The noble order, or The honour which God conferr's on them that honour His. Humbly presented to the Lords of Parliament, in a sermon preached before their Honours at the Abby Church at Westminster, January 28. 1645. The solemne day of their publick humiliation. / By Daniel Evance Master of Arts Sid. Suff. Coll. Camb. lesse than the least of them all that serve in the gospell. Clement Danes London.
The Noble order, Or, The Honour, that God doth to them that Honour Him. Delivered In a Fast Sermon before the House of Lords, Upon 1 SAM. 2.30. For them, that Honour me, will I Honour.
The Noble order, Or, The Honour, that God does to them that Honour Him. Delivered In a Fast Sermon before the House of lords, Upon 1 SAM. 2.30. For them, that Honour me, will I Honour.
While the Familie stood in this posture, and service of Honour, the office was abused; partly by the sinnes of Elyes Sonns, and partly by Elyes owne sin; By his sonnes chiefly, in the loosness of their lives; and yet by Ely too, in the loosness of his discipline.
While the Family stood in this posture, and service of Honour, the office was abused; partly by the Sins of Ely's Sons, and partly by Ely's own since; By his Sons chiefly, in the looseness of their lives; and yet by Ely too, in the looseness of his discipline.
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Upon this delinquencie Ely is committed to the black Rod; and a Bill of Attainder preferred against him by A man of God, that came unto him in the name of the Lord.
Upon this delinquency Ely is committed to the black Rod; and a Bill of Attainder preferred against him by A man of God, that Come unto him in the name of the Lord.
The charge lights heavy upon Ely, and is aggravated against him from swelling circumstances; [ Gods benefits, Elyes Advancement, the dignity of his office and Priesthood, the abuse of all, suffering his sonnes, those sons of Belial, to goe unpunisht, which God calls The kicking at His Sacrifice,
The charge lights heavy upon Ely, and is aggravated against him from swelling Circumstances; [ God's benefits, Ely's Advancement, the dignity of his office and Priesthood, the abuse of all, suffering his Sons, those Sons of Belial, to go unpunished, which God calls The kicking At His Sacrifice,
[ I said indeed, that thy House, and the house of thy Father should walke before me for ever ] J said it, Heb. I saying, said it; i. e. I certainly said it; I plainly said it; I decreed it; or, I promised it;
[ I said indeed, that thy House, and the house of thy Father should walk before me for ever ] J said it, Hebrew I saying, said it; i. e. I Certainly said it; I plainly said it; I decreed it; or, I promised it;
This is cleare by the first particle [ For ] that the words stand in some Connexion and affinitie with that which went immediatly before; And so they are, the Ground or Reason of Gods repealing of a grand ordinance which was made for the setling of the Priesthood upon Ely and his house for ever.
This is clear by the First particle [ For ] that the words stand in Some Connexion and affinity with that which went immediately before; And so they Are, the Ground or Reason of God's repealing of a grand Ordinance which was made for the settling of the Priesthood upon Ely and his house for ever.
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But a man would wonder, that any thing, which the unchangeable God hath once sayd, or decreed, or promis'd, should ever be call'd in, and Cancell'd. I have but this one knot to unty,
But a man would wonder, that any thing, which the unchangeable God hath once said, or decreed, or promised, should ever be called in, and Canceled. I have but this one knot to untie,
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And, that he might secure the Arminian from Blasphemy, audaciously makes himselfe the blasphemer — in that detestable conclusion, That there may be some change made in some part of Gods will.
And, that he might secure the Arminian from Blasphemy, audaciously makes himself the blasphemer — in that detestable conclusion, That there may be Some change made in Some part of God's will.
] Others speak more plainly [ God may change the Sentence which he hath pronounced, but never the Councell which he hath decreed; ] and therefore God is not changed, when the sentence is changeable, because God hath unchangeably decreed with himselfe, what shall be changed in order to us.
] Others speak more plainly [ God may change the Sentence which he hath pronounced, but never the Council which he hath decreed; ] and Therefore God is not changed, when the sentence is changeable, Because God hath unchangeably decreed with himself, what shall be changed in order to us.
[ the Decrees of God, they are not all of them absolutely definite, but many of them are conditionall, ] and though the Condition be not alwayes exprest,
[ the Decrees of God, they Are not all of them absolutely definite, but many of them Are conditional, ] and though the Condition be not always expressed,
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This would be noted in the point, and the knot is loose. 1. There are some promises, which are partly absolute, and partly conditionall: As for example;
This would be noted in the point, and the knot is lose. 1. There Are Some promises, which Are partly absolute, and partly conditional: As for Exampl;
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The promise of bringing the Israelites to Canaan, In respect of the Nation, it was an absolute promise, And therefore at length really accomplisht. But in respect of every particular Isralite it had an implicite condition, viz. Jf they believed and obeyed.
The promise of bringing the Israelites to Canaan, In respect of the nation, it was an absolute promise, And Therefore At length really accomplished. But in respect of every particular Israelite it had an implicit condition, viz. If they believed and obeyed.
That, Though Gods Decree concerning Elye seemed to be most absolute [ I sayd indeed, that thy House should walke before mee for ever ] Yet, That God intended a condition is most plaine; Not only by Gods revoaking of the promise [ But now, Be it far from me;
That, Though God's decree Concerning Elijah seemed to be most absolute [ I said indeed, that thy House should walk before me for ever ] Yet, That God intended a condition is most plain; Not only by God's revoaking of the promise [ But now, Be it Far from me;
] But because God adds the condition in the words of the Text, And adds it as the reason, why he did Revoake the promise. [ For them, that Honour me will I Honour.
] But Because God adds the condition in the words of the Text, And adds it as the reason, why he did Revoke the promise. [ For them, that Honour me will I Honour.
When I sayd it concerning the House of Ely, That the priesthood should continue in his House for ever, It was but upon condition, That They should Honour me in the priesthood: But Ely and his Sons dishonoured me in the Office;
When I said it Concerning the House of Ely, That the priesthood should continue in his House for ever, It was but upon condition, That They should Honour me in the priesthood: But Ely and his Sons dishonoured me in the Office;
And therefore if Ely be casheird, when God said he should walke before him, It is not because God is changeable, but because his Decree is unchangeable: Ely dishonours God in his Office;
And Therefore if Ely be casheird, when God said he should walk before him, It is not Because God is changeable, but Because his decree is unchangeable: Ely dishonours God in his Office;
It is high time now to enter: The Text it selfe (without any mangling or breaking) I shall take up in the masse and Lump; And only present it to you under a double Notion.
It is high time now to enter: The Text it self (without any mangling or breaking) I shall take up in the mass and Lump; And only present it to you under a double Notion.
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3. God declares, That his proceedings against them, because they did not Honour him, were just and equall from this principle, For them that Honour mee, will I Honour.
3. God declares, That his proceedings against them, Because they did not Honour him, were just and equal from this principle, For them that Honour me, will I Honour.
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and are rather implyed then exprest; And yet I must discourse them over in a generall way, gliding out of one into the other, that you may have a smack and taste of all.
and Are rather employed then expressed; And yet I must discourse them over in a general Way, gliding out of one into the other, that you may have a smack and taste of all.
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It must needs be an honourable service to be imploy'd for God; Let the service bee never so meane, yet if it be for God, it is honourable. If it bee no more,
It must needs be an honourable service to be employed for God; Let the service be never so mean, yet if it be for God, it is honourable. If it be no more,
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and attendance on the great Jehovah? David thought it a greater honour to style himselfe the servant of God, then the King of Israel: and Paul (as an Apostle) to serve Christ,
and attendance on the great Jehovah? David Thought it a greater honour to style himself the servant of God, then the King of Israel: and Paul (as an Apostle) to serve christ,
There are three things that make any service honourable; If wee serve an honourable Master, if we serve in an honourable imployment, and if wee serve upon honourable tearmes. Now there is no man that is imployed for God, but all these beames of honour, they meet together and mingle their strength, to guild over that man with the highest state of Honour.
There Are three things that make any service honourable; If we serve an honourable Master, if we serve in an honourable employment, and if we serve upon honourable terms. Now there is no man that is employed for God, but all these beams of honour, they meet together and mingle their strength, to guild over that man with the highest state of Honour.
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The master that you serve is a great Lord, and the service that you do is the best service, because done for such a master; And the Reward you shall have is according to the greatness of your master,
The master that you serve is a great Lord, and the service that you do is the best service, Because done for such a master; And the Reward you shall have is according to the greatness of your master,
] It is a Kings honour, that he walkes before his people, but it is the honour of them that are imployed in any service for God, that they walke before God. It was a Queene, that blest those servants, that stood before King Solomon, but it is a God, that blesseth those Princes, that stand before the God of Solomon.
] It is a Kings honour, that he walks before his people, but it is the honour of them that Are employed in any service for God, that they walk before God. It was a Queen, that blessed those Servants, that stood before King Solomon, but it is a God, that Blesses those Princes, that stand before the God of Solomon.
