The oracle of God A sermon appointed for the Crosse, and preached in the Cathedrall Church of St. Paul, in London, on the 20. day of December, being the Sunday before Christmasse, anno Dom. 1635. By Iohn Gore rector of Wenden-lofts in Essex.
IT is well knowne that this Sunday, and some of the rest that are gone before, are commonly called in our Liturgy by the name of Advent-sundayes, as you would say in plaine English Comming Sundayes. And wot you why? because therein we doe thankfully celebrate and solemnize the blessed time and memory, of our Saviours comming to us in the flesh,
IT is well known that this Sunday, and Some of the rest that Are gone before, Are commonly called in our Liturgy by the name of advent-sundays, as you would say in plain English Coming Sundayes. And wot you why? Because therein we do thankfully celebrate and solemnize the blessed time and memory, of our Saviors coming to us in the Flesh,
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so sacred, and so setled a manner, being gone and past 1600. yeares agoe? Saint Iohn hath given me an answer to my hand, Because grace and truth came by Iesus Christ, Ioh. 1. 17. When Jesus Christ came from the bosome of his Father, he came not empty-handed, nor unprovided:
so sacred, and so settled a manner, being gone and passed 1600. Years ago? Saint John hath given me an answer to my hand, Because grace and truth Come by Iesus christ, John 1. 17. When jesus christ Come from the bosom of his Father, he Come not empty-handed, nor unprovided:
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If any man shall yet further inquire, what is this Grace to us? or what are wee the better for the Grace that hee brought? For that my text will resolve you,
If any man shall yet further inquire, what is this Grace to us? or what Are we the better for the Grace that he brought? For that my text will resolve you,
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and make it evidently appeare unto you, that Christ is no niggard of his Grace, neither doth he keepe it to himselfe (as Nabal did his victuals) but doth graciously impart it,
and make it evidently appear unto you, that christ is no niggard of his Grace, neither does he keep it to himself (as Nabal did his victuals) but does graciously impart it,
Come we now to the Text it selfe, which is nothing else but The Oracle of God, or Gods owne immediate voyce, not disdaining to utter it selfe from Heaven,
Come we now to the Text it self, which is nothing Else but The Oracle of God, or God's own immediate voice, not disdaining to utter it self from Heaven,
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and as Elisha said of the King of Israels man which was sent to behead him, 2 Reg. 6. 32. Is not the sound of his Masters feet behinde him? so beleeve it, whensoever an evill temptation,
and as Elisha said of the King of Israel's man which was sent to behead him, 2 Reg. 6. 32. Is not the found of his Masters feet behind him? so believe it, whensoever an evil temptation,
God seemes to take no notice of that, but quencheth his soules thirst in a better kinde, gives him a spirituall conserve, endues him with his Grace, and let that content thee (saith God) let that suffice thee;
God seems to take no notice of that, but quenches his Souls thirst in a better kind, gives him a spiritual conserve, endues him with his Grace, and let that content thee (Says God) let that suffice thee;
viz. That if after all our prayers, after all our entreaties and importunities with God for private and particular favours and mercies ▪ as for health in time of sicknesse,
viz. That if After all our Prayers, After all our entreaties and importunities with God for private and particular favours and Mercies ▪ as for health in time of sickness,
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if he doe but condescend unto us in this one thing (as he did to Saint Paul ) if he doe but vouchsafe us his Grace, Summam votorum attigimus, wee have as much as heart can wish, wee have that which is in stead,
if he do but condescend unto us in this one thing (as he did to Saint Paul) if he do but vouchsafe us his Grace, Summam votorum attigimus, we have as much as heart can wish, we have that which is in stead,
so may it truly bee affirmed of the Grace of God, that it is in stead of health, in stead of wealth, in stead of all other earthly blessings whatsoever:
so may it truly be affirmed of the Grace of God, that it is in stead of health, in stead of wealth, in stead of all other earthly blessings whatsoever:
so hee that enjoyeth the light of Gods countenance, that hath the Grace of God to befriend and bestead him ▪ needs care the lesse for these inferiour commodities, these Bonae scabelli (as the Fathers call them) these goods of Gods Foot-stoole;
so he that Enjoyeth the Light of God's countenance, that hath the Grace of God to befriend and besteaded him ▪ needs care the less for these inferior commodities, these Bonae Scabelli (as the Father's call them) these goods of God's Footstool;
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or pleasure, or long life, & c? Alas, all these things thou mayst have, (as many a man hath had) and be never the holyer, never the happier, never the higher in Gods account and favour:
or pleasure, or long life, & c? Alas, all these things thou Mayest have, (as many a man hath had) and be never the Holier, never the Happier, never the higher in God's account and favour:
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but pitch thou thy heart, and the desire of thy soule upon that Vnicum necessarium, that one thing necessary (which our Saviour speakes of) in comparison whereof all other things in the world are needlesse and superfluous, I meane upon the Grace of God, and nothing else;
but pitch thou thy heart, and the desire of thy soul upon that a unique Necessary, that one thing necessary (which our Saviour speaks of) in comparison whereof all other things in the world Are needless and superfluous, I mean upon the Grace of God, and nothing Else;
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Out of which words I shall endeavour to shew you foure remarkable points, perhaps not unworthy your observation. 1. The meaning of the word NONLATINALPHABET,
Out of which words I shall endeavour to show you foure remarkable points, perhaps not unworthy your observation. 1. The meaning of the word,
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and to whom it doth of right belong, and that is to God, as the next word implyes, NONLATINALPHABET, My Grace. 3. The efficacie or vertue of this Grace, what it profiteth,
and to whom it does of right belong, and that is to God, as the next word Implies,, My Grace. 3. The efficacy or virtue of this Grace, what it profiteth,
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and therein I shall shew you, how, and wherein the sufficiency of Gods Grace doth consist. 4. The Application of this Grace, or the bringing of it home to the conscience and soule of each beleeving Christian,
and therein I shall show you, how, and wherein the sufficiency of God's Grace does consist. 4. The Application of this Grace, or the bringing of it home to the conscience and soul of each believing Christian,
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but in particular, NONLATINALPHABET, My Grace is sufficient for thee, and so for me, and so for every one upon whom God in mercy is pleased to bestow it, NONLATINALPHABET, My Grace (saith God) is sufficient for thee.
