Three profitable sermons. 1. A pastorall charge. 2. Christs Larum-bell. 3. The soules sentinell Preached at seuerall times vpon sundry occasions, by Richard Carpenter pastor of Sherwill in Devon.
A PASTORAL Charge. ACT. 20. 28. Take heede therefore vnto your selues, and to all the flocke, whereof the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his owne blood.
A PASTORAL Charge. ACT. 20. 28. Take heed Therefore unto your selves, and to all the flock, whereof the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood.
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THe Church of God and Spouse of Christ, (right Reuerend, right worshipfull, and worthily regarded) is by the princely Preacher Salomon Cant. 6. 3. rightly termed and entituled, Castrorum acies ordinata, an army well marshalled, where euery company hath his Captaine,
THe Church of God and Spouse of christ, (right Reverend, right worshipful, and worthily regarded) is by the princely Preacher Solomon Cant 6. 3. rightly termed and entitled, Castrorum acies Ordinary, an army well marshaled, where every company hath his Captain,
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For the preseruation of which order by the corruption of times much decayed, and for the reformation of such enomorties as in the declining ages of the world haue greatly increased, not onely oecumenicall Counsels for whole Christendome,
For the preservation of which order by the corruption of times much decayed, and for the Reformation of such enomorties as in the declining ages of the world have greatly increased, not only ecumenical Counsels for Whole Christendom,
or vnder-valuing the sufficiency, or maligning the superioritie of Church-gouernours, haue too peremptorily concluded what Saint Paul once and but once 1. Cor. 11. affirmed of the Corinthian assemblies, that they met together NONLATINALPHABET, not for the better but for the worse, not for the grace and emolument,
or under-valving the sufficiency, or maligning the superiority of Church governors, have too peremptorily concluded what Saint Paul once and but once 1. Cor. 11. affirmed of the Corinthian assemblies, that they met together, not for the better but for the Worse, not for the grace and emolument,
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yet the discreet and godly wise, not transported by passion, or sinister suggestion, both know and acknowledge that as the vse of them hath somerimes beene and ought alwaies to be wholsome and profitable, either ad medelam, to cure the maladies,
yet the discreet and godly wise, not transported by passion, or sinister suggestion, both know and acknowledge that as the use of them hath somerimes been and ought always to be wholesome and profitable, either ad Medlam, to cure the maladies,
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vpon the practise of the blessed Apostle S. Paul recorded in Act: 15. 36. and and in the 17 verse of this 20 Chapter, whence my text is taken, where S. Paul is said to haue summoned and called together the Elders or Ministers of Ephesus in Asia, to whom when they came (as they came willingly and obediently, reuerencing the graces of God in him) hee made a graue and vehement Oration.
upon the practice of the blessed Apostle S. Paul recorded in Act: 15. 36. and and in the 17 verse of this 20 Chapter, whence my text is taken, where S. Paul is said to have summoned and called together the Elders or Ministers of Ephesus in Asia, to whom when they Come (as they Come willingly and obediently, reverencing the graces of God in him) he made a graven and vehement Oration.
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and faithfulnesse which hee vsed to testifie the gospell of grace, and to shew the whole counsell of God vnto them, the constant resolution which hee had to fulfill his course,
and faithfulness which he used to testify the gospel of grace, and to show the Whole counsel of God unto them, the constant resolution which he had to fulfil his course,
From the due consideration of all which premises, as President (if I may so say) of that convocation, he commendeth vnto the care of the Pastors assembled the good gouernment and incolumitie of the Churches,
From the due consideration of all which premises, as President (if I may so say) of that convocation, he commends unto the care of the Pastors assembled the good government and incolumity of the Churches,
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and earnestly presseth vpon their consciences the most necessary duties of their calling in this pithy and powerfull exhortation, Take heed therefore vnto your selues and to all the flocke &c. which words being the select subiect of that discourse which vpon your iniunction (right Reuerend Father) I am this day to commend to your christian consideration (right well-beloued brethren) seemes not vnlike the sound of a loud claryon or voice of a shrill trumpet able to moue those that are musing, to rouze those that are slumbring, to awake those that are sleeping,
and earnestly Presseth upon their Consciences the most necessary duties of their calling in this pithy and powerful exhortation, Take heed Therefore unto your selves and to all the flock etc. which words being the select Subject of that discourse which upon your injunction (right Reverend Father) I am this day to commend to your christian consideration (right well-beloved brothers) seems not unlike the found of a loud claryon or voice of a shrill trumpet able to move those that Are musing, to rouse those that Are slumbering, to awake those that Are sleeping,
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and I protest before you (such is my confidence to God-wards, and the clearenes of my conscience witnessing for me) that I haue opened to you the whole will of God concerning the saluation of mankind,
and I protest before you (such is my confidence to Godwards, and the clearness of my conscience witnessing for me) that I have opened to you the Whole will of God Concerning the salvation of mankind,
and the true way to life euerlasting, and haue beene wanting to you in nothing (oh that all Prelates and Pastors could truly say the like) I haue with sinceritie and sedulitie done, with meeknes and humilitie suffred whatsoeuer to the vttermost of my power and patience and grace giuen to mee might be suffred or done, to publish the puritie and to promote the peace and prosperity of the pretious gospell preached amongst you.
and the true Way to life everlasting, and have been wanting to you in nothing (o that all Prelates and Pastors could truly say the like) I have with sincerity and sedulity done, with meekness and humility suffered whatsoever to the uttermost of my power and patience and grace given to me might be suffered or done, to publish the purity and to promote the peace and Prosperity of the precious gospel preached among you.
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therefore in the bowells of Christ Iesus I earnestly beseech you to supply by your owne extraordinary care and diligence whatsoeuer may bee wanting through my absence.
Therefore in the bowels of christ Iesus I earnestly beseech you to supply by your own extraordinary care and diligence whatsoever may be wanting through my absence.
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and iealous ouer your selues with a godly iealousie, Take heed to your selues, make sure worke for your owne soules, that yee be not corrupted or seduced,
and jealous over your selves with a godly jealousy, Take heed to your selves, make sure work for your own Souls, that ye be not corrupted or seduced,
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and take the like care and thought with an equall bent and extent of good-will and affection for the flocke, the whole flocke, wherof (not the authority of man,
and take the like care and Thought with an equal bent and extent of goodwill and affection for the flock, the Whole flock, whereof (not the Authority of man,
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but painfull Pastors to feede with wholesome foode in due season the family of God, Gods Church, Gods chosen, Gods people, a precious people bought and redeemed with a price, a rich price, a price of infinite value,
but painful Pastors to feed with wholesome food in due season the family of God, God's Church, God's chosen, God's people, a precious people bought and redeemed with a price, a rich price, a price of infinite valve,
euen with bloud, with Gods bloud, with Gods owne bloud, for so by reason of the hypostaticall vnion of two natures in Christ that which is proper to the one is attributed to the other, per NONLATINALPHABET,
even with blood, with God's blood, with God's own blood, for so by reason of the hypostatical Union of two nature's in christ that which is proper to the one is attributed to the other, per,
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as we speake in schooles, Take heede therefore to your selues and to all the flocke whereof the Holy Ghost hath made you over-seers &c. Suffer not the sheepe of Christs pasture, his peculiar, his cheife treasure,
as we speak in Schools, Take heed Therefore to your selves and to all the flock whereof the Holy Ghost hath made you Overseers etc. Suffer not the sheep of Christ pasture, his peculiar, his chief treasure,
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The first a strict charge and iniunction what to do, actuated and enforced by this illatiue particle [ Therefore ] h. v. Take heede therefore to your selues and to all the stocke.
The First a strict charge and injunction what to do, actuated and Enforced by this illative particle [ Therefore ] h. v. Take heed Therefore to your selves and to all the stock.
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and the parties to whom it is giuen) containes a twofold substantiall caveat or caution, the one intrinsecall, NONLATINALPHABET Take heed to your selues, neglect not the care of your owne saluation,
and the parties to whom it is given) contains a twofold substantial caveat or caution, the one intrinsical, Take heed to your selves, neglect not the care of your own salvation,
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for sibi nequam cui bonus? hardly will he doe good to others extensiue, that is not good for himselfe intensiue. The other extrinsecall, take heed to the flock, NONLATINALPHABET, to all the flocke and euery part thereof, strengthen the weake, reduce the wandring, raise those that are falne, confirme those that stand.
for sibi nequam cui bonus? hardly will he do good to Others extensive, that is not good for himself intensive. The other extrinsical, take heed to the flock,, to all the flock and every part thereof, strengthen the weak, reduce the wandering, raise those that Are fallen, confirm those that stand.
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The second from the end and burden of their office, in that they were made overseers non ad deglubendum, sed ad pascendum, and as the originall NONLATINALPHABET will beare it, ad regendum, not to fleece,
The second from the end and burden of their office, in that they were made Overseers non ad deglubendum, sed ad pascendum, and as the original will bear it, ad regendum, not to fleece,
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but to feede the flocke of Christ pabulo coelestis doctrinae & orationis, not to greiue but to gouerne the Church of God pedo disciplinae & exemplo conversationis.
but to feed the flock of christ pabulo coelestis Doctrine & orationis, not to grieve but to govern the Church of God pedo Discipline & exemplo conversationis.
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namely, NONLATINALPHABET, as S. Peter calls it, a peculiar people purchased (as it is in my text) with Christs owne bloud, hee hath paide full dearely for them, hee hath best right vnto them, he sets highly by them,
namely,, as S. Peter calls it, a peculiar people purchased (as it is in my text) with Christ own blood, he hath paid full dearly for them, he hath best right unto them, he sets highly by them,
yet sith it is no disparagement to learning to heare what we know againe confirmed, no preiudice to a well ordered priuate life and publique gouernment to heare and see what we doe,
yet sith it is no disparagement to learning to hear what we know again confirmed, no prejudice to a well ordered private life and public government to hear and see what we do,
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and ought to doe often preached, pressed, and approued, I will now by Gods assistance and your continued patience descend from the superficiall pointing of them out vnto your view for obseruation,
and ought to do often preached, pressed, and approved, I will now by God's assistance and your continued patience descend from the superficial pointing of them out unto your view for observation,
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And first of the first, viz ▪ the charge or iniunction, and therein of the first intrinsecall caueat or caution contained h. v. Take heed therefore to your selues &c. Our blessed Sauiour Christ Iesus that good and great shepheard of soules seeking the breed of his spirituall flocke out of all the heards that fedde on the mountaines of Iudah, got vnto himselfe in a short time the number of twelue Apostles.
And First of the First, videlicet ▪ the charge or injunction, and therein of the First intrinsical caveat or caution contained h. v. Take heed Therefore to your selves etc. Our blessed Saviour christ Iesus that good and great shepherd of Souls seeking the breed of his spiritual flock out of all the heards that fed on the Mountains of Iudah, god unto himself in a short time the number of twelue Apostles.
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and enioy his company, yet receiuing as euill through the fleshes weaknesse, what Christ gaue to them as life through the spirits goodnes, they became reprehensible both in doctrine and manners.
and enjoy his company, yet receiving as evil through the Fleshes weakness, what christ gave to them as life through the spirits Goodness, they became reprehensible both in Doctrine and manners.
To which maladies that there might be the fittest medicines applyed, our Sauiour (Mark. 9. 50.) as a skilfull Phisition proposeth a soueraigne potion, wherein for the rectifying of their knowledge, he prescribeth salt to sauour them, haue salt in your selues, & for the tempering of the heat of their ambition & coldnesse of charity, he warneth them to haue peace the queller of factions & cōpounder of cōtrarieties, Haue salt in your selues, and peace one with another.
To which maladies that there might be the Fittest medicines applied, our Saviour (Mark. 9. 50.) as a skilful physician Proposeth a sovereign potion, wherein for the rectifying of their knowledge, he prescribeth salt to savour them, have salt in your selves, & for the tempering of the heat of their ambition & coldness of charity, he warneth them to have peace the queller of factions & compounder of contrarieties, Have salt in your selves, and peace one with Another.
as here in my text it is, Take heed first to your selues, that you may the better attend to the flocke, whereof the Holy Ghost hath made you Ouer-seers.
as Here in my text it is, Take heed First to your selves, that you may the better attend to the flock, whereof the Holy Ghost hath made you Overseers.
For as Philosophy telleth vs of a twofold action, the one, immanent; and the other transeunt, and withall teacheth vs that immanent actions, whereby some good thing is wrought in our selues are waies to the transeunt, whereby wee leaue the end and effect of our well-doing in others;
For as Philosophy Telleth us of a twofold actium, the one, immanent; and the other transeunt, and withal Teaches us that immanent actions, whereby Some good thing is wrought in our selves Are ways to the transeunt, whereby we leave the end and Effect of our welldoing in Others;
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so diuinitie approuing this distinction of her handmaid philosophy groundeth herevpon this conclusion, which is the first doctrinall point of my text worthy your obseruation.
so divinity approving this distinction of her handmaid philosophy groundeth hereupon this conclusion, which is the First doctrinal point of my text worthy your observation.
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That all men, especially Ministers and Magistrates should haue that really and actually in themselues, which they would haue to be wrought and effected in others.
That all men, especially Ministers and Magistrates should have that really and actually in themselves, which they would have to be wrought and effected in Others.
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Timothie ought first to take heede to himselfe, to walke warily in the pathes of holinesse and righteousnesse for the furtherance and assurance of his owne saluation,
Timothy ought First to take heed to himself, to walk warily in the paths of holiness and righteousness for the furtherance and assurance of his own salvation,
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and then he must attend diligently to his doctrine and teaching, that as much as in him lyeth he may saue others 1. Tim. 4. So the Elders and Ministers of Ephesus are here enioyned first to looke to themselues and to make sure worke for their owne soules,
and then he must attend diligently to his Doctrine and teaching, that as much as in him lies he may save Others 1. Tim. 4. So the Elders and Ministers of Ephesus Are Here enjoined First to look to themselves and to make sure work for their own Souls,
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so surely all they whose labours God imployeth in drawing others to any good dutie and well-doing ought to bee such themselues ▪ and to shew themselues such as they would haue others to be.
so surely all they whose labours God employeth in drawing Others to any good duty and welldoing ought to be such themselves ▪ and to show themselves such as they would have Others to be.
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and is sicke of a surfet himselfe, si vis me flere dolendum est primo tibi, if thou wilt worke powerfully on my affection, thou thy selfe must not be voide and exempt of passion.
and is sick of a surfeit himself, si vis me flere dolendum est primo tibi, if thou wilt work powerfully on my affection, thou thy self must not be void and exempt of passion.
When Abimelech Iudg: 9. 48 had cut downe boughes and carried them on his shoulders, then saith he to the people, what yee haue seene mee doe doe the like:
When Abimelech Judge: 9. 48 had Cut down boughs and carried them on his shoulders, then Says he to the people, what ye have seen me do do the like:
so our blessed Sauiour hauing washed Peters feete, Ioh: 13. forthwith telleth his disciples that therein he had giuen them an ensample to do as he had done;
so our blessed Saviour having washed Peter's feet, John: 13. forthwith Telleth his Disciples that therein he had given them an ensample to do as he had done;
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and such he was beyond all exception, his birth and education, his life and conuersation, his death and passion being altogether a pageant of humilitie.
and such he was beyond all exception, his birth and education, his life and Conversation, his death and passion being altogether a pageant of humility.
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So likewise S. Paul from his owne example and precedency commendeth to the pursuit and practise of the Philippians, whatsoeuer things are true, are honest, iust, pure, pertaine vnto loue,
So likewise S. Paul from his own Exampl and precedency commends to the pursuit and practice of the Philippians, whatsoever things Are true, Are honest, just, pure, pertain unto love,
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and are of good report, willing them to bee followers of those things euen as they had heard of him and seene in him, they had heard his doctrine, they had seene his vertues and vertuous life agreable thervnto;
and Are of good report, willing them to be followers of those things even as they had herd of him and seen in him, they had herd his Doctrine, they had seen his Virtues and virtuous life agreeable thereunto;
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And here to begin with our selues of the Ministry, this ought to be our first and principall care to keepe diligent watch and ward ouer our owne hearts,
And Here to begin with our selves of the Ministry, this ought to be our First and principal care to keep diligent watch and ward over our own hearts,
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as Salomon aduiseth Prou. 4. to keepe this pretious vessell from all fraud and violence safe and sound, locked with the key of faith, barred with resolution against sinne, guarded with supervisiting diligence,
as Solomon adviseth Prou. 4. to keep this precious vessel from all fraud and violence safe and found, locked with the key of faith, barred with resolution against sin, guarded with supervisiting diligence,
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and to take heed that no pleasures, profits, or preferments cause vs to make shipwracke of a good conscience, which is the casting away of all other excellencies, it being no rare thing to note the soule of a wilfull sinner stripped of all her graces and by degrees exposed to shame;
and to take heed that no pleasures, profits, or preferments cause us to make shipwreck of a good conscience, which is the casting away of all other excellencies, it being no rare thing to note the soul of a wilful sinner stripped of all her graces and by Degrees exposed to shame;
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The more serious must our studie and vigilancy be with often and earnest prayer vnto God, that the peace of our consciences and purity of our hearts may be preserued,
The more serious must our study and vigilancy be with often and earnest prayer unto God, that the peace of our Consciences and purity of our hearts may be preserved,
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and consequently our conuersation so well and warily ordered, and inoffensiuely guided, that intus puri, extus boni, vtrin { que } sani vitam Deo gratam, gregi acceptam, omnibus probatam agamus, being sincere in heart,
and consequently our Conversation so well and warily ordered, and inoffensively guided, that intus puri, extus boni, vtrin { que } Sani vitam God gratam, gregi acceptam, omnibus probatam agamus, being sincere in heart,
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Omnia, saith Ierom, in sacerdote debent esse vocalia, all things in a Minister, Vestis, gestus, manus, mensa, mores, his coate, his countenance, his gesture, his diet, his discourse, his priuate as well as publique behauiour must preach sanctification and holinesse:
Omnia, Says Jerom, in Sacerdote debent esse vocalia, all things in a Minister, Clothing, Gestus, manus, mensa, mores, his coat, his countenance, his gesture, his diet, his discourse, his private as well as public behaviour must preach sanctification and holiness:
and a Pastor of Christs flocke with his personall graces, NONLATINALPHABET to walke vprightly and circumspectiuely, Gal. 2. 14. the gifts of his ministeriall function, NONLATINALPHABET to diuide the word of truth with diligence and dexterity, with modesty and grauity, 2. Tim. 2. must bee tempered & conioyned,
and a Pastor of Christ flock with his personal graces, to walk uprightly and circumspectiuely, Gal. 2. 14. the Gifts of his ministerial function, to divide the word of truth with diligence and dexterity, with modesty and gravity, 2. Tim. 2. must be tempered & conjoined,
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and both these implements, or rather complements of a godly minister are typicallie and liuelie represented to the eyes of our vnderstanding by the two Cherubins in Salomons Temple, Chron. 2. 3. by the mysticall creatures which had hands vnder their wings, Ezek. 1. and by the Vrim and Thummim in Aarons brest-plate,
and both these implements, or rather compliments of a godly minister Are typically and lively represented to the eyes of our understanding by the two Cherubim in Solomon's Temple, Chronicles 2. 3. by the mystical creatures which had hands under their wings, Ezekiel 1. and by the Urim and Thummim in Aaron's breastplate,
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and by the golden bels and pomgranates in the skirts of his garments, Exod 28. which two whosoeuer shall carefully and conscionably ioyne together (as all of vs should doe) both obseruing and teaching to others the commandements of God, he shall not onely be great,
and by the golden Bells and Pomegranates in the skirts of his garments, Exod 28. which two whosoever shall carefully and Conscionably join together (as all of us should do) both observing and teaching to Others the Commandments of God, he shall not only be great,
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but shall haue the honour to bee called great in the kingdome of heauen, Mat. 5. 19. Such a one, and amongst others, a singularly eminent and excellent minister of the Gospel,
but shall have the honour to be called great in the Kingdom of heaven, Mathew 5. 19. Such a one, and among Others, a singularly eminent and excellent minister of the Gospel,
and preacher of repentance, did Iohn the Baptist shew himselfe to bee, of whose worthy praise, that praise-worthy testimonie of our Sauior (who being truth itselfe, Ioh. 14. would not flatter, could not lie) is registred for all posterity, Ille erat lucerna ardens & lucens:
and preacher of Repentance, did John the Baptist show himself to be, of whose worthy praise, that praiseworthy testimony of our Saviour (who being truth itself, John 14. would not flatter, could not lie) is registered for all posterity, Isle erat Lucerne Arden & Lucens:
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he was a burning and shining lampe, Iohn. 5. 35. Lucerna praedicationis beneficio ardens charitatis incendio, ardens & lucens virtutis exercitio, burning inwardlie with true zeale and charity, outwardly shining by the luster of his liuely preaching, burning and shining with the continuall exercise of vertue, of whose singular graces and vertues, wee of the Ministery (men, fathers,
he was a burning and shining lamp, John. 5. 35. Lucerne praedicationis Benefit Arden charitatis Incendio, Arden & Lucens virtue exercitio, burning inwardly with true zeal and charity, outwardly shining by the luster of his lively preaching, burning and shining with the continual exercise of virtue, of whose singular graces and Virtues, we of the Ministry (men, Father's,
and brethren) should bee studious emulators and followers, that so like men of God, tam magisterio virtutum quam ministerio verborum, as well by the example of our good workes,
and brothers) should be studious emulators and followers, that so like men of God, tam Magisterium Virtues quam Ministerio verborum, as well by the Exampl of our good works,
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and with Basil the great, whom Nazianzene emblazeth, doctrina tonitruantem, vita coruscantem, thundring in his doctrine, glistring and shining in his life may be enabled NONLATINALPHABET, euery manner of way at all times, in all places, amongest all persons, to edifie the Church, NONLATINALPHABET in preaching, practising, by practise preaching, as Clem. Alex. pithily writeth.
and with Basil the great, whom Nazianzene emblazeth, Doctrina tonitruantem, vita coruscantem, thundering in his Doctrine, glistering and shining in his life may be enabled, every manner of Way At all times, in all places, amongst all Persons, to edify the Church, in preaching, practising, by practice preaching, as Clem. Alexander pithily Writeth.
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And the reason for all this is very good, which Saint Gregory in his pastoralls yeeldeth, quia exemplaris vita est concio optima, illud { que } cum imperio docetur, quod prius ag••ur quam docetur, because (saith hee) the exemplary good life is the best sermon,
And the reason for all this is very good, which Saint Gregory in his pastorals yields, quia exemplaris vita est Concio optima, illud { que } cum Imperial docetur, quod prius ag••ur quam docetur, Because (Says he) the exemplary good life is the best sermon,
and by proposing Gods word reuerently they may go before the people with the lampe of life and doctrine, to the heauenly Canaan, and land of the liuing.
and by proposing God's word reverently they may go before the people with the lamp of life and Doctrine, to the heavenly Canaan, and land of the living.
