A sermon preached before the reverend Committee of divines, the 20th of May 1646 At their usuall place of meeting in Westminster. Vpon a text given the day before, by that godly and learned member of the Assembly Mr John Ley chair-man. By Sampson Bond minister of Gods word, at Mayden-head in Berks. Printed according to order.
A Sermon Preached before the Reverend the COMMITTEE of Divines the 20. of May, 1646. at their usuall place of meeting in Westminster. ROM. 12. VERS. 1. I beseech you therefore Brethren, by the mercy of God, that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
A Sermon Preached before the Reverend the COMMITTEE of Divines the 20. of May, 1646. At their usual place of meeting in Westminster. ROM. 12. VERS. 1. I beseech you Therefore Brothers, by the mercy of God, that you present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
Archilocus having sharpned his tongue, and dipped it in gall against his Brother, finds that it became not his condition (being a Brother) to upbraid;
Archilocus having sharpened his tongue, and dipped it in Gall against his Brother, finds that it became not his condition (being a Brother) to upbraid;
and by an elegant Prosopoeia maketh him check Lycambes with those errors and sores, which was not fit that any but his Father should in such sort rub up;
and by an elegant Prosopoeia makes him check Lycambes with those errors and sores, which was not fit that any but his Father should in such sort rub up;
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understanding, how that the exercise became not his years, rayseth up her old Grand-father Appius Coecus, and out of his mouth delivereth a sage and fatherly admonition to her.
understanding, how that the exercise became not his Years, raises up her old Grandfather Appius Coecus, and out of his Mouth Delivereth a sage and fatherly admonition to her.
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In like manner (Reverend Fathers) receiving a command from you, and an intreaty, from your Text, I have willingly (though unworthy) been obedient to both, especially unto the intreatie, the subject of your command, in these words, I beseech you Brethren, &c. In the Chapter immediately before, Saint Paul had spoken of faith;
In like manner (Reverend Father's) receiving a command from you, and an entreaty, from your Text, I have willingly (though unworthy) been obedient to both, especially unto the intreaty, the Subject of your command, in these words, I beseech you Brothers, etc. In the Chapter immediately before, Saint Paul had spoken of faith;
for he doth not onely inwardly desire it, but useth all good means to bring the same to passe, setting downe precepts of a godly life to be united in faith,
for he does not only inwardly desire it, but uses all good means to bring the same to pass, setting down Precepts of a godly life to be united in faith,
I beseech you Brethren for the mercy of God, &c. These words are a generall exhortation to a godly life, figuratively expressed, delivered in borrowed speeches.
I beseech you Brothers for the mercy of God, etc. These words Are a general exhortation to a godly life, figuratively expressed, Delivered in borrowed Speeches.
First the manner or forme of speech presenteth to our spirituall view. 1. An Introduction, Therefore. 2. A courteous compellation, Brethren. 3. A holy and sweet insinuation, I beseech you for the mercy of God &c.
First the manner or Form of speech presents to our spiritual view. 1. an Introduction, Therefore. 2. A courteous compellation, Brothers. 3. A holy and sweet insinuation, I beseech you for the mercy of God etc.
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which maketh cleare way for the exhortation, not only looking backe upon the last verse of the chapter going before, Rom. 11. verse 36. For of him, and through him,
which makes clear Way for the exhortation, not only looking back upon the last verse of the chapter going before, Rom. 11. verse 36. For of him, and through him,
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all which are powerfully applyed unto the conscience, by this word Therefore ; which brings us to our second particular part, the courteous compellation in this word.
all which Are powerfully applied unto the conscience, by this word Therefore; which brings us to our second particular part, the courteous compellation in this word.
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and strife and divisions, are ye not carnall and walke as men ? did we contemplate the badge, by which we ought to be knowne, brotherly and mutuall love, we would blush, wee then would know it were a worke of the great Deceiver, that they should lift their hands up one against another for whom Christ spread his hands upon the Crosse;
and strife and divisions, Are you not carnal and walk as men? did we contemplate the badge, by which we ought to be known, brotherly and mutual love, we would blush, we then would know it were a work of the great Deceiver, that they should lift their hands up one against Another for whom christ spread his hands upon the Cross;
let us consider what Abraham said to Lot, Gen. 13. Let there be no falling out betweene mee and thee, for wee are brethren. What Plutarch observeth is very true (i) that the neerer the tye is, the fouler the breach;
let us Consider what Abraham said to Lot, Gen. 13. Let there be no falling out between me and thee, for we Are brothers. What Plutarch observeth is very true (i) that the nearer the tie is, the Fowler the breach;
nay, which is more, being Members of Christ Iesus, and so fasten all naturall and civill tyes by religious obligation, that wee alwayes keepe the unity of the spirit in the bond of peace;
nay, which is more, being Members of christ Iesus, and so fasten all natural and civil ties by religious obligation, that we always keep the unity of the Spirit in the bound of peace;
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remember, oh, remember, how that our Father is the God of peace, our Blessed Saviour is the Prince of peace, our Comforter is the spirit of peace and love;
Remember, o, Remember, how that our Father is the God of peace, our Blessed Saviour is the Prince of peace, our Comforter is the Spirit of peace and love;
oh, let us hearken to the counsell of our wise and blessed Saviour, Matth. 23. Yee are all Brethren, love therefore as Brethren, be pitifull, be courteous, not rendring evill for evill,
o, let us harken to the counsel of our wise and blessed Saviour, Matthew 23. Ye Are all Brothers, love Therefore as Brothers, be pitiful, be courteous, not rendering evil for evil,
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In Saint Lukes Gospel, Christ demands this Question, When the Sonne of Man commeth, shall hee find faith upon the earth? may he not rather demand shall he find love on the earth? for the greatest part of men as if they had beene baptized in the waters of strife, are in continuall frettings, vexings, quarrels, schisme and faction.