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If God advance to the Service of honour, God requires the honour of service; It is this that makes the state of honour so epilepticall, so slippery, and tottering, and unstable at the highest,
If God advance to the Service of honour, God requires the honour of service; It is this that makes the state of honour so epileptical, so slippery, and tottering, and unstable At the highest,
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because there is a burden of service, a weight of duty that lyes on it; And if the honourable become unserviceable, truly they are the greatest fooles in Israel.
Because there is a burden of service, a weight of duty that lies on it; And if the honourable become unserviceable, truly they Are the greatest Fools in Israel.
The salt, when it hath lost its savour, is the honourable when they become unserviceable; That salt is good for nothing but the dunghill, and that Honour is fit for nothing but the dust; If God make it the Law of honour on his part, to honour them that honour him;
The salt, when it hath lost its savour, is the honourable when they become unserviceable; That salt is good for nothing but the dunghill, and that Honour is fit for nothing but the dust; If God make it the Law of honour on his part, to honour them that honour him;
The Nest of honour is so high built, that the Bird in it thinkes it shall never be cast downe; But while Belshazar is in the pride of his greatness, the Kingdome may be numbred, and the King weighed, and the Principality divided, and given to the Meads and Persians. It is Grace only that perpetuates Honour, but sin degrades it;
The Nest of honour is so high built, that the Bird in it thinks it shall never be cast down; But while Belshazzar is in the pride of his greatness, the Kingdom may be numbered, and the King weighed, and the Principality divided, and given to the Meads and Persians. It is Grace only that perpetuates Honour, but sin degrades it;
There is a Moth (my Lords) that can feed upon Scarlet, and eat thorow furres; And the Text tells u•, that sinne will [ NONLATINALPHABET, ] Exininate honour,
There is a Moth (my lords) that can feed upon Scarlet, and eat thorough furs; And the Text tells u•, that sin will [, ] Exininate honour,
Gods Patents and Grants of honour, they are not perpetuall, but during his pleasure only; And if God say concerning a person, He shall walke before mee;
God's Patents and Grants of honour, they Are not perpetual, but during his pleasure only; And if God say Concerning a person, He shall walk before me;
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It is said with a reserve, If he walke before me. It was the honour that God put upon Ely, that he said concerning him and his house [ they shall walke before mee ] and it was the duty that God expected from Ely, that they should indeed walke before him in that office of Honour.
It is said with a reserve, If he walk before me. It was the honour that God put upon Ely, that he said Concerning him and his house [ they shall walk before me ] and it was the duty that God expected from Ely, that they should indeed walk before him in that office of Honour.
And this is the Relative accompt of the words (as they stand in Connexion with the story) and are given as a ground of Elyes degrading. II. To the words themselves, and so they are [ The generall Rule of Gods intentions towards all, in the point of honour;
And this is the Relative account of the words (as they stand in Connexion with the story) and Are given as a ground of Ely's degrading. II To the words themselves, and so they Are [ The general Rule of God's intentions towards all, in the point of honour;
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I must not Rack nor Torture the words, but shall present them to you in their owne Native beauty and fulnesse. 1. At distance, in their generall Prospect. 2. At hand, in a stricter survey;
I must not Rack nor Torture the words, but shall present them to you in their own Native beauty and fullness. 1. At distance, in their general Prospect. 2. At hand, in a Stricter survey;
I would first carry you to the toppe of Pisgay, that you might take a view of this good Land, and then bring you within the borders, that you may taste the milke and honey. 1.
I would First carry you to the top of Pisgay, that you might take a view of this good Land, and then bring you within the borders, that you may taste the milk and honey. 1.
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If you stand at distance, and (as it were) upon the Hill-topp, there are these foure faire Prospects, that present themselves at the first cast to every eye. And you may call them (if you will) so many generall observations, that offer themselves willingly without vexing of the words at all.
If you stand At distance, and (as it were) upon the Hilltop, there Are these foure fair Prospects, that present themselves At the First cast to every eye. And you may call them (if you will) so many general observations, that offer themselves willingly without vexing of the words At all.
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1. Prospect. I observe here an execellent connexion betwixt service required and the reward promised; God hath no intent at all to be served by his Creature for nought;
1. Prospect. I observe Here an excellent connexion betwixt service required and the reward promised; God hath no intent At all to be served by his Creature for nought;
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If the service be but once hinted, [ Them that honour mee ] the reward is exprest in terminis [ J will honour ] Gods precepts are still waited upon by promises; Yea, His precepts are but subservient to his promises;
If the service be but once hinted, [ Them that honour me ] the reward is expressed in terminis [ J will honour ] God's Precepts Are still waited upon by promises; Yea, His Precepts Are but subservient to his promises;
God Commands that he may promise; And would have obedience, That he may performe Blessednes to the Creature, whom he loves; And therefore as the precept comes forth (like Esau ) there is a promise, which (like the hand of Jacob ) takes hold on the heele of it, Doe but honour mee, and I will honour.
God Commands that he may promise; And would have Obedience, That he may perform Blessedness to the Creature, whom he loves; And Therefore as the precept comes forth (like Esau) there is a promise, which (like the hand of Jacob) Takes hold on the heel of it, Do but honour me, and I will honour.
It is the peculiar Genius of that disposition, which we call bounty, to reward services, and that with a liberall and full hand, above the levell, and nature of the service;
It is the peculiar Genius of that disposition, which we call bounty, to reward services, and that with a liberal and full hand, above the level, and nature of the service;
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And therefore this is that, which triumphs most in Gods nature, (who is the fountaine of bounty) that he can not brooke such a contradiction to himselfe,
And Therefore this is that, which Triumphos most in God's nature, (who is the fountain of bounty) that he can not brook such a contradiction to himself,
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as to be served for nought. Said I unto the seed of Jacob, seeke ye mee in vaine? Esay. 45.19. It is a NONLATINALPHABET, When a rich sence and meaning is put into low and meane words; And it results to this;
as to be served for nought. Said I unto the seed of Jacob, seek you me in vain? Isaiah. 45.19. It is a, When a rich sense and meaning is put into low and mean words; And it results to this;
I never said it, I never exacted it of Iacob or his seed, That they should serve me gratis; If I require service of Iacob, it is for his owne advantage, and not mine; And therefore Jacob shall never seeke me in vaine; That of our Saviour answers to this, Math. 10.42. Verily J say unto you, he shall not loose his reward, The meaning is not, that he shall have something, or that he shall have that which shall be as good to him as his Cup of cold water, but that he shall be richly and abundantly rewarded;
I never said it, I never exacted it of Iacob or his seed, That they should serve me gratis; If I require service of Iacob, it is for his own advantage, and not mine; And Therefore Jacob shall never seek me in vain; That of our Saviour answers to this, Math. 10.42. Verily J say unto you, he shall not lose his reward, The meaning is not, that he shall have something, or that he shall have that which shall be as good to him as his Cup of cold water, but that he shall be richly and abundantly rewarded;
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It is as impossible to affirme it of the Creature (as he is a Creature) that he can serve God for nought, as to affirme it of God, (as he is God ) that he must not be served;
It is as impossible to affirm it of the Creature (as he is a Creature) that he can serve God for nought, as to affirm it of God, (as he is God) that he must not be served;
The benefits that are already in hand, besides the blessings that are in banck, doe infinitely outvye, and overbid all the endeavours and service of the Creature whatsoever.
The benefits that Are already in hand, beside the blessings that Are in bank, do infinitely outvie, and overbid all the endeavours and service of the Creature whatsoever.
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And then add a Christians reversions to his present possessions, and it may be read running, that God is not beholden to the Creature for any worke or service, that is done to him.
And then add a Christians reversions to his present possessions, and it may be read running, that God is not beholden to the Creature for any work or service, that is done to him.
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There is nothing, that the Creature can bestow on God, but might be exacted upon a bare Command; And yet God adds the promise, when he presseth the precept; Not as a debt on Gods part; Nor yet,
There is nothing, that the Creature can bestow on God, but might be exacted upon a bore Command; And yet God adds the promise, when he Presseth the precept; Not as a debt on God's part; Nor yet,
as desert and merit on ours; But because the righteous God loveth righteousnes, and would have the world fill'd with righteousnes, therefore he draws us on with the Cords of a man, And spurs us up to duty by the promise.
as desert and merit on ours; But Because the righteous God loves righteousness, and would have the world filled with righteousness, Therefore he draws us on with the Cords of a man, And spurs us up to duty by the promise.
And therefore that God might win man to the love of that which himselfe loves, [ even therefore because God loves whom he loveth ] God is faine to baite the booke, when he would catch the fish, and to hang the promise upon the precept, that the Creature may be wonne to obedience.
And Therefore that God might win man to the love of that which himself loves, [ even Therefore Because God loves whom he loves ] God is feign to bait the book, when he would catch the Fish, and to hang the promise upon the precept, that the Creature may be won to Obedience.
