aduersitie wherewith the godly are humbled and abased, the one trampling vpon the earth as if it were too base to beare them, the other creeping like wormes and grashoppers vpon the ground, hath made many to stagger in the opinion of their profession,
Howbeit, the power and pride of Prosperity wherewith the wicked Are puffed up, and the strength and sting of adversity wherewith the godly Are humbled and abased, the one trampling upon the earth as if it were too base to bear them, the other creeping like worms and grasshoppers upon the ground, hath made many to stagger in the opinion of their profession,
a-acp, dt n1 cc n1 pp-f n1 c-crq dt j vbr vvn a-acp, cc dt n1 cc n1 pp-f n1 c-crq dt j vbr vvn cc vvd, dt pi vvg p-acp dt n1 c-acp cs pn31 vbdr av j pc-acp vvi pno32, dt n-jn vvg av-j n2 cc n2 p-acp dt n1, vhz vvn d pc-acp vvi p-acp dt n1 pp-f po32 n1,
but when he had beene in the Sanctuary of God asking counsell of him, by whom he vnderstood their end to be but as a dream when one awaked, they increasing their sins by their fulnesse, wherby they make the sword sharper for their slaughter;
but when he had been in the Sanctuary of God asking counsel of him, by whom he understood their end to be but as a dream when one awaked, they increasing their Sins by their fullness, whereby they make the sword sharper for their slaughter;
or else wee shall imagine our store to come from our owne hands, and measure our liues after the crooked line of mens example, which runne on heapes to hell,
or Else we shall imagine our store to come from our own hands, and measure our lives After the crooked line of men's Exampl, which run on heaps to hell,
cc av pns12 vmb vvi po12 n1 pc-acp vvi p-acp po12 d n2, cc vvb po12 n2 p-acp dt j n1 pp-f ng2 n1, r-crq vvb p-acp n2 p-acp n1,
and since through infirmitie we fall oft, let our care be it be in the right way, where we are sure to meere with Christ, who is the way and the life to vs;
and since through infirmity we fallen oft, let our care be it be in the right Way, where we Are sure to mere with christ, who is the Way and the life to us;
and let vs make the like vse trauellers do, goe the faster for our fall, for our faith must goe further then to beleeue there is God the father, Sonne,
and let us make the like use travellers do, go the faster for our fallen, for our faith must go further then to believe there is God the father, Son,
Since then this spirit of God hath set vp his rest in our soules, let vs as liuely stones in this spirituall building cleanse & polish our selues from all corruptions, that it may take delight to continue with vs;
Since then this Spirit of God hath Set up his rest in our Souls, let us as lively stones in this spiritual building cleanse & polish our selves from all corruptions, that it may take delight to continue with us;
p-acp av d n1 pp-f np1 vhz vvn a-acp po31 n1 p-acp po12 n2, vvb pno12 p-acp j n2 p-acp d j n-vvg vvi cc vvi po12 n2 p-acp d n2, cst pn31 vmb vvi n1 pc-acp vvi p-acp pno12;
and he finde euery chamber there full of some sinne, and seeth that as fast as he emptieth it with one hand thou fillest it vp with another, re•sting the power of him as if he came to torment thee, he will take his flight from thee,
and he find every chamber there full of Some sin, and sees that as fast as he emptieth it with one hand thou Fillest it up with Another, re•sting the power of him as if he Come to torment thee, he will take his flight from thee,
then shal the spirit take vp thy body as his house, and thou entertaining him, he will keepe out all thine enemies that may disturbe thy peace with Christ.
then shall the Spirit take up thy body as his house, and thou entertaining him, he will keep out all thine enemies that may disturb thy peace with christ.
av vmb dt n1 vvb a-acp po21 n1 p-acp po31 n1, cc pns21 vvg pno31, pns31 vmb vvi av av-d po21 n2 cst vmb vvi po21 n1 p-acp np1.
Lastly, where he saith, But he that hath not the spirit of Christ is not his, obserue, that by an argument drawne from a naturall man he prooueth, that as many as haue the spirit of Christ are sure of their saluation;
Lastly, where he Says, But he that hath not the Spirit of christ is not his, observe, that by an argument drawn from a natural man he proveth, that as many as have the Spirit of christ Are sure of their salvation;
for hee hauing before prooued that the spirit of God, the spirit of Christ, and Christ himselfe are in vs that are elect, wee might make question of the trueth of this, seeing we haue a large remnant of sinne and of the corruption of nature abiding in vs:
for he having before proved that the Spirit of God, the Spirit of christ, and christ himself Are in us that Are elect, we might make question of the truth of this, seeing we have a large remnant of sin and of the corruption of nature abiding in us:
First granting that so long as wee carrie about vs this bodie, so long shall we carrie about vs sinne in our bodie, part whereof is alreadie mortified in this life, the rest can not be but by mortalitie:
First granting that so long as we carry about us this body, so long shall we carry about us sin in our body, part whereof is already mortified in this life, the rest can not be but by mortality:
ord vvg cst av av-j c-acp pns12 vvb p-acp pno12 d n1, av av-j vmb pns12 vvi p-acp pno12 n1 p-acp po12 n1, vvb c-crq vbz av vvn p-acp d n1, dt n1 vmb xx vbi cc-acp p-acp n1:
But then in the second place that wee might not be too much deiected with this clogge of sinne we draw after vs, he would haue vs with this occasion we haue to humble vs, to ioyne withall the consideration of the spirit of Christ which is in vs, to raise vs vp againe:
But then in the second place that we might not be too much dejected with this clog of sin we draw After us, he would have us with this occasion we have to humble us, to join withal the consideration of the Spirit of christ which is in us, to raise us up again:
cc-acp av p-acp dt ord n1 cst pns12 vmd xx vbi av d j-vvn p-acp d n1 pp-f n1 pns12 vvb p-acp pno12, pns31 vmd vhi pno12 p-acp d n1 pns12 vhb pc-acp vvi pno12, pc-acp vvi av dt n1 pp-f dt n1 pp-f np1 r-crq vbz p-acp pno12, pc-acp vvi pno12 a-acp av:
yet we haue the spirit of God, the spirit of Christ, and Christ himselfe-dwelling in vs, the fruite whereof is euerlasting life in glorie, obtained by the righteousnesse of Christ for vs;
yet we have the Spirit of God, the Spirit of christ, and christ himselfe-dwelling in us, the fruit whereof is everlasting life in glory, obtained by the righteousness of christ for us;
applying himselfe in the latter part of the verse to comfort the weakenesse, and to cheere vp the faint hearts of the faithfull, labouring to relieue them with some spirituall consolation, that notwithstanding they cannot shake off the sluggishnesse of the flesh,
applying himself in the latter part of the verse to Comfort the weakness, and to cheer up the faint hearts of the faithful, labouring to relieve them with Some spiritual consolation, that notwithstanding they cannot shake off the sluggishness of the Flesh,
nor that they are called to any doubtfull combate, but to such a field where our hands shall be held vp if wee faint, as were the hands of Moses, and where wee shall preuaile, not onely against the Amalekites as did Ioshua, which are enemies without vs,
nor that they Are called to any doubtful combat, but to such a field where our hands shall be held up if we faint, as were the hands of Moses, and where we shall prevail, not only against the Amalekites as did Ioshua, which Are enemies without us,
but euen against the hidden enemies of our heart, the rebellion of the flesh, and the corrup•••• of nature, which is contained in these words; But the spirit is life:
but even against the hidden enemies of our heart, the rebellion of the Flesh, and the corrup•••• of nature, which is contained in these words; But the Spirit is life:
but so long as wee beare about vs this masse and lumpe of flesh which is the bodie, there will remaine certaine reliques of corruption which can not be extinguished but by death,
but so long as we bear about us this mass and lump of Flesh which is the body, there will remain certain Relics of corruption which can not be extinguished but by death,
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And Peter that chosen vessell of God, Iohn 13.10. by the wisedome and instruction of Christ himselfe hath neede of water to wash his feete: and 1. Iohn 5.8. Christ came not onely by bloud, but also by water, that by daily regeneration we may purge and cleanse our selues.
And Peter that chosen vessel of God, John 13.10. by the Wisdom and instruction of christ himself hath need of water to wash his feet: and 1. John 5.8. christ Come not only by blood, but also by water, that by daily regeneration we may purge and cleanse our selves.
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for there is great difference betweene our imperfections and their sinnes, our scarres and their vlcers, our limping and their halting downe right, for as 1. Iohn 3.9. Hee that is borne of God sinneth not, that is, as the world sinneth, the one sinning of ignorance, the other of knowledge;
for there is great difference between our imperfections and their Sins, our scars and their ulcers, our limping and their halting down right, for as 1. John 3.9. He that is born of God Sinneth not, that is, as the world Sinneth, the one sinning of ignorance, the other of knowledge;
one of infirmitie, the other of presumption; the one with griefe, the other with greedinesse; one through weakenesse, the other through obstinacie and malice;
one of infirmity, the other of presumption; the one with grief, the other with greediness; one through weakness, the other through obstinacy and malice;
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the one striking and checking his heart for the euill thought it produced, the other feeding and encouraging his heart not to staie at the thought till it breake foorth into the hands;
the one striking and checking his heart for the evil Thought it produced, the other feeding and encouraging his heart not to stay At the Thought till it break forth into the hands;
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Now for the second part, which is his satisfaction giuen to the faithfull, that they must not so sinke vnder the burden of their infirmitie as to mistrust their saluation;
Now for the second part, which is his satisfaction given to the faithful, that they must not so sink under the burden of their infirmity as to mistrust their salvation;
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obserue when it is said, the spirit is life, we must vnderstand no naturall life, but such a life as Paul speaketh of, Ephes. 4.18. where hee saith, the Gentiles that walked in the vanitie of their mindes were strangers from the life of God, that life whereby God dwelleth in vs;
observe when it is said, the Spirit is life, we must understand no natural life, but such a life as Paul speaks of, Ephesians 4.18. where he Says, the Gentiles that walked in the vanity of their minds were Strangers from the life of God, that life whereby God dwells in us;
So as wee learne hence, that a man may liue ••fe in the flesh, and yet be dead in respect of the life of God, which ought to mooue vs to worke out our sanctification in feare, knowing that if wee be all flesh, wee shall neuer see the face of God.
So as we Learn hence, that a man may live ••fe in the Flesh, and yet be dead in respect of the life of God, which ought to move us to work out our sanctification in Fear, knowing that if we be all Flesh, we shall never see the face of God.
not to bee turned into our mothers wombes againe, as Nicodemus thought, Iohn 3.4. but as Christ saith, wee must be borne of the will of his Father, that is, of the seed of the holy Ghost.
not to be turned into our mother's wombs again, as Nicodemus Thought, John 3.4. but as christ Says, we must be born of the will of his Father, that is, of the seed of the holy Ghost.
so a man that hath but a soule, if hee haue not the soule of the soule, that is, the spirit of God to quicken it, he is but a naturall man, and must needs be damned.
so a man that hath but a soul, if he have not the soul of the soul, that is, the Spirit of God to quicken it, he is but a natural man, and must needs be damned.
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Further obserue hence, that there is a double death and a double life ▪ first, there is a death in the present corruption of sinne, whereby in this life we deserue damnation.
Further observe hence, that there is a double death and a double life ▪ First, there is a death in the present corruption of sin, whereby in this life we deserve damnation.
Now that there is a death in this life, is prooued, 1. Tim. 5.6. the widdow that liueth in pleasure is dead while she liueth: and Ephes. 5.14. Awake thou that sleepest, and stand vp from the dead: and Reuel. 3.1.
Now that there is a death in this life, is proved, 1. Tim. 5.6. the widow that lives in pleasure is dead while she lives: and Ephesians 5.14. Awake thou that Sleepest, and stand up from the dead: and Revel. 3.1.
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secondlie, at the separation of the soule from the body, when being as in were released out of the setters of this life, she takes her flight to heauen,
Secondly, At the separation of the soul from the body, when being as in were released out of the setters of this life, she Takes her flight to heaven,
Secondly, which is more, they haue the true spirit of comfort dwelling in them, and the Father, the Sonne and the holie Ghost doth continually feast with them while they liue heere.
Secondly, which is more, they have the true Spirit of Comfort Dwelling in them, and the Father, the Son and the holy Ghost does continually feast with them while they live Here.
For righteousnesse sake: That is as much as if the Apostle had said, reformation of life and religion is the badge and euidence of the spirituall life we leade heere.
For righteousness sake: That is as much as if the Apostle had said, Reformation of life and Religion is the badge and evidence of the spiritual life we lead Here.
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and by his stripes are we healed: secondly, in fulfilling the law, which he performed foure waies: first, by teaching it precisely: secondly, by obeying it exactly:
and by his stripes Are we healed: secondly, in fulfilling the law, which he performed foure ways: First, by teaching it precisely: secondly, by obeying it exactly:
and waiting for the glorie that shall bee seene, we shalbe as the Saints of God, beloued of the Lord, hauing our long robes in signe of statelinesse as Senators,
and waiting for the glory that shall be seen, we shall as the Saints of God, Beloved of the Lord, having our long robes in Signen of stateliness as Senators,
and him that hath onely fouled his foote: according to the speech of Christ to Peter, Ioh. 13.10. He that is washed needed not saue onely to wash his feete:
and him that hath only fouled his foot: according to the speech of christ to Peter, John 13.10. He that is washed needed not save only to wash his feet:
as if he should haue said, Peter thy head and thy hands are cleane, onely thy feet need washing 〈 ◊ 〉 that is, alwaies in this life some inferior affection is vncleane,
as if he should have said, Peter thy head and thy hands Are clean, only thy feet need washing 〈 ◊ 〉 that is, always in this life Some inferior affection is unclean,
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For the children of God are as poisoned vessels washed by the holie Ghost, wherein notwithstanding there rests some taste and tang of their former filthinesse:
For the children of God Are as poisoned vessels washed by the holy Ghost, wherein notwithstanding there rests Some taste and tang of their former filthiness:
but the godly though they be hindred in their course, and staied in their profession of godlinesse and of sanctification by some infirmities inseparable from the flesh,
but the godly though they be hindered in their course, and stayed in their profession of godliness and of sanctification by Some infirmities inseparable from the Flesh,
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And yet no doubt there is a contradiction in the wicked euen in finning, as it is said, Gen. 4.7. sinne lieth at the dore of Caine, that is, the blood of his brother Abel should torment his conscience.
And yet no doubt there is a contradiction in the wicked even in finning, as it is said, Gen. 4.7. sin lies At the door of Cain, that is, the blood of his brother Abel should torment his conscience.
though thou art now discouraged at that remnant of sinne that rests in thee, and fearest lest God should frowne at thee and turne his face from thee for thy weake seruice of him,
though thou art now discouraged At that remnant of sin that rests in thee, and Fearest lest God should frown At thee and turn his face from thee for thy weak service of him,
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yet lift vp thy head, thou shall bee sure heereafter through the power of this spirit to cast downe that great Goliah, and thou shalt haue the full fruition of that hope thou yet doest apprehend and see as in a glasse:
yet lift up thy head, thou shall be sure hereafter through the power of this Spirit to cast down that great Goliath, and thou shalt have the full fruition of that hope thou yet dost apprehend and see as in a glass:
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for if we had not infirmities, we would bee as proud as the diuell, whereas now they make vs to expresse our thankefulnesse to God, that hee so mercifully restraineth them,
for if we had not infirmities, we would be as proud as the Devil, whereas now they make us to express our thankfulness to God, that he so mercifully restraineth them,
and so fatherly passeth by them, they serue to multiply our grones in the spirit to God, that we might be deliuered from this body of death and bondage of sinne:
and so fatherly passes by them, they serve to multiply our groans in the Spirit to God, that we might be Delivered from this body of death and bondage of sin:
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Vers. 11. But if the spirit of him that raised vp Iesus from the dead dwell in you, hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you.
Vers. 11. But if the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal bodies by his Spirit that dwells in you.
First obserue the maner of the Apostle his speech, If the spirit &c. consider wisely this speech propounded by Paul as it were conditionally, which doth not argue any suspended doubt fulnesse of the matter,
First observe the manner of the Apostle his speech, If the Spirit etc. Consider wisely this speech propounded by Paul as it were conditionally, which does not argue any suspended doubt fullness of the matter,
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or make it any whit subject to exception, but carieth with it a peremptorie necessitie that it is so, the Apostle taking that for granted which cannot be denied without falling into grosse absurdities.
or make it any whit Subject to exception, but Carrieth with it a peremptory necessity that it is so, the Apostle taking that for granted which cannot be denied without falling into gross absurdities.
For if he should haue doubted whether Christ had beene risen againe, then in vaine had he gone about to prooue that we should rise againe: and therefore by this maner of phrase the Apostle cals not the matter in question as a doubt,
For if he should have doubted whither christ had been risen again, then in vain had he gone about to prove that we should rise again: and Therefore by this manner of phrase the Apostle calls not the matter in question as a doubt,
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and of the Ministers of God in all times vsually to say, If there be a day of iudgement, and if it be so that this booke of Gods word shall be w••••••• our hearts,
and of the Ministers of God in all times usually to say, If there be a day of judgement, and if it be so that this book of God's word shall be w••••••• our hearts,
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So the Apostle before in this chapter, vers. 9. If the spirit be in you (speaking to the elect) for all that is spoken in this chapter belongeth onely to them that bee called sanctified; but (saith he) the spirit is in you, for if they should deny that, they runne into this, that they must needs be reprobates and wrapped vp in condemnation.
So the Apostle before in this chapter, vers. 9. If the Spirit be in you (speaking to the elect) for all that is spoken in this chapter belongeth only to them that be called sanctified; but (Says he) the Spirit is in you, for if they should deny that, they run into this, that they must needs be Reprobates and wrapped up in condemnation.
secondly, by what power he was raised vp, namely by the spirit of his Father. That Christ was raised vp, the Apostle doth not demonstrate it, but assumeth it:
secondly, by what power he was raised up, namely by the Spirit of his Father. That christ was raised up, the Apostle does not demonstrate it, but assumeth it:
which is the consideration of Gods omnipotency, the Apostle ( Philipp. 3.21.) ioyneth the raising vp of our bodies to the consideration of that power whereby God is able to subdue all things.
which is the consideration of God's omnipotency, the Apostle (Philip. 3.21.) Joineth the raising up of our bodies to the consideration of that power whereby God is able to subdue all things.
and vers. 28. The day shall come (saith he) when yee shall find that to bee true in the second resurrection to your damnation, which yee will not now beleeue in the first resurrection •••our saluation,
and vers. 28. The day shall come (Says he) when ye shall find that to be true in the second resurrection to your damnation, which ye will not now believe in the First resurrection •••our salvation,
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Among many places to proue the resurrection of the bodie that is most excellent, ( Mat. 22.32.) vpon the demand of the Sadduces, whose wife shee that had had seuen husbands should be in the resurrection? I am (saith he) the God of Abraham, &c. I am not the God of the dead but of the liuing.
Among many places to prove the resurrection of the body that is most excellent, (Mathew 22.32.) upon the demand of the Sadducees, whose wife she that had had seuen Husbands should be in the resurrection? I am (Says he) the God of Abraham, etc. I am not the God of the dead but of the living.
and if immortality were onely giuen to one part, then all the reasons of Paul (1. Cor. 15.) to proue the resurrection of the body might be easily euaded.
and if immortality were only given to one part, then all the Reasons of Paul (1. Cor. 15.) to prove the resurrection of the body might be Easily evaded.
It is true, that the soules are now blessed, as it is in the Reuel. 7.9. where the Saints are said to haue their white robes in token ••nnocency; long, in signe of statelinesse;
It is true, that the Souls Are now blessed, as it is in the Revel. 7.9. where the Saints Are said to have their white robes in token ••nnocency; long, in Signen of stateliness;
but fine resurrectione, without the resurrection they are not blessed. Rom. 14.9. God is said to be the Lord of the dead, and Mat. 22.32. Christ saith, he is not the God of the dead.
but fine resurrection, without the resurrection they Are not blessed. Rom. 14.9. God is said to be the Lord of the dead, and Mathew 22.32. christ Says, he is not the God of the dead.
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And so much did Christ forete••••re his death ( Ioh. 2.19.) Destroy this temple, (meaning his body) and I will build the same (not another) vp againe: Secondly, it is prooued from the proportion of Gods iustice toward the elect and the reprobate also:
And so much did christ forete••••re his death (John 2.19.) Destroy this temple, (meaning his body) and I will built the same (not Another) up again: Secondly, it is proved from the proportion of God's Justice towards the elect and the Reprobate also:
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for it standeth with his iustice, that those lippes which in this life offred vp the calues of thanksgiuing vnto him, that that body that hath beene baptized into Christs death, that mouth that hath feed vpon Christ by faith, that that bodie which hath beene exercised vnder the crosse,
for it Stands with his Justice, that those lips which in this life offered up the calves of thanksgiving unto him, that that body that hath been baptised into Christ death, that Mouth that hath feed upon christ by faith, that that body which hath been exercised under the cross,
and sanctified through afflictions, which hath testified to the blood the profession of his trueth, it standeth, I say, with the iustice of God, that that bodie and no other should bee raised vp to glory.
and sanctified through afflictions, which hath testified to the blood the profession of his truth, it Stands, I say, with the Justice of God, that that body and no other should be raised up to glory.
Againe, the proportion of Gods iustice toward the reprobate is, that that knee that hath bowed to the Masse, shall also bow to the diuell in hell torment,
Again, the proportion of God's Justice towards the Reprobate is, that that knee that hath bowed to the Mass, shall also bow to the Devil in hell torment,
For what iustice were it in God to frame them new bodies, and so to punish them in that flesh wherin they neuer sinned? Nay, it were meere iniustice to punish them in any other parts than those wherein they haue offended.
For what Justice were it in God to frame them new bodies, and so to Punish them in that Flesh wherein they never sinned? Nay, it were mere injustice to Punish them in any other parts than those wherein they have offended.
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Now this bodie of the faithfull that shall be raised vp, shall haue three speciall graces giuen vnto it which it had not before to shew the riches of Gods mercy toward them:
Now this body of the faithful that shall be raised up, shall have three special graces given unto it which it had not before to show the riches of God's mercy towards them:
This is the third part was noted out vnto vs, namely, how this power of the spirit is in this life communicated vnto vs. Wherein obser•e, that whosoeuer is regenerate is made partaker of the life of God,
This is the third part was noted out unto us, namely, how this power of the Spirit is in this life communicated unto us Wherein obser•e, that whosoever is regenerate is made partaker of the life of God,
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which is a most princely prerogatiue and royall dignity which the faithfull haue, that the King of heauen will stoope so low as to abide in the soule of a poore Christian.
which is a most princely prerogative and royal dignity which the faithful have, that the King of heaven will stoop so low as to abide in the soul of a poor Christian.
Further obserue, in that the spirit dwels in vs, that as Christ before he tooke vpon him and assumed our flesh, sent his herbenger before him to seele that house,
Further observe, in that the Spirit dwells in us, that as christ before he took upon him and assumed our Flesh, sent his Herbinger before him to seel that house,
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but in that he was there, it was necessary it should 〈 ◊ 〉 kept cleane, as appeareth 2. Chron. 23.19. that for this purpose porters were set at the gates of the house of the Lord, that none that was vncleane in any thing should enter in:
but in that he was there, it was necessary it should 〈 ◊ 〉 kept clean, as appears 2. Chronicles 23.19. that for this purpose porters were Set At the gates of the house of the Lord, that none that was unclean in any thing should enter in:
In this respect also, that this Temple wherein the Lord now dwelleth is our soules and bodies, the Priest our selues to offer vp our selues, the sacrifice our selues to be sacrificed in our soules and bodies vpon the altar, which is our hearts;
In this respect also, that this Temple wherein the Lord now dwells is our Souls and bodies, the Priest our selves to offer up our selves, the sacrifice our selves to be sacrificed in our Souls and bodies upon the altar, which is our hearts;
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Now this spirit that thus dwelleth in vs, is called the spirit of sanctification, in respect of the foure properties wherin it resembleth the materiall Temple.
Now this Spirit that thus dwells in us, is called the Spirit of sanctification, in respect of the foure properties wherein it resembles the material Temple.
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and secondly, as the holy garments were onely worne in the Temple, so ought wee to looke that wee attire our selues onely as becommeth Christians that stand alwaies in the presence of God:
and secondly, as the holy garments were only worn in the Temple, so ought we to look that we attire our selves only as becomes Christians that stand always in the presence of God:
as well in the heart within, as in all the vse of Gods blessings without, must be separated from all earthly things to be by them estranged from the worship of God,
as well in the heart within, as in all the use of God's blessings without, must be separated from all earthly things to be by them estranged from the worship of God,
and that through our wretchednesse and negligence in purging of our selues, and cleansing of our soules, we are rather dens fit for the damned spirits,
and that through our wretchedness and negligence in purging of our selves, and cleansing of our Souls, we Are rather dens fit for the damned spirits,
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or hanging downe our heads for a day, whereby we are sometime perplexed and wringed with sorrow, that is the dwelling of the spirit in vs, no more then was that fit of Balaam, ( Numb. 23.10.) when he praied that his soule might die the death of the righteous,
or hanging down our Heads for a day, whereby we Are sometime perplexed and wringed with sorrow, that is the Dwelling of the Spirit in us, no more then was that fit of balaam, (Numb. 23.10.) when he prayed that his soul might die the death of the righteous,
and take part with thy affections against God to fulfill it, as Balaam did, when by the proffer of riches ( Num. 24.13.) he would faine haue cursed where the Lord had blessed;
and take part with thy affections against God to fulfil it, as balaam did, when by the proffer of riches (Num. 24.13.) he would feign have cursed where the Lord had blessed;
Lastly obserue, since there is no hope of the resurrection, but so farre as wee are sealed in this life to that glory wee shall haue heereafter, by the earnest of Gods spirit giuen vnto vs:
Lastly observe, since there is no hope of the resurrection, but so Far as we Are sealed in this life to that glory we shall have hereafter, by the earnest of God's Spirit given unto us:
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for he that hath not his part of this spirit in this life, vnlesse the Apostle be a liar, which were blasphemy to thinke, that man shall neuer haue the glorie of the life to come.
for he that hath not his part of this Spirit in this life, unless the Apostle be a liar, which were blasphemy to think, that man shall never have the glory of the life to come.
And therefore such as do scorne and scoffe at the seruants of God, as Ishmael did at Isaac, calling them Men of the spirit, they do commit most sacrilegious scurrilitie,
And Therefore such as do scorn and scoff At the Servants of God, as Ishmael did At Isaac, calling them Men of the Spirit, they do commit most sacrilegious scurrility,
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especially the cause of their quiet being, because hypocrisie hath put their consciences to silence heere, that they may soone after roare out in hell:
especially the cause of their quiet being, Because hypocrisy hath put their Consciences to silence Here, that they may soon After roar out in hell:
and that since he hath taken the hand writing away from Sathan, and hath cancelled it in Christ, that therfore we should be debters not to the flesh, but to the spirit.
and that since he hath taken the hand writing away from Sathan, and hath canceled it in christ, that Therefore we should be debtors not to the Flesh, but to the Spirit.
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as appeareth by Saint Paul, who 〈 ◊ 〉 •••t argument ( Rom. 12.1.) I beseech you by the mercies of God, that you giue vp your bodies a liuing Sacrifice vnto the Lord:
as appears by Saint Paul, who 〈 ◊ 〉 •••t argument (Rom. 12.1.) I beseech you by the Mercies of God, that you give up your bodies a living Sacrifice unto the Lord:
After the same manner doth Saint •eter perswade (1. Pet. 2.11.) I beseech you as stangers and pilgrimes, abstaine from fleshly lusts. As if hee should say:
After the same manner does Saint •eter persuade (1. Pet. 2.11.) I beseech you as Strangers and Pilgrims, abstain from fleshly Lustiest. As if he should say:
why should the Lord be twife fatisfied? Whereto we answer, that though we can deserue nothing, yet by this meanes we shew our thankfulnesse, in doing as much as we can;
why should the Lord be twife fatisfied? Whereto we answer, that though we can deserve nothing, yet by this means we show our thankfulness, in doing as much as we can;
and though in all things we are vnprofitable seruants, yet must wee bee thankfull for that which Christ hath done for vs. And since Christ hath fully satisfied for vs, it is not further required that wee keepe the law to satisfie it,
and though in all things we Are unprofitable Servants, yet must we be thankful for that which christ hath done for us And since christ hath Fully satisfied for us, it is not further required that we keep the law to satisfy it,
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The couenant of mercy going first, which is, I will saue thee, I will write my law in thine heart, My soule shall delight in thee, Thou shalt be beloued,
The Covenant of mercy going First, which is, I will save thee, I will write my law in thine heart, My soul shall delight in thee, Thou shalt be Beloved,
and such like gratious words and promises. Then followeth the couenant of mortification; Thou art saued, therefore liue well, Thou art pardoned, therfore ••fend no more:
and such like gracious words and promises. Then follows the Covenant of mortification; Thou art saved, Therefore live well, Thou art pardoned, Therefore ••fend no more:
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Wee are not then saued because we doe good workes, but we are saued, therefore this mercy of saluation maketh vs fruitfull in good workes: as Iohn 5.14. the sicke man was not healed because he should sinne no more:
we Are not then saved Because we do good works, but we Are saved, Therefore this mercy of salvation makes us fruitful in good works: as John 5.14. the sick man was not healed Because he should sin no more:
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but thou art healed, therefore remember this mercy of the Lord, that thou do sinne no more. So Luke 14.23. who be they that come to the wedding ▪ Call (saith the King) the halt, the lame and the blind.
but thou art healed, Therefore Remember this mercy of the Lord, that thou do sin no more. So Lycia 14.23. who be they that come to the wedding ▪ Call (Says the King) the halt, the lame and the blind.
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so as wee are bid to come, not because wee haue the wedding garment, but because wee are bid to come in the mercy of Christ, being beggars, wee must striue to get that garment, that is, a good conuersation. So Luk. 19.4. Zaccheus was not saued because hee gaue halfe of his goods to the poore:
so as we Are bid to come, not Because we have the wedding garment, but Because we Are bid to come in the mercy of christ, being beggars, we must strive to get that garment, that is, a good Conversation. So Luk. 19.4. Zacchaeus was not saved Because he gave half of his goods to the poor:
& being conuerted then he giueth, as testifying a fruit of mercy to others for the mercy himselfe receiued. So Lu. 7.41. in the speech of Christ of the two debtors, they were both forgiuen, but who loued most? Peter could say, he that had most forgiuen;
& being converted then he gives, as testifying a fruit of mercy to Others for the mercy himself received. So Lu. 7.41. in the speech of christ of the two debtors, they were both forgiven, but who loved most? Peter could say, he that had most forgiven;
and what made the debt forgiuen, but the meere mercy and good will of the creditor? So as in that place of Luke, not because the woman loued much, therefore was much forgiuen her;
and what made the debt forgiven, but the mere mercy and good will of the creditor? So as in that place of Lycia, not Because the woman loved much, Therefore was much forgiven her;
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that is, after this great mercy obtained, of disburdning you of that yoke which pressed your soules with discomfort euen downe to hell, returne this fruit of thankefulnesse to God againe:
that is, After this great mercy obtained, of disburdening you of that yoke which pressed your Souls with discomfort even down to hell, return this fruit of thankfulness to God again:
Now because this would not sufficiently subdue the rebellious disposition of hypocrites, and to stirre vp the dulnesse of Gods weake children, he doth in this verse adde a reason to make the former perswasion more forcible:
Now Because this would not sufficiently subdue the rebellious disposition of Hypocrites, and to stir up the dulness of God's weak children, he does in this verse add a reason to make the former persuasion more forcible:
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first by a denunciation and peremptory speech to the hypocrites, that besides the plague of God inflicted vpon them in this life, at the separation of the soule from the body, their soules shall bee caried to the damned ghosts there to bee reserued to the iudgement of the great day:
First by a denunciation and peremptory speech to the Hypocrites, that beside the plague of God inflicted upon them in this life, At the separation of the soul from the body, their Souls shall be carried to the damned Ghosts there to be reserved to the judgement of the great day:
secondly, repentance from our sinnes, according to the speech of S. Iohn of bloud and water, that is, the grace that pardoneth, and the grace that reneweth:
secondly, Repentance from our Sins, according to the speech of S. John of blood and water, that is, the grace that Pardoneth, and the grace that Reneweth:
and nothing but faith in the point of our iustification before God, and doth also vrge pre•se mortification in our selues, to shew by our sanctified liues that wee are sealed vp to the day of redemption;
and nothing but faith in the point of our justification before God, and does also urge pre•se mortification in our selves, to show by our sanctified lives that we Are sealed up to the day of redemption;
that as Christ our Passeouer was sacrificed for vs, so wee should keepe a continuall feast vnto the Lord in the vnleauened bread of a •••cere and sanctified life.
that as christ our Passover was sacrificed for us, so we should keep a continual feast unto the Lord in the unleavened bred of a •••cere and sanctified life.
first, against meere mercy, Sathan in his subtilty and enmitie to man, hath stirred vp the heresie of Pharisaicall righteousnesse, ioining merit with mercy:
First, against mere mercy, Sathan in his subtlety and enmity to man, hath stirred up the heresy of Pharisaical righteousness, joining merit with mercy:
and secondly, against the strictnesse of mortification, he raised vp the heresie of Libertines, that is, of them that maintaine worldly prophanesse and licencious loosenes:
and secondly, against the strictness of mortification, he raised up the heresy of Libertines, that is, of them that maintain worldly profaneness and licentious looseness:
and the other crieth out, since it is done by mercy, what neede such strictnesse and precisenesse in life? But howsoeuer these be laid as blockes to stumble at, wisedome will be iustified of her children,
and the other cries out, since it is done by mercy, what need such strictness and preciseness in life? But howsoever these be laid as blocks to Stumble At, Wisdom will be justified of her children,
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so as whether Iohn weepe sorrow for sinne, or Christ pipe deliuerance from sinne, neither of these can please the itching humours of wauering minded persons.
so as whither John weep sorrow for sin, or christ pipe deliverance from sin, neither of these can please the itching humours of wavering minded Persons.
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In the words are comprehended first a commination or threatning to the wicked: secondly, a prouocation or encouragement to the godly, by proposing a reward;
In the words Are comprehended First a commination or threatening to the wicked: secondly, a provocation or encouragement to the godly, by proposing a reward;
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but he that ceaseth from performing and gratifiing his flesh in the desires thereof, though there remaines some tang of corruption, that man may truely be said to mortifie his flesh.
but he that ceases from performing and gratifying his Flesh in the Desires thereof, though there remains Some tang of corruption, that man may truly be said to mortify his Flesh.
Whereupon obserue, that speaking properly the wicked neuer liue, nor the godlie neuer die, that is, die the death of deaths, as Christ speaketh, Iohn 8.51. They shall neuer see death;
Whereupon observe, that speaking properly the wicked never live, nor the godly never die, that is, die the death of death's, as christ speaks, John 8.51. They shall never see death;
for when, our breath shall leaue our bodies, and wee fall asleepe, we shall behold the Lords armes stretched forth to embrace vs and the heauens open to receiue vs,
for when, our breath shall leave our bodies, and we fallen asleep, we shall behold the lords arms stretched forth to embrace us and the heavens open to receive us,
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so as this kind of death is but an enlargement after a long imprisonment, and a landing at our owne country after our tedious trauell and troublesome pilgrimage in the sea of this world;
so as this kind of death is but an enlargement After a long imprisonment, and a landing At our own country After our tedious travel and troublesome pilgrimage in the sea of this world;
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The like speech is vsed of God himselfe in his curse of the Serpent, Genes. 3.15. I will set enmity betweene thee and the woman, that is, such hatred and debate as shall neuer be appeased.