but in particular,, My Grace is sufficient for thee, and so for me, and so for every one upon whom God in mercy is pleased to bestow it,, My Grace (Says God) is sufficient for thee.
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the same which the Scripture calleth Lucem faciei, the light of Gods countenance, Psal. 67. 1. Because as God is said to frowne and bend his browes upon the wicked traine, Psal. 34. so on the contrary, hee seemes to smile (as it were) and to looke amiably and lovingly,
the same which the Scripture calls Lucem faciei, the Light of God's countenance, Psalm 67. 1. Because as God is said to frown and bend his brows upon the wicked train, Psalm 34. so on the contrary, he seems to smile (as it were) and to look amiably and lovingly,
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As when Iosephs brethren found their money in their sackes mouthes, it inriched them, and it ravished them too, with wonder and admiration, Gen. 42. 28. in like manner,
As when Joseph's brothers found their money in their sacks mouths, it enriched them, and it ravished them too, with wonder and admiration, Gen. 42. 28. in like manner,
when a poore disconsolate wretch, shall without all desert, and beyond all expectation, finde a sensible experiment of Gods favourable goodnesse towards him;
when a poor disconsolate wretch, shall without all desert, and beyond all expectation, find a sensible experiment of God's favourable Goodness towards him;
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In a word, as Iacob answered his aged father when hee questioned him about the matter of his venison, Gen. 27. 20. How is it that thou hast found it so quickly my sonne? (saith he) Because the Lord thy God brought it to my hand.
In a word, as Iacob answered his aged father when he questioned him about the matter of his venison, Gen. 27. 20. How is it that thou hast found it so quickly my son? (Says he) Because the Lord thy God brought it to my hand.
In like sort, if any shall seeme to question the matter, how it comes to passe that some one man findeth favour and riseth to preferment so easily and so quickly over that some others doe, which to our thinking deserves it better, In promptu ratio, the Lord their God brings it to their hand:
In like sort, if any shall seem to question the matter, how it comes to pass that Some one man finds favour and Riseth to preferment so Easily and so quickly over that Some Others do, which to our thinking deserves it better, In promptu ratio, the Lord their God brings it to their hand:
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First, thou must depreciari teipsum (it is Tertullians word) thou must disparage and disgrace, thou must humble and abase thy selfe before the face of God:
First, thou must depreciari teipsum (it is Tertullia's word) thou must disparage and disgrace, thou must humble and abase thy self before the face of God:
then no man living can finde Grace with God, but he that is truely humble (for God resisteth the proud and giveth grace to the humble) Let one example serve for all,
then no man living can find Grace with God, but he that is truly humble (for God Resisteth the proud and gives grace to the humble) Let one Exampl serve for all,
well, but whence came this to passe that the Virgin Mary found this favour with God rather then any other Virgin in Israel? no doubt (as our Saviour said in another case) many widdowes were in Israel in the dayes of Elizeus,
well, but whence Come this to pass that the Virgae Mary found this favour with God rather then any other Virgae in Israel? no doubt (as our Saviour said in Another case) many widow's were in Israel in the days of Elisha,
In like manner, if thou dost desire to bee partaker of the same mercy, to finde favour with God as shee did, thou must also be partaker of the same humility, thou must bee humble and lowly as shee was:
In like manner, if thou dost desire to be partaker of the same mercy, to find favour with God as she did, thou must also be partaker of the same humility, thou must be humble and lowly as she was:
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doe as Benhadads servants did to Ahab, 1 Reg. 20. 31. We have heard (say they) that the Kings of Israel are mercifull kings, let us goe then and put sackcloth upon our loynes,
do as Benhadad's Servants did to Ahab, 1 Reg. 20. 31. We have herd (say they) that the Kings of Israel Are merciful Kings, let us go then and put Sackcloth upon our loins,
but goe and humble thy selfe unto him, prostrate thy selfe before him, pray and seeke his face in the lowliest, the dejectedst, the devotest manner that possibly thou canst expresse both with thy body and with thy soule,
but go and humble thy self unto him, prostrate thy self before him, pray and seek his face in the lowliest, the dejectedst, the devotest manner that possibly thou Canst express both with thy body and with thy soul,
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and (beleeve it for a truth) if any thing under heaven bring thee into favour with the God of Heaven, that will doe it, depreciare teipsum, to disparage thy self.
and (believe it for a truth) if any thing under heaven bring thee into favour with the God of Heaven, that will do it, depreciare teipsum, to disparage thy self.