In Saint Lukes Gospel, christ demands this Question, When the Son of Man comes, shall he find faith upon the earth? may he not rather demand shall he find love on the earth? for the greatest part of men as if they had been baptised in the waters of strife, Are in continual frettings, vexings, quarrels, Schism and faction.
then such a sweet expression? I beseech you. If any object, and say, What necessitie was there, that Paul should be thus humbly earnest, they being Christian Romans, people full of excellent knowledge,
then such a sweet expression? I beseech you. If any Object, and say, What necessity was there, that Paul should be thus humbly earnest, they being Christian Roman, people full of excellent knowledge,
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notwithstanding Paul knowing that even the best men are sluggish, and slacke to good things, and that they need forcible exhortations to move and stir them up;
notwithstanding Paul knowing that even the best men Are sluggish, and slack to good things, and that they need forcible exhortations to move and stir them up;
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as, to glorifie God, to countenance the Ministry of his Word by their presence, to encourage others to the diligent and constant hearing of the Word, by their example, who happily may more need instruction then themselves;
as, to Glorify God, to countenance the Ministry of his Word by their presence, to encourage Others to the diligent and constant hearing of the Word, by their Exampl, who happily may more need instruction then themselves;
and all other faithfull Dispensers of the sacred mysteries of the Covenant of grace; gentlenesse and meeknesse are such Load-stones that they draw, nay, pierce the hardest heart:
and all other faithful Dispensers of the sacred Mysteres of the Covenant of grace; gentleness and meekness Are such Loadstones that they draw, nay, pierce the Hardest heart:
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NONLATINALPHABET We find by experience, that hee that maketh an incision in the body of a Patient, that hath tough and hard flesh, putteth him to little or no paine at all;
We find by experience, that he that makes an incision in the body of a Patient, that hath tough and hard Flesh, putteth him to little or no pain At all;
Doe not we see, that the soft drops of rain pierce the hardest stones, and the warme blood of a Goat, dissolveth the Adamant, which the strongest Axe cannot break:
Do not we see, that the soft drops of rain pierce the Hardest stones, and the warm blood of a Goat, dissolveth the Adamant, which the Strongest Axe cannot break:
I had rather come in love, and meeknesse. Nature seemeth to prescribe this method; which always sendeth a flash of Lightning, before we heare a clap of thunder;
I had rather come in love, and meekness. Nature seems to prescribe this method; which always sends a flash of Lightning, before we hear a clap of thunder;
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that in God there are miserationes multae, yet there is but one mercy, which is his essence, from whence issue motus miserecordiae, divers motions and acts of that infinit mercy;
that in God there Are miserationes Multitude, yet there is but one mercy, which is his essence, from whence issue motus miserecordiae, diverse motions and acts of that infinite mercy;
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in like manner, Paul doth supplicate, I beseech you by the mercy of God: Oh, my Christian Brethren, then consider, is God mercifull, and shall man bee cruell;
in like manner, Paul does supplicate, I beseech you by the mercy of God: O, my Christian Brothers, then Consider, is God merciful, and shall man be cruel;
if he who ruleth the Nations with a rod of iron, and breaketh them in pieces like a Potters vessell, will not breake the brused reed, shall reeds break reeds:
if he who Ruleth the nations with a rod of iron, and breaks them in Pieces like a Potters vessel, will not break the Bruised reed, shall reeds break reeds:
witnesse our moist eyes ready to shed teares upon any sad accident, witnesse our tender and relentings heart, apt to receive the least impression of griefe.
witness our moist eyes ready to shed tears upon any sad accident, witness our tender and relentings heart, apt to receive the least impression of grief.
we find him, desiring all to put on the bowels of Compassion, Meeknesse, Mercy, and naturall Affection, &c. so mercy and meeknesse were Peters (I mean the Apostle) way, which he went, to restore his countrey men the Jewes:
we find him, desiring all to put on the bowels of Compassion, Meekness, Mercy, and natural Affection, etc. so mercy and meekness were Peter's (I mean the Apostle) Way, which he went, to restore his country men the Jews:
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but excusing it by their ignorance, he offereth them grace and pardon upon very easie termes, that grieving for their sinnes of a deeper dye, they would looke upon him by faith whom they had pierced, and with wicked hands nailed to a tree :
but excusing it by their ignorance, he Offereth them grace and pardon upon very easy terms, that grieving for their Sins of a Deeper die, they would look upon him by faith whom they had pierced, and with wicked hands nailed to a tree:
<1^PAGE^MISSING> also in respect of Beasts, the tamest and gentlest are the best, inferior a fulminant, they are Lyons and Bears, that rore, yell, and teare.
<1^PAGE^MISSING> also in respect of Beasts, the tamest and gentlest Are the best, inferior a fulminant, they Are Lyons and Bears, that roar, yell, and tear.
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men of baser and inferiour natures are boysterous, tempestuous and abusive. The superiour Spheres and those stars fixt in them, move regularly and uniformly;
men of baser and inferior nature's Are boisterous, tempestuous and abusive. The superior Spheres and those Stars fixed in them, move regularly and uniformly;
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and eating it, it was the coole of the evening before the voice the Lord was heard in the Garden, and the voice that was heard, was of God Walking, not running. So true is that of Moses, Exod. 34. God is mercifull, gracious, abundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sinne.
and eating it, it was the cool of the evening before the voice the Lord was herd in the Garden, and the voice that was herd, was of God Walking, not running. So true is that of Moses, Exod 34. God is merciful, gracious, abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, and Transgression, and sin.
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to be mercilesse, ungracious, abundant in ungodlinesse and falshood, keeping malice for thousands, forgiving no man, &c. nay, which yet cryeth lowdest in the eares of God and man;
to be merciless, ungracious, abundant in ungodliness and falsehood, keeping malice for thousands, forgiving no man, etc. nay, which yet Cries Loudest in the ears of God and man;
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thinking himselfe innocent, righteous, just and good? Oh, let no man (much lesse such) stand too much upon his owne innocencie and integrity, Vae laudabili vitae hominum, si remota misericordia discutias eam, woe be to the commendable life of men,
thinking himself innocent, righteous, just and good? O, let no man (much less such) stand too much upon his own innocence and integrity, Vae laudabili vitae hominum, si Remota misericordia discutias eam, woe be to the commendable life of men,
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wherefore you (especially you) whom God hath exalted above your fellowes; remember that, no vertues are so generally commended as meeknesse, and mercy;
Wherefore you (especially you) whom God hath exalted above your Fellows; Remember that, no Virtues Are so generally commended as meekness, and mercy;
then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, and the fruit of righteousnesse is sowne in peace of them that make peace :
then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, and the fruit of righteousness is sown in peace of them that make peace:
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on the contrary, no fruit of the flesh, so tart and bitter as jealousie and wrath, which God curseth by the mouth of Iacob, Gen. 49. Cursed be their anger, for it was fierce,
on the contrary, no fruit of the Flesh, so tart and bitter as jealousy and wrath, which God Curseth by the Mouth of Iacob, Gen. 49. Cursed be their anger, for it was fierce,
heare the counsell of Saint Iames. Let no root of bitternesse remaine in you, that yee may receive with meeknesse the ingrafted word, which is able to save your soules ;
hear the counsel of Saint James Let no root of bitterness remain in you, that ye may receive with meekness the ingrafted word, which is able to save your Souls;
but, give me a tender hearted Chirurgion, who being to set an arme or a legge that is out of joynt, handleth it so gently, that the patient scant feeleth when the bone falleth in.
but, give me a tender hearted Chirurgeon, who being to Set an arm or a leg that is out of joint, handleth it so gently, that the patient scant feeleth when the bone falls in.