The like speech is used of God himself in his curse of the Serpent, Genesis. 3.15. I will Set enmity between thee and the woman, that is, such hatred and debate as shall never be appeased.
and he that walketh according to the conuersation of the flesh doth it not. And this appeareth, Gal. 5.24. All that are Christs haue crucified the affections of the flesh:
and he that walks according to the Conversation of the Flesh does it not. And this appears, Gal. 5.24. All that Are Christ have Crucified the affections of the Flesh:
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This is further proued by the words which Christ himselfe spake in the flesh, Ioh. 8.34. He that so sinneth as to make a trade of it, he is the seruant of the diuell, vers. 44. and if no chastisements nor benefites can reclaime you, ye are the diuels:
This is further proved by the words which christ himself spoke in the Flesh, John 8.34. He that so Sinneth as to make a trade of it, he is the servant of the Devil, vers. 44. and if no chastisements nor benefits can reclaim you, you Are the Devils:
If thou hast not grace to abstaine from grosse sinnes thou shalt be damned; and if thou hast the grace of sanctification giuen thee, thou shalt be saued.
If thou hast not grace to abstain from gross Sins thou shalt be damned; and if thou hast the grace of sanctification given thee, thou shalt be saved.
But if ye mortifie the deeds of the flesh by the spirit, &c. This is the second proposition which the Apostle layeth downe, namely, that a good course of life leadeth to a good end.
But if you mortify the Deeds of the Flesh by the Spirit, etc. This is the second proposition which the Apostle Layeth down, namely, that a good course of life leads to a good end.
as well as it doth to fulfill the lusts of the flesh: for 2. Tim. 2.20.21. Paul shewing, how that in a great house there be vessels some for honour and some for dishonour, some for base and some for higher seruices, which house he meaneth to be the Church of God, saith, that if any man purge himselfe, hee shall be a fit vessell for Gods house: and 1. Ioh. 5.18. He that is begotten of God, keepeth himselfe from that wicked one, (which is the diuell) that he touch him not.
as well as it does to fulfil the Lustiest of the Flesh: for 2. Tim. 2.20.21. Paul showing, how that in a great house there be vessels Some for honour and Some for dishonour, Some for base and Some for higher services, which house he means to be the Church of God, Says, that if any man purge himself, he shall be a fit vessel for God's house: and 1. John 5.18. He that is begotten of God, Keepeth himself from that wicked one, (which is the Devil) that he touch him not.
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as there is in vs agilitie and dexterity to follow wickednesse. For by our fall we are throughly corrupted, as the Prophet Esay speaketh, chap. 1.6. From the sole of the foot to the top of the head, there is nothing but wounds and swelling:
as there is in us agility and dexterity to follow wickedness. For by our fallen we Are thoroughly corrupted, as the Prophet Isaiah speaks, chap. 1.6. From the sole of the foot to the top of the head, there is nothing but wounds and swelling:
but by our regeneration in this life, we can neuer perfectly bee renued. It sufficeth we haue obtained the blessing of Iacob, Gen. 32.28.29. to haue such power from God as to be lame in sinne all our life long.
but by our regeneration in this life, we can never perfectly be renewed. It Suffices we have obtained the blessing of Iacob, Gen. 32.28.29. to have such power from God as to be lame in sin all our life long.
Who shall dwell with the deuouring fire? He that walketh in iustice and speaketh righteous things, refusing the gaine of oppression, shaking his hands from taking of gifts, stopping his eares from hearing of blood,
Who shall dwell with the devouring fire? He that walks in Justice and speaks righteous things, refusing the gain of oppression, shaking his hands from taking of Gifts, stopping his ears from hearing of blood,
Such and none else (for the words haue an exclusiue nature.) So if it be asked, who they be that shall be set at the right hand of God in heauen? it must be answered:
Such and none Else (for the words have an exclusive nature.) So if it be asked, who they be that shall be Set At the right hand of God in heaven? it must be answered:
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for heauen is giuen operantibus, non operibus, to workers, not to works: as 2. Cor. 5.10. The Lord shall giue to euery man according as he hath wrought;
for heaven is given operantibus, non operibus, to workers, not to works: as 2. Cor. 5.10. The Lord shall give to every man according as he hath wrought;
So likewise none but the obedient child shall be heire, not because he is obedient, but because he is heire, and yet only the obedient child shall receiue the inheritance.
So likewise none but the obedient child shall be heir, not Because he is obedient, but Because he is heir, and yet only the obedient child shall receive the inheritance.
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And euen as we adore and worship Iesus Christ man, but not his humanity, Hominem non humanitatem: so holinesse of life, speaking in the abstract quality, doth not saue,
And even as we adore and worship Iesus christ man, but not his humanity, Hominem non humanitatem: so holiness of life, speaking in the abstract quality, does not save,
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Wherein we learne, that if we be asked by what title and interest we can challenge or lay claime to heauen, it is by none but by this, that we are the sonnes of God,
Wherein we Learn, that if we be asked by what title and Interest we can challenge or lay claim to heaven, it is by none but by this, that we Are the Sons of God,
and we are his sons onely by adoption, and wee are adopted to it onely in the naturall heire and son of God Christ Iesus, by whose blood we are iustified, and sanctified by his spirit.
and we Are his Sons only by adoption, and we Are adopted to it only in the natural heir and son of God christ Iesus, by whose blood we Are justified, and sanctified by his Spirit.
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Being then adopted to this inheritance as heires, we are not borne to it, for adoptiō excludeth birth, being not borne to it, it is purchased for vs in the obedience of Christ:
Being then adopted to this inheritance as Heirs, we Are not born to it, for adoption excludeth birth, being not born to it, it is purchased for us in the Obedience of christ:
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and walking according to his will, with a full purpose of our hearts to performe it, alwaies excepting our infirmities and inborne weaknesse, which cleaue so fast to vs as we cannot shake them off,
and walking according to his will, with a full purpose of our hearts to perform it, always excepting our infirmities and inborn weakness, which cleave so fast to us as we cannot shake them off,
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euen so when Christ saith, come and receiue a kingdome, for ye haue done such and such particular works of loue, it is onely a knitting of the effect with the cause:
even so when christ Says, come and receive a Kingdom, for you have done such and such particular works of love, it is only a knitting of the Effect with the cause:
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for God hauing preelected or chosen vs before all worlds to this saluation, giueth vs this his spirit, by whose power and vertue wee worke these good things.
for God having preelected or chosen us before all world's to this salvation, gives us this his Spirit, by whose power and virtue we work these good things.
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as if it should be said, Come you that haue releeued the poore, that haue comforted the distressed, that haue sorrowed with the afflicted, receiue the kingdome, for it is your inheritance.
as if it should be said, Come you that have relieved the poor, that have comforted the distressed, that have sorrowed with the afflicted, receive the Kingdom, for it is your inheritance.
So as the speech of Christ hath this meaning in it, You haue done good workes to testifie my kingdome to be yours, come take the inheritance prepared for you in the preelection of God,
So as the speech of christ hath this meaning in it, You have done good works to testify my Kingdom to be yours, come take the inheritance prepared for you in the preelection of God,
A miserable euasion of a sottish distinctio••• for the scope of Christ is in that place to proue from the lesse to the greater negatiuely, that if such seruants whose life and death were in their masters hands, (as bond-men were in those times) doing their duties and seruice neuer so well, cannot deserue so much as thankes at their masters hands, much lesse that they should emancipate and set themselues free,
A miserable evasion of a sottish distinctio••• for the scope of christ is in that place to prove from the less to the greater negatively, that if such Servants whose life and death were in their Masters hands, (as bondmen were in those times) doing their duties and service never so well, cannot deserve so much as thanks At their Masters hands, much less that they should emancipate and Set themselves free,
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then much lesse (since there is no comparison betweene God in heauen and man on earth) can we deserue at the hands of God, lying in the vncleannesse of our first birth,
then much less (since there is no comparison between God in heaven and man on earth) can we deserve At the hands of God, lying in the uncleanness of our First birth,
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for what master will thinke himselfe beholden to that seruant, who by his seruice only inricheth himselfe and bringeth no commodity to his master? And yet by the meaning of the Papists,
for what master will think himself beholden to that servant, who by his service only enricheth himself and brings no commodity to his master? And yet by the meaning of the Papists,
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because we get something vnder God and by his seruice, God must be indebted to vs. But heereupon we say, that true it is, we are not vnprofitable to our selues:
Because we get something under God and by his service, God must be indebted to us But hereupon we say, that true it is, we Are not unprofitable to our selves:
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By the spirit of bondage, in this place is meant the holy Ghost, who by the instrument of the killing letter, that is, the law, doth propose and set downe such a condition of obedience, to which we are obliged and bound by our creation,
By the Spirit of bondage, in this place is meant the holy Ghost, who by the Instrument of the killing Letter, that is, the law, does propose and Set down such a condition of Obedience, to which we Are obliged and bound by our creation,
Whereupon this spirit of God by this meanes setting the law before vs as a glasse, wherein wee may behold our selues, conumceth the conscience, of the good not done,
Whereupon this Spirit of God by this means setting the law before us as a glass, wherein we may behold our selves, conumceth the conscience, of the good not done,
c-crq d n1 pp-f np1 p-acp d n2 vvg dt n1 p-acp pno12 p-acp dt n1, c-crq pns12 vmb vvi po12 n2, vvz dt n1, pp-f dt j xx vdn,
Now on the contrary, the spirit of adoption is that worke of the holy Ghost, whereby the incomprehensible loue of God in his Sonne is powred into our hearts, that hee doth auow and know vs for his children,
Now on the contrary, the Spirit of adoption is that work of the holy Ghost, whereby the incomprehensible love of God in his Son is poured into our hearts, that he does avow and know us for his children,
out of which as out of a root springeth and ariseth chearefull obedience to God our Father, the other inforcing vs only through feare to loue God as bondslaues.
out of which as out of a root springs and arises cheerful Obedience to God our Father, the other enforcing us only through Fear to love God as bondslaves.
av pp-f r-crq c-acp av pp-f dt n1 vvz cc vvz j n1 p-acp np1 po12 n1, dt n-jn vvg pno12 av-j p-acp n1 pc-acp vvi np1 p-acp n2.
or the holy Ghost, that should thus terrify and affright vs. But note, it must be vnderstood of Gods spirit, which is the author of working holy despaire,
or the holy Ghost, that should thus terrify and affright us But note, it must be understood of God's Spirit, which is the author of working holy despair,
cc dt j n1, cst vmd av vvi cc vvi pno12 p-acp n1, pn31 vmb vbi vvn pp-f npg1 n1, r-crq vbz dt n1 pp-f vvg j n1,
and this is as proper for the spirit of God, as to offer the sweet comfort of Christs bitter passion vnto vs. For by this meanes and maner of terrifying, it bringeth both the elect and the reprobate to despaire, but to a diuers end.
and this is as proper for the Spirit of God, as to offer the sweet Comfort of Christ bitter passion unto us For by this means and manner of terrifying, it brings both the elect and the Reprobate to despair, but to a diverse end.
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it sheweth vs our wretchednesse, that haue nothing but rags to put on, and withall the wardrobe of Christs righteousnesse, where wee shall haue garments fit for the Saints of God:
it shows us our wretchedness, that have nothing but rags to put on, and withal the wardrobe of Christ righteousness, where we shall have garments fit for the Saints of God:
it sheweth vs our debt and the sergeant the diuell ready to arrest vs, and then sends vs to the God of heauen, in whose hands is all treasure to discharge what we owe:
it shows us our debt and the Sergeant the Devil ready to arrest us, and then sends us to the God of heaven, in whose hands is all treasure to discharge what we owe:
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it sheweth vs how we stand vpon the scaffold ready for the hatchet, and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ,
it shows us how we stand upon the scaffold ready for the hatchet, and then out of this astonishment sends us an absolute pardon from heaven sealed with the blood of christ,
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So as it teacheth vs onely to mistrust and despaire in our selues, and to seeke to be releeued and refreshed with that water of life, whereof hauing once drunke, wee shall neuer thirst againe.
So as it Teaches us only to mistrust and despair in our selves, and to seek to be relieved and refreshed with that water of life, whereof having once drunk, we shall never thirst again.
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And the cause why they bee left in this hellish plight, and suffered to be thus perplexed and tormented of themselues, is their owne infidelity, that they haue stopped their eares against that comfortable sound of the Lords mercy,
And the cause why they be left in this hellish plighted, and suffered to be thus perplexed and tormented of themselves, is their own infidelity, that they have stopped their ears against that comfortable found of the lords mercy,
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and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie, that the sinnes they commit should be the punishments of sinnes past,
and so the Lord most justly hath hardened them in their irksome and tedious hypocrisy, that the Sins they commit should be the punishments of Sins past,
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and should leaue the reprobate euen when they are brought to the depth of despaire, it were blasphemy to say or thinke, that he doth it for and to the same end tha••• than doth:
and should leave the Reprobate even when they Are brought to the depth of despair, it were blasphemy to say or think, that he does it for and to the same end tha••• than does:
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Sathan promiseth saluation to whom God pronounceth damnation, and lulleth them in security whom he findeth carelesse to watch ouer their steps, neuer greatly troubling or mouing any of his owne, till they come to such a deepe exigent,
Sathan promises salvation to whom God pronounceth damnation, and lulleth them in security whom he finds careless to watch over their steps, never greatly troubling or moving any of his own, till they come to such a deep exigent,
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to the reprobate, that they may bee the more hardened, because it is in the corruption of their owne hearts, that they heaue refused the acceptable time of grace,
to the Reprobate, that they may be the more hardened, Because it is in the corruption of their own hearts, that they heave refused the acceptable time of grace,
As for example, a man sheweth vnto a triator his indignity, and hauing done this, with great and vehement passions hee sheweth him the detestation and vglinesse of his offence,
As for Exampl, a man shows unto a triator his indignity, and having done this, with great and vehement passion he shows him the detestation and ugliness of his offence,
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if the traitor vpon this make himselfe away by violence as Iudas did, hee that thus laid the quality and nature of his offence open before him, is not the cause of this his desperate end:
if the traitor upon this make himself away by violence as Iudas did, he that thus laid the quality and nature of his offence open before him, is not the cause of this his desperate end:
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so the holy Ghost by laying open the riches of Gods mercy at the first, thine owne wilfull rebellion to forsake him, his giuing of thee a law to bridle thee,
so the holy Ghost by laying open the riches of God's mercy At the First, thine own wilful rebellion to forsake him, his giving of thee a law to bridle thee,
and heardest the sound of retrait, and yet weatest on to thine owne destruction. Further, this spirit of God is not the author of despaire as it is despaire,
and heardest the found of retreat, and yet weatest on to thine own destruction. Further, this Spirit of God is not the author of despair as it is despair,
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So despaire in the reprobate, wrought by the wickednesse of their hearts, is after this sort reuenged by the spirit, in giuing them ouer to the extremity of this sin;
So despair in the Reprobate, wrought by the wickedness of their hearts, is After this sort revenged by the Spirit, in giving them over to the extremity of this since;
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first, the law naturall, for in the nature of euery man something is ingrafted and written of euery sinne ▪ that howsoeuer it bee acted and performed with pleasure,
First, the law natural, for in the nature of every man something is ingrafted and written of every sin ▪ that howsoever it be acted and performed with pleasure,
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And what bee these furies, saith the Philosopher? Nothing else but Suae quemque exagitant furiae, that is, Euery man is tormented with his owne furie, which is his conscience:
And what be these furies, Says the Philosopher? Nothing Else but Suae quemque exagitant Furiae, that is, Every man is tormented with his own fury, which is his conscience:
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yea the heathen had such a deepe impression of these tortures, as committing some foule and hainous fact, without some expiation or sacrifice they thought they should neuer bee in quiet.
yea the heathen had such a deep impression of these tortures, as committing Some foul and heinous fact, without Some expiation or sacrifice they Thought they should never be in quiet.
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But the greatest instrument, which is the second that the spirit vseth to strike feare into the soule and conscience, is the law written, which is a dead letter,
But the greatest Instrument, which is the second that the Spirit uses to strike Fear into the soul and conscience, is the law written, which is a dead Letter,
and so ouergrowne in the weeds of Popery ▪ and so possest with the power of the diuell, that they are not once touched or pricked in their hearts for their horrible sins,
and so overgrown in the weeds of Popery ▪ and so possessed with the power of the Devil, that they Are not once touched or pricked in their hearts for their horrible Sins,
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then was in the heathen, and yet it was the iust iudgement of God then (as Paul saith) to giue vp the heathen into a reprobate sense, that they might receiue in themselues such recompence of their error as was meete;
then was in the heathen, and yet it was the just judgement of God then (as Paul Says) to give up the heathen into a Reprobate sense, that they might receive in themselves such recompense of their error as was meet;
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nor God to punish, nor conscience to accuse, nor diuell to torment, but with scurrility do scorne at the wholsome disease of tendernesse and terror of conscience, which they themselues at their separation shall finde so great,
nor God to Punish, nor conscience to accuse, nor Devil to torment, but with scurrility do scorn At the wholesome disease of tenderness and terror of conscience, which they themselves At their separation shall find so great,
yet we haue seene some of the eldest sons of Sathan, after a long and redious hypocrisie wherein they were fallen asleepe, to haue beene so fearefully astonished in the end,
yet we have seen Some of the eldest Sons of Sathan, After a long and redious hypocrisy wherein they were fallen asleep, to have been so fearfully astonished in the end,
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and plunged and cast down into so deepe despaire, as they euen seemed to heare the very echo of the damned spirits, which is a most hideous and terrible sound in the eares of the most carnall man that is,
and plunged and cast down into so deep despair, as they even seemed to hear the very echo of the damned spirits, which is a most hideous and terrible found in the ears of the most carnal man that is,
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then is the feare and terror of those men greater, for they feele the flame of the Lords indignation, which the elect neuer doe, hauing by a sanctified wisedome preuented this extremity, by seeking remedy in Christ, who giueth and neuer vpbraideth:
then is the Fear and terror of those men greater, for they feel the flame of the lords Indignation, which the elect never do, having by a sanctified Wisdom prevented this extremity, by seeking remedy in christ, who gives and never upbraideth:
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Now to prooue that the Law is such a dead letter, as being rightly vnderstood it is impossible to keepe thy selfe from despaire, in respect of any thing which in thine owne person thou canst deserue:
Now to prove that the Law is such a dead Letter, as being rightly understood it is impossible to keep thy self from despair, in respect of any thing which in thine own person thou Canst deserve:
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Now if thou come to weigh and examine thy selfe in this ballance, and take this law for a touchstone, to trie whether thou beest gold or drosse, thou shalt find thy selfe too light & but refuse:
Now if thou come to weigh and examine thy self in this balance, and take this law for a touchstone, to try whither thou Best gold or dross, thou shalt find thy self too Light & but refuse:
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for who can say, I haue not offended? who can say, I am not crazed? nay whateuer thou art, thou canst not clear thy heart of these & such like passions of heat betokening wrath,
for who can say, I have not offended? who can say, I am not crazed? nay whatever thou art, thou Canst not clear thy heart of these & such like passion of heat betokening wrath,
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nay it is impossible, for this is the sharpest edge of the law, and the most fretting corasiue that eates out the dead flesh of our sinful hearts, that sounds the bottome of mans vast soule,
nay it is impossible, for this is the Sharpest edge of the law, and the most fretting Corasiue that eats out the dead Flesh of our sinful hearts, that sounds the bottom of men vast soul,
Since for our very thoughts alone by the tenth commandement without consent we are culpable of iudgement, which S. Paul ( Rom. 7.7.) expresseth by speaking in his own person, I had not known lust, that is, the fountaine and seate whence lust doth spring, except the Law had said, Thou shalt not lust.
Since for our very thoughts alone by the tenth Commandment without consent we Are culpable of judgement, which S. Paul (Rom. 7.7.) Expresses by speaking in his own person, I had not known lust, that is, the fountain and seat whence lust does spring, except the Law had said, Thou shalt not lust.
Heere then we must needs confesse, since this ought to bee euery mans examination, that if we doe not examine ourselues after this sort formerly set downe, it is a signe we haue not this spirit of adoption,
Here then we must needs confess, since this ought to be every men examination, that if we do not examine ourselves After this sort formerly Set down, it is a Signen we have not this Spirit of adoption,
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Now this is no examination of our selues to liue morally, as to receiue the testimony of men that we are honest, in giuing perhaps a groate to the poore,
Now this is no examination of our selves to live morally, as to receive the testimony of men that we Are honest, in giving perhaps a groat to the poor,
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and pardoning the forfeiture of an obligation, and such like, and yet not sticke to prophane Gods sabbath, to contemne his messengers, to poure out othes, by Faith, which includeth the whole blessed Trinity, and say it is nothing:
and pardoning the forfeiture of an obligation, and such like, and yet not stick to profane God's Sabbath, to contemn his messengers, to pour out Oaths, by Faith, which includeth the Whole blessed Trinity, and say it is nothing:
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Can a man thinke himselfe rich that is indebted to all the world, and hath nothing wherewithall to pay them? And can such men that bee very beasts and without sense before God, esteeme themselues vertuous and religious because they are onely highly praised of men? They see not their owne estate,
Can a man think himself rich that is indebted to all the world, and hath nothing wherewithal to pay them? And can such men that be very beasts and without sense before God, esteem themselves virtuous and religious Because they Are only highly praised of men? They see not their own estate,
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And how friuolous is it to stand vpon mans witnesse without religion, which pierceth and looketh into the soule? For otherwise, he that thinketh himselfe in best health carieth his deaths wound in his bosome.
And how frivolous is it to stand upon men witness without Religion, which pierces and looks into the soul? For otherwise, he that Thinketh himself in best health Carrieth his death's wound in his bosom.
for the Lord keepes some longer in the schoole of the law then he doth others, according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled,
for the Lord keeps Some longer in the school of the law then he does Others, according as he finds their hearts and dispositions inclinable to stoop and to be humbled,
that is, ( Act. 2.37.) being moued and pricked in conscience, to say and crie out, What shal I doe to be saued? I see my debt, where shall I get surety? I perceiue my nakednesse, where shall I be couered? I am fallen,
that is, (Act. 2.37.) being moved and pricked in conscience, to say and cry out, What shall I do to be saved? I see my debt, where shall I get surety? I perceive my nakedness, where shall I be covered? I am fallen,
and consist in ceremonies, growing more leane and ilfauoured after we haue deuoured so many yeeres of store and plentie in preaching the word, we doe erre in our hearts,
and consist in ceremonies, growing more lean and ilfauoured After we have devoured so many Years of store and plenty in preaching the word, we do err in our hearts,
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and do arme our enemie against vs, who at his reentrance will bring seuen spirits worse then he did before, and will so fortifie his habitation with hypocrisie,
and do arm our enemy against us, who At his reentrance will bring seuen spirits Worse then he did before, and will so fortify his habitation with hypocrisy,
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And to proue we haue this spirit, he doth it by the contrary, thus: we are deliuered from the spirit of feare, and redeemed into such a Christian liberty,
And to prove we have this Spirit, he does it by the contrary, thus: we Are Delivered from the Spirit of Fear, and redeemed into such a Christian liberty,
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this spirit is the holy Ghost, assuring vs by the word of grace, that is, the Gospell, that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus;
this Spirit is the holy Ghost, assuring us by the word of grace, that is, the Gospel, that the Lord hath avowed us for his children in that one and best Beloved Son of his christ Iesus;
so that no extremities of this life, nor sorrowes of death, nor sinne it selfe shall be able to ouer whelme vs. Therefore it is said in the Scriptures, that the holy Ghost setteth a seale vpon the heart of his elect, and writeth a deed in their consciences, which is but a draught of that originall deed, which is in heauen in the booke of the Lords gouernment.
so that no extremities of this life, nor sorrows of death, nor sin it self shall be able to over whelm us Therefore it is said in the Scriptures, that the holy Ghost sets a seal upon the heart of his elect, and Writeth a deed in their Consciences, which is but a draught of that original deed, which is in heaven in the book of the lords government.
so this being as it were the first fruites of the spirit, the Lord doth assure vs, that as verily as we haue receiued thus much in hand in this vale of misery,
so this being as it were the First fruits of the Spirit, the Lord does assure us, that as verily as we have received thus much in hand in this vale of misery,
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so this shall bee a pawne and pledge vnto vs, that he will giue vs the rest in the fu••e••• 〈 ◊ 〉 is glory, vnder which assurance we rest and lie down in hope with ioy vnspeakeable.
so this shall be a pawn and pledge unto us, that he will give us the rest in the fu••e••• 〈 ◊ 〉 is glory, under which assurance we rest and lie down in hope with joy unspeakable.
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And as the first fruits in the law made the whole crop holy, so this sparke of the Lords grace, being kindled and set on fire in vs, doth embolden vs to an expectation of the full enioying of our whole Lord Christ Iesus.
And as the First fruits in the law made the Whole crop holy, so this spark of the lords grace, being kindled and Set on fire in us, does embolden us to an expectation of the full enjoying of our Whole Lord christ Iesus.
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This testimony oft times is very weake, especially when Sathan doth sift and winnow vs as he did Peter, so as we had need to pray with the disciples, Lord encrease our faith. Yet as a prisoner in a darke dungeon seeing but the Sunne at a little grate, doth know and beleeue that the Sunne shineth vpon the whole earth:
This testimony oft times is very weak, especially when Sathan does sift and winnow us as he did Peter, so as we had need to pray with the Disciples, Lord increase our faith. Yet as a prisoner in a dark dungeon seeing but the Sun At a little grate, does know and believe that the Sun shines upon the Whole earth:
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so though we be shackled and imprisoned in this flesh as in a dungeon, that we are not able to behold the Sun-shine of the Lord in full measure, which is the Sunne of light and of life,
so though we be shackled and imprisoned in this Flesh as in a dungeon, that we Are not able to behold the Sunshine of the Lord in full measure, which is the Sun of Light and of life,
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so the least light of the Sunne of righteousnesse is most sweet & comfortable vnto vs. Which doctrine as it ministreth and bringeth consolation to a weake soule,
so the least Light of the Sun of righteousness is most sweet & comfortable unto us Which Doctrine as it Ministereth and brings consolation to a weak soul,
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and the strength and perfection of this loue, may and ought to make vs resist and shunne all contrary means, whereby our encrease and growth in faith may bee hindered.
and the strength and perfection of this love, may and ought to make us resist and shun all contrary means, whereby our increase and growth in faith may be hindered.
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& that many be deluded by Sathans subtilty, and forgerie, foisting and thrusting in another deed than euer God gaue vs, especially working vpon the weake heart of man, which being fraught and full of selfe-loue, is easily perswaded of any good to it selfe:
& that many be deluded by Satan's subtlety, and forgery, foisting and thrusting in Another deed than ever God gave us, especially working upon the weak heart of man, which being fraught and full of Self-love, is Easily persuaded of any good to it self:
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therefore we must learne how to discerne whether it be the true euidence of Gods spirit or no which we haue within vs. And for that the Apostle here setteth down one effect and fruit of this spirit for all:
Therefore we must Learn how to discern whither it be the true evidence of God's Spirit or not which we have within us And for that the Apostle Here sets down one Effect and fruit of this Spirit for all:
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as a child before his father, to preferre our suites vnto him, and to offer vp our praiers vpon the golden altar, that is the mediation of Christ, by whose meanes and through whose obedience and suffering they shall sauour before the Lord as a sweet incense,
as a child before his father, to prefer our suits unto him, and to offer up our Prayers upon the golden altar, that is the mediation of christ, by whose means and through whose Obedience and suffering they shall savour before the Lord as a sweet incense,
and the Lord shall put into them daily a new incense by the spirit, assuring vs more and more of his louing fauor• and we shall not hide our selues and run away when we are called, as Adam did,
and the Lord shall put into them daily a new incense by the Spirit, assuring us more and more of his loving fauor• and we shall not hide our selves and run away when we Are called, as Adam did,
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If the spirit worke in vs the same affection towards God, that nature doth produce in children toward their parents: as first to loue God: secondly, to feare him: thirdly, to reuerence him:
If the Spirit work in us the same affection towards God, that nature does produce in children towards their Parents: as First to love God: secondly, to Fear him: Thirdly, to Reverence him:
and if we haue & beare these affections to God our father, as to loue him for his mercies, to feare him for his loue, to reuerence him for his goodnesse, to obey him for his greatnes,
and if we have & bear these affections to God our father, as to love him for his Mercies, to Fear him for his love, to Reverence him for his Goodness, to obey him for his greatness,
for though they may falsely perswade themselues, that offering vp a few words in forme of a praier, it is sufficient to purge the vncleannesse of their liues,
for though they may falsely persuade themselves, that offering up a few words in Form of a prayer, it is sufficient to purge the uncleanness of their lives,
And though Sathan may perswade an obstinate and wilfull sinner as he did Houah, that doing such an euill and wicked thing, they shall not hang in hell (alwaies threatening where God promiseth,
And though Sathan may persuade an obstinate and wilful sinner as he did Houah, that doing such an evil and wicked thing, they shall not hang in hell (always threatening where God promises,
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so as though they cry, Peace, peace, to their owne conscience, and seruing the diuell will neuerthelesse vaunt themselues to bee the sonnes of God, it is the Lords iustice that permitteth Sathan so to blinde them that they cannot see their sickenesse to the death: for 1. Iohn 3.8. it is said, He that committeth sinne is of the diuell.
so as though they cry, Peace, peace, to their own conscience, and serving the Devil will nevertheless vaunt themselves to be the Sons of God, it is the lords Justice that permitteth Sathan so to blind them that they cannot see their sickness to the death: for 1. John 3.8. it is said, He that Committeth sin is of the Devil.
and that which was generally beleeued by faith before, is now particularly chalenged of God by praier, that wee may finde and ••ele the former promise to be true by this particular instance of reaching foorth our requests to God by praier.
and that which was generally believed by faith before, is now particularly challenged of God by prayer, that we may find and ••ele the former promise to be true by this particular instance of reaching forth our requests to God by prayer.
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Can the poison of Aspes and the sacrifice of praier proceed both from the same tongue? No. Grapes cannot grow of thornes, nor figs of thistles: and Esay 66.3.5. the Lord saith, that he that offereth sacrifice without trembling, that is, without reformation of life, it is as if he killed a man, which is most vnsauory to the Lord.
Can the poison of Asps and the sacrifice of prayer proceed both from the same tongue? No. Grapes cannot grow of thorns, nor figs of thistles: and Isaiah 66.3.5. the Lord Says, that he that Offereth sacrifice without trembling, that is, without Reformation of life, it is as if he killed a man, which is most unsavoury to the Lord.
So as lawfull things and things commanded be an abomination to the Lord, when the soule and conscience is not answerable to the action and to the outward profession.
So as lawful things and things commanded be an abomination to the Lord, when the soul and conscience is not answerable to the actium and to the outward profession.
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Howbeit things simply forbidden are sinnes both in the regenerate and vnregenerate, and the prayers of these men that thus can lie on their beds and imagine mischiefe,
Howbeit things simply forbidden Are Sins both in the regenerate and unregenerate, and the Prayers of these men that thus can lie on their Beds and imagine mischief,
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and yet can open their lippes by way of conference and speech with God, are no better then those of the rebels in the North, who when they had published all their mischiefe, which tended to the ouerthrow of our dread Soueraigne,
and yet can open their lips by Way of conference and speech with God, Are no better then those of the rebels in the North, who when they had published all their mischief, which tended to the overthrow of our dread Sovereign,
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Now concerning hypocrites, that they cannot pray but by imitation of Christians, as Parots, looke vpon the rule of Dauid, Psal. 66.18. If I regard (saith he) wickednesse in my heart, the Lord will not heare me:
Now Concerning Hypocrites, that they cannot pray but by imitation of Christians, as Parots, look upon the Rule of David, Psalm 66.18. If I regard (Says he) wickedness in my heart, the Lord will not hear me:
For as it is said, Iohn 9.31. God heareth no sinners, that is, no malicious and deliberate sinners, which intend and compasse mischiefe in their inward parts, howsoeuer in hypocrisie they dissemble it.
For as it is said, John 9.31. God hears no Sinners, that is, no malicious and deliberate Sinners, which intend and compass mischief in their inward parts, howsoever in hypocrisy they dissemble it.
And the more to hearten and encourage vs in this exercise and Christian taske, God giueth and graunteth our requests, differing in three respects from the gifts and benefits of worldly men.
And the more to hearten and encourage us in this exercise and Christian task, God gives and granteth our requests, differing in three respects from the Gifts and benefits of worldly men.
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And surely the cause why wee call not vpon God so often, or so boldly as we ought is, either because our faith fail•s vs that wee thinke not to speede,
And surely the cause why we call not upon God so often, or so boldly as we ought is, either Because our faith fail•s us that we think not to speed,
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Whereby we crie. In this word crie, is implied three things: first, a confident boldnesse: secondly, a great earnestnesse: thirdly, an importunacy with perseuerance.
Whereby we cry. In this word cry, is implied three things: First, a confident boldness: secondly, a great earnestness: Thirdly, an importunacy with perseverance.
of the widow, who by her importunity (which in the Greeke word signifieth impudency) so troubled and wearied with her cries as it were with blowes the vnrighteous Iudge,
of the widow, who by her importunity (which in the Greek word signifies impudence) so troubled and wearied with her cries as it were with blows the unrighteous Judge,
or else being assaulted with some danger and temptation, craueth to bee ••liuered: so as alwaies the soule hath occasion to bee quicke and earnest in praier;
or Else being assaulted with Some danger and temptation, craveth to be ••liuered: so as always the soul hath occasion to be quick and earnest in prayer;
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And that the holy Ghost must be praied vnto, appeareth by Saint Paul, who endeth his Epistle (2. Corinthians 13.13.) with this praier, The communion of the holie Ghost be with you.
And that the holy Ghost must be prayed unto, appears by Saint Paul, who Endeth his Epistle (2. Corinthians 13.13.) with this prayer, The communion of the holy Ghost be with you.
So as the word Father in this place is not meant of any one distinct person subsisting in the name of Father, but it is to bee vnderstood of them all, the Father, the Sonne, and the holy Ghost;
So as the word Father in this place is not meant of any one distinct person subsisting in the name of Father, but it is to be understood of them all, the Father, the Son, and the holy Ghost;
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Whereupon it is true that the word Father or God is sometime taken personally, as Iohn 3.16. where it is said, God so loued the world, that hee gaue his onely begotten Sonne, that w•••euer beleeueth in him should not perish. And 1. Corinthians 8.6. Vnto vs there is but one God, which is the Father, of whom are all things:
Whereupon it is true that the word Father or God is sometime taken personally, as John 3.16. where it is said, God so loved the world, that he gave his only begotten Son, that w•••euer Believeth in him should not perish. And 1. Corinthians 8.6. Unto us there is but one God, which is the Father, of whom Are all things:
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as that there was no wickednesse in his hands, that he had purposed his mouth should not offend, that he had not hanted nor sorted himselfe with dissemblers, doth it not the rather to moue God to heare him,
as that there was no wickedness in his hands, that he had purposed his Mouth should not offend, that he had not haunted nor sorted himself with dissemblers, does it not the rather to move God to hear him,
So as to assure vs we are Gods children, we are to get as many testimonies of the spirit of regeneration as wee can, whereby to comfort and secure our soules, that we shal be heard, because we are beloued.