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2. Prospect. I observe here an excellent order; God first hints the service, and then expresseth the reward, first he requires the service of honour in that phrase [ them that honour mee ] and then he grants the reward of honour [ I will honour. ]
2. Prospect. I observe Here an excellent order; God First hints the service, and then Expresses the reward, First he requires the service of honour in that phrase [ them that honour me ] and then he grants the reward of honour [ I will honour. ]
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The great God must stand upon his owne prerogative; And Gods prerogative is to be served first, and served simply, even therefore because the great God requires service, Though God wil not be served for nought, and therefore makes large promises; Yet he will not be served because of the promise, but because of the precept, and therefore that goes first.
The great God must stand upon his own prerogative; And God's prerogative is to be served First, and served simply, even Therefore Because the great God requires service, Though God will not be served for nought, and Therefore makes large promises; Yet he will not be served Because of the promise, but Because of the precept, and Therefore that Goes First.
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It is not Gods contract with his people, to honour them, that honour him, But Gods gratuitye; And therefore in all the obedience, that is done to God, a Christian must first eye the Command, and then the promise.
It is not God's contract with his people, to honour them, that honour him, But God's gratuity; And Therefore in all the Obedience, that is done to God, a Christian must First eye the Command, and then the promise.
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But not as the end, and cause, and ground of my obedience, I may have respect to the recompence of reward. So had Moses; But to seeke Christ because of the Loaves, is to respect the Loaves more then Christ,
But not as the end, and cause, and ground of my Obedience, I may have respect to the recompense of reward. So had Moses; But to seek christ Because of the Loaves, is to respect the Loaves more then christ,
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It is an argument of a base and unworthy spirit, to serve for ends; If it were no more but in the service of man, or in the service of the state, it is most odious and distastfull. For a Captaine to fight, that he may divide the spoyle, or for a Minister to comply with Covenants and Ordinances, that he may save his owne, or creepe higher. It is hist at by those, that serve God in their generation,
It is an argument of a base and unworthy Spirit, to serve for ends; If it were no more but in the service of man, or in the service of the state, it is most odious and distasteful. For a Captain to fight, that he may divide the spoil, or for a Minister to comply with Covenants and Ordinances, that he may save his own, or creep higher. It is hist At by those, that serve God in their generation,
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Those that serve God upon such termes, they are not servants, but slaves; And truly, those that prove servile, they can never prove serviceable. It is merchandizing with God,
Those that serve God upon such terms, they Are not Servants, but slaves; And truly, those that prove servile, they can never prove serviceable. It is Merchandising with God,
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and not obedience, to serve God, that I may serve my selfe; I am never at the pitch of sincerity, till I see enough in God himselfe to have him as my exceeding rich reward, and to accompt upon my strength to worke, as my best wages. When it comes once to this Que, that the Beauties of God, and the pleasantness of his wayes, and the Holinesse of his Will, and the equity of his Lawes, are the Arguments, and the wages, that hyre me to his service. I may cry [ NONLATINALPHABET ] I have found that which my soul longs for:
and not Obedience, to serve God, that I may serve my self; I am never At the pitch of sincerity, till I see enough in God himself to have him as my exceeding rich reward, and to account upon my strength to work, as my best wages. When it comes once to this Que, that the Beauty's of God, and the pleasantness of his ways, and the Holiness of his Will, and the equity of his Laws, Are the Arguments, and the wages, that hire me to his service. I may cry [ ] I have found that which my soul longs for:
if there were no Hell to come after. ] So to doe good, is reward enough unto it selfe, if the heart be gracious. III. Prospect. I observe next, An excellent style put upon the service of the Creature;
if there were no Hell to come After. ] So to do good, is reward enough unto it self, if the heart be gracious. III. Prospect. I observe next, an excellent style put upon the service of the Creature;
It is called here [ the honouring of God ] so the style runnes, Them that honour mee. You may take it up, 1. As a character of duty. 2. As a motive to duty.
It is called Here [ the honouring of God ] so the style runs, Them that honour me. You may take it up, 1. As a character of duty. 2. As a motive to duty.
That this is the stamp which God hath set upon that obedience, which is of accompt with him, The Creature must honour him in the service that is done to him:
That this is the stamp which God hath Set upon that Obedience, which is of account with him, The Creature must honour him in the service that is done to him:
It is not the doing of those things that are commanded us, but the doing of every thing commanded as the Lord our God hath commanded us, which is the right Key of obedience;
It is not the doing of those things that Are commanded us, but the doing of every thing commanded as the Lord our God hath commanded us, which is the right Key of Obedience;
Every man would pretend service to God, but one serves him, because he is great; And another because he is good to them; And another because he is good in himselfe; The first is a slave, and serves him for feare; The second is an hireling, and serves him for wages; The third is a Son, & serves him for love, and this only is the man, that honours God;
Every man would pretend service to God, but one serves him, Because he is great; And Another Because he is good to them; And Another Because he is good in himself; The First is a slave, and serves him for Fear; The second is an hireling, and serves him for wages; The third is a Son, & serves him for love, and this only is the man, that honours God;
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Then I honour God in my service when I serve God for love; Otherwise the service, which does not spring from love, is not honour but flattery, or a formall fawning.
Then I honour God in my service when I serve God for love; Otherwise the service, which does not spring from love, is not honour but flattery, or a formal fawning.
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I must doe all purely and primarily in obedience & honour to his Majestie, and then Moses his recompence of reward [ our subordinate desires of heaven and glory ] may be suffered to stand at the right hand; And if you will, those terrors of the Lord (by which Paul would persuade men [ our feares of Hell and the avoyding of the wrath to come ] may be suffer'd to stand on the left hand; But Jehu's Crowne, that paltry Crowne, of all other ends and references [ our eye to present wages and returnes in order to selfe ] must lye at the footstoole; Selfe ends are so base in themselves, and dangerous in the consequence, that they must scarce have the lowest roome in order to service;
I must do all purely and primarily in Obedience & honour to his Majesty, and then Moses his recompense of reward [ our subordinate Desires of heaven and glory ] may be suffered to stand At the right hand; And if you will, those terrors of the Lord (by which Paul would persuade men [ our fears of Hell and the avoiding of the wrath to come ] may be suffered to stand on the left hand; But Jehu's Crown, that paltry Crown, of all other ends and references [ our eye to present wages and returns in order to self ] must lie At the footstool; Self ends Are so base in themselves, and dangerous in the consequence, that they must scarce have the lowest room in order to service;
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The Cognizance or Badge of the faithfull fervant, is to doe all for his Masters honour, and to count himselfe then most honoured, when he can doe any thing to honour God; And therefore that's the man, that hath the [ Euge bone ] well done good and faithfull; Thou hast honoured me, and i'le honour thee.
The Cognizance or Badge of the faithful fervant, is to do all for his Masters honour, and to count himself then most honoured, when he can do any thing to honour God; And Therefore that's the man, that hath the [ Euge bone ] well done good and faithful; Thou hast honoured me, and I'll honour thee.
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II. You may consider it, as a motive to duty, that the service, which God requires of the Creature is here called the honouring of God; [ Them that honour mee. ]
II You may Consider it, as a motive to duty, that the service, which God requires of the Creature is Here called the honouring of God; [ Them that honour me. ]
But my thinks (beloved) it is the greatest obligation to duty, that can be, that the great God should accompt himselfe honoured by those that serve him:
But my thinks (Beloved) it is the greatest obligation to duty, that can be, that the great God should account himself honoured by those that serve him:
What Paul speakes of Christs love, it doth NONLATINALPHABET, is more true of the gratious esteeme which God hath of the service of the Creature, it does NONLATINALPHABET, compell and constraine the Creature to service.
What Paul speaks of Christ love, it does, is more true of the gracious esteem which God hath of the service of the Creature, it does, compel and constrain the Creature to service.
We are wont to calculate the greater nobility for him that gives, then for him that receives: I dare not say, that the Creature can give any thing to God,
We Are wont to calculate the greater Nobilt for him that gives, then for him that receives: I Dare not say, that the Creature can give any thing to God,
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But yet this I must say, that God is pleased to put that nobility upon service, as to take that as a gift of honour from the Creature, which God strengthens the Creature to performe. The Question will be,
But yet this I must say, that God is pleased to put that Nobilt upon service, as to take that as a gift of honour from the Creature, which God strengthens the Creature to perform. The Question will be,
whether Mordecai or Mordecai was the better man? Mordecai in the service that he did the King, or Mordecai in the honour, that the King did him? Doe but consult that well,
whither Mordecai or Mordecai was the better man? Mordecai in the service that he did the King, or Mordecai in the honour, that the King did him? Do but consult that well,
And either of them are strong enough to prevaile with you, to List your selves under his service. If you will doe nothing upon the promise, that God will honour you, Yet doe something,
And either of them Are strong enough to prevail with you, to List your selves under his service. If you will do nothing upon the promise, that God will honour you, Yet do something,
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I would honour him. And truly if you will not serve the great God upon these tearmes, that he says, you'l honour him, I must give you over for Malignants against God,
I would honour him. And truly if you will not serve the great God upon these terms, that he Says, You'll honour him, I must give you over for Malignants against God,
IV. Prospect. I observe here, an excellent proportioin betwixt the service of the Creature, and Gods reward; Here is honour for honour; And here is contempt for contempt; [ Them, that honour mee, will I honour, and them that dispise mee, shall be lightly esteemed. ]
IV. Prospect. I observe Here, an excellent proportioin betwixt the service of the Creature, and God's reward; Here is honour for honour; And Here is contempt for contempt; [ Them, that honour me, will I honour, and them that despise me, shall be lightly esteemed. ]
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God Commands it as a law to Magistrates, [ that there should be an eye for an eye, and a tooth for a tooth; Burning for burning, and wound for wound, and stripe for stripe, and life for life: ] And if God impose this upon Magistrates, it is because it is Gods law of parity in his owne Court.