Thus Nathan the Prophet handled King David, and by telling him first a Parable of a poorman that had but one lamb, &c. afterwards applying it unexpectedly to the King himselfe ere he was aware, set not his body, but his soule in joynt.
Thus Nathan the Prophet handled King David, and by telling him First a Parable of a poorman that had but one lamb, etc. afterwards applying it unexpectedly to the King himself ere he was aware, Set not his body, but his soul in joint.
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then after the manner of Romans, when there was a mutiny in the Campe to pay the tythe of Justice, by executing every tenth man through the whole Army.
then After the manner of Romans, when there was a mutiny in the Camp to pay the tithe of justice, by executing every tenth man through the Whole Army.
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when the onely means to save the pure blood about the heart, is to let out some of the corrupt blood in other parts, he is a cruell Physician that will not pricke a veine.
when the only means to save the pure blood about the heart, is to let out Some of the corrupt blood in other parts, he is a cruel physician that will not prick a vein.
Let the clap fright all, and the thunder-bolt strike but a few, viz. the fattest of the Beasts for sacrifice? make the chiefe Authors and Ringleaders a sinne-offering for the rest, and an example to all.
Let the clap fright all, and the thunderbolt strike but a few, viz. the Fattest of the Beasts for sacrifice? make the chief Authors and Ringleaders a sin-offering for the rest, and an Exampl to all.
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This moderation Tully used in the repressing of Catalines Conspiracy; this moderation victorious Alexander used in punishing the rebellion of Articinae :
This moderation Tully used in the repressing of Catalines conspiracy; this moderation victorious Alexander used in punishing the rebellion of Articinae:
this moderation Scipio used in disciplinating his Army: so, the religious and fortunate Commander of our Parliament Army, (who like Lightning in a moment hath appeared from one part of our Kingdome to the other,
this moderation Scipio used in disciplinating his Army: so, the religious and fortunate Commander of our Parliament Army, (who like Lightning in a moment hath appeared from one part of our Kingdom to the other,
as if they had all read that divine sentence of Seneca, Divina potentia est gregatim, ac publice servare, multos occidere, et indiscretos, incendij & ruinae potentia est, to kill men pell mell, and murder multitudes together;
as if they had all read that divine sentence of Senecca, Divine potentia est gregatim, ac publice servare, multos occidere, et indiscretos, incendij & ruinae potentia est, to kill men pell mell, and murder Multitudes together;
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The sound Christian is not like the iron instruments of Chirurgions, that have no sense at all of the intolerable paine which they cause in the part pricked or launced;
The found Christian is not like the iron Instruments of Chirurgeons, that have no sense At all of the intolerable pain which they cause in the part pricked or lanced;
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if God, who is void of all passion, is yet full of compassion, so full, that hee doth never pronounce the dreadfull sentence of destruction against any Person,
if God, who is void of all passion, is yet full of compassion, so full, that he does never pronounce the dreadful sentence of destruction against any Person,
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or Persons, without great regret, and seeming reluctation, as Hos. 11. How shall I give thee up O Ephraim? how shall I deliver thee O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together? I will not execute the fiercenesse of my anger;
or Persons, without great regret, and seeming reluctation, as Hos. 11. How shall I give thee up O Ephraim? how shall I deliver thee Oh Israel? how shall I make thee as Admah? how shall I Set thee as Zeboim? my heart is turned within me, my repentings Are kindled together? I will not execute the fierceness of my anger;
So wee passe from the first generall part of the Apostles meeke and earnest exhortation (I beseech you therefore, Brethren, by the mercy of God ) unto the second generall part.
So we pass from the First general part of the Apostles meek and earnest exhortation (I beseech you Therefore, Brothers, by the mercy of God) unto the second general part.
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Your bodies. 4. Manner of the Presentation, as a sacrifice, 5. Properties of the sacrifice: 1 living; 2 holy. 3 acceptable; 4 reasonable service. First, the Act, present. Some render the word Officer ;
Your bodies. 4. Manner of the Presentation, as a sacrifice, 5. Properties of the sacrifice: 1 living; 2 holy. 3 acceptable; 4 reasonable service. First, the Act, present. some render the word Officer;
all sides grant, that, this is an expresse Law, requiring Christians to seeke the Lord; and that there is a proper and peculiar place intimated by the words:
all sides grant, that, this is an express Law, requiring Christians to seek the Lord; and that there is a proper and peculiar place intimated by the words:
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we are so farre from finding it there, that before, in, and since the Primitive Church, it hath by all sound and faithfull Christians been imbraced as an expresse Law, morall and perpetuall, binding the Christian for ever, to present and offer himselfe before his God in the house of prayer, being the place of his more especiall dwelling:
we Are so Far from finding it there, that before, in, and since the Primitive Church, it hath by all found and faithful Christians been embraced as an express Law, moral and perpetual, binding the Christian for ever, to present and offer himself before his God in the house of prayer, being the place of his more especial Dwelling:
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who because he was procul a fano, far from the Sanctuary, therefore, farre from Gods protection, Prov. 8. If blessed is the man that heareth him, watching daily at his gates and giving attendance at the posts of his doors:
who Because he was procul a fano, Far from the Sanctuary, Therefore, Far from God's protection, Curae 8. If blessed is the man that hears him, watching daily At his gates and giving attendance At the posts of his doors:
there is not a word that Christ speaks, but it shall judge ▪ Let us therefore pray, that the Lord would set a watch before our tongue, and before our Actions;
there is not a word that christ speaks, but it shall judge ▪ Let us Therefore pray, that the Lord would Set a watch before our tongue, and before our Actions;
that is when God hath revealed his will in matter of duty, for the direction of life (for that he cals the commandement there) now if a man come to despise this, he shall certainly perish, saith Solomon.
that is when God hath revealed his will in matter of duty, for the direction of life (for that he calls the Commandment there) now if a man come to despise this, he shall Certainly perish, Says Solomon.
If any demand, when doth a man despise the comandement. When a man accounts a thing as nothing, we say he doth despise it; as NONLATINALPHABET despise not prophesying:
If any demand, when does a man despise the Commandment. When a man accounts a thing as nothing, we say he does despise it; as despise not prophesying:
Your Bodies. In time of the Law, it was not your owne bodies, but the bodies of others, (i) the legall sacrifices were of cattell, of sheepe, of birds,
Your Bodies. In time of the Law, it was not your own bodies, but the bodies of Others, (i) the Legal Sacrifices were of cattle, of sheep, of Birds,
so then, in one word, by Bodies, is meant our selvs bodies and souls, and al the parts and faculties thereof, especially of the soul and her faculties.
so then, in one word, by Bodies, is meant our selves bodies and Souls, and all the parts and faculties thereof, especially of the soul and her faculties.