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they must with Dauids resolution say, Psal. 39. I will take heed to mine owne waies: and Psalm. 101. I will walke with an vpright heart in the middest of mine house.
they must with David resolution say, Psalm 39. I will take heed to mine own ways: and Psalm. 101. I will walk with an upright heart in the midst of mine house.
as I haue in part shewed, but with Magistrates also, with Parents, Masters, and all Domesticall Gouernours, with whose wisedome and welfare, it stands much to bee circumspect in their doings, that by the staid gouernment of themselues, they may impresse deepe characters of good behauiour in all those which depend and attend vpon them, who Lycurgus like must make their liues the example of their Lawes,
as I have in part showed, but with Magistrates also, with Parents, Masters, and all Domestical Governors, with whose Wisdom and welfare, it Stands much to be circumspect in their doings, that by the stayed government of themselves, they may Impress deep characters of good behaviour in all those which depend and attend upon them, who Lycurgus like must make their lives the Exampl of their Laws,
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and their Lawes, precepts and iniunctions, must bee as sound axiomes drawen from the integrity and vprightnesse of their liues, that so their inferiours their hearers, their children, seruants,
and their Laws, Precepts and injunctions, must be as found axioms drawn from the integrity and uprightness of their lives, that so their inferiors their hearers, their children, Servants,
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This kinde of instruction both by doing and teaching, is that twoedged sword, which proceedeth out of the mouth of the Lambe, Reuel. 1. able to diuide betwixt the marrow and the bones, betwixt the soules and the bosome darling sins of those whom we would & should amend:
This kind of instruction both by doing and teaching, is that twoedged sword, which Proceedeth out of the Mouth of the Lamb, Revel. 1. able to divide betwixt the marrow and the bones, betwixt the Souls and the bosom darling Sins of those whom we would & should amend:
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and Masters in their houses and families would resolutely fight withall against sinne and vngodlinesse, certainelie they should preuaile farre more then they doe in rep essing of iniquity,
and Masters in their houses and families would resolutely fight withal against sin and ungodliness, Certainly they should prevail Far more then they do in rep essing of iniquity,
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and the wicked attempts of mans presumption in temporall courts remaine vnrepressed, and the originall of both defaults and defects is this, that some officers in eyther, doe too much resemble the Idoll Molech, Leuit. 18. 21. liuely described,
and the wicked attempts of men presumption in temporal Courts remain unrepressed, and the original of both defaults and defects is this, that Some Officers in either, do too much resemble the Idol Molech, Levites 18. 21. lively described,
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whereas they were Zanzummims, most distempered, vicious and flagitious themselues, as in the 20. verse of the second of Deuteronomy, it is plainely and pregnantly noted.
whereas they were Zanzummins, most distempered, vicious and flagitious themselves, as in the 20. verse of the second of Deuteronomy, it is plainly and pregnantly noted.
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then would I the more boldly beseech you, right reuerend Father in God, that (according to your wisedome & grauity, place and dignity, power and authority, being armed, with the compleat armour of temporall and spirituall iurisdiction) you would with vndaunted courage and resolution, strike at the very roote of those enormities.
then would I the more boldly beseech you, right reverend Father in God, that (according to your Wisdom & gravity, place and dignity, power and Authority, being armed, with the complete armour of temporal and spiritual jurisdiction) you would with undaunted courage and resolution, strike At the very root of those enormities.
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O goe on with the spirit of fortitude, well tempered zeale, and godly constancy, to brandish the sword of iustice against the faces of presumptuous idolatrous Papists, of miscreant irreligious Atheists, of prophane Neutralists,
Oh go on with the Spirit of fortitude, well tempered zeal, and godly constancy, to brandish the sword of Justice against the faces of presumptuous idolatrous Papists, of miscreant irreligious Atheists, of profane Neutralists,
and seuerest castigation, run through (as I may say) the very heart of farre spreading Popery, of whoredome, drunkennesse, bribery, extortion, contempt of the Ministery, periury, blasphemy, sacrilegious Church-robbing,
and Severest castigation, run through (as I may say) the very heart of Far spreading Popery, of whoredom, Drunkenness, bribery, extortion, contempt of the Ministry, perjury, blasphemy, sacrilegious Church robbing,
and of other grosse corruptions, wherof the Church wardens (whom I againe, and againe, aduise to make conscience of their sacred oathes) shall make presentation.
and of other gross corruptions, whereof the Church wardens (whom I again, and again, advise to make conscience of their sacred Oaths) shall make presentation.
Magna quidem est in illa seueritate piet as per quam tollitur peccandi libertas. O make the truth heereof to appeare by your seuerity, in giuing a downe-right blow to those offensiue euills which cry for a mighty stroake, that they may no more stalke by you, much lesse stare vpon you vncontrolled,
Magna quidem est in illa seueritate Piet as per quam tollitur Peccandi Libertas. Oh make the truth hereof to appear by your severity, in giving a downright blow to those offensive evils which cry for a mighty stroke, that they may no more stalk by you, much less stare upon you uncontrolled,
but that by your two staues of bands and beauty, in imitation of the great shepheard of Israell (Zachar. 11.) that is, of doctrine and discipline of coactiue & correctiue iurisdiction, either with an oportet haec facere, or decet haec fieri, with a prohibe, or cohibe; a caueat or a capias; with an NONLATINALPHABET, Tit. 2. a cut off, a put downe,
but that by your two staves of bans and beauty, in imitation of the great shepherd of Israel (Zachar 11.) that is, of Doctrine and discipline of coactive & corrective jurisdiction, either with an oportet haec facere, or Deceit haec fieri, with a Prohibit, or Cohibe; a caveat or a capias; with an, Tit. 2. a Cut off, a put down,
For the better accomplishing of which needfull worke (to returne to that from which I haue a little digressed) it is of vs all (Deare Christians) to bee heartily wished,
For the better accomplishing of which needful work (to return to that from which I have a little digressed) it is of us all (Dear Christians) to be heartily wished,
but also may by their well-ordered holy liues, be lanternes & spectacles of vertue and godlines, patternes and presidents of well-doing grace, and goodnes to all others.
but also may by their well-ordered holy lives, be lanterns & spectacles of virtue and godliness, patterns and Presidents of welldoing grace, and Goodness to all Others.
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That the people by them as by a glasse (euen as the youth of Greece did by Epaminondas) may learne to timme and adorn themselues with al vertuous ornaments;
That the people by them as by a glass (even as the youth of Greece did by Epaminondas) may Learn to timme and adorn themselves with all virtuous Ornament;
This, this, is the most hopefullest course to rectifie things that are depraued, to vnite things that are diuided, to set in order and reforme things, which had neede to bee amended.
This, this, is the most hopefullest course to rectify things that Are depraved, to unite things that Are divided, to Set in order and reform things, which had need to be amended.
I doe not deny but that multi multis prosunt dicendo quae non faciunt: but I also auerre with Saint Augustine: that longe pluribus prodessent faciendo quae dicunt, and without taking this course of making our lippes and our liues, our hands and our hearts, our wordes & our works, our profession and practise to agree together in a competent commendable manner, little amendment in publique or in priuate, is to be expected,
I do not deny but that multi multis prosunt dicendo Quae non faciunt: but I also aver with Saint Augustine: that long Pluribus prodessent faciendo Quae dicunt, and without taking this course of making our lips and our lives, our hands and our hearts, our words & our works, our profession and practice to agree together in a competent commendable manner, little amendment in public or in private, is to be expected,
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though the complaints of Ministers concerning their hearers prophanesse and ignorance; of Magistrates concerning their peoples stubbornnesse and disobedlence;
though the complaints of Ministers Concerning their hearers profaneness and ignorance; of Magistrates Concerning their peoples stubbornness and disobedlence;
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of Parents and Masters concerning their children and seruants wantonnesse, faithlesnesse, and negligence bee neuer so much aggrauated, neuer so often reiterated.
of Parents and Masters Concerning their children and Servants wantonness, faithlesnesse, and negligence be never so much aggravated, never so often reiterated.
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For when, I pray, will a leaud seruant bee dissuaded from his drunkennesse and whoredome, by the words of a luxurious and licentious Master? when wil a handmaid be reclaimed of her folly by the perswasion of a loose Mistresse? when will disordered people,
For when, I pray, will a lewd servant be dissuaded from his Drunkenness and whoredom, by the words of a luxurious and licentious Master? when will a handmaid be reclaimed of her folly by the persuasion of a lose Mistress? when will disordered people,
as hath now by way of doctrine of generall exhortation, and particular application, been commended vnto you, let it haue its due entertainment in your soules,
as hath now by Way of Doctrine of general exhortation, and particular application, been commended unto you, let it have its due entertainment in your Souls,
Againe and againe I say vnto you all, Take heede vnto your selues, and more especially, to you my brethren in the ministery, who by your callings are captayns of Gods army, dispensers of Gods mysteries, stewards of Gods houshould, builders of Gods Church, sheepheards of his flocke,
Again and again I say unto you all, Take heed unto your selves, and more especially, to you my brothers in the Ministry, who by your callings Are Captains of God's army, dispensers of God's Mysteres, Stewards of God's household, Builders of God's Church, shepherds of his flock,
and therefore should bee couragious, faithfull, skilfull, watchfull, Take heed to your selues, and looke to your families, that there be not sound in them an Hophue or Phineas to make the Lords sacrifices abhorred as it fell out in the time of Eli, 1 Sam. 2. beat downe the body of sinne in your selues and others, that you may grow vp in the spirituall strength of your soules, be much in conference with God and practise of holy duties, pray much, reade much, meditate much, preach often and earnestly;
and Therefore should be courageous, faithful, skilful, watchful, Take heed to your selves, and look to your families, that there be not found in them an Hophue or Phinehas to make the lords Sacrifices abhorred as it fell out in the time of Eli, 1 Sam. 2. beatrice down the body of sin in your selves and Others, that you may grow up in the spiritual strength of your Souls, be much in conference with God and practice of holy duties, pray much, read much, meditate much, preach often and earnestly;
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and follow after righteousnesse, loue, patience, meekenesse, and labour alwaies, amongst all persons, to manifest a laudable congruity & correspondency betweene your good teaching, and godly liuing.
and follow After righteousness, love, patience, meekness, and labour always, among all Persons, to manifest a laudable congruity & correspondency between your good teaching, and godly living.
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and draw in one line, as it becommeth the Gospell of Christ Iesus, which is truly called the Gospell of Peace, 2 Ephes. whose author is the God of Peace, 1 Cor. 14. whose ministers are messengers of Peace, 10 Rom. whose followers are the children of Peace Luke 10. whose duety is the studie of Peace, Rom. 12. and end that Peace which passeth all vnderstanding, Phil. 4. and all to moue vs to haue Peace amongst our selues,
and draw in one line, as it becomes the Gospel of christ Iesus, which is truly called the Gospel of Peace, 2 Ephesians whose author is the God of Peace, 1 Cor. 14. whose Ministers Are messengers of Peace, 10 Rom. whose followers Are the children of Peace Lycia 10. whose duty is the study of Peace, Rom. 12. and end that Peace which passes all understanding, Philip 4. and all to move us to have Peace among our selves,
Now it followeth, and that by a necessary consequent (for Christianitie extendeth both her charitie and industry to the good of others) Take heede to all the flocke, which I terme the extrinsecall caueat or caution;
Now it follows, and that by a necessary consequent (for Christianity extendeth both her charity and industry to the good of Others) Take heed to all the flock, which I term the extrinsical caveat or caution;
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wherein before I descend to the distinct duties of Ministers in particular, without any other curious induction, I obfurther this doctrine in generall.
wherein before I descend to the distinct duties of Ministers in particular, without any other curious induction, I obfurther this Doctrine in general.
That all Christians which by taking heede to their waies and walking after Gods will haue tasted the sweetnesse of Gods graces in themselues, are or ought to be witnesses of the same graces of God vnto others,
That all Christians which by taking heed to their ways and walking After God's will have tasted the sweetness of God's graces in themselves, Are or ought to be Witnesses of the same graces of God unto Others,
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It was said to Peter, Luk. 22. when thou art converted strengthen thy brethren; and it is said by S. Paul, Gal. 1. 16. that it pleased God to reueale his Sonne vnto him, that hee might preach him to the Gentiles:
It was said to Peter, Luk. 22. when thou art converted strengthen thy brothers; and it is said by S. Paul, Gal. 1. 16. that it pleased God to reveal his Son unto him, that he might preach him to the Gentiles:
And hence it is that hee giueth that generall charge, 1. Thess. 5. 11. exhort and edifie one another as yee doe, admonish the vnruly, comfort the feeble, &c. and in the 10 Heb. 24. Let vs consider one another to prouoke vnto loue and to good workes.
And hence it is that he gives that general charge, 1. Thess 5. 11. exhort and edify one Another as ye do, admonish the unruly, Comfort the feeble, etc. and in the 10 Hebrew 24. Let us Consider one Another to provoke unto love and to good works.
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4. 10. is very expresse and pregnant, Let euery man as he hath receiued the gift minister the same one to another as good disposers of the manifold graces of God.
4. 10. is very express and pregnant, Let every man as he hath received the gift minister the same one to Another as good disposers of the manifold graces of God.
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And the example of God himselfe that eternall essence, whose perfection must be the patterne of our wills, teacheth vs so much, whose immanent operatiōs though they might cleare him from preiudice, working vpon so good and infinite an obiect as himselfe,
And the Exampl of God himself that Eternal essence, whose perfection must be the pattern of our wills, Teaches us so much, whose immanent operations though they might clear him from prejudice, working upon so good and infinite an Object as himself,
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and his eternall essence would giue to euery thing a being or entity, and his truth verity, and his existence an vnity, and his perfection goodnes, and his happinesse faelicity. If then we will be conformable vnto him, wee must not content our selues in the excellency and pleasure of our owne contemplation without casting an eye downeward vpon our brethren;
and his Eternal essence would give to every thing a being or entity, and his truth verity, and his existence an unity, and his perfection Goodness, and his happiness felicity. If then we will be conformable unto him, we must not content our selves in the excellency and pleasure of our own contemplation without casting an eye downward upon our brothers;
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and Paul being converted addicteth himselfe wholy to the converting of others, and Rom: 1. 14. acknowledgeth himselfe a debter both to Iew and Gentile in that behalfe.
and Paul being converted addicteth himself wholly to the converting of Others, and Rom: 1. 14. acknowledgeth himself a debtor both to Iew and Gentile in that behalf.
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Dauid Psal. 12. prayeth to be holpen and saued himselfe, but so as the word (Hoshignah) in the originall importeth, that he might helpe and saue others.
David Psalm 12. Prayeth to be helped and saved himself, but so as the word (Hoshignah) in the original imports, that he might help and save Others.
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And surely this is a property of euery righteous and holy man, that hauing his owne heart possessed with the true feare of God and vnfained loue of religion, hee hath his desire also enflamed to draw others therevnto,
And surely this is a property of every righteous and holy man, that having his own heart possessed with the true Fear of God and unfeigned love of Religion, he hath his desire also inflamed to draw Others thereunto,
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as it is liuely expressed Prov: 10. 21. the lipps of the righteous feede many, the righteous man who hath obtained pardon of his sinnes by the bloud of Christ,
as it is lively expressed Curae: 10. 21. the lips of the righteous feed many, the righteous man who hath obtained pardon of his Sins by the blood of christ,
and to spread abroad knowledge Pro: 15. 7. so that from the righteous mans treasure (and such a man especially euery Minister should bee) the ignorant hath a portion, and that is instruction;
and to spread abroad knowledge Pro: 15. 7. so that from the righteous men treasure (and such a man especially every Minister should be) the ignorant hath a portion, and that is instruction;
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To be short, the spirituall good of those with whom the righteous man liueth, and whom he loueth, taketh vp a chiefe room in his affections, hee seeketh their conversion and saluation, this is an imployment worthy his loue, his labour, his prayers, his paines.
To be short, the spiritual good of those with whom the righteous man lives, and whom he loves, Takes up a chief room in his affections, he seeks their conversion and salvation, this is an employment worthy his love, his labour, his Prayers, his pains.
Would to God, saith Moses Numb. 11: all Gods people were Prophets: and Paul Act: 26. wisheth that not onely Festus the President, and Agrippa the King,
Would to God, Says Moses Numb. 11: all God's people were prophets: and Paul Act: 26. wishes that not only Festus the President, and Agrippa the King,
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but grace and holinesse is of an excellent royall nature, and enlargeth the heart wherein it is with such loue to other men, that nothing more contents the righteous man then to make others as good as himselfe,
but grace and holiness is of an excellent royal nature, and enlarges the heart wherein it is with such love to other men, that nothing more contents the righteous man then to make Others as good as himself,
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suffer not this doctrine to passe vnregarded, vnpractised, but as you would be accounted the holy and righteous seruants of the Lord, quickned and enlived with the spirit of grace and power of godlinesse,
suffer not this Doctrine to pass unregarded, unpractised, but as you would be accounted the holy and righteous Servants of the Lord, quickened and enlived with the Spirit of grace and power of godliness,
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so shew your selues to bee such by communicating the good graces you haue receiued to the benefit of others, lay aside all hypocrisie in seeming to be what you are not,
so show your selves to be such by communicating the good graces you have received to the benefit of Others, lay aside all hypocrisy in seeming to be what you Are not,
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Bee not spare in spending, what God hath been bountifull in bestowing, make knowne your selues to be not onely like the good tree which bringeth forth its owne good fruit in due season;
Bee not spare in spending, what God hath been bountiful in bestowing, make known your selves to be not only like the good tree which brings forth its own good fruit in due season;
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but in the bosome which cannot be concealed, but will soone shew it selfe, and hauing matter to worke vpon, will send out a flaming light to direct and comfort others.
but in the bosom which cannot be concealed, but will soon show it self, and having matter to work upon, will send out a flaming Light to Direct and Comfort Others.
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You owe glory to God for his manifold mercies vouchsafed vnto you, and the greatest thing wherein you can glorifie him is to be the meanes of drawing others to his kingdome;
You owe glory to God for his manifold Mercies vouchsafed unto you, and the greatest thing wherein you can Glorify him is to be the means of drawing Others to his Kingdom;
you owe loue vnto your brethren, and the greatest thing wherein you can shew this loue, is to seeke their freedom out of the bands of sinne and Sathan,
you owe love unto your brothers, and the greatest thing wherein you can show this love, is to seek their freedom out of the bans of sin and Sathan,
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Blessed and beloued Christians, wee are all and ought to bee one anothers keepers, and it was but Cain a murtherer which made question to the contrary, Gen. 4. Wherefore as brethren, sonnes of the same Father, seruant• to the same Master, heires of the same promise, fellow-trauellers bound for the same countrey, let vs make on an other partakers both of our temporall goods, according to the rule of Salomon, Prov: 5. Let thy fountaine flow forth, and thy riuers in the streetes;
Blessed and Beloved Christians, we Are all and ought to be one another's keepers, and it was but Cain a murderer which made question to the contrary, Gen. 4. Wherefore as brothers, Sons of the same Father, seruant• to the same Master, Heirs of the same promise, fellow-travellers bound for the same country, let us make on an other partakers both of our temporal goods, according to the Rule of Solomon, Curae: 5. Let thy fountain flow forth, and thy Rivers in the streets;
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Oh then let vs shew our selues to be such good men and louing Christians indeed leauing behind vs in all plaees where wee liue and haue to doe some tokens of our goodnesse, some monuments of our godlines, some sweet sauour of our virtues;
O then let us show our selves to be such good men and loving Christians indeed leaving behind us in all plaees where we live and have to do Some tokens of our Goodness, Some monuments of our godliness, Some sweet savour of our Virtues;
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Those worthies which are imployed in these famous workes cry vnto vs as the Angell of Macedonia did vnto Paul, Come and helpe vs. Let vs then be helpfull vnto them;
Those worthies which Are employed in these famous works cry unto us as the Angel of Macedonia did unto Paul, Come and help us Let us then be helpful unto them;
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and not be like those haughty vngentle spirits, in whom the grosse humours of pride and couetousnes haue bred such an obstruction of liberalitie and kindnes, that neither good workes,
and not be like those haughty ungentle spirits, in whom the gross humours of pride and covetousness have bred such an obstruction of liberality and kindness, that neither good works,
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Solon in Plutarch made a law that if any one had digged 20 foote deepe in his owne ground and found no water, his neighbour should permit him to draw water out of his Well:
Solon in Plutarch made a law that if any one had dug 20 foot deep in his own ground and found no water, his neighbour should permit him to draw water out of his Well:
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Doe then such and such men labour to liue, and endeuour to learne, and yet want some maintenance and learning, which God in some greater measure hath afforded vs;
Do then such and such men labour to live, and endeavour to Learn, and yet want Some maintenance and learning, which God in Some greater measure hath afforded us;
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for the mercifull man rewardeth his owne soule, Prou. 11. and the Prophet in Psal. 112. hauing said that the righteous man is mercifull and distributeth, the next newes we heare of him is, that his righteousnesse endureth for euer,
for the merciful man Rewardeth his own soul, Prou. 11. and the Prophet in Psalm 112. having said that the righteous man is merciful and distributeth, the next news we hear of him is, that his righteousness Endureth for ever,
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and his borne shall be exalted, Psalm: 112. 9. Thus and thus shall they be rewarded, which honour God in bestowing for the publique good, those gifts and graces where with God hath honoured them.
and his born shall be exalted, Psalm: 112. 9. Thus and thus shall they be rewarded, which honour God in bestowing for the public good, those Gifts and graces where with God hath honoured them.
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For to vs of the Ministry, who are Embassadors of Christ, dispensers of his secrets, corriualls of his spouse, watchmen of his Citie, ouer-seers of his seruants, pastors of his flock,
For to us of the Ministry, who Are ambassadors of christ, dispensers of his secrets, corrivals of his spouse, watchmen of his city, Overseers of his Servants, Pastors of his flock,
and therefore deserue audience, reuerence, loue, obedience, and that which is most denied, or enuied vnto vs (by such as would bring on vs verissimos labores, certissimam egestatem, vnstinted paines, vndoubted penury) liberall maintenance.
and Therefore deserve audience, Reverence, love, Obedience, and that which is most denied, or envied unto us (by such as would bring on us verissimos labores, certissimam egestatem, unstinted pains, undoubted penury) liberal maintenance.
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To vs (I say) this charge of superuisiting diligence is chiefly directed, Take heed to all the flocke, and as it followeth in my text, to feede the Church or familie of God, &c. which being things in sense and substance well agreeing, deserue ioyntly to be handled,
To us (I say) this charge of superuisiting diligence is chiefly directed, Take heed to all the flock, and as it follows in my text, to feed the Church or family of God, etc. which being things in sense and substance well agreeing, deserve jointly to be handled,
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and called vs to be men of God NONLATINALPHABET, to partake of his homage, hath withall precisely enioyned vs this taske, to take heede to his flocke, to feed his family, to preserue and protect his heritage.
and called us to be men of God, to partake of his homage, hath withal precisely enjoined us this task, to take heed to his flock, to feed his family, to preserve and Pact his heritage.
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To watch ouer his owne soule is euery mans duety, but to watch ouer the soules of others, is a more especiall bounden seruice of ours, who are called men of God by a kind of excellency.
To watch over his own soul is every men duty, but to watch over the Souls of Others, is a more especial bounden service of ours, who Are called men of God by a kind of excellency.
and to be as the mesaraicall veynes in the boby naturall, through which the spirituall foode must passe, whereby the members of Christs body mysticall are to bee nourished vp vnto euerlasting life.
and to be as the mesaraical Veins in the Boby natural, through which the spiritual food must pass, whereby the members of Christ body mystical Are to be nourished up unto everlasting life.
For the better & more beneficiall accomplishing whereof, three principall vertues, as implements and ornaments in vs which would bee accounted his workemen, are necessarily required. First, skilfulnesse to beginne. Secondly, faithfulnesse to goe on.
For the better & more beneficial accomplishing whereof, three principal Virtues, as implements and Ornament in us which would be accounted his workmen, Are necessarily required. First, skilfulness to begin. Secondly, faithfulness to go on.