So as to assure us we Are God's children, we Are to get as many testimonies of the Spirit of regeneration as we can, whereby to Comfort and secure our Souls, that we shall be herd, Because we Are Beloved.
but the Apostle by geminating and doubling the word both in Hebrew and in Greeke wherein he spake, doth teach vs, that as God was once onely serued in the Hebrew nation of th•• ••••s, who had this speciall priuiledge aboue other peop••:
but the Apostle by geminating and doubling the word both in Hebrew and in Greek wherein he spoke, does teach us, that as God was once only served in the Hebrew Nation of th•• ••••s, who had this special privilege above other peop••:
carie abou• 〈 ◊ 〉 the speech of Saint Paul 2. Cor. 13.5. Know yee not your o••e selues, how Iesus Christ is in you, except ye be reprobates? And 1. Cor. 2.12. We haue receiued the spirit which is of God;
carry abou• 〈 ◊ 〉 the speech of Saint Paul 2. Cor. 13.5. Know ye not your o••e selves, how Iesus christ is in you, except you be Reprobates? And 1. Cor. 2.12. We have received the Spirit which is of God;
that we might know the things that are giuen to vs of God; not hope for them, but know them: and 1. Iohn 4.13. Heereby know we, that we dwell in him, because he hath giuen vs of his spirit: and chap. 5.19. We know we are of God, and the whole world lieth in wickednesse.
that we might know the things that Are given to us of God; not hope for them, but know them: and 1. John 4.13. Hereby know we, that we dwell in him, Because he hath given us of his Spirit: and chap. 5.19. We know we Are of God, and the Whole world lies in wickedness.
Where those men are confuted, that stand vpon their owne spirits, to assure them that they are Gods children, their spirits being no sufficient witnesse, the heart of man being alwaies euill,
Where those men Are confuted, that stand upon their own spirits, to assure them that they Are God's children, their spirits being no sufficient witness, the heart of man being always evil,
nor no more then it did Paul, who being a Pharisee, and before he was stricken to the ground in his iourney to Damascus, Act. 9.21. made hauocke of the Church of God, and tooke a pride in persecuting of the Gospell of Christ:
nor no more then it did Paul, who being a Pharisee, and before he was stricken to the ground in his journey to Damascus, Act. 9.21. made havoc of the Church of God, and took a pride in persecuting of the Gospel of christ:
for as it is said, 1. Ioh. 3.20.21.29. If our owne hearts condemne vs, what boldnesse can we haue with God? And Paul speaking of his ministerie, saith:
for as it is said, 1. John 3.20.21.29. If our own hearts condemn us, what boldness can we have with God? And Paul speaking of his Ministry, Says:
nay, it so smothers it in thy heart, as it not onely returneth empty, but bringeth a plague with it, which otherwise had beene of force to haue driuen away any present vengeance;
nay, it so smothers it in thy heart, as it not only returns empty, but brings a plague with it, which otherwise had been of force to have driven away any present vengeance;
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wherein the conscience doth amisse, and doth rather wound vs than cure vs. So as obserue, that to the performance and accomplishment of euery good action, there must these two concurre:
wherein the conscience does amiss, and does rather wound us than cure us So as observe, that to the performance and accomplishment of every good actium, there must these two concur:
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when our consciences do call vs backe, then haue we this our conscience to testifie 〈 ◊ 〉 vs, which doth counteruaile a thousand witnesses, hauing alwaies these two properties:
when our Consciences do call us back, then have we this our conscience to testify 〈 ◊ 〉 us, which does countervail a thousand Witnesses, having always these two properties:
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And therfore if wee shall feare this checke of conscience, and yet not feare to performe the sinne, it will come to passe that either wee shall preuaile for a time to bring our consciences to a dead sleepe and Lethargie, to reprooue vs no more, which is the next steppe to damnation,
And Therefore if we shall Fear this check of conscience, and yet not Fear to perform the sin, it will come to pass that either we shall prevail for a time to bring our Consciences to a dead sleep and Lethargy, to reprove us no more, which is the next step to damnation,
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Now if our conscience bee brought asleepe by our custome in sinne, either we shall die in this benummednesse and dulnesse of heart, a most fearefull signe of reprobation,
Now if our conscience be brought asleep by our custom in sin, either we shall die in this benummednesse and dulness of heart, a most fearful Signen of reprobation,
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and after death it shall weepe it fill in hell, or else if the Lord do shew vs mercy after the sense and feeling of sinne so long discontinued, he doth it as it were by the burning feuer of desperation,
and After death it shall weep it fill in hell, or Else if the Lord do show us mercy After the sense and feeling of sin so long discontinued, he does it as it were by the burning fever of desperation,
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as they are neere to the conceit of it. Another sort there is that deceiue themselues most grossely, •••ken of Prouerb. 30.11. There is a generation pure in their owne eies, and yet they are not washed from their filthinesse, that is, from their open and enormous sins.
as they Are near to the conceit of it. another sort there is that deceive themselves most grossly, •••ken of Proverb. 30.11. There is a generation pure in their own eyes, and yet they Are not washed from their filthiness, that is, from their open and enormous Sins.
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and therefore thought they had in this done God high and honorable seruice: but Christ crieth, Luk. 23.34. Father forgiue them, they know not what they doe.
and Therefore Thought they had in this done God high and honourable service: but christ cries, Luk. 23.34. Father forgive them, they know not what they do.
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So Peter, when Christ foretelleth of his death, had an earnest desire to aduise his master to spare himselfe; and therefore, Mat. 16.22. he tooke Christ aside & rebuked him:
So Peter, when christ foretelleth of his death, had an earnest desire to advise his master to spare himself; and Therefore, Mathew 16.22. he took christ aside & rebuked him:
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And because it might be ouestionable how this title of being Gods children is giuen vnto vs, he hath resolued it befo•• vers. 15.) by a double argument,
And Because it might be ouestionable how this title of being God's children is given unto us, he hath resolved it befo•• vers. 15.) by a double argument,
The second argument, was vers. 16. because the spirit doth seale this euidence vnto vs, that as our heart doth know what is in vs, so doth the spirit also:
The second argument, was vers. 16. Because the Spirit does seal this evidence unto us, that as our heart does know what is in us, so does the Spirit also:
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but a kingdome and a possession of eternity, as that the Lord will neuer leaue vs till he hath lifted vs vp to that celestiall place where Christ himselfe sitteth.
but a Kingdom and a possession of eternity, as that the Lord will never leave us till he hath lifted us up to that celestial place where christ himself Sitteth.
God hath giuen vs eternall life, and that life is in the Sonne, and by his mediation is conueied to vs. Secondly, in that we are fellow-heires with Christ, note the excellency of the Lords fauour, not only to giue vs life and to place vs with Angels,
God hath given us Eternal life, and that life is in the Son, and by his mediation is conveyed to us Secondly, in that we Are fellow-heirs with christ, note the excellency of the lords favour, not only to give us life and to place us with Angels,
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for they doe but vsurpe vpon the Lords creatures, in as much as being excluded from the tree of life, they are thereby excluded from all things that should maintaine life:
for they do but usurp upon the lords creatures, in as much as being excluded from the tree of life, they Are thereby excluded from all things that should maintain life:
for they are neuer in their owne house but when they are in hell: as it was said of Iudas, Mat. 27. 5. Act. 1.25. when he hanged himselfe, that he went to his owne place.
for they Are never in their own house but when they Are in hell: as it was said of Iudas, Mathew 27. 5. Act. 1.25. when he hanged himself, that he went to his own place.
euen as Saint Paul being rauished as it were with the constant hope of this inheritance in the conclusion of this chapter, giuing the challenge in this spirituall conflict, to see if there be any thing can bee able to separate him from the loue of God:
even as Saint Paul being ravished as it were with the constant hope of this inheritance in the conclusion of this chapter, giving the challenge in this spiritual conflict, to see if there be any thing can be able to separate him from the love of God:
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and the floods he casteth foorth to deuoure vs shall neuer come neare vs, and his buffettings are preseruatiues against presumption, as Paul witnesseth of himselfe. If wee suffer with him.
and the floods he Cast forth to devour us shall never come near us, and his buffetings Are preservatives against presumption, as Paul Witnesseth of himself. If we suffer with him.
This is a transition or passing ouer of the Apostle to perswade vs to affliction, for wee would haue the head crowned with thornes, and the members clad with veluer,
This is a transition or passing over of the Apostle to persuade us to affliction, for we would have the head crowned with thorns, and the members clad with veluer,
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first, the apprehension of their many sinfull infirmities, as if they should say, Is it possible the life of God should be in mee, that I should be shapen after Gods image, that Christ should bee my sanctification,
First, the apprehension of their many sinful infirmities, as if they should say, Is it possible the life of God should be in me, that I should be shapen After God's image, that christ should be my sanctification,
The se•• 〈 ◊ 〉 thing that maketh vs to doubt whether condemnation 〈 ◊ 〉 not due to vs, is the apprehension of our many afflictions, wherewith we are tossed and encumbred in this life:
The se•• 〈 ◊ 〉 thing that makes us to doubt whither condemnation 〈 ◊ 〉 not due to us, is the apprehension of our many afflictions, wherewith we Are tossed and encumbered in this life:
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And is it possible, that I am one of these, and yet am so miserably intreated in this life? Hath Christ ••••e through the sorrowes and agonies of this life? Hath he booke in sunder the bands of death,
And is it possible, that I am one of these, and yet am so miserably entreated in this life? Hath christ ••••e through the sorrows and agonies of this life? Hath he book in sunder the bans of death,
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and all to make me way to that glorie wherein he now sitteth, and shall l•et be so burdened and so sore oppressed with anguish of spirit and griese of bodie? This cogitation and thought worketh and ingendreth a feare in the weake soule lest God should be angry and much displeased with them,
and all to make me Way to that glory wherein he now Sitteth, and shall l•et be so burdened and so soar oppressed with anguish of Spirit and griese of body? This cogitation and Thought works and engendereth a Fear in the weak soul lest God should be angry and much displeased with them,
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because he feedeth them with the water of sorrow and bread of affliction, and maketh them (as the spirit speaketh) passe through fire and water, that is, through many miseries, diuers in kind and extreme in measure.
Because he feeds them with the water of sorrow and bred of affliction, and makes them (as the Spirit speaks) pass through fire and water, that is, through many misery's, diverse in kind and extreme in measure.
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secondly, that as we haue Christ a fellow and companion in our sufferings, so Christ hath vs companions and partakers of his glorie. If we suffer with him.
secondly, that as we have christ a fellow and Companion in our sufferings, so christ hath us Sodales and partakers of his glory. If we suffer with him.
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and march like souldiers toward that glorious city, namely, vnder the standard of affliction, and bearing the colours of our victorious captaine Christ.
and march like Soldiers towards that glorious City, namely, under the standard of affliction, and bearing the colours of our victorious captain christ.
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This was the lesson that Christ first taught, that whosoeuer would bee his scholar, should be well whipped, hee must goe and walke, but vnder a crosse;
This was the Lesson that christ First taught, that whosoever would be his scholar, should be well whipped, he must go and walk, but under a cross;
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for if the world cannot persecute vs as Esau meant to haue done to Iacob after his fathers death, that is, take away our liues, yet at the least will it doe as Ismael did to Isaac, mocke vs and speake virulently and slaunderously of vs for the Gospels sake;
for if the world cannot persecute us as Esau meant to have done to Iacob After his Father's death, that is, take away our lives, yet At the least will it do as Ishmael did to Isaac, mock us and speak virulently and slanderously of us for the Gospels sake;
And therefore Christ when he marketh them with the coale of vnworthinesse, that will not forsake father and all to follow him, meaneth, that for his sake we must not only cast away vnlawfull things,
And Therefore christ when he marks them with the coal of unworthiness, that will not forsake father and all to follow him, means, that for his sake we must not only cast away unlawful things,
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for it was truely foretold, that the world would loue none but his owne, and if a man find himselfe free from the hatred of the world, he may iustly feare hee hath no interest in heauen.
for it was truly foretold, that the world would love none but his own, and if a man find himself free from the hatred of the world, he may justly Fear he hath no Interest in heaven.
If therefore thinking we are in the way to heauen, we finde it easie and delightsome, wee may doubt it is not that way the Lord hath chalked out vnto vs:
If Therefore thinking we Are in the Way to heaven, we find it easy and delightsome, we may doubt it is not that Way the Lord hath chalked out unto us:
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for if it were beloued, and embraced, and entertained of Princes, if the world did loue it, it could not be the Gospell, the Lords owne mouth hath spoken it.
for if it were Beloved, and embraced, and entertained of Princes, if the world did love it, it could not be the Gospel, the lords own Mouth hath spoken it.
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Of this order of Christ, which is, imprisonment, buffetings, and such like, was Paul, when in a christian courage hee vaunted that he caried about him the markes of the Lord Iesus:
Of this order of christ, which is, imprisonment, buffetings, and such like, was Paul, when in a christian courage he vaunted that he carried about him the marks of the Lord Iesus:
for as it is all our desires to goe to heauen, so must it bee our affections to goe the same way that Christ went, otherwise it were a great disparagement to him,
for as it is all our Desires to go to heaven, so must it be our affections to go the same Way that christ went, otherwise it were a great disparagement to him,
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Some suffer with the world, such as Peter speaketh of, 1. Pet. 2.20. that are buffeted for their demerits and misdeeds, on whom the Lord doth satisfie part of his iustice in this life.
some suffer with the world, such as Peter speaks of, 1. Pet. 2.20. that Are buffeted for their demerits and misdeeds, on whom the Lord does satisfy part of his Justice in this life.
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Now though all afflictions ought to be esteemed iust in respect of our infirmities, yet sometimes the Lord regardeth not this alone, but maketh it more honorable:
Now though all afflictions ought to be esteemed just in respect of our infirmities, yet sometime the Lord Regardeth not this alone, but makes it more honourable:
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as when we are troubled for the Gospell, that we being but vile wormes, and but dust and ashes, should either with losse of goods, which are but lent vs,
as when we Are troubled for the Gospel, that we being but vile worms, and but dust and Ashes, should either with loss of goods, which Are but lent us,
or with our liues which are the Lords, doe the Lord of heauen some honour to maintaine his truth against such as doe maligne it, that the wicked may see wee striue for a more precious reward then is set before the eies of mortall men.
or with our lives which Are the lords, do the Lord of heaven Some honour to maintain his truth against such as do malign it, that the wicked may see we strive for a more precious reward then is Set before the eyes of Mortal men.
Looke not to the beginning of Ioseph, who was so farre from his dreame, Genes. 37.9. that the Sunne and Moone should reuerence him, that for two yeeres he was cast where hee could see neither Sunne nor Moone;
Look not to the beginning of Ioseph, who was so Far from his dream, Genesis. 37.9. that the Sun and Moon should Reverence him, that for two Years he was cast where he could see neither Sun nor Moon;
Looke not vpon Christ borne basely, after persecuted from Ierusalem, when he came to teach encountred and resisted by the proud Pharisees, a litle before his death in such an agony as an Angell from heauen was faine to comfort him, his doctrine esteemed false, his life notoriously sinnefull, betraied by his owne Disciple, led as a sheepe to the slaughter;
Look not upon christ born basely, After persecuted from Ierusalem, when he Come to teach encountered and resisted by the proud Pharisees, a little before his death in such an agony as an Angel from heaven was feign to Comfort him, his Doctrine esteemed false, his life notoriously sinful, betrayed by his own Disciple, led as a sheep to the slaughter;
going vp to the crosse, nailed hand and foote, scoffed and reuiled as hee was vpon it, crying as if the sea of the Lords wrath had burst foorth vpon him:
going up to the cross, nailed hand and foot, scoffed and reviled as he was upon it, crying as if the sea of the lords wrath had burst forth upon him:
So we must looke vpon the Martyrs, who died in their holinesse, and were put to death for their holinesse, not as hauing reeds in their hands in signe of basenesse,
So we must look upon the Martyrs, who died in their holiness, and were put to death for their holiness, not as having reeds in their hands in Signen of baseness,
but vpon the end and successe, which shall bring spirituall consolation; not vpon the crosse which is wearisome, but vpon the crowne which is delightsome;
but upon the end and success, which shall bring spiritual consolation; not upon the cross which is wearisome, but upon the crown which is delightsome;
For I count that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. IN this verse the Apostle proceedeth to proue that he set downe before;
For I count that the afflictions of this present time Are not worthy of the glory which shall be showed unto us IN this verse the Apostle Proceedeth to prove that he Set down before;
Hee proueth it can bee no small glory wee shall partake of, since it is the very same that Christ himselfe enioyeth (alwaies keeping the correspondencie and proportion betweene the head and the members:) for wee shall bee carried vp into the highest heauens,
He Proves it can be no small glory we shall partake of, since it is the very same that christ himself Enjoyeth (always keeping the correspondency and proportion between the head and the members:) for we shall be carried up into the highest heavens,
The greatnesse of this glorie, howbe•• it needeth rather meditation then explication, yet something shall bee spoken of it, that the vaile may bee taken from our eies, that wee may sound and faddome in some sort the bottome of Christ his •ole in his glorie, which of our selues we cannot doe, no more then the Iewes could into the ministery of Moses.
The greatness of this glory, howbe•• it needs rather meditation then explication, yet something shall be spoken of it, that the veil may be taken from our eyes, that we may found and faddome in Some sort the bottom of christ his •ole in his glory, which of our selves we cannot do, no more then the Iewes could into the Ministry of Moses.
This place fitteth with that 2. Cor. 4.17. Our light affliction which is but for a moment, bringeth vnto vs an euerlasting excellent weight of glory. Where consider two things:
This place fits with that 2. Cor. 4.17. Our Light affliction which is but for a moment, brings unto us an everlasting excellent weight of glory. Where Consider two things:
and the soule shall be free from the suggestions of Sathan, by couetousnesse and other corruptions, wherewith the best and choisest of Gods seruants in this life are wonderfully assaulted.
and the soul shall be free from the suggestions of Sathan, by covetousness and other corruptions, wherewith the best and Choicest of God's Servants in this life Are wonderfully assaulted.
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as hath in it whatsoeuer may moue either admiration, or may giue contentation; and is described ( Reuel. 21.4.) to be destitute of sorrow, crying and paine,
as hath in it whatsoever may move either admiration, or may give contentation; and is described (Revel. 21.4.) to be destitute of sorrow, crying and pain,
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The second degree of this glory, is at the restitution of all things, which the Apostle heere speaking of, verf. 21. calleth the glorious liberty of the sonnes of God. This standeth in two parts:
The second degree of this glory, is At the restitution of all things, which the Apostle Here speaking of, verf. 21. calls the glorious liberty of the Sons of God. This Stands in two parts:
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and for the better setting foorth of this with all magnificence and greatest state, all creatures shal be restored, that they may serue and attend at the celebrating of this feast.
and for the better setting forth of this with all magnificence and greatest state, all creatures shall be restored, that they may serve and attend At the celebrating of this feast.
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So as wee may consider of two eternities, though to speake properly there is but one: the first before the creation: thesecond after the worlds dissolution.
So as we may Consider of two eternities, though to speak properly there is but one: the First before the creation: The second After the world's dissolution.
and therefore these afflictions are no way comparable to the eternity of that glory wee shall haue heereafter, not so much as a drop of water to the whole Sea,
and Therefore these afflictions Are no Way comparable to the eternity of that glory we shall have hereafter, not so much as a drop of water to the Whole Sea,
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And yet we speake now as if a man should neuer but be afflicted euen from his cradle to his death, liuing the full age of a man, which neuer befell any. In Esay 54.8.
And yet we speak now as if a man should never but be afflicted even from his cradle to his death, living the full age of a man, which never befell any. In Isaiah 54.8.
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as there be starres in the heauens, there might yet be some more, and easier, and equall comparison betweene them, because at the last this glory should haue an end;
as there be Stars in the heavens, there might yet be Some more, and Easier, and equal comparison between them, Because At the last this glory should have an end;
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Now as the Apostle heere perswadeth the necessity, and yeeldeth the reason for patience in our afflictions, by the eternity of the glory which waiteth vpon vs as the iust recompence of our reward:
Now as the Apostle Here Persuadeth the necessity, and yields the reason for patience in our afflictions, by the eternity of the glory which waits upon us as the just recompense of our reward:
but euery ioynt in thy body, and euery power of thy soule shall be pained and vexed, which is not so in this life, saue onely in a fellowfeeling of one member with another,
but every joint in thy body, and every power of thy soul shall be pained and vexed, which is not so in this life, save only in a Fellowfeeling of one member with Another,
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Thirdly, in the necessity of it, the greatnesse of this their torment being much increased, in that they shall haue no meanes to ease and lift vp or releeue themselues,
Thirdly, in the necessity of it, the greatness of this their torment being much increased, in that they shall have no means to ease and lift up or relieve themselves,
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for they shall be bound hand and foote that they cannot stirre, as we may see by the vsage of him that came to the Lords feast without his wedding garment.
for they shall be bound hand and foot that they cannot stir, as we may see by the usage of him that Come to the lords feast without his wedding garment.
and vpon their apprehension and conceauing of that they haue lost, shall follow the remorse and sting of conscience, that in their life time they despised to labour in mortification and newnesse of life:
and upon their apprehension and conceiving of that they have lost, shall follow the remorse and sting of conscience, that in their life time they despised to labour in mortification and newness of life:
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The Apostle still enlargeth the weight of glory spoken of before, prouing it to be so great, that the very frame of heauen and earth and all other creatures doe waite for the restitution and deliuerance of mankinde, at which time they shall receiue their originall excellency.
The Apostle still enlarges the weight of glory spoken of before, proving it to be so great, that the very frame of heaven and earth and all other creatures do wait for the restitution and deliverance of mankind, At which time they shall receive their original excellency.
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Now Paul vseth an argument from the lesse to the greater, that if the beasts and other insensible things which be accursed and subiect to this corruption, by reason of the bondage whereinto man by his fall was inthralled and cast into, do labour as it were in trauell till men be glorified,
Now Paul uses an argument from the less to the greater, that if the beasts and other insensible things which be accursed and Subject to this corruption, by reason of the bondage whereinto man by his fallen was enthralled and cast into, do labour as it were in travel till men be glorified,
as that sinne might be extinguished and our sanctification perfected. Howbeit in this affection of ours there must be two things: the first, sighing and groning:
as that sin might be extinguished and our sanctification perfected. Howbeit in this affection of ours there must be two things: the First, sighing and groaning:
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In waiting and expecting for this redemption, obserue and hold it as a principle and ground, that howsoeuer the Philosophers haue dreamed of a simple immortality of the soule alone,
In waiting and expecting for this redemption, observe and hold it as a principle and ground, that howsoever the Philosophers have dreamed of a simple immortality of the soul alone,
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yet that we know and learne, that except the body which we beare about vs be restored also, the immortality of the soule is abolished, otherwise it were a lame and imperfect restitution,
yet that we know and Learn, that except the body which we bear about us be restored also, the immortality of the soul is abolished, otherwise it were a lame and imperfect restitution,
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and otherwise in vaine had Iob said, chap. 19.26. Though after my skinne wormes destroy this body, yet shall I see God in my flesh, that is, body and soule at the last day:
and otherwise in vain had Job said, chap. 19.26. Though After my skin worms destroy this body, yet shall I see God in my Flesh, that is, body and soul At the last day:
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Further, obserue hence the dulnesse & blockishnesse of man, that is to take example and to be taught his duty euen of the insensible creatures, who in their kind by the very instinct of nature can grone for the day of mans redemption,
Further, observe hence the dulness & blockishness of man, that is to take Exampl and to be taught his duty even of the insensible creatures, who in their kind by the very instinct of nature can groan for the day of men redemption,
and the Apostle heere will not haue a Christian man short of the creatures, who tra•ell in paine to bee deliuered from the bondage of corruption into the glorious liberty of the sonnes of God;
and the Apostle Here will not have a Christian man short of the creatures, who tra•ell in pain to be Delivered from the bondage of corruption into the glorious liberty of the Sons of God;
But alas we are so intangled with the baites and nets of this vaine world, that our affections sway vs to a cleane contrary course, thinking our feete are neuer sure enough,
But alas we Are so entangled with the baits and nets of this vain world, that our affections sway us to a clean contrary course, thinking our feet Are never sure enough,
so pleasant doe wee esteeme our habitation here, that we would thinke our selues most happie (though heauen were neuer our inheritance) if we might alway liue heere compassed about and enuironed with these false delights.
so pleasant doe we esteem our habitation Here, that we would think our selves most happy (though heaven were never our inheritance) if we might always live Here compassed about and environed with these false delights.
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and sheweth what a scantling we keepe in Christianity, outwardly onely to professe it, and neuer to enter into the chamber of our hearts, to see whether it be furnished with such holy, Christian,
and shows what a scantling we keep in Christianity, outwardly only to profess it, and never to enter into the chamber of our hearts, to see whither it be furnished with such holy, Christian,
Lastly obserue hence, that it is not possible for the reprobate, but it is proper and peculiar to the elect onely, to lift vp their heads in hope and expectation of this redemption:
Lastly observe hence, that it is not possible for the Reprobate, but it is proper and peculiar to the elect only, to lift up their Heads in hope and expectation of this redemption:
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which is signified by the Apostle in two phrases and speeches heere vsed, namely, that such sigh as first haue receiued the first fruites of the spirit;
which is signified by the Apostle in two phrases and Speeches Here used, namely, that such sighs as First have received the First fruits of the Spirit;
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but if thou findest thy selfe empty of such affections, that thou canst not sigh for thy redemption, which sheweth thou dost not hope for thy saluation,
but if thou Findest thy self empty of such affections, that thou Canst not sighs for thy redemption, which shows thou dost not hope for thy salvation,
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for if the earth might be thy graue, and thou mightest perish in the dust, thou mightst yet conceiue happinesse in senslesnesse after this life ended.
for if the earth might be thy graven, and thou Mightest perish in the dust, thou Mightest yet conceive happiness in Senslessness After this life ended.
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after the example of the Apostle heere, who to releeue the infirmities of the faithfull against the storme of affliction, setteth before them the crowne of glory which they haue wonne in the field by their fighting.
After the Exampl of the Apostle Here, who to relieve the infirmities of the faithful against the storm of affliction, sets before them the crown of glory which they have won in the field by their fighting.
he sheweth, though this glory and reward bee not subiect to the sight, yet Christians haue an affection in them, which is hope, that nourisheth and staieth their expectation for a time, the heart in the meane time leaping,
he shows, though this glory and reward be not Subject to the sighed, yet Christians have an affection in them, which is hope, that Nourishes and stayeth their expectation for a time, the heart in the mean time leaping,
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and yet that they may not bee discouraged in their hope, though this glory come not so soone as it is looked for, hee giueth them the plaister of patience, which shall sustaine and support their hope,
and yet that they may not be discouraged in their hope, though this glory come not so soon as it is looked for, he gives them the plaster of patience, which shall sustain and support their hope,
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For such ought Ministers to be, as are able to bring foorth of their treasure both new and old, cures and remedies, both against the auncient wilinesse,
For such ought Ministers to be, as Are able to bring forth of their treasure both new and old, cures and remedies, both against the ancient wiliness,
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Example of this we see and haue in the Canaanitish woman, who suffered three denials at Christ his hands, each of them doubled with seuerall reproches,
Exampl of this we see and have in the Canaanitish woman, who suffered three denials At christ his hands, each of them doubled with several Reproaches,
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The like may be said of Iacob, who wrestled with God by faith, and in a Christian hope told him flatly to his face, he would not let him go till he had blessed him. Hope that is seene, &c. That is, we hope not for that we haue already, but for that we expect to haue heereafter:
The like may be said of Iacob, who wrestled with God by faith, and in a Christian hope told him flatly to his face, he would not let him go till he had blessed him. Hope that is seen, etc. That is, we hope not for that we have already, but for that we expect to have hereafter:
Whereby we gather, that faith and hope shall after this life be abolished, as the Apostle speaketh, 1. Cor. 13.13. Now (as speaking of the present time) abideth faith, hope, and loue;
Whereby we gather, that faith and hope shall After this life be abolished, as the Apostle speaks, 1. Cor. 13.13. Now (as speaking of the present time) Abideth faith, hope, and love;
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for since these tend to such things as are promised and are to come, when they are come, to what purpose should we haue faith and hope? for the presence of that we hoped for excludeth hope;
for since these tend to such things as Are promised and Are to come, when they Are come, to what purpose should we have faith and hope? for the presence of that we hoped for excludeth hope;
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Learne moreouer, to beware and take heed Sathan steale not away our hearts, and robbe vs of this hope of glory, to thinke we may be happy enough in these visible things,
Learn moreover, to beware and take heed Sathan steal not away our hearts, and rob us of this hope of glory, to think we may be happy enough in these visible things,
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If we did consider the things hoped for to be farre more excellent, and more permanent then these vanishing delights, we would haue other thoughts and better affections toward our heauenly Citie.
If we did Consider the things hoped for to be Far more excellent, and more permanent then these vanishing delights, we would have other thoughts and better affections towards our heavenly city.
as the rich man, that promised to his life ease for many yeeres, because he had multitude of riches, was the same night by sudden death depriued of all.
as the rich man, that promised to his life ease for many Years, Because he had multitude of riches, was the same night by sudden death deprived of all.
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And if we would enter into true comparison betweene the ioyes of heauen, and these prison-ioyes we haue on earth, we should find farre greater difference,
And if we would enter into true comparison between the Joys of heaven, and these prison-joys we have on earth, we should find Far greater difference,
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amongst the basest he was in derision, and a table talke as himselfe saith, Psal. 35.15.16. Doeg and other of his familiars that went into the house of God with him, lift vp their heele against him:
among the Basest he was in derision, and a table talk as himself Says, Psalm 35.15.16. Doeg and other of his familiars that went into the house of God with him, lift up their heel against him:
Euen so must the godly doe, they must ground and build vpon God, and though they can espie out of the waterish and dimme humor of their hearts no light of deliuerance,
Eve so must the godly doe, they must ground and built upon God, and though they can espy out of the waterish and dim humour of their hearts no Light of deliverance,
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And in respect of this stedfast hope of the expectation of this blessed day, Moses refused to enioy the pleasures of sinne for a season, and Daniel refused to bow downe to that beast that was set vp to dishonour God.
And in respect of this steadfast hope of the expectation of this blessed day, Moses refused to enjoy the pleasures of sin for a season, and daniel refused to bow down to that beast that was Set up to dishonour God.
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Yea by reason of this patient hope we may see how the martyrs from time to time haue submitted themselues to many torments not onely in patience, but euen in triumph:
Yea by reason of this patient hope we may see how the Martyrs from time to time have submitted themselves to many torments not only in patience, but even in triumph:
the Diuell would faine take vs in the lurch, and the world will intice vs to deferre the buying of oyle for the keeping of our lampes burning, till the Lord do knocke:
the devil would feign take us in the lurch, and the world will entice us to defer the buying of oil for the keeping of our lamps burning, till the Lord do knock:
but the spirit it selfe maketh request for vs with sighes which cannot be expressed. But he that searcheth the hearts, knoweth what is the meaning of the spirit:
but the Spirit it self makes request for us with sighs which cannot be expressed. But he that Searches the hearts, Knoweth what is the meaning of the Spirit:
THE Apostle proceedeth to minister consolation in all those afflictions we must passe thorow, and sheweth that there is no cause wee should shrinke or faint,
THE Apostle Proceedeth to minister consolation in all those afflictions we must pass thorough, and shows that there is no cause we should shrink or faint,
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for the Lord doth assist vs by the holie Ghost, which doth excite and stirre vp in vs gronings, that is, heauenly praiers, which doe reach and pierce the very throne of God,
for the Lord does assist us by the holy Ghost, which does excite and stir up in us groanings, that is, heavenly Prayers, which do reach and pierce the very throne of God,
se••ndly, by what meanes he doth it, namely, when we are low brought, by stirring vp in vs such vehement and feruent praiers as cannot proceed from any naturall man,
se••ndly, by what means he does it, namely, when we Are low brought, by stirring up in us such vehement and fervent Prayers as cannot proceed from any natural man,
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thirdly, the powerfull working of these praiers, namely, that being made according to Gods meaning, the Lord must needs shew himselfe exorable and to be intreated,
Thirdly, the powerful working of these Prayers, namely, that being made according to God's meaning, the Lord must needs show himself exorable and to be entreated,
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and this maketh vs to grone, outward afflictions make the flesh to smart, the world tempteth vs on both hands, one way with the peace of the wicked, another way with the troubles of the godly, alluring vs to the vaine glistering shewes of the one,
and this makes us to groan, outward afflictions make the Flesh to smart, the world tempts us on both hands, one Way with the peace of the wicked, Another Way with the Troubles of the godly, alluring us to the vain glistering shows of the one,
So as hauing sinne within vs, Sathan without vs, and the world about vs, all enemies to the peace and rest of our soules, euerie houre should we perish, were we not supported by the mightie hand of this inuisible spirit:
So as having sin within us, Sathan without us, and the world about us, all enemies to the peace and rest of our Souls, every hour should we perish, were we not supported by the mighty hand of this invisible Spirit:
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because it hath such an helper, and so strong an helper, and so certaine a helper as is this spirit, which is nothing else then the very power of God himselfe,
Because it hath such an helper, and so strong an helper, and so certain a helper as is this Spirit, which is nothing Else then the very power of God himself,
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So as by this combat we are sure to receiue such a blow as we shall halt all our liues after, to this end, that we may seeke for Iacobs staffe, the blessing of the Lord to strengthen vs. And this was Moses comfort when his hands were faint and wearie in holding of them vp in prayer,
So as by this combat we Are sure to receive such a blow as we shall halt all our lives After, to this end, that we may seek for Iacobs staff, the blessing of the Lord to strengthen us And this was Moses Comfort when his hands were faint and weary in holding of them up in prayer,
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but as the Lord doeth keepe our teares, so much more will hee keepe our bloud in a bottell, that wee may bee made precious white in the bloud of the Lambe.
but as the Lord doth keep our tears, so much more will he keep our blood in a Bottle, that we may be made precious white in the blood of the Lamb.
as we come and humble our selues before him boldly, and beate our breast, and pray from the booke of our conscience, confidentlie vnfolding the whole heapes of our miscries before the Lord:
as we come and humble our selves before him boldly, and beat our breast, and pray from the book of our conscience, confidently unfolding the Whole heaps of our miscries before the Lord:
so as wee in this exercise conferre with God, and speake as it were with the mouth of Christ, who maketh our supplications as sweet as incense in our and his Fathers nostrels.
so as we in this exercise confer with God, and speak as it were with the Mouth of christ, who makes our supplications as sweet as incense in our and his Father's nostrils.
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nay were thou neuer so well taught, if the spirit make thee not acquainted with Christ, that he may present thy praiers to God, all else is in vaine and fruitlesse.
nay were thou never so well taught, if the Spirit make thee not acquainted with christ, that he may present thy Prayers to God, all Else is in vain and fruitless.