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heaven above us, earth beneath us; now the question is, which way our heart looketh; it may bee downe-wards to Iericho, to the earth, and the vanities thereof;
heaven above us, earth beneath us; now the question is, which Way our heart looks; it may be downwards to Jericho, to the earth, and the vanities thereof;
so, the soule of man, is then in its greatest perfection, when it returneth to his beginning, to his God? reflecting it selfe altogether backe againe upon his Maker;
so, the soul of man, is then in its greatest perfection, when it returns to his beginning, to his God? reflecting it self altogether back again upon his Maker;
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Eccles. 1. Vanitie of vanitie, all is vanitie, and worse too, vexation of spirit: in the end, the good spirit summes up all, Feare God, and keepe his commandements.
Eccles. 1. Vanity of vanity, all is vanity, and Worse too, vexation of Spirit: in the end, the good Spirit sums up all, fear God, and keep his Commandments.
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First, there is the Act of the understanding, the intellectuall part, viz. the Remembrance, our remembrance is a facultie of the soule, which ought to be had in holy use, and great esteeme;
First, there is the Act of the understanding, the intellectual part, viz. the Remembrance, our remembrance is a faculty of the soul, which ought to be had in holy use, and great esteem;
wherefore? doubtlesse for these reasons, that she might lay up the remembrance of God there, that she might be alwayes thinking upon God, that she might be breathing out prayers to him,
Wherefore? doubtless for these Reasons, that she might lay up the remembrance of God there, that she might be always thinking upon God, that she might be breathing out Prayers to him,
that our desires might be always breathing out, & flaming up towards heaven, that in case we cannot obtain a full perfection in grace, and heavenly vertues;
that our Desires might be always breathing out, & flaming up towards heaven, that in case we cannot obtain a full perfection in grace, and heavenly Virtues;
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it must needs be therfore that where there are desires towards God, and desires of grace, there is somewhat of God formed in that person, there is somewhat of grace begun:
it must needs be Therefore that where there Are Desires towards God, and Desires of grace, there is somewhat of God formed in that person, there is somewhat of grace begun:
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the soule of a good man, of every good man, desires God in the Evening, and his spirit will seeke him early in the morning. Solomon gives the reason, Pro. 27. Who can tell what a day will bring forth? it may be albus, maybe at er dies, it may be a white, a happy, a comfortable day:
the soul of a good man, of every good man, Desires God in the Evening, and his Spirit will seek him early in the morning. Solomon gives the reason, Pro 27. Who can tell what a day will bring forth? it may be Albus, maybe At er dies, it may be a white, a happy, a comfortable day:
therefore to prevent the worse, tis good to make sure worke for our owne safety, namely that our soule desire him in evening, and that our spirit seeke him early,
Therefore to prevent the Worse, this good to make sure work for our own safety, namely that our soul desire him in evening, and that our Spirit seek him early,
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and then come what will come, all shall bee for the best, God will turne it all to good, Omnia cooperantur, &c. Rom. 8. all things worke together for good to them that love God.
and then come what will come, all shall be for the best, God will turn it all to good, Omnia cooperantur, etc. Rom. 8. all things work together for good to them that love God.
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these words Evening and Early doe expresse not onely Desire, but Endeavour: which sheweth, that the one is not to goe without the other, our desires must be joyned with enquiries and endeavours, searching after God, to see if wee may by any meanes find him out, that wee may know what is the way of his good-will, and pleasure:
these words Evening and Early do express not only Desire, but Endeavour: which shows, that the one is not to go without the other, our Desires must be joined with Enquiries and endeavours, searching After God, to see if we may by any means find him out, that we may know what is the Way of his goodwill, and pleasure:
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Yet, with what penuriousnesse, penuriousnesse of devotion, penuriousnesse of reverence doe many Bodies meet him, in his Sanctuarie, the place of Gods worship and publike service;
Yet, with what penuriousness, penuriousness of devotion, penuriousness of Reverence do many Bodies meet him, in his Sanctuary, the place of God's worship and public service;
for I must say, that there come some Persons to the House of prayer, and Persons of example to many that come with them, of whom, no man ever saw master or servant kneele at any part of divine Service.
for I must say, that there come Some Persons to the House of prayer, and Persons of Exampl to many that come with them, of whom, no man ever saw master or servant kneel At any part of divine Service.
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St. Hieroms rule is not onely frequenter or andum, to come often to prayers, but flexo corpore crandum, to declare an inward humiliation by an outward:
Saint Hieroms Rule is not only frequenter or andum, to come often to Prayers, but flexo corpore crandum, to declare an inward humiliation by an outward:
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so, neither am I, for the proud and unmanerly postures of ignorance, fraud, and weakenesse, &c. the fragments of Beli-iagnal. As our comming to Church is a testification, a profession of our Religion, to testifie our fall in Adam ;
so, neither am I, for the proud and unmannerly postures of ignorance, fraud, and weakness, etc. the fragments of Beli-iagnal. As our coming to Church is a testification, a profession of our Religion, to testify our fallen in Adam;
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so, this part of our Text now in hand, doth appoint us to fall upon our knees, present your bodies, worship God with them, genuflexio est peccatorum, kneeling is the sinners posture;
so, this part of our Text now in hand, does appoint us to fallen upon our knees, present your bodies, worship God with them, genuflexio est peccatorum, kneeling is the Sinners posture;
if thou come hither in the quality of a sinner, (and if thou doe not so, what doest thou here, the whole need not the Physitian,) put thy selfe into the posture of a sinner, kneele;
if thou come hither in the quality of a sinner, (and if thou do not so, what dost thou Here, the Whole need not the physician,) put thy self into the posture of a sinner, kneel;
yet, that is not enough, hee is not content, nor quiet in soule, till his inward humiliation be declared by an outward, the like we read, of our Saviour, touching repentance; Mat. 3.8.
yet, that is not enough, he is not content, nor quiet in soul, till his inward humiliation be declared by an outward, the like we read, of our Saviour, touching Repentance; Mathew 3.8.
Repent, and doe workes meet for repentance, as if he should say, Let repentance, which is an inward affection of the heart be declared outwardly, manifested,
repent, and do works meet for Repentance, as if he should say, Let Repentance, which is an inward affection of the heart be declared outwardly, manifested,
Let them pray for humility in their soules, practise it with their bodies, that their God that hath made both, may be glorified by both, which constitues our third part, the Object, Your bodies: the fourth is the manner of the presentation.
Let them pray for humility in their Souls, practise it with their bodies, that their God that hath made both, may be glorified by both, which Constitute our third part, the Object, Your bodies: the fourth is the manner of the presentation.