Thirdly, zealousnesse to continue couragious vnto the end. 1. Skilfulnesse, and dexterity, bene preesse. 2. Faithfulnesse and sincerity, semper prodesse. 3. Zeale and constancy, nunquam dcesse aut deficere. First, euery Minister,
Thirdly, zealousness to continue courageous unto the end. 1. Skilfulness, and dexterity, bene press. 2. Faithfulness and sincerity, semper Profits. 3. Zeal and constancy, Never dcesse Or deficere. First, every Minister,
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and Pastor, ought to be skilfull and dexterous in teaching, knowing as the wise steward, Luke. 12. how to giue Gods houshold their portion of meate in due season,
and Pastor, ought to be skilful and dexterous in teaching, knowing as the wise steward, Lycia. 12. how to give God's household their portion of meat in due season,
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and how to diuide the worde of truth aright, that all may be edified, 2 Tim. 2. being not only learned himselfe, implyed in that speech, Mal. 2. The Priests lippes should preserue knowledge,
and how to divide the word of truth aright, that all may be edified, 2 Tim. 2. being not only learned himself, employed in that speech, Malachi 2. The Priests lips should preserve knowledge,
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but also NONLATINALPHABET, 1 Tim. 3. apt to teach others, which was signified in the old Testament by the golden bells which hung on the skirts of the Priests Garments, the sound wherof was to be heard when hee went into the holy place,
but also, 1 Tim. 3. apt to teach Others, which was signified in the old Testament by the golden Bells' which hung on the skirts of the Priests Garments, the found whereof was to be herd when he went into the holy place,
and came out vpon paine of death, Exod. 28. and in the new Testament by the descension of the holy Ghost vpon the Apostles, in the likenesse of clouen tongues, Acts 2. 3. not of hands, whereby to ouercome the world by worldly force,
and Come out upon pain of death, Exod 28. and in the new Testament by the descension of the holy Ghost upon the Apostles, in the likeness of cloven tongues, Acts 2. 3. not of hands, whereby to overcome the world by worldly force,
but of tungs to teach them their duety in teaching others, and what else doe their names and Titles declare? why are they called the light of the world,
but of tungs to teach them their duty in teaching Others, and what Else do their names and Titles declare? why Are they called the Light of the world,
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as an army into seuerall companies, hath more then a good many of such captaines and leaders as haue not such tolerable knowledge and skill as their place and office requireth:
as an army into several companies, hath more then a good many of such Captains and leaders as have not such tolerable knowledge and skill as their place and office requires:
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these on the contrary, are as Ieroboams Priests, of the reuersion and refuse of Israell, altogether vnskilfull in managing the weapons of this spirituall warfare, rurales Nomades, and as Pindarus terms them, NONLATINALPHABET not NONLATINALPHABET, fitter to be any thing,
these on the contrary, Are as Ieroboams Priests, of the reversion and refuse of Israel, altogether unskilful in managing the weapons of this spiritual warfare, rurales Nomads, and as Pindarus terms them, not, fitter to be any thing,
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It cannot bee denied, but that in many auncient Councells, as also in our late Church-Canons, it hath been decreed, that none should enter into this sacred function,
It cannot be denied, but that in many ancient Counsels, as also in our late Church-Canons, it hath been decreed, that none should enter into this sacred function,
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& permitted, sacra mysteria tractare, quos morū petulantia & literarū ignorantia reddunt infames, by whome this Priestly order which in it selfe (as Chrysostome at large sheweth) is most holy and honourable, is made NONLATINALPHABET, ridiculous and contemptible, by whom God is dishonoured, good Lawes are deluded, holy things are prophaned, the Church stained, the people starued.
& permitted, sacra Mysteries tractare, quos morū petulantia & literarū ignorantia reddunt infames, by whom this Priestly order which in it self (as Chrysostom At large shows) is most holy and honourable, is made, ridiculous and contemptible, by whom God is dishonoured, good Laws Are deluded, holy things Are Profaned, the Church stained, the people starved.
and passe to the second good quality, implement, or ornament required in euery godly Pastor, to wit, faithfulnesse, which importeth both sedulity in respect of the matter taught, that we should be NONLATINALPHABET 1 Tim. 5. laborious in the word and doctrine,
and pass to the second good quality, implement, or ornament required in every godly Pastor, to wit, faithfulness, which imports both sedulity in respect of the matter taught, that we should be 1 Tim. 5. laborious in the word and Doctrine,
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Of this faithfulnesse, both in respect of the matter and manner, S. Paul shewed himselfe an excellent patterne, not onely teaching openly and in euery house, Acts 20. ther's his industry;
Of this faithfulness, both in respect of the matter and manner, S. Paul showed himself an excellent pattern, not only teaching openly and in every house, Acts 20. ther's his industry;
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but in declaration of the truth, approuing himselfe to euery mans conscience, in the sight of God, 2 Cor. 4. there's his sincerity, which hauing thus carefully practised himselfe, he giueth the same in charge to Timothy, with a seuere kinde of adiuration, charging him before God and Iesus Christ, the Iudge of quick and dead, to preach the word in season, and out of season:
but in declaration of the truth, approving himself to every men conscience, in the sighed of God, 2 Cor. 4. there's his sincerity, which having thus carefully practised himself, he gives the same in charge to Timothy, with a severe kind of adjuration, charging him before God and Iesus christ, the Judge of quick and dead, to preach the word in season, and out of season:
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in season, volentibus & propitijs, for aworde in due season, is like apples of gold in pictures of siluer, Prou. 25. out of season, nolentibus & iratis, for charit as ad saluandum est violenta, charity is earnest to saue all.
in season, volentibus & propitijs, for aworde in due season, is like Apples of gold in pictures of silver, Prou. 25. out of season, nolentibus & iratis, for Charity as ad saluandum est violenta, charity is earnest to save all.
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And the like charge doth our Sauior with a thrice ingeminated expostulation, giue vnto Saint Peter, Iohn 21. If thou louest mee: If thou louest mee: If thou louest mee:
And the like charge does our Saviour with a thrice ingeminated expostulation, give unto Saint Peter, John 21. If thou love me: If thou love me: If thou love me:
ne inficiantur tabe, hic in docendo sinceritatem, pasce in pascuis discriminatis (vt oues in gramine adulto & laetiori, agnelli in tenera & molliori herba exspatientur) hic in docendo prudentiam postulat:
ne inficiantur tabe, hic in docendo sinceritatem, Paske in pascuis discriminatis (vt oues in gramine adulto & laetiori, agnelli in tenera & molliori herba exspatientur) hic in docendo prudentiam postulat:
& to all faithfull Pastors, 1 Pet. 5. saying, feed (non dicit (saith Beza) offerte pro viuis & mortuis & peregrina lingua centones male consutos cantillata) But pascite feed, (not your flocke,
& to all faithful Pastors, 1 Pet. 5. saying, feed (non dicit (Says Beza) offerte Pro viuis & mortuis & Peregrine lingua centones male consutos cantillata) But pascite feed, (not your flock,
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Which duety of faithfulnesse and watchfulnesse infeeding defending & attending Christs flocke, sith it is so often and earnestly charged vpon all that are ministers of the Gospell, what then remaineth as a portion for faithlesse Pastors that receiue Gods wages, and doe not his worke.
Which duty of faithfulness and watchfulness infeeding defending & attending Christ flock, sith it is so often and earnestly charged upon all that Are Ministers of the Gospel, what then remains as a portion for faithless Pastors that receive God's wages, and do not his work.
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If such as preach not in conscience of their wants, are to bee reprooued, then those which for want of conscience, rather then knowledge, remaine dumb and open not their mouths, are more deepely to bee censured.
If such as preach not in conscience of their Wants, Are to be reproved, then those which for want of conscience, rather then knowledge, remain dumb and open not their mouths, Are more deeply to be censured.
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for why, a necessity is laid vpon mee• and is it not likewise on you Fathers, on you Brethren, on vs al• Ministers? Yes surely, Vt discamu• inuit at nos veritatis suauitas, vt doceamus cogit, nos charitatis & officij necessitas.
for why, a necessity is laid upon mee• and is it not likewise on you Father's, on you Brothers, on us al• Ministers? Yes surely, Vt discamu• inuit At nos veritatis suauitas, vt doceamus cogit, nos charitatis & officij Necessity.
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ciuitas Dei est, vigilate ad custodiā• sponsa, studete ornatui: oues, attendit• pastui, educite è lacu miseriae, conducite perviam iustitiae, perducite ad pascula Ʋitae.
Cities Dei est, vigilate and custodian• Sponsa, studete ornatui: oues, attendit• pastui, educite è lacu miseriae, conducite perviam iustitiae, perducite ad pascula Ʋitae.
as some doe which make the Court with Diotrephes, or the Vniuersity with Cleanthes, a sanctuary for their idlenes and non-residency. Rather let vs stir vp NONLATINALPHABET,
as Some doe which make the Court with Diotrephes, or the university with Cleanthes, a sanctuary for their idleness and Non-residency. Rather let us stir up,
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and striue to shew our selues truly learned, and to the flocke of Christ truly louing, by truely labouring in the diligent instruction and edification thereof, labouring so to nourish infants with playnnes, that wee deny not to feede great ones with profoundnesse;
and strive to show our selves truly learned, and to the flock of christ truly loving, by truly labouring in the diligent instruction and edification thereof, labouring so to nourish Infants with playnnes, that we deny not to feed great ones with profoundness;
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as beseemeth Gods Maiesty, so vsing a sanctified kinde of sauce, to succour some mens weaknesse vpon extraordinary occasion, that at most times our spirituall prouision bee fitted for the better appetites of the whole congregation.
as beseems God's Majesty, so using a sanctified kind of sauce, to succour Some men's weakness upon extraordinary occasion, that At most times our spiritual provision be fitted for the better appetites of the Whole congregation.
and extend the vttermost of our endeuours, both by our diligence and faithfulnesse in dispensing the word, by our discretion and wel aduisednesse, in handling the worde, by our obedience and carefulnesse in framing our liues according to the worde, to shew our selues gratious Ministers.
and extend the uttermost of our endeavours, both by our diligence and faithfulness in dispensing the word, by our discretion and well advisedness, in handling the word, by our Obedience and carefulness in framing our lives according to the word, to show our selves gracious Ministers.
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In the third and last place zeale and feruent constancy must also bee adioyned, which by the rod of correction (that was reserued in the Arke of the Testament, with the Manna of refection,
In the third and last place zeal and fervent constancy must also be adjoined, which by the rod of correction (that was reserved in the Ark of the Testament, with the Manna of refection,
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yet there is fire in both, for else how should the one bee melted, and the other distilled? So in truth, there ought to be the fire of zeale more or lesse in all Gods ministers,
yet there is fire in both, for Else how should the one be melted, and the other distilled? So in truth, there ought to be the fire of zeal more or less in all God's Ministers,
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and slight the Sermons, and censure the persons of those which will not do the like, making the Pulpit often-times a Pasquill to ease their spleenes, and to traduce superiors;
and slight the Sermons, and censure the Persons of those which will not do the like, making the Pulpit oftentimes a Pasquill to ease their spleens, and to traduce superiors;
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Such the zeale of S. Peter, when hee so pricked the hearts of his hearers with the razor of the word, that they came to him and the rest of the Apostles with weeping eyes,
Such the zeal of S. Peter, when he so pricked the hearts of his hearers with the razor of the word, that they Come to him and the rest of the Apostles with weeping eyes,
and mournefull voyces, saying, Men and brethren what shall we doe that we may bee saued, Acts 2. Such the zeale of Iohn the Baptist, when he so pierced the hearts of his hearers by his powerfull preaching of repentance Luk. 3. that they came to him by seuerall companies according to their seuerall callings,
and mournful voices, saying, Men and brothers what shall we do that we may be saved, Acts 2. Such the zeal of John the Baptist, when he so pierced the hearts of his hearers by his powerful preaching of Repentance Luk. 3. that they Come to him by several companies according to their several callings,
as so many wounded souldiers to a Chirurgian, saying, What shall we doe then? what shall wee doe? Such likewise was the zeale of S. Paul Acts 24. when preaching of righteousnesse, temperance, and the iudgement to come, hee made the bribe-taking Gouernour Foelix, if not to blush for shame,
as so many wounded Soldiers to a Chirurgeon, saying, What shall we do then? what shall we do? Such likewise was the zeal of S. Paul Acts 24. when preaching of righteousness, temperance, and the judgement to come, he made the bribetaking Governor Felix, if not to blush for shame,
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What if the mountaines being touched doe smoake? what if greatnes being taxed for want of goodnesse doe fume, fret, swell, sweat? what if for rebuking of sinne iustly, yee be depraued and maligned vniustly, yet dicatur veritas, rumpatur invidia:
What if the Mountains being touched doe smoke? what if greatness being taxed for want of Goodness do fume, fret, swell, sweat? what if for rebuking of sin justly, ye be depraved and maligned unjustly, yet dicatur veritas, rumpatur invidia:
It becommeth not those free and ingenuous spirits, to whom Christ hath committed the dispensation of his glorious gospell to feare the face of man, to be dulled, daunted, dispirited.
It becomes not those free and ingenuous spirits, to whom christ hath committed the Dispensation of his glorious gospel to Fear the face of man, to be dulled, daunted, dispirited.
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and so proue like morall philosophie Lectures, and the collations of the Scribes and Pharises, cold and comfortles, let vs ioyne with our doctrine generall exhortation;
and so prove like moral philosophie Lectures, and the collations of the Scribes and Pharisees, cold and comfortless, let us join with our Doctrine general exhortation;
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To conclude, as skilfull, faithfull, and zealous pastors our ioynt care and study must be that our Sermons and publike meditations may so well be sorted, that (the loue of truth conceiuing them, the truth of iudgement forming and framing them, variety of learning amplifying and exemplifying them, modesty of stile and distinct vtterance deliuering them) the plaine and powerfull euidence of the spirit may be seene in them, the congregation may vnderstand them, feele the benefit of them, receiue instruction and comfort by them.
To conclude, as skilful, faithful, and zealous Pastors our joint care and study must be that our Sermons and public meditations may so well be sorted, that (the love of truth conceiving them, the truth of judgement forming and framing them, variety of learning amplifying and exemplifying them, modesty of style and distinct utterance delivering them) the plain and powerful evidence of the Spirit may be seen in them, the congregation may understand them, feel the benefit of them, receive instruction and Comfort by them.
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In the meane time let vs all make our retreit to the throne of Grace, beseeching Almighty God to multiply his graces vpon vs all, that at all times, in all places, amongst all persons, we may behaue our selues as faithfull and zealous Ministers of the gospell of grace,
In the mean time let us all make our retreat to the throne of Grace, beseeching Almighty God to multiply his graces upon us all, that At all times, in all places, among all Persons, we may behave our selves as faithful and zealous Ministers of the gospel of grace,
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and so passe the time of our dwelling here in his feare, that when wee shall passe from this earthly habitation to an heauenly, in his louing fauour, wee may be brought in peace, with a good report, especially a good conscience to the bed of the graue, that after the sleepe of death, in the morning of the resurrection we may awake to blessed immortality, Amen. FINIS.
and so pass the time of our Dwelling Here in his Fear, that when we shall pass from this earthly habitation to an heavenly, in his loving favour, we may be brought in peace, with a good report, especially a good conscience to the Bed of the graven, that After the sleep of death, in the morning of the resurrection we may awake to blessed immortality, Amen. FINIS.
So hauing made headlesse some vprising doubts and difficulties which would haue hindred my approch to this place, I appeale this day to the gates of your hearts, calling and crying open,
So having made headless Some uprising doubts and difficulties which would have hindered my approach to this place, I appeal this day to the gates of your hearts, calling and crying open,
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or by faire promises and perswasions to induce you, but by a precise peremptory commondement to require and charge you, to performe a most necessary Christian duty of mutuall loue and charity one towards an other:
or by fair promises and persuasions to induce you, but by a precise peremptory commondement to require and charge you, to perform a most necessary Christian duty of mutual love and charity one towards an other:
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And so much the more to bee attended vnto, because in these last and worst daies, iniquity increasing, deceipt, dissimulation, craft, couetousnesse, hatred,
And so much the more to be attended unto, Because in these last and worst days, iniquity increasing, deceit, dissimulation, craft, covetousness, hatred,
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For the blowing vp of the dying embers whereof, least it be wholy extinguished, our Christian hearts ought to giue the best entertainement to that which Christ hath here commanded, This is my commandement &c. Which charge of our Sauiour being somewhat enlarged, vnfolds it selfe to our better vnderstanding in these termes, as though he had said:
For the blowing up of the dying embers whereof, lest it be wholly extinguished, our Christian hearts ought to give the best entertainment to that which christ hath Here commanded, This is my Commandment etc. Which charge of our Saviour being somewhat enlarged, unfolds it self to our better understanding in these terms, as though he had said:
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Wherefore this is my last will and testament, this is my commandement (not but that all other commandements are mine, hauing their authority from the highest heauenly court of Parliament) but this in a more especiall manner and meaning,
Wherefore this is my last will and Testament, this is my Commandment (not but that all other Commandments Are mine, having their Authority from the highest heavenly court of Parliament) but this in a more especial manner and meaning,
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and in a kinde of excellency is my commandement, which among the rest I would haue all Christians to hold in chiefe regard and estimation, to obserue with the greatest diligence care, & * contention:
and in a kind of excellency is my Commandment, which among the rest I would have all Christians to hold in chief regard and estimation, to observe with the greatest diligence care, & * contention:
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That yee which professe Christianity, and are ioyned together in my name, by my spirit, beare a most feruent and vnfained affection each to other (not but that your enemies and strangers,
That ye which profess Christianity, and Are joined together in my name, by my Spirit, bear a most fervent and unfeigned affection each to other (not but that your enemies and Strangers,
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yea brethren by grace and adoption, by calling and profession Chtistians, begotten by the same word and spirit, redeemed by the same bloud, Heires of the same promise & kingdome, are to haue the chiefe seate of loue in your soules,
yea brothers by grace and adoption, by calling and profession Christians, begotten by the same word and Spirit, redeemed by the same blood, Heirs of the same promise & Kingdom, Are to have the chief seat of love in your Souls,
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Which as a fountaine of liuing water diuideth it selfe into three streames, and in the diuision thereof, commends to the duty of our obseruation these three distinct parts.
Which as a fountain of living water Divideth it self into three streams, and in the division thereof, commends to the duty of our observation these three distinct parts.
3 parts 1. A commandement or law prefixed, to win the greater reuerence and attention, in these wordes, this is my commandement. 2. A duty of mutuall loue enioyned to worke in vs the deeper impression in these words, That ye loue one another.
3 parts 1. A Commandment or law prefixed, to win the greater Reverence and attention, in these words, this is my Commandment. 2. A duty of mutual love enjoined to work in us the Deeper impression in these words, That you love one Another.
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But the Lord Iesus, the Lord of Angells, the King of kings, the Destroyer of Sathan, the Sauiour of Saints, the Conquerour of death, the Giuer of life, whose goodnesse is such,
But the Lord Iesus, the Lord of Angels, the King of Kings, the Destroyer of Sathan, the Saviour of Saints, the Conqueror of death, the Giver of life, whose Goodness is such,
and greatnesse such as none may disdaine to obey him, the Lord Iesus Excelsus in honore, suauis in amore, diues in haereditate, primus, supremus, liberrimus:
and greatness such as none may disdain to obey him, the Lord Iesus Excelsus in honore, suauis in amore, dives in Inheritate, primus, Supremus, liberrimus:
The first before all in eternity, the highest aboue all in infinite maiestie, most free and absolute, at his owne libertie, by nature essentiall and very God, by distinction of persons the Sonne of God, by office the word of God, by holinesse the expresse Image of God, the brightnesse of his glory, the sweetnesse of his goodnesse, the greatnesse of his power.
The First before all in eternity, the highest above all in infinite majesty, most free and absolute, At his own liberty, by nature essential and very God, by distinction of Persons the Son of God, by office the word of God, by holiness the express Image of God, the brightness of his glory, the sweetness of his Goodness, the greatness of his power.
The Lord Iesus, the Creatour of our persons out of nothing, the Reformer of our natures out of sinne, the Redeemer of our estates out of miserie, the raiser of our soules, from death to life,
The Lord Iesus, the Creator of our Persons out of nothing, the Reformer of our nature's out of sin, the Redeemer of our estates out of misery, the raiser of our Souls, from death to life,
Whose comming in the flesh the Patriarchs honored, by their prefiguration, Princes and potentates by their expectation, Iohn Baptist by his preparation, the three Wisemen by their offrings and oblation, the Angells by their song, the Sheepheards by their ioy, Simeon and Anna by their praise,
Whose coming in the Flesh the Patriarchs honoured, by their prefiguration, Princes and potentates by their expectation, John Baptist by his preparation, the three Wise men by their offerings and oblation, the Angels by their song, the Shepherds by their joy, Simeon and Anna by their praise,
2. That ye loue one another ] That yee the naturall branches of Christ the true vine, of whose fulnesse ye haue all receiued, from whom the soule-sauing-sappe of meekenesse, mercy, loue, liberalitie, temperancie,
2. That you love one Another ] That ye the natural branches of christ the true vine, of whose fullness you have all received, from whom the soule-sauing-sappe of meekness, mercy, love, liberality, temperancy,
Brotherly, with a pure heart feruently, being of one minde, will, and affection, not hauing your wills diuided, your iudgments distracted, your affections alienated,
Brotherly, with a pure heart fervently, being of one mind, will, and affection, not having your wills divided, your Judgments distracted, your affections alienated,
but supporting one another through loue, and alwaies consorting as Brethren therein, endeauouring to keepe the vnitie of the spirit in the bond of peace.
but supporting one Another through love, and always consorting as Brothers therein, endeavouring to keep the unity of the Spirit in the bound of peace.
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This is Christs commandement that we which professe Christianitie in sinceritie should loue one an other, verè sine fictione, purè sine corruptione, constanter sine defectione: Truly without dissimulation, purely without corruption, constantly without flinching or defection.
This is Christ Commandment that we which profess Christianity in sincerity should love one an other, verè sine fiction, purè sine corruption, Constanter sine defection: Truly without dissimulation, purely without corruption, constantly without flinching or defection.
3 As he hath loued vs ] Who, so loued vs that hee made a progresse from dignity to basenes in his incarnation, from the ioyes of heauen to the paines of hell in his bitter passion, to free vs from sinne and death,
3 As he hath loved us ] Who, so loved us that he made a progress from dignity to baseness in his incarnation, from the Joys of heaven to the pains of hell in his bitter passion, to free us from sin and death,
Who so loued vs, qui tantus, tales, tantillos, tantum prior gratis dilexit. Who being so great and high in power and dignity, loued vs so bad by nature, so base in qualitie;
Who so loved us, qui Tantus, tales, Tantillos, Tantum prior gratis dilexit. Who being so great and high in power and dignity, loved us so bad by nature, so base in quality;
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and triumphing ouer the powers of darknesse victoriously, that this his loue in respect of the admirable and vnmatchable perfection thereof, may rightly be termed and entituled, A Nonesuch. Wherevnto there hath not beene, beene? no nor shall be the like,
and triumphing over the Powers of darkness victoriously, that this his love in respect of the admirable and unmatchable perfection thereof, may rightly be termed and entitled, A Nonesuch. Whereunto there hath not been, been? no nor shall be the like,
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First, in that our Sauiour giueth so especiall & strict a charge vnto vs of louing one an other in these words, This is my cōmandmēt that ye loue one another, &c. Thereby to incite vs the rather to loue,
First, in that our Saviour gives so especial & strict a charge unto us of loving one an other in these words, This is my Commandment that you love one Another, etc. Thereby to incite us the rather to love,
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The one, that the feeling apprehension and consideration of Christs tender loue towards vs, is a most effectuall meanes to inlarge our hearts in true affection towards our Brethren.