Secondly, thou must Appropriare Christum, thou must appropriate Christ unto thy selfe, thou must shrowd thy selfe under thy Saviours wings, thou must sue to God under his protection and patronage,
Secondly, thou must Appropriare Christ, thou must Appropriate christ unto thy self, thou must shroud thy self under thy Saviors wings, thou must sue to God under his protection and patronage,
and as the Herodians, Act. 12. made friendship with Blastus the Kings Chamberlaine to helpe them into favour with Herod; so must thou make friendship with Jesus Christ,
and as the Herodians, Act. 12. made friendship with Blastus the Kings Chamberlain to help them into favour with Herod; so must thou make friendship with jesus christ,
For otherwise, as Elisha told the King of Israel, 2 Reg. 3. 14. As the Lord liveth were it not that I regard the presence of Iehosaphat, I would not looke toward thee, nor see thee:
For otherwise, as Elisha told the King of Israel, 2 Reg. 3. 14. As the Lord lives were it not that I regard the presence of Jehoshaphat, I would not look towards thee, nor see thee:
So stands our case with God, wee are of our selves such vile bodies (as the Apostle rightly termes us, who shall change our vile bodies) I meane so foule and so full of corruption and lust and sinne,
So Stands our case with God, we Are of our selves such vile bodies (as the Apostle rightly terms us, who shall change our vile bodies) I mean so foul and so full of corruption and lust and sin,
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that as the Lord liveth, were it not that God doth regard the person, the presence and the prayers of Jesus Christ our true Jehosaphat, he would not looke to us nor see us:
that as the Lord lives, were it not that God does regard the person, the presence and the Prayers of jesus christ our true Jehoshaphat, he would not look to us nor see us:
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but that God in him, and for his sake is well pleased even with them that are in themselves (as the Prophet speakes) even vessels wherein there is no pleasure, Ier. 22. 28. Thou therefore that desirest to get into favour with thy God, flatter not thy selfe in thy owne eyes, thinke not that God will accept thee for thy owne person,
but that God in him, and for his sake is well pleased even with them that Are in themselves (as the Prophet speaks) even vessels wherein there is no pleasure, Jeremiah 22. 28. Thou Therefore that Desirest to get into favour with thy God, flatter not thy self in thy own eyes, think not that God will accept thee for thy own person,
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and as thou art a Protestant, so make this protestation before God and the world, that thou hopest for grace and mercy, not by any merits or deserts of thy owne,
and as thou art a Protestant, so make this protestation before God and the world, that thou hopest for grace and mercy, not by any merits or deserts of thy own,
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but meerely by the merits, and by the spirit, by the death, and by the Blood of Iesus Christ. This is another infallible way for a man to finde the Grace and Favour of God, that wanteth it, Appropriare Christum, to get an interest into Gods beloved Sonne, our deare and precious Saviour.
but merely by the merits, and by the Spirit, by the death, and by the Blood of Iesus christ. This is Another infallible Way for a man to find the Grace and Favour of God, that Wants it, Appropriare Christ, to get an Interest into God's Beloved Son, our deer and precious Saviour.
Hast thou found the favour of God, and faine wouldst keepe it? Thou must NONLATINALPHABET, (it is the Apostles owne word, Gal. 2. 14.) Thou must walke with a right foot to God-ward;
Hast thou found the favour of God, and feign Wouldst keep it? Thou must, (it is the Apostles own word, Gal. 2. 14.) Thou must walk with a right foot to Godward;
which if thou dost, see what will follow upon it, Psal. 84. 11. The Lord will give Grace and Glory, and no good thing will hee with-hold from them that walke uprightly with him.
which if thou dost, see what will follow upon it, Psalm 84. 11. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly with him.
This (you will say) was an extraordinary favour of God, but what might bee the reason of it? Moses tells us, Gen. 5. 24. it was because Hee walked with God; the Apostle commenting upon it, Heb. 11. 5. saith, it was because He pleased God, NONLATINALPHABET, (is the word) which signifies, Hee gave God content,
This (you will say) was an extraordinary favour of God, but what might be the reason of it? Moses tells us, Gen. 5. 24. it was Because He walked with God; the Apostle commenting upon it, Hebrew 11. 5. Says, it was Because He pleased God,, (is the word) which signifies, He gave God content,
and the way to doe that, is to walke with God as Enoch did. But what doth Moses meane by walking with God, how may that be done? Answ. Generally, A man may then be said to walke with God,
and the Way to do that, is to walk with God as Enoch did. But what does Moses mean by walking with God, how may that be done? Answer Generally, A man may then be said to walk with God,
when he leads his life in such a way as God doth best accept, in the way of Godlinesse and Honesty, in the way of temperance and sobriety, in the way of diligence and industry;
when he leads his life in such a Way as God does best accept, in the Way of Godliness and Honesty, in the Way of temperance and sobriety, in the Way of diligence and industry;
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as Isaack did when hee sequestred himselfe, and went out alone into the fields to meditate and to pray, Gen. 40. 69. (The word ( Suach ) signifieth both,
as Isaac did when he sequestered himself, and went out alone into the fields to meditate and to pray, Gen. 40. 69. (The word (Such) signifies both,
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and (beleeve it) if there bee any meanes in the world to fasten and rivet the favour of God unto thy soule, that will doe it, NONLATINALPHABET to walke aright with God.