A Sacrifice. Sacrifices are either legall, or evangelicall, a legall sacrifice is a holy action instituted by God, wherein some irrationall creature was offered, by the killing and offering whereof, Gods will,
A Sacrifice. Sacrifices Are either Legal, or Evangelical, a Legal sacrifice is a holy actium instituted by God, wherein Some irrational creature was offered, by the killing and offering whereof, God's will,
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is a framing, and fashioning to good workes, which are called sacrifices, Heb. 13. And so, Sacrificium, is sacrum factum, an holy act done by faith, whereby we mortifie sinne,
is a framing, and fashioning to good works, which Are called Sacrifices, Hebrew 13. And so, Sacrificium, is sacrum factum, an holy act done by faith, whereby we mortify sin,
Some are to be presented with salt, and some with salt and fire, according as the sacrifice shall bee, in some sacrifices of the old Law, wee find that there was flesh in some wine, in some oyle, in some meale;
some Are to be presented with salt, and Some with salt and fire, according as the sacrifice shall be, in Some Sacrifices of the old Law, we find that there was Flesh in Some wine, in Some oil, in Some meal;
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but in all, and with all salt was offered, so all spirituall sacrifices (if we will they shall be sacrifices of righteousnesse) must have in them salt, ( i. ) discretion:
but in all, and with all salt was offered, so all spiritual Sacrifices (if we will they shall be Sacrifices of righteousness) must have in them salt, (i.) discretion:
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and then, non videtur fieri quod non legitimè fit, that which is not done rightly and sincerely as it ought to be done, is counted as not done in the sight of God;
and then, non videtur fieri quod non legitimè fit, that which is not done rightly and sincerely as it ought to be done, is counted as not done in the sighed of God;
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a most just reward, for all those, that serve the Lord for their owne ends, (to be carnally minded in spirituall affaires, is NONLATINALPHABET (as the Apostle speakes) an affection of dishonour,
a most just reward, for all those, that serve the Lord for their own ends, (to be carnally minded in spiritual affairs, is (as the Apostle speaks) an affection of dishonour,
and doth discover a kind of basenesse in Gods servants, to seeke him onely for their owne ends.) We may see the like in another kind, 2. Kin. 17. it is said of the Samaritan Assyrians that mongrell brood, That they feared the Lord,
and does discover a kind of baseness in God's Servants, to seek him only for their own ends.) We may see the like in Another kind, 2. Kin. 17. it is said of the Samaritan Assyrians that mongrel brood, That they feared the Lord,
and therefore their feare of God is counted as no feare of God, because it is no sincere feare of the Lord, had they truly feared God, they should never have need to feare their owne Idols;
and Therefore their Fear of God is counted as no Fear of God, Because it is no sincere Fear of the Lord, had they truly feared God, they should never have need to Fear their own Idols;
as contrarily, he that feares not God hath this Curse, that God will give him such a trembling heart, that he shall feare every thing, but God; as those people did:
as contrarily, he that fears not God hath this Curse, that God will give him such a trembling heart, that he shall Fear every thing, but God; as those people did:
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wherefore, God (as with Saul ) hated their sacrifice, and the sacrificers he made a subject of his wrath, fuell of his fiery indignation, till that they were consumed to ashes;
Wherefore, God (as with Saul) hated their sacrifice, and the sacrificers he made a Subject of his wrath, fuel of his fiery Indignation, till that they were consumed to Ashes;
But, The other sacrifice, viz. the contrite heart, this is as amiable, as the other was abominable. God dearly loves cor contritum, a broken heart, a heart rent and torne with griefe,
But, The other sacrifice, viz. the contrite heart, this is as amiable, as the other was abominable. God dearly loves cor contritum, a broken heart, a heart rend and torn with grief,
hee who when God hath chastned him for his sinnes, kisseth his heavenly Fathers rod, and acknowledgeth that he deserveth farre smarter blowes then those which he yet feeles;
he who when God hath chastened him for his Sins, Kisses his heavenly Father's rod, and acknowledgeth that he deserveth Far smarter blows then those which he yet feels;
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hee who alwayes feeling the weight of his sinnes, sigheth and groaneth under them, and never ceaseth to offer up prayers and supplications NONLATINALPHABET, with strong cryes and teares unto God, till he be cased of them.
he who always feeling the weight of his Sins, sigheth and Groaneth under them, and never ceases to offer up Prayers and supplications, with strong cries and tears unto God, till he be cased of them.
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but doe we cleanse them as he did? doe we make our couches to swim with tears of repentance? wee halve entertained with Mary-Magdalen many foule sinnes, like so many uncleane spirits;
but do we cleanse them as he did? do we make our couches to swim with tears of Repentance? we halve entertained with Mary-Magdalen many foul Sins, like so many unclean spirits;
then, we are sacrifices rightly seasoned, then, we are contrite sinners indeed; when our hearts are rent and torne with griefe for sinne, with remorse for iniquity;
then, we Are Sacrifices rightly seasoned, then, we Are contrite Sinners indeed; when our hearts Are rend and torn with grief for sin, with remorse for iniquity;
God then beholds us with his pure eyes; this, is comfort, great comfort: because, God never casteth his eye upon any, but he setteth his affection upon him:
God then beholds us with his pure eyes; this, is Comfort, great Comfort: Because, God never Cast his eye upon any, but he sets his affection upon him:
and he never fetteth affection upon any without an intention of blessing him, so then the Christian man, whose heart is broken, whose heart is rent and torne for transgression, is the onely happy, the onely Blessed man;
and he never fetteth affection upon any without an intention of blessing him, so then the Christian man, whose heart is broken, whose heart is rend and torn for Transgression, is the only happy, the only Blessed man;
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First, in regard of a naturall life, and so our bodies may be called living sacrifices in opposition to the sacrifices of the Law, where the Beasts were to be killed.
First, in regard of a natural life, and so our bodies may be called living Sacrifices in opposition to the Sacrifices of the Law, where the Beasts were to be killed.
Secondly, in regard of a spirituall life, and the grace of regeneration, in opposition to the sinfull estate of wicked men, which is an estate of death, Ephe. 2, 1. in the last sense our Bodies must be a sacrifice Living. So then, the spirit of God by St. Paul doth require all beleevers to present their Bodies a Living sacrifice.