The one, that the feeling apprehension and consideration of Christ tender love towards us, is a most effectual means to enlarge our hearts in true affection towards our Brothers.
The thing which Christ doth chiefly require at our hands, and we are especially to labour for, is to haue a tender regard each of other, to loue one another vnfainedly;
The thing which christ does chiefly require At our hands, and we Are especially to labour for, is to have a tender regard each of other, to love one Another unfeignedly;
so expresly doth hee prefix his owne authoritie to this precept saying, This is my commandment: there being nothing which our Sauiour doth vrge more and call for, nothing which wee his seruants should more study and striue for,
so expressly does he prefix his own Authority to this precept saying, This is my Commandment: there being nothing which our Saviour does urge more and call for, nothing which we his Servants should more study and strive for,
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To haue our hearts enlarged to our Christian Brethren, and the dores of our soules and kinde affections, set wide open to the Saints, is that wherein hee taketh most pleasure and contentment,
To have our hearts enlarged to our Christian Brothers, and the doors of our Souls and kind affections, Set wide open to the Saints, is that wherein he Takes most pleasure and contentment,
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He calls it there a new commandment, not because it was then first brought forth, but because the most absolute and excellent patterne thereof, was then seene in himselfe;
He calls it there a new Commandment, not Because it was then First brought forth, but Because the most absolute and excellent pattern thereof, was then seen in himself;
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as also because he would haue it new and alwaies fresh in their remembrance, as • charge newly giuen, that they might not suffer it at any time, to bee cancelld out of their mindes and memories,
as also Because he would have it new and always fresh in their remembrance, as • charge newly given, that they might not suffer it At any time, to be canceled out of their minds and memories,
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and so full of profit and pleasure, and so fully taught by my example, that at any hand, yee should not forget this, To loue one another. So likewise in this place which is my text, you see how hee vrgeth it,
and so full of profit and pleasure, and so Fully taught by my Exampl, that At any hand, ye should not forget this, To love one Another. So likewise in this place which is my text, you see how he urges it,
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And yet not content to giue the same commandment, with so many repetitions, he commendeth this dutie also to his Fathers care, chap. 17. begging of him, that hee would keepe all his in one, meaning both that they might be kept one with him,
And yet not content to give the same Commandment, with so many repetitions, he commends this duty also to his Father's care, chap. 17. begging of him, that he would keep all his in one, meaning both that they might be kept one with him,
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Where it is recorded of him, that hee would shut vp many of his discourses and maine sentences of his Sermons with this sweet Epiphenema and exhortation, My little children loue one another.
Where it is recorded of him, that he would shut up many of his discourses and main sentences of his Sermons with this sweet Epiphenema and exhortation, My little children love one Another.
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The euidence hereof is most pregnant in all his Canonicall Epistles, in the third Chapter and 23 verse, 1. Epist. hee putteth vs in minde of Christs commandement in these expresse words, That is his commandment that we beleeue in the name of Iesus Christ,
The evidence hereof is most pregnant in all his Canonical Epistles, in the third Chapter and 23 verse, 1. Epistle he putteth us in mind of Christ Commandment in these express words, That is his Commandment that we believe in the name of Iesus christ,
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Whereby the Apostle setteth it downe, for a sure marke of Gods children, to be louing one to another, which hee doth more at large amplifie in the 7, 8, 9, and 12 verses of the fourth Chapter;
Whereby the Apostle sets it down, for a sure mark of God's children, to be loving one to Another, which he does more At large amplify in the 7, 8, 9, and 12 Verses of the fourth Chapter;
S. Paul is very vehement in pressing this argument of mutuall loue, but I will leaue his plentifull exhortations, to your priuate meditations, holding it sufficient for the confirmation of this doctrine, that Christ Iesus made his whole life, the example of his law, this law of louing one another, being no other than an irrefragable and most sound axiome, arising out of the irreprehensible and most sincere actions of his life, who was borne, liued, and died to restore man to the loue and fauour of God, to promote loue and friendship betwixt man and man,
S. Paul is very vehement in pressing this argument of mutual love, but I will leave his plentiful exhortations, to your private meditations, holding it sufficient for the confirmation of this Doctrine, that christ Iesus made his Whole life, the Exampl of his law, this law of loving one Another, being no other than an irrefragable and most found axiom, arising out of the irreprehensible and most sincere actions of his life, who was born, lived, and died to restore man to the love and favour of God, to promote love and friendship betwixt man and man,
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who taught loue as our Prophet, abundantly praising and preaching it, often pressing and alwaies practising it, the more strictly to binde vs thereby to the embracing of it,
who taught love as our Prophet, abundantly praising and preaching it, often pressing and always practising it, the more strictly to bind us thereby to the embracing of it,
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Let vs now consider a few reasons, to riuet this doctrine and obseruation, the better to perswade our hearts in this behalfe, which reasons are especially foure.
Let us now Consider a few Reasons, to rivet this Doctrine and observation, the better to persuade our hearts in this behalf, which Reasons Are especially foure.
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if Sathan haue not exceedingly captiuated our senses, that the loue of our Brethren is a most requisite and necessarie, a most commendable and profitable thing.
if Sathan have not exceedingly captivated our Senses, that the love of our Brothers is a most requisite and necessary, a most commendable and profitable thing.
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First, the Lord of heauen and earth, the Creator of vs all and our Father loueth them, with whose loue ours should sympathize, with whose affections ours should make a perfect harmonie, that where he loueth, there wee should loue also, and that earnestly:
First, the Lord of heaven and earth, the Creator of us all and our Father loves them, with whose love ours should sympathise, with whose affections ours should make a perfect harmony, that where he loves, there we should love also, and that earnestly:
But as for Christians, they are his peculiar, his children, the sheepe of his pasture, his treasure, his chosen generation, by all the possessiue, relatiue, respectiue tearmes of alliance and vnity his,
But as for Christians, they Are his peculiar, his children, the sheep of his pasture, his treasure, his chosen generation, by all the possessive, relative, respective terms of alliance and unity his,
as neere and deere to him as the apple of his eye the signet of his right hand, alwaies vnder the eye of his protection & prouidence, vnder the light of his louing countenance, the proper obiect of his lookes and loue too.
as near and deer to him as the apple of his eye the signet of his right hand, always under the eye of his protection & providence, under the Light of his loving countenance, the proper Object of his looks and love too.
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and imperfections) as sonnes vnto himselfe, & hath married them in mercy and fidelity, giuing them in assurance thereof, a ring with sixe spirituall Iewells, described by the Prophet Hosea: How can we then euer approue our selues to be well affected towards him,
and imperfections) as Sons unto himself, & hath married them in mercy and Fidis, giving them in assurance thereof, a ring with sixe spiritual Jewels, described by the Prophet Hosea: How can we then ever approve our selves to be well affected towards him,
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if our behauiour bee strange, our kindnes cold towards them? if either with cruell Ahab we preferre our beasts before our brethren in the time of scarcitie,
if our behaviour be strange, our kindness cold towards them? if either with cruel Ahab we prefer our beasts before our brothers in the time of scarcity,
Or else with churlish Nabal, deny the smallest reliefe to Dauids seruants, or to the seruants of the Lord in their extremity, as too many amongst vs at this day doe.
Or Else with churlish Nabal, deny the Smallest relief to David Servants, or to the Servants of the Lord in their extremity, as too many among us At this day do.
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and seeing our good things cannot extend to thee Lord in Heauen, (as the Prophet speaketh.) Let our well doing bee extended, towards his Saints on earth.
and seeing our good things cannot extend to thee Lord in Heaven, (as the Prophet speaks.) Let our well doing be extended, towards his Saints on earth.
Secondly, because there is a neere bond of kinne and condition betwixt vs mutually, which doth most iustly challenge kindnes and good affection at our hands.
Secondly, Because there is a near bound of kin and condition betwixt us mutually, which does most justly challenge kindness and good affection At our hands.
If a man doe not shew kindnesse to a stranger, to whom hee is no way obliged, (though yet such a one is not to be vnkindly intreated) Exodus 22. 21; We doe not so hardly censure him for it:
If a man do not show kindness to a stranger, to whom he is no Way obliged, (though yet such a one is not to be unkindly entreated) Exodus 22. 21; We do not so hardly censure him for it:
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but to be vngentle, froward, and discourteous to those that are neere vnto vs, and to whom wee are bound by many strong linkes of nature, duty or desert, wee commonly hold it for a sauage and vnnaturall part.
but to be ungentle, froward, and discourteous to those that Are near unto us, and to whom we Are bound by many strong links of nature, duty or desert, we commonly hold it for a savage and unnatural part.
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all fedde at one Gods table, all eat by Faith of one Christs flesh, all drinke of one Sauiours bloud, all baptised in one Baptisme, all professing the same Faith, all sanctified by the same spirit.
all fed At one God's table, all eat by Faith of one Christ Flesh, all drink of one Saviour's blood, all baptised in one Baptism, all professing the same Faith, all sanctified by the same Spirit.
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When wee are knit together in so many bands of vnity, shall we not consort together in the same Christian affection of loue and Charity? If the Brother haue cause to loue the brother and be vnnaturall if he doe it not;
When we Are knit together in so many bans of unity, shall we not consort together in the same Christian affection of love and Charity? If the Brother have cause to love the brother and be unnatural if he do it not;
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Then how worthily are wee Christians to bee esteemed cruell, barbarous, vnnaturall, if we regard not, affect not, loue not one another, seeing wee are neerer each to other,
Then how worthily Are we Christians to be esteemed cruel, barbarous, unnatural, if we regard not, affect not, love not one Another, seeing we Are nearer each to other,
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For the knot is straiter, and the band stronger of Grace, then of nature: the loue of Parents to children is naturall, of children to Parents loyall: of husband to wife reciprocall:
For the knot is straiter, and the band Stronger of Grace, then of nature: the love of Parents to children is natural, of children to Parents loyal: of husband to wife reciprocal:
for wee are members of the same body mysticall, as neere as the hand to the shoulder, the shoulder to the necke, the necke to the head, the very members of one another.
for we Are members of the same body mystical, as near as the hand to the shoulder, the shoulder to the neck, the neck to the head, the very members of one Another.
Where then are the mutuall offices, which as Pilgrims heere on earth, though Citizens in Heauen, we should performe one to another? When Merchants or trauellers of the same countrey meet together in a strange land,
Where then Are the mutual Offices, which as Pilgrim's Here on earth, though Citizens in Heaven, we should perform one to Another? When Merchant's or travellers of the same country meet together in a strange land,
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as Englishmen in Italy, France, Spaine, or Turkey, many of you do know, the most of vs may easily cōceiue, what a league of loue there is betwixt them, what passages of kindnesse,
as Englishmen in Italy, France, Spain, or Turkey, many of you do know, the most of us may Easily conceive, what a league of love there is betwixt them, what passages of kindness,
Syth then we are no other then strangers, and Pilgrimes heere in this world, all trauelling towards heauen, the place of our habitation (paulumque morati, serius aut citius metam properamus ad vnaem:) should we not much more imbrace each others acquaintance,
Sith then we Are no other then Strangers, and Pilgrims Here in this world, all travelling towards heaven, the place of our habitation (paulumque morati, serius Or Quickly Metam properamus ad vnaem:) should we not much more embrace each Others acquaintance,
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Knowledge will make vs swell, to be ambitious, curious, censorious, scientia immo omnia haec entia inflant, charitas solum aedificat: Knowledge yea wit, honour, wealth,
Knowledge will make us swell, to be ambitious, curious, censorious, scientia Immo omnia haec Entities inflant, charitas solum aedificat: Knowledge yea wit, honour, wealth,
Loue is all communicatiue, of a diffusiue spreading nature, not for it selfe alone, but ready to impart wisdome, wealth, counsaile, credit, head, tongue, hand, foote, limbes, life and all to the parties beloued.
Love is all communicative, of a diffusive spreading nature, not for it self alone, but ready to impart Wisdom, wealth, counsel, credit, head, tongue, hand, foot, limbs, life and all to the parties Beloved.
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but it easily draweth vs to recompence euill with goodnesse, as Dauid did to Saul, and this is without exception, compleat Christianitie. Hee therefore that hath a louing heart,
but it Easily draws us to recompense evil with Goodness, as David did to Saul, and this is without exception, complete Christianity. He Therefore that hath a loving heart,
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and heartily affecteth the members of Christ, be he what hee may bee, for outward respects neuer so base and contemptible, he is notwithstanding a profitable and behoouefull member in the Beehiue of Christs Church, hee bringeth either wax or honny by his payne or his prayers thereunto,
and heartily affects the members of christ, be he what he may be, for outward respects never so base and contemptible, he is notwithstanding a profitable and behooveful member in the Beehive of Christ Church, he brings either wax or honey by his pain or his Prayers thereunto,
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for the benefit of many, NONLATINALPHABET, such a good man is a common good But on the contrary, he that hath an haughty vngentle spirit, in whom the grosse humours of pride and couetousnesse, haue bred a stoppage ▪ or obstruction of all liberality and kindnesse,
for the benefit of many,, such a good man is a Common good But on the contrary, he that hath an haughty ungentle Spirit, in whom the gross humours of pride and covetousness, have bred a stoppage ▪ or obstruction of all liberality and kindness,
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As the Church of Sardy had a name a liue but was dead, so hath he And what the Apostle saith of the voluptuous woman, 1 Tim. 5. 6. that may truly be said of him, that he is dead whiles hee liueth:
As the Church of Sardy had a name a live but was dead, so hath he And what the Apostle Says of the voluptuous woman, 1 Tim. 5. 6. that may truly be said of him, that he is dead while he lives:
and causeth a sweet sent where it is not seene, or rather as the eye of the soule, (charitas enim oculus mentis) is quickned in espying out all occasions and oportunities of doing good to others.
and Causes a sweet sent where it is not seen, or rather as the eye of the soul, (charitas enim oculus mentis) is quickened in espying out all occasions and opportunities of doing good to Others.
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and to helpe them by counsell, to comfort them in griefe, to succor them what wee may in the sundry disasters of fortune, which daily and casually occurre,
and to help them by counsel, to Comfort them in grief, to succour them what we may in the sundry disasters of fortune, which daily and casually occurre,
as Ionathan dealt with Dauid. And to shut vp this reason, Loue it is alone, which makes vs all one, This makes vs vigilant to pry out euery occasion, wise and prudent to see euery opportunity, painefull and diligent to take any labour, cheerefull to vndergoe any trauaile or trouble, constant & indefatigable in going through any businesse,
as Ionathan dealt with David. And to shut up this reason, Love it is alone, which makes us all one, This makes us vigilant to pry out every occasion, wise and prudent to see every opportunity, painful and diligent to take any labour, cheerful to undergo any travail or trouble, constant & indefatigable in going through any business,
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If therefore we would not be (which it is a shame any Christian should bee) as stocks and Images, which stand in a wall and do nothing, let vs labour for loue, which will both set vs a worke,
If Therefore we would not be (which it is a shame any Christian should be) as stocks and Images, which stand in a wall and do nothing, let us labour for love, which will both Set us a work,
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and get vs wages, make vs seruiceable to each other on earth, and aduance vs hereafter to be Saints in Heauen, according to that, Charit as est viaticum in mundo, Thesaurus in coelo, and this is the third reason,
and get us wages, make us serviceable to each other on earth, and advance us hereafter to be Saints in Heaven, according to that, Charity as est viaticum in mundo, Thesaurus in coelo, and this is the third reason,
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The fourth and last reason is, because Christian loue preuenteth many mischiefes and inconueniences, and meeteth with many harmefull prankes to hinder them and cut them off, whereunto wee would otherwise breake foorth to our after griefe, and our brethrens hurt;
The fourth and last reason is, Because Christian love preventeth many mischiefs and inconveniences, and meeteth with many harmful pranks to hinder them and Cut them off, whereunto we would otherwise break forth to our After grief, and our Brothers' hurt;
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it whippeth anger, malice, & enuie out of the heart as Christ did the prophane Marchandizers out of the Temple, Iohn 2. It stoppeth the course of ill violent passions, it maketh them to turne saile or come vnder the Lee:
it whippeth anger, malice, & envy out of the heart as christ did the profane Marchandizers out of the Temple, John 2. It stoppeth the course of ill violent passion, it makes them to turn sail or come under the Lee:
and therefore is rightly compared to the herbe panacaea, or to the generall medicines of the Phisitians, called panchresta, which are good for all assaies, accomodable to euery disease.
and Therefore is rightly compared to the herb Panacea, or to the general medicines of the Physicians, called panchresta, which Are good for all assays, accomodable to every disease.
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Saint Austin of purpose speaking hereof, saith thus, Charitas est mors criminum, vita virtutum, gluten animarum, quae diuisa vnit, confusa ordinat, inequalia sociat, imperfecta consummat (i.) Charitie and loue is the very death and queller of vice, the life and cherisher of vertue, the glue,
Saint Austin of purpose speaking hereof, Says thus, Charitas est mors crimen, vita Virtues, gluten animarum, Quae diuisa Unit, confusa ordinat, inequalia sociat, Imperfect consummate (i.) Charity and love is the very death and queller of vice, the life and cherisher of virtue, the glue,
the friend of a good conscience, the companion of a liuely faith, the prouoker of good words, the promoter of good workes, the throne of God in earth, the delight of God in heauen.
the friend of a good conscience, the Companion of a lively faith, the provoker of good words, the promoter of good works, the throne of God in earth, the delight of God in heaven.
The couetous oppressour commanded by the imperious resolution of loue, becommeth liberall and bountifull; The ambitious Tyrant mollified hereby, becommeth humble, meeke, and mercifull;
The covetous oppressor commanded by the imperious resolution of love, becomes liberal and bountiful; The ambitious Tyrant mollified hereby, becomes humble, meek, and merciful;
Not to stand longer on the point, you may see now by these proofes, and reasons, it is most plaine, that spirituall Christian loue is a duty most requisite and necessarie to be exercised amongst Christians,
Not to stand longer on the point, you may see now by these proofs, and Reasons, it is most plain, that spiritual Christian love is a duty most requisite and necessary to be exercised among Christians,
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Now very briefly (before wee discend to the vse of this doctrine, and come to the application) let vs consider what this loue is, which will worke such wonders,
Now very briefly (before we descend to the use of this Doctrine, and come to the application) let us Consider what this love is, which will work such wonders,
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So then spirituall loue is an holy affection of the soule, whereby the soule in a spirituall manner doth rest and settle it selfe in the liking and approbation of a Christian man as he is a Christian and according to the excellency of a Christian.
So then spiritual love is an holy affection of the soul, whereby the soul in a spiritual manner does rest and settle it self in the liking and approbation of a Christian man as he is a Christian and according to the excellency of a Christian.
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When therefore in our hearts and soules wee are quietly and fully possessed with the liking and embracing of any of our fellow members and brethren in Christ according to their worth and dignity as they are Christians,
When Therefore in our hearts and Souls we Are quietly and Fully possessed with the liking and embracing of any of our fellow members and brothers in christ according to their worth and dignity as they Are Christians,
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and knowing that diuine perfection which is in Christ for them and in them, in some measure as the Apostle speaketh, and accordingly fixing our affections on them,
and knowing that divine perfection which is in christ for them and in them, in Some measure as the Apostle speaks, and accordingly fixing our affections on them,
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This, this is true Christian spirituall loue, & that loue which our Sauiour here requireth, the which as a golden chaine consisteth of these three linkes, the good-will of the heart, the good word of the mouth,
This, this is true Christian spiritual love, & that love which our Saviour Here requires, the which as a golden chain Consisteth of these three links, the goodwill of the heart, the good word of the Mouth,
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Wherfore he which in this manner tenderly affecteth his Christian Brethren (whatsoeuer they be for outward respects) that hee can vnfainedly wish well vnto them in his heart,
Wherefore he which in this manner tenderly affects his Christian Brothers (whatsoever they be for outward respects) that he can unfeignedly wish well unto them in his heart,
as Moses did vnto the Israelites, Exod. 32. & blesse them with his mouth, and speake good of them as Ionathan did of Dauid ▪ 1. Sam. 19. and can bee willing according to his abilitie to helpe and relieue them in their necessitie as Nehemiah did the Iewes, by lending to them both corne and money freely in the time of extremitie, Nehemiah 5. 10. and all this for Christianities sake, he doth rightly and in truth loue them,
as Moses did unto the Israelites, Exod 32. & bless them with his Mouth, and speak good of them as Ionathan did of David ▪ 1. Sam. 19. and can be willing according to his ability to help and relieve them in their necessity as Nehemiah did the Iewes, by lending to them both corn and money freely in the time of extremity, Nehemiah 5. 10. and all this for Christianities sake, he does rightly and in truth love them,
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sith wee haue been so cold and frozen, as it were, in the performance of this duty of mutuall loue which Christ with such vrgent vehemency doth so often require at our hands.
sith we have been so cold and frozen, as it were, in the performance of this duty of mutual love which christ with such urgent vehemency does so often require At our hands.
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the way neuer erring, the truth neuer fayling, the life neuer ending, so precisely prescribe vnto vs the way to loue in truth, that we might attaine to life;
the Way never erring, the truth never failing, the life never ending, so precisely prescribe unto us the Way to love in truth, that we might attain to life;
and the example of his whole life? Here then is matter of bewailing and lamenting for the best of vs, to consider how we haue beene failing or fainting in this duty,
and the Exampl of his Whole life? Here then is matter of bewailing and lamenting for the best of us, to Consider how we have been failing or fainting in this duty,
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and how wee haue come farre short of discharging that charge, which Christ hath laid on vs. We cannot deny but Christians are most deare vnto the Lord,
and how we have come Far short of discharging that charge, which christ hath laid on us We cannot deny but Christians Are most deer unto the Lord,
and that most strongly, but yet whose heart doth so fully embrace them? whose hart doth so rest it felfe in the liking of them as they are Christians? may not the best say, that his affections are strongly setled, on such & such rather as they bee his friends or kinsfolke, his Creditors,
and that most strongly, but yet whose heart does so Fully embrace them? whose heart does so rest it self in the liking of them as they Are Christians? may not the best say, that his affections Are strongly settled, on such & such rather as they be his Friends or kinsfolk, his Creditors,
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or Benefactors, then as they are good men, good Christians, and the friends of Christ Iesus? If any bee so farre gone, that they dare deny this (for you shall haue those which neuer had any loue,
or Benefactors, then as they Are good men, good Christians, and the Friends of christ Iesus? If any be so Far gone, that they Dare deny this (for you shall have those which never had any love,
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or came neere the dwelling place thereof most ful of boasting, that they loue their neighbours as themselues) spectemur agendo, Let vs come to the trial and make enquiry of our loue by the effects,
or Come near the Dwelling place thereof most full of boasting, that they love their neighbours as themselves) spectemur Agendo, Let us come to the trial and make enquiry of our love by the effects,
My little children saith Saint Ioh. Let vs not loue in word or tongue only (for this lip-labour wordy loue is not worthy the name of loue) but in deede and truth.
My little children Says Saint John Let us not love in word or tongue only (for this lip-labour wordy love is not worthy the name of love) but in deed and truth.