God Commands it as a law to Magistrates, [ that there should be an eye for an eye, and a tooth for a tooth; Burning for burning, and wound for wound, and stripe for stripe, and life for life: ] And if God impose this upon Magistrates, it is Because it is God's law of parity in his own Court.
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and God be honour'd, here's honour for honour: If the worke be evill, and God be despised, here's contempt for contempt; Whether it be good (says the Apostle) or whether it be bad, every man shall receive according to what he hath done, 2. Cor. 5.10. The evill of sin shall have the evill of punishment, and the good of obedience shall have the good of reward; God must be like himselfe [ to hate and love, ] to hate that which is against his Essence, and to love that which is according to his nature. And after this proportion, and from these principles God gives our to every man [ Thunderbolts of displeasure upon them that hate him, and showers of love, upon them that love him. ]
and God be honoured, here's honour for honour: If the work be evil, and God be despised, here's contempt for contempt; Whither it be good (Says the Apostle) or whither it be bad, every man shall receive according to what he hath done, 2. Cor. 5.10. The evil of since shall have the evil of punishment, and the good of Obedience shall have the good of reward; God must be like himself [ to hate and love, ] to hate that which is against his Essence, and to love that which is according to his nature. And After this proportion, and from these principles God gives our to every man [ Thunderbolts of displeasure upon them that hate him, and showers of love, upon them that love him. ]
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God is not such a niggard of his bounty, but hee will reward every man that does him service, and yet God is not so prodigall of his bounty, but that he will keep to his owne proportion still [ to reward every man in kind ] according to the service that is done to him.
God is not such a niggard of his bounty, but he will reward every man that does him service, and yet God is not so prodigal of his bounty, but that he will keep to his own proportion still [ to reward every man in kind ] according to the service that is done to him.
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Common Graces shall have but common favours, and temporary obedience, but a temporall reward. Christ speakes it more then once of them whom he brands for Hypocrites, that they have their reward:
Common Graces shall have but Common favours, and temporary Obedience, but a temporal reward. christ speaks it more then once of them whom he brands for Hypocrites, that they have their reward:
It is Gods bounty, that an Hypocrite hath [ NONLATINALPHABET ] a Reward, but it is the proportion that God keepes in his bounty, that an Hypocrite hath but [ NONLATINALPHABET ] an Hypocrites reward; Jehu and Ahab, and Nineveh may be Rewarded for their obedience and zeale, and repentance, and the like;
It is God's bounty, that an Hypocrite hath [ ] a Reward, but it is the proportion that God keeps in his bounty, that an Hypocrite hath but [ ] an Hypocrites reward; Jehu and Ahab, and Nineveh may be Rewarded for their Obedience and zeal, and Repentance, and the like;
And so may Aristides or Cyrus be rewarded for their Justice, or Bias and Diogines for their contempt of the creature, or Codrus and Regulus, for their love to their Countrie. God can as well afford it to reward an Heathen with outward blessings for his morall honesty, as to reward a Christian for his temporary and hypocriticall services.
And so may Aristides or Cyrus be rewarded for their justice, or Bias and Diogenes for their contempt of the creature, or Codrus and Regulus, for their love to their Country. God can as well afford it to reward an Heathen with outward blessings for his moral honesty, as to reward a Christian for his temporary and hypocritical services.
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There is no man (I suppose) who calls himselfe Christian, that would bee contented to goe away with an Heathens reward, or an Hypocrites reward; And therefore our service must be of an higher straine, or we can never expect better wages, because God keepes still to his [ quid pro quo ] Honour for honour.
There is no man (I suppose) who calls himself Christian, that would be contented to go away with an heathens reward, or an Hypocrites reward; And Therefore our service must be of an higher strain, or we can never expect better wages, Because God keeps still to his [ quid Pro quo ] Honour for honour.
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hee hath all that I owe him, and all that hee can claime of me; It is a signe that God is resolved with himselfe, To give us no more then our service comes to, and that must needs be a lamentable reward, which is proportioned to our service; It is as if God should say to the Pharisee, Thou shalt have the praise of men, but thou shalt never have that praise which is of God;
he hath all that I owe him, and all that he can claim of me; It is a Signen that God is resolved with himself, To give us no more then our service comes to, and that must needs be a lamentable reward, which is proportioned to our service; It is as if God should say to the Pharisee, Thou shalt have the praise of men, but thou shalt never have that praise which is of God;
Or, as if God should say to Jehu, Thou shalt have the Kingdome of Ahab for foure generations, but thou art a Reprobate and cast-away from Gods kingdome, and that for ever;
Or, as if God should say to Jehu, Thou shalt have the Kingdom of Ahab for foure generations, but thou art a Reprobate and castaway from God's Kingdom, and that for ever;
or, as if God should say to Ahab, The evill shall not come in thy dayes, but, it shall come in thy sonns dayes, to ruine it in the root and branches for a finall extirpation.
or, as if God should say to Ahab, The evil shall not come in thy days, but, it shall come in thy Sons days, to ruin it in the root and branches for a final extirpation.
Such rewards are no better then the rewards of wrath, and the rewards that God gives in wrath, are the sharpest punishments. [ Quailes and wrath, are a great deale worse then no Quailes. ]
Such rewards Are no better then the rewards of wrath, and the rewards that God gives in wrath, Are the Sharpest punishments. [ Quails and wrath, Are a great deal Worse then no Quails. ]
Hee that serves God with such Graces as are not sound and reall, God will reward him with such blessings as are not solid and substantiall. Something we would be Huckstering for God,
He that serves God with such Graces as Are not found and real, God will reward him with such blessings as Are not solid and substantial. Something we would be Huckstering for God,
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Gods Lex talionis is as firme as the lawes of the Meads and Persians. He that gives God the outside without inward affections, God will give him the reward without love: As we sever the heart from obedience, so God severs his love from the reward.
God's Lex Talionis is as firm as the laws of the Meads and Persians. He that gives God the outside without inward affections, God will give him the reward without love: As we sever the heart from Obedience, so God severs his love from the reward.
2. A proportion [ in respect of measure and degree. ] The generall rule in order to eternall rewards and punishments holds the proportion; [ As our workes have been better or worse, so shall our joyes in Heaven,
2. A proportion [ in respect of measure and degree. ] The general Rule in order to Eternal rewards and punishments holds the proportion; [ As our works have been better or Worse, so shall our Joys in Heaven,
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or our paines in Hell be more or lesse. ] The Gospell speakes of many stripes, and fewer stripes, according as the servant sinnes wilfully, or sinnes ignorantly: of an hotter hell,
or our pains in Hell be more or less. ] The Gospel speaks of many stripes, and fewer stripes, according as the servant Sins wilfully, or Sins ignorantly: of an hotter hell,
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This is the exactnesse of that Divine Justice which triumphs in God, that he will measure to every man exactly, according to the measure they mete to him;
This is the exactness of that Divine justice which Triumphos in God, that he will measure to every man exactly, according to the measure they meet to him;
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God will not only observe a proportion in kinde, but a due proportion in degrees too, [ not only honour for honour, but the more service, the more honour. ]
God will not only observe a proportion in kind, but a due proportion in Degrees too, [ not only honour for honour, but the more service, the more honour. ]
The greater that your toyle and tryals have been in your labour of love, the sweeter shall your rest and repose be in the bosome of Abraham; yea, the more that your zeale, and paines, and travell hath been improved for God and for his Honour, the greater shall your glory be in Heaven and your honour here.
The greater that your toil and trials have been in your labour of love, the Sweeten shall your rest and repose be in the bosom of Abraham; yea, the more that your zeal, and pains, and travel hath been improved for God and for his Honour, the greater shall your glory be in Heaven and your honour Here.
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And there are some that shall shine with the brightnesse of the Sunne, while others shall but shine with the brightnesse of the firmament, It is but working the harder while the day lasts, and when the night comes you shall have the sweeter rest, and the better wages. Hee that sowes his graine, does not only looke for the same in kinde, but for a proportion of encrease according to what he sowes too;
And there Are Some that shall shine with the brightness of the Sun, while Others shall but shine with the brightness of the firmament, It is but working the harder while the day lasts, and when the night comes you shall have the Sweeten rest, and the better wages. He that sows his grain, does not only look for the same in kind, but for a proportion of increase according to what he sows too;
Whether you sowe passively or sowe actively, whether you be doing, or whether you bee suffering for the cause of Christ, whatsoever you sowe, that you shall reap, and as liberally as you sowe, so shall you reape also.