Secondly, in regard of a spiritual life, and the grace of regeneration, in opposition to the sinful estate of wicked men, which is an estate of death, Ephes 2, 1. in the last sense our Bodies must be a sacrifice Living. So then, the Spirit of God by Saint Paul does require all believers to present their Bodies a Living sacrifice.
it is the inward working that testifieth the truth of this Propertie. All outward actions of seeking towards God, they are all such as may be counterfeited, a Hypocrite may act them all;
it is the inward working that Testifieth the truth of this Property. All outward actions of seeking towards God, they Are all such as may be counterfeited, a Hypocrite may act them all;
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not dead actions, actions that have no further bottome, then a word or two growing upon the tip of the tongue, which is all the Religion too many have;
not dead actions, actions that have no further bottom, then a word or two growing upon the tip of the tongue, which is all the Religion too many have;
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but bringeth forth only at the mouth, by frequent discoursing (a bad practise) of religion, some pious counsels, some good words, some liberall prayers, such as these, God helpe thee, God relieve thee, God comfort thee,
but brings forth only At the Mouth, by frequent discoursing (a bad practice) of Religion, Some pious Counsels, Some good words, Some liberal Prayers, such as these, God help thee, God relieve thee, God Comfort thee,
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be they never so delicate, feed not the hungry, be they never so zealous, warme not him that is almost starved with cold, be they never so free, set not free them that are bound, visit not the sicke or imprisoned:
be they never so delicate, feed not the hungry, be they never so zealous, warm not him that is almost starved with cold, be they never so free, Set not free them that Are bound, visit not the sick or imprisoned:
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in a word, performe not any of those duties which shall be vouchsaved the naming at the generall day of retribution unto all men, which shall be according to their workes, not according to their words.
in a word, perform not any of those duties which shall be vouchsafed the naming At the general day of retribution unto all men, which shall be according to their works, not according to their words.
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yet, rottennesse will not stay long, but it will possesse the outside also; it is the nature of things unsound, that the corruption stayes not where it begun,
yet, rottenness will not stay long, but it will possess the outside also; it is the nature of things unsound, that the corruption stays not where it begun,
but all fraudulent and deceitfull dealing, and cunning fetches, are like Complexion, where nature is much decayed, must be daily laid on: All devices, plots,
but all fraudulent and deceitful dealing, and cunning Fetches, Are like Complexion, where nature is much decayed, must be daily laid on: All devices, plots,
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and fabrickes in the mind for advancing our estate spirituall, or temporall, which are not built upon the foundation of faithfulnesse and sincerity, continually need repairing,
and fabrics in the mind for advancing our estate spiritual, or temporal, which Are not built upon the Foundation of faithfulness and sincerity, continually need repairing,
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not onely advancing God to this height, to be carryed towards God above all other things (which is an infallible character of the truth of grace and life of piety) but the love of the soule, the obedience of the spirit must universally move towards God:
not only advancing God to this height, to be carried towards God above all other things (which is an infallible character of the truth of grace and life of piety) but the love of the soul, the Obedience of the Spirit must universally move towards God:
if hee doe but reserve any one sin, to wallow and tumble in, hee doth by vertue of that one sinne, lie in that which God doth abhor, he stands chargeable with that which will seperate and divide perpetually between God and his soule;
if he do but reserve any one since, to wallow and tumble in, he does by virtue of that one sin, lie in that which God does abhor, he Stands chargeable with that which will separate and divide perpetually between God and his soul;
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so, if the heart have but one hole in it; ( i. ) if it retaine the Divell but in one thing, that heart cannot yeeld a full and absolute subjection to Christ universally;
so, if the heart have but one hold in it; (i.) if it retain the devil but in one thing, that heart cannot yield a full and absolute subjection to christ universally;
the partiall purity, is that purenesse, that holinesse, to which David so often referres himselfe, in his religious and humble expostulations with God.
the partial purity, is that pureness, that holiness, to which David so often refers himself, in his religious and humble expostulations with God.
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but this is not the holinesse, the purity intended by our Apostle, for the holinesse or puritie, which is the marke of the Saints of God, is not partiall, but universall;
but this is not the holiness, the purity intended by our Apostle, for the holiness or purity, which is the mark of the Saints of God, is not partial, but universal;
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and body, as St. Paul saith of the Virgin, 1. Cor. 7. That a Virgin careth for the things of God, that she may be holy hoth in Body and Spirit. (i. ) That as she is chast in body, so she may be in mind and heart also, it will be little or no comfort to the soule in the day of account, to say, I have not polluted my Body, the outward man;
and body, as Saint Paul Says of the Virgae, 1. Cor. 7. That a Virgae Careth for the things of God, that she may be holy hoth in Body and Spirit. (i.) That as she is chaste in body, so she may be in mind and heart also, it will be little or no Comfort to the soul in the day of account, to say, I have not polluted my Body, the outward man;
what lesser sinne then lust, or a desire in the mind? yet, this (as St. Iames affirmeth) hath strength enough to conceive sinne, and sinne when it is finished brings forth death.
what lesser sin then lust, or a desire in the mind? yet, this (as Saint James Affirmeth) hath strength enough to conceive sin, and sin when it is finished brings forth death.
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it is the speech of the greatest to the greatest, of Christ to his Church, Can. 2. Take us the little Foxes for they devoure the Vine, it is not a cropping, a pilling, a retarding of the growth of the vine that is threatned,
it is the speech of the greatest to the greatest, of christ to his Church, Can. 2. Take us the little Foxes for they devour the Vine, it is not a cropping, a pilling, a retarding of the growth of the vine that is threatened,
It is not so desperate a stare, to have thy soule attempted by that Lyon, that seekes whom hee may devoure, (for then, in great and apparent sins, thou wilt be occasioned to call upon the Lyon of the tribe of Iuda, to thine assistance) as it is to have thy soule eaten up by vermin, by the custome and habit of small sins.
It is not so desperate a stare, to have thy soul attempted by that lion, that seeks whom he may devour, (for then, in great and apparent Sins, thou wilt be occasioned to call upon the lion of the tribe of Iuda, to thine assistance) as it is to have thy soul eaten up by vermin, by the custom and habit of small Sins.