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wee are admonished (vnlesse it bee for weake Christians and babes in Christ, that are not growne in the word of grace, vnto whom a booke of prayer is allowed as a Catechisme) that they that bee old schollers in the schoole of Christ, ought to striue and indeuor to grow from praier to praier, aswell as from faith to faith, that as their iudgements are increased in knowledge,
we Are admonished (unless it be for weak Christians and babes in christ, that Are not grown in the word of grace, unto whom a book of prayer is allowed as a Catechism) that they that be old Scholars in the school of christ, ought to strive and endeavour to grow from prayer to prayer, aswell as from faith to faith, that as their Judgments Are increased in knowledge,
so their hearts may increase in feruencie and affection toward God, and that they may bring foorth their hidden treasure of the Lords spirit, in enabling them to conceaue a praier,
so their hearts may increase in fervency and affection towards God, and that they may bring forth their hidden treasure of the lords Spirit, in enabling them to conceive a prayer,
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For this is that the Lord looketh for, that as he said by the Prophet Zacharie, 12.10. that he would in the last times powre out the spirit of deprecation and of prayer vpon the sons of men:
For this is that the Lord looks for, that as he said by the Prophet Zacharias, 12.10. that he would in the last times pour out the Spirit of deprecation and of prayer upon the Sons of men:
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and doe not arme our selues in euery part, especially knowing our old enemie the diuell lieth at all aduantage, this maketh the Lord weary and vnwilling to helpe vs, who otherwise easily inclineth his eare to the praiers of the faithfull. When it is said: With gronings that are vnspeakeable:
and do not arm our selves in every part, especially knowing our old enemy the Devil lies At all advantage, this makes the Lord weary and unwilling to help us, who otherwise Easily Inclineth his ear to the Prayers of the faithful. When it is said: With groanings that Are unspeakable:
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that we cannot but onely crie out in hope and expectation of some help, and we lie pained not able to expresse it, this doth more enlarge the bowels of his compassion,
that we cannot but only cry out in hope and expectation of Some help, and we lie pained not able to express it, this does more enlarge the bowels of his compassion,
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though through weight of torment they may stop vs from speaking: as Dauid saith, Psal. 38.9. I powre (O Lord) my whole desire before thee, and my sighing is not hidden from thee:
though through weight of torment they may stop us from speaking: as David Says, Psalm 38.9. I pour (Oh Lord) my Whole desire before thee, and my sighing is not hidden from thee:
for this speechlesse prayer is onely permitted in the bitternes of the heart, and when the venime of affliction hath seized vpon the outward man, in such a case,
for this speechless prayer is only permitted in the bitterness of the heart, and when the venom of affliction hath seized upon the outward man, in such a case,
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For the third point, that is, for the effect and efficacie of our prayers, that they comming from the spirit must needs speed & haue good successe, obserue when it is said: The Lord knowes the meaning:
For the third point, that is, for the Effect and efficacy of our Prayers, that they coming from the Spirit must needs speed & have good success, observe when it is said: The Lord knows the meaning:
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that there is a speciall propertie of this word to be vnderstood: for (knowing) is taken here for (approuing:) as Rom. 7.15. What I do I know not, that is, allow not, nor approue that Ido: so Mat. 7.23. Depart from me, I know you not, that is, approue you not, for he knew them well inough. So Psal. 1.6. The Lord knoweth the way of the righteous: that is, approueth it:
that there is a special property of this word to be understood: for (knowing) is taken Here for (approving:) as Rom. 7.15. What I do I know not, that is, allow not, nor approve that Ido: so Mathew 7.23. Depart from me, I know you not, that is, approve you not, for he knew them well enough. So Psalm 1.6. The Lord Knoweth the Way of the righteous: that is, approveth it:
and that our requests shall not returne emptie vnto vs, but shall be as the doue, that brought an Oliue in her mouth, signifying that the flouds are ceased,
and that our requests shall not return empty unto us, but shall be as the dove, that brought an Olive in her Mouth, signifying that the floods Are ceased,
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The reason why our prayers must needs speed, is, because the same spirit that maketh vs pray, doth make vs onely to pray for those things that stand with the Lords glorie,
The reason why our Prayers must needs speed, is, Because the same Spirit that makes us pray, does make us only to pray for those things that stand with the lords glory,
for her constancie and perseuerance were rewarded double, first with the commendation of her faith: secondly, with the health of her daughter, which was the thing she craued.
for her constancy and perseverance were rewarded double, First with the commendation of her faith: secondly, with the health of her daughter, which was the thing she craved.
No doubt Iacob had fetched many a sigh for the losse of his sonne Ioseph; but if Ioseph had presently returned to his father before he obtained the honour in Egypt, it had nothing so much cheared Iacobs heart, as it did when he saw the chariots sent to fetch him, that he might see him in his state and dignitie.
No doubt Iacob had fetched many a sighs for the loss of his son Ioseph; but if Ioseph had presently returned to his father before he obtained the honour in Egypt, it had nothing so much cheered Iacobs heart, as it did when he saw the chariots sent to fetch him, that he might see him in his state and dignity.
or in his good time to put vs in mind of our owne prayers by the fruit doubled in our bosome when we thought our haruest past, can not but exceedinglie stirre vs vp to magnifie his goodnes,
or in his good time to put us in mind of our own Prayers by the fruit doubled in our bosom when we Thought our harvest past, can not but exceedingly stir us up to magnify his Goodness,
So Paul when he prayed to be deliuered from the buffetings of Satan, he had his desire thus farre, the Lord graunteth the end of his prayer, that is, strength to abide it:
So Paul when he prayed to be Delivered from the buffetings of Satan, he had his desire thus Far, the Lord granteth the end of his prayer, that is, strength to abide it:
exempted he could not be, but this was it, the power of the Lord should be in him so much the greater as his temptations and afflictions were increased:
exempted he could not be, but this was it, the power of the Lord should be in him so much the greater as his temptations and afflictions were increased:
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Secondlie, the Lord doth for a time withdraw his eares from the words of our mouth, that we may know the deliuerance praied for comming from God, we are not to appoint him the houre.
Secondly, the Lord does for a time withdraw his ears from the words of our Mouth, that we may know the deliverance prayed for coming from God, we Are not to appoint him the hour.
Thirdly, we stay a time before our hands be filled with our requests to exercise our patience, that our desire be not like the longing and fainting of a woman.
Thirdly, we stay a time before our hands be filled with our requests to exercise our patience, that our desire be not like the longing and fainting of a woman.
HEere the Apostle proceedeth to open another fountaine of exceeding comfort to the faithfull, which is, all things worke for the best to those that loue God:
Here the Apostle Proceedeth to open Another fountain of exceeding Comfort to the faithful, which is, all things work for the best to those that love God:
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And to proue this he setteth downe a reason, vers. 29. Those that be called in the eternall purpose of God, them hath he predestinate to be like the image of his Sonne, that as he passed by the crosse,
And to prove this he sets down a reason, vers. 29. Those that be called in the Eternal purpose of God, them hath he predestinate to be like the image of his Son, that as he passed by the cross,
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For sins that are committed, the rod is necessary (for he is a bastard that is not corrected) that wee may see and loath the cause of our affliction, that is, our corruption:
For Sins that Are committed, the rod is necessary (for he is a bastard that is not corrected) that we may see and loath the cause of our affliction, that is, our corruption:
That it commeth from the loue of God, appeareth by the example of Dauid, to whom when the Lord had sent Nathan the Prophet to tell him his sinne was pardoned;
That it comes from the love of God, appears by the Exampl of David, to whom when the Lord had sent Nathan the Prophet to tell him his sin was pardoned;
for it is certaine, where the Lord smites not, there the Lord loues not: and therefore 1. Sam. 2.25. it is said, that because the Lord had a purpose to slay the sonnes of Eli, therefore they obeyed not the mild voice of admonition vsed by their father.
for it is certain, where the Lord smites not, there the Lord loves not: and Therefore 1. Sam. 2.25. it is said, that Because the Lord had a purpose to slay the Sons of Eli, Therefore they obeyed not the mild voice of admonition used by their father.
Now for those afflictions that be sent as preuentions of sinne, as pouertie, ignominie, restraint of libertie, shutting vp the wombe and such like, they also turne to the best in Gods children:
Now for those afflictions that be sent as preventions of sin, as poverty, ignominy, restraint of liberty, shutting up the womb and such like, they also turn to the best in God's children:
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for many do let themselues bloud before they be sicke for feare of sicknesse, and the superfluous spreads of a vine are cut off, that it may bring foorth better fruite.
for many do let themselves blood before they be sick for Fear of sickness, and the superfluous spreads of a vine Are Cut off, that it may bring forth better fruit.
before in his prosperitie, the strength of his hand, and the power of his maiestie had built Babel, Dan. 3. and 4. but after he had bene cooled in the wild forrest,
before in his Prosperity, the strength of his hand, and the power of his majesty had built Babel, Dan. 3. and 4. but After he had be cooled in the wild forest,
namely, beerein to trie how farre wee loue God, whether wee loue him when hee dealeth with vs roughly, aswell as when hee dealeth mildly and liberally with vs:
namely, beerein to try how Far we love God, whither we love him when he deals with us roughly, aswell as when he deals mildly and liberally with us:
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before they hit vs, and the poison of his indignation shall be cleansed away before it rankle in vs. Thus fared it with Abraham, whom the Lord did not simply afflict for his sinne,
before they hit us, and the poison of his Indignation shall be cleansed away before it rankle in us Thus fared it with Abraham, whom the Lord did not simply afflict for his sin,
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but for the triall of his faith and feruencie of his zeale toward God, to see whether hee loued Isaac the sonne of the promise, better then God the Father of the promise.
but for the trial of his faith and fervency of his zeal towards God, to see whither he loved Isaac the son of the promise, better then God the Father of the promise.
And behold, to the comfort of the children of Abraham, in a resolution of three dayes iourney, he fainted not to execute the Lords commaundement, trusting the Lord with his owne saluation:
And behold, to the Comfort of the children of Abraham, in a resolution of three days journey, he fainted not to execute the lords Commandment, trusting the Lord with his own salvation:
whose obedience when it was thus thoroughly tried, the Lord saith, Since thou hast done this, I will make thee the father of the faithfull, which was a confirmation of the promise was made before.
whose Obedience when it was thus thoroughly tried, the Lord Says, Since thou hast done this, I will make thee the father of the faithful, which was a confirmation of the promise was made before.
In this hee exerciseth our cold prayers, and varnisheth our rustie hope, and stirreth vp our dull meditations, to thinke how precious in the sight of God is the bloud of his Saints,
In this he Exerciseth our cold Prayers, and varnisheth our rusty hope, and stirs up our dull meditations, to think how precious in the sighed of God is the blood of his Saints,
He that forsaketh father or wife, or riches for my names sake, I will giue him an hundred fold more in this life, that is, in that base estate and condition of persecution, wherein he standeth for the profession of my name, I will giue him an hundred times more comfort, more contentation,
He that Forsaketh father or wife, or riches for my names sake, I will give him an hundred fold more in this life, that is, in that base estate and condition of persecution, wherein he Stands for the profession of my name, I will give him an hundred times more Comfort, more contentation,
and more peace of conscience, then he should haue had in an hundred wiues of such as were neuer so deare vnto him, in an hundred fathers of such as were neuer so kind vnto him;
and more peace of conscience, then he should have had in an hundred wives of such as were never so deer unto him, in an hundred Father's of such as were never so kind unto him;
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yet he doth it in the good will and blessing of God, wihch is the spec•all qualitie, that maketh such things wee enioy permanent and comfortable vnto vs. This Dauid had found in his owne experience, Psal. 127.1.
yet he does it in the good will and blessing of God, wihch is the spec•all quality, that makes such things we enjoy permanent and comfortable unto us This David had found in his own experience, Psalm 127.1.
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And this is that Amos laboureth to perswade the people in his Prophesie, that let the spring be neuer so forward, nor the bread which is our food neuer so sauorie,
And this is that Amos Laboureth to persuade the people in his Prophesy, that let the spring be never so forward, nor the bred which is our food never so savoury,
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and it hath the promises of the life to come, that is, to bee translated from this dimme light of Gods fauour which we finde here, into the full fruition of Gods glorie which we shall possesse heereafter.
and it hath the promises of the life to come, that is, to be translated from this dim Light of God's favour which we find Here, into the full fruition of God's glory which we shall possess hereafter.
And as Paul saith, Colos. 1.16.17. By Christ all things were created, he is before all things, and in him all things consist, that is, haue their being for his glorie:
And as Paul Says, Colos 1.16.17. By christ all things were created, he is before all things, and in him all things consist, that is, have their being for his glory:
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for no man can complot or contriue anie secret snares for our life, no man can breath out any threatnings against Gods Church as did Saul, not execute any crueltie vpon the forerunner of Christ,
for no man can complot or contrive any secret snares for our life, no man can breath out any threatenings against God's Church as did Saul, not execute any cruelty upon the forerunner of christ,
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for when they are come to the perfection of their tyranny, they can but kill the bodie, whereby they hasten our blessednesse in the soule. Heere may be demanded:
for when they Are come to the perfection of their tyranny, they can but kill the body, whereby they hasten our blessedness in the soul. Here may be demanded:
and therefore he exerciseth vs with infirmities, lest wee should steppe into our mother concepit, to thinke our selues Gods. This is proportionablie to that spoken of Deut. 7.22.
and Therefore he Exerciseth us with infirmities, lest we should step into our mother concepit, to think our selves God's This is proportionably to that spoken of Deuteronomy 7.22.
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yea Dauid himselfe in many places confesseth, that the prolonging of the Lords mercies giue as it were an edge and sharpnesse to this spirit of thankfulnesse.
yea David himself in many places Confesses, that the prolonging of the lords Mercies give as it were an edge and sharpness to this Spirit of thankfulness.
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and while we vse them, and that employing them in a spirituall kinde of trafficke to gaine credit to the Lord, he may furnish vs afterward with better store.
and while we use them, and that employing them in a spiritual kind of traffic to gain credit to the Lord, he may furnish us afterwards with better store.
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Thirdly, our infirmities serue to restraine our spirituall sluggishnesse, and securitie of the flesh; for where no feare of the enemie is, there the weapon rusteth:
Thirdly, our infirmities serve to restrain our spiritual sluggishness, and security of the Flesh; for where no Fear of the enemy is, there the weapon rusteth:
Our infirmities indeede are the fuell that Sathan laieth, and they are as it were the coals hee bloweth to consume vs. Now euery Christian when hee feeleth such a fire of enmitie within him against God and his law, bestirreth himselfe,
Our infirmities indeed Are the fuel that Sathan Layeth, and they Are as it were the coals he blows to consume us Now every Christian when he feeleth such a fire of enmity within him against God and his law, bestirreth himself,
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and striueth by a cleane contrary blast of the spirit to quench these coales, and entreth such a comba•• 〈 ◊ 〉 ••seth in death, which wee would not doe if there we 〈 ◊ 〉 not so•• ski•• of sinne and some remnant of corruption left 〈 … 〉 vs,
and strives by a clean contrary blast of the Spirit to quench these coals, and entereth such a comba•• 〈 ◊ 〉 ••seth in death, which we would not do if there we 〈 ◊ 〉 not so•• ski•• of sin and Some remnant of corruption left 〈 … 〉 us,
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but wee would fall asleepe like idle seruants, and hide 〈 … 〉, that is, the strength of Gods graces in vs. Iob, though he were neuer 〈 ◊ 〉 painefull a Christian,
but we would fallen asleep like idle Servants, and hide 〈 … 〉, that is, the strength of God's graces in us Job, though he were never 〈 ◊ 〉 painful a Christian,
yet neuer more commended the power of God in him then by his fight hand to hand with the diuell, in resisting and keeping off such blowes of blasphemie and despaire as Satan would haue had him cast at God,
yet never more commended the power of God in him then by his fight hand to hand with the Devil, in resisting and keeping off such blows of blasphemy and despair as Satan would have had him cast At God,
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And therefore it pleaseth God to honour our infirmities with the courage of fighting, and by them to keepe vs waking, that we may discerne the storme when it commeth,
And Therefore it Pleases God to honour our infirmities with the courage of fighting, and by them to keep us waking, that we may discern the storm when it comes,
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Adulterie, it was a horrible sinne in Dauid, though it was made profitable for his soule, in bringing him to such a low degree of humiliation as is set downe Psal. 32.6.
Adultery, it was a horrible sin in David, though it was made profitable for his soul, in bringing him to such a low degree of humiliation as is Set down Psalm 32.6.
For the heauens to be brasse as not good in it owne nature, but it is a vengeance of we want the first and latter raine, whereby to ripen the fruits of the earth;
For the heavens to be brass as not good in it own nature, but it is a vengeance of we want the First and latter rain, whereby to ripen the fruits of the earth;
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yet at the praier of Eliah, 1. King. 17. and Iames 5.16. it rained not on the earth for three yeeres and six monthes, that the Lords mercie and power might the more be seene:
yet At the prayer of Elijah, 1. King. 17. and James 5.16. it reigned not on the earth for three Years and six months, that the lords mercy and power might the more be seen:
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for riches are transitorie and will beguile vs, honour is slipperie and will deceiue vs, the world is moth-eaten and weares awaie, at least wee our selues are but claie and soone perish;
for riches Are transitory and will beguile us, honour is slippery and will deceive us, the world is moth-eaten and wears away, At least we our selves Are but clay and soon perish;
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This kinde of loue is described Cantic. 8.5.6. to bee stronger then death, the coales thereof to bee fierie, to expresse the zeale and vehemencie of it;
This kind of love is described Cantic. 8.5.6. to be Stronger then death, the coals thereof to be fiery, to express the zeal and vehemency of it;
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Such was the loue of Paul and of Moses, that wished themselues accursed to saue their brethren, because they thought it more glorie for God to saue many,
Such was the love of Paul and of Moses, that wished themselves accursed to save their brothers, Because they Thought it more glory for God to save many,
and burned the calfe, and strewed the powder of it on the waters, and in detestation of their superstition, made the children of Israel to drinke thereof. Hereof commeth that, Ezech. 9.4. that they that haue the marke in their foreheads, that is, such as are sealed vp to saluation, doe mourne and crie for the iniquitie of the times.
and burned the calf, and strewed the powder of it on the waters, and in detestation of their Superstition, made the children of Israel to drink thereof. Hereof comes that, Ezekiel 9.4. that they that have the mark in their foreheads, that is, such as Are sealed up to salvation, do mourn and cry for the iniquity of the times.
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and againe, that no notorious and incorrigible sinner should dwell with him: Now fiftly, as wee must hate Gods enemies, so must we loue his friends: as 1. Ioh. 3.14. it is said, We are translated from death to life, because we loue the brethren:
and again, that no notorious and incorrigible sinner should dwell with him: Now Fifty, as we must hate God's enemies, so must we love his Friends: as 1. John 3.14. it is said, We Are translated from death to life, Because we love the brothers:
so as it is not the affinitie in the flesh, but the bond of the spirit that must vnite vs. And on the other side, we must hate none in respect of his creation,
so as it is not the affinity in the Flesh, but the bound of the Spirit that must unite us And on the other side, we must hate none in respect of his creation,
Such were the spirits of Eliakim, Shebnah, and Ioan, 2. King. 18.37. that they rent their clothes, when they heard Rabshakeh raile vpon the liuing God:
Such were the spirits of Eliakim, Shebnah, and Ioan, 2. King. 18.37. that they rend their clothes, when they herd Rabshakeh rail upon the living God:
and learne of Moses to be milde in ouerlooking an iniurie done to our selues, but to be iealous and zealous in recompencing seuen fold to them that teare in peeces the glorious name of the Lord Iesus.
and Learn of Moses to be mild in overlooking an injury done to our selves, but to be jealous and zealous in recompensing seuen fold to them that tear in Pieces the glorious name of the Lord Iesus.
the reason is, because when the holy Ghost hath giuen them as it were a purge, to worke vpon them, setting before them good and euill, they not as weake stomached, but as curst hearted;
the reason is, Because when the holy Ghost hath given them as it were a purge, to work upon them, setting before them good and evil, they not as weak stomached, but as cursed hearted;
this in time he executeth by creating man and woman in such estate as they might fall by their owne will, hee nothing inforcing it, nor compelling them thereunto.
this in time he Executeth by creating man and woman in such estate as they might fallen by their own will, he nothing enforcing it, nor compelling them thereunto.
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For otherwise Paul would neuer haue cried out ( Rom. 9.20.) against the reason of man, that he should not pleade with God, who hath the power to forme the vessell after what fashion he pleaseth:
For otherwise Paul would never have cried out (Rom. 9.20.) against the reason of man, that he should not plead with God, who hath the power to Form the vessel After what fashion he Pleases:
THe Apostle heere proceedeth to proue, that all things, euen afflictions, worke for the best to those that are ordained in the eternall purpose of God to be saued, after this sort:
THe Apostle Here Proceedeth to prove, that all things, even afflictions, work for the best to those that Are ordained in the Eternal purpose of God to be saved, After this sort:
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that is, Quos vt suos cognouit, whom hee knew and approued to bee his owne, such should resemble his Sonne in glory, that is, should partake and taste of the same glory,
that is, Quos vt suos cognouit, whom he knew and approved to be his own, such should resemble his Son in glory, that is, should partake and taste of the same glory,
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nay, if whole seas of troubles fall vpon vs wee need not bee dismaled, for reuilings are made vnto vs as precious balme, the whip is become but as soft silke, the pangs of death but as messengers of a sweet sleepe,
nay, if Whole Seas of Troubles fallen upon us we need not be dismaled, for revilings Are made unto us as precious balm, the whip is become but as soft silk, the pangs of death but as messengers of a sweet sleep,
Secondly, obserue hence the power and vertue of Gods loue towards vs, who will still haue vs beare about vs some notable marke of excellencie and of immortalitie:
Secondly, observe hence the power and virtue of God's love towards us, who will still have us bear about us Some notable mark of excellency and of immortality:
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first in walking through the sierie afflictions of this life, which we may the better doe, remembring that being the sonnes of Iacob, there is a ladder that reacheth from heauen to earth, whereon the Angels are alwaies ascending and descending, readie to minister to the necessities of the Saints.
First in walking through the sierie afflictions of this life, which we may the better do, remembering that being the Sons of Iacob, there is a ladder that reaches from heaven to earth, whereon the Angels Are always ascending and descending, ready to minister to the necessities of the Saints.
Secondly, in climing vp to the seate of glorie, after the Dragon hath spent his malice in sending foorth of his mouth whole flouds of waters to drowne vs, which did nothing else but onely wash away our filthinesse,
Secondly, in climbing up to the seat of glory, After the Dragon hath spent his malice in sending forth of his Mouth Whole floods of waters to drown us, which did nothing Else but only wash away our filthiness,
Here the Apostle proueth his former speech and assertion, by setting downe and declaring those subordinate and second meanes or degrees whereby the Lord doth accomplish this his purpose and decree. The degrees be foure:
Here the Apostle Proves his former speech and assertion, by setting down and declaring those subordinate and second means or Degrees whereby the Lord does accomplish this his purpose and Decree. The Degrees be foure:
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so as the whole force of the Apostles argument is this, They that shall certainly be glorified, to them all things worke for the best, otherwise the Lords purpose should be frustrate, which cannot be, by reason of the degrees of executing this his purpose, which neuer faile. Here consider generally two parts:
so as the Whole force of the Apostles argument is this, They that shall Certainly be glorified, to them all things work for the best, otherwise the lords purpose should be frustrate, which cannot be, by reason of the Degrees of executing this his purpose, which never fail. Here Consider generally two parts:
For this which is the first, namely the foreknowledge of God, it is the very same which the Apostle called before (his purpose) whereby the Lord meant to know vs for his owne in his euerlasting loue, which is the very highest cause of our saluation.
For this which is the First, namely the foreknowledge of God, it is the very same which the Apostle called before (his purpose) whereby the Lord meant to know us for his own in his everlasting love, which is the very highest cause of our salvation.
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What could induce God that mans nature should be vnited to the very nature eternall? Was it possible that the humane nature of Christ could deserue it? No:
What could induce God that men nature should be united to the very nature Eternal? Was it possible that the humane nature of christ could deserve it? No:
which being true in constituting and ordaining the head, is also to be considered in the members, that euen so and in the like maner the simple and onely purpose of God should shew it selfe in fore ordaining vs. Now the worthinesse of man was no cause of this: for Paul saith, Rom. 9.11. the Lord loued Iacob and hated Esau, before they had done either good or euil;
which being true in constituting and ordaining the head, is also to be considered in the members, that even so and in the like manner the simple and only purpose of God should show it self in before ordaining us Now the worthiness of man was no cause of this: for Paul Says, Rom. 9.11. the Lord loved Iacob and hated Esau, before they had done either good or evil;
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and why the Lord doth not pull them out of the fire, it is because he found them corrupt in Adam. But if it be asked why they are appointed to damnation, here we stop our mouths,
and why the Lord does not pull them out of the fire, it is Because he found them corrupt in Adam. But if it be asked why they Are appointed to damnation, Here we stop our mouths,
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and maketh this mercy to worke vpon their hearts, and finding them falne in Adam he raiseth them vp in Christ but why he doth this is not knowne to any but to himselfe.
and makes this mercy to work upon their hearts, and finding them fallen in Adam he Raiseth them up in christ but why he does this is not known to any but to himself.
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Howbeit in this his purpose to saue vs, he hath ordained we should find mercy in Christ by the degrees heere set downe, by calling, by iusufying, by glorifying vs;
Howbeit in this his purpose to save us, he hath ordained we should find mercy in christ by the Degrees Here Set down, by calling, by iusufying, by glorifying us;
For the second point, what is meant by this, Like to the i•age of his son some expound it that shall be made like and conformable to his crosse, which is very comfortable,
For the second point, what is meant by this, Like to the i•age of his son Some expound it that shall be made like and conformable to his cross, which is very comfortable,
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For if the Prince of the Gentiles was consecrated through afflictions, if by this meanes the Sonne himselfe learned obedience, as it is Heb. 5.8. much more must we;
For if the Prince of the Gentiles was consecrated through afflictions, if by this means the Son himself learned Obedience, as it is Hebrew 5.8. much more must we;
which is the most ioyfull message that can come to the eare of a Christan hart, to be assured we shal hereafter be lifted vp and aduanced far aboue the third heauen.
which is the most joyful message that can come to the ear of a Christian heart, to be assured we shall hereafter be lifted up and advanced Far above the third heaven.
first, how he is our brother: secondly, what priuiledge he hath being eldest: thirdly, what priuiledge we haue aboue all other creatures by this brotherhood.
First, how he is our brother: secondly, what privilege he hath being eldest: Thirdly, what privilege we have above all other creatures by this brotherhood.
For the first, he became our brother by this, that the eternal word of God did assume & take vpon himself our flesh, Ioh. 1.1.2. that we might be his brethren.
For the First, he became our brother by this, that the Eternal word of God did assume & take upon himself our Flesh, John 1.1.2. that we might be his brothers.
Betweene God and man euer since our first fall there hath bin enmity, such and so great as none can see him and liue: for Exod. 24.17. it is said, that the sight of the glorie of the Lord, euen in the mountaine of Sinai, was like a consuming fire:
Between God and man ever since our First fallen there hath been enmity, such and so great as none can see him and live: for Exod 24.17. it is said, that the sighed of the glory of the Lord, even in the mountain of Sinai, was like a consuming fire:
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so as we are one flesh with him, euen like man and wife, who are so tearmed and called in respect of a speciall and sanctified vnion and fellowship that is betweene them, otherwise all men and all women are one flesh.
so as we Are one Flesh with him, even like man and wife, who Are so termed and called in respect of a special and sanctified Union and fellowship that is between them, otherwise all men and all women Are one Flesh.
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Whereby we learne to reuerence and adore the infinite and euerlasting loue of God toward vs, that he would thrust as it were his Sonne out of heauen, that he might descend to draw vs thither,
Whereby we Learn to Reverence and adore the infinite and everlasting love of God towards us, that he would thrust as it were his Son out of heaven, that he might descend to draw us thither,
As Ruben ( Gen. 49.3.) the eldest of Iacobs sonnes should haue had, but that the dignitie of his person was translated to Iuda, and the priuiledge of his portion to Ephraim and Manasses. This likewise appeareth Deut. 21.17.
As Reuben (Gen. 49.3.) the eldest of Iacobs Sons should have had, but that the dignity of his person was translated to Iuda, and the privilege of his portion to Ephraim and Manasses. This likewise appears Deuteronomy 21.17.
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This then we must allow to Christ, who hath two titles giuen him: first, he is called the first begotten of all creatures, Col. 1.15. because he was before anie cerature, being from eternitie according to his diuinitie.
This then we must allow to christ, who hath two titles given him: First, he is called the First begotten of all creatures, Col. 1.15. Because he was before any cerature, being from eternity according to his divinity.
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after the fall of Adam. Heere know, that Christ as he is the Sonne-man, is the naturall Sonne of God, not according to his humanitie, but as he is Christ-man:
After the fallen of Adam. Here know, that christ as he is the Sonne-man, is the natural Son of God, not according to his humanity, but as he is Christ-man:
euen so wee praie and list vp our hands to the man Christ Iesus, not to his man-hood, non humanitati sed homini: for the humanitie separated from the diuine person of Christ is but a creature.
even so we pray and list up our hands to the man christ Iesus, not to his manhood, non Humanitati sed Homini: for the humanity separated from the divine person of christ is but a creature.
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first, the preaching of the law, whereby we are brought to a holie despaire of our selues by the sight of our owne corruption, that we may seeke for remedie in the profound sea of the Lords vnsearchable mercie.
First, the preaching of the law, whereby we Are brought to a holy despair of our selves by the sighed of our own corruption, that we may seek for remedy in the profound sea of the lords unsearchable mercy.
The second the preaching of the Gospell, whereby hee anointeth our eyes with the eye salue of the holie Ghost, that being dead in sinne, and not so much as dreaming of saluation, the sound of the Gospel doth awake vs that we may heare, that hearing we may liue.
The second the preaching of the Gospel, whereby he anointeth our eyes with the eye salve of the holy Ghost, that being dead in sin, and not so much as dreaming of salvation, the found of the Gospel does awake us that we may hear, that hearing we may live.
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and sets his inward seale vpon them, that is, his spirit, and brandeth them in the forehead with a visible marke of holinesse of life, that euery man may know them to be the Lords.
and sets his inward seal upon them, that is, his Spirit, and brandeth them in the forehead with a visible mark of holiness of life, that every man may know them to be the lords.
Hereupon also it is said, that the Lord doth open the hart with the key of the Gospel, as Act. 16.14. he is said to open the heart of Lydia: and as Psal. 40.6.
Hereupon also it is said, that the Lord does open the heart with the key of the Gospel, as Act. 16.14. he is said to open the heart of Lydia: and as Psalm 40.6.
he boareth the eare, and softeneth the heart, and moisteneth it with his grace, that aboue all things a man shall esteeme of the pearle of the Gospell,
he boareth the ear, and softeneth the heart, and moisteneth it with his grace, that above all things a man shall esteem of the pearl of the Gospel,
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so as this calling of the Lord is to this end, to manifest and to secure a man in his soule, that the Lord hath giuē him to Christ out of all the world. Here may be obiected:
so as this calling of the Lord is to this end, to manifest and to secure a man in his soul, that the Lord hath given him to christ out of all the world. Here may be objected:
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but three sorts of them filled with seuerall affections that vouchsafed to come and to stand before the Lord as hearers, were reprobate, that is, such as did not beautifie the profession of the Gospell with a holy life.
but three sorts of them filled with several affections that vouchsafed to come and to stand before the Lord as hearers, were Reprobate, that is, such as did not beautify the profession of the Gospel with a holy life.
so may they leaue off and discontinue some grosse sins for a time, when Sathan being for a season cast out of them, doth not worke so forciblie in them: as Math. 12.34.
so may they leave off and discontinue Some gross Sins for a time, when Sathan being for a season cast out of them, does not work so forcibly in them: as Math. 12.34.
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and yet they may seeme to bee sanctified, as Hebrews 10.29. they tread vnder foot the Sonne of God, and count the bloud of the new Testament an vnholy thing were with they were so sanctified.
and yet they may seem to be sanctified, as Hebrews 10.29. they tread under foot the Son of God, and count the blood of the new Testament an unholy thing were with they were so sanctified.
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but die in their sinnes as the Canibales, Barbarians, and the Iewes since their Apostasie, to whom there pertaineth nothing but a fearefull expectation of iudgement.
but die in their Sins as the Cannibals, Barbarians, and the Iewes since their Apostasy, to whom there pertaineth nothing but a fearful expectation of judgement.
Heereof followeth and is to be obserued, that it is contrary to the scripture to thinke that it was the will of God from eternity that all should be saued,
Hereof follows and is to be observed, that it is contrary to the scripture to think that it was the will of God from eternity that all should be saved,
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for wee see some euen like dogges readie to rend them in peeces that offer them the pearle of the word, whom if the Lord had purposed to saue, they should not continue persecutors of the truth,
for we see Some even like Dogs ready to rend them in Pieces that offer them the pearl of the word, whom if the Lord had purposed to save, they should not continue persecutors of the truth,
and I was receiued to mercy. And where it is said, 1. Iohn 2.2. that Christ is the reconciliation for the sinnes of the whole world, it is to be vnderstood for the sinnes of all sorts and degrees of men gathered out of all the parts of the world:
and I was received to mercy. And where it is said, 1. John 2.2. that christ is the reconciliation for the Sins of the Whole world, it is to be understood for the Sins of all sorts and Degrees of men gathered out of all the parts of the world:
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so as iustification is the translation and remouing of our sinne to Christ, and the translation and remouing of his righteousnesse to vs. To our sinne hee opposeth his obedience, to the punishment of our sinne hee opposeth his satisfaction, otherwise he had not fully acquitted vs by fulfilling the law,
so as justification is the Translation and removing of our sin to christ, and the Translation and removing of his righteousness to us To our sin he Opposeth his Obedience, to the punishment of our sin he Opposeth his satisfaction, otherwise he had not Fully acquitted us by fulfilling the law,
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because he was borne corrupt, and could not possibly satisfie for that was past; and in performing the law afterward, he should doe nothing but his duty.
Because he was born corrupt, and could not possibly satisfy for that was passed; and in performing the law afterwards, he should do nothing but his duty.
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but were sembling the image of his Sonne, the Lord reckoneth with him, and striketh off our debts in setting them on his score, who hath paid the Lord his full due,
but were sembling the image of his Son, the Lord Reckoneth with him, and striketh off our debts in setting them on his score, who hath paid the Lord his full due,
In this life the Lord doth onely call vs and iustifie vs, so as no man need say, as Rom. 10.7. Who shall ascend into heauen? for that were to bring Christ from aboue;
In this life the Lord does only call us and justify us, so as no man need say, as Rom. 10.7. Who shall ascend into heaven? for that were to bring christ from above;
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and there shall bee no markes set to keepe vs from the mount where the Lord dweleth, as there was Exod. 19.12. but as Paul speaketh 1. Corinth. •3. 12.
and there shall be no marks Set to keep us from the mount where the Lord dwelleth, as there was Exod 19.12. but as Paul speaks 1. Corinth. •3. 12.
yet shall this saluation more increase the glory of his humanity, when we shall vnderstand and see it to bee personally vnited to the sonne of God, who with God the Father and the holy Ghost shall be all in all.
yet shall this salvation more increase the glory of his humanity, when we shall understand and see it to be personally united to the son of God, who with God the Father and the holy Ghost shall be all in all.