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how wee haue loued our Christian brethren, and what seruice wee haue done vnto them for Christs sake? What? haue wee been desirous that our neighbours amongst whom we dwell or others with whom wee haue conuersed and had comerce,
how we have loved our Christian brothers, and what service we have done unto them for Christ sake? What? have we been desirous that our neighbours among whom we dwell or Others with whom we have conversed and had commerce,
and acquaintance, should bee the better for vs? haue wee left among them some tokens of our goodnes, some monuments of our godlinesse? haue wee refreshed them in their neede, with the sweete sauour of our kindnesse, gentlenesse, mercifulnesse? haue wee beene content that some portion of their sorrowes and disastrous fortunes, should be laide on the shoulders of our friendshippe, that thereby wee might alleuiate and lesson their weight,
and acquaintance, should be the better for us? have we left among them Some tokens of our Goodness, Some monuments of our godliness? have we refreshed them in their need, with the sweet savour of our kindness, gentleness, mercifulness? have we been content that Some portion of their sorrows and disastrous fortune's, should be laid on the shoulders of our friendship, that thereby we might alleviate and Lesson their weight,
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least they should otherwise sinke vnder the burthen of their wants, and woes? haue wee in causes of extremitie holpen them by our counsell, sustained them by our comfort, supplied their necessities by the superfluity of our wealth, supported their decaying estate by our credit and countenance? haue wee endured much trouble and trauell for their sakes,
lest they should otherwise sink under the burden of their Wants, and woes? have we in Causes of extremity helped them by our counsel, sustained them by our Comfort, supplied their necessities by the superfluity of our wealth, supported their decaying estate by our credit and countenance? have we endured much trouble and travel for their sakes,
or despised, so it maketh vs to vse all good meanes for his vpbearing, and to reioyce when we see him benefited or aduanced) But where is this loue become now? when as a number of those that bee accounted,
or despised, so it makes us to use all good means for his upbearing, and to rejoice when we see him benefited or advanced) But where is this love become now? when as a number of those that be accounted,
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yea when as the most of those which professe Christianity, thinke all their riches little enough to feede their fancie, to satisfie their pleasure, to maintaine their pride,
yea when as the most of those which profess Christianity, think all their riches little enough to feed their fancy, to satisfy their pleasure, to maintain their pride,
or to set foorth to vsurie, and not a shilling in the hundred imploied for the vse and benefit of their needy neighbours or distressed brethren? Nay is it not almost euery where, come so to passe, that a wanton Gallant,
or to Set forth to Usury, and not a shilling in the hundred employed for the use and benefit of their needy neighbours or distressed brothers? Nay is it not almost every where, come so to pass, that a wanton Gallant,
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than the best Christian, being of meane estate, and in some manner of want? Are we not for the most part caried as the blinde world is, with that squint-ey'd partialitie,
than the best Christian, being of mean estate, and in Some manner of want? are we not for the most part carried as the blind world is, with that squint-eyed partiality,
so much condemned by the Apostle Iam. 2. Let one come in with a gold ring on his finger, in gorgious apparel, we vse him with passing kindnesse, a chaire and a cushion, presently, you are heartily welcome, I am glad to see you well, the best cheer, the best lodging, the best attendance, all is too little, much adoe, and more then needeth:
so much condemned by the Apostle Iam. 2. Let one come in with a gold ring on his finger, in gorgeous apparel, we use him with passing kindness, a chair and a cushion, presently, you Are heartily welcome, I am glad to see you well, the best cheer, the best lodging, the best attendance, all is too little, much ado, and more then needs:
or the Widdow for iustice or right being oppressed, a scornefull eye, a short answere, cold comfort, a neere hand, a needy reward, all is too much, little done for such,
or the Widow for Justice or right being oppressed, a scornful eye, a short answer, cold Comfort, a near hand, a needy reward, all is too much, little done for such,
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Is not this the common fashion, and the corrupt affection of the most of vs? O my brethren, beloued in Christ Iesus, is this to loue one another, with a true Christian loue,
Is not this the Common fashion, and the corrupt affection of the most of us? O my brothers, Beloved in christ Iesus, is this to love one Another, with a true Christian love,
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Christianitie, Christianity, godlinesse the Image of God in the poore members of Christ, and true godlinesse it selfe is the proper obiect of this spirituall loue.
Christianity, Christianity, godliness the Image of God in the poor members of christ, and true godliness it self is the proper Object of this spiritual love.
but if eminent sanctitie beautifie his profession, he is more entirely to bee embraced: euery excellency in morall vertues carrieth with it a sweete grace and motiue to amability,
but if eminent sanctity beautify his profession, he is more entirely to be embraced: every excellency in moral Virtues Carrieth with it a sweet grace and motive to amability,
whom we affect for this, and that earnestly, them wee loue indeed, heere Christian loue will poure foorth it selfe, here it thinketh all that is don too little, no cost too much;
whom we affect for this, and that earnestly, them we love indeed, Here Christian love will pour forth it self, Here it Thinketh all that is dONE too little, no cost too much;
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This was it which made the three thousand which were conuerted Acts 2. to be so aboundant in charity, that they communicated each to other, whatsoeuer hee had, euery one esteeming his purse (as it is indeed) the common treasurie,
This was it which made the three thousand which were converted Acts 2. to be so abundant in charity, that they communicated each to other, whatsoever he had, every one esteeming his purse (as it is indeed) the Common treasury,
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and the hope of the life to come through Christ, and in consideration hereof were liberall and bountifull of whatsoeuer good things the liberality of Christ had made them partakers and Stewards of.
and the hope of the life to come through christ, and in consideration hereof were liberal and bountiful of whatsoever good things the liberality of christ had made them partakers and Stewards of.
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O that our fathers charitable deuotion, sequestred from superstition were more abounding in vs. O that wee did not liue in the winter of the world wherein charity is growne chilling cold,
O that our Father's charitable devotion, sequestered from Superstition were more abounding in us Oh that we did not live in the winter of the world wherein charity is grown chilling cold,
and the fire of true Christian loue, is as it were put out and quite extinguished by the water and frost of selfe loue, the loue of the world, and worldly couetousnesse.
and the fire of true Christian love, is as it were put out and quite extinguished by the water and frost of self love, the love of the world, and worldly covetousness.
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And to come a fresh vpon our soules with a new charge, whose heart doth not in steed of loue, giue often and long harbour vnto hatred? whose lips are not polluted, with breathing forth of mallice,
And to come a fresh upon our Souls with a new charge, whose heart does not in steed of love, give often and long harbour unto hatred? whose lips Are not polluted, with breathing forth of malice,
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for that wee haue so much neglected and transgressed this commandement of loue so often proclaimed and earnestly pressed by our louing Sauior? whence is it that the false surmise of a stale wrong doth leauen our hearts with malice,
for that we have so much neglected and transgressed this Commandment of love so often proclaimed and earnestly pressed by our loving Saviour? whence is it that the false surmise of a stale wrong does leaven our hearts with malice,
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or speake well of some of our neighbours, much lesse do any good vnto them? is it not because we haue not tasted one sponefull of the sacred liquor of Christian loue, which is able to quench the fiery fury of any conceiued wrong? whence is it that Christians meeting together in a seeming loue at Gods table, do at their owne tables so seuerely censure, vpbraide, backbite,
or speak well of Some of our neighbours, much less do any good unto them? is it not Because we have not tasted one spoonful of the sacred liquour of Christian love, which is able to quench the fiery fury of any conceived wrong? whence is it that Christians meeting together in a seeming love At God's table, do At their own tables so severely censure, upbraid, backbite,
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and slander one another, little regarding the Apostles admonition, if ye backbite one another, take heed least ye bee deuoured one of another, When is it that they are so quick-sighted to see,
and slander one Another, little regarding the Apostles admonition, if you backbite one Another, take heed lest you be devoured one of Another, When is it that they Are so quick-sighted to see,
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or in their bosome with griefe in secret to reclaime them, but in publicke amongst friends & foes to disgrace them? Is it not for want of the holy sparke of spirituall loue? Whence is it that Nero - like we write our enemies in marble,
or in their bosom with grief in secret to reclaim them, but in public among Friends & foes to disgrace them? Is it not for want of the holy spark of spiritual love? Whence is it that Nero - like we write our enemies in Marble,
& register their vnkindnesses with deepe Characters in the Tables of our minds & memories, and vpon euery light occasion, vex them with sutes in law or lawlesse sutes:
& register their Unkindnesses with deep Characters in the Tables of our minds & memories, and upon every Light occasion, vex them with suits in law or lawless suits:
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And in briefe arme both our tongues, and our hearts, and our hands to doe mischiefe to the name, goods and persons of those whom we should call Brethren? Is it not because this christian loue, the seasoner of our life, which maketh vs full of good words and good works is banished from our society? Oh where is that loue now, wherof S. Paul maketh mention vnto the Corinthians, and setteth it out by 15. properties, viz. That it is patient, bountifull,
And in brief arm both our tongues, and our hearts, and our hands to do mischief to the name, goods and Persons of those whom we should call Brothers? Is it not Because this christian love, the seasoner of our life, which makes us full of good words and good works is banished from our society? O where is that love now, whereof S. Paul makes mention unto the Corinthians, and sets it out by 15. properties, viz. That it is patient, bountiful,
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nor suspitious, Neminē enim suspicit amor, nec dispicit quidem, as Bern. speaketh? Was it liberall then and not auaritious, humble & not ambitious? surely then is loue chang'd much since the Apostles time,
nor suspicious, Neminē enim suspicit amor, nec dispicit quidem, as Bern. speaks? Was it liberal then and not Avaricious, humble & not ambitious? surely then is love changed much since the Apostles time,
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For otherwise how cōmeth it to passe tbat in buying and selling, & mutuall marchandizing, men vse so many false weights, false lights, and craftie sleights.
For otherwise how comes it to pass That in buying and selling, & mutual Merchandising, men use so many false weights, false lights, and crafty sleights.
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Mille actus ve•itos, & mille piacula tentant, to deceiue one another, and to hurt their brethren, whom they are bound to helpe? is it not for lacke of the holy sparke of spirituall loue? Whence is it that the swallowers of the poore,
Mille actus ve•itos, & mille piacula Tentant, to deceive one Another, and to hurt their brothers, whom they Are bound to help? is it not for lack of the holy spark of spiritual love? Whence is it that the swallowers of the poor,
and those yron hearts against whom the Prophet Amos lifteth vp his siluer trumpet, doe waite when opportunitie will buzz into their eares, the desirous newes of a new moone or Sabbath, that they may set forth their wheat,
and those iron hearts against whom the Prophet Amos lifts up his silver trumpet, do wait when opportunity will buzz into their ears, the desirous news of a new moon or Sabbath, that they may Set forth their wheat,
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is it not because their hard hearts are not softned by the holy fire of true christian loue? And that I may lead you along as the Prophet Ezekiel was by the spirit, from abhomination to abhomination, and each greater than other:
is it not Because their hard hearts Are not softened by the holy fire of true christian love? And that I may led you along as the Prophet Ezekielem was by the Spirit, from abomination to abomination, and each greater than other:
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Whence is it that subtilty setteth on fire the tongue of the crafty buyer, so that (as the Wiseman speaketh) he cryeth out, It is naught, it is naught, but when he is gone boasteth of his bargaine,
Whence is it that subtlety sets on fire the tongue of the crafty buyer, so that (as the Wiseman speaks) he Cries out, It is nought, it is nought, but when he is gone boasts of his bargain,
and breaking forth euen for a little red or white earth, into lying, swearing, and forswearing too, is it not for want of a dram of spirituall-vpright-dealing loue? Whence doe these corrupt streames of extortion, vsury, oppression, bribery, mercilesnes,
and breaking forth even for a little read or white earth, into lying, swearing, and forswearing too, is it not for want of a dram of spirituall-vpright-dealing love? Whence do these corrupt streams of extortion, Usury, oppression, bribery, mercilesnes,
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hence it is that some (I feare too many of this place) rightly termed Latrones puluinarij, gracious theeues, doe fill their coffers and enrich their treasury by the Diuells Alchymistry, by Iewish vsury, little better than Achans the euery, Iosh: 7. Hence it is that others iustly called griping Extortioners,
hence it is that Some (I Fear too many of this place) rightly termed Latrones puluinarij, gracious thieves, do fill their coffers and enrich their treasury by the Devils Alchemy, by Jewish Usury, little better than Achans the every, Joshua: 7. Hence it is that Others justly called gripping Extortioners,
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and mercilesse oppressors doe enlarge their liuings and possessions by damnable designments, as bad as Ahabs cruelty, 1. King. 21. Hence it is that the Rulers say with shame, Bring yee, Hosea 4. 15. and not onely superiours but inferiours too, maintaine their estate by vniust dealing, cogging collusion,
and merciless Oppressors's do enlarge their livings and possessions by damnable designments, as bad as Ahabs cruelty, 1. King. 21. Hence it is that the Rulers say with shame, Bring ye, Hosea 4. 15. and not only superiors but inferiors too, maintain their estate by unjust dealing, cogging collusion,
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and Trades more sinfull and shamefull than Gehezies bribery, 2. Kin: 5. To conclude, hence it is, that Monopolites, ingrossers, regraters, forestallers, transporters,
and Trades more sinful and shameful than Gehuzi bribery, 2. Kin: 5. To conclude, hence it is, that Monopolites, Ingrossers, regraters, forestallers, transporters,
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and cormorant like corne ▪ hoorders (qui in loculis includunt salutem inopū, & in tumulis sepeliunt vitam pauperū.) doe secretly laugh at the publique want and penury,
and cormorant like corn ▪ hoorders (qui in loculis includunt salutem inopū, & in tumulis sepeliunt vitam pauperū.) do secretly laugh At the public want and penury,
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and I feare hereafter reaping in horror of conscience, (for iudgement mercilesse, shall be to those which shew no mercy, Iam: 2. 13.) euen because their corrupt hearts are not seasoned with the soueraigne sauory salt of Christian loue and charity.
and I Fear hereafter reaping in horror of conscience, (for judgement merciless, shall be to those which show no mercy, Iam: 2. 13.) even Because their corrupt hearts Are not seasoned with the sovereign savoury salt of Christian love and charity.
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Witnes this that (without exception) most horrid and diuelish powder-treason plot, and damnable proiect of our Antichristian aduersaries, quibus nulla fides, nullus amor nisi quantum expedit, according to the rule of the Parthians, with whom no conscience, no religion, no band of nature, consanguinity, alleageance, alliance, affinitie, oath,
Witness this that (without exception) most horrid and devilish Powder treason plot, and damnable project of our Antichristian Adversaries, quibus nulla fides, nullus amor nisi quantum expedit, according to the Rule of the Parthians, with whom no conscience, no Religion, no band of nature, consanguinity, allegiance, alliance, affinity, oath,
and the cheife State of this Land. Alas had they beene possessed, but with one graine of that truely Catholique Christian charitie, whereof they doe so fondly boast, they would neuer haue harboured the thought, much lesse haue set forward the practise of so vnheard of a villanie, of a sinne so exceeding sinfull, that no pretence of religion can excuse it, no shadow of good intention extenuate it, God and the heauens condemne it, men and the earth detest it.
and the chief State of this Land. Alas had they been possessed, but with one grain of that truly Catholic Christian charity, whereof they do so fondly boast, they would never have Harboured the Thought, much less have Set forward the practice of so unheard of a villainy, of a sin so exceeding sinful, that no pretence of Religion can excuse it, no shadow of good intention extenuate it, God and the heavens condemn it, men and the earth detest it.
But certaine it is, they had set apart all bowells of compassion and naturall affection, all thoughts of humanitie, pricks of conscience, sparks of reason,
But certain it is, they had Set apart all bowels of compassion and natural affection, all thoughts of humanity, pricks of conscience, sparks of reason,
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and barres of religion, all feare of God and reuerence of men, in being authors of so execrable a worke of darknes and desolation, which to heare would make a mans eares to tingle,
and bars of Religion, all Fear of God and Reverence of men, in being Authors of so execrable a work of darkness and desolation, which to hear would make a men ears to tingle,
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and his heartstrings to tremble, and in steed of the spirit of loue, they were possessed with the Angell of the bottomles pit, the spirit Abadon, the spirit of destruction and devastation.
and his heartstrings to tremble, and in steed of the Spirit of love, they were possessed with the Angel of the bottomless pit, the Spirit Abaddon, the Spirit of destruction and devastation.
so that they cry, downe with it, downe with it, to the ground; but so it is that notwithstanding the discouery and defeysance of their manifold mischieuous designments,
so that they cry, down with it, down with it, to the ground; but so it is that notwithstanding the discovery and defeysance of their manifold mischievous designments,
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and our miraculous deliuerance, (for which the Almighties mercy be euer magnified amongst vs) they continue still our irreconcilable enemies, in their erronious bitter crosbiting books, they professe it;
and our miraculous deliverance, (for which the Almighty's mercy be ever magnified among us) they continue still our irreconcilable enemies, in their erroneous bitter crosbiting books, they profess it;
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Howsoeuer let vs be confident, and commending the protections of our persons, and the defence of our cause to the God of truth, who hath hitherto gratiously deliuered and defended vs, from those massacring bloudyminded vnderminers of his truth and gospell;
Howsoever let us be confident, and commending the protections of our Persons, and the defence of our cause to the God of truth, who hath hitherto graciously Delivered and defended us, from those massacring bloudyminded underminers of his truth and gospel;
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as our Sauiour in my Text commandeth, and be no waies partakers of those fornamed grosse sinnes of craft and cruelty, which proceede from hatred, malice, couetousnes,
as our Saviour in my Text commands, and be no ways partakers of those forenamed gross Sins of craft and cruelty, which proceed from hatred, malice, covetousness,
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and therefore by our Sauiour so earnestly required at our hands, let vs know that it is our duety, by humble and hearty prayer to seeke it at his hand;
and Therefore by our Saviour so earnestly required At our hands, let us know that it is our duty, by humble and hearty prayer to seek it At his hand;
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let vs humbly intreat him so to shed his Spirit abroad in our hearts, that wee may loue his seruants as wee ought, that those which are neere and deere to him, may be so to vs,
let us humbly entreat him so to shed his Spirit abroad in our hearts, that we may love his Servants as we ought, that those which Are near and deer to him, may be so to us,
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wherevnto if we shall adioyne the commendable practise of other Christian duties, and in our often meetings, conferre and discourse charitably and conscionably of holy things,
whereunto if we shall adjoin the commendable practice of other Christian duties, and in our often meetings, confer and discourse charitably and Conscionably of holy things,
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Wherefore as euer we would haue louing hearts, and bee loued of him that alone knoweth our harts, let vs alwaies striue to haue our companies and societies seasoned with holy and religious exercises,
Wherefore as ever we would have loving hearts, and be loved of him that alone Knoweth our hearts, let us always strive to have our companies and societies seasoned with holy and religious exercises,
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and in steed of prophane talking, ripping vp of other mens faults, scoffing, and iesting, which are things vncomely, Ephes: 5. and faults too common in our priuat meetings,
and in steed of profane talking, ripping up of other men's Faults, scoffing, and jesting, which Are things uncomely, Ephesians: 5. and Faults too Common in our private meetings,
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and singing of Psalmes, & the like duties of Christianity, as often as our company in any place is thereto required, whereby occasions of hatred may be preuented,
and singing of Psalms, & the like duties of Christianity, as often as our company in any place is thereto required, whereby occasions of hatred may be prevented,
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Finally to shut vp this point with the exhortation of the Apostle, Ephes. 5. 1, 2. Beloued be ye followers of God as deare children, and walke in loue as Christ hath loued vs. And, Let euery man please his neighbour in that which is good to aedification, Rom: 15. 2. and the God of peace and loue grant that in the eternall peace-maker Christ Iesus wee may loue each other aeternally.
Finally to shut up this point with the exhortation of the Apostle, Ephesians 5. 1, 2. beloved be you followers of God as deer children, and walk in love as christ hath loved us And, Let every man please his neighbour in that which is good to edification, Rom: 15. 2. and the God of peace and love grant that in the Eternal peacemaker christ Iesus we may love each other Eternally.
And so (the time cutting off the intended handling of the two other points following) in the feare of God I commend you all to the grace of his word, which is able to build you further,
And so (the time cutting off the intended handling of the two other points following) in the Fear of God I commend you all to the grace of his word, which is able to built you further,
& the blessing thereof to him, who is able to make an handfull of corne to proue like the top of Lybanus, Psal: 72. 16. and the least graine of mustard-seed to ouertop the trees of the forrest, Matth: 13. though he which sowed the same depart:
& the blessing thereof to him, who is able to make an handful of corn to prove like the top of Lebanus, Psalm: 72. 16. and the lest grain of Mustard seed to overtop the trees of the forest, Matthew: 13. though he which sowed the same depart:
NONLATINALPHABET. THE SOVLES SENTINEL. IOB. 14. 14. If a man die, shall hee liue againe? All the daies of mine appointed time will I waite till my changing shall come.
. THE SOLVES SENTINEL. JOB. 14. 14. If a man die, shall he live again? All the days of mine appointed time will I wait till my changing shall come.
and this verse now read vnto you is as a liuely mirror and looking-glasse of Christianity, representing at once three proper obiects to the eye of our vndestanding.
and this verse now read unto you is as a lively mirror and Looking glass of Christianity, representing At once three proper objects to the eye of our understanding.
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Thirdly, the duty of watchfulnesse and wayting for the dissolution of this life temporall, and the restitution of the body to the soule in another life eternall, is commended to our consideration.
Thirdly, the duty of watchfulness and waiting for the dissolution of this life temporal, and the restitution of the body to the soul in Another life Eternal, is commended to our consideration.
h. v ▪ All the daies of mine appointed time (as Tremelius interprets it) or of my warfare (as D. Greg. and Ierom read it) will I waite till my changing shall come. Wherein three particulars are remarkable.
h. v ▪ All the days of mine appointed time (as Tremelius interprets it) or of my warfare (as D. Greg. and Jerom read it) will I wait till my changing shall come. Wherein three particulars Are remarkable.
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so that when the great Generall of heauen and earth shall cal away the greatest, there is no meanes of withdrawing, no place of auoyding, no power of resisting.
so that when the great General of heaven and earth shall call away the greatest, there is no means of withdrawing, no place of avoiding, no power of resisting.
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The last is an expresse declaration, that this war-fare shall haue an end, & a change shall come, which of the wicked is to be feared. the godly to be desired. all to be expected.
The last is an express declaration, that this warfare shall have an end, & a change shall come, which of the wicked is to be feared. the godly to be desired. all to be expected.
if the Antecedent of my text with the consequent, the Interrogation If a man die ▪ shall he liue? with the Inference and illation, All the daies of mine appointed time will I waite &c.) bee rightly compared together.
if the Antecedent of my text with the consequent, the Interrogation If a man die ▪ shall he live? with the Inference and illation, All the days of mine appointed time will I wait etc.) be rightly compared together.
1. Obser. The first, that The terme and time of our life is appointed, and die we must by ordinary prescription, and this I will terme mors in Olla, death is our lot.
1. Observation The First, that The term and time of our life is appointed, and die we must by ordinary prescription, and this I will term mors in Olla, death is our lot.
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2. Obs. The second, that A change shall come by death, and there shalbe a generall resurrection, and this I will call spes in vrna, hope is in the graue.
2. Obs. The second, that A change shall come by death, and there shall a general resurrection, and this I will call spes in Urna, hope is in the graven.