and (believe it) if there be any means in the world to fasten and rivet the favour of God unto thy soul, that will do it, to walk aright with God.
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Come we now to the second, and that is the Author and Owner of this Grace, exprest in the next word (NONLATINALPHABET) God claimes it as his owne peculiar) and calls it by a terme of propriety, My Grace, to shew that none hath to doe with the dispensing of that but himselfe alone.
Come we now to the second, and that is the Author and Owner of this Grace, expressed in the next word () God claims it as his own peculiar) and calls it by a term of propriety, My Grace, to show that none hath to do with the dispensing of that but himself alone.
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whatsoever fulnesse the earth affords us, whether it be Fields full of Corne, Folds full of Sheepe, Orchards full of Fruit, Tables full of Meate, &c. all these fulnesses are the Lords, who openeth his hand, and filleth all things living with plenteousnesse.
whatsoever fullness the earth affords us, whither it be Fields full of Corn, Folds full of Sheep, Orchards full of Fruit, Tables full of Meat, etc. all these fullness Are the lords, who Openeth his hand, and fills all things living with plenteousness.
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The Beasts of the Forrest (we know) are ferae naturae, of a wilde unruly nature, they know no Master, acknowledge no owner, are in subjection to no keeper;
The Beasts of the Forest (we know) Are ferae naturae, of a wild unruly nature, they know no Master, acknowledge no owner, Are in subjection to no keeper;
therefore doth he justly claime them for his owne, and saith, (All the Beasts of the Forrest are mine) and so are all the Cattell upon a thousand hills ▪ whether they be sheepe or goates; Neate or Fowle;
Therefore does he justly claim them for his own, and Says, (All the Beasts of the Forest Are mine) and so Are all the Cattle upon a thousand hills ▪ whither they be sheep or Goats; Neat or Foul;
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for our goods, and for whatsoever else we inherit or injoy in this world, even to the Father of lights, (as Iames termeth him, Iam. 1. 17.) from whom both NONLATINALPHABET,
for our goods, and for whatsoever Else we inherit or enjoy in this world, even to the Father of lights, (as James termeth him, Iam. 1. 17.) from whom both,
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and that is for His Grace, other things though they come originally from God, yet they come mediately by the meanes of other instruments, by Parents or Friends,
and that is for His Grace, other things though they come originally from God, yet they come mediately by the means of other Instruments, by Parents or Friends,
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but there is a gracious supply to be had in God, which made David (as it were) in a rapture to cry out and say, Oh taste and see how gracious the Lord is, Psal. 34. 8. First taste, and then see;
but there is a gracious supply to be had in God, which made David (as it were) in a rapture to cry out and say, O taste and see how gracious the Lord is, Psalm 34. 8. First taste, and then see;
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and what gracelesse beasts we are if wee serve him not, seeing hee hath grace sufficient for all his servants? My Grace (saith God) is sufficient for thee.
and what graceless beasts we Are if we serve him not, seeing he hath grace sufficient for all his Servants? My Grace (Says God) is sufficient for thee.