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our hearts shall be filled with ioy, & yet not able to comprehend or expresse it, therefore it is said, Enter thou into thy masters ioy, for this ioy is too great to enter into thee:
our hearts shall be filled with joy, & yet not able to comprehend or express it, Therefore it is said, Enter thou into thy Masters joy, for this joy is too great to enter into thee:
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and then out of this loue and ioy, as out of two fountaines ioyned in one, shall spring and arise such continuall praise to God for this glory, that we shal vncessantly sing to God in the Temple, which is God himselfe,
and then out of this love and joy, as out of two fountains joined in one, shall spring and arise such continual praise to God for this glory, that we shall uncessantly sing to God in the Temple, which is God himself,
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so at the fulnesse of time by the dispensation of his wisdome, by his spirit he doth call them by the instrument of his word, by the same loue doth iustifie vs in his Sonne,
so At the fullness of time by the Dispensation of his Wisdom, by his Spirit he does call them by the Instrument of his word, by the same love does justify us in his Son,
and this when we were his enemies, and strangers from the life of God, how can it bee he should now denie vs any thing to further our saluation, being made friends with him,
and this when we were his enemies, and Strangers from the life of God, how can it be he should now deny us any thing to further our salvation, being made Friends with him,
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The world hateth them, because (saith he) they are like me. So as in this place the Apostle doth not meane, that we should expect any immunitie and exemption on from the e•mitie and malice of men,
The world hates them, Because (Says he) they Are like me. So as in this place the Apostle does not mean, that we should expect any immunity and exemption on from the e•mitie and malice of men,
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All things are by Christ, through Christ, and for Christ, that is, all things are created by him, all things are preserued through 〈 ◊ 〉 ▪ & maintained for his glorie:
All things Are by christ, through christ, and for christ, that is, all things Are created by him, all things Are preserved through 〈 ◊ 〉 ▪ & maintained for his glory:
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We therefore in a spirituall confidence of the Lords loue, do challenge all men, and all things that euer were created, that what violence soeuer they offer vs,
We Therefore in a spiritual confidence of the lords love, do challenge all men, and all things that ever were created, that what violence soever they offer us,
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nay, if there be any speciall iudgement and vengeance determined against a citie or a people, the presence of the Lords children doth euen binde his hands, that he can doe nothing while they be there: as Genes. 19.16. till Lot was snatched out of Sodome the fire could not fall from heauen to destroy it.
nay, if there be any special judgement and vengeance determined against a City or a people, the presence of the lords children does even bind his hands, that he can do nothing while they be there: as Genesis. 19.16. till Lot was snatched out of Sodom the fire could not fallen from heaven to destroy it.
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and in the middest of all these calamities, wee shall stand like mount Sion, and shall feare no more then the heauens were affraid, ( Gen. 11.4.) when Nimrod and his companie would haue built vp a tower vnto them.
and in the midst of all these calamities, we shall stand like mount Sion, and shall Fear no more then the heavens were afraid, (Gen. 11.4.) when Nimrod and his company would have built up a tower unto them.
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that if God hath giuen vs his Sonne when wee were his enemies, then much more now being reconciled vnto him, will he giue vs with his Sonne all things else. In this consider two parts:
that if God hath given us his Son when we were his enemies, then much more now being reconciled unto him, will he give us with his Son all things Else. In this Consider two parts:
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In the first, which is the person of him was giuen vp to death, doth appeare the wonderfull loue of God, that would vouchsafe to bestow vpon vs rebels and runnagates, no woorse thing then his owne Sonne.
In the First, which is the person of him was given up to death, does appear the wonderful love of God, that would vouchsafe to bestow upon us rebels and runagates, no Worse thing then his own Son.
Great was the loue of Abraham toward God, that so commaunded his naturall affections, as to offer vp his sonne Isaac at the Lords commaundement vnto death, hauing but one sonne,
Great was the love of Abraham towards God, that so commanded his natural affections, as to offer up his son Isaac At the lords Commandment unto death, having but one son,
But yet farre greater is the loue of God toward vs, who louing Christ a thousand times more then Abraham could loue Isaac, because betweene heauenly and earthlie things there is no comparison, that God should deliuer him vp, not to the whip, but to the gibber;
But yet Far greater is the love of God towards us, who loving christ a thousand times more then Abraham could love Isaac, Because between heavenly and earthly things there is no comparison, that God should deliver him up, not to the whip, but to the gibber;
as Abrahams was to haue beene done, but euen before the face of all the Iewes, to hang as a most odious and notorious sinner, to suffer his accusation to bee no lesse then for blasphemie, to haue him so debased as to haue Barrabas, who for an insurrection and murther was cast into prison, in the choice of the people preferred before him, who not onely was condemned by Pilate, prosecuted by the malice of the Iewes, conuinced by false testimonies, scorned at by them that bad him helpe himselfe when he was in such extremitie as hee could scarce speake,
as Abrahams was to have been done, but even before the face of all the Iewes, to hang as a most odious and notorious sinner, to suffer his accusation to be no less then for blasphemy, to have him so debased as to have Barabbas, who for an insurrection and murder was cast into prison, in the choice of the people preferred before him, who not only was condemned by Pilate, prosecuted by the malice of the Iewes, convinced by false testimonies, scorned At by them that bade him help himself when he was in such extremity as he could scarce speak,
but that euen God his Father should arraigne him in heauen, hauing all the sins of the world cast vpon him, that pressed him at one time to the highest and lowest part of hell.
but that even God his Father should arraign him in heaven, having all the Sins of the world cast upon him, that pressed him At one time to the highest and lowest part of hell.
and brought him to that exigent and extremitie, as he was forced to crie, Father, why hast thou forsaken me? for if he had not bin the Sonne of God, it had bin impossible to haue sustained or endured it;
and brought him to that exigent and extremity, as he was forced to cry, Father, why hast thou forsaken me? for if he had not been the Son of God, it had been impossible to have sustained or endured it;
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but God was angrie with him, as esteeming him a sinner in our person, that he which had not deserued being smitten, wee that had deserued might escape.
but God was angry with him, as esteeming him a sinner in our person, that he which had not deserved being smitten, we that had deserved might escape.
and that this bloud must issue & streame out of the veines of the hart of Christ, hath shewed him to haue set an infinite price & valuation vpon his iustice;
and that this blood must issue & stream out of the Veins of the heart of christ, hath showed him to have Set an infinite price & valuation upon his Justice;
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but what by the obtestation and intreatie of his nobles instant vpon him, and what through feare of tumult and insurrection threatned if he would not dispence with the law in this yoong Prince, who was of great expectation for his towardlinesse,
but what by the obtestation and intreaty of his Nobles instant upon him, and what through Fear of tumult and insurrection threatened if he would not dispense with the law in this young Prince, who was of great expectation for his towardliness,
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and therefore whereas the law was, that such an offendour should lose both his eies, he caused one of his sons to be put out and one of his owne, shewing mercy in putting out one of his owne,
and Therefore whereas the law was, that such an Offender should loose both his eyes, he caused one of his Sons to be put out and one of his own, showing mercy in putting out one of his own,
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And therfore execrable is the opinion of Andreas a Lutheran, who holds that God deliuered vp his Son for an vniuersall saluation, meaning thereby to saue all, if all will be saued;
And Therefore execrable is the opinion of Andrew a Lutheran, who holds that God Delivered up his Son for an universal salvation, meaning thereby to save all, if all will be saved;
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then how is it that some are already damned, & others haue no faith and shal be damned here after? either his purpose being to saue them is frustrate and void,
then how is it that Some Are already damned, & Others have no faith and shall be damned Here After? either his purpose being to save them is frustrate and void,
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then the execution of his will should depend vpon the incertaintie and instabilitie of the euen, which doth derogate much from the al sufficiencie of God;
then the execution of his will should depend upon the incertainty and instability of the even, which does derogate much from the all sufficiency of God;
How shall we then determine of this? Shall we challenge God to be euill because he deliuered him vp? or excuse Iudas because he executeth that which God had purposed? God forbid;
How shall we then determine of this? Shall we challenge God to be evil Because he Delivered him up? or excuse Iudas Because he Executeth that which God had purposed? God forbid;
Because as Iudas did it, it was most wicked, he doing it by the instigation of the diuell, his heart being possessed with couetousnesse and blinded with infidelitie,
Because as Iudas did it, it was most wicked, he doing it by the instigation of the Devil, his heart being possessed with covetousness and blinded with infidelity,
for the lamenesse thereof doth not enter into the soule, neither proceedeth from the soule, but from the bodie, though the soule be the cause of the motion.
for the lameness thereof does not enter into the soul, neither Proceedeth from the soul, but from the body, though the soul be the cause of the motion.
or the wickednesse of man defile his holinesse. The incestuous wickednesse of Absolon, the mischieuous purpose of Achitophel, the hatred of Iosephs brethren,
or the wickedness of man defile his holiness. The incestuous wickedness of Absalom, the mischievous purpose of Ahithophel, the hatred of Joseph's brothers,
because he doth not eat him effectually: for this should argue there is no life in the flesh of Christ: contrary to that Ioh. 6.54. He that eateth of the flesh of the sonne of man, must needes haue life.
Because he does not eat him effectually: for this should argue there is no life in the Flesh of christ: contrary to that John 6.54. He that Eateth of the Flesh of the son of man, must needs have life.
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and maketh request also for vs. The Apostle hath before proued, that if any thing should make vs tremble and stand in feare of damnation, it should bee one of these two:
and makes request also for us The Apostle hath before proved, that if any thing should make us tremble and stand in Fear of damnation, it should be one of these two:
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Now that we being in Christ, the remainder and relikes of that corruption which we shall onely shake off in death, cannot make vs subject to the curse of God, he hath proued from the first to the seuenteenth verse going before.
Now that we being in christ, the remainder and Relics of that corruption which we shall only shake off in death, cannot make us Subject to the curse of God, he hath proved from the First to the Seventeenth verse going before.
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but onely the chastisement of a Father, he proued from the 17. to the end of the 32. vers. Hauing proued these two points, he now maketh a most comfortable conclusion, demanding a question by way of a challenge,
but only the chastisement of a Father, he proved from the 17. to the end of the 32. vers. Having proved these two points, he now makes a most comfortable conclusion, demanding a question by Way of a challenge,
thirdly, sitteth at the right hand of the Father: fourthly, and maketh intercession for vs. First, for his death, how this saueth vs from damnation: it is two waies:
Thirdly, Sitteth At the right hand of the Father: fourthly, and makes Intercession for us First, for his death, how this Saveth us from damnation: it is two ways:
The worthinesse of his person appeareth in this, that he was the Son of God by eternall generation, who for his obedience and humbling of himselfe in the shape of a seruant to so cursed a death, might worthily haue merited the saluation of a thousand worlds.
The worthiness of his person appears in this, that he was the Son of God by Eternal generation, who for his Obedience and humbling of himself in the shape of a servant to so cursed a death, might worthily have merited the salvation of a thousand world's.
we haue this comfort, that no sinne is vnsatisfied or vnexpiated, since he is deliuered from the power of darknesse and of death vnder which he was kept,
we have this Comfort, that no sin is unsatisfied or unexpiated, since he is Delivered from the power of darkness and of death under which he was kept,
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And this was represented in the scape-goat, ( Leuit. 16.21.) who hauing all the sinnes of the people laid vpon him, was sent into an vninhabitable place, where he was neuer heard of againe, set downe to be in the wildernesse, by the hand of a man appointed.
And this was represented in the scapegoat, (Levites 16.21.) who having all the Sins of the people laid upon him, was sent into an uninhabitable place, where he was never herd of again, Set down to be in the Wilderness, by the hand of a man appointed.
And as heere Christ is said to be sitting, so else where he is said to be standing: as Act. 7.56. Stephen saw the Sonne of man standing at the right hand of God.
And as Here christ is said to be sitting, so Else where he is said to be standing: as Act. 7.56. Stephen saw the Son of man standing At the right hand of God.
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but the phrase is fetched from the custome of great Princes, who vse to set them on their right hand, whom they meane to make their equals, as Gen. 41.40. Ioseph was set at the right hand of Pharaoh being made ruler ouer all Egypt: and 1. King. 2.19. Salosom set Bathsheba his mother on the right hand:
but the phrase is fetched from the custom of great Princes, who use to Set them on their right hand, whom they mean to make their equals, as Gen. 41.40. Ioseph was Set At the right hand of Pharaoh being made ruler over all Egypt: and 1. King. 2.19. Salosom Set Bathsheba his mother on the right hand:
Secondly vnderstand, that this sitting at Gods right hand, though it was due to his humane nature and flesh from the moment of his conception and vniting the flesh to his diuine nature,
Secondly understand, that this sitting At God's right hand, though it was due to his humane nature and Flesh from the moment of his conception and uniting the Flesh to his divine nature,
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Thirdly, for this his sitting, that is, the receiuing of his absolute authority, though Christ as God neuer receiued it being equall to God, much lesse after his ascension,
Thirdly, for this his sitting, that is, the receiving of his absolute Authority, though christ as God never received it being equal to God, much less After his Ascension,
and by that was more manifested to be so, then he was vpon the earth. This also he sheweth himselfe, Iob. 17.24. when he praied to be glorified with the same glory he had with his Father from the beginnig;
and by that was more manifested to be so, then he was upon the earth. This also he shows himself, Job 17.24. when he prayed to be glorified with the same glory he had with his Father from the beginning;
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first, we learne by this, that he doth inrich his Church generally, and euery member particularly, with so many graces 〈 ◊ 〉 the holy Ghost as shall be necessary to the glory of the head, the edification of the whole body,
First, we Learn by this, that he does enrich his Church generally, and every member particularly, with so many graces 〈 ◊ 〉 the holy Ghost as shall be necessary to the glory of the head, the edification of the Whole body,
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and the saluation of euery particular member, according as it is set downe Eph. 5.26.27. that this Church might be without spot or wrinkle, and without blame.
and the salvation of every particular member, according as it is Set down Ephesians 5.26.27. that this Church might be without spot or wrinkle, and without blame.
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And this is our comfort, that since all power is giuen him, he that hath felt our infirmities hath the tempering of the cup of our afflictions, which we may boldlie drinke of,
And this is our Comfort, that since all power is given him, he that hath felt our infirmities hath the tempering of the cup of our afflictions, which we may boldly drink of,
And since while he was in his humanity on earth the diuell could not enter into a heard of swine without his licence and permission, Math. 8.32. and that as it is said in the Reu. 5.3. he doth so seale the doore as none can enter in vnles he open it:
And since while he was in his humanity on earth the Devil could not enter into a herd of Swine without his licence and permission, Math. 8.32. and that as it is said in the Reu. 5.3. he does so seal the door as none can enter in unless he open it:
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what shall we thinke he will doe now, being in his glory and at his Fathers elbow? And while he was in the flesh, being able by the word of his mouth to stay the raging of the sea, Mat. 8.26. much more now can he and will he represse the rage and fury of our persecutors when it please him.
what shall we think he will do now, being in his glory and At his Father's elbow? And while he was in the Flesh, being able by the word of his Mouth to stay the raging of the sea, Mathew 8.26. much more now can he and will he repress the rage and fury of our persecutors when it please him.
secondly, what benefits redound and arise to vs by these his requests for vs. For the first, that he is said to pray for vs, it is the exaltation and aduancement of Christ Iesus in the office of his eternall priest-hood, whereof there were two parts:
secondly, what benefits redound and arise to us by these his requests for us For the First, that he is said to pray for us, it is the exaltation and advancement of christ Iesus in the office of his Eternal priesthood, whereof there were two parts:
Now Christ was such a Priest, as the power of his sacrifice continueth for euer, and no more sacrifice is to be offered vp, as it is said Heb. 10.12. this man (meaning Christ) after he had once offered one sacrifice for sinne, sitteth for euer at the right hand of God.
Now christ was such a Priest, as the power of his sacrifice Continueth for ever, and no more sacrifice is to be offered up, as it is said Hebrew 10.12. this man (meaning christ) After he had once offered one sacrifice for sin, Sitteth for ever At the right hand of God.
not as he did vpon the earth, when he prostrated himselfe to the ground, and lifted vp his eies to heauen with trembling of heart and anguish of minde, offering vp praiers, as Heb. 5.7. with strong cries and teares vnto God, being himselfe then but as a seruant to his Father:
not as he did upon the earth, when he prostrated himself to the ground, and lifted up his eyes to heaven with trembling of heart and anguish of mind, offering up Prayers, as Hebrew 5.7. with strong cries and tears unto God, being himself then but as a servant to his Father:
but he exerciseth this office now not by any submission of gesture, but by representing and setting before the eyes of his Father his sacrifice fresh and bleeding, which turneth his Fathers countenance from our indignities and misdeeds to looke vpon himselfe, as Heb. 9.24. He is entred into heauen to appeare now in the sight of God for vs, standing there to be beholden.
but he Exerciseth this office now not by any submission of gesture, but by representing and setting before the eyes of his Father his sacrifice fresh and bleeding, which turns his Father's countenance from our indignities and misdeeds to look upon himself, as Hebrew 9.24. He is entered into heaven to appear now in the sighed of God for us, standing there to be beholden.
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first, by this he fulfilleth all the types and figures of the law, that heereby he might fully declare vnto vs that he is the euerlasting Priest, prefigured by them that were vnder the law, as Heb. 10.19. hee is said to enter into the sanctuary of heauenly places:
First, by this he fulfilleth all the types and figures of the law, that hereby he might Fully declare unto us that he is the everlasting Priest, prefigured by them that were under the law, as Hebrew 10.19. he is said to enter into the sanctuary of heavenly places:
The second benefit is, that all our praiers be sanctified, and doe ascend to the seat of God through his petitions, that is, through his appearing before his Father they shal be heard of his Father. Hereupon Paul faith, Rom. 5.2. By him we haue accesse to the throne of grace to offer vp the sweet sacrifices of our selues by Christ, who hath made the way for vs;
The second benefit is, that all our Prayers be sanctified, and do ascend to the seat of God through his petitions, that is, through his appearing before his Father they shall be herd of his Father. Hereupon Paul faith, Rom. 5.2. By him we have access to the throne of grace to offer up the sweet Sacrifices of our selves by christ, who hath made the Way for us;
the Saints poure forth their incense, that is, their praiers, which is giuen to Christ hauing a golden censor, that he should put a new incense vpon them vpon the golden altar, which is himselfe, that they might haue a gracious sauor,
the Saints pour forth their incense, that is, their Prayers, which is given to christ having a golden censor, that he should put a new incense upon them upon the golden altar, which is himself, that they might have a gracious savour,
The third benefit of this his intercession, is that which we shall neuer fully feele nor perceiue till his last praier be granted he made Ioh. 17.21. that we might be one in God and himselfe, that is, when we shall haue a full contemplation of the maiestie of God.
The third benefit of this his Intercession, is that which we shall never Fully feel nor perceive till his last prayer be granted he made John 17.21. that we might be one in God and himself, that is, when we shall have a full contemplation of the majesty of God.
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for why should he pray any longer when his praier is granted? but by this we may see, that saluation of soules is no such easie matter as the world imagineth,
for why should he pray any longer when his prayer is granted? but by this we may see, that salvation of Souls is no such easy matter as the world imagineth,
Neuerthelesse in all these things we are more then conquerers through him that loued vs. THE Apostle vpon the heauenly and Christian security set downe in the premises, inferreth and brings in a most constant and comfortable resolution vpon a stout magnanimity and spirituall courage by him conceiued, that is, that it is impossible any thing should make vs fall from the fauour of God which is in Christ. The reason is this;
Nevertheless in all these things we Are more then conquerors through him that loved us THE Apostle upon the heavenly and Christian security Set down in the premises, infers and brings in a most constant and comfortable resolution upon a stout magnanimity and spiritual courage by him conceived, that is, that it is impossible any thing should make us fallen from the favour of God which is in christ. The reason is this;
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and wherein hee comprehendeth all other, these being the worst, wee are more then conquerers: therefore neither anguish, famine, &c. can separate vs from the loue of God.
and wherein he comprehendeth all other, these being the worst, we Are more then conquerors: Therefore neither anguish, famine, etc. can separate us from the love of God.
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that since Christ sits at the right hand of his father, and there shal sit till all his children be fully glorified, let vs take the greatest extremities that can light vpon the flesh:
that since christ sits At the right hand of his father, and there shall fit till all his children be Fully glorified, let us take the greatest extremities that can Light upon the Flesh:
or anguish, that is, such inward perplexity or distresse in soule that we are at our wits end, like Lot, Gen. 19.8. that must either giue forth his daughters or the Angels to the filthy Sodomites:
or anguish, that is, such inward perplexity or distress in soul that we Are At our wits end, like Lot, Gen. 19.8. that must either give forth his daughters or the Angels to the filthy Sodomites:
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and the Lord in the middest of these shall either send vs miraculous deliuerance, as hee did to Daniel, Da. 6.22. when he stopped the mouth of the lion, that he could not hurt him:
and the Lord in the midst of these shall either send us miraculous deliverance, as he did to daniel, Da. 6.22. when he stopped the Mouth of the Lion, that he could not hurt him:
or else hee will so qualifie the miseries that shall beare vpon vs, with such extraordinary comfort, that we would not exchange our aduersitie to ensnare our consciences with conditions in seruing of God,
or Else he will so qualify the misery's that shall bear upon us, with such extraordinary Comfort, that we would not exchange our adversity to ensnare our Consciences with conditions in serving of God,
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and the Angels shall be readie to carrie vs into the bosome of God, and our enemies shall stand astonished to see the courage of our christian soule so willingly embracing death in which is life,
and the Angels shall be ready to carry us into the bosom of God, and our enemies shall stand astonished to see the courage of our christian soul so willingly embracing death in which is life,
What shall separate vs, &c. Secondly, he interposeth and bringeth in a testimonie out of the 44. Psalme, to shew that he doth not put it by supposition, that these troubles may come, or may not come:
What shall separate us, etc. Secondly, he interposeth and brings in a testimony out of the 44. Psalm, to show that he does not put it by supposition, that these Troubles may come, or may not come:
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Thirdly, hauing described the necessitie of these miseries that shall befall the elect, the demand or question is most triumphantly answered, when he saith;
Thirdly, having described the necessity of these misery's that shall befall the elect, the demand or question is most triumphantly answered, when he Says;
onely in the words, To be separate from the loue of Christ, we must not vnderstand it actiuely but passiuely, not of the loue wherewith we loue Christ,
only in the words, To be separate from the love of christ, we must not understand it actively but passively, not of the love wherewith we love christ,
For though our loue to Christ is so substantially rooted in our hearts, as that it is ( Cant. 8.6.) strong as death which ouercometh all things, hard as the graue that swalloweth vp all things,
For though our love to christ is so substantially rooted in our hearts, as that it is (Cant 8.6.) strong as death which Overcometh all things, hard as the graven that swalloweth up all things,
that we that are Christians do as verily looke for these miseries, as we do for the rising of the Sunne, the Prophet setting it down as an absolute purpose of God not to bee preuented nor auorded,
that we that Are Christians do as verily look for these misery's, as we do for the rising of the Sun, the Prophet setting it down as an absolute purpose of God not to be prevented nor auorded,
for they names sake: that is, because thou opposest thy selfe against Anrichrist, and dost not fall downe nor bow to Baal, nor dost not fashion thy selfe after the world, in swallowing vp their iolities and delights.
for they names sake: that is, Because thou opposest thy self against Anrichrist, and dost not fallen down nor bow to Baal, nor dost not fashion thy self After the world, in swallowing up their Jollities and delights.
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Wherein obserue, that true Christians are not only subiect to common miseries, as those that beare the face of fleshly Adam, but to some peculiar calamities that neuer disquiet the wicked:
Wherein observe, that true Christians Are not only Subject to Common misery's, as those that bear the face of fleshly Adam, but to Some peculiar calamities that never disquiet the wicked:
or burneth them in his displeasure, or bloweth them from his presence like the stubble. Secondly obserue, where it is said, We are killed for thy names sake:
or burns them in his displeasure, or blows them from his presence like the stubble. Secondly observe, where it is said, We Are killed for thy names sake:
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that though God doth neuer chastise any man vniustly, because hee may haue occasion enough to afflict him for his owne corruption, whereby he may be humbled:
that though God does never chastise any man unjustly, Because he may have occasion enough to afflict him for his own corruption, whereby he may be humbled:
yet heerein appeareth his infinite wisedome, that hee maketh the cause of our sufferings to be more honorable, bearing this title and superscription, for the name of God, the puritie of religion,
yet herein appears his infinite Wisdom, that he makes the cause of our sufferings to be more honourable, bearing this title and superscription, for the name of God, the purity of Religion,
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for if we would partake with them in their lusts we might goe free: For if Balaam would curse the people, hee might soone rise to promotion, Numb. 22.37. and if Michaiah would please the king in his Prophesie hee need not befed with the bread of affliction, 1. King. 22.27. and if the three children would worship Nabuchadnezzars Image, they might easily escape the fornace: Dan. 3.12. but we must keepe our standing, and not shrinke a foor• from the foolishnesse of the Gospell, what stormes soeuer may arise:
for if we would partake with them in their Lustiest we might go free: For if balaam would curse the people, he might soon rise to promotion, Numb. 22.37. and if Michaiah would please the King in his Prophesy he need not befed with the bred of affliction, 1. King. 22.27. and if the three children would worship Nebuchadnezars Image, they might Easily escape the furnace: Dan. 3.12. but we must keep our standing, and not shrink a foor• from the foolishness of the Gospel, what storms soever may arise:
that forasmuch as our suffrings are ioyned with Gods glorie, and are brought vpon vs for Gods glorie, we may be sure they shall haue a good issue, and shall end well:
that forasmuch as our sufferings Are joined with God's glory, and Are brought upon us for God's glory, we may be sure they shall have a good issue, and shall end well:
but Paul (2. Thes. 1.5.6.) prooueth, that it is impossible (since we that are thus tossed and vexed as it were in the whirlepoole of sorrowes, are better then the world,
but Paul (2. Thebes 1.5.6.) proveth, that it is impossible (since we that Are thus tossed and vexed as it were in the whirlpool of sorrows, Are better then the world,
that since we doe suffer at their hands who are woorse then our selues, it is a sure token that there shall come a reuelation of Gods iudgement, wherein the iron rod of the Lords wrath shall bruise them soule and bodie,
that since we do suffer At their hands who Are Worse then our selves, it is a sure token that there shall come a Revelation of God's judgement, wherein the iron rod of the lords wrath shall bruise them soul and body,
when wee shall be caried vp, with S. Paul into the third heauen, and with Lazarus into Abrahams bosome, and when the vengeance of the Lord shall pursue our enemies, driuing them from his presence and from the glorie of his power, 2. Thes. 1.9.
when we shall be carried up, with S. Paul into the third heaven, and with Lazarus into Abrahams bosom, and when the vengeance of the Lord shall pursue our enemies, driving them from his presence and from the glory of his power, 2. Thebes 1.9.
So that if our sufferings be for God, we must lay our foundation onely in Christ crucified, harbouring and maintaining a pure conscience in an vndefiled heart, not stained with hypocrisie,
So that if our sufferings be for God, we must lay our Foundation only in christ Crucified, harbouring and maintaining a pure conscience in an undefiled heart, not stained with hypocrisy,
Secondly, the indignitie they offer vs, and the disgrace, not onely to slay vs, but to slay vs like beasts, to set foorth and expresse their exceeding rancor and malice toward vs.
Secondly, the indignity they offer us, and the disgrace, not only to slay us, but to slay us like beasts, to Set forth and express their exceeding rancour and malice towards us
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Concerning the crueltie and indignitie hath beene vsed toward Gods •aints for the old Testament, let the Apostle to the Hebr. 11.36 speake, who teckoneth vp twelue seue all kindes and sorts of persecutions, wherewith the faithfull haue bene pursued,
Concerning the cruelty and indignity hath been used towards God's •aints for the old Testament, let the Apostle to the Hebrew 11.36 speak, who teckoneth up twelue seue all Kinds and sorts of persecutions, wherewith the faithful have be pursued,
And how they haue beene vsed since Christ his ascension, the stories of the ten persecutions in the Primitiue church do tel vs, that Christians were so odious as they were out of the protection of law,
And how they have been used since christ his Ascension, the stories of the ten persecutions in the Primitive Church do tell us, that Christians were so odious as they were out of the protection of law,
We are killed all the day Wherein obserue, that it is a portion ordained to euery Christian, not to bee exempt from any calamitie• common with the wicked,
We Are killed all the day Wherein observe, that it is a portion ordained to every Christian, not to be exempt from any calamitie• Common with the wicked,
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For this must be the Christian mans account, not to bee cast and cassiered out of this warfare till death hath perfited our sanctification: as Hebr. 10.33.
For this must be the Christian men account, not to be cast and cassiered out of this warfare till death hath perfited our sanctification: as Hebrew 10.33.
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the Apostle reckoning vp the afflictions of the godly, as partly while they were made a gazing stocke by reproches, partly while they suffered with other in compassion, mourning to see them distressed, partly while they did beare the losse of goods cheerefully,
the Apostle reckoning up the afflictions of the godly, as partly while they were made a gazing stock by Reproaches, partly while they suffered with other in compassion, mourning to see them distressed, partly while they did bear the loss of goods cheerfully,
yet as if this were but a small matter, and as if yet they were farre short in their reckoning, chap. 12.4. hee telleth them they haue not yet resisted vnto bloud, nor suffered death;
yet as if this were but a small matter, and as if yet they were Far short in their reckoning, chap. 12.4. he Telleth them they have not yet resisted unto blood, nor suffered death;
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howbeit God appoineth all to some, I doe not say affliction, but persecution, for in the scripture we reade of a double martyrdome, Cruentum and Incruentum, a bloudy martyrdome,
howbeit God appoineth all to Some, I do not say affliction, but persecution, for in the scripture we read of a double martyrdom, Cruentum and Incruentum, a bloody martyrdom,
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and a martyrdome without bloud, as when we suffer any shame, imprisonment, losse of goods, &c. And this appeareth in two of the first enemies of Gods Church, Ismael and Esau; the first scoffed at his brother Isaac, the other out of the hidden malice of his heart could say, If my Father die, I will haue Iacobs life.
and a martyrdom without blood, as when we suffer any shame, imprisonment, loss of goods, etc. And this appears in two of the First enemies of God's Church, Ishmael and Esau; the First scoffed At his brother Isaac, the other out of the hidden malice of his heart could say, If my Father die, I will have Iacobs life.
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So as though we escape bloud, yet wee must witnesse the trueth of Christ by bearing at least the sting of the tongue, from which neuer any of vs was exempted.
So as though we escape blood, yet we must witness the truth of christ by bearing At lest the sting of the tongue, from which never any of us was exempted.
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meaning thereby, that a man should not refuse to bestow any thing vpon the field of Grace, that is, the Gospell, that thereby hee may enter into the kingdome of glorie.
meaning thereby, that a man should not refuse to bestow any thing upon the field of Grace, that is, the Gospel, that thereby he may enter into the Kingdom of glory.
yet are wee strengthened and renewed in our soules and consciences, that wee are not carefull to answer the greatest tyrant vpon the earth, that that God whom wee serue is able and will deliuer vs from the sting and poison of any torment;
yet Are we strengthened and renewed in our Souls and Consciences, that we Are not careful to answer the greatest tyrant upon the earth, that that God whom we serve is able and will deliver us from the sting and poison of any torment;
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but euen feele the iustice of God vpon them for their sinnes, and in the instant of their dissolution they seeme to be void of inward heauenly power to strengthen them,
but even feel the Justice of God upon them for their Sins, and in the instant of their dissolution they seem to be void of inward heavenly power to strengthen them,
for the Lord will comfort the abiect, bring light out of darknesse, and as 2. Cor. 4.11. make the life of Iesus manifest in our flesh, by our being deliuered vp to death for his sake.
for the Lord will Comfort the abject, bring Light out of darkness, and as 2. Cor. 4.11. make the life of Iesus manifest in our Flesh, by our being Delivered up to death for his sake.
some haue lifted vp their hands when they were halfe consumed, verifying this speech in Esay 43.2. Neither shall the waters drowne thee, nor the fire burne thee, nor the flame kindle vpon thee:
Some have lifted up their hands when they were half consumed, verifying this speech in Isaiah 43.2. Neither shall the waters drown thee, nor the fire burn thee, nor the flame kindle upon thee:
and by seeing our enemies consumed in our stead; and this is two-fold, either extraordinarily immediate, or extraordinarily mediate. The first appeareth Act. 5.19.
and by seeing our enemies consumed in our stead; and this is twofold, either extraordinarily immediate, or extraordinarily mediate. The First appears Act. 5.19.
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& the prison doores being watched, the Angel of God smote him on the side, and his chames fell off, & he was brought through the first and second watch,
& the prison doors being watched, the Angel of God smote him on the side, and his chames fell off, & he was brought through the First and second watch,
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and the praiers of the church did disappoint the purpose of the tyrant, whose hands were not yet washed from the blood of Iames, whom he had killed with the sword.
and the Prayers of the Church did disappoint the purpose of the tyrant, whose hands were not yet washed from the blood of James, whom he had killed with the sword.
and when hee would not, standing vpon the law of the Romanes, ( Act. 22.25.) that no man should be scourged before he was condemned, his enemies were glad to intreate him to goe.
and when he would not, standing upon the law of the Romans, (Act. 22.25.) that no man should be scourged before he was condemned, his enemies were glad to entreat him to go.
and he that made the three children dance in the fierie fornace, when they that put them in were killed with the heat of the ouens mouth, he can and will cheare vs,
and he that made the three children dance in the fiery furnace, when they that put them in were killed with the heat of the ovens Mouth, he can and will cheer us,
and when euen in her sisters time she was as a lambe to be led foorth to the shambles, it pleased the Lord to snatch her out of the mouthes of the mighty,
and when even in her Sisters time she was as a lamb to be led forth to the shambles, it pleased the Lord to snatch her out of the mouths of the mighty,
or else in the confirmation of others, they being emboldened by the Lords hand on vs, to assure themselues he will not leaue them destitute in the like extremitie.
or Else in the confirmation of Others, they being emboldened by the lords hand on us, to assure themselves he will not leave them destitute in the like extremity.
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how in the heat of the disciples afflictions, and when it was counted little better then insurrection to flocke to sermons, the people sold their possessions to buy a good conscience,
how in the heat of the Disciples afflictions, and when it was counted little better then insurrection to flock to Sermons, the people sold their possessions to buy a good conscience,
Examples of the latter wee may see in the testimony of Paul, who said his bonds were famous in the Court of the Emperor, and by that others were taught to preach more boldly: and 2. Tim. 2.10.
Examples of the latter we may see in the testimony of Paul, who said his bonds were famous in the Court of the Emperor, and by that Others were taught to preach more boldly: and 2. Tim. 2.10.
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then had Obadiah hid an hundred of the Lords Prophets in a caue, (1. King. 18.4.) that neuer bowed their knees to Baal. For the Lord doth but laugh at the policies of the wicked,
then had Obadiah hid an hundred of the lords prophets in a cave, (1. King. 18.4.) that never bowed their knees to Baal. For the Lord does but laugh At the policies of the wicked,
then we would lose our gaine: which we may see, Act. 16.19. where Paul and Silas were haled before the Magistrates, onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining.
then we would loose our gain: which we may see, Act. 16.19. where Paul and Silas were haled before the Magistrates, only for casting out the Spirit of divination in the maid that god her Masters great advantage by divining.
Yea such and so vehement are our naturall and earthly affections, and so great our greedinesse to enioy the pleasures of our life, that the mariage of a wife,
Yea such and so vehement Are our natural and earthly affections, and so great our greediness to enjoy the pleasures of our life, that the marriage of a wife,
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but that wee may hold our confidence in a hope sure and stedfast, which shall at the last giue vs entrance into the veile, whither Christ our forerunner is for vs entred in. Heb. 6.29.
but that we may hold our confidence in a hope sure and steadfast, which shall At the last give us Entrance into the veil, whither christ our forerunner is for us entered in. Hebrew 6.29.
wherein he doth couragiously challenge, and exultantly triumph ouerall creatures, being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had loued him in Christ.
wherein he does courageously challenge, and exultantly triumph overall creatures, being assured that nothing that ever was created could finally separate him from that love wherewith the Lord had loved him in christ.
first, in the enumeration or reckoning vp of some particulars, which if any thing could seuer vs from the Lord, it were likely to bee some of these he named.
First, in the enumeration or reckoning up of Some particulars, which if any thing could sever us from the Lord, it were likely to be Some of these he nam.
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Secondly, because the Apostle could not insist in the induction or bringing in of particulars, he vseth a generall comprehension of all things, that nothing might bee excepted;
Secondly, Because the Apostle could not insist in the induction or bringing in of particulars, he uses a general comprehension of all things, that nothing might be excepted;
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because it is tedious through afflictions, yet they can wish with Balaam, Num. 23. vers. 10. that their last end may be like theirs, who alwaies resigne vp their soules in rest vnto the Lord.