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3. Obs. The third, that wee ought to prepare dayly for death, and to liue in continuall expectation of the iudgement to come, particular and generall, and this I will entitle Viaticum in Via, prouision in the way to bring vs to the iournies end of euerlasting felicity:
3. Obs. The third, that we ought to prepare daily for death, and to live in continual expectation of the judgement to come, particular and general, and this I will entitle Viaticum in Via, provision in the Way to bring us to the journeys end of everlasting felicity:
What one writeth wittily of the Grāmarian, that being able to decline all other Nounes in euery case, he could decline death in no case, the same may serue fitly for euery mans Motto and Memento; The longest liuer hauing no strōger charter of his life,
What one Writeth wittily of the Grammarian, that being able to decline all other Nouns in every case, he could decline death in no case, the same may serve fitly for every men Motto and Memento; The longest liver having no Stronger charter of his life,
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But notwithstanding these different appellations, man without difference in respect of his final estate may rightly bee compared vnto a tree, which sooner or later must be cut downe by the axe of death, to be fuell for burning, or timber for building:
But notwithstanding these different appellations, man without difference in respect of his final estate may rightly be compared unto a tree, which sooner or later must be Cut down by the axe of death, to be fuel for burning, or timber for building:
and indowed with the richest gifts and graces which could be competēt to a creature, did not only in the exquisite integrity of his soule liuely resemble his makers purity,
and endowed with the Richest Gifts and graces which could be competent to a creature, did not only in the exquisite integrity of his soul lively resemble his makers purity,
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for the continuance whereof, it pleased the Almighty to place him in the goodly garden of Eden stored with matchlesse variety of whatsoeuer delights heart could desire, especially garnished begnetz hacaijm with the tree of life, whose fruite had by Gods ordinance naturally vertue to banish hunger, thirst, sicknesse, age, death.
for the Continuance whereof, it pleased the Almighty to place him in the goodly garden of Eden stored with matchless variety of whatsoever delights heart could desire, especially garnished begnetz hacaijm with the tree of life, whose fruit had by God's Ordinance naturally virtue to banish hunger, thirst, sickness, age, death.
So that if Adam had neuer sinned, mankinde had euer continued in this his primary estate and condition, free from sorrow, sicknesse, death and corruption.
So that if Adam had never sinned, mankind had ever continued in this his primary estate and condition, free from sorrow, sickness, death and corruption.
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But alas now the case is much altered, and lamentable is the alteration, for no sooner had Adam by the entisement of Eue in eating the forbidden fruit transgressed,
But alas now the case is much altered, and lamentable is the alteration, for no sooner had Adam by the enticement of Eue in eating the forbidden fruit transgressed,
As Leui was in the loines of Abraham when hee paied tithe or tribute Heb. 7. so were wee in the loines of Adam, when hee plaide the traitor, his disobedience is in vs vnexcusable, the doome and punishment of death due vnto it is irreuocable;
As Levi was in the loins of Abraham when he paid tithe or tribute Hebrew 7. so were we in the loins of Adam, when he played the traitor, his disobedience is in us unexcusable, the doom and punishment of death due unto it is irrevocable;
moth tamuth morte morieris, thou shalt surely die, yea through the hereditary contagion of this originall rebellion, Statutum est omnibus semel mori, It is decreed that all Adams sinnefull progeny shall once die.
moth tamuth morte Morieris, thou shalt surely die, yea through the hereditary contagion of this original rebellion, Statutum est omnibus semel Mori, It is decreed that all Adams sinful progeny shall once die.
Belshazzars Embleme is on euery wall, and his Impresa vpon all flesh, able to make the proudest Tyrant, the frolikest gallant, the prophanest Church-robber,
Belshazzars Emblem is on every wall, and his Impresa upon all Flesh, able to make the proudest Tyrant, the frolikest gallant, the profanest Church-robber,
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Dauid confessed so much on his death-bed, I must goe the way of all the earth, and holy Iob, I know assuredly thou wilt bring me to death, which is the house appointed for all the liuing,
David confessed so much on his deathbed, I must go the Way of all the earth, and holy Job, I know assuredly thou wilt bring me to death, which is the house appointed for all the living,
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say poore, say all with holy Iob. c. 17. Corruption thou art my father, rottennesse thou art my mother, wormes and vermine yee are my brethren and sisters, say graue thou art my bed, sheete thou art my shrine, earth thou art my couer, greene grasse thou art my carpet, say death demand thy due,
say poor, say all with holy Job c. 17. Corruption thou art my father, rottenness thou art my mother, worms and vermin ye Are my brothers and Sisters, say graven thou art my Bed, sheet thou art my shrine, earth thou art my cover, green grass thou art my carpet, say death demand thy due,
To this purpose the Prophets proclamation is so generall, All flesh is grasse. All flesh without any exception, is grasse, which by the Sunnes angry countenance, winds blasting, frosts nipping, mans trading, beasts deuouring,
To this purpose the prophets proclamation is so general, All Flesh is grass. All Flesh without any exception, is grass, which by the Suns angry countenance, winds blasting, frosts nipping, men trading, beasts devouring,
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1. If any thing bee more seemely, more amiable, more goodly, more gracious, more glorious, in man it is but as a flower, which though it bee more faire in shew,
1. If any thing be more seemly, more amiable, more goodly, more gracious, more glorious, in man it is but as a flower, which though it be more fair in show,
Where is that wisdome, which folly hath not tainted? where is that honour, which slander hath not stained? where is that strength which sicknesse hath not impaired? where is that beauty which age hath not defaced? where is that high and happy estate of ruledome and renowne, which enuie and time hath not ruinated? where are either of these,
Where is that Wisdom, which folly hath not tainted? where is that honour, which slander hath not stained? where is that strength which sickness hath not impaired? where is that beauty which age hath not defaced? where is that high and happy estate of ruledome and renown, which envy and time hath not ruinated? where Are either of these,
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Happy are they which haue Dauids eies, and thrice happy were we if vpon true insight of our frailty & imperfection, wee did daily and duly forethinke of our end and dissolution.
Happy Are they which have David eyes, and thrice happy were we if upon true insight of our frailty & imperfection, we did daily and duly forethink of our end and dissolution.
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To incite vs whereunto, Isaiah as the Lords Herauld, is commanded to deliuer the former message, not whisperinglie in a soft still voice, such as that was wherein God passed by Elias, but to crie aloud,
To incite us whereunto, Isaiah as the lords Herald, is commanded to deliver the former message, not whisperinglie in a soft still voice, such as that was wherein God passed by Elias, but to cry aloud,
For the better riuetting whereof in our mindes and memories, the holy Ghost by his pen-men & actuaries, Moses, Iob, Dauid, Salomon, Saint Paul, and others, hath vsed verie significant similitudes, comparing mans life to a Vapor that vanisheth:
For the better riveting whereof in our minds and memories, the holy Ghost by his penmen & actuaries, Moses, Job, David, Solomon, Saint Paul, and Others, hath used very significant Similitudes, comparing men life to a Vapor that Vanishes:
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to a Ship that saileth in the Seas, and the path there of cannot be found in the flouds: to Glasse: to a Booth: to a Bubble: to a sleepe: a shadow: a weuers shittle: to a wind: a cloud: a dreame: a thought: a passage:
to a Ship that saileth in the Seas, and the path there of cannot be found in the floods: to Glass: to a Booth: to a Bubble: to a sleep: a shadow: a weuers shittle: to a wind: a cloud: a dream: a Thought: a passage:
But what neede haue we of these resemblances, or of so great a noise to put vs in mind of our mortality? sith wee haue both a continuall sight of it in others, in our parents, brethren, kinsfolk, neighbours,
But what need have we of these resemblances, or of so great a noise to put us in mind of our mortality? sith we have both a continual sighed of it in Others, in our Parents, brothers, kinsfolk, neighbours,
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and also a daily sense of it in our selues by the aches of our bones, heauinesse of our bodies, dimnes of our eies, deafenes of our eares, trembling of our hands, baldnes of our heads, graynesse of our haires, that verie shortly wee must follow after them.
and also a daily sense of it in our selves by the aches of our bones, heaviness of our bodies, dimness of our eyes, deafenes of our ears, trembling of our hands, baldness of our Heads, grainess of our hairs, that very shortly we must follow After them.
But alas, the Diuell doth so deafe vs, the world doth so blinde vs, and the sensualitie of the flesh maketh vs so extreamlie sensles, that we neither heare,
But alas, the devil does so deaf us, the world does so blind us, and the sensuality of the Flesh makes us so extremely senseless, that we neither hear,
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Indeede in temporall affaires, to procure security, we will all pleade mortality, and in some cases of discontentment, wee will complaine with Saint Austine, that our life is a vitall death, Splendida miseria NONLATINALPHABET a glittering miserie, a liuing calamitie, wherein our best repose is full of anguish, our greatest securitie without foundatiō, our trauell often without fruit, our sorrowes and cares alwaies without profit, our desires without successe, our hopes without rewards, our mirth without continuance, our miseries without remedies, dangers affrighting vs, diseases afflicting vs, afflictions greeuing vs, griefes tempting and tormenting vs on euery side.
Indeed in temporal affairs, to procure security, we will all plead mortality, and in Some cases of discontentment, we will complain with Saint Augustine, that our life is a vital death, Splendida Miseria a glittering misery, a living calamity, wherein our best repose is full of anguish, our greatest security without Foundation, our travel often without fruit, our sorrows and Cares always without profit, our Desires without success, our hope's without rewards, our mirth without Continuance, our misery's without remedies, dangers affrighting us, diseases afflicting us, afflictions grieving us, griefs tempting and tormenting us on every side.
and a gaping Sepulchre, turnd them both from himselfe, & forced thē on others, saying, the sepulcher gaped for the old Empresse Iulia, and the blasing starre pretended the death of the King of Persia which ware long haire;
and a gaping Sepulchre, turned them both from himself, & forced them on Others, saying, the sepulcher gaped for the old Empress Iulia, and the blazing star pretended the death of the King of Persiam which beware long hair;
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like to the rich corn-hoorder in the 12. of Luke, who hauing plentie, and for the same safe custodie, promised to himselfe a kind of eternity, saying, Soule take thine ease, and why? thou hast goods layed vp for many yeeres.
like to the rich corn-hoorder in the 12. of Lycia, who having plenty, and for the same safe custody, promised to himself a kind of eternity, saying, Soul take thine ease, and why? thou hast goods laid up for many Years.
but as hitherto thou hast led a life euer dying, so now thou must goe to a death neuer ending, this beeing the last will and testament of such wealthy worldlings.
but as hitherto thou hast led a life ever dying, so now thou must go to a death never ending, this being the last will and Testament of such wealthy worldlings.
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but a conscience pittifully gauled with many a grieuous crime, and when they are come to the iourneys end of a toilsome life, stripped of all they had,
but a conscience pitifully Galled with many a grievous crime, and when they Are come to the journeys end of a toilsome life, stripped of all they had,
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and thrust tired and gauled, tortured and grieued, as they bee, into the stinking stable of hell, hauing nothing there but vglie serpents for their daintiest food, damned ghosts for their best company, horrible shriekings for their chiefest musicke,
and thrust tired and Galled, tortured and grieved, as they be, into the stinking stable of hell, having nothing there but ugly Serpents for their daintiest food, damned Ghosts for their best company, horrible shriekings for their chiefest music,
they may state it, and stoute it too, but shall stoope at last, and though they haue now the summe of their vnsanctified desires, they shall haue at length their full deserts.
they may state it, and stout it too, but shall stoop At last, and though they have now the sum of their unsanctified Desires, they shall have At length their full deserts.
But be not thou deceiued ô man whatsoeuer thou art, which hearest mee this day, bee not deceiued, God is not mocked, thy daies are numbred, away thou must, death mounting on his pale horse is posting towards thee, here is not thy rest, thou dwellest in a house of clay, in a tent pitched to day, remooued to morrow.
But be not thou deceived o man whatsoever thou art, which Hearst me this day, be not deceived, God is not mocked, thy days Are numbered, away thou must, death mounting on his pale horse is posting towards thee, Here is not thy rest, thou dwellest in a house of clay, in a tent pitched to day, removed to morrow.
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Thou art a Didapper peering vp and downe in a moment, and as Aristotle rightly termes thee, thou art, Fortunae lusus, inconstantiae imago, temporis spolium, imbecillitatis exemplum.
Thou art a Didapper peering up and down in a moment, and as Aristotle rightly terms thee, thou art, Fortunae lusus, inconstantiae imago, Temporis spolium, imbecillitatis exemplum.
Miserable infirmitie such is thy person, foolish inconstancy such is thy prosperity, inconstant honour such is thy crowne, sinnes, sorrowes, sickenesses, such thy comforters and companions, depart thou must and be gone God knowes how soone, Serius aut citius mortis properamus ad oras.
Miserable infirmity such is thy person, foolish inconstancy such is thy Prosperity, inconstant honour such is thy crown, Sins, sorrows, Sicknesses, such thy Comforters and Sodales, depart thou must and be gone God knows how soon, Serius Or Quickly mortis properamus ad oras.
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But hee bringeth them as low, and hath a But for them, But ye shall dy like men ▪ and ye princes & great ones shall fall like others, heere is his abasement.
But he brings them as low, and hath a But for them, But you shall die like men ▪ and you Princes & great ones shall fallen like Others, Here is his abasement.
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he bringeth Potentates to nothing, and maketh the Iudges of the earth as vanity. It is not the strength or statelinesse of any place or territory, can protect thee.
he brings Potentates to nothing, and makes the Judges of the earth as vanity. It is not the strength or stateliness of any place or territory, can Pact thee.
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For what Hormisda the Persian Ambassador said to Constantius the Emperor, demanding of him how he liked the City of Rome with the Amphitheater, the Capitoll,
For what Hormisdas the Persian Ambassador said to Constantius the Emperor, demanding of him how he liked the city of Room with the Amphitheater, the Capitol,
Saladine that mighty pagan which wan the holy Land from the Christians, in the height of his pride & pompe, was surprised by death, hauing no greater solemnity at his funerals then this, a Herauld carrying his shirt or shrowd on a speare or spade,
Saladine that mighty pagan which won the holy Land from the Christians, in the height of his pride & pomp, was surprised by death, having no greater solemnity At his funerals then this, a Herald carrying his shirt or shroud on a spear or spade,
and perceiuing therein the length of his body, hee confessed with griefe that seuen foote of ground were sufficient to make him a graue, Mors sola fatetur quantula sunt hominum corpuscula.
and perceiving therein the length of his body, he confessed with grief that seuen foot of ground were sufficient to make him a graven, Mors sola fatetur quantula sunt hominum corpuscula.
or in what state soeuer wee bee, to come ere long to the gates of death, there is we see no meanes of withdrawing, no place of absenting, no power of resisting.
or in what state soever we be, to come ere long to the gates of death, there is we see no means of withdrawing, no place of absenting, no power of resisting.
the Middle-aged sang, wee are now strong but shall not be. Witnesse this Iobs sonnes at a banquet, suddenly destroied; Abimelech brained; Holofernes beheaded;
the Middle-aged sang, we Are now strong but shall not be. Witness this Jobs Sons At a banquet, suddenly destroyed; Abimelech brained; Holofernes beheaded;
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The dolefull pageant of whose mortality, is heere presented to our sight, hauing in euery colour a speaking griefe, in euery griefe a mourning tongue, able to worke sad thoughts in our harts,
The doleful pageant of whose mortality, is Here presented to our sighed, having in every colour a speaking grief, in every grief a mourning tongue, able to work sad thoughts in our hearts,
and Historians may write of certaine fortunate Ilands, where exceeding long liuers, for their prolonged life, are called Macrobioi. But alas, these fables reiected, nothing can bee indeed inuented, whereby life may be prolonged beyond its limited time;
and Historians may write of certain fortunate Lands, where exceeding long livers, for their prolonged life, Are called Macrobioi. But alas, these fables rejected, nothing can be indeed invented, whereby life may be prolonged beyond its limited time;
and so extreamly hazardous are the rockes of profit, pleasure, and preferment, against which the silly Barke of our soules is carried, that in euery calme we feare a storme, in euery storme wee are swallowed quicke, in all our ease we looke for paine, in euery paine wee pine away, in all our rest wee feele disease, in each disease wee post to death.
and so extremely hazardous Are the Rocks of profit, pleasure, and preferment, against which the silly Bark of our Souls is carried, that in every Cam we Fear a storm, in every storm we Are swallowed quick, in all our ease we look for pain, in every pain we pine away, in all our rest we feel disease, in each disease we post to death.
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The very elements themselues by burning, infecting, drow ning, and swallowing many, becomming caters for our corruption, who were at first created for our consolation.
The very elements themselves by burning, infecting, drow ning, and swallowing many, becoming caters for our corruption, who were At First created for our consolation.
Yea all things in this life, making way like a marshall for death, that shee may triumphantly passe through the field of this world ouer the carkases of her slaine.
Yea all things in this life, making Way like a marshal for death, that she may triumphantly pass through the field of this world over the carcases of her slain.
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and the play beeing ended exeunt omnes euery one goes off the stage, and as Chesse-men without difference they are swept from the table of this world, wherein one was a King, another a Queene, a third a Bishop,
and the play being ended exeunt omnes every one Goes off the stage, and as Chessmen without difference they Are swept from the table of this world, wherein one was a King, Another a Queen, a third a Bishop,
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yea death beeing to the one as Sathans cart to carry them presenly to execution in hell, which to the other is as Elias his firie Chariot to mount them vp to heauen.
yea death being to the one as Satan's cart to carry them presently to execution in hell, which to the other is as Elias his firy Chariot to mount them up to heaven.
A consideration (R. W. and beloued in Iesus Christ) by the miscreant Atheist much contemned, by the temporizing Politician greatly neglected, by the carnall gospeller slightly regarded, by the Popes pardon purchasing,
A consideration (R. W. and Beloved in Iesus christ) by the miscreant Atheist much contemned, by the temporizing Politician greatly neglected, by the carnal gospeler slightly regarded, by the Popes pardon purchasing,
and pickpurse Purgatory beleeuing Papist corruptly intertained, and by very few of the best professors so sincerely and seriously thought on and embraced, as it ought to be.
and pickpurse Purgatory believing Papist corruptly entertained, and by very few of the best professors so sincerely and seriously Thought on and embraced, as it ought to be.
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but euen of vs all, high and lowe, rich and poore, great and small, that wee neuer thinke on death or prepare to dy, till wee finde and feele wee can no longer liue.
but even of us all, high and low, rich and poor, great and small, that we never think on death or prepare to die, till we find and feel we can no longer live.
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Yea we so imbrace, admire, adore, and doat vpon this glittering world, and are so loath to leaue the ruinous tabernacle of our corruptible flesh, that we are not content or willing to goe to heauen, till we see there is no remedy, we can stay no longer on earth.
Yea we so embrace, admire, adore, and dote upon this glittering world, and Are so loath to leave the ruinous tabernacle of our corruptible Flesh, that we Are not content or willing to go to heaven, till we see there is no remedy, we can stay no longer on earth.
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For the reforming of which carnall and worldly affection, and for the better inciting and stirring of vs all vp to a more frequent meditation and Christian consideration of our soone expiring life, and speedy approaching death;
For the reforming of which carnal and worldly affection, and for the better inciting and stirring of us all up to a more frequent meditation and Christian consideration of our soon expiring life, and speedy approaching death;
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And seeing we haue beene euery way sufficiently taught, what through the frowardnesse of our carnall disposition we are otherwise dull ynough to learne, that in this wicked world (which is nothing else but a shop of vanity, a theater of iniquity, whordoms, stewes, oppression, slaughterhouse, thefts refuge,
And seeing we have been every Way sufficiently taught, what through the frowardness of our carnal disposition we Are otherwise dull enough to Learn, that in this wicked world (which is nothing Else but a shop of vanity, a theater of iniquity, whoredoms, Stews, oppression, slaughterhouse, thefts refuge,
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and that here we haue no continuing City, but liue euery day in such incertainty, that the highest, healthiest, holiest, happiest among men, cannot promise to themselues to morrow.
and that Here we have no Continuing city, but live every day in such incertainty, that the highest, Healthiest, Holiest, Happiest among men, cannot promise to themselves to morrow.
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O let vs I beseech you by the tender mercies of Christ Iesus, as wee tender the good of our owne soules, heare and know this for our selues as Eliphaz saide to Iob: Heare this and know it for thy selfe, Iob 5. 27.
Oh let us I beseech you by the tender Mercies of christ Iesus, as we tender the good of our own Souls, hear and know this for our selves as Eliphaz said to Job: Hear this and know it for thy self, Job 5. 27.
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O let vs as carefull christians, be continually exercised in this study, and as cheerefull and faithfull professors, bee alwaies busied in performing those righteous and religious duties which wee would doe if wee were dying:
O let us as careful Christians, be continually exercised in this study, and as cheerful and faithful professors, be always busied in performing those righteous and religious duties which we would do if we were dying:
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And now at this time especially let the dreadfull spectacle of death before our eies, be as a shrill trumpet, sounding aloud that message of Isaiah to Ezekiah in our eares, that it may sinke deepe into our hearts.
And now At this time especially let the dreadful spectacle of death before our eyes, be as a shrill trumpet, sounding aloud that message of Isaiah to Hezekiah in our ears, that it may sink deep into our hearts.
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when thine head aketh, hand shaketh, thy tongue faltreth, thine heart fainteth, and euery part is pained, it may iustly bee feared, that neither thy words or writing will so expresse thy meaning,
when thine head aketh, hand shakes, thy tongue faltreth, thine heart fainteth, and every part is pained, it may justly be feared, that neither thy words or writing will so express thy meaning,
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Now is the acceptable time, as St. Paul speaketh, now is the day of saluation. This world is for thy repentance, the other for thy recompence. Hic locus luctae, ille coronae.
Now is the acceptable time, as Saint Paul speaks, now is the day of salvation. This world is for thy Repentance, the other for thy recompense. Hic locus luctae, Isle coronae.
This is our day, wherein the Gospell of peace and remission of sins is preached, that is Gods day, wherein all that haue receiued this grace in vaine, shall be punished.
This is our day, wherein the Gospel of peace and remission of Sins is preached, that is God's day, wherein all that have received this grace in vain, shall be punished.
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For the Angel hath sworne by him that liueth for euer, that time shall bee no more, that is after this life, there shall be no more time for repentance, for remission, for saluation.
For the Angel hath sworn by him that lives for ever, that time shall be no more, that is After this life, there shall be no more time for Repentance, for remission, for salvation.
Wherefore now whilst thou liuest, set both thine house and heart in order, prepare thy soule and make it ready for the Lord, repose not thine vnprepared selfe vpon the vaine staies of deceiuing Popery, vpon Masses, Trentals, Dirges, Pilgrimages, Praiers, Pardons,
Wherefore now while thou Livest, Set both thine house and heart in order, prepare thy soul and make it ready for the Lord, repose not thine unprepared self upon the vain stays of deceiving Popery, upon Masses, Trentals, Dirges, Pilgrimages, Prayers, Pardons,
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Beleeue me, beleeue me, for what I say, the truth proclameth, the word confirmeth, and too wofull experience testifieth, the presumptuous hope of helpe in Purgatory, hath sent many thousand deceiued soules to hell.
Believe me, believe me, for what I say, the truth proclaimeth, the word confirmeth, and too woeful experience Testifieth, the presumptuous hope of help in Purgatory, hath sent many thousand deceived Souls to hell.
It was neuer knowne in the Church of Israell, or a doctrine sprinkled vpon that people, with the bloud of the old couenant, by Moyses who was faithfull in Gods house,
It was never known in the Church of Israel, or a Doctrine sprinkled upon that people, with the blood of the old Covenant, by Moses who was faithful in God's house,
Moyses prescribing all kind of sacrifices in the old law, maketh no mention either of sacrificing or praying for the dead, without which Purgatory cannot stand.
Moses prescribing all kind of Sacrifices in the old law, makes no mention either of sacrificing or praying for the dead, without which Purgatory cannot stand.
this teacheth plainly and plentifully, that the bloud of Christ alone purgeth and preserueth vs, ab omni culpa & paena, from all sinne and all punishment due vnto the same.
this Teaches plainly and plentifully, that the blood of christ alone Purgeth and Preserveth us, ab omni culpa & paena, from all sin and all punishment due unto the same.
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Good old Simeon neuer dreamed of Purgatory when he said, Lord now let thy seruant depart in peace, for there is little peace in Purgatory by the Papists owne positions.