Whither you sow passively or sow actively, whither you be doing, or whither you be suffering for the cause of christ, whatsoever you sow, that you shall reap, and as liberally as you sow, so shall you reap also.
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And if you be suffering every dramme of sorrow and affliction, (if it be but NONLATINALPHABET) it shall adde the Apostles NONLATINALPHABET, to your NONLATINALPHABET, i. e. the least suffering and affliction for Christ shall add more weight to your glory, to make it a farre more exceeding and eternall weight of glory.
And if you be suffering every dram of sorrow and affliction, (if it be but) it shall add the Apostles, to your, i. e. the least suffering and affliction for christ shall add more weight to your glory, to make it a Far more exceeding and Eternal weight of glory.
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Wee have as yet been but (as it were) upon the hill toppe, to take a prospect of the Text at distance, I shall now bring you within the borders, and give you a short survey of all.
we have as yet been but (as it were) upon the hill top, to take a prospect of the Text At distance, I shall now bring you within the borders, and give you a short survey of all.
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The words briefly in their propper platforme are Gods highway to honour, or the rightway to true honour, delivered in one short maxime or rule of honour by God himselfe, [ Them that honour me, will I honour. ]
The words briefly in their proper platform Are God's highway to honour, or the rightway to true honour, Delivered in one short maxim or Rule of honour by God himself, [ Them that honour me, will I honour. ]
It is a game that all flye at, and yet the honour that most seeke, is but the shadow, and not Juno; In stead of their Goddesse, they doe but Ixion - like catch at a cloud, and that's all.
It is a game that all fly At, and yet the honour that most seek, is but the shadow, and not Juno; In stead of their Goddess, they do but Ixion - like catch At a cloud, and that's all.
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It was pitty, that those Heathen knew not God, who made Honour the effect of goodnesse, and layd the rule as close to virtue, as the shadow to the body.
It was pity, that those Heathen knew not God, who made Honour the Effect of Goodness, and laid the Rule as close to virtue, as the shadow to the body.
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Certainly if they had knowne the true God, they would have sought after the true honour. If the Philosopher, and the Orator, and the Poet, and the Historian, doe entaile honour upon virtue and goodnesse, I may well say that such Christian-heathen will rise up in judgement against our Ragan Christians, who would be honourable and not good, and not virtuous.
Certainly if they had known the true God, they would have sought After the true honour. If the Philosopher, and the Orator, and the Poet, and the Historian, do entail honour upon virtue and Goodness, I may well say that such Christian-heathen will rise up in judgement against our Ragan Christians, who would be honourable and not good, and not virtuous.
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The Egyptian Hyeroglyphick painted honour between humility and labour, and therefore what a mons•er of honour would that be among Christians, if the honourable should be found betweene pride and idlenesse; And we read of the Romans, that they observed this order in the building of their Temples, that he that would goe to the Temple of honour, hee must passe thorow the Temple of virtue, and therefore let it never be named among us, that there is a passage found to that Temple, thorow the Temple of Venus, and the Temple of Bacchus, or the Temple of Ceres. A rise to Honour by lust and luxury, and intemperance and oppression, the only baine and choak-ball to Honour.
The Egyptian Hyeroglyphick painted honour between humility and labour, and Therefore what a mons•er of honour would that be among Christians, if the honourable should be found between pride and idleness; And we read of the Roman, that they observed this order in the building of their Temples, that he that would go to the Temple of honour, he must pass thorough the Temple of virtue, and Therefore let it never be nam among us, that there is a passage found to that Temple, thorough the Temple of Venus, and the Temple of Bacchus, or the Temple of Ceres. A rise to Honour by lust and luxury, and intemperance and oppression, the only Bane and choak-ball to Honour.
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Every man would be upon the wing to flye after this game, but the most men they have but waxen wings that melt and faile them, when they are most upon the speed after it.
Every man would be upon the wing to fly After this game, but the most men they have but waxed wings that melt and fail them, when they Are most upon the speed After it.
Our Saviour tells us, that true Honour, is the Honour which comes from God alone; And the text tells us, that the way to that, is to honour God; For them, that honour mee, I will honour.
Our Saviour tells us, that true Honour, is the Honour which comes from God alone; And the text tells us, that the Way to that, is to honour God; For them, that honour me, I will honour.
The originall, that is here translated Honour, in the roote signifies [ Heavy or ponderous ] because that which we honour and respect, wee looke upon it as a thing that hath weight and substance in it;
The original, that is Here translated Honour, in the root signifies [ Heavy or ponderous ] Because that which we honour and respect, we look upon it as a thing that hath weight and substance in it;
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And therefore the Apostle calls the glorious estate of the Saints in heaven [ pondus gloriae ] a weight of glory, 2 Cor. 4.17. It is the same word that is used in the fift Commandement [ Honour thy father ] i. e.
And Therefore the Apostle calls the glorious estate of the Saints in heaven [ pondus Glory ] a weight of glory, 2 Cor. 4.17. It is the same word that is used in the fift Commandment [ Honour thy father ] i. e.
And therefore, if you minde the antithesis in the text, that which is made opposite to Honour, Is call'd [ despising ] But them that despise me shall be lightly esteemed.
And Therefore, if you mind the antithesis in the text, that which is made opposite to Honour, Is called [ despising ] But them that despise me shall be lightly esteemed.
The word is full of elegancie both in the Hebrew and the Septuagint, and is translated sometimes to despise and contemne, or to make nothing of, and sometimes again to curse and blaspheme; So that the word properly signifies such a despising of a thing or person,
The word is full of elegancy both in the Hebrew and the septuagint, and is translated sometime to despise and contemn, or to make nothing of, and sometime again to curse and Blaspheme; So that the word properly signifies such a despising of a thing or person,
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] In the text it is translated despising, and is opposed to the like Commandement, [ thou shalt honour me, ] so that if wee put all together, we have the Negative sence of the tearme clearly, to deny God his honour, or not to honour him, is to despise God,
] In the text it is translated despising, and is opposed to the like Commandment, [ thou shalt honour me, ] so that if we put all together, we have the Negative sense of the term clearly, to deny God his honour, or not to honour him, is to despise God,
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and the aff•ctions of the heart, and the purposes of the heart, are set in such a just and due proportion to the name of God in all his excellencies [ rightly apprehended, unfeignedly believed, feelingly considered and embraced ] that they have a propper and peculiar, and distinct effect [ suitable to every one of them ] upon my heart and spirit.
and the aff•ctions of the heart, and the Purposes of the heart, Are Set in such a just and due proportion to the name of God in all his excellencies [ rightly apprehended, unfeignedly believed, feelingly considered and embraced ] that they have a proper and peculiar, and distinct Effect [ suitable to every one of them ] upon my heart and Spirit.
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and the faithfulnesse of God makes me trust him, and depend on him; And according as these perfections of God rise the higher in my apprehensions of them,
and the faithfulness of God makes me trust him, and depend on him; And according as these perfections of God rise the higher in my apprehensions of them,
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and in their impressions on me, so my love and feare, and delight and trust, is proportioned in the measure and degree, then I honour God in my heart. And so onward.
and in their impressions on me, so my love and Fear, and delight and trust, is proportioned in the measure and degree, then I honour God in my heart. And so onward.
cc p-acp po32 n2 p-acp pno11, av po11 vvb cc vvb, cc vvb cc vvb, vbz vvn p-acp dt vvb cc n1, av pns11 vvb np1 p-acp po11 n1. cc av av.
Then I honour God in my life, when I so manage all my actions, that they doe simply tend to the glorious manifestation of his divine excellencies according to the apprehension, that I have of them in my heart with an intent to honour him.
Then I honour God in my life, when I so manage all my actions, that they do simply tend to the glorious manifestation of his divine excellencies according to the apprehension, that I have of them in my heart with an intent to honour him.
] The strength of which generall conclusion will result out of these foure points, which are distinct in the text. 1. God is the Fountaine of all honour, [ J. ] 2. The topp of honour, is to be honour'd by God, it is [ J ] still. 3. All those,
] The strength of which general conclusion will result out of these foure points, which Are distinct in the text. 1. God is the Fountain of all honour, [ J. ] 2. The top of honour, is to be honoured by God, it is [ J ] still. 3. All those,
and only those, who honour God, God will honour [ them. ] 4. God is not only graciously forward, but under engagements to honour them, that honour him,
and only those, who honour God, God will honour [ them. ] 4. God is not only graciously forward, but under engagements to honour them, that honour him,
and if God be graciously forward, and strongly engaged to honour all them that honour him, Then it must needs follow of it selfe, that it is the shortest cutt to true honour, to honour God.
and if God be graciously forward, and strongly engaged to honour all them that honour him, Then it must needs follow of it self, that it is the Shortest Cut to true honour, to honour God.
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In Heraldry, the King is the fountaine of honour, but in Divinitie, God hath the absolute Prerogative to raise or ruine, and therefore when God speakes of the honour that shall be done to them, that honour God, the patent is given in his owne name, [ I will honour.