though I be not that dog that returnes to his vomit, yet I am still that Sow, that wallowes in her mire ▪ though I doe not thrust my hands into new dirt yet the old dirt is still baked upon my hands;
though I be not that dog that returns to his vomit, yet I am still that Sow, that wallows in her mire ▪ though I do not thrust my hands into new dirt yet the old dirt is still baked upon my hands;
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though mine owne cloathes doe not defile me againe, as Job speakes, (though I doe not relapse to the practise of mine old sinne) yet I have none of Jeremies niter and sope, none of Iobs snow-water ;
though mine own clothes do not defile me again, as Job speaks, (though I do not relapse to the practice of mine old sin) yet I have none of Jeremies niter and soap, none of Jobs snow-water;
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and then promising acceptance, but the obedience the Gospell requires, is striving to this perfection and holinesse in truth and sincerity, desiring and labouring after it, in putting out our selves towards it,
and then promising acceptance, but the Obedience the Gospel requires, is striving to this perfection and holiness in truth and sincerity, desiring and labouring After it, in putting out our selves towards it,
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and then promising acceptance through the perfection of Christ, in and by which, out imperfections are done away? appliable to this purpose, is that of St. Paul, 1. Cor. 7. Let us cleanse our selves from all filthinesse ;
and then promising acceptance through the perfection of christ, in and by which, out imperfections Are done away? appliable to this purpose, is that of Saint Paul, 1. Cor. 7. Let us cleanse our selves from all filthiness;
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I will give you an instance, Mul•er drachma• … invent, non extrinsecus, sed in domo, the woman who had lost her peece of silver, found it not without doores, but within;
I will give you an instance, Mul•er drachma• … invent, non extrinsecus, sed in domo, the woman who had lost her piece of silver, found it not without doors, but within;
make cleane thy house, by the assistances which Christ affords thee in his Church, and thou shalt never faile finding of that within thee, which shall save thee, not that it growes in thee naturally or that thou canst produce it of thy selfe,
make clean thy house, by the assistances which christ affords thee in his Church, and thou shalt never fail finding of that within thee, which shall save thee, not that it grows in thee naturally or that thou Canst produce it of thy self,
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so then repenting of former sinnes, in breaking off the practise of those sinnes, in restoring whatsoever was gotten by those sinnes, in precluding all relapses, by a diligent survay and examination of particular actions, this is this holinesse, which constitutes our second property. And the third is,
so then repenting of former Sins, in breaking off the practice of those Sins, in restoring whatsoever was got by those Sins, in precluding all relapses, by a diligent survey and examination of particular actions, this is this holiness, which constitutes our second property. And the third is,
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that is, if a man in his serving of God either publikely, or privately be carelesse and negligent, his sacrrfice will be lost, ( i. ) not accepted, because, not zealous, not holy;
that is, if a man in his serving of God either publicly, or privately be careless and negligent, his sacrrfice will be lost, (i.) not accepted, Because, not zealous, not holy;
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or praise God, to vent our unhallowed desires and indigested thoughts wee know not how? no surely, this is not to offer to God, (according to the direction of the Prophet Hos. 14.) vitulos labiorum, the calves of our lips,
or praise God, to vent our unhallowed Desires and indigested thoughts we know not how? no surely, this is not to offer to God, (according to the direction of the Prophet Hos. 14.) vitulos Labiorum, the calves of our lips,
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But I suppose the word acceptable, is not to be applyed to Holy, but to sacrifice. Now our sacrifice, viz. our obedience and good workes, are not acceptable in themselves, because of much defect and imperfection in them, which have the nature of sinne;
But I suppose the word acceptable, is not to be applied to Holy, but to sacrifice. Now our sacrifice, viz. our Obedience and good works, Are not acceptable in themselves, Because of much defect and imperfection in them, which have the nature of sin;
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how can the sacrifice of obedience and good works have the nature of sin, when they proceed from the spirit of God? As they proceed from the spirit of God, they have no tincture of sin,
how can the sacrifice of Obedience and good works have the nature of since, when they proceed from the Spirit of God? As they proceed from the Spirit of God, they have no tincture of since,
well then, is it so, that God doth accept us, our persons and sacrifices in Christ? how happy are they, that have an interest in Christ by faith? faith takes that from Christ, which is wanting in us and our workes, that so, both, become a sacrifice acceptable ;
well then, is it so, that God does accept us, our Persons and Sacrifices in christ? how happy Are they, that have an Interest in christ by faith? faith Takes that from christ, which is wanting in us and our works, that so, both, become a sacrifice acceptable;
but when thy hope shall come into thy hand, when thy Faith shall meet with fruition, Christ will make thee so acceptable in the sight of God, that thou shalt see thy Christ so as to bee like him:
but when thy hope shall come into thy hand, when thy Faith shall meet with fruition, christ will make thee so acceptable in the sighed of God, that thou shalt see thy christ so as to be like him:
therefore let not any one arrogate any thing to the power of his Free-will, but remember the work is wholly supernaturall, which brings us to our last part. Which is your reasonable service:
Therefore let not any one arrogate any thing to the power of his Freewill, but Remember the work is wholly supernatural, which brings us to our last part. Which is your reasonable service:
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1. Service, is that worship which wee performe to God, proceeding from a beleeving, and sanctified mind, &c. 2. Reasonable, this word Reasonable, is to be taken for that of which a reason may bee given;
1. Service, is that worship which we perform to God, proceeding from a believing, and sanctified mind, etc. 2. Reasonable, this word Reasonable, is to be taken for that of which a reason may be given;
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that is, first, the worship and service, void of understanding, is so farre from Faith, that it is brutish, next, those that worship and serve being empty of understanding, (in the sense of the Prophet) are like Beasts, rather than men;
that is, First, the worship and service, void of understanding, is so Far from Faith, that it is brutish, next, those that worship and serve being empty of understanding, (in the sense of the Prophet) Are like Beasts, rather than men;
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for saith David, Be not like Horse or Mule, which have no understanding, &c. Here David forbids men a descent, into certaine particular depravations of our nature, in those qualities which are intimated and specified in the nature and disposition of those two Beasts, the Horse and the Mule. Be not as the Horse, or the Mule ;
for Says David, Be not like Horse or Mule, which have no understanding, etc. Here David forbids men a descent, into certain particular depravations of our nature, in those qualities which Are intimated and specified in the nature and disposition of those two Beasts, the Horse and the Mule. Be not as the Horse, or the Mule;
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doe not so, for it will vitiate, it will annihilate your understanding, your reason, and then what are you for supernaturall or for naturall knowledge? that I may come a little closer, you must know that the Prophets purpose in this Psalme, is instruction;
do not so, for it will vitiate, it will annihilate your understanding, your reason, and then what Are you for supernatural or for natural knowledge? that I may come a little closer, you must know that the prophets purpose in this Psalm, is instruction;
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which being the sum of all our Christian profession, is far beyond this understanding, mentioned by David here (they have no understanding) but yet upon this understanding God rayses that great building,
which being the sum of all our Christian profession, is Far beyond this understanding, mentioned by David Here (they have no understanding) but yet upon this understanding God raises that great building,
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& therfore we take this understanding, this faculty, into a more particular consideration. Here is the danger, he that at ripe years hath no understanding, hath no grace;
& Therefore we take this understanding, this faculty, into a more particular consideration. Here is the danger, he that At ripe Years hath no understanding, hath no grace;
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so Paul in our Text maketh Reason the touch-stone to try our spirituall estate; if the service be not reasonable, the sacrifice is not living, holy, acceptable, :
so Paul in our Text makes Reason the touchstone to try our spiritual estate; if the service be not reasonable, the sacrifice is not living, holy, acceptable,:
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for though Animalis homo, the naturall man perceiveth not the things of God, yet let him be what man hee will, naturall or supernaturall, hee must be a man that must prove and discerne the spirit:
for though Animalis homo, the natural man perceives not the things of God, yet let him be what man he will, natural or supernatural, he must be a man that must prove and discern the Spirit:
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and understanding, as to perceive the maine points of religion; not that he must necessarily have a naturall explicite reason for every Article of Faith,
and understanding, as to perceive the main points of Religion; not that he must necessarily have a natural explicit reason for every Article of Faith,
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If I beleeve upon the authority of my Teacher, or of the Church, or of the Scripture, very expedient it were to have reason to prove to my selfe that these authorities are certaine, and irrefragable.