Good old Simeon never dreamed of Purgatory when he said, Lord now let thy servant depart in peace, for there is little peace in Purgatory by the Papists own positions.
and not to suffer Popish peeuish Purgatory, with which I met only by the way, to transport mee farther out of the way) mine humble and hearty request vnto you all is this, that yee would agree with yo• 〈 … 〉uersary quickly, i whilst ye are in the way,
and not to suffer Popish peevish Purgatory, with which I met only by the Way, to transport me farther out of the Way) mine humble and hearty request unto you all is this, that ye would agree with yo• 〈 … 〉uersary quickly, i while you Are in the Way,
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k Worke ô man thy righteousnesse before thy death, as the wiseman counselleth. l Doe what thine owne hand findeth to do with all thy power, as Salomon aduiseth.
k Work o man thy righteousness before thy death, as the Wiseman counselleth. l Doe what thine own hand finds to do with all thy power, as Solomon adviseth.
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for the night commeth (i.) the darknes of death wherein none can worke or wipe away those death breeding staines which in the day of his life he contracted, as Cyrill noteth.
for the night comes (i.) the darkness of death wherein none can work or wipe away those death breeding stains which in the day of his life he contracted, as Cyril notes.
extenuate them not as Saul did, but aggrauate them as Daniel did, and all other thy transgressions, against thy selfe, in the consistory of thine owne conscience, by the multitude and contagiousnesse of them, in that by them many haue beene infected, of whose repentance thou art not assured,
extenuate them not as Saul did, but aggravate them as daniel did, and all other thy transgressions, against thy self, in the consistory of thine own conscience, by the multitude and contagiousness of them, in that by them many have been infected, of whose Repentance thou art not assured,
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And that thy repentance may not onely bee generall in the lumpe, but personall and particular according to euery transgression of the law, article against thy selfe, recapitulate thy sinnes, make vp a catalogue of thy offences.
And that thy Repentance may not only be general in the lump, but personal and particular according to every Transgression of the law, article against thy self, recapitulate thy Sins, make up a catalogue of thy offences.
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Bring all these particulars in an holy confession before thy maker, and cast thy selfe downe in humble submission and harty contrition before his seate of mercy, earnestly begging pardon with Dauid, Esrah, Nehemiah, Daniel, for them, resoluing neuer againe in the like wilfully to offend him,
Bring all these particulars in an holy Confessi before thy maker, and cast thy self down in humble submission and hearty contrition before his seat of mercy, earnestly begging pardon with David, Esra, Nehemiah, daniel, for them, resolving never again in the like wilfully to offend him,
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but beeing iealous ouer thy selfe with a godly iealousie, and studious in all things henceforth to please him, not onely carefully performing those duties of piety, appertaining to his immediate worship, which he hath commanded,
but being jealous over thy self with a godly jealousy, and studious in all things henceforth to please him, not only carefully performing those duties of piety, appertaining to his immediate worship, which he hath commanded,
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and thou (desiring in heart, and indeauouring in life, to become a new man) maiest obtaine this inestimable fauour of him, to haue all the former accounts and sinfull billes of debt crossed here,
and thou (desiring in heart, and indeauouring in life, to become a new man) Mayest obtain this inestimable favour of him, to have all the former accounts and sinful bills of debt crossed Here,
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therefore the counsell and watch-word of our Master and Sauiour, is to be remembred. Wake and watch, for you knowe not what houre your Master will come:
Therefore the counsel and watchword of our Master and Saviour, is to be remembered. Wake and watch, for you know not what hour your Master will come:
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or day, wherein death the Lords hand-maid, with the broome of sicknesse or sorrow, will sweepe you away, (being as too many are, spider-like busied, in making nothing but nets and cobwebs to catch the flies of honour and riches, which taketh her to her wings as an Eagle,
or day, wherein death the lords handmaid, with the broom of sickness or sorrow, will sweep you away, (being as too many Are, spiderlike busied, in making nothing but nets and cobwebs to catch the flies of honour and riches, which Takes her to her wings as an Eagl,
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Lastly, forasmuch as in this fraile life, the meanest of vs is no lesse, and the mightiest amongst vs is no more then Gods steward, steward of Gods house. (i.) the Church as the Minister, of the common house the weale publike as the Magistrate, of his owne priuate samily as euery houshold gouernor, of the closet of his owne conscience as euery particular christian man,
Lastly, forasmuch as in this frail life, the Meanest of us is no less, and the Mightiest among us is no more then God's steward, steward of God's house. (i.) the Church as the Minister, of the Common house the weal public as the Magistrate, of his own private samily as every household governor, of the closet of his own conscience as every particular christian man,
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And because being stewards, we are not masters but seruants, therefore let vs not beate or abuse our fellow-seruants, vex and molest our poore neighbours,
And Because being Stewards, we Are not Masters but Servants, Therefore let us not beat or abuse our Fellow servants, vex and molest our poor neighbours,
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or in spending them wantonly and wastefully, as too many prodigall prophane gallants doe; least in so doing, we be iustly accused for our vniust conuersation to our Master,
or in spending them wantonly and wastefully, as too many prodigal profane gallants do; lest in so doing, we be justly accused for our unjust Conversation to our Master,
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and be fearefully conuicted of vnrighteous dealing by three sufficient witnesses or plaintiffes; the poore oppressed, Gods creatures abused, and our owne consciences wounded:
and be fearfully convicted of unrighteous dealing by three sufficient Witnesses or plaintiffs; the poor oppressed, God's creatures abused, and our own Consciences wounded:
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and constrained to make an old Oake her best harbour, the conscience of which fact so affrighted him, that when he should be most couragious he was most daunted,
and constrained to make an old Oak her best harbour, the conscience of which fact so affrighted him, that when he should be most courageous he was most daunted,
And as of late a lewd Canon of Paris was, who with the remembrance of his adulterous and Idolatrous life, beeing extreamly terrified in his death bed, at seuerall times spake but these three words, Accusatus sum, iudicatus, condemnatus.
And as of late a lewd Canon of paris was, who with the remembrance of his adulterous and Idolatrous life, being extremely terrified in his death Bed, At several times spoke but these three words, Accusatus sum, iudicatus, condemnatus.
and conscionable demeanor hereafter, preuent that iudgement which hangs ouer your heads, for your negligence and want of conscience in your callings heeretofore.
and conscionable demeanour hereafter, prevent that judgement which hangs over your Heads, for your negligence and want of conscience in your callings heretofore.
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or persons of inferiour place, to looke to our charges diligently, to attend on our offices faithfully, to discharge our stewardship carefully, to examine our receipts and expences daily,
or Persons of inferior place, to look to our charges diligently, to attend on our Offices faithfully, to discharge our stewardship carefully, to examine our receipts and expenses daily,
and accordingly to make vp our perfect reckonings and accounts, that when that great day of reckoning shall come, our Lord and Master may say to euery one of vs:
and accordingly to make up our perfect reckonings and accounts, that when that great day of reckoning shall come, our Lord and Master may say to every one of us:
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Tolle spem resurrectionis (saith golden mouth'd Chrysostome) & resoluta est omnis obseruantia pietatis: take away the hope of resurrection, and the building of piety wanteth her foundation.
Take spem resurrectionis (Says golden mouthed Chrysostom) & resoluta est omnis obseruantia pietatis: take away the hope of resurrection, and the building of piety Wants her Foundation.
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But the Lords Herauld Isaiah of all the Prophets most Euangelicall, of all the Euangelists most Propheticall (besides the streame of all holy antiquitie consenting thereunto) hath plainly proclaimed it.
But the lords Herald Isaiah of all the prophets most Evangelical, of all the Evangelists most Prophetical (beside the stream of all holy antiquity consenting thereunto) hath plainly proclaimed it.
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but we shall come to the heauenly light, & liue with Christ, r through the power of God, in whose booke all our members are written. God hath a threefold book.
but we shall come to the heavenly Light, & live with christ, r through the power of God, in whose book all our members Are written. God hath a threefold book.
The first is his priuate booke Enchiridion, or vade mecum, in which onely the names of the elect are written, whom hee knoweth and calleth by their names:
The First is his private book Enchiridion, or vade mecum, in which only the names of the elect Are written, whom he Knoweth and calls by their names:
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The second is his booke of accounts and black booke, blurde and blotted with the register of sin, wherein onely the wicked are written, according to that Dan. 7. The iudgement was set, and the bookes opened.
The second is his book of accounts and black book, blurde and blotted with the register of since, wherein only the wicked Are written, according to that Dan. 7. The judgement was Set, and the books opened.
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The third is his vniuersall common-place booke, wherein both good and bad are recorded, according to that of the Prophet, In thy book are all my members written:
The third is his universal commonplace book, wherein both good and bad Are recorded, according to that of the Prophet, In thy book Are all my members written:
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so that albeit in death there be a dissolution of body and soule, yet in the resurrection there shall bee a restitution and revniting of the same body (in substāce though altered in quality) to the same soule, that the ioy of both may be consummated:
so that albeit in death there be a dissolution of body and soul, yet in the resurrection there shall be a restitution and Reuniting of the same body (in substance though altered in quality) to the same soul, that the joy of both may be consummated:
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To which infallible truth Saint Paul beareth witnesse. 2. Cor. 5. We must all appeare before the iudgement seate of Christ, that euery man may receiue according to the things which are done in his body, whether good or euill.
To which infallible truth Saint Paul bears witness. 2. Cor. 5. We must all appear before the judgement seat of christ, that every man may receive according to the things which Are done in his body, whither good or evil.
Whereunto, that of the beloued Disciple Saint Iohn, is very agreeable, Reuel. 20. where the maiesty of Gods throne is described, the singularity of the Iudge is declared, the vniuersality of all both great and small which must stand before him is manifested,
Whereunto, that of the Beloved Disciple Saint John, is very agreeable, Revel. 20. where the majesty of God's throne is described, the singularity of the Judge is declared, the universality of all both great and small which must stand before him is manifested,
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and to discerne who were by faith working in loue, iustified in this life. Not to affect more testimonies of proofe, in a point of christianitie so plaine.
and to discern who were by faith working in love, justified in this life. Not to affect more testimonies of proof, in a point of christianity so plain.
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when Saule persecuted him, Micholl derided him, Doeg accused him, Shemei rayled vpon him, and Absalon rebelled against him, but that hee fixed his eies on this cape of good hope,
when Saule persecuted him, Michael derided him, Doeg accused him, Shimei railed upon him, and Absalom rebelled against him, but that he fixed his eyes on this cape of good hope,
St. Stephen, that bold champion for christianity, and faithful Proto-Martyr of Christ Iesus, when hee was to be stoned, feeling this holy comfort in the middest of heauy combats, opposuit furori patientiā, mortis terrori vitae despicientiam, opposed his patience to his enemies fury, the contempt of life to the terrour of death,
Saint Stephen, that bold champion for christianity, and faithful Proto-Martyr of christ Iesus, when he was to be stoned, feeling this holy Comfort in the midst of heavy combats, opposuit furori patientiā, mortis terrori vitae despicientiam, opposed his patience to his enemies fury, the contempt of life to the terror of death,
and hauing a sweet foretaste of the ioies which body and foule should iointly inioy in heauen, he with a victorious grace despised all matter of torment and discontentment which his aduersaries malice could inflict vpon them on earth.
and having a sweet foretaste of the Joys which body and foul should jointly enjoy in heaven, he with a victorious grace despised all matter of torment and discontentment which his Adversaries malice could inflict upon them on earth.
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Ignatius that holy Martyr in the Primitiue Church, beeing fully furnished with this assured hope of his bodies resurrection, went confidently vnto a bloudy execution, saying, Frumentum Dei ego sum, &c. I am Gods corne,
Ignatius that holy Martyr in the Primitive Church, being Fully furnished with this assured hope of his bodies resurrection, went confidently unto a bloody execution, saying, Frumentum Dei ego sum, etc. I am God's corn,
This infallible expectation of a glorious resurrection, made Saint Paul to conclude so triumphantly, Rom. 8. I am perswaded that neither life nor death, nor things present nor things to come, shall be able to separate vs from the loue of God.
This infallible expectation of a glorious resurrection, made Saint Paul to conclude so triumphantly, Rom. 8. I am persuaded that neither life nor death, nor things present nor things to come, shall be able to separate us from the love of God.
And againe, My departing is at hand, I haue fought a good fight, I haue finished my course, I haue kept the faith, Hencefoorth is laid vp for mee the crowne of righteousnesse, which the righteous ludge shall giue me at that day,
And again, My departing is At hand, I have fought a good fight, I have finished my course, I have kept the faith, Henceforth is laid up for me the crown of righteousness, which the righteous ludge shall give me At that day,
yet our conuersation is in heauen, from whence also wee looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile bodies, that they may be like his glorious body.
yet our Conversation is in heaven, from whence also we look for the Saviour, even the Lord Iesus christ, who shall change our vile bodies, that they may be like his glorious body.
But while we affect these alterations, not vnlike to Glaucus his commutation of gold for brasse, while we are thus occupied about these choppings and changings, we seeme seldome or neuer to remember;
But while we affect these alterations, not unlike to Glaucus his commutation of gold for brass, while we Are thus occupied about these choppings and changings, we seem seldom or never to Remember;
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that great change whereof the Apostle speaketh in the place before mentioned, & wherevnto Iob here aimeth, saying, All the daies of mine appointed time will I wait till my changing shall come.
that great change whereof the Apostle speaks in the place before mentioned, & whereunto Job Here aimeth, saying, All the days of mine appointed time will I wait till my changing shall come.
For how can we, dwelling on earth, haue our conuersation in heauen, if we do not looke for the comming of our Sauiour Christ? and how can wee looke for his cōming except wee beleeue the resurrection? and how can we beleeue the resurrection,
For how can we, Dwelling on earth, have our Conversation in heaven, if we do not look for the coming of our Saviour christ? and how can we look for his coming except we believe the resurrection? and how can we believe the resurrection,
Againe, how doe wee acknowledge God to be God in almighty power, without the faith of the resurrection? and how can wee haue the faith of the resurrection, without the hope of a Sauiour? and how can we haue the hope of a Sauiour, without an heauenly conuersation? so that the life of this conuersation is hope, by the which we expect the comming of a Sauiour,
Again, how do we acknowledge God to be God in almighty power, without the faith of the resurrection? and how can we have the faith of the resurrection, without the hope of a Saviour? and how can we have the hope of a Saviour, without an heavenly Conversation? so that the life of this Conversation is hope, by the which we expect the coming of a Saviour,
All these bee linkes, so diuinely hanging & depending each on other, in that golden chaine of the Apostle, that if we let slip one, we loose the comfortable hold-fast of all;
All these be links, so divinely hanging & depending each on other, in that golden chain of the Apostle, that if we let slip one, we lose the comfortable holdfast of all;
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knowing that they are begotten by the immortall seede of the word, in the bosome of the Church militant, to a liuely hope of an inheritance for body and soule together, immortall and vndefiled in the Church triumphant.
knowing that they Are begotten by the immortal seed of the word, in the bosom of the Church militant, to a lively hope of an inheritance for body and soul together, immortal and undefiled in the Church triumphant.
For why doe the seruants of God indure crosses so patiently? absteine from euill so carefully? pursue the things that are good so cheerefully & constantly? but because they looke for a glorious resurrection, which is the full end of all Gods promises;
For why do the Servants of God endure Crosses so patiently? abstain from evil so carefully? pursue the things that Are good so cheerfully & constantly? but Because they look for a glorious resurrection, which is the full end of all God's promises;
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for heere oftentimes as the Philosopher speaketh, Bonis fit male, malis benè, therefore it stands with Gods iustice, else-where to recompence euery man according to that hee hath done in his body either good or bad,
for Here oftentimes as the Philosopher speaks, Bonis fit male, malis benè, Therefore it Stands with God's Justice, elsewhere to recompense every man according to that he hath done in his body either good or bad,
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and can hee not reuiue vs out of the wombe of our mother the earth? can he with the dew of the morning and euening, giue life to the seed that is vnder the earth,
and can he not revive us out of the womb of our mother the earth? can he with the due of the morning and evening, give life to the seed that is under the earth,
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Could Eliah and Elisha raise the widow of Sarepta and the Shunamites children? could Peter raise Tabitha, and Paul Eutichus, and cannot God their Lord and ours, raise both them and vs?
Could Elijah and Elisha raise the widow of Sarepta and the Shunamites children? could Peter raise Tabitha, and Paul Eutychus, and cannot God their Lord and ours, raise both them and us?
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Qui fecit idoneus est reficere, saith Tertullian. Considera Authorem, & tolle dubitationem, saith St. Austin. Consider the Author of this admirable worke, and leaue doubting or reasoning.
Qui fecit Idoneus est reficere, Says Tertullian. Considera Authorem, & Take dubitationem, Says Saint Austin. Consider the Author of this admirable work, and leave doubting or reasoning.
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(i.) Admit then the soule as most Philosophers hold to bee immortall, and then it must needs follow, that the body as the organon or instrument thereof, should bee revnited thereunto.
(i.) Admit then the soul as most Philosophers hold to be immortal, and then it must needs follow, that the body as the organon or Instrument thereof, should be Reunited thereunto.
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But leauing all other reasons, that which our blessed Sauiour hath in loue done and suffered for vs in body and soule, manifestly euinceth that our bodies shall bee raised & glorified with our soules, by vertue of Christs resurrection.
But leaving all other Reasons, that which our blessed Saviour hath in love done and suffered for us in body and soul, manifestly evinceth that our bodies shall be raised & glorified with our Souls, by virtue of Christ resurrection.
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For though the vnion betwixt him and vs be spirituall, yet our bodies are called the members of Christ, 1. Cor. 6. yea the temples of the holy Ghost, that since they are members of Christ, they might be restored vnto their head,
For though the Union betwixt him and us be spiritual, yet our bodies Are called the members of christ, 1. Cor. 6. yea the Temples of the holy Ghost, that since they Are members of christ, they might be restored unto their head,
& cruelly entreated as Ioseph was? what though death swallow vs vp, as the Whale did Ionah, and bind vs hand and foot as the Philistines did Sampson, and seale vp the Sepulcher vpon vs as the Iewes did vpon Christ? what though in death the spirit be loosed from the flesh, the flesh separated from the bones, bones & flesh conuerted into rottennes, rottennes into dust, dust resolued into the Elements,
& cruelly entreated as Ioseph was? what though death swallow us up, as the Whale did Jonah, and bind us hand and foot as the philistines did Sampson, and seal up the Sepulcher upon us as the Iewes did upon christ? what though in death the Spirit be loosed from the Flesh, the Flesh separated from the bones, bones & Flesh converted into rottenness, rottenness into dust, dust resolved into the Elements,
as Dr. Gregory in his Morals reasoneth, and the scornefull Atheist oftentimes obiecteth? yet as the Prophet Ezekiell in a vision prophesied ouer dry bones,
as Dr. Gregory in his Morals reasoneth, and the scornful Atheist oftentimes Objecteth? yet as the Prophet Ezekiel in a vision prophesied over dry bones,
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But I answere them both as St. Gregory doth 20. Hom. on Ezekiell. O ye maruellers & mockers at the resurrection, doth this seem strange, that God should raise and reforme man out of the dust, who causeth out of the lest graine the greatest tree to grow? doth this seeme so wondrous a matter & incredible? then mocke on,
But I answer them both as Saint Gregory does 20. Hom. on Ezekiel. O you maruellers & mockers At the resurrection, does this seem strange, that God should raise and reform man out of the dust, who Causes out of the lest grain the greatest tree to grow? does this seem so wondrous a matter & incredible? then mock on,
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and maruell likewise at the Suns setting & rising, the Moones waxing and waining, the Seas ebbing and flowing, the childs breeding in the wombe of the mother,
and marvel likewise At the Suns setting & rising, the Moons waxing and waining, the Seas ebbing and flowing, the child's breeding in the womb of the mother,
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who doubtles can as easily repaire our bodies of somewhat in the resurrection, as he did make all things of nothing at first in the creation of the world NONLATINALPHABET NONLATINALPHABET.
who doubtless can as Easily repair our bodies of somewhat in the resurrection, as he did make all things of nothing At First in the creation of the world.
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Doe we not see how the Potter of a broken vessell turned to dust, maketh another in the same forme at his pleasure? doe we not know that the artificer, out of the ashes of Ferne, bloweth vp the purest glasse,
Do we not see how the Potter of a broken vessel turned to dust, makes Another in the same Form At his pleasure? do we not know that the Artificer, out of the Ashes of Fern, blows up the Purest glass,
nor rough, nor greene in shew, nor good in taste, nor sweete in smell, there ariseth and issueth the hardnes of the Timber, the roughnes of the barke, the greennesse of the leaues, the sweet smell of the blossome, the good taste of the fruit?
nor rough, nor green in show, nor good in taste, nor sweet in smell, there arises and issueth the hardness of the Timber, the roughness of the bark, the greenness of the leaves, the sweet smell of the blossom, the good taste of the fruit?
or bone, our bodies consisting of them all, shall at the last day by the power of the Almighty be repaired? shall we bind God to meanes, who worketh what he will,
or bone, our bodies consisting of them all, shall At the last day by the power of the Almighty be repaired? shall we bind God to means, who works what he will,
because his might is vnmeasurable? shall we in a rash presumption, assume to our selues to know how farre possibility can reach, by denying the resurrection impossible? shall wee presumptuouslie intromit our ouer-weening curiosity into the sacred bosome of Gods vnsearchable omnipotencie? God forbid.
Because his might is unmeasurable? shall we in a rash presumption, assume to our selves to know how Far possibility can reach, by denying the resurrection impossible? shall we presumptuously intromit our overweening curiosity into the sacred bosom of God's unsearchable omnipotency? God forbid.
let not wit seeke a reason for it, Ne aut non inuentum putetur incredibile, aut repertum non credatur singulare, least if in iudgement it be concealed we should thinke it incredible,
let not wit seek a reason for it, Ne Or non inuentum putetur incredibile, Or repertum non credatur singular, least if in judgement it be concealed we should think it incredible,
And let vs all in humility, submit our reason to that rule of Dr. Gregory. In factis Dei qui rationē non videt, infirmitatem suam considerans quare non videat, rationem videt.
And let us all in humility, submit our reason to that Rule of Dr. Gregory. In factis Dei qui rationē non videt, infirmitatem suam Considering quare non Videat, rationem videt.
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In the wonderfull workes of God, he that seeth not a reason for it, if hee consider but his owne infirmity, shall soone see a reason why he doth not see it.
In the wonderful works of God, he that sees not a reason for it, if he Consider but his own infirmity, shall soon see a reason why he does not see it.