Because it is tedious through afflictions, yet they can wish with balaam, Num. 23. vers. 10. that their last end may be like theirs, who always resign up their Souls in rest unto the Lord.
because they depart like the light of a candle, and some of the elect die troublesomely, whereby Satan maketh his instruments to condemne the generation of the godly:
Because they depart like the Light of a candle, and Some of the elect die troublesomely, whereby Satan makes his Instruments to condemn the generation of the godly:
yet in their inward man, they doe not onely patiently expect, but deepely sigh for the day of their dissolution, that being vncloathed of this corruption, they may be crowned with the Lords glorie:
yet in their inward man, they do not only patiently expect, but deeply sighs for the day of their dissolution, that being Unclothed of this corruption, they may be crowned with the lords glory:
and the first fruits of the Lords loue, and vnto whom he hath sealed and assured pardon of their sinne, they do know they haue cause to expect the reuelation and shew of their happinesse, being heere tossed with sundrie waues of perplexed miseries,
and the First fruits of the lords love, and unto whom he hath sealed and assured pardon of their sin, they do know they have cause to expect the Revelation and show of their happiness, being Here tossed with sundry waves of perplexed misery's,
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so as though Paul was taken vp into the third heauen, yet hee cried, Who shall deliuer me from this body of sinne? For heere wee know our selues to be scarce worth the ground we go on, we are so worne with care, and so ground with affliction:
so as though Paul was taken up into the third heaven, yet he cried, Who shall deliver me from this body of sin? For Here we know our selves to be scarce worth the ground we go on, we Are so worn with care, and so ground with affliction:
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as they haue not onely giuen vp themselues to naturall death, but euen suffered violent death, embracing it as chearefully as the souldier that comes (after his valour shewed) to be made a knight,
as they have not only given up themselves to natural death, but even suffered violent death, embracing it as cheerfully as the soldier that comes (After his valour showed) to be made a knight,
for there is no temptation in this life, neither excessiue pleasure, nor abundant profit, not magnificent state that a righteous soule will not forgoe, rather then forsake the righteousnesse of C••••,
for there is no temptation in this life, neither excessive pleasure, nor abundant profit, not magnificent state that a righteous soul will not forgo, rather then forsake the righteousness of C••••,
and with Paul ( Phil. 3.8.) to esteeme all things but as the excrement of a dog in comparison of the security and confidence we haue of the Lords loue towards vs,
and with Paul (Philip 3.8.) to esteem all things but as the excrement of a dog in comparison of the security and confidence we have of the lords love towards us,
as the good are called ( Eph. 1.21.) Powers and Principalities, and so are the bad called by the same name, Colos. 2.15. where Christ is said to spoile and to traduce Principalities & Powers to open shame: and Eph. 6.12. We must fight against Principalities and Powers:
as the good Are called (Ephesians 1.21.) Powers and Principalities, and so Are the bad called by the same name, Colos 2.15. where christ is said to spoil and to traduce Principalities & Powers to open shame: and Ephesians 6.12. We must fight against Principalities and Powers:
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and also because in other places of the scripture where these same words are vsed to expresse the good Angels, there is alwaies more added to their stile, as Eph. 1.20. Thrones and Dominations are mentioned besides the other.
and also Because in other places of the scripture where these same words Are used to express the good Angels, there is always more added to their style, as Ephesians 1.20. Thrones and Dominations Are mentioned beside the other.
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first, the great Beast, that is, the Romane Empire, where was a name of blasphemie written in his fore-head, which though it could with Eliah call fire from heauen,
First, the great Beast, that is, the Roman Empire, where was a name of blasphemy written in his forehead, which though it could with Elijah call fire from heaven,
But it may be said, will the Angels that are the messengers of God attempt any such thing as to part God and vs? No, it is impossible, howsoeuer the Apostle speaketh excessiuely from the exultation & ioy of his spirit;
But it may be said, will the Angels that Are the messengers of God attempt any such thing as to part God and us? No, it is impossible, howsoever the Apostle speaks excessively from the exultation & joy of his Spirit;
for he reasons ab impossibili, as if he should say, if Angels, which be the most excellent and most powerfull creatures, could attempt to separate vs from the loue of God, yet they could not;
for he Reasons ab impossibili, as if he should say, if Angels, which be the most excellent and most powerful creatures, could attempt to separate us from the love of God, yet they could not;
After this maner this Apostle speaketh Galat. 1.8. If an Angel from heauen should preach any other doctrine (which is impossible) let him be accursed. So Rom. 9.3. Paul wisheth himselfe accursed to redeeme the Iewes:
After this manner this Apostle speaks Galatians 1.8. If an Angel from heaven should preach any other Doctrine (which is impossible) let him be accursed. So Rom. 9.3. Paul wishes himself accursed to Redeem the Iewes:
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This also appeareth by that in the Reuelation 12.4. that the red Dragon cannot doe it, though with his taile hee can draw starres from heauen, that is, discouer the hypocrisy of some great professors:
This also appears by that in the Revelation 12.4. that the read Dragon cannot do it, though with his tail he can draw Stars from heaven, that is, discover the hypocrisy of Some great professors:
and sought to aduance and lift vp himselfe againe to heauen by destroying the woman and her seede, that is, by withstanding the saluation of the elect.
and sought to advance and lift up himself again to heaven by destroying the woman and her seed, that is, by withstanding the salvation of the elect.
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For the other, Neither things present, that may be knowen, nor things to come, which may seeme to be doubtfull, can make any separation of God from vs;
For the other, Neither things present, that may be known, nor things to come, which may seem to be doubtful, can make any separation of God from us;
as that nothing can separate vs, speaking generally of all, which is proued also by many things and speeches before, as verse 23. Wee grone for the redemption of our body.
as that nothing can separate us, speaking generally of all, which is proved also by many things and Speeches before, as verse 23. we groan for the redemption of our body.
Did Paul onely grone? And verse 35. Who shall separate vs from the loue of God? Was Paul only beloued? And verse 36. Wee are killed all the day, and we are more than conquerers; including all the faithfull.
Did Paul only groan? And verse 35. Who shall separate us from the love of God? Was Paul only Beloved? And verse 36. we Are killed all the day, and we Are more than conquerors; including all the faithful.
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A man may know certainly whether hee bee a Christian, and truly ingrafted into Christ, prooued by the first of Iohn 4.13. By this we may know we are •n Christ, because we haue his spirit.
A man may know Certainly whither he be a Christian, and truly ingrafted into christ, proved by the First of John 4.13. By this we may know we Are •n christ, Because we have his Spirit.
Doe yet not know vnlesse ye haue the spirit of Christ, ye be reprobates? Againe, a man may know whether he be led by this spirit by the fruits of this life;
Do yet not know unless you have the Spirit of christ, you be Reprobates? Again, a man may know whither he be led by this Spirit by the fruits of this life;
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for we see by experience, that none haue such securitie, but they sometimes despaire through their owne feeling and priuitie of their sinnes, which present themselues, so many and so deformed;
for we see by experience, that none have such security, but they sometime despair through their own feeling and privity of their Sins, which present themselves, so many and so deformed;
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and so vehement is the perturbation of their spirits rising from their owne vnworthinesse, as they seeme forsaken of the Lord, and much disquieted in themselues:
and so vehement is the perturbation of their spirits rising from their own unworthiness, as they seem forsaken of the Lord, and much disquieted in themselves:
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and that wee shall thinke the Lord hath shut his compassion from vs, yet shall wee at the last be raised vp to behold the Sun-beames of the Lords loue:
and that we shall think the Lord hath shut his compassion from us, yet shall we At the last be raised up to behold the Sunbeam of the lords love:
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THe Apostle hauing formerly taught vs what way the Lord had allotted for vs to walke to heauen, to wit, by the same line that Christ his naturall Sonne ascended, that is through a crowne of thornes,
THe Apostle having formerly taught us what Way the Lord had allotted for us to walk to heaven, to wit, by the same line that christ his natural Son ascended, that is through a crown of thorns,
for wee are might so much by the insensible creatures that wait for it themselues, nature informing them that their subiection to vanitie shal haue an end:
for we Are might so much by the insensible creatures that wait for it themselves, nature informing them that their subjection to vanity shall have an end:
but this is onely spoken in way of comparison, by a figuratiue or borrowed speech, speaking that of the dumbe creature, which is onely to be applied to vs of vnderstanding:
but this is only spoken in Way of comparison, by a figurative or borrowed speech, speaking that of the dumb creature, which is only to be applied to us of understanding:
for if there be such a feruent desire, a longing, a sighing, and a mourning in these senselesse creatures for our deliuerance from this bondage of corruption, vnder which wee are now held:
for if there be such a fervent desire, a longing, a sighing, and a mourning in these senseless creatures for our deliverance from this bondage of corruption, under which we Are now held:
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how much greater then should our desires, willes, and affections, our sighings and mournings be, who are sensibly and feelingly to be made partakers of this heauenly glorie? and to this end is their feruencie brought in, to stirre vs vp to the like or greater,
how much greater then should our Desires, wills, and affections, our sighings and mournings be, who Are sensibly and feelingly to be made partakers of this heavenly glory? and to this end is their fervency brought in, to stir us up to the like or greater,
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as a thing more neerely concerning vs. The like phrase of Scripture attributing life, sense, desire and affections to dumbe creatures is vsed in many places; as Psal. 114.3.4.
as a thing more nearly Concerning us The like phrase of Scripture attributing life, sense, desire and affections to dumb creatures is used in many places; as Psalm 114.3.4.
that since these sensilesse creatures in their obedience in their kinde seemed to see this glorie and triumph at it, much more should the people themselues that visibly saw it,
that since these sensilesse creatures in their Obedience in their kind seemed to see this glory and triumph At it, much more should the people themselves that visibly saw it,
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and sensibly felt it, be rauished as it were with ioy at the so powerful presence of the Lord, in making the sea as the drie land for their escape and rescue from the sword of their enemies.
and sensibly felt it, be ravished as it were with joy At the so powerful presence of the Lord, in making the sea as the dry land for their escape and rescue from the sword of their enemies.
but the beautie of the Lord appearing in them by their obedience in obseruing that course wherein they are set, heereby inuiting and stirring vs vp that haue sense, feeling, reason and vnderstanding to be more mindfull in our praise and thankesgiuing to God, who are filled with greater plenty,
but the beauty of the Lord appearing in them by their Obedience in observing that course wherein they Are Set, hereby inviting and stirring us up that have sense, feeling, reason and understanding to be more mindful in our praise and thanksgiving to God, who Are filled with greater plenty,
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as if it feared lest hee would trouble the dead as he did the liuing; teaching vs by this, that if the insensible creatures doe seeme to spread their boughes,
as if it feared lest he would trouble the dead as he did the living; teaching us by this, that if the insensible creatures do seem to spread their boughs,
and are kept but as a spoile and pray to saciate their bloudie and butcherly desires. So Ionah 3.7. sackcloth must be put vpon the beasts, and they must be kept from feeding, as if they sorrowed for the affliction hung ouer their land;
and Are kept but as a spoil and pray to saciate their bloody and butcherly Desires. So Jonah 3.7. Sackcloth must be put upon the beasts, and they must be kept from feeding, as if they sorrowed for the affliction hung over their land;
as deseruing iustly not onely to be plagued of God in their persons, but euen to be depriued of the vse and beenfit of the creatures whereby their present life was maintained.
as deserving justly not only to be plagued of God in their Persons, but even to be deprived of the use and beenfit of the creatures whereby their present life was maintained.
and for his pollutions on the earth, and longing after the aduancement of the sonnes of God to glory, to set the sharper edge on vs, who are to taste as it were the full cup of the Lords bountie and glorie in the highest heauens, who will thus exalt the horne of his Saints.
and for his pollutions on the earth, and longing After the advancement of the Sons of God to glory, to Set the sharper edge on us, who Are to taste as it were the full cup of the lords bounty and glory in the highest heavens, who will thus exalt the horn of his Saints.
because they alwaies stand before the Lord & behold his glory, Mat. 18.10. It is true indeed as Lu. 15.10. That the Angels of God reioice at the conuersion of a sinner, because more glory is brought to God by his saluation;
Because they always stand before the Lord & behold his glory, Mathew 18.10. It is true indeed as Lu. 15.10. That the Angels of God rejoice At the conversion of a sinner, Because more glory is brought to God by his salvation;
Neither can it be meant of the reprobate Angels the brood of the diuell; for first they wait not for vs, vnlesse it be, as Ren. 12.4. the dragon waited for the deliuerie of the woman to destroy vs;
Neither can it be meant of the Reprobate Angels the brood of the Devil; for First they wait not for us, unless it be, as Ren. 12.4. the dragon waited for the delivery of the woman to destroy us;
because that is the time of the perfefection of then torment, at which they tremble, Lames 2.19. the diuell euer thinking that Christ hasteneth too fast and commeth before his time to torture him.
Because that is the time of the perfefection of then torment, At which they tremble, Lames 2.19. the Devil ever thinking that christ hasteneth too fast and comes before his time to torture him.
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and so much is plainly set foorth vers. 23. And not onely the creature, but wee also that haue the first fruits of the spirit do sigh, &c. bringing the elect,
and so much is plainly Set forth vers. 23. And not only the creature, but we also that have the First fruits of the Spirit do sighs, etc. bringing the elect,
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There shall come mockers which shall walke after their lusts, and say, where is the promise of his comming? thinking because the Lord hath beene patient so long,
There shall come mockers which shall walk After their Lustiest, and say, where is the promise of his coming? thinking Because the Lord hath been patient so long,
as loth to see it as their father the diuell, because then they shall receaue according to that they haue wrough•• the flesh, which at that time shall turne to their sighing and groaning,
as loath to see it as their father the Devil, Because then they shall receive according to that they have wrough•• the Flesh, which At that time shall turn to their sighing and groaning,
where we see the concordance and agreement as it were of the whole frame of heauen and earth, not •arring but ioining in one, that they might be at the end of their labour and vanitie by their dissolution and change of their subiection into immortalitie.
where we see the concordance and agreement as it were of the Whole frame of heaven and earth, not •arring but joining in one, that they might be At the end of their labour and vanity by their dissolution and change of their subjection into immortality.
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thought there had beene none left but himselfe to serue God, when the Lord vnknowen to him had reserued seuen thousand that had not bowed their knees to Baal. Fiftly, there are many hypocrites among vs, in which respect the sonnes of God on earth are not yet reuealed,
Thought there had been none left but himself to serve God, when the Lord unknown to him had reserved seuen thousand that had not bowed their knees to Baal. Fifty, there Are many Hypocrites among us, in which respect the Sons of God on earth Are not yet revealed,
as it was vndiscernable that in their deaths they should haue such seuerall ends. Howbeit the better sense for these words, When the sonnes of God shall be reuealed; is this:
as it was undiscernible that in their death's they should have such several ends. Howbeit the better sense for these words, When the Sons of God shall be revealed; is this:
or else he will not draw well; and the mule as Dauid saith, Psal. 32.9. must haue his mouth bound with the bitte and bridle lest hee come neere thee with his heele.
or Else he will not draw well; and the mule as David Says, Psalm 32.9. must have his Mouth bound with the bit and bridle lest he come near thee with his heel.
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so is there as great or greater difference betwixt the heauen and earth, & all the host therein which then were made for the furnishing of Gods house toward the entertainment of Adam his sonne in paradise,
so is there as great or greater difference betwixt the heaven and earth, & all the host therein which then were made for the furnishing of God's house towards the entertainment of Adam his son in paradise,
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and vnholsome smels, that the very corruption in the aire killeth both them & vs. Secondly, they are subiect to vanity in regard the wicked do enioy them,
and unwholesome smells, that the very corruption in the air kills both them & us Secondly, they Are Subject to vanity in regard the wicked do enjoy them,
the gay apparell of the proud and ambitious do fret as it were themselues that they should hide the shame of them that are so shamelesse to snatch at the maiestie of God,
the gay apparel of the proud and ambitious do fret as it were themselves that they should hide the shame of them that Are so shameless to snatch At the majesty of God,
the wine which is swilled in by the drunkards doth boile as it were in wrath that it was pressed out of the grape to heate their stomacks that deserue only to be inflamed by the fire of hell;
the wine which is swilled in by the drunkards does boil as it were in wrath that it was pressed out of the grape to heat their stomachs that deserve only to be inflamed by the fire of hell;
for the sinnes of the wicked are so heauie and burdensome, and their abuse of the creatures so intollerable, that the earth groneth that it cannot swallow them vp as it did Korah, Dathan, and Abiram, Numb. 16.32. or otherwise bee disburdened of them, though to her owne desolation, as it was in the vniuersall floud, Gen. 7.21.
for the Sins of the wicked Are so heavy and burdensome, and their abuse of the creatures so intolerable, that the earth groans that it cannot swallow them up as it did Korah, Dathan, and Abiram, Numb. 16.32. or otherwise be disburdened of them, though to her own desolation, as it was in the universal flood, Gen. 7.21.
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or any further refreshed by recreation then to make vs the fitter for the ranging of our selues within the compasse of our callings, heerein do we also make them subiect to vanitie,
or any further refreshed by recreation then to make us the fitter for the ranging of our selves within the compass of our callings, herein do we also make them Subject to vanity,
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but thou shalt endure, they shall waxe old as doth a garment: and Reuel. 21.1. I saw (saith Iohn ) a new heauen and a new earth, for the first heauen and the first earth were passed away;
but thou shalt endure, they shall wax old as does a garment: and Revel. 21.1. I saw (Says John) a new heaven and a new earth, for the First heaven and the First earth were passed away;
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but by reason of him (that is God) which hath subdued it vnder hope, that they might heerein obey the Creators commaundement, who was pleased to signifie by their wauering and transitorie estate what the weight of his displeasure was for the sinne of man;
but by reason of him (that is God) which hath subdued it under hope, that they might herein obey the Creators Commandment, who was pleased to signify by their wavering and transitory estate what the weight of his displeasure was for the sin of man;
Where learne the great seueritie of Gods iustice and vengeance for the rebellion of our first parents, which bounded not it selfe within the body of man who was the sole offender,
Where Learn the great severity of God's Justice and vengeance for the rebellion of our First Parents, which bounded not it self within the body of man who was the sole offender,
for we must not in our vaine and peruerse thoughts against the wisedome of God lessen the sinne of Adam, as being but the eating of an apple, which was a small matter,
for we must not in our vain and perverse thoughts against the Wisdom of God lessen the sin of Adam, as being but the eating of an apple, which was a small matter,
since he eat so temperately as but to ••ste of it, and did neither spoile nor digge vp any of the trees of the garden, making God as a hard and niggardlie master, that will take so exact an account and strict reckning of his Steward for euery particular fruit committed to his charge;
since he eat so temperately as but to ••ste of it, and did neither spoil nor dig up any of the trees of the garden, making God as a hard and niggardly master, that will take so exact an account and strict reckoning of his Steward for every particular fruit committed to his charge;
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for herein though it be but in secret, doeth he secretly charge God with crueltie, who as Abraham saith, Gen. 18.25. being Iudge of all the world, cannot but doe right.
for herein though it be but in secret, doth he secretly charge God with cruelty, who as Abraham Says, Gen. 18.25. being Judge of all the world, cannot but doe right.
Againe, the libertie that Adam had to fill himselfe of all the other trees, this one excepted, sheweth the admirable bountie of the Lord, that of all sorts of fruit he kept but one for himself,
Again, the liberty that Adam had to fill himself of all the other trees, this one excepted, shows the admirable bounty of the Lord, that of all sorts of fruit he kept but one for himself,
as of all the daies of the weeke he hath reserued but one in a speciall sort for his own vse, being herein more sparing to himself then to Adam or to vs,
as of all the days of the Week he hath reserved but one in a special sort for his own use, being herein more sparing to himself then to Adam or to us,
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because by speciall commaundement it was forbidden by God, wherein his rebellion was much increased, that could not be thankefull for the store he had,
Because by special Commandment it was forbidden by God, wherein his rebellion was much increased, that could not be thankful for the store he had,
weake, and not of power to arme himselfe, but also being followed and pursued of this vexation both in the continuance and in the end of his life, feeding sowerly vpon his labour,
weak, and not of power to arm himself, but also being followed and pursued of this vexation both in the Continuance and in the end of his life, feeding sowerly upon his labour,
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and dying lothsomely (if the curse were not remoued in Christ) and languishinglie vpon his bed, his paines heere being but the forerunners and remembrancers of weightier that are to come in the life to come.
and dying loathsomely (if the curse were not removed in christ) and languishinglie upon his Bed, his pains Here being but the forerunners and remembrancers of Weightier that Are to come in the life to come.
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before vs, or behind vs, or round about vs, we can not but behold Gods great but yet his iust seueritie and vengeance for our transgression in Adam, who would not exempt the poore creatures from his stroke, which as we may say were in themselues harmelesse and innocent:
before us, or behind us, or round about us, we can not but behold God's great but yet his just severity and vengeance for our Transgression in Adam, who would not exempt the poor creatures from his stroke, which as we may say were in themselves harmless and innocent:
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and this well weighed, should make vs sigh and grone and mourne, and cry for our sinnes, that caused then so heauie a curse as hath euer since caused the world to weare as it were her mourning apparell, the earth euen for the sinnes committed in our flesh, hauing oft times her fruit ready ripened in her wombe,
and this well weighed, should make us sighs and groan and mourn, and cry for our Sins, that caused then so heavy a curse as hath ever since caused the world to wear as it were her mourning apparel, the earth even for the Sins committed in our Flesh, having oft times her fruit ready ripened in her womb,
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how doe wee vrge and prouoke him to wrath in these dayes, that bring foorth so many new inuented sinnes, that the dragon draweth not now with his taile the third part as he did Reuel. 12.4.
how do we urge and provoke him to wrath in these days, that bring forth so many new invented Sins, that the dragon draws not now with his tail the third part as he did Revel. 12.4.
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but euen all the starres of heauen after him, there scarce being any sound professor to be found that either poisoneth not his religion with an opinion of indifferencie,
but even all the Stars of heaven After him, there scarce being any found professor to be found that either poisoneth not his Religion with an opinion of indifferency,
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or mingleth it not with so much feare of man, as he is farre short of that zeale that the Lord requireth of them that be worshippers of him in spirit and in truth.
or mingleth it not with so much Fear of man, as he is Far short of that zeal that the Lord requires of them that be worshippers of him in Spirit and in truth.
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vnlesse they had fallen with him, for they had not been subiect to vanitie to haue been slaine and deuoured of men if in themselues they had not been accursed.
unless they had fallen with him, for they had not been Subject to vanity to have been slain and devoured of men if in themselves they had not been accursed.
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for we know the children are punished for the reason of their parents, not for any fault committed in their persons but for that the parents haue so highly transgressed the Princes lawes;
for we know the children Are punished for the reason of their Parents, not for any fault committed in their Persons but for that the Parents have so highly transgressed the Princes laws;
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and this we thinke no hard part in an earthly Prince vnlesse it be in the case of Ahab who tooke the eschete of Naboths vineyard by a false plotted accusation of a supposed blasphemie against God and the King, 1. Kings 21.13. then must we needs thinke that the King of heauen who cannot but giue righteous iudgement, hath not dealt hardly in punishing and subduing the creatures to this subiection, Adam hauing in his creation the rule giuen vnto him ouer them as a father hath ouer his child;
and this we think no hard part in an earthly Prince unless it be in the case of Ahab who took the eschete of Naboth's vineyard by a false plotted accusation of a supposed blasphemy against God and the King, 1. Kings 21.13. then must we needs think that the King of heaven who cannot but give righteous judgement, hath not dealt hardly in punishing and subduing the creatures to this subjection, Adam having in his creation the Rule given unto him over them as a father hath over his child;
howbeit the Lord in this gaue no principall or set blow to them, but only stroke them as it were through the sides of man, that after that fall we might be punished euen oft times in the vse of them.
howbeit the Lord in this gave no principal or Set blow to them, but only stroke them as it were through the sides of man, that After that fallen we might be punished even oft times in the use of them.
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for in regard of the elect they are not punishments for sinne, the bloud of the womans feed hauing by vertue of Gods promise washed away the guilt of it;
for in regard of the elect they Are not punishments for sin, the blood of the woman's feed having by virtue of God's promise washed away the guilt of it;
but now to the reprobate they are tokens and forerunners of Gods iustice, and of the sword of vengeance which they shall feele heereafter among the damned:
but now to the Reprobate they Are tokens and forerunners of God's Justice, and of the sword of vengeance which they shall feel hereafter among the damned:
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so that when wee see the heauens made brasse aboue vs, and the earth yron beneath vs, the one withholding the raine, the other not yeelding her fruits but suffring it to die in her wombe, this is to vs but a chastisement for some passions vnsubdued,
so that when we see the heavens made brass above us, and the earth iron beneath us, the one withholding the rain, the other not yielding her fruits but suffering it to die in her womb, this is to us but a chastisement for Some passion unsubdued,
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and his store with grudging, that the want of that he seekes may be as a fretting canker in his soule to fill vp the greater measure of his sinne, verifying those speeches of Iob, Chap. 8.14. His trust shall be as the house of the spider; and Chap. 11.20. his hope shall be sorrow of mind.
and his store with grudging, that the want of that he seeks may be as a fretting canker in his soul to fill up the greater measure of his sin, verifying those Speeches of Job, Chap. 8.14. His trust shall be as the house of the spider; and Chap. 11.20. his hope shall be sorrow of mind.
thirdly, his chastisements to reclaime them, fourthly, death it selfe to end them, and therefore when he correcteth vs in his creatures, it is to see whether he can recouer vs as it were by the sight of another beaten before vs, making them vnfruitfull that we might remember the want of our owne works, mustering oft times the clouds together as if raine should fall,
Thirdly, his chastisements to reclaim them, fourthly, death it self to end them, and Therefore when he Correcteth us in his creatures, it is to see whither he can recover us as it were by the sighed of Another beaten before us, making them unfruitful that we might Remember the want of our own works, mustering oft times the Clouds together as if rain should fallen,
nor abundantly for the sinnes and abominations of the land, it being as wee read, Ezech. 9.4. an vndoubted marke of election, set by the finger of God in the fore heads of his Saints to mourne and crie for the corruption and crueltie that is in a citie.
nor abundantly for the Sins and abominations of the land, it being as we read, Ezekiel 9.4. an undoubted mark of election, Set by the finger of God in the before Heads of his Saints to mourn and cry for the corruption and cruelty that is in a City.
so on the contrary, we are to obserue his exceeding rich mercy both to the elect and to the reprobate, that heereby we may be prouoked to follow him 〈 ◊ 〉 to what straites soeuer he shall cast vs:
so on the contrary, we Are to observe his exceeding rich mercy both to the elect and to the Reprobate, that hereby we may be provoked to follow him 〈 ◊ 〉 to what straits soever he shall cast us:
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so Christ hauing by our vnion with him brought vs againe into the paradise of God where that rree groweth, we are thereby endowed and inriched with all the creatures both in heauen and earth, these being for his sake waiters and artendants on vs,
so christ having by our Union with him brought us again into the paradise of God where that rree grows, we Are thereby endowed and enriched with all the creatures both in heaven and earth, these being for his sake waiters and artendants on us,
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Now his mercy to the reprobate is manifested in this, that hee by his especiall hand and Commandement, doth binde and restraine the creatures from rebelling against them;
Now his mercy to the Reprobate is manifested in this, that he by his especial hand and Commandment, does bind and restrain the creatures from rebelling against them;
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yea all lewd, profane, and wicked persons should be melted by the heat, stifled by the aire, swallowed by the earth, deuoured by the beasts, choaked by their bread,
yea all lewd, profane, and wicked Persons should be melted by the heat, stifled by the air, swallowed by the earth, devoured by the beasts, choked by their bred,
but I? It is the Lord Iob. 39.12. that bindeth the Vnicorne with his band to labour in the furrow, else would he not serue vs nor tarrie by the cribbe:
but I? It is the Lord Job 39.12. that binds the Unicorn with his band to labour in the furrow, Else would he not serve us nor tarry by the crib:
Pharaoh that entrenched himselfe and waged battaile against God, brauing it as if he had the host of heauen to command, was, Exod. 8.17. and 24. by lice and fleas, the most weake and contemptible creatures, so confounded, the earth being corrupt by their swarmes, that he calles for sacrifice to that God whom before he despised.
Pharaoh that entrenched himself and waged battle against God, braving it as if he had the host of heaven to command, was, Exod 8.17. and 24. by lice and fleas, the most weak and contemptible creatures, so confounded, the earth being corrupt by their swarms, that he calls for sacrifice to that God whom before he despised.
for their rebellion against Moses the lieutenant of God, we see went downe quicke into the pit, the earth taking vpon her the reuenge of the Lords cause,
for their rebellion against Moses the lieutenant of God, we see went down quick into the pit, the earth taking upon her the revenge of the lords cause,
The waters seeing the earth filled with crueltie, and all flesh to haue corrupted his way, ceased not til her waues, Genes. 7.18. waxed so strong, as it bore downe all but the family of Noah into the vniuersall floud.
The waters seeing the earth filled with cruelty, and all Flesh to have corrupted his Way, ceased not till her waves, Genesis. 7.18. waxed so strong, as it boar down all but the family of Noah into the universal flood.
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The fire seeing the sinne of Sodom to be exceeding grieuous, and the inhabitants thereof to be puffed vp with fulnesse of bread and idlenesse, could not stay it selfe,
The fire seeing the sin of Sodom to be exceeding grievous, and the inhabitants thereof to be puffed up with fullness of bred and idleness, could not stay it self,
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but fell from the clouds like raine, till it had ouerthrowne and burnt vp both the men and all that grew vpon the earth, Genes. 19.25. Lot, his wife & two daughters, vers. 15.17. onely excepted. The lions Dan. 6.22.24.
but fell from the Clouds like rain, till it had overthrown and burned up both the men and all that grew upon the earth, Genesis. 19.25. Lot, his wife & two daughters, vers. 15.17. only excepted. The Lions Dan. 6.22.24.
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and not hauing their mouthes shut by the Angell, were so enraged against his accusers, that they brake all their bones in peeces before they came to the ground of the denne. The Beares 2. King. 2.24.
and not having their mouths shut by the Angel, were so enraged against his accusers, that they brake all their bones in Pieces before they Come to the ground of the den. The Bears 2. King. 2.24.
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when they heard but children (that might excuse themselues by ignorance, or otherwise, by speaking as they were taught) mocking Elisha, the Lords Prophet, could hold no longer within the wood,
when they herd but children (that might excuse themselves by ignorance, or otherwise, by speaking as they were taught) mocking Elisha, the lords Prophet, could hold no longer within the wood,
yet clustered themselues together, and flew vpon the face of a vaine glorious king, and eat vp Herod in all his brauerie, Acts 12.23. as disdaining to heare a wretch take that glorie to him, which was proper onely to God;
yet clustered themselves together, and flew upon the face of a vain glorious King, and eat up Herod in all his bravery, Acts 12.23. as disdaining to hear a wretch take that glory to him, which was proper only to God;
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for bringing such a curse vpon them, if the Lord did not bridle and restraine their willes, wherein he magnifieth his mercie greatly, that he will suffer the Sunne to shine vpon the vniust,
for bringing such a curse upon them, if the Lord did not bridle and restrain their wills, wherein he magnifieth his mercy greatly, that he will suffer the Sun to shine upon the unjust,
and maketh his patience famous through the earth, that he will suffer them so long that prouoke him so much, all which is done to bring them if it were possible to repentance.
and makes his patience famous through the earth, that he will suffer them so long that provoke him so much, all which is done to bring them if it were possible to Repentance.
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Out of which obserue, that all these inferior creatures shall be restored to their first perfection wherein they were made, at the end and consummation of all things,
Out of which observe, that all these inferior creatures shall be restored to their First perfection wherein they were made, At the end and consummation of all things,
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when God shall be all in all; for as we, 1 Ioh. 3.3; when Christ shall be made manifest, shall be like him, and see him as he is, which now we behold but as in a glasse, 1. Corinth. 13.12.
when God shall be all in all; for as we, 1 John 3.3; when christ shall be made manifest, shall be like him, and see him as he is, which now we behold but as in a glass, 1. Corinth. 13.12.
and a restitution of the creatures to their auncie testate, as is said, Reuel. 2.1.5. I make all things new; and 2. Pet, 3.10. The earth with the works that are therein shall be burnt vp:
and a restitution of the creatures to their auncie testate, as is said, Revel. 2.1.5. I make all things new; and 2. Pet, 3.10. The earth with the works that Are therein shall be burned up:
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for as the substance of our bodies shal remaine, and the change shal be onely to fire out the sin that hangeth on vs, these base bodies being then to be made glorious;
for as the substance of our bodies shall remain, and the change shall be only to fire out the since that hangs on us, these base bodies being then to be made glorious;
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for as their presence is requisite for the more glorious triumph at the marriage of the lambe, Reuel. 21.9. so shall it be likewise, for the continuall praise and thankesgiuing that is to made and had for the aduancement of the bride, through the loue of that Lambe Christ Iesus.
for as their presence is requisite for the more glorious triumph At the marriage of the lamb, Revel. 21.9. so shall it be likewise, for the continual praise and thanksgiving that is to made and had for the advancement of the bride, through the love of that Lamb christ Iesus.
we say, these are endlesse questions, which breed strife and contentions rather then, as S. Paul saith, 1. Timot. 1.4. godly edifying, which is by faith;
we say, these Are endless questions, which breed strife and contentions rather then, as S. Paul Says, 1. Timothy 1.4. godly edifying, which is by faith;
That he made hell for them that are so inquisitiue and curious: for, as Peter saith, 2. Pet. 3.16. these are places of Scripture, which they that are vnstable and vnlearned, peruert to their owne destruction.
That he made hell for them that Are so inquisitive and curious: for, as Peter Says, 2. Pet. 3.16. these Are places of Scripture, which they that Are unstable and unlearned, pervert to their own destruction.
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that since these things must perish, what maner persons ought we to be in holy conuersation and godlinesse? for what other treasure soeuer we take to, it shall be consumed with our selues, holinesse and the feare of God hauing only the wings to flie thorow all fires,
that since these things must perish, what manner Persons ought we to be in holy Conversation and godliness? for what other treasure soever we take to, it shall be consumed with our selves, holiness and the Fear of God having only the wings to fly thorough all fires,
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had not too much blinded the eyes of worldlings that they esteeme of faith but as of a fable, it were not possible but they should be rauished with expectation after it, there being at euery gate an Angell standing to let in Gods children,
had not too much blinded the eyes of worldlings that they esteem of faith but as of a fable, it were not possible but they should be ravished with expectation After it, there being At every gate an Angel standing to let in God's children,
as the voluptuous Iewes did, who feeding vpon that was none of theirs, while the meate, Psal. 78.31. was yet in their mouths, the wrath of the Lord, Numb. 11.33. was kindled and consumed them:
as the voluptuous Iewes did, who feeding upon that was none of theirs, while the meat, Psalm 78.31. was yet in their mouths, the wrath of the Lord, Numb. 11.33. was kindled and consumed them:
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and euen so at length shall the wicked be chased out of the world, Iob. 18.18. and for his theft in rauening vpon that is none of his, as God himselfe saith, Iob 39.13: he shall be shaken out of the corners of the earth;
and even so At length shall the wicked be chased out of the world, Job 18.18. and for his theft in ravening upon that is none of his, as God himself Says, Job 39.13: he shall be shaken out of the corners of the earth;
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and in that they abound more with them heere then Gods children to whom of right they appertaine, it is certaine the glory of Gods elect shall be the greater in heauen for the want of the creatures heere on earth,
and in that they abound more with them Here then God's children to whom of right they appertain, it is certain the glory of God's elect shall be the greater in heaven for the want of the creatures Here on earth,
and the more the wicked enioy heere the greater shall their torments be in hell; for that, is Luk. 16.25. the obiection of Abraham to stop the course of Diues his petition who was in torment;
and the more the wicked enjoy Here the greater shall their torments be in hell; for that, is Luk. 16.25. the objection of Abraham to stop the course of Diues his petition who was in torment;
for we know the red sea ranne backe and became dry land for the passage of the Israelites, Exod. 14.21. The bitter waters Exod. 15.25. were made sweet by the casting in of a tree, to stanch their thirst.
for we know the read sea ran back and became dry land for the passage of the Israelites, Exod 14.21. The bitter waters Exod 15.25. were made sweet by the casting in of a tree, to staunch their thirst.