and I will give thee the heathen for thy inheritance, &c. If hee that was sole Heyre of Heaven and Earth ( haeres ex toto asse, as the Romans used to stile them) could no otherwise come by his inheritance but by way of petition to desire it afore he had it, much more so is it with us;
and I will give thee the heathen for thy inheritance, etc. If he that was sole Heir of Heaven and Earth (haeres ex toto Ass, as the Romans used to style them) could not otherwise come by his inheritance but by Way of petition to desire it afore he had it, much more so is it with us;
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but marke the condition, for all these things I will be sought unto (saith God.) So though God offer his Grace to men, hee will not force it upon them against their wills, hee will have them sue for it, hee will have them desire it,
but mark the condition, for all these things I will be sought unto (Says God.) So though God offer his Grace to men, he will not force it upon them against their wills, he will have them sue for it, he will have them desire it,
2. Seeing that Grace is the Lords, nè superbias, be not proud of it, doe not NONLATINALPHABET, (as Saint Iames his word is, chap. 3. 5.) doe not magnifically lift up thy selfe above thy brethren whose graces are not so eminent as thine:
2. Seeing that Grace is the lords, nè superbias, be not proud of it, do not, (as Saint James his word is, chap. 3. 5.) do not magnifically lift up thy self above thy brothers whose graces Are not so eminent as thine:
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and thinke not scorne to doe as thy God does, who though his Glory bee above the Heavens, (saith David, Psal. 113. 6.) yet hee doth Abase himselfe to behold the things that are in the earth;
and think not scorn to do as thy God does, who though his Glory be above the Heavens, (Says David, Psalm 113. 6.) yet he does Abase himself to behold the things that Are in the earth;
but mendacium & peccatum, lying and sinne? as our Saviour said of the devill, Iohn 8. when hee speaketh a lye, hee speaketh de suo, of his owne, God never put that into him:
but Mendacium & peccatum, lying and sin? as our Saviour said of the Devil, John 8. when he speaks a lie, he speaks de Sue, of his own, God never put that into him:
and given it to one that will use it better, for his glory, and for the Churches good, farre be it from any child of God to cherish in his breast the spawne of that old serpent the Divell;
and given it to one that will use it better, for his glory, and for the Churches good, Far be it from any child of God to cherish in his breast the spawn of that old serpent the devil;
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for envy is no better; (as the learned have well observed) there is so neere a resemblance betwixt an envious man and the Divell, that in the Booke of God the one is taken for the other;
for envy is no better; (as the learned have well observed) there is so near a resemblance betwixt an envious man and the devil, that in the Book of God the one is taken for the other;
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so the Divell is called NONLATINALPHABET an envious man ( Mat. 13. 28.) & an envious man is called NONLATINALPHABET a devill ( Ioh. 6. 70.) How farre better would it become us in this respect to be NONLATINALPHABET, like the Angels of Heaven;
so the devil is called an envious man (Mathew 13. 28.) & an envious man is called a Devil (John 6. 70.) How Far better would it become us in this respect to be, like the Angels of Heaven;
or taking offence at this; (as that elder brother did in the Gospel, when the younger was received to grace after his riotous course) that even then they sung an Anthem for the joy of our happinesse,
or taking offence At this; (as that elder brother did in the Gospel, when the younger was received to grace After his riotous course) that even then they sung an Anthem for the joy of our happiness,
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and even to this day; (Saint Peter tells us, 1 Pet. 1. 12.) they doe NONLATINALPHABET, stoope downe (as it were) in duty and love, to honour the mystery of Christs incarnation,
and even to this day; (Saint Peter tells us, 1 Pet. 1. 12.) they do, stoop down (as it were) in duty and love, to honour the mystery of Christ incarnation,
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and the contrary so diabolicall, let it bee thy practice evermore to reverence him that hath it, to judge thy selfe unworthy of it, seeke it in Gods name,
and the contrary so diabolical, let it be thy practice evermore to Reverence him that hath it, to judge thy self unworthy of it, seek it in God's name,
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as Lot entreated the men of Sodome, Gen. 19. 8. that they would not abuse the Angels of God, seeing they were come to shelter themselves under the shadow of his roofe;
as Lot entreated the men of Sodom, Gen. 19. 8. that they would not abuse the Angels of God, seeing they were come to shelter themselves under the shadow of his roof;
So let mee entreate you all in the Name of Christ that you would not abuse the graces of God, seeing they are come from Heaven to take shelter and harbour in your breasts and bosomes.
So let me entreat you all in the Name of christ that you would not abuse the graces of God, seeing they Are come from Heaven to take shelter and harbour in your breasts and bosoms.
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and that's a woefull kinde of Alchymie (as one saith singularly well) would he not esteeme that man prodigally foolish and mad, that would spend all his time, all his stubstance,
and that's a woeful kind of Alchemy (as one Says singularly well) would he not esteem that man prodigally foolish and mad, that would spend all his time, all his stubstance,
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and all his industry to find out a perverse Philosophers stone, that should turne all the gold it touched into lead and drosse? even such are they that pervert the grace of God,
and all his industry to find out a perverse Philosophers stone, that should turn all the gold it touched into led and dross? even such Are they that pervert the grace of God,
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and turne it into wantonnesse, into lasciviousnesse, into all manner of scurrility and deboistnesse, and never lin, till they have made a poyson of an Antidote,
and turn it into wantonness, into lasciviousness, into all manner of scurrility and deboistness, and never lin, till they have made a poison of an Antidote,
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and baned themselves with that which would have beene their blisse, Lucerna Dei inspiritu hominis (saith Salomon, Pro. 20. 27.) The spirit of a man is the candle of the Lord;
and baned themselves with that which would have been their bliss, Lucerne Dei inspiritu hominis (Says Solomon, Pro 20. 27.) The Spirit of a man is the candle of the Lord;
it implyes, that a man naturally walkes in darkenesse, which is full of errour, and full of terrour, till God in mercy set up a candle in his soule, (I meane) endues him with knowledge and grace from heaven, that he may shew him the path of life,
it Implies, that a man naturally walks in darkness, which is full of error, and full of terror, till God in mercy Set up a candle in his soul, (I mean) endues him with knowledge and grace from heaven, that he may show him the path of life,
but remember that if the sonnes of Iacob would not endure to have their sister abused ( Gen. 24. ult. ) how dost thou thinke thy God will endure to have his grace abused,
but Remember that if the Sons of Iacob would not endure to have their sister abused (Gen. 24. ult.) how dost thou think thy God will endure to have his grace abused,
but if the Lord have betrusted you with his grace, labour to cherish it, and (as the Apostles word is NONLATINALPHABET 2 Tim. 1. 6.) to blow it or stirre it up,
but if the Lord have betrusted you with his grace, labour to cherish it, and (as the Apostles word is 2 Tim. 1. 6.) to blow it or stir it up,
5. Lastly, seeing thou hast to doe with the grace and favour of God, ne diffides, doe not distrust it, doe not make any doubt or question of it but it will bestead thee,
5. Lastly, seeing thou hast to do with the grace and favour of God, ne diffides, do not distrust it, do not make any doubt or question of it but it will besteaded thee,
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It is the Apostles owne advertisement, 1 Pet. 1. 13. NONLATINALPHABET, trust perfectly on the Grace that is revealed and brought into the world by Jesus Christ.