In Heraldry, the King is the fountain of honour, but in Divinity, God hath the absolute Prerogative to raise or ruin, and Therefore when God speaks of the honour that shall be done to them, that honour God, the patent is given in his own name, [ I will honour.
The honour that is granted to a King, is but Gods Commission, and the honour that a King grants, is but Gods permission. It is from me (sayes God) that Kings reigne, and therefore from him, that Kings bestow honours, It is not Balaak that can promote Balaam, because the Lord hath kept him back from honour;
The honour that is granted to a King, is but God's Commission, and the honour that a King grants, is but God's permission. It is from me (Says God) that Kings Reign, and Therefore from him, that Kings bestow honours, It is not Balaak that can promote balaam, Because the Lord hath kept him back from honour;
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Nor is it Balaam that can curse Israel, because the Lord hath commanded him to blesse his people, [ it is the Lord (sayes Hannah) that bringeth low, and lifteth up;
Nor is it balaam that can curse Israel, Because the Lord hath commanded him to bless his people, [ it is the Lord (Says Hannah) that brings low, and lifts up;
] A man may travell East and West to arrive at Honour, and digge in every field we come at, to finde out this treasure,; But the text tells us, Promotion comes neither from the East,
] A man may travel East and West to arrive At Honour, and dig in every field we come At, to find out this treasure,; But the text tells us, Promotion comes neither from the East,
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I beseech your Honours, let it never be heard, that Nebuchadnezar boasts in the pride of his greatnesse, [ Is not this Babylon that I have built for the might of my power,
I beseech your Honours, let it never be herd, that Nebuchadnezzar boasts in the pride of his greatness, [ Is not this Babylon that I have built for the might of my power,
] When Cyrus the Heathen will confesse it to the Lord God of heaven, that hee gave him his kingdomes, and his honour. My Lords, one word is enough to your Honours, you can never have a firme possession, till you hold your, Honours in this title, that God bestowes them, and untill you give a Pepper corne of honour unto God againe,
] When Cyrus the Heathen will confess it to the Lord God of heaven, that he gave him his kingdoms, and his honour. My lords, one word is enough to your Honours, you can never have a firm possession, till you hold your, Honours in this title, that God bestows them, and until you give a Pepper corn of honour unto God again,
As God is [ Fons honoris ] the fountaine and spring of all honour; So the honour that God bestowes upon the Creature, must needs be [ Culmen honoris ] the toppe of honour.
As God is [ Fons Honoris ] the fountain and spring of all honour; So the honour that God bestows upon the Creature, must needs be [ Culmen Honoris ] the top of honour.
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And as for all other honour [ NONLATINALPHABET ] it is nothing worth, Joh. 8.54. The most men they runne to the hills, and to the mountaines for honour, but the hope of the hills is vaine, Jer. 31.3.
And as for all other honour [ ] it is nothing worth, John 8.54. The most men they run to the hills, and to the Mountains for honour, but the hope of the hills is vain, Jer. 31.3.
All the honour that comes from the creature, is but like the creature [ a breath of honour. ] But now the honour which comes from God, it is like God, a stemme that is as noble as the roote, and a streame that is as lasting as the spring.
All the honour that comes from the creature, is but like the creature [ a breath of honour. ] But now the honour which comes from God, it is like God, a stem that is as noble as the root, and a stream that is as lasting as the spring.
I read of three Kings in Scripture, that made an extract and elixar of all their Royalty, to honour the men whom they had a mind to honour, Pharoah is for Joseph, and Ahasuerus for Mordicai, and Belshazzar for the man that could reade the writing. And what thinke you, did all the honour of these great Kings amount too? But a ring for the hand, or a chaine for the neck, or a Crowne for the head, or a garment of fine linnen for the back, or a Proclamation before them.
I read of three Kings in Scripture, that made an extract and Elixir of all their Royalty, to honour the men whom they had a mind to honour, Pharaoh is for Joseph, and Ahasuerus for Mordecai, and Belshazzar for the man that could read the writing. And what think you, did all the honour of these great Kings amount too? But a ring for the hand, or a chain for the neck, or a Crown for the head, or a garment of fine linen for the back, or a Proclamation before them.
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The Crown Royall, and the Chain Royall, and the Ring royall, and the Chariot royall, and the Horse royall, and the Servant royall, or one of the Princes to proclaime his honour, and that's all.
The Crown Royal, and the Chain Royal, and the Ring royal, and the Chariot royal, and the Horse royal, and the Servant royal, or one of the Princes to proclaim his honour, and that's all.
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Ah my Lords, and deare Christians, what a poore thing is it to be honoured by the Gods of earth, in comparison of the honour that shall bee done to him, whom the God of Gods delights to honour!
Ah my lords, and deer Christians, what a poor thing is it to be honoured by the God's of earth, in comparison of the honour that shall be done to him, whom the God of God's delights to honour!
And yet, if you will have the Kings Ring, you shall have it as heartily as the poore Prodigall had it from his Father [ The seale and testimony of your fathers love.
And yet, if you will have the Kings Ring, you shall have it as heartily as the poor Prodigal had it from his Father [ The seal and testimony of your Father's love.
] And, if you would have the Kings Robe, you shall have the * garment of righteousnesse, not to cover your body with honour, but your persons with acceptance; And,
] And, if you would have the Kings Robe, you shall have the * garment of righteousness, not to cover your body with honour, but your Persons with acceptance; And,
God takes some from the threshing floore, and some from the sheep-fold, & some from the dunghill, to fit with Princes, yea, to be Princes among the people.
God Takes Some from the threshing floor, and Some from the sheepfold, & Some from the dunghill, to fit with Princes, yea, to be Princes among the people.
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[ He raiseth up the poore out of the dust, and lifteth up the needie out of the dunghill, (when they honour God) that he may set them with Princes, Psa. 113.7, 8. And on the other hand, God throwes downe others from their Principalities and Dominions, and great dignities, and turnes them out to graze with Oxen, because they have not honoured him.
[ He Raiseth up the poor out of the dust, and lifts up the needy out of the dunghill, (when they honour God) that he may Set them with Princes, Psa. 113.7, 8. And on the other hand, God throws down Others from their Principalities and Dominions, and great dignities, and turns them out to graze with Oxen, Because they have not honoured him.
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] But, if you be in the subject of the proposition (among them that honour God) you are sure of your share in the predicate, God will honour you, because it is a proposition of eternall truth.
] But, if you be in the Subject of the proposition (among them that honour God) you Are sure of your share in the predicate, God will honour you, Because it is a proposition of Eternal truth.
He that knowes any thing of God, can not but know this of him, that it is against his divine Nature, that God should bee behind hand with the creature for any service of honour, that hath heen done unto his great Name.
He that knows any thing of God, can not but know this of him, that it is against his divine Nature, that God should be behind hand with the creature for any service of honour, that hath heen done unto his great Name.
If the King of Persia cannot read his princely Annals, but as hee finds a piece of service recorded, demands presently, What honour and dignity hath bin done for this, Can it ever enter into the thoughts of the creature, that the King of Kings [ who hath his booke of remembrance written before him, for them that feare him,
If the King of Persiam cannot read his princely Annals, but as he finds a piece of service recorded, demands presently, What honour and dignity hath been done for this, Can it ever enter into the thoughts of the creature, that the King of Kings [ who hath his book of remembrance written before him, for them that Fear him,
Yea, he is kind to the unkind, and to the evill, and therefore much more to his owne children,. Yea, he will reward a cupp of cold water, and therefore much more your Honours and, estates and lives, and liberties layd out for him,
Yea, he is kind to the unkind, and to the evil, and Therefore much more to his own children,. Yea, he will reward a cup of cold water, and Therefore much more your Honours and, estates and lives, and Liberties laid out for him,
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Yea, hee will reward them that are but [ bruta instrumenta ] But brute instruments of his will and providence, such as are imployed secretly by him for the bringing about of his owne purposes and decrees,
Yea, he will reward them that Are but [ bruta Instrumenta ] But brutus Instruments of his will and providence, such as Are employed secretly by him for the bringing about of his own Purposes and decrees,
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Jehu shall have the Kingdome for destroying Ahab, and the whole Land of Egypt is given to Nebucadnezzar King of Babylon. [ As the wages for his army, ] and for his labour wherewith he serv'd against Tyrus, because they wrought for mee, saith the Lord God, Ezek. 29.18.19, &c. Jehu, and Nebucadnezar weare but brute instruments to worke Gods purposes and decrees against Tyrus, and against Ahab, and yet God rewards the instrument though there was no intention in the agent to serve God.
Jehu shall have the Kingdom for destroying Ahab, and the Whole Land of Egypt is given to Nebuchadnezzar King of Babylon. [ As the wages for his army, ] and for his labour wherewith he served against Tyre, Because they wrought for me, Says the Lord God, Ezekiel 29.18.19, etc. Jehu, and Nebuchadnezzar wear but brutus Instruments to work God's Purposes and decrees against Tyre, and against Ahab, and yet God rewards the Instrument though there was no intention in the agent to serve God.