The riuer Iordan returned backward, Psal. 114.3. till the people of God were passed ouer. Water came foorth of the stonie rocke Exod. 17.6. that the Israelites might drinke according as they desired.
The river Iordan returned backward, Psalm 114.3. till the people of God were passed over. Water Come forth of the stony rock Exod 17.6. that the Israelites might drink according as they desired.
The Sunne stood still in the middest of heauen, and hasted not to goe downe for a whole day, Iosh. 10.13. at the prayer of Ioshua. At the prayer of Hezekiah, Esay 38.8: the Sunne went 10. degrees backward contrary to the course of nature.
The Sun stood still in the midst of heaven, and hasted not to go down for a Whole day, Joshua 10.13. At the prayer of Ioshua. At the prayer of Hezekiah, Isaiah 38.8: the Sun went 10. Degrees backward contrary to the course of nature.
The small quātitie of meale & oyle which the widow of Zareptah had, through the word spoken by Eliah 1. Kings 17.16. wasted not till the Lord sent raine vpon the earth.
The small quantity of meal & oil which the widow of Zareptah had, through the word spoken by Elijah 1. Kings 17.16. wasted not till the Lord sent rain upon the earth.
The waters being twice smitten with the cloke of Eliah 2. Kings 2.8.14. diuided themselues twice this way and that way for the passage ouer both of Eliah and Elisha. The waters of Iericho 2. Kings 2.21. by the sprinckling of a little salt at the spring head were healed of the Lord for the good of his seruants that death come no more thereof. The furnace Dan. 3.23. though it was heat seuen times more then it was wont to be, had no power so much as to scortch the garments of the three children that would not obey the kings commaundement in a matter of Idolatry:
The waters being twice smitten with the cloak of Elijah 2. Kings 2.8.14. divided themselves twice this Way and that Way for the passage over both of Elijah and Elisha. The waters of Jericho 2. Kings 2.21. by the sprinkling of a little salt At the spring head were healed of the Lord for the good of his Servants that death come no more thereof. The furnace Dan. 3.23. though it was heat seuen times more then it was wont to be, had no power so much as to scorch the garments of the three children that would not obey the Kings Commandment in a matter of Idolatry:
though rauenous in themselues, any mouthes to open against Daniel, that made his prayers to God, notwithstanding it was against the decree of Darius the king,
though ravenous in themselves, any mouths to open against daniel, that made his Prayers to God, notwithstanding it was against the Decree of Darius the King,
Since then the creatures of God are thus readie to hide and smother their strength where they may hurt vs, to open and enlarge their power when they may defend vs;
Since then the creatures of God Are thus ready to hide and smother their strength where they may hurt us, to open and enlarge their power when they may defend us;
The like phrase and speech is vsed, Mat. 3.11. when the seruant baptizing his master, lest it should seeme a disparagement and debasing of him, doth protest in great humilitie, that he did it but with water;
The like phrase and speech is used, Mathew 3.11. when the servant baptizing his master, lest it should seem a disparagement and debasing of him, does protest in great humility, that he did it but with water;
that is, with the supernaturall power of the holy Ghost, as it were fire. And in Iohn 7.38. the spirit is resembled to water, meaning thereby, that who so is not cleansed of the holy Ghost as with water, cannot be saued.
that is, with the supernatural power of the holy Ghost, as it were fire. And in John 7.38. the Spirit is resembled to water, meaning thereby, that who so is not cleansed of the holy Ghost as with water, cannot be saved.
and hangeth so fast vpon vs, and keepeth vs still in the fornace of affliction, till we come to that perfection of eternall blessednesse, that the flesh dying, the spirit may liue in the day of the Lord.
and hangs so fast upon us, and Keepeth us still in the furnace of affliction, till we come to that perfection of Eternal blessedness, that the Flesh dying, the Spirit may live in the day of the Lord.
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and doth kindle in him a holy zeale to the Lords truth, and raiseth him vp to the hope of eternall life, being before (though hee seemed to liue through the dulnesse and obstupefaction of his flesh) drouping or rather dead in sinne.
and does kindle in him a holy zeal to the lords truth, and Raiseth him up to the hope of Eternal life, being before (though he seemed to live through the dulness and obstupefaction of his Flesh) drooping or rather dead in sin.
so the holy Gost doth enlighten our iudgments and vnderstandings, that we may be able to discerne and desire to thirst after that acceptable will of the Lord vnto saluation.
so the holy Ghost does enlighten our Judgments and understandings, that we may be able to discern and desire to thirst After that acceptable will of the Lord unto salvation.
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Secondly, consider since the holy Ghost cannot be quenched but where he is, how the Apostle writing to the whole Church of Thessalonica, assumeth and taketh it as granted, that they all had this spirit:
Secondly, Consider since the holy Ghost cannot be quenched but where he is, how the Apostle writing to the Whole Church of Thessalonica, assumeth and Takes it as granted, that they all had this Spirit:
and this ought to be the generall iudgement of all men, so long as a people conforme themselues to the outward obedience and sound of the Gospell, to presume and hope the best of all.
and this ought to be the general judgement of all men, so long as a people conform themselves to the outward Obedience and found of the Gospel, to presume and hope the best of all.
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For no doubt many in this Church were accompted Saints, which were detestable hypocrites, yet in respect of this mingling of the seede and tares together, the Apostle medleth not with them, leauing that to the last iudgement:
For no doubt many in this Church were accounted Saints, which were detestable Hypocrites, yet in respect of this mingling of the seed and tares together, the Apostle meddleth not with them, leaving that to the last judgement:
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And this intermingling of hypocrites and the elect together in the visible church, maketh that oftentimes the Apostle in a generall stile disswadeth and dehorteth all from that which can be verified in the wicked onely;
And this intermingling of Hypocrites and the elect together in the visible Church, makes that oftentimes the Apostle in a general style dissuadeth and dehorteth all from that which can be verified in the wicked only;
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when then the Lord by his Angels shall cut vs all downe, and shall binde the tares in bundles by themselues, to be cast from the Lords floore into perpetuall tormenting flaming fire.
when then the Lord by his Angels shall Cut us all down, and shall bind the tares in bundles by themselves, to be cast from the lords floor into perpetual tormenting flaming fire.
and all the burdensome profit of this life of no value in respect of that ioy wee take to be transformed into the image of the sonne of God, wherby the slanderous speeches,
and all the burdensome profit of this life of no valve in respect of that joy we take to be transformed into the image of the son of God, whereby the slanderous Speeches,
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and we must not be fraighted from the rule of conscience, nor from walking in a strait course of religion by any such prophane and vngodly mouthes, which carry the poison of Aspes vpon their tongues,
and we must not be freighted from the Rule of conscience, nor from walking in a strait course of Religion by any such profane and ungodly mouths, which carry the poison of Asps upon their tongues,
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as hee is wholly left a prey for Sathan. It is also proued, that the spirit may be quenched by plaine places of Scripture, as that of Ezechiel 18.24. the man that liueth in righteousnesse a long time, after falling away, shall bee iudged in his vnrighteousnesse: and 2. Peter 2.22. the dogge is returned to his vomire, and the sow that was washed to her wallowing in the ruire.
as he is wholly left a prey for Sathan. It is also proved, that the Spirit may be quenched by plain places of Scripture, as that of Ezechiel 18.24. the man that lives in righteousness a long time, After falling away, shall be judged in his unrighteousness: and 2. Peter 2.22. the dog is returned to his vomire, and the sow that was washed to her wallowing in the ruire.
Some will say, True it is, the spirit may bee quenched in 〈 ◊ 〉 hypocrite, but neuer in the elect: as 1. Iohn 3.9. Hee that is borne of God, sinneth not.
some will say, True it is, the Spirit may be quenched in 〈 ◊ 〉 hypocrite, but never in the elect: as 1. John 3.9. He that is born of God, Sinneth not.
and therefore see that thou hast good title, and groundest vpon good interest when thou shalt bee vexed with temptations: For Rom. 8.13. if wee liue after the flesh wee shall die;
and Therefore see that thou hast good title, and groundest upon good Interest when thou shalt be vexed with temptations: For Rom. 8.13. if we live After the Flesh we shall die;
and with that a singular peace in the inward man, and such securitie of his saluation, that he feeles the loue of God spiritually to do him as much good as his meat;
and with that a singular peace in the inward man, and such security of his salvation, that he feels the love of God spiritually to do him as much good as his meat;
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and suspecting our selues to bee cast from the feare of God, and our sinnes arising and flying vp like smoake in our eies, we almost are brought to the case of Cain, Gen. 4.12.
and suspecting our selves to be cast from the Fear of God, and our Sins arising and flying up like smoke in our eyes, we almost Are brought to the case of Cain, Gen. 4.12.
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and we then only keepe a generall course in our profession, and performe euery good thing as it were tedious vnto vs, like Eutychus, Act. 20.9.10. who came to heere Pauls sermon, but was ouercome with sleepe.
and we then only keep a general course in our profession, and perform every good thing as it were tedious unto us, like Eutychus, Act. 20.9.10. who Come to Here Paul's sermon, but was overcome with sleep.
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and the withdrawing of our loue from him, then because we haue grieued the spirit, the Lord suffereth vs to fall into fearefull and presumptuous sinne:
and the withdrawing of our love from him, then Because we have grieved the Spirit, the Lord suffers us to fallen into fearful and presumptuous sin:
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as hee did suffer Dauid to fall into the sinne of whoredome with Bathsheba, aggrauated with the murder of Vriah, wherein hee lay frozen by Satans subtilty nine monthes at the least before he confessed it to God:
as he did suffer David to fallen into the sin of whoredom with Bathsheba, aggravated with the murder of Uriah, wherein he lay frozen by Satan subtlety nine months At the least before he confessed it to God:
as all the ioy of his sonnes life did not so much comfort him, as the sorrow of his death did wound him, he mourning for Absolon, (2. Sam. 19.33.) as if he had doubted of his saluation.
as all the joy of his Sons life did not so much Comfort him, as the sorrow of his death did wound him, he mourning for Absalom, (2. Sam. 19.33.) as if he had doubted of his salvation.
and fourthly, that as a man dangerously sicke and somewhat recouered, and after by misgouernment falling into a relapse, it doth exasperate and increase the disease:
and fourthly, that as a man dangerously sick and somewhat recovered, and After by misgovernment falling into a relapse, it does exasperate and increase the disease:
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and considerest that now thou must abide greater, it shall be halfe a hell to thee, to be brought seriously without guile of spirit, from the detestation of thy sinne:
and Considerest that now thou must abide greater, it shall be half a hell to thee, to be brought seriously without guile of Spirit, from the detestation of thy sin:
as we may see Psal. 32.4. before Dauid could be brought to confesse his sinne of filthinesse and of murther, hee saith, that very care had eaten his bones, not but that in his priuate chamber hee had confessed it to the Lord:
as we may see Psalm 32.4. before David could be brought to confess his sin of filthiness and of murder, he Says, that very care had eaten his bones, not but that in his private chamber he had confessed it to the Lord:
And if he was beaten thus farre of the Lord with Scorpions, of whom the Lord had protested, that he was a man after his owne heart, shalt thou thinke by a pang of deuotion and superficiall praier, to recouer that sweet comfort thou hast lost in the Lords spirit? Nay know, that if thou temptest the Lord so farre as to withdraw his spirit from thee, it shall cost the deere before thou canst inioy it againe:
And if he was beaten thus Far of the Lord with Scorpions, of whom the Lord had protested, that he was a man After his own heart, shalt thou think by a pang of devotion and superficial prayer, to recover that sweet Comfort thou hast lost in the lords Spirit? Nay know, that if thou temptest the Lord so Far as to withdraw his Spirit from thee, it shall cost the deer before thou Canst enjoy it again:
and if thou breake foorth into sighes and grones which fill the heauens, euen in this doth the Lords mercy greatly appeere ▪ for hee might giue thee vp into hardnesse of heart,
and if thou break forth into sighs and groans which fill the heavens, even in this does the lords mercy greatly appear ▪ for he might give thee up into hardness of heart,
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how much more may wee, that haue receiued but the earnest of the spirit, and the first fruits thereof in Christ Iesus? Howbeit as the euill spirit in an hypocrite may be cast out,
how much more may we, that have received but the earnest of the Spirit, and the First fruits thereof in christ Iesus? Howbeit as the evil Spirit in an hypocrite may be cast out,
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Againe consider, where it is said, Quench not the spirit: that all Scripture commandeth alwaies the contrary to that it forbiddeth: as 2. Tim. 1.6. the contrary vertue to this heere spoken of, is commanded:
Again Consider, where it is said, Quench not the Spirit: that all Scripture commands always the contrary to that it forbiddeth: as 2. Tim. 1.6. the contrary virtue to this Here spoken of, is commanded:
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I charge thee (saith Paul to Timothy ) that thou stirre vp the graces of God which bee in thee: the word in Greeke signifieth. To keepe the fire burning:
I charge thee (Says Paul to Timothy) that thou stir up the graces of God which be in thee: the word in Greek signifies. To keep the fire burning:
which temptation he threw into the eies of Dauid, as hee walked vpon the roofe of the Kings palace, (2. Sam. 11.2.3.) to lust after Bathsheba, Vriabs wife.
which temptation he threw into the eyes of David, as he walked upon the roof of the Kings palace, (2. Sam. 11.2.3.) to lust After Bathsheba, Vriabs wife.
for it is easie to doe many good things, wherein thy affections are not strained, and to abstaine from many euill things, to which thou art not tempted:
for it is easy to do many good things, wherein thy affections Are not strained, and to abstain from many evil things, to which thou art not tempted:
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Yet a little sleepe, yet a little slumber, &c. for when we are mooued and resolued to performe any good thing, we may not grieue the spirit by deferring it,
Yet a little sleep, yet a little slumber, etc. for when we Are moved and resolved to perform any good thing, we may not grieve the Spirit by deferring it,
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and if at the last by often strife thou canst come to pray with ease, and to feele the sweetnesse of the Lords mercy comforting thee in thy perplexed thoughts,
and if At the last by often strife thou Canst come to pray with ease, and to feel the sweetness of the lords mercy comforting thee in thy perplexed thoughts,
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Wouldest thou haue a man stand at a stay till he come to his full stature? or one halfe cured to send away the Physition? or eat and not be nourished? or spend of thy stocke,
Wouldst thou have a man stand At a stay till he come to his full stature? or one half cured to send away the physician? or eat and not be nourished? or spend of thy stock,
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and not increase it? And why shouldest thou not bee as wise in the spirit as in these things? Wouldest thou haue the Israelites make league with the Canaanites? No:
and not increase it? And why Shouldst thou not be as wise in the Spirit as in these things? Wouldst thou have the Israelites make league with the Canaanites? No:
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Thou must know though thou hast thy lampe burning, yet the oile wasteth with flaming: and if thou haue not oile to supply thy want, thy light will goe out,
Thou must know though thou hast thy lamp burning, yet the oil wastes with flaming: and if thou have not oil to supply thy want, thy Light will go out,
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Yet so farre hath this policy of Sathan preuailed, that many who in King Edward and Queene Maries daies were zealous for the Lord, are now frozen in their dregges;
Yet so Far hath this policy of Sathan prevailed, that many who in King Edward and Queen Mary's days were zealous for the Lord, Are now frozen in their dregs;
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and they that before heard the ioyfull message of saluation with singular comfort, and could not haue their thirst staled but by the waters of wisedome, are now by this long peace growne secure,
and they that before herd the joyful message of salvation with singular Comfort, and could not have their thirst staled but by the waters of Wisdom, Are now by this long peace grown secure,
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Of these men to say no worse, they are right Laodiceans, against whom the wisedome of the holy Ghost long since pronounced a fearefull doome, that the Lord would spue them out of his mouth:
Of these men to say no Worse, they Are right Laodiceans, against whom the Wisdom of the holy Ghost long since pronounced a fearful doom, that the Lord would spue them out of his Mouth:
and which from good substantiall Christians are falne to bee most miserable beggerly banke-rupts, as for a man to receiue againe into his stomacke that he hath once gorged vp.
and which from good substantial Christians Are fallen to be most miserable beggarly Bankrupts, as for a man to receive again into his stomach that he hath once gorged up.
and because thou feest one sore wounded with a dagger to be cured, to desire to be stricken with the same dagger to be healed with that man for company.
and Because thou feest one soar wounded with a dagger to be cured, to desire to be stricken with the same dagger to be healed with that man for company.
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Lastly, heere may bee doubted, since the spirit must not be quenched, and that as hath bene taught before, it must be maintained, or else it will decay:
Lastly, Here may be doubted, since the Spirit must not be quenched, and that as hath be taught before, it must be maintained, or Else it will decay:
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whether it be in vs to nourish this spirit as well as to quench it. To this wee answer with Paul, Philipp. 2.12.13. Make an end of your saluation with feare and trembling:
whither it be in us to nourish this Spirit as well as to quench it. To this we answer with Paul, Philip. 2.12.13. Make an end of your salvation with Fear and trembling:
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for the holy Ghost worketh not absolutely and simply in vs, but vouchsafeth meanes, it selfe being the chiefe efficient to prepare the mind to receiue that grace to which wee are exhorted;
for the holy Ghost works not absolutely and simply in us, but vouchsafeth means, it self being the chief efficient to prepare the mind to receive that grace to which we Are exhorted;
Now for the second point, which is the meanes how the commandement of not quenching the spirit may be best obeyed? It is by making much of the Word and the Preachers thereof:
Now for the second point, which is the means how the Commandment of not quenching the Spirit may be best obeyed? It is by making much of the Word and the Preachers thereof:
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for by prophesie, is meant such as haue the word of exhortation in their mouthes, and of whom it is said, Esa. 59.21. The spirit that I put into their mouthes, shall neuer depart from thee nor thy seede.
for by prophesy, is meant such as have the word of exhortation in their mouths, and of whom it is said, Isaiah 59.21. The Spirit that I put into their mouths, shall never depart from thee nor thy seed.
Now if we finde sometimes no heart in the word, but that it is irksome to the eare and vnpleasant to the sound, let vs not therefore refuse the meanes,
Now if we find sometime no heart in the word, but that it is irksome to the ear and unpleasant to the found, let us not Therefore refuse the means,
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And if we heare often and forget it, yet let vs do that in this kinde of sicknesse, which we doe in the distemper of our naturall bodies, eat the oftner,
And if we hear often and forget it, yet let us do that in this kind of sickness, which we do in the distemper of our natural bodies, eat the oftener,
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as that it make thee lust and desire the more after it. For as Paul said to the Centurion, Act. 27.31. Except these abide in the ship yee cannot be safe, when they of themselues would needs haue gone foorth:
as that it make thee lust and desire the more After it. For as Paul said to the Centurion, Act. 27.31. Except these abide in the ship ye cannot be safe, when they of themselves would needs have gone forth:
Euen so, they that despise the meanes of hearing, refuse the mercie of reforming their liues, and of mollifying their hearts; whether they refuse of rashnesse;
Eve so, they that despise the means of hearing, refuse the mercy of reforming their lives, and of mollifying their hearts; whither they refuse of rashness;
THE Apostle in the 9. and 10. verses going before did exhort seruants that were professors, to shew themselues obedient to their masters, according to the flesh in all things without offence to God,
THE Apostle in the 9. and 10. Verses going before did exhort Servants that were professors, to show themselves obedient to their Masters, according to the Flesh in all things without offence to God,
because that grace, that is, the doctrine of the Gospell, which, &c. hath appeared to all men, that is, to all conditions of men, that it might instruct them to lay aside prophannesse, concupiscence of the eies,
Because that grace, that is, the Doctrine of the Gospel, which, etc. hath appeared to all men, that is, to all conditions of men, that it might instruct them to lay aside profaneness, concupiscence of the eyes,
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first vngodlinesse in respect of religion: secondly, worldly lusts as furtherers to prophannesse. Secondly, by shewing what things we must incline vnto, which be three: first, sobrietie of life:
First ungodliness in respect of Religion: secondly, worldly Lustiest as furtherers to profaneness. Secondly, by showing what things we must incline unto, which be three: First, sobriety of life:
secondly, to liue righteously toward men, for the duties of the second table: thirdly, to liue religeouslie in respect of the worship of God. Last in verse 13:
secondly, to live righteously towards men, for the duties of the second table: Thirdly, to live religeouslie in respect of the worship of God. Last in verse 13:
or the doctrine of the Gospell, by the end of the tenth verse, that yee may (saith the Apostle) adorne the doctrine of the Gospell, which is called grace, by the effect it worketh in the hearts of men,
or the Doctrine of the Gospel, by the end of the tenth verse, that ye may (Says the Apostle) adorn the Doctrine of the Gospel, which is called grace, by the Effect it works in the hearts of men,
And therefore Paul ( Rom. 1.16.) calleth the Gospell, the power of God vnto saluation to euery one that beleeueth, whatsoeuer he bee Iew or Grecian: and Eph. 1.13. sheweth how that by trusting and beleeuing in the word of truth the Gospel of our saluation, we are sealed with the holie spirit of promise. And 2. Thes. 2.10. the reason is giuen, why men are reiected and cast from Christ, because they receiue not the loue of the truth, that they might be saued.
And Therefore Paul (Rom. 1.16.) calls the Gospel, the power of God unto salvation to every one that Believeth, whatsoever he be Iew or Grecian: and Ephesians 1.13. shows how that by trusting and believing in the word of truth the Gospel of our salvation, we Are sealed with the holy Spirit of promise. And 2. Thebes 2.10. the reason is given, why men Are rejected and cast from christ, Because they receive not the love of the truth, that they might be saved.
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The grace of God hath appeared and teacheth vs, &c. but that grace which bringeth saluation, doth beseech and teach vs to reforme our liues, because saluation is already purchased.
The grace of God hath appeared and Teaches us, etc. but that grace which brings salvation, does beseech and teach us to reform our lives, Because salvation is already purchased.
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So Paul when he had folded and enwrapped all vnder sinne, and had taught the points of our predestination, ( Rom. 9.10.) in the 12. chapter, and 1. verse, he beseecheth them by the bowels of the Lord Iesus, to be renewed in their mindes, and reformed in their liues. And Rom. 6.12. he exhorteth them, that sinne may not raigne nor haue dominion ouer them, because they are called to the grace of the Gospell to bee iustified in the blood of Christ.
So Paul when he had folded and enwrapped all under sin, and had taught the points of our predestination, (Rom. 9.10.) in the 12. chapter, and 1. verse, he Beseecheth them by the bowels of the Lord Iesus, to be renewed in their minds, and reformed in their lives. And Rom. 6.12. he exhorteth them, that sin may not Reign nor have dominion over them, Because they Are called to the grace of the Gospel to be justified in the blood of christ.
The first kind of benefite to perswade by, is deliuerance from some great extremity: the second, is an aduancement from a base estate to some high dignity:
The First kind of benefit to persuade by, is deliverance from Some great extremity: the second, is an advancement from a base estate to Some high dignity:
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the third is a benefite that ioyneth both these together, and this is most forcible. How farre the first of these may preuaile, Dauid sheweth 1. King. 1.29. who when hee would assure Barsheba his wife, that Salomon should succeed him in his kingdome, to giue the best security he could, he protested:
the third is a benefit that Joineth both these together, and this is most forcible. How Far the First of these may prevail, David shows 1. King. 1.29. who when he would assure Bathsheba his wife, that Solomon should succeed him in his Kingdom, to give the best security he could, he protested:
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I Ioseph by my masters fauour am now the greatest in all his house, being at first a bond-man, there is nothing but he hath committed to my charge, onely thee hath he reserued to him selfe:
I Ioseph by my Masters favour am now the greatest in all his house, being At First a bondman, there is nothing but he hath committed to my charge, only thee hath he reserved to him self:
how is it possible then I should commit such a villany to so kinde and bountifull a master? making his owne aduancement as a bulwarke to driue backe the siege of his mistresse incontinency, thereby euen to stoppe her mouth by appealing to her owne conscience, that weighing how his master had dealt with him, there could bee no excuse for him if hee should commit such a villany.
how is it possible then I should commit such a villainy to so kind and bountiful a master? making his own advancement as a bulwark to driven back the siege of his mistress incontinency, thereby even to stop her Mouth by appealing to her own conscience, that weighing how his master had dealt with him, there could be no excuse for him if he should commit such a villainy.
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what heart can bee so vngratefull as not to bee perswaded to yeeld obedience to him that hath performed both these? If a man committing some criminall offence,
what heart can be so ungrateful as not to be persuaded to yield Obedience to him that hath performed both these? If a man committing Some criminal offence,
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but the Lord together with that hath aduanced and raised vs to speciall dignity, that of the bond-slaues of the diuell, we are made heires, not of this world onely,
but the Lord together with that hath advanced and raised us to special dignity, that of the bondslaves of the Devil, we Are made Heirs, not of this world only,
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Hence learne, since the Gospell exhorteth vs by this sauing argument to reformation of life, whensoeuer we are assaulted inwardly by our owne lusts, by the instrument which is the diuels, to vse the benefit of this saluation to stay vs from that sinne we are tempted to, let it be it were to wantonnesse,
Hence Learn, since the Gospel exhorteth us by this Saving argument to Reformation of life, whensoever we Are assaulted inwardly by our own Lustiest, by the Instrument which is the Devils, to use the benefit of this salvation to stay us from that sin we Are tempted to, let it be it were to wantonness,
Now all vngodlinesse, prophannesse and urreligiousnesse doth touch first the exercises God hath appointed to testifie our sincerity: secondly, it toucheth God himselfe.
Now all ungodliness, profaneness and urreligiousnesse does touch First the exercises God hath appointed to testify our sincerity: secondly, it touches God himself.
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for then was Vzziah vniustly punished and smitten with the Leprosie for burning incense vnto the Lord, 2. Chron. 26.19. for his intention was good, but his action was accursed, because it was not for the King to deale in the Priests office.
for then was Uzziah unjustly punished and smitten with the Leprosy for burning incense unto the Lord, 2. Chronicles 26.19. for his intention was good, but his actium was accursed, Because it was not for the King to deal in the Priests office.
both which are set downe in three generall points by Saint Iohn, 1. Ioh. 2.16. first the lust of the flesh, that is, that the flesh would liue at ease:
both which Are Set down in three general points by Saint John, 1. John 2.16. First the lust of the Flesh, that is, that the Flesh would live At ease:
as we may see by she reasoning of the rich man with himselfe, Luk. 12.19. after great store gotten, Now soule (saith he) liue at ease, eate, drinke and take thy pastime.
as we may see by she reasoning of the rich man with himself, Luk. 12.19. After great store got, Now soul (Says he) live At ease, eat, drink and take thy pastime.
and this is set downe 1. Peter 1.2. where he saith, We must suffer in the flesh, that is, die in corruption and in sinne daily ▪ euen as Christ did in his bodie.
and this is Set down 1. Peter 1.2. where he Says, We must suffer in the Flesh, that is, die in corruption and in sin daily ▪ even as christ did in his body.
And that these negatiues, Thou shalt not liue irreligiously, Thou shalt not liue filthily, must first bee giuen in precept before there can be planted any holinesse in vs:
And that these negatives, Thou shalt not live irreligiously, Thou shalt not live filthily, must First be given in precept before there can be planted any holiness in us:
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The word sobriety is especially taken in humane learning and common phrase for the vertue of temperance and continencie in our diet, that wee surfeit not;
The word sobriety is especially taken in humane learning and Common phrase for the virtue of temperance and continency in our diet, that we surfeit not;
but though it haue this strict signification, yet more generally in the Scripture it is taken for that vertue whereby wee so containe our selues in the outward blessings of this life,
but though it have this strict signification, yet more generally in the Scripture it is taken for that virtue whereby we so contain our selves in the outward blessings of this life,
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nor presume not too much on knowledge, to bee drunken with holinesse. For sobriety in outward blessings Christ giueth a caueat, Luke 21.34. Take heede your hearts bee not oppressed with drunkennesse and surfeiting:
nor presume not too much on knowledge, to be drunken with holiness. For sobriety in outward blessings christ gives a caveat, Lycia 21.34. Take heed your hearts be not oppressed with Drunkenness and surfeiting:
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and presentlie expoundeth this to be with the cares of this life, taking his proportion, that a man may bee as drunke with worldly cares, as with beastly quaffing.
and presently expoundeth this to be with the Cares of this life, taking his proportion, that a man may be as drunk with worldly Cares, as with beastly quaffing.
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And this could Festus see, that too much learning might make a man proud, though ( Act. 26.24.) he applied it wrongfully to Paul. Now that wee must bee temperate in the blessings of this life, is shewed by the parable of them that were inuited to the Kings supper, and excused their absence, some by mariage, some by buying of farmes and oxen:
And this could Festus see, that too much learning might make a man proud, though (Act. 26.24.) he applied it wrongfully to Paul. Now that we must be temperate in the blessings of this life, is showed by the parable of them that were invited to the Kings supper, and excused their absence, Some by marriage, Some by buying of farms and oxen:
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all which were in themselues lawfull, but yet made vnlawfull by permitting their hearts to bee stollen away with the riches of iniquity, as Christ tearmeth them.
all which were in themselves lawful, but yet made unlawful by permitting their hearts to be stolen away with the riches of iniquity, as christ termeth them.
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And if this will not make vs wary enough, let vs learne of Christ, ( Luk. 21.34.) to take heed lest at the day of iudgement the Lord finde vs heauy with the cares and fetches of this life.
And if this will not make us wary enough, let us Learn of christ, (Luk. 21.34.) to take heed lest At the day of judgement the Lord find us heavy with the Cares and Fetches of this life.
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Heereof is it, that they be called vncertaine riches, and deceitfull riches, because they so ensnare and entangle our hearts, that we neglect the meanes of our eternall peace.
Hereof is it, that they be called uncertain riches, and deceitful riches, Because they so ensnare and entangle our hearts, that we neglect the means of our Eternal peace.
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for these are so deformed in their face, as men are ashamed to vse them, the other are so disguised with the outward apparence of some delightfull shew, that we embrace them as our friends, that strike the first stroke to wound vs at the heart.
for these Are so deformed in their face, as men Are ashamed to use them, the other Are so disguised with the outward appearance of Some delightful show, that we embrace them as our Friends, that strike the First stroke to wound us At the heart.
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And we see Christ at a mariage approued more liberall diet then at other times: for ( Iohn 2.9.) when wine failed, hee himselfe turned water into wine.
And we see christ At a marriage approved more liberal diet then At other times: for (John 2.9.) when wine failed, he himself turned water into wine.
nor disable the members of our body from their speciall duties, alwaies obseruing this rule: that wine is to be giuen to the heauy heart, and not to the merry.
nor disable the members of our body from their special duties, always observing this Rule: that wine is to be given to the heavy heart, and not to the merry.
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because in that they imbol•en others that doe abuse them. For that is the Apostles rule, Phil. 4.8. Whatsoeuer are honest and of good report, thinke on such things.
Because in that they imbol•en Others that do abuse them. For that is the Apostles Rule, Philip 4.8. Whatsoever Are honest and of good report, think on such things.
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or aboue those, whom in degree, profession, s•xe and age the Lord hath matched with vs. For wee must alwaies in attire striue to match our selues with the grauest Christians of our profession.
or above those, whom in degree, profession, s•xe and age the Lord hath matched with us For we must always in attire strive to match our selves with the Gravest Christians of our profession.
Garish is opposite to comelinesse, and is that which followeth the cut, which by the outward vanitie of the bodie, sheweth the instabilitie of the minde:
Garish is opposite to comeliness, and is that which follows the Cut, which by the outward vanity of the body, shows the instability of the mind:
when the leafe is greene on the toppe of the tree, how can I beleeue that the sappe is gone downe to the root? and when I see these streames of pride about thee,
when the leaf is green on the top of the tree, how can I believe that the sap is gone down to the root? and when I see these streams of pride about thee,
& giue euery man his due. Iohn Baptist hauing preached a sermon of repentance, Luke 3.8. first generally exhorts them to newnesse of life, and then descendeth to speciall duties to be recommended to speciall men;
& give every man his endue. John Baptist having preached a sermon of Repentance, Lycia 3.8. First generally exhorts them to newness of life, and then Descendeth to special duties to be recommended to special men;
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Wherein obserue, that as euery calling hath his speciall sinnes waiting on it, so the Baptist setteth downe speciall and particular remedies that euerie man must labour to furnish himselfe withall.
Wherein observe, that as every calling hath his special Sins waiting on it, so the Baptist sets down special and particular remedies that every man must labour to furnish himself withal.
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first obserue that Paul setteth downe a rule (1. Thessalon. 4.6.) that no professor in his trade should goe beyond a man, that is, that euery seller should set such a price as there may bee a iust proportion betweene the value and the thing bought.
First observe that Paul sets down a Rule (1. Thessalonica. 4.6.) that no professor in his trade should go beyond a man, that is, that every seller should Set such a price as there may be a just proportion between the valve and the thing bought.
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but thou oughtest to haue care that he may haue equall aduantage of the thing he buieth, with the benefite thou receiuest. Prouerbs 20.14. is set downe the generall corruption of both these:
but thou Ought too have care that he may have equal advantage of the thing he buyeth, with the benefit thou receivest. Proverbs 20.14. is Set down the general corruption of both these:
but to preserue it from violence, the same God enioyneth thee to haue care ouer his goods, that if his money doe passe thorow thy hands, thou doe vse it with the same affection thou doest thine owne, alway remembring ( Prouerbs 20.23.) that diuers weightes are abomination to the Lord,
but to preserve it from violence, the same God enjoineth thee to have care over his goods, that if his money do pass thorough thy hands, thou do use it with the same affection thou dost thine own, always remembering (Proverbs 20.23.) that diverse weights Are abomination to the Lord,
Euen as ( Ieremie 42.5.) Iohanan commeth to Ieremie to know whether hee and the rest might goe downe into Egypt to dwell there, where they should see no warre,
Eve as (Ieremie 42.5.) Johanan comes to Ieremie to know whither he and the rest might go down into Egypt to dwell there, where they should see no war,
When Iohanan heard this, he burst foorth into outrage, saying ▪ It is not the Lord hath told thee this, ( Ier. 43.2.3.) It is Baruch that maketh thee thus precise against vs:
When Johanan herd this, he burst forth into outrage, saying ▪ It is not the Lord hath told thee this, (Jeremiah 43.2.3.) It is baruch that makes thee thus precise against us:
yet seeming beautifull and gainefull in their affection, they will stil embrace it; shewing themselues to haue descended of that young man spoken of Matth. 19.16.
yet seeming beautiful and gainful in their affection, they will still embrace it; showing themselves to have descended of that young man spoken of Matthew 19.16.