It is the Apostles own advertisement, 1 Pet. 1. 13., trust perfectly on the Grace that is revealed and brought into the world by jesus christ.
as if he had said, Let them feare that are out of Gods favour, let them be distrustfull that are wicked and deceitfull, that make no conscience of their wayes,
as if he had said, Let them Fear that Are out of God's favour, let them be distrustful that Are wicked and deceitful, that make no conscience of their ways,
doe it not in any wavering, or timorous, or unconfident manner, as if God were like the Poets Tenedos; Stati• malefida carinis, a trustles Anchor-hold to the sea-beaten Traveller;
do it not in any wavering, or timorous, or unconfident manner, as if God were like the Poets Tenedos; Stati• malefida carinis, a trustles Anchorhold to the sea-beaten Traveller;
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but try him by thy prayers, and trust him by thy faith, and urge him with this Text that now is preached unto thee, (as St. Austin saith his mother Monica did, Chyrographa tua ingerebat tibi, Lord (saith he) shee urged thee with thy own hand-writing) tell him but how hard the world goes with thee,
but try him by thy Prayers, and trust him by thy faith, and urge him with this Text that now is preached unto thee, (as Saint Austin Says his mother Monica did, Chyrograph tua ingerebat tibi, Lord (Says he) she urged thee with thy own handwriting) tell him but how hard the world Goes with thee,
The principall things whereunto the Grace of God (and besides Gods Grace, nothing else under heaven) is available or sufficient, are these that follow.
The principal things whereunto the Grace of God (and beside God's Grace, nothing Else under heaven) is available or sufficient, Are these that follow.
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see that place, Rom. 5. 20. where sinne abounded, Grace did much more abound: Hast thou abundance of sinnes, let not that dishearten thee, God hath abundance of Grace;
see that place, Rom. 5. 20. where sin abounded, Grace did much more abound: Hast thou abundance of Sins, let not that dishearten thee, God hath abundance of Grace;
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Onely ne desis, be not thou wanting to God in thy prayers and repentance, and his Grace shall never bee wanting to thee in thy pardon and forgivenesse.
Only ne desis, be not thou wanting to God in thy Prayers and Repentance, and his Grace shall never be wanting to thee in thy pardon and forgiveness.
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I forgave thee all thy debt, because thou desiredst mee, (said that gracious Lord to his ungracious servant, Mat. 18. 32.) intimating unto us, that if God doe not forgive us our debts,
I forgave thee all thy debt, Because thou desiredst me, (said that gracious Lord to his ungracious servant, Mathew 18. 32.) intimating unto us, that if God do not forgive us our debts,
and thy soule absolved by the blood and death of Jesus Christ? to have all thy misdeeds expunged and blotted out, that they may be as if they never had beene? Then take the Prophet Esaies counsell ( Esay 43. 25, 26.) put God in remembrance of these things:
and thy soul absolved by the blood and death of jesus christ? to have all thy misdeeds expunged and blotted out, that they may be as if they never had been? Then take the Prophet Isaiah counsel (Isaiah 43. 25, 26.) put God in remembrance of these things:
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And as Ioseph of Arimathea went to Pilate & begged the body of Iesus; so goe thou to God and begge the Spirit of Iesus; even that spirit of grace and Supplication (which the Prophet speakes of, Zach. 12. 10.) which will come downe from heaven and bring into thy soule, first Supplications to prepare thee;
And as Ioseph of Arimathea went to Pilate & begged the body of Iesus; so go thou to God and beg the Spirit of Iesus; even that Spirit of grace and Supplication (which the Prophet speaks of, Zach 12. 10.) which will come down from heaven and bring into thy soul, First Supplications to prepare thee;
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2. The second thing whereto the sufficiency of Gods Grace doth belong, is ad consolandum to comfort those sad and heavy hearts that can no other way bee comforted.
2. The second thing whereto the sufficiency of God's Grace does belong, is ad consolandum to Comfort those sad and heavy hearts that can no other Way be comforted.
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Therefore the Apostle justly calleth him, The God of all consolation, 2 Cor. 1. because when all other comforts faile, there's comfort to bee found in God.
Therefore the Apostle justly calls him, The God of all consolation, 2 Cor. 1. Because when all other comforts fail, there's Comfort to be found in God.