And therefore how much more will God reward them with full measure, heap't on, prest downe, and running over, that offer themselves willingly to the worke of the Lord? Again.
And Therefore how much more will God reward them with full measure, heaped on, pressed down, and running over, that offer themselves willingly to the work of the Lord? Again.
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The God, whom you serve is the God of Justice, and therefore he can not be unrighteous, that he should forget your worke and labour of love for his great Name: Heb. 6.10. God may as well cease to be, as cease to be just, and therefore if God be just he must returne honour for honour. Gods honour is dearer to himselfe, then your honours can be to you; And therefore be confident, he will not loose his owne honour [ The honour of his Justice ] in suffering you to goe without that honour, which his zeale shall performe to them, that honour him;
The God, whom you serve is the God of justice, and Therefore he can not be unrighteous, that he should forget your work and labour of love for his great Name: Hebrew 6.10. God may as well cease to be, as cease to be just, and Therefore if God be just he must return honour for honour. God's honour is Dearer to himself, then your honours can be to you; And Therefore be confident, he will not lose his own honour [ The honour of his justice ] in suffering you to go without that honour, which his zeal shall perform to them, that honour him;
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That noble Lord, whom you serve is free and faithfull; According to the tener of his goodnesse. * He is become a voluntary debitor to every servant in a debt of honour, for a loane of honour.
That noble Lord, whom you serve is free and faithful; According to the tener of his Goodness. * He is become a voluntary debtor to every servant in a debt of honour, for a loan of honour.
Doe but read over the records of Abraham, and Ioseph, and Moses, and Samuel, and Daniel, and the three children, and tell me whether they found not according to this rule of honour [ honour for honour ] honour in the prison as well as the pallace, in the denn and dungeon as well as the Kingdome; among friends, among neighbours, among enemyes, finding favour both with God and man.
Do but read over the records of Abraham, and Ioseph, and Moses, and Samuel, and daniel, and the three children, and tell me whither they found not according to this Rule of honour [ honour for honour ] honour in the prison as well as the palace, in the denn and dungeon as well as the Kingdom; among Friends, among neighbours, among enemies, finding favour both with God and man.
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It may happily struggle in the thoughts of some, how can this be Gods principle, and promise, and rule of honour [ to honour them, that honour him ] when we find by dayly experience, that [ the vilest men are exalted;
It may happily struggle in the thoughts of Some, how can this be God's principle, and promise, and Rule of honour [ to honour them, that honour him ] when we find by daily experience, that [ the Vilest men Are exalted;
and those, that honour God most are mostly despised? ] If any be made the Song of the drunkards it is such as David; or if there be any that are made a Theature unto the world, and to Angels and men it is such as Paul; If any be reviled, persecuted, defamed, and made as the filth of the world and the * of sc•wring of all things, It is such as Paul too;
and those, that honour God most Are mostly despised? ] If any be made the Song of the drunkards it is such as David; or if there be any that Are made a Theature unto the world, and to Angels and men it is such as Paul; If any be reviled, persecuted, defamed, and made as the filth of the world and the * of sc•wring of all things, It is such as Paul too;
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Resp. There is nothing that setts off the point more then this Objection. 1. As we say of some [ their Glory is their shame ] so of these [ their shame, is their glory.
Resp. There is nothing that sets off the point more then this Objection. 1. As we say of Some [ their Glory is their shame ] so of these [ their shame, is their glory.
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It is neither Honour nor Blessednesse (simply considered in it selfe) to be reviled or persecuted; But yet if you take in all, [ to be despised by those that are bad, because you are good;
It is neither Honour nor Blessedness (simply considered in it self) to be reviled or persecuted; But yet if you take in all, [ to be despised by those that Are bad, Because you Are good;
David was never more honoured then when Michal despis'd him in hir heart, for his leaping and dancing before the Lord [ it was before the Lord (says David ) and if this be to be vile, I will be yet more vile then thus; And of the maid-servants, which thou hast spoken of, of them shall I be had in honour.
David was never more honoured then when Michal despised him in his heart, for his leaping and dancing before the Lord [ it was before the Lord (Says David) and if this be to be vile, I will be yet more vile then thus; And of the maidservants, which thou hast spoken of, of them shall I be had in honour.
] And truly as it is but the shadow of honour to be honour'd by men, if God contemne, so it is honour sufficient, to be honour'd by God, though all the men in the world should despise you. God knows, you will have hard measure from the world in all the service you doe for him,
] And truly as it is but the shadow of honour to be honoured by men, if God contemn, so it is honour sufficient, to be honoured by God, though all the men in the world should despise you. God knows, you will have hard measure from the world in all the service you do for him,
It is the duty of the creature as a creature, and of a Christian, as a Christian, and of a Saint as a Saint to honour God. [ If I be a Father where's mine honour? ] The law of Creation, the law of Redemption, the law of Election, the law of Providence constraines us unto this Homage.
It is the duty of the creature as a creature, and of a Christian, as a Christian, and of a Saint as a Saint to honour God. [ If I be a Father where's mine honour? ] The law of Creation, the law of Redemption, the law of Election, the law of Providence constrains us unto this Homage.
] 1. Here's honour for honour. 2. Here's a God to honour you. 3. Here's a God, that will honour all, that honour him. 4. Here's a God, that will honour none but them, that honour him.
] 1. Here's honour for honour. 2. Here's a God to honour you. 3. Here's a God, that will honour all, that honour him. 4. Here's a God, that will honour none but them, that honour him.
1. Your Honours have tooke downe the old frame, Ah! let not Christ wait long for his owne government. Why should the Master stand so long knocking at the doore, when the servants are resolved, and that [ upon Covenant ] to let him in? Oh! remember the grones, and sighes, and cryes of those honest petitioners, who have groand and sighed, and wept for your Honours, and bee honest to performe what you have promised to God and them.
1. Your Honours have took down the old frame, Ah! let not christ wait long for his own government. Why should the Master stand so long knocking At the door, when the Servants Are resolved, and that [ upon Covenant ] to let him in? Oh! Remember the groans, and sighs, and cries of those honest petitioners, who have groaned and sighed, and wept for your Honours, and be honest to perform what you have promised to God and them.
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I professe (my Lords) I am neither for Paul, nor Apollos, nor Cephas, nor Christ, till I know what Paul and Apollos, and Cephas are for, and what those, that say they are for Christ, can say for him.
I profess (my lords) I am neither for Paul, nor Apollos, nor Cephas, nor christ, till I know what Paul and Apollos, and Cephas Are for, and what those, that say they Are for christ, can say for him.
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But I could wish (my Lords) that wee had the patterne that every man might consult with the Mount, which of the two is Christs government. The child is christned (for ought I see) before it is borne, and we have the names before the things.
But I could wish (my lords) that we had the pattern that every man might consult with the Mount, which of the two is Christ government. The child is christened (for ought I see) before it is born, and we have the names before the things.
Thus farre (my Lords) I presume upon the grant of your owne hearts, that (since the cessation of the keys) there hath been more disorder in the Church of Christ, then when the keys were in a withering hand; I thinke experience hath taught us all roundly by this time [ better a tyrannie then no government.
Thus Far (my lords) I presume upon the grant of your own hearts, that (since the cessation of the keys) there hath been more disorder in the Church of christ, then when the keys were in a withering hand; I think experience hath taught us all roundly by this time [ better a tyranny then no government.
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] In some Congregations no Sacraments, in other Congregations bloody Sacraments, God blasphemed, Christ unchristed, the Law outlawd, the children of your own loynes robbed of the honour and discent of Baptisme; And Women (my Lords) that have got the Gowne as well as the Tippet; And how many more disorders in the Church (even in this City) under your Honours kenn, and all for want of government. Let me add but one sad consideration; There hath bin much blood spilt in the field by this unnaturall warre,
] In Some Congregations no Sacraments, in other Congregations bloody Sacraments, God blasphemed, christ unchristed, the Law outlawd, the children of your own loins robbed of the honour and dissent of Baptism; And Women (my lords) that have god the Gown as well as the Tippet; And how many more disorders in the Church (even in this city) under your Honours kenn, and all for want of government. Let me add but one sad consideration; There hath been much blood spilled in the field by this unnatural war,
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but I thinke I may safely speake it, that there hath bin more blood spilt in the Church, by the Errors and Heresies, that have poyson'd the pure waters of the Sanctuarie,
but I think I may safely speak it, that there hath been more blood spilled in the Church, by the Errors and Heresies, that have poisoned the pure waters of the Sanctuary,
for otherwise wee have bin up to the chinn) but, wee have bin knee-deepe in the other, And give me favour to tell you, that one dropp of that blood, which hath bin spilt in the Church, is worth all the blood, that runns in all the veines of England.
for otherwise we have been up to the chinn) but, we have been knee-deep in the other, And give me favour to tell you, that one drop of that blood, which hath been spilled in the Church, is worth all the blood, that runs in all the Veins of England.
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] But let not the faithfull Ministers of Jesus Christ, goe without their double honour. It is Gods rule in the Text [ to honour them, that honour him, ] and therefore it must be your Rule [ to honour them, that honour God.