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Secondly, obserue heere the order the spirit vseth, placing iust dealing after sober liuing, as if it were impossible to looke for true dealing where sobrietie went not before;
Secondly, observe Here the order the Spirit uses, placing just dealing After Sobrium living, as if it were impossible to look for true dealing where sobriety went not before;
and therefore we hauing gone beyond the proportion of our old fathers, and exceeding that sobrietie which was the auncient renowmed vertue of this age and nation, iustice and iust dealing cannot haue her due course,
and Therefore we having gone beyond the proportion of our old Father's, and exceeding that sobriety which was the ancient renowned virtue of this age and Nation, Justice and just dealing cannot have her due course,
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but the cloth must needs be stretched to maintaine our superfluities, so as that of Ioel 1.4 fitteth for this, What the Canker-worme hath left the Grashopper hath deuoured, what the Grashopper hath left the Catterpiller hath deuoured, &c. So wee by the same proportion may saie in these daies, That which purchasing (which enlargeth it selfe like hel) hath left, that sumptuous building hath deuoured;
but the cloth must needs be stretched to maintain our superfluities, so as that of Joel 1.4 fits for this, What the Cankerworm hath left the Grasshopper hath devoured, what the Grasshopper hath left the Caterpillar hath devoured, etc. So we by the same proportion may say in these days, That which purchasing (which enlarges it self like hell) hath left, that sumptuous building hath devoured;
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And therefore it is certaine, if reformation beginne not at our selues, that wee can pull downe whatsoeuer exalteth it selfe aboue the compasse of modestie, comelinesse,
And Therefore it is certain, if Reformation begin not At our selves, that we can pull down whatsoever Exalteth it self above the compass of modesty, comeliness,
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Ieremie conuinceth ( Ierem. 35.14.) the obstinacie of the Iewes by the example of the Rechabites, who refused to drinke wine offred and set before them,
Ieremie Convinces (Jeremiah 35.14.) the obstinacy of the Iewes by the Exampl of the Rechabites, who refused to drink wine offered and Set before them,
for it were absurd to be precise toward men, and to deale wickedly with God: and all is abominable if our religion toward God exceed not our righteousnes toward men.
for it were absurd to be precise towards men, and to deal wickedly with God: and all is abominable if our Religion towards God exceed not our righteousness towards men.
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for Gods children most bee like the rod of the Almond tree spoken of Ierem. 1.11. which in those countries where it groweth, is the first that blossometh:
for God's children most be like the rod of the Almond tree spoken of Jeremiah 1.11. which in those countries where it grows, is the First that blossometh:
Howbeit, this course of godlinesse which we must liue in, is no more nor no lesse then an absolute resignation and giuing vp of all things in respect of God; which standeth in three things:
Howbeit, this course of godliness which we must live in, is no more nor no less then an absolute resignation and giving up of all things in respect of God; which Stands in three things:
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For the third, to haue a willingnesse to suffer what the Lord sendeth, will make vs resigne vp those inordinate cares of getting, wherewith wee are oftentimes perplexed,
For the third, to have a willingness to suffer what the Lord sends, will make us resign up those inordinate Cares of getting, wherewith we Are oftentimes perplexed,
Saint Iames here indeuoreth to perswade that none could be saued without works, and he proueth it by a double example of Abraham and of Rahab: Wilt thou vnderstand, &c. as if he should say:
Saint James Here indeuoreth to persuade that none could be saved without works, and he Proves it by a double Exampl of Abraham and of Rahab: Wilt thou understand, etc. as if he should say:
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If that set downe before cannot sufficiently take root to affect thee and to perswade thee, that without the workes of a holy life thy faith is no better then a diuels faith, take this example of Abraham for all;
If that Set down before cannot sufficiently take root to affect thee and to persuade thee, that without the works of a holy life thy faith is no better then a Devils faith, take this Exampl of Abraham for all;
And since the couenant was made with him, and he was saued by faith, so must all we be saued by his faith, that is, by a faith of the same kind that his was;
And since the Covenant was made with him, and he was saved by faith, so must all we be saved by his faith, that is, by a faith of the same kind that his was;
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And because the Iesuits, as hardened enemies against the truth, haue strangely peruerted this place, we must vnderstand a difference betweene these speeches:
And Because the Iesuits, as hardened enemies against the truth, have strangely perverted this place, we must understand a difference between these Speeches:
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Faith without workes is dead, and, Faith that is without workes is dead: for by the first speech may bee thought, that works giue life to faith; which is most false:
Faith without works is dead, and, Faith that is without works is dead: for by the First speech may be Thought, that works give life to faith; which is most false:
Howbeit, Christ separated from his humanity was neuer raised vp, this is must true. So they in their former argument referre iustification to workes, which is most false:
Howbeit, christ separated from his humanity was never raised up, this is must true. So they in their former argument refer justification to works, which is most false:
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euen as the eye alone of all the parts of the bodie doth see, but the eye that is alone, separate from the other parts of the body, doth not sece at all, but is a dead eye.
even as the eye alone of all the parts of the body does see, but the eye that is alone, separate from the other parts of the body, does not sense At all, but is a dead eye.
And the reconciliation which the Papists make of these two places, fighteth directly with Paul: for they say, faith and workes doe iustifie: Paul saith, faith onely iustifieth.
And the reconciliation which the Papists make of these two places, fights directly with Paul: for they say, faith and works do justify: Paul Says, faith only Justifieth.
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and Saint Iames taketh it for being iustified in the sight of men, that is, declared and approued to bee iustified when our holy life answereth to our holy profession.
and Saint James Takes it for being justified in the sighed of men, that is, declared and approved to be justified when our holy life Answers to our holy profession.
And that the word Iustified is thus vsed, and taken in this sense, as Saint Iames doth, appeareth Psalme 51.4. That thou maiest be iustified when thou art iudged, that is, declared to bee iust. So Luke 7.29. the Publicans iustified God, that is, declared him to bee iust:
And that the word Justified is thus used, and taken in this sense, as Saint James does, appears Psalm 51.4. That thou Mayest be justified when thou art judged, that is, declared to be just. So Lycia 7.29. the Publicans justified God, that is, declared him to be just:
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and in the same place it is said, Wisedome is iustified of her children. And Luk. 10.29. it is said, the Lawyer was willing to iustifie himselfe, that is, to shew that hee was iust:
and in the same place it is said, Wisdom is justified of her children. And Luk. 10.29. it is said, the Lawyer was willing to justify himself, that is, to show that he was just:
and therefore taking the word (iustified) to bee made iust, hee could in no sort bee iustified by offering vp his sonne, because he was iustified before:
and Therefore taking the word (justified) to be made just, he could in no sort be justified by offering up his son, Because he was justified before:
but the meaning of Saint Iames is, that it was approoued by this act and worke of Abraham, that God had not saied before in vaine that hee was iustified: and Rom. 4.10. it appeareth Abraham was iustified in his vncircumcision;
but the meaning of Saint James is, that it was approved by this act and work of Abraham, that God had not said before in vain that he was justified: and Rom. 4.10. it appears Abraham was justified in his uncircumcision;
yet there is a degree to bee more iustified, and so this place of Saint Iames may bee taken to bee a further iustification and an increase of faith before God as well as not.
yet there is a degree to be more justified, and so this place of Saint James may be taken to be a further justification and an increase of faith before God as well as not.
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but our sanctification in this life leaueth some grudge and tang of corruption, and maketh our feete impure, as Christ speaketh, Iohn 13.10. so as with God wee are iustified all at once;
but our sanctification in this life Leaveth Some grudge and tang of corruption, and makes our feet impure, as christ speaks, John 13.10. so as with God we Are justified all At once;
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But we must note, that Paul speaketh there of the law written in the tables of stone, of that law that manifesteth sinne to bee sinne, Thou shalt not lust, &c. which is the law morall,
But we must note, that Paul speaks there of the law written in the tables of stone, of that law that manifesteth sin to be sin, Thou shalt not lust, etc. which is the law moral,
All our sufficiency is of God, and of our selues we can doe nothing, and but that the vaile is taken away in Christ, the same couering remaineth which was in the old Testament vnder Moses.
All our sufficiency is of God, and of our selves we can do nothing, and but that the veil is taken away in christ, the same covering remains which was in the old Testament under Moses.
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therefore by this hee excludeth onely those workes done before faith to helpe his iustification. So as by this wee see the aduersaries make two iustifications:
Therefore by this he excludeth only those works done before faith to help his justification. So as by this we see the Adversaries make two justifications:
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The second, when a man is freely iustified by the grace of God, then by this grace of God and his owne free-will (say they) hee may increase his iustification before God.
The second, when a man is freely justified by the grace of God, then by this grace of God and his own freewill (say they) he may increase his justification before God.
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for Paul saith, If hee were iustified by workes then had he whereof to glory with God, Rom. 4.6. which speech extendeth as well to workes after faith, as before faith;
for Paul Says, If he were justified by works then had he whereof to glory with God, Rom. 4.6. which speech extendeth as well to works After faith, as before faith;
And for the second iustification, that is, that being iustified men may deserue something by their workes, this is but a fruite and effect of the first, that is, a daily proceeding to wash our feete, Iohn 13.10. and an earnest endeuour by good workes to make our election sure, and to haue our faith approued, according to that in the Reuelation, 22.11. that hee that is righteous may be more righteous, that is, may still bring foorth better fruit:
And for the second justification, that is, that being justified men may deserve something by their works, this is but a fruit and Effect of the First, that is, a daily proceeding to wash our feet, John 13.10. and an earnest endeavour by good works to make our election sure, and to have our faith approved, according to that in the Revelation, 22.11. that he that is righteous may be more righteous, that is, may still bring forth better fruit:
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thirdly, the amplification of the worke in the 22. and 23. verses: fourthly, the determinate conlusion that a man cannot be saued nor iustified by faith onely.
Thirdly, the amplification of the work in the 22. and 23. Verses: fourthly, the determinate conclusion that a man cannot be saved nor justified by faith only.
hee was peaceable to all, harborous to the poore, resolute in afflictions, wise in the gouernment of his house, not affraid in the sight of Kings to set vp and erect an altar,
he was peaceable to all, harborous to the poor, resolute in afflictions, wise in the government of his house, not afraid in the sighed of Kings to Set up and erect an altar,
If Abraham had beene commanded to haue disherited this sonne, or to haue banished him, or to haue seene him no more, it might much haue tried his patience;
If Abraham had been commanded to have disherited this son, or to have banished him, or to have seen him no more, it might much have tried his patience;
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that he was his onely sonne, his beloued sonne, the sonne of the promise, when Abraham knew that if Isaac were taken away, both himselfe and all the world should bee damned,
that he was his only son, his Beloved son, the son of the promise, when Abraham knew that if Isaac were taken away, both himself and all the world should be damned,
or if it might haue beene closely done, and not in a mountaine, where the Sunne might abhorre to see such cruelty of a father toward an innocent child, it had beene much lesse euen in the affection of a naturall father,
or if it might have been closely done, and not in a mountain, where the Sun might abhor to see such cruelty of a father towards an innocent child, it had been much less even in the affection of a natural father,
and in three daies iourney, wherein no doubt he had many and diuers agitations and combats of spirit, not to vtter a repining word or grudging speech, this was a further and greater triall.
and in three days journey, wherein no doubt he had many and diverse agitations and combats of Spirit, not to utter a repining word or grudging speech, this was a further and greater trial.
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Father heere is wood, but where is the sacrifice? had beene enough to haue rent his heart, to see he should be butcher to that sonne could aske so wise a question.
Father Here is wood, but where is the sacrifice? had been enough to have rend his heart, to see he should be butcher to that son could ask so wise a question.
All which must argue and shew such a strong and mighty faith in Abraham, that he could neuer so silently and chearefully haue performed this, had hee not beleeued, that if his sonne should haue gone to hell, the Lord could haue taken him out againe:
All which must argue and show such a strong and mighty faith in Abraham, that he could never so silently and cheerfully have performed this, had he not believed, that if his son should have gone to hell, the Lord could have taken him out again:
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And so we see Abraham forgets not onely to be a father, but the matter is so qualified by faith, that he forbeareth not only the affection of a parent,
And so we see Abraham forgets not only to be a father, but the matter is so qualified by faith, that he forbeareth not only the affection of a parent,
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and yet will bee counted the children of Abraham? But wee must answer our selues as Christ did the Pharisees, Ioh. 8.44. and as Saint Iohn did answer those to whom he wrot, 1. Iohn 3.7. that we doe but flatter our selues with the name, when wee are in truth the children of the diuell:
and yet will be counted the children of Abraham? But we must answer our selves as christ did the Pharisees, John 8.44. and as Saint John did answer those to whom he wrote, 1. John 3.7. that we do but flatter our selves with the name, when we Are in truth the children of the Devil:
and if Abraham resigned vp the lawfulnesse of the tender affection of a father at the Lords commandement, much more must wee resigne vp our affections and discourses in vnlawfull matters.
and if Abraham resigned up the lawfulness of the tender affection of a father At the lords Commandment, much more must we resign up our affections and discourses in unlawful matters.
and if we wil sacrifice vp our honor, our affections, our Isaac, that is, our laughter, the ramme only shall die for it, that is, our cares, our troubles, our afflictions,
and if we will sacrifice up our honour, our affections, our Isaac, that is, our laughter, the ram only shall die for it, that is, our Cares, our Troubles, our afflictions,
and our soules and consciences shall rest secure, filled with greater ioy in the end and issue of our troubles then euer wee were before. And as the world saith;
and our Souls and Consciences shall rest secure, filled with greater joy in the end and issue of our Troubles then ever we were before. And as the world Says;
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And if we stretch foorth all our powers to embrace Christ, then is he gone as a harbinger to prouide a place for vs in heauen, and he that saueth our soules, wee may well trust him with our bodies.
And if we stretch forth all our Powers to embrace christ, then is he gone as a harbinger to provide a place for us in heaven, and he that Saveth our Souls, we may well trust him with our bodies.
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for therefore is Isaac said to be offred vp, because he was so in the purpose of Abrahams heart, which the Lord accepted as an execution of the thing it selfe.
for Therefore is Isaac said to be offered up, Because he was so in the purpose of Abrahams heart, which the Lord accepted as an execution of the thing it self.
then because in the triall he did not relent, but euen in this time did purpose it, it shall be taken of God euen as this worke of Abraham, done though not done,
then Because in the trial he did not relent, but even in this time did purpose it, it shall be taken of God even as this work of Abraham, done though not done,
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and yet because shee that should bee thy harlot dallied too long with thee, or else occasion did not fit thee, wherby thou art kept from the act it selfe,
and yet Because she that should be thy harlot dallied too long with thee, or Else occasion did not fit thee, whereby thou art kept from the act it self,
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euen so our faith with Mary must onely kneele at Gods feet, to heare that comfortable voice of the pardon and absolution of our sinnes in the blood of Christ:
even so our faith with Marry must only kneel At God's feet, to hear that comfortable voice of the pardon and absolution of our Sins in the blood of christ:
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but light is inseparable from it: so no faith can worke well without workes; but yet there are none iustified by the power of workes, but by faith onely.
but Light is inseparable from it: so no faith can work well without works; but yet there Are none justified by the power of works, but by faith only.
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For the first, if Saint Iames cited this place to proue that Abraham was imputed righteous in the sight of God by this work of sacrificing his sonne, hee must needes haue wrested this Scripture, which were blasphemy to say, being written by the singer of God:
For the First, if Saint James cited this place to prove that Abraham was imputed righteous in the sighed of God by this work of sacrificing his son, he must needs have wrested this Scripture, which were blasphemy to say, being written by the singer of God:
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for Abraham had this imputation of righteousnesse through his beleefe giuen him and pronounced by God himselfe, Genes. 15.6. before either Ismael or Isaak were borne:
for Abraham had this imputation of righteousness through his belief given him and pronounced by God himself, Genesis. 15.6. before either Ishmael or Isaac were born:
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so as then the meaning of the Apostle in alledging this scripture, is onely to shew that that testimony which God gaue Abraham of the excellency of his faith, was declared and approued to bee true by the performance and execution of this speciall worke.
so as then the meaning of the Apostle in alleging this scripture, is only to show that that testimony which God gave Abraham of the excellency of his faith, was declared and approved to be true by the performance and execution of this special work.
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Take heed (say they) of the glosse of the Caluinists, who hold, that our righteousnesse is a thing onely inherent in Christ, which is a fantastical, imputatiue, new, no righteousnesse, whereby we conceiue that to be in vs which cannot bee found in vs:
Take heed (say they) of the gloss of the Calvinists, who hold, that our righteousness is a thing only inherent in christ, which is a fantastical, imputative, new, no righteousness, whereby we conceive that to be in us which cannot be found in us:
And wheras they say, that God after a mans conuersion doth qualifie him with some habituall matter whereby he is in himselfe iust before God, we say, that he iustifieth no man but after his calling,
And whereas they say, that God After a men conversion does qualify him with Some habitual matter whereby he is in himself just before God, we say, that he Justifieth no man but After his calling,
when he giueth him the spirit of regeneration, whereby he is chaunged in his affections, and reformed in his life, which is as water where bloud hath gone before;
when he gives him the Spirit of regeneration, whereby he is changed in his affections, and reformed in his life, which is as water where blood hath gone before;
so as we say he is not wicked after his calling, but God then maketh him partaker of the first fruites of the spirit, (witnesse his conuersation) and by this effect he is declared to be iustified in the bloud of Christ.
so as we say he is not wicked After his calling, but God then makes him partaker of the First fruits of the Spirit, (witness his Conversation) and by this Effect he is declared to be justified in the blood of christ.
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so as the righteousnesse of Christ confisting in the couering of our nakednesse as a garment, prooueth that that whereby we are imputed righteous, is not a thing abiding in vs,
so as the righteousness of christ confisting in the covering of our nakedness as a garment, proveth that that whereby we Are imputed righteous, is not a thing abiding in us,
And for this cause it is said, that we are flesh of his flesh, and bone of his bone, which must not be vnderstood of any incarnation & grosse naturall coalition and mixture of his flesh and ours,
And for this cause it is said, that we Are Flesh of his Flesh, and bone of his bone, which must not be understood of any incarnation & gross natural coalition and mixture of his Flesh and ours,
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but yet more nearely conioyned then any naturall or artificiall vnion, and more truely (but yet spiritually) then the husband is to the wife, the members to the body, the branch to the tree,
but yet more nearly conjoined then any natural or artificial Union, and more truly (but yet spiritually) then the husband is to the wife, the members to the body, the branch to the tree,
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and this life is in the Sonne, and this Sonne is in vs, it followeth, that wee are not saued by his righteousnesse but by our owne, his person being made one person with vs, not really in substance, but spiritually;
and this life is in the Son, and this Son is in us, it follows, that we Are not saved by his righteousness but by our own, his person being made one person with us, not really in substance, but spiritually;
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Notwithstanding this be so, yet Abraham and all the rest of the Fathers through their faith were spiritually conioined to Christ who is the Lambe slaine from the beginning of the world,
Notwithstanding this be so, yet Abraham and all the rest of the Father's through their faith were spiritually conjoined to christ who is the Lamb slain from the beginning of the world,
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though they be seuerall persons, in respect of the mysticall reference which they haue to Christ their head. Further they obiect, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one many are made righteous.
though they be several Persons, in respect of the mystical Referente which they have to christ their head. Further they Object, Rom. 5.19. As by one men disobedience many were made Sinners, so by the Obedience of one many Are made righteous.
then was that sinne onely of Adam which made vs all to be damned, and the punishment of that sinne brought originall sinne, and the generall corruption.
then was that sin only of Adam which made us all to be damned, and the punishment of that sin brought original sin, and the general corruption.
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VNto the example of Abraham, the Apostle matcheth this of Rahab, to shew how by this excellent worke she did proue her selfe a conuert Israelite from a cursed Cananite:
Unto the Exampl of Abraham, the Apostle Matches this of Rahab, to show how by this excellent work she did prove her self a convert Israelite from a cursed Canaanite:
wherein first is questionable, why the holy Ghost should vouchsafe to sort Abraham that most reuerend father of the faithfull and of the Patriarkes, with a woman who was for her condition base, because a victualler;
wherein First is questionable, why the holy Ghost should vouchsafe to sort Abraham that most reverend father of the faithful and of the Patriarchs, with a woman who was for her condition base, Because a victualler;
for her conuersation infamous, because a strumpet, and leaue other excellent examples of worthy men, which might seeme to haue beene a lesse disparagement to Abraham: whereto is answered, that there is a speciall cause why saint Iames setteth this example downe aboue the rest,
for her Conversation infamous, Because a strumpet, and leave other excellent Examples of worthy men, which might seem to have been a less disparagement to Abraham: whereto is answered, that there is a special cause why saint James sets this Exampl down above the rest,
because to the example of Abraham it might haue been replied, that he was a singular and rare man, so 〈 ◊ 〉 might be compared with him, none did euer exceed him,
Because to the Exampl of Abraham it might have been replied, that he was a singular and rare man, so 〈 ◊ 〉 might be compared with him, none did ever exceed him,
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as there is so many degrees betweene Abraham and her, as if it bee aboue our reach to match Abraham, yet wee may bee ashamed not to onermatch a whoore.
as there is so many Degrees between Abraham and her, as if it be above our reach to match Abraham, yet we may be ashamed not to onermatch a whore.
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And if wee can neither imitate the highest, nor bee equall with the lowest, let vs boast neuer so long of good workes and faith, it is certaine wee are monstrous hypocrites, and cannot bee saued.
And if we can neither imitate the highest, nor be equal with the lowest, let us boast never so long of good works and faith, it is certain we Are monstrous Hypocrites, and cannot be saved.
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Secondly, in this example wee must wisely consider what worthy things there are in this worke of Rahab taken out of Iosh. 2.1. that it should receiue this honour to bee matched with the noble acts of the Patriarkes, both by this Apostle and in Hebr. 11.31.
Secondly, in this Exampl we must wisely Consider what worthy things there Are in this work of Rahab taken out of Joshua 2.1. that it should receive this honour to be matched with the noble acts of the Patriarchs, both by this Apostle and in Hebrew 11.31.
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but to abet, comfort and conuey them away, since they came to espy the land, which tended to the desolation of the whole countrey, and subuersion of the state.
but to abet, Comfort and convey them away, since they Come to espy the land, which tended to the desolation of the Whole country, and subversion of the state.
Which maketh nothing for them that send Emissaries and Iesuites into this our land, to steale away the hearts of the people from their lawfull Soueraigne.
Which makes nothing for them that send Emissaries and Iesuites into this our land, to steal away the hearts of the people from their lawful Sovereign.
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For in that Rabab did thus aide, comfort, and abet them, shee did it not because they came to vsurpe and assault the countrey, (for if they had had no right,
For in that Rabab did thus aid, Comfort, and abet them, she did it not Because they Come to usurp and assault the country, (for if they had had no right,
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and if shee had suspected they had come to this end without hauing any better right, vpon paine of her soule shee should haue discried it, otherwise she had beene disloyall to her Prince and State:) but in that shee did conceale it, shee knewshee had her security from heauen, that cursed should all those bee that resisted the seed and race of Abraham; she knew that by the mandate of the almighty the land was giuen vnto them,
and if she had suspected they had come to this end without having any better right, upon pain of her soul she should have descried it, otherwise she had been disloyal to her Prince and State:) but in that she did conceal it, she knewshee had her security from heaven, that cursed should all those bee that resisted the seed and raze of Abraham; she knew that by the mandate of the almighty the land was given unto them,
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and that they that dwelt therein were but vsurpers, and therefore were bound to yeeld it vp as from God ▪ And if vpon this knowledge she had not protected them as 〈 ◊ 〉 did the Angels, Genes. 19.8. she had beene guiltie of their bloud:
and that they that dwelled therein were but usurper's, and Therefore were bound to yield it up as from God ▪ And if upon this knowledge she had not protected them as 〈 ◊ 〉 did the Angels, Genesis. 19.8. she had been guilty of their blood:
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she might haue beene vsed like Tarpeia among the Romanes, who when shee had ingaged them to deliuer vp their bracelers vpon recompence of yeelding vp the Citie and Tower, the fouldiers ouerwhelmed her in stead of giuing her the bracelets:
she might have been used like Tarpeia among the Romans, who when she had engaged them to deliver up their bracelers upon recompense of yielding up the city and Tower, the Soldiers overwhelmed her in stead of giving her the bracelets:
Now for the letting them out by night, though it bee not lawfull by the lawes of such defenced cities and places, to scale the walles in the night time,
Now for the letting them out by night, though it be not lawful by the laws of such defenced cities and places, to scale the walls in the night time,
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And in this whole worke shee sinned nothing but in making of a lie, which though some excuse and extenuate because it was Mendacium officiosum; an officious and dutifull lie,
And in this Whole work she sinned nothing but in making of a lie, which though Some excuse and extenuate Because it was Mendacium Officiosum; an officious and dutiful lie,
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Withall note the louing kindnesse of the Lord, that this particular blemish in the worke doth nothing derogate from the excellencie of her obedience, no more then Rebecca, Genes. 27.8. who notwithstanding she subscribed to the oracle of God that Iacob should ouercome Esau, yet shee by indirect meanes sought to preuent this worke of God, which the Lord in mercie did winke at in respect of her generall resolution to be obedient.
Withal note the loving kindness of the Lord, that this particular blemish in the work does nothing derogate from the excellency of her Obedience, no more then Rebecca, Genesis. 27.8. who notwithstanding she subscribed to the oracle of God that Iacob should overcome Esau, yet she by indirect means sought to prevent this work of God, which the Lord in mercy did wink At in respect of her general resolution to be obedient.
The like may bee saied of Abraham, who because hee thought the feare of God was not in the house of Abimelek, and that they would haue slaine him for his wiues fake, Genesis 20.2. dissembled Sarah to bee his wife, and caried her vnder the name of his sister;
The like may be said of Abraham, who Because he Thought the Fear of God was not in the house of Abimelech, and that they would have slain him for his wives fake, Genesis 20.2. dissembled Sarah to be his wife, and carried her under the name of his sister;
and heereupon shee did practise the rule of our Sauiuor Christ, euen to hate her owne nation, and tooke her life as it were into her hands to saue theirs that were the seruants of God.
and hereupon she did practise the Rule of our Sauiuor christ, even to hate her own Nation, and took her life as it were into her hands to save theirs that were the Servants of God.
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So as though in the former example the Ramme onely was sactificed and not Isaak: and in this example Rahab safely deliuered, and her parentage reseued;
So as though in the former Exampl the Ram only was sactificed and not Isaac: and in this Exampl Rahab safely Delivered, and her parentage reseued;
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and so the speech of Christ true, that they that for his sake forsake all, shall haue more comfort in that little that is left, hauing peace of conscience,
and so the speech of christ true, that they that for his sake forsake all, shall have more Comfort in that little that is left, having peace of conscience,
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nay, that they that suffer for his sake shall bee free when their persecutors shall bee fettered, as appeareth Ieremie 39.11.15. Ieremie that was in desolation and in prison was safe, when the King himselfe had his eyes put out:
nay, that they that suffer for his sake shall be free when their persecutors shall be fettered, as appears Ieremie 39.11.15. Ieremie that was in desolation and in prison was safe, when the King himself had his eyes put out:
Further, this example of Rahab to stand so resolutely for the deliuerance of the Lords messengers, conuinceth all those that howsoeuer religion twang vpon their tongue that they can prate of it,
Further, this Exampl of Rahab to stand so resolutely for the deliverance of the lords messengers, Convinces all those that howsoever Religion twang upon their tongue that they can prate of it,
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for there is no tarying in Idolatrie or other profanenesse, to fetch any thing from the house toppe, or to runne backe into the fields to take our garments,
for there is no tarrying in Idolatry or other profaneness, to fetch any thing from the house top, or to run back into the fields to take our garments,
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but she did most faithfully and in great obedience, and in a most Christian resolution willingly resigne vp the countrey to them, to whom the Lord had giuen the title:
but she did most faithfully and in great Obedience, and in a most Christian resolution willingly resign up the country to them, to whom the Lord had given the title:
Euen so must wee in matters of the Lords seruice alwaies preferre and stand for the will of God to be obserued, rather then either to haue our countrey preserued, or our Prince obeyed.
Even so must we in matters of the lords service always prefer and stand for the will of God to be observed, rather then either to have our country preserved, or our Prince obeyed.
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water without a wel-head, or to bee good without God: for where there is no zeale, there is no faith; where no faith, no conscience; where no conscience, no loue;
water without a wellhead, or to be good without God: for where there is no zeal, there is no faith; where no faith, no conscience; where no conscience, no love;
The workes such a man doth may bee perhaps like the Emeraulds of the Philistims, varnished ouer with gold, that is, make a faire shew in the sight of men:
The works such a man does may be perhaps like the Emeralds of the philistines, varnished over with gold, that is, make a fair show in the sighed of men:
but if they proceed no further, that is, to haue the testimonie of the spirit, that they bee wrought by his hand, they are most abominable before the face of God.
but if they proceed no further, that is, to have the testimony of the Spirit, that they be wrought by his hand, they Are most abominable before the face of God.
and yet thou wilt prosecute a matter against a preacher, for a superstitious, ceremonious, beggerly element? What good worke is this, to speake well of all men,
and yet thou wilt prosecute a matter against a preacher, for a superstitious, ceremonious, beggarly element? What good work is this, to speak well of all men,
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and yet priuily to suggest against him thou darest not reproue to his face? So as vnlesse our doing of good arise from religion, wee may easily straine at a gnat and swallow a Camel;
and yet privily to suggest against him thou Darest not reprove to his face? So as unless our doing of good arise from Religion, we may Easily strain At a gnat and swallow a Camel;
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Now as for moralists, and such as transforme themselues according to the times, they are as Iude 13. tearmeth them, the raging waues of the sea, foaming out their owne ••me as the wind serueth,
Now as for moralists, and such as transform themselves according to the times, they Are as Iude 13. termeth them, the raging waves of the sea, foaming out their own ••me as the wind serveth,
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and like the wandring starres of the •••ament, vnconstant and vnsteddy, void of faith (for sides must be firma, non ambulatoria, we must haue a standing not a walking faith) and as without faith they cannot please God,
and like the wandering Stars of the •••ament, unconstant and unsteady, void of faith (for sides must be Firm, non ambulatoria, we must have a standing not a walking faith) and as without faith they cannot please God,
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Rahab the harlot, which reprochfull speech must not bee referred to the present state of her conuersion, but to her former conuersation: as if hee should say:
Rahab the harlot, which reproachful speech must not be referred to the present state of her conversion, but to her former Conversation: as if he should say:
as Dauid did in killing Vriah, the Lord will scourge him as hee did Dauid. And to bee raised vp of the Lord after such a relapse, must not bee by slubbering vp our repentance,
as David did in killing Uriah, the Lord will scourge him as he did David. And to be raised up of the Lord After such a relapse, must not be by slubbering up our Repentance,
so that after our conuersion we walke worthy of our calling; for many that were whores and wicked were conuerted. As Luk. 7.37. she that washed Iesus feete with the teares of her eyes and heart, and wiped them with the haire of her head, had beene a whore:
so that After our conversion we walk worthy of our calling; for many that were whores and wicked were converted. As Luk. 7.37. she that washed Iesus feet with the tears of her eyes and heart, and wiped them with the hair of her head, had been a whore:
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but we reade not that he euer tooke peny vsury after. And Mat. 20.20. such bee inuited to the supper as bee patched and lame, to expresse our spirituall beggery:
but we read not that he ever took penny Usury After. And Mathew 20.20. such be invited to the supper as be patched and lame, to express our spiritual beggary:
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Heere will be obiected, since workes are so precisely vrged, what say wee to the faith of the theefe vpon the crosse, what workes did he? and by this example many betray their soules in presuming of the like grace.
Here will be objected, since works Are so precisely urged, what say we to the faith of the thief upon the cross, what works did he? and by this Exampl many betray their Souls in presuming of the like grace.
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yet when all these either doubted of his diuinity, or despaired, the poore theefe did confesse him to be that Christ the Sonne of God, who ••d Paradise to dispose.
yet when all these either doubted of his divinity, or despaired, the poor thief did confess him to be that christ the Son of God, who ••d Paradise to dispose.
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but as soone as the Lord knockt at his heart, first he confesseth Christ to be God and to die an innocent, Luk. 23.41. We suffer righteously, but this man hath done nothing amisse:
but as soon as the Lord knocked At his heart, First he Confesses christ to be God and to die an innocent, Luk. 23.41. We suffer righteously, but this man hath done nothing amiss:
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THE Apostle in the beginning of this chapter first setteth downe that God the Father by his euerlasting loue in his Sonne hath bestowed vpon the faithfull this priuiledge, to be called the sonnes of God in the sonne of God Christ Iesus.
THE Apostle in the beginning of this chapter First sets down that God the Father by his everlasting love in his Son hath bestowed upon the faithful this privilege, to be called the Sons of God in the son of God christ Iesus.
Thirdly, as this cannot be discerned of the world, so it is impossible our selues should sufficiently conceiue of it while we remaine in the tabernacle of this life,
Thirdly, as this cannot be discerned of the world, so it is impossible our selves should sufficiently conceive of it while we remain in the tabernacle of this life,
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and not betweene his conscience and his affection, misliking it as it is sinne: for this is easily seene by his often relapse into the same sinne. Now for the reason:
and not between his conscience and his affection, misliking it as it is sin: for this is Easily seen by his often relapse into the same sin. Now for the reason:
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Another reason, that being a true Christian, a man cannot but amend his life, is taken out of Rom. 6.5. Whosoeuer is made partaker of Christ, is made partaker of the death of Christ, then is he dead to sinne, proued thus:
another reason, that being a true Christian, a man cannot but amend his life, is taken out of Rom. 6.5. Whosoever is made partaker of christ, is made partaker of the death of christ, then is he dead to sin, proved thus:
and if thou beest all man, Christ Iesus will neuer put vp thy name among the Saints. Looke 1. Ioh. 5.3. Hee that is borne againe counteth all the commandements of God light:
and if thou Best all man, christ Iesus will never put up thy name among the Saints. Look 1. John 5.3. He that is born again counteth all the Commandments of God Light:
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Example w••ere •f wee haue in Dauid, who though he was ingaged to the Lord by his many benefites, that tooke him from the sheepe-hooke and g••e him a Scepter;
Exampl w••ere •f we have in David, who though he was engaged to the Lord by his many benefits, that took him from the sheephook and g••e him a Sceptre;
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When he had done this, hee glauered and flattered with the womans husband, and bad him goe home to refresh himselfe with his wife, seeking thereby to father the bastard on him.
When he had done this, he glauered and flattered with the woman's husband, and bade him go home to refresh himself with his wife, seeking thereby to father the bastard on him.
as to haue dealt so with him that was no Iew, but a conuert to religion, heereby to make the name of the Lord euill spoken of? Yet when this preuailed not, hee went further,
as to have dealt so with him that was no Iew, but a convert to Religion, hereby to make the name of the Lord evil spoken of? Yet when this prevailed not, he went further,
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So as if a•y bee a whoore, let her remember the teares of Mary M•g•alene: if a persecuter of the Saints, let him repent with Pa••: if a murtherer, let him soundly confesse his sinne with Dauid: and if he be Apostasied, weepe with Peter; for these be the workes of righteousnesse whereby they are knowen to be of God.
So as if a•y be a whore, let her Remember the tears of Marry M•g•alene: if a Persecutor of the Saints, let him Repent with Pa••: if a murderer, let him soundly confess his sin with David: and if he be Apostasied, weep with Peter; for these be the works of righteousness whereby they Are known to be of God.
but not a sow to bee cleane wallowing in the mire, or a dogge not to bee filthy that is regorging vp his stomacke, or that grapes can grow vpon brambles,
but not a sow to be clean wallowing in the mire, or a dog not to be filthy that is regorging up his stomach, or that grapes can grow upon brambles,
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