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then doth God speak peace unto their souls, then doth he draw out those same ubera consolationes, those breasts or dugges of consolation (which the Prophet speakes of, Esay 66. 11.) and drops downe that same NONLATINALPHABET that sincere milke of heavenly comfort, to revive the spirit of the humble,
then does God speak peace unto their Souls, then does he draw out those same ubera consolationes, those breasts or dugs of consolation (which the Prophet speaks of, Isaiah 66. 11.) and drops down that same that sincere milk of heavenly Comfort, to revive the Spirit of the humble,
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I meane, that Irriguum superius, the spring of grace & comfort from above, as well as that Irriguum inferius, the spring of sorrow and repentance from beneath:
I mean, that Irriguum superius, the spring of grace & Comfort from above, as well as that Irriguum Inferior, the spring of sorrow and Repentance from beneath:
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3. The third is Ad sanandum, His Grace is sufficient to cure and heale us of all those NONLATINALPHABET those bodily ailements and infirmities which God for sinne doth inflict upon us, NONLATINALPHABET ▪ from those scourges and roddes (as the Holy Ghost termeth sore diseases, Luk. 7. 21.) for indeed they are the very rods which God useth to chasten and correct us for our follies:
3. The third is Ad sanandum, His Grace is sufficient to cure and heal us of all those those bodily ailements and infirmities which God for sin does inflict upon us, ▪ from those scourges and rods (as the Holy Ghost termeth soar diseases, Luk. 7. 21.) for indeed they Are the very rods which God uses to chasten and correct us for our follies:
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and if God be the Physitian, his Grace is the Physicke, for whosoever be the instrument of our health, God is the Authour, his Grace is it that doth the cure.
and if God be the physician, his Grace is the Physic, for whosoever be the Instrument of our health, God is the Author, his Grace is it that does the cure.
seeing it is in the power of Gods Grace to cure all infirmities, and that in a moment, with a word-speaking, (as the Centurion said, Speake but the word, and my servant shall be whole.
seeing it is in the power of God's Grace to cure all infirmities, and that in a moment, with a word-speaking, (as the Centurion said, Speak but the word, and my servant shall be Whole.
and seeme to take no notice of their miseries? The best answer I can give, is that of our Saviour to his Mother, Iohn 2. 4. Nondum venit hora, My houre is not yet come;
and seem to take no notice of their misery's? The best answer I can give, is that of our Saviour to his Mother, John 2. 4. Nondum venit hora, My hour is not yet come;
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and have mercy upon them, and heale their Land. God complaines of that people in many places, that their hearts were waxen fat, that they would not see with their eyes,
and have mercy upon them, and heal their Land. God complains of that people in many places, that their hearts were waxed fat, that they would not see with their eyes,
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nor heare with their eares, nor understand with their hearts, Ne convertantur ut sanem, Mat. 13. 15. lest they should be converted, and I should heale them.
nor hear with their ears, nor understand with their hearts, Ne convertantur ut sanem, Mathew 13. 15. lest they should be converted, and I should heal them.
So Acts 3. 19. Repent and be converted, that your sinnes may be blotted out, and then (and never till then) looke for a Tempus refrigerii, a time of refreshing from the presence of the Lord.
So Acts 3. 19. repent and be converted, that your Sins may be blotted out, and then (and never till then) look for a Tempus refrigerii, a time of refreshing from the presence of the Lord.
for if her Father had but spit in her face, should she not have beene ashamed and kept in for seven dayes, &c. So perswade your selves of this, that there is a NONLATINALPHABET an appointed time that God hath set downe with himselfe in heaven,
for if her Father had but spit in her face, should she not have been ashamed and kept in for seven days, etc. So persuade your selves of this, that there is a an appointed time that God hath Set down with himself in heaven,
In the meane time know, thou art under the hands of a wise and gracious God, who measures every dram of sorrow that thou feelest, who will not only be about thy bed,
In the mean time know, thou art under the hands of a wise and gracious God, who measures every dram of sorrow that thou Feel, who will not only be about thy Bed,
though thy outward man consume and melt away for very heavinesse, yet that same Interior cordis home, (as Saint Peter speakes) the inner man of thy heart shall bee so strengthned with might,
though thy outward man consume and melt away for very heaviness, yet that same Interior Cordis home, (as Saint Peter speaks) the inner man of thy heart shall be so strengthened with might,
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In a word, if ever it shall please God to cast thee downe upon that same, Lectum languoris, that bed of languishing, which David speakes of, Psal. 41. 4. (for that wee all must make account of) though we now lie and laze upon our beds, the time may come that wee shall lye and languish on our beds;
In a word, if ever it shall please God to cast thee down upon that same, Lectum languoris, that Bed of languishing, which David speaks of, Psalm 41. 4. (for that we all must make account of) though we now lie and laws upon our Beds, the time may come that we shall lie and languish on our Beds;
and say unto thy bleeding soule, as he did once to that forlorne Infant, Ezech. 16. 6. Dixi in sanguinibus, &c. when thou wast in thy blood, I said unto thee, live;
and say unto thy bleeding soul, as he did once to that forlorn Infant, Ezekiel 16. 6. i have said in sanguinibus, etc. when thou wast in thy blood, I said unto thee, live;
4. The last and chiefest thing whereunto the Grace of God, and nothing else but Gods Grace, is sufficient, is Adsalvandum, to save the soule of every one that hath it.