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And let vs account it euer a point of greatest reasō, to leaue reasoning in things beyond reason, beleeuing stedfastly this article of our faith, the resurrection of our flesh,
And let us account it ever a point of greatest reason, to leave reasoning in things beyond reason, believing steadfastly this article of our faith, the resurrection of our Flesh,
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and in assured expectation heereof, studying and striuing earnestly to haue our part in the first resurrection, that the second death may haue no power ouer vs.
and in assured expectation hereof, studying and striving earnestly to have our part in the First resurrection, that the second death may have no power over us
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I will heere let them passe as earemarkt slaues of Sathan, with this note of horror & confusion, telling them to the sealing vp of their cōdemnation, that though the generall resurrection, seeme to them now so strange & prodigious, that their purest vnderstanding sight is not sharpe ynough to kenne and perceiue it;
I will Here let them pass as earemarkt slaves of Sathan, with this note of horror & confusion, telling them to the sealing up of their condemnation, that though the general resurrection, seem to them now so strange & prodigious, that their Purest understanding sighed is not sharp enough to ken and perceive it;
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when their dullest deadest sense shalbe quicke ynough to feele it, when they shall see the world burning without them, feele the worme of conscience gnawing within them,
when their dullest deadest sense shall quick enough to feel it, when they shall see the world burning without them, feel the worm of conscience gnawing within them,
behold an vnappeasable Iudge aboue them, beneath soule-thirsty Sathan ready to execute Gods Iudgemēts vpō them, on euery side the Saints accusing them,
behold an unappeasable Judge above them, beneath soul-thirsty Sathan ready to execute God's Judgments upon them, on every side the Saints accusing them,
and so in an horrible amazement shall cry, but all in vaine, to the mountains to fall vpon them, to the deepes to swallow them, to the hils to hide them from the sight of him, whose eies are of flaming fire,
and so in an horrible amazement shall cry, but all in vain, to the Mountains to fallen upon them, to the deeps to swallow them, to the hills to hide them from the sighed of him, whose eyes Are of flaming fire,
for the life of this perswasion should bee the death of sinne in vs, and the remembrance that there is dies & Deus vltionis, both a day and God of reuenge,
for the life of this persuasion should be the death of sin in us, and the remembrance that there is die & Deus vltionis, both a day and God of revenge,
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an eare which heareth vs, and a book whercin all our words and workes are written, according to which, sentence shall passe vpon vs in the great day of resurrection.
an ear which hears us, and a book whercin all our words and works Are written, according to which, sentence shall pass upon us in the great day of resurrection.
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yea, the due meditation of the revniting of our bodies and soules together in that day, to bee ioint partakers of heauenly happinesse, must moue vs all to consecrate both our bodies and soules as pure Nazarits to the seruice of God, in all holines, sobriety, and righteousnesse.
yea, the due meditation of the Reuniting of our bodies and Souls together in that day, to be joint partakers of heavenly happiness, must move us all to consecrate both our bodies and Souls as pure Nazarits to the service of God, in all holiness, sobriety, and righteousness.
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and shall wee prophane the tēples of the holy Ghost our bodies & soules, and put them to base vses, to bee slaues to our lusts, drudges to the world, feruants to Sathan? God forbid.
and shall we profane the Temples of the holy Ghost our bodies & Souls, and put them to base uses, to be slaves to our Lustiest, drudges to the world, Servants to Sathan? God forbid.
Salomon when hee had drawne out the threed of delight, & stretched the web of pleasures on the largest tenter of variety, saith, that he found nothing herein but vexation of spirit;
Solomon when he had drawn out the thread of delight, & stretched the web of pleasures on the Largest tenter of variety, Says, that he found nothing herein but vexation of Spirit;
but powred it foorth, saying, O Lord be it farre from mee that I should doe this, Is not this the bloud of these men which went in ieopardy of their liues for it? are not these vain pleasures the very price of our foules? far be it therefore from vs to touch them,
but poured it forth, saying, Oh Lord be it Far from me that I should do this, Is not this the blood of these men which went in jeopardy of their lives for it? Are not these vain pleasures the very price of our fowls? Far be it Therefore from us to touch them,
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Remember that thou didst disport thy time in wanton daliance, solace thy selfe in fond pastimes, fare deliciouslie euery day, defending pride to be a point of gentry, drunkennes good fellowship, wantonnes a tricke of youth, At nunc cruciaris. But now thou which inclosedst all pleasures to thy selfe in earth, takest vp thy rents,
remember that thou didst disport thy time in wanton dalliance, solace thy self in found pastimes, fare deliciously every day, defending pride to be a point of gentry, Drunkenness good fellowship, wantonness a trick of youth, At nunc cruciaris. But now thou which inclosedst all pleasures to thy self in earth, Takest up thy rends,
So much as shee liued in pleasure, so much giue ye to her torment and sorrow. O that those which are led with sensuality would consider of this wages of vnrighteousnesse which they are to receiue:
So much as she lived in pleasure, so much give you to her torment and sorrow. Oh that those which Are led with sensuality would Consider of this wages of unrighteousness which they Are to receive:
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O that all which follow wantonnes euen with greedines, would remember that whilst they liue they are dead, and though they think themselues in Dothan, yet if they had grace to lift vp their eies, they should perceiue themselues to bee in the midst of sinfull Samaria, & though in the worlds iudgement they seeme with Capernaum to be lifted vp to heauen,
Oh that all which follow wantonness even with greediness, would Remember that while they live they Are dead, and though they think themselves in Dothan, yet if they had grace to lift up their eyes, they should perceive themselves to be in the midst of sinful Samaria, & though in the world's judgement they seem with Capernaum to be lifted up to heaven,
As God said to Moses, Ascende vt moriaris, so say I to thee ô man, morere vt ascendas, Die to thy earthly desires, mortifie thy fleshly lusts, that thou maiest ascend,
As God said to Moses, Ascend vt moriaris, so say I to thee o man, Die vt ascendas, Die to thy earthly Desires, mortify thy fleshly Lustiest, that thou Mayest ascend,
& let no gaude of earthly glory, or blaze of worldly beuty, withdraw our loue from him, who when wee were his enemies so loued vs, that he voluntarily indured vnconceiuable torments in body and soule vnto death, to procure for our bodies and soules the inheritance of eternall life.
& let no Rejoice of earthly glory, or blaze of worldly beauty, withdraw our love from him, who when we were his enemies so loved us, that he voluntarily endured unconceivable torments in body and soul unto death, to procure for our bodies and Souls the inheritance of Eternal life.
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Arise and depart, for here is not your rest. Mich. 2. This is the Prophets watch-word to the Iewes, and it will stand vs in good steade if wee marke it well,
Arise and depart, for Here is not your rest. Mich. 2. This is the prophets watchword to the Iewes, and it will stand us in good stead if we mark it well,
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and now it is time to looke to my selfe, and to trauell for mine owne house: So say thou to this Laban-like world, this many yeeres haue I serued thee, seeking the profits and pleasures of a transitory life:
and now it is time to look to my self, and to travel for mine own house: So say thou to this Laban-like world, this many Years have I served thee, seeking the profits and pleasures of a transitory life:
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Now, now it is high time to make prouision for my soules health, and to labour that mine infinite debts towards God, in regard of mine innumerable sinnes, may by repentance bee discharged,
Now, now it is high time to make provision for my Souls health, and to labour that mine infinite debts towards God, in regard of mine innumerable Sins, may by Repentance be discharged,
To this purpose, first rowse thy selfe ô yongue man, whatsoeuer thou art, shake off the fetters of folly, suffer not the bud of thy youth to bee blasted in the very sprouting, the Sunne to be darkened in the very rising;
To this purpose, First rouse thy self o yongue man, whatsoever thou art, shake off the fetters of folly, suffer not the bud of thy youth to be blasted in the very sprouting, the Sun to be darkened in the very rising;
neither acknowleged who set his ioints together, till God had rent his Kingdome asunder. But let my counsell be acceptable to thee ô man (whether Knight, Iustice, Gentleman,
neither acknowledged who Set his Joints together, till God had rend his Kingdom asunder. But let my counsel be acceptable to thee o man (whither Knight, justice, Gentleman,
Returne, returne, ô Shulamite, as Christ speaketh to his Spouse, returne, returne, that we may behold thee, that we may see aswell a sight of thy good workes,
Return, return, o Shulamite, as christ speaks to his Spouse, return, return, that we may behold thee, that we may see aswell a sighed of thy good works,
In the midst of thy ruling, remember thy reckoning, & suffer now whilst it is to day, the seeds of godlines to be sowne more and more in the field of thy repentant heart, that whensoeuer the night of death commeth, thou maiest reape & receiue the plentifull crop of a ioyfull haruest:
In the midst of thy ruling, Remember thy reckoning, & suffer now while it is to day, the seeds of godliness to be sown more and more in the field of thy repentant heart, that whensoever the night of death comes, thou Mayest reap & receive the plentiful crop of a joyful harvest:
And now at length to come to my last part, and to shut it vp in a word, beeing desirous to recompence the largenes of my former discourse with the briefe touch of that which followeth;
And now At length to come to my last part, and to shut it up in a word, being desirous to recompense the largeness of my former discourse with the brief touch of that which follows;
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let mee (Right Worshipfull and beloued in Iesus Christ) intreat you all, both old and young, which haue heard and seene this day, the blacke colours of death,
let me (Right Worshipful and Beloved in Iesus christ) entreat you all, both old and young, which have herd and seen this day, the black colours of death,
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and the glorious ensignes of the resurrection displayed, to make the due and daily meditation of both vsefull & profitable vnto you, that your practises in this life may hence forward be more commendable,
and the glorious ensigns of the resurrection displayed, to make the due and daily meditation of both useful & profitable unto you, that your practises in this life may hence forward be more commendable,
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and bitter when it commeth, and of the certain appearance of vs al before the iudgement seat of Christ, to render an account of our doings, in that day of resurrection;
and bitter when it comes, and of the certain appearance of us all before the judgement seat of christ, to render an account of our doings, in that day of resurrection;
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Your change may come at a suddaine, therefore be alwaies prouided, and prouide not so much by corporall phisicke as the maner of most is, to put off death, that it may not so soone happen vnto you as by soule sauing phisicke, repentance, faith, obedience, cleernes of conscience, and comforts of Gods word,
Your change may come At a sudden, Therefore be always provided, and provide not so much by corporal physic as the manner of most is, to put off death, that it may not so soon happen unto you as by soul Saving physic, Repentance, faith, Obedience, clearness of conscience, and comforts of God's word,
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O runne with alacrity this race of piety, set before you, Gratia praeparandus animus, mens stabilienda ad constantiam, saith St. Ambrose, for expedition in this iourney pray for grace, practise constancie.
O run with alacrity this raze of piety, Set before you, Gratia praeparandus animus, men's stabilienda ad constantiam, Says Saint Ambrose, for expedition in this journey pray for grace, practise constancy.
put somewhat euery day into the court of Gods Exchequer, in hope of recompence or remembrance, that, with good Nehemiah you may say, Lord remember me according to this,
put somewhat every day into the court of God's Exchequer, in hope of recompense or remembrance, that, with good Nehemiah you may say, Lord Remember me according to this,
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For the obtaining of which life, crowne, kingdome, inheritance, what manner persons ought we to be in holy conuersation and godlines? how ought wee in respect of these great and gracious promises, to giue all diligence, to ioine to our faith vertue, to our vertue patience, temperāce, brotherly kindnes,
For the obtaining of which life, crown, Kingdom, inheritance, what manner Persons ought we to be in holy Conversation and godliness? how ought we in respect of these great and gracious promises, to give all diligence, to join to our faith virtue, to our virtue patience, temperance, brotherly kindness,
O let vs in this behalfe be prouident and thriuing Christians, and whilst we are in health let vs ô let vs out of the large garden of Gods word, gather many sweet flowers to comfort vs in the day of sicknes, to solace vs in the houre of death.
O let us in this behalf be provident and thriving Christians, and while we Are in health let us o let us out of the large garden of God's word, gather many sweet flowers to Comfort us in the day of sickness, to solace us in the hour of death.
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Let wisdome enter into our hearts, and the knowledge of the gospel delight now our soules, that the remēbrance of such good lessons as by diligent reading and reuerent hearing we haue learned, may then stand vs in stead, to confirme our faith, to strengthen our hope,
Let Wisdom enter into our hearts, and the knowledge of the gospel delight now our Souls, that the remembrance of such good Lessons as by diligent reading and reverent hearing we have learned, may then stand us in stead, to confirm our faith, to strengthen our hope,
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Let vs all not only with Iob wait for, but with St. Paul wish for our changing, let vs (setting our houses and hearts in order) henceforward prepare for our departing, stand fast with our loines girt,
Let us all not only with Job wait for, but with Saint Paul wish for our changing, let us (setting our houses and hearts in order) henceforward prepare for our departing, stand fast with our loins girded,
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and make vs prepared willingly to leaue this sinfull and wretched world, which is such a pull-backe from God, that Salomon iudgeth him that is dead better then him that is aliue,
and make us prepared willingly to leave this sinful and wretched world, which is such a pull-back from God, that Solomon Judgeth him that is dead better then him that is alive,
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Happy I say were we, if our harts and mouthes were full of these meditations, I must die because I haue sinned, I woudl dy that I might sin no more, I must dy because I am the sonne of man, I would die that I might be the son of God, I must dy because I liue with wicked men on earth, I would die that I might liue with righteous Saints in heauen.
Happy I say were we, if our hearts and mouths were full of these meditations, I must die Because I have sinned, I woudl die that I might sin no more, I must die Because I am the son of man, I would die that I might be the son of God, I must die Because I live with wicked men on earth, I would die that I might live with righteous Saints in heaven.
Happy then by the iudgement of charity, is he (as for the iudgement of certainty, the Lord alone knoweth his) who in a cōfortable christian maner was thus resolued,
Happy then by the judgement of charity, is he (as for the judgement of certainty, the Lord alone Knoweth his) who in a comfortable christian manner was thus resolved,
in the like manner according to that measure of grace which God had giuē him, did this Knight demeane himselfe, who soone vpon his visitation feeling his infirmity,
in the like manner according to that measure of grace which God had given him, did this Knight demean himself, who soon upon his Visitation feeling his infirmity,
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& acknowledging his humane frailtie turned to the wall, that is from the world to God, to consecrate the short remainder of his life to diuine meditation,
& acknowledging his humane frailty turned to the wall, that is from the world to God, to consecrate the short remainder of his life to divine meditation,
& humble & hearty praier, praying often, though not in the like maner as Ezekiah did, Lord remember how I haue walked before thee in sincerity and truth, yet to the same effect for mercy, Lord remember not the sinnes of my youth, weeping also and shedding teares,
& humble & hearty prayer, praying often, though not in the like manner as Hezekiah did, Lord Remember how I have walked before thee in sincerity and truth, yet to the same Effect for mercy, Lord Remember not the Sins of my youth, weeping also and shedding tears,
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or from the sweet flowers of Gods mercies, by the flame of godly meditation, or from the euill weedes of his owne sins, by the fire of hearty contrition.
or from the sweet flowers of God's Mercies, by the flame of godly meditation, or from the evil weeds of his own Sins, by the fire of hearty contrition.
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if hee recouered, whose patience in enduring the paines and griefe wherewith hee daylie languished, whose piety and deuotion in begging pardon for his transgressions which hee freely confessed, whose charitable disposition in forgiuing all,
if he recovered, whose patience in enduring the pains and grief wherewith he daily languished, whose piety and devotion in begging pardon for his transgressions which he freely confessed, whose charitable disposition in forgiving all,
and desiring to bee forgiuen of al whom he had any way offended, whose constant perseuerance in good motions and exhortations, in godly speeches & meditations,
and desiring to be forgiven of all whom he had any Way offended, whose constant perseverance in good motions and exhortations, in godly Speeches & meditations,
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as they deserue my iust commendation who was an often witnesse of it, so do they require your christian imitation, that both in life and death you may be the better for it.
as they deserve my just commendation who was an often witness of it, so do they require your christian imitation, that both in life and death you may be the better for it.
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Concerning the former course of his life I will say nothing to it, but if any other can iustly except against it, I will say this to him, A little thereof is now ynough,
Concerning the former course of his life I will say nothing to it, but if any other can justly except against it, I will say this to him, A little thereof is now enough,
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I will leaue malice to those which loue to dwell in the tents of Meshek, & following the rule of charity, will passe from his former conuersation in the daies of his health, to that which was much more commendable and comfortable, his godly comportment & behauiour in his sicknes vntill his death,
I will leave malice to those which love to dwell in the tents of Meshek, & following the Rule of charity, will pass from his former Conversation in the days of his health, to that which was much more commendable and comfortable, his godly comportment & behaviour in his sickness until his death,
and what I haue seene and heard with these mine eies and eares, I will boldly testifie, that at my first comming to him, which was a fortnight before his death, I found him religiouslie disposed;
and what I have seen and herd with these mine eyes and ears, I will boldly testify, that At my First coming to him, which was a fortnight before his death, I found him religiously disposed;
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and concerning his end and passage out of this life well resolued, the apprehension of his sins beeing so well temper'd with a sweet application of Gods mercy, that he seemed to mee to goe an euen course betwixt feareles security and saithles dispaire, the conscience of his manifold transgressions humbling him indeed,
and Concerning his end and passage out of this life well resolved, the apprehension of his Sins being so well tempered with a sweet application of God's mercy, that he seemed to me to go an even course betwixt fearless security and saithles despair, the conscience of his manifold transgressions humbling him indeed,
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To whō after I had made known by priuate conference with him, what an especiall signe of Gods fauour it was, to bee so graciouslie inuited by a lingring sicknes,
To whom After I had made known by private conference with him, what an especial Signen of God's favour it was, to be so graciously invited by a lingering sickness,
& suing for a pardon more earnestly, for all the errors of his life, because God did yet wait to shew him more mercy, he heereunto made this ready answere.
& suing for a pardon more earnestly, for all the errors of his life, Because God did yet wait to show him more mercy, he hereunto made this ready answer.
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which pithy praier twice together he vttered, and that with so great vehemencie, that in some conflic̄t of passion he brake foorth into teares & wept bitterly:
which pithy prayer twice together he uttered, and that with so great vehemency, that in Some conflicnt of passion he brake forth into tears & wept bitterly:
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which signe of gōdly sorrow appearing in him, I comforted, and counselled him in the wordes of the Prophet, telling him that God would treasure vp al true repentant teares into his bottle: and if we did mourn ouer Christ Iesus, whom wee haue crucified by our sinnes,
which Signen of gondly sorrow appearing in him, I comforted, and counseled him in the words of the Prophet, telling him that God would treasure up all true repentant tears into his Bottle: and if we did mourn over christ Iesus, whom we have Crucified by our Sins,
and open vnto him a fountain of teares, God would open vnto vs a fountaine of grace, to wash vs from all our sins, which comfortable place of Scripture, hee as feelingly apprehended and applied to his soule in these words, O Lord open this fountaine to me, be gracious to me, forgiue me, forgiue me as I forgiue all the world:
and open unto him a fountain of tears, God would open unto us a fountain of grace, to wash us from all our Sins, which comfortable place of Scripture, he as feelingly apprehended and applied to his soul in these words, Oh Lord open this fountain to me, be gracious to me, forgive me, forgive me as I forgive all the world:
my heart fainteth and strength faileth, but in thy helpe is my onely hope, O Lord say to my soule I am thy saluation, &c. at length vpon his entreatie, the whole company there present ioined together with me in a more solemne praier vnto God for him, himself accompanying vs very willingly and reuerently,
my heart fainteth and strength Faileth, but in thy help is my only hope, Oh Lord say to my soul I am thy salvation, etc. At length upon his entreaty, the Whole company there present joined together with me in a more solemn prayer unto God for him, himself accompanying us very willingly and reverently,
and in this praier behauing himselfe so passionately, with such wringing of his hands, lifting vp of his eies, with such heauy sighs and groanes of his heart, expressing the feruency of his zeale and deuotion, that the report heere of may seeme incredible to many wich knew his former life and conuersation.
and in this prayer behaving himself so passionately, with such wringing of his hands, lifting up of his eyes, with such heavy sighs and groans of his heart, expressing the fervency of his zeal and devotion, that the report Here of may seem incredible to many which knew his former life and Conversation.
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and quoting many places of Scripture, especially out of the 8. Rom 17. Ioh. & out of the 51. 73. & 91. Psalmes to strengthen his faith and affiance in Gods mercy through Christs merits, to confirme his hope in the assured expectation of a ioyfull resurrection,
and quoting many places of Scripture, especially out of the 8. Rom 17. John & out of the 51. 73. & 91. Psalms to strengthen his faith and affiance in God's mercy through Christ merits, to confirm his hope in the assured expectation of a joyful resurrection,
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To be short, I come to his death, which was on St. Stephens day, he accounting it an addition to his hoped for happines, that he should goe to heauen,
To be short, I come to his death, which was on Saint Stephen's day, he accounting it an addition to his hoped for happiness, that he should go to heaven,
and in performing kinde & charitable offices, for his brethren, sisters, seruants, and other friends. The rest as a man sequestred from the world, he spent in praier, in meditation,
and in performing kind & charitable Offices, for his brothers, Sisters, Servants, and other Friends. The rest as a man sequestered from the world, he spent in prayer, in meditation,
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and soliloquies, betwixt God & his soule, as if he had learned of dying St. Ierom to say, O my friends interrupt not my approaching ioy, doe not hinder me from yeelding to the earth that which is the earths:
and soliloquies, betwixt God & his soul, as if he had learned of dying Saint Jerom to say, Oh my Friends interrupt not my approaching joy, do not hinder me from yielding to the earth that which is the earth's:
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I forbid not his familiarest friend, and greatest fauorite to lament for him, as Dauid for Ionathan. Woe is me for thee my brother Ionathan, very kinde hast thou beene vnto mee, &c. I forbid not his wife & Lady with the Halcinoe in solitary places to resound her griefe in lamentable accents,
I forbid not his familiarest friend, and greatest favourite to lament for him, as David for Ionathan. Woe is me for thee my brother Ionathan, very kind hast thou been unto me, etc. I forbid not his wife & Lady with the Halcinoe in solitary places to resound her grief in lamentable accents,
like vnto that mourning of Hadadrimmon in the valley of Megiddon, and they that are of his owne ranke Knights and Gentlemen, may if they list howle for him, according to that of Zachary. Howle yee firre trees,
like unto that mourning of Hadadrimmon in the valley of Megiddo, and they that Are of his own rank Knights and Gentlemen, may if they list howl for him, according to that of Zachary. Howle ye fir trees,
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let this againe lift you vp, that you must (God knows how soone) goe to him, praeit non perit, praemittitur non amittitur (saith St. Cyprian in the like case) He is gone before, he is not lost Non dolendum igitur quod decessit, sed gaudendum quod praecessit.
let this again lift you up, that you must (God knows how soon) go to him, praeit non perit, praemittitur non amittitur (Says Saint Cyprian in the like case) He is gone before, he is not lost Non dolendum igitur quod decessit, sed gaudendum quod Praecessit.
Let vs not therefore bee sorry because hee is departed, but rather reioice because he is exalted in the court of heauen, where all that haue liued in Gods feare,
Let us not Therefore be sorry Because he is departed, but rather rejoice Because he is exalted in the court of heaven, where all that have lived in God's Fear,
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Now the Lord Iesus grant vs all grace, so to follow him, and his faithfull seruants in holines heere, that wee may raigne with him and the Saints departed in happinesse heerafter,
Now the Lord Iesus grant us all grace, so to follow him, and his faithful Servants in holiness Here, that we may Reign with him and the Saints departed in happiness hereafter,
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euen in the new Ierusalem, where we shall bee good and not persecuted, rich and not robbed, Kings & not flattered, where we shall bee rauished with seeing, satisfied with enioying,
even in the new Ierusalem, where we shall be good and not persecuted, rich and not robbed, Kings & not flattered, where we shall be ravished with seeing, satisfied with enjoying,
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and secured for retaining of vnconceiueable happinesse, happie eternitie and eternall glory. To the which hee bring vs, that by his pretious bloud hath bought vs;
and secured for retaining of unconceivable happiness, happy eternity and Eternal glory. To the which he bring us, that by his precious blood hath bought us;
to whom with the Father the inexhaustible fountaine of goodnes, and the holy Ghost the indiuisible power of them both, wee ascribe and desire to bee ascribed, all praise and power, might, maiestie, and dominion now and foreuermore. Amen, Amen.
to whom with the Father the inexhaustible fountain of Goodness, and the holy Ghost the indivisible power of them both, we ascribe and desire to be ascribed, all praise and power, might, majesty, and dominion now and forevermore. Amen, Amen.
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