If I believe upon the Authority of my Teacher, or of the Church, or of the Scripture, very expedient it were to have reason to prove to my self that these authorities Are certain, and irrefragable.
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but either by a negligent and lazie and implicite relying upon the opinion of others, doe but lay himselfe down as a leafe upon the water, to be caried along with the tyde,
but either by a negligent and lazy and implicit relying upon the opinion of Others, do but lay himself down as a leaf upon the water, to be carried along with the tIED,
or by a wilfull drowsines and security in his error of wickednesse (it's the Apostles expression, 2 Pet.) have given over the debatement, the discussing, the understanding of the maine of his beliefe,
or by a wilful drowsiness and security in his error of wickedness (it's the Apostles expression, 2 Pet.) have given over the debatement, the discussing, the understanding of the main of his belief,
and of his life, if either hee keepe not his understanding awake, or over-watch it, if he doe nothing with it, or imploy it too busie, too fervently, too eagerly,
and of his life, if either he keep not his understanding awake, or overwatch it, if he do nothing with it, or employ it too busy, too fervently, too eagerly,
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but utinam essetis, I would you were so well, as the Horse, and the Mule, who though they have no understanding, have no forfeiture, no losse, no abuse of Scripture (as in 2 Pet. 3. among the which, some things are hard to be understood, which they that are unlearned and unstable, wrest, as they do all other Scriptures unto their owne destruction, not only the hard places,
but utinam essetis, I would you were so well, as the Horse, and the Mule, who though they have no understanding, have no forfeiture, no loss, no abuse of Scripture (as in 2 Pet. 3. among the which, Some things Are hard to be understood, which they that Are unlearned and unstable, wrest, as they do all other Scriptures unto their own destruction, not only the hard places,
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that so, in this respect, the condition of the horse and mule is more acceptable, then the worship and service of those that are without understanding or reason ;
that so, in this respect, the condition of the horse and mule is more acceptable, then the worship and service of those that Are without understanding or reason;
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and lust is as proper to the Mule, both because the Mule is carne virgo, and mente impudicus, which is one high degree of lust, to have a lustfull desire in an impotent body:
and lust is as proper to the Mule, both Because the Mule is Carnem virgo, and mente Impudicus, which is one high degree of lust, to have a lustful desire in an impotent body:
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God therefore in justice hath left them, and their hopes to their God the Prince of the aire (which rules in the children of disobedience) that like the Horse and Mule they are not not onely slaves (under the tyranny of the Turk) but are as full of pride and lust, as blindnesse.
God Therefore in Justice hath left them, and their hope's to their God the Prince of the air (which rules in the children of disobedience) that like the Horse and Mule they Are not not only slaves (under the tyranny of the Turk) but Are as full of pride and lust, as blindness.
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those that will seek Christ and his spirit without a Church, and Sacraments, do pursue the truth it self by another way then Christ hath laid open to us;
those that will seek christ and his Spirit without a Church, and Sacraments, do pursue the truth it self by Another Way then christ hath laid open to us;
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Now if any of these should answer thee they could not tell, wouldst not thou think them mad? so are all Disciplines, all Mortifications, all runnings, now here, now there:
Now if any of these should answer thee they could not tell, Wouldst not thou think them mad? so Are all Disciplines, all Mortifications, all runnings, now Here, now there:
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Like those licentious persons, who pursued Lots guests, their blindnesse brought them to an impossibilitie of finding the doore, ( they were weary in seeking the doore ) and if they had found it, they had found it shut.
Like those licentious Persons, who pursued Lots guests, their blindness brought them to an impossibility of finding the door, (they were weary in seeking the door) and if they had found it, they had found it shut.
Let your worship and service towards God, be not onely living and holy, but reasonable, that you and your service, that you and your worship may be accepted ;
Let your worship and service towards God, be not only living and holy, but reasonable, that you and your service, that you and your worship may be accepted;
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and by the way remember David, that man after Gods owns heart, Nolite fieri sicut, be not made like the Horse or the Mule, in Pride or Wantonnesse especially, quia non intellectus, because then you lose your understanding, and so become absolutely irrecoverable,
and by the Way Remember David, that man After God's owns heart, Nolite fieri sicut, be not made like the Horse or the Mule, in Pride or Wantonness especially, quia non Intellectus, Because then you loose your understanding, and so become absolutely irrecoverable,
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and therefore take heed of such a descent, as enduces the losse of the understanding, the field of that blessed seed, the tree of that fruitfull graft, the materialls for that glorious building, faith ;
and Therefore take heed of such a descent, as enduces the loss of the understanding, the field of that blessed seed, the tree of that fruitful grafted, the materials for that glorious building, faith;
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But do it not the rather, because if ye do it, God will be brought to a necessity in chamo & fraeno maxillas constringere, to hold in your mouthes with Bit and Bridle, to come to hard usage when as he would fain have you reduced by fair; and gentle meanes.
But do it not the rather, Because if you do it, God will be brought to a necessity in chamo & Freno maxillas constringere, to hold in your mouths with Bit and Bridle, to come to hard usage when as he would fain have you reduced by fair; and gentle means.
Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, what soever things are lovely, whatsoever things are of good report:
Finally, Brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, what soever things Are lovely, whatsoever things Are of good report:
Salust. in conjur: Cati•. Quintus Curtius degest: Sir Thomas Fairfax. Some that have accurately observed his demeanour, attribute his miraculous victories to nothing more then his extraordinary and admirable devotion. Senec. lib. 1 de Clem. Rom. 12.15.
Sallust. in Conjure: Cati•. Quintus Curtius degest: Sir Thomas Fairfax. some that have accurately observed his demeanour, attribute his miraculous victories to nothing more then his extraordinary and admirable devotion. Seneca lib. 1 de Clem. Rom. 12.15.
Iam. 1. ult. True religion and undefiled before God even the rather is this, to to 〈 ◊ 〉 the Fatherlesse and Widdovves in their affliction, & to ••epe himselfe unspotted of the World. Martiall Epigr.
Iam. 1. ult. True Religion and undefiled before God even the rather is this, to to 〈 ◊ 〉 the Fatherless and Widows in their affliction, & to ••epe himself unspotted of the World. Martial Epigram
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