] But let not the faithful Ministers of jesus christ, go without their double honour. It is God's Rule in the Text [ to honour them, that honour him, ] and Therefore it must be your Rule [ to honour them, that honour God.
] Now the honour that God hath conferr'd upon those, that are faithfull in the Ministrie, is [ double honour ] an honourable respect, and an honourable maintenance; So the most Interpreters, both Greeke and Latin;
] Now the honour that God hath conferred upon those, that Are faithful in the Ministry, is [ double honour ] an honourable respect, and an honourable maintenance; So the most Interpreters, both Greek and Latin;
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Comparatively, or in respect of that honour, which hee had before granted to Widowes; [ Honour widows, that are widows indeed, v. 2. ] But let the Elders, that rule well, be counted worthy of double honour. u. 17. Now, the honour that was done to Widows, was their honourable maintenance, being received into the publick faith of the Church [ ut ex publico alerentur ] and therefore in this sence too;
Comparatively, or in respect of that honour, which he had before granted to Widows; [ Honour Widows, that Are Widows indeed, v. 2. ] But let the Elders, that Rule well, be counted worthy of double honour. u. 17. Now, the honour that was done to Widows, was their honourable maintenance, being received into the public faith of the Church [ ut ex Publico alerentur ] and Therefore in this sense too;
And so it is an eligant Hebraisme, as Isai. 1.2. [ Jerusalem hath received double for her sinns. ] and Jer. 17.18. [ Destroy them with double destruction ] take it in what sence you will.
And so it is an eligant Hebraism, as Isaiah 1.2. [ Jerusalem hath received double for her Sins. ] and Jer. 17.18. [ Destroy them with double destruction ] take it in what sense you will.
Thus farr the Apostle hath explain'd himselfe, that God hath given this grant of honour to all those that labour in the Gospell, that they must live upon the Gospell;
Thus Far the Apostle hath explained himself, that God hath given this grant of honour to all those that labour in the Gospel, that they must live upon the Gospel;
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And the Text sayes in the verse following, that they are as worthy of it, as the Labourer is of his reward; or as the Ox is to share of the Corne that he treadeth out.
And the Text Says in the verse following, that they Are as worthy of it, as the Labourer is of his reward; or as the Ox is to share of the Corn that he treadeth out.
I think it may be safely spoken, that there was never more corne trod out in England, and yet the mouth of the Ox never so straight muzzel'd, as it is (at this day) in most places.
I think it may be safely spoken, that there was never more corn trod out in England, and yet the Mouth of the Ox never so straight muzzled, as it is (At this day) in most places.
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I find, that it hath bin formerly spoken of some in the City, That their manner is to deale with their Ministers, as Carryers with their Horses [ to lay heavy burthens upon them,
I find, that it hath been formerly spoken of Some in the city, That their manner is to deal with their Ministers, as Carriers with their Horses [ to lay heavy burdens upon them,
] They shall have hard-worke, and great commendations, but easie commons; be applauded for excellent Ministers, have good words, but slight wages. I hope it is better with the City now; But I am sure it is bad enough in the Countrey, where in many places they have a greedy project to allow the Ox nothing;
] They shall have hard-worke, and great commendations, but easy commons; be applauded for excellent Ministers, have good words, but slight wages. I hope it is better with the city now; But I am sure it is bad enough in the Country, where in many places they have a greedy project to allow the Ox nothing;
My Lords, wee know you would have a learned Ministrie, but it is impossible for Learning ever to flourish without maintenance; You may as well set Carpenters to build without tooles, as send forth Ministers without their Parchments.
My lords, we know you would have a learned Ministry, but it is impossible for Learning ever to flourish without maintenance; You may as well Set Carpenters to built without tools, as send forth Ministers without their Parchments.
Wee plead not (my Lords) for our backs and for our bellyes, but for good bookes, and furnisht braines; There are some that will seduce upon cheaper tearmes,
we plead not (my lords) for our backs and for our bellies, but for good books, and furnished brains; There Are Some that will seduce upon cheaper terms,
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but there must bee an honest provision made, that every Minister may have a good Librarie, or else the Land is like to have but an ignorant Ministrie, and a perishing people.
but there must be an honest provision made, that every Minister may have a good Library, or Else the Land is like to have but an ignorant Ministry, and a perishing people.
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Againe (my Lords) wee know that you would have a gracious people [ to feare God, and honour the King, and obey your Honours; ] But it is sufficiently knowne, that a base Ministrie can never doe good upon the people.
Again (my lords) we know that you would have a gracious people [ to Fear God, and honour the King, and obey your Honours; ] But it is sufficiently known, that a base Ministry can never do good upon the people.
The generall pride of man is such, that povertie is enough to bring a man into contempt, though he be never so faithfull; And if the Minister be once had in contempt, the offering of the Lord will be abhorr'd also.
The general pride of man is such, that poverty is enough to bring a man into contempt, though he be never so faithful; And if the Minister be once had in contempt, the offering of the Lord will be abhorred also.
And in the meane time, let not Vzzah be sufferd to touch the Arke, nor the Generation of Nadab continue in their presumptions to offer up their strange fiers.
And in the mean time, let not Uzzah be suffered to touch the Ark, nor the Generation of Nadab continue in their presumptions to offer up their strange fierce.
4. You have bin all this while Reforming abroad, I beseech your Honours to remember home. You would not have swearers nor drunkards, nor scandalous persons to come unto Gods table;
4. You have been all this while Reforming abroad, I beseech your Honours to Remember home. You would not have swearers nor drunkards, nor scandalous Persons to come unto God's table;
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Oh let them not waite at your Honours table. You have a new-moulded Army, and you would have a new-moulded Church; I beseech your Honours to thinke of Joshuah, that you may have a new-moulded familie [ I and my house will serve the Lord.
O let them not wait At your Honours table. You have a new-moulded Army, and you would have a new-moulded Church; I beseech your Honours to think of Joshua, that you may have a new-moulded family [ I and my house will serve the Lord.
Ambularent coram me, i. e. fungerentur officio summi sacerdotis, Vatablus, Peter Martyr, &c. Non patitur Iustitia mea ut sacerdotium vobis diutiùs permittam. Pet. Mart.
Ambularent coram me, i. e. fungerentur Officio summi Sacerdote, Vatablus, Peter Martyr, etc. Non patitur Iustitia mea ut sacerdotium vobis diutiùs permittam. Pet. Mart.
Voluntas Dei est omnino immutabilis, sed aliud est mutare voluntatem, & aliud est velle. Aliquarum rerum mutationem, Aq. part. 1 a. Q 19. Art. 7. R•vocat sententiam, ipse non mutatur. Peter Martyr,
Voluntas Dei est Omnino immutabilis, sed Aliud est mutare voluntatem, & Aliud est velle. Aliquarum rerum mutationem, Aqueduct part. 1 a. Q 19. Art. 7. R•vocat sententiam, ipse non mutatur. Peter Martyr,
Est qui confitetur Deo, quia potens est; est, quoniam sibi bonus est; est, quia simpliciter bonus est, primus servus est, & Timet; Secundus mercenari••, et cupit sibi; Tertius filius est, & diligit patrem. Qui de amore non venit honor, non honor est, sed adulatio Bernard.
Est qui confitetur God, quia potens est; est, quoniam sibi bonus est; est, quia simpliciter bonus est, primus servus est, & Timet; Secundus mercenari••, et Cupit sibi; Tertius filius est, & diligit patrem. Qui de amore non venit honour, non honour est, sed adulatio Bernard.
NONLATINALPHABET In Kal significat g•ave esse, siue & ingrave scere in pi•l honora•e Quia quos honoramus non habemus viles aut leves, sed eorum autoritatis pondus suscipimus. Rivets.
In Kal significat g•ave esse, siue & engrave scere in pi•l honora•e Quia quos Honoramus non habemus viles Or leves, sed Their autoritatis pondus suscipimus. Rivets.
Quamvis utra { que } facultas tam punic•di, quam bene faciendi sit a Deo tamen hanc, non illam sibi attribuit quasi de unâ potiús quàm de aliā glorietur.
Quamvis utra { que } facultas tam punic•di, quam bene faciendi sit a God tamen hanc, non Illam sibi attribuit quasi de unâ potiús quàm de aliā glorietur.
Reverentia & Alimonia. Ambros. Officium ac subfidium Beza. NONLATINALPHABET. Th•ophil. cum Chrysost. Item, Estius & Cornelius a Lapide. Nec impugnat Calvinus.
Reverence & Alimony. Ambos Officium ac subfidium Beza.. Th•ophil. cum Chrysostom Item, Estius & Cornelius a Lapide. Nec impugnat Calvinus.
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Read W. Crashawes Epistle to Master Perkins his second Treatise of t•e duties and dign ties of Ministers. And compare it w th master Stock on Malac. p 219.
Read W. Crashaws Epistle to Master Perkins his second Treatise of t•e duties and Dign ties of Ministers. And compare it w that master Stock on Malachi p 219.
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