4. The last and chiefest thing whereunto the Grace of God, and nothing Else but God's Grace, is sufficient, is Adsalvandum, to save the soul of every one that hath it.
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The Apostle calls it, The Grace that bringeth salvation, (NONLATINALPHABET, Tit. 2. 11.) for as the wickednesse of man bringeth destruction, so the Grace of God bringeth salvation to every soule that entertaines it.
The Apostle calls it, The Grace that brings salvation, (, Tit. 2. 11.) for as the wickedness of man brings destruction, so the Grace of God brings salvation to every soul that entertains it.
whether it bee meant of the Grace of God within us, which our Saviour compares to Salt, Mark. 9. 50. (Habete salem in vobis, &c. have Salt in your selves,
whither it be meant of the Grace of God within us, which our Saviour compares to Salt, Mark. 9. 50. (Habete salem in vobis, etc. have Salt in your selves,
or whether it bee meant of the Grace of God that is over and above us, I meane, his favour and loving kindnesse which lightneth upon us from Heaven; (as we pray in our Liturgie, let thy mercy lighten upon us,
or whither it be meant of the Grace of God that is over and above us, I mean, his favour and loving kindness which lighteneth upon us from Heaven; (as we pray in our Liturgy, let thy mercy lighten upon us,
Such is Gods goodnesse where hee bestowes his Grace, such a care hath God of their soules, that his eie is upon them from the beginning of their conversion, to the end of their salvation:
Such is God's Goodness where he bestows his Grace, such a care hath God of their Souls, that his eye is upon them from the beginning of their conversion, to the end of their salvation:
and by his good Spirit, from all things prejudiciall, to all things profitable, to his service and their owne salvation. (To conclude this point) because (as the Schoolemen say well) Ad singulos actus desideratur Gratia, a man hath neede of Grace to every action that hee takes in hand,
and by his good Spirit, from all things prejudicial, to all things profitable, to his service and their own salvation. (To conclude this point) Because (as the Schoolmen say well) Ad singulos actus desideratur Gratia, a man hath need of Grace to every actium that he Takes in hand,
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let us all desire of God (as it is in the Collect) That his speciall Grace may evermore prevent and follow us, first, that God would prevent us with his Grace, to put into our hearts good motions, good thoughts, and good desires;
let us all desire of God (as it is in the Collect) That his special Grace may evermore prevent and follow us, First, that God would prevent us with his Grace, to put into our hearts good motions, good thoughts, and good Desires;
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and secondly, that it may follow us too, (as the water of the Rocke followed the Campe of the Israelites to the Land of Promise, 1 Cor. 10. 4.) so that Gods Grace may follow, accompany,
and secondly, that it may follow us too, (as the water of the Rock followed the Camp of the Israelites to the Land of Promise, 1 Cor. 10. 4.) so that God's Grace may follow, accompany,
and never leave us, never forsake us till it hath brought us to the end of our Faith, which is the salvation of our soules, according to that, Psal. 109. ult. Dominus ad dextram, &c. the Lord is at the right hand of the poore, to save him from all them that would condemne his soule, where note that hee doth not say, the Lord is at their left hand (which is as I may terme it) the lazy hand, to save men in their negligent and idle courses;
and never leave us, never forsake us till it hath brought us to the end of our Faith, which is the salvation of our Souls, according to that, Psalm 109. ult. Dominus ad Dextram, etc. the Lord is At the right hand of the poor, to save him from all them that would condemn his soul, where note that he does not say, the Lord is At their left hand (which is as I may term it) the lazy hand, to save men in their negligent and idle courses;
which thing if thou make a conscience to doe, though thy sinnes and thy enemies should conspire to condemn thee, Thy God and his Grace will be sufficient to save thee.
which thing if thou make a conscience to do, though thy Sins and thy enemies should conspire to condemn thee, Thy God and his Grace will be sufficient to save thee.
And so at length, I am come aboard the last and long desired part of my Text, which containes the application of all in particular, which hath beene spoken and delivered in generall;
And so At length, I am come aboard the last and long desired part of my Text, which contains the application of all in particular, which hath been spoken and Delivered in general;
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1. Saint Paul was Homo in Christo, he was a man in Christ, as you may see by the second verse of this chapter ( I knew a man in Christ, that was taken up into the third Heaven:
1. Saint Paul was Homo in Christ, he was a man in christ, as you may see by the second verse of this chapter (I knew a man in christ, that was taken up into the third Heaven:
) Art thou such a one? I meane, art thou regenerate and become a new creature? (for he that is in Christ is a new creature. 2 Cor. 5. 17.) dost thou daily renew thy repentance,
) Art thou such a one? I mean, art thou regenerate and become a new creature? (for he that is in christ is a new creature. 2 Cor. 5. 17.) dost thou daily renew thy Repentance,
and renew thy obedience, and renew thy duty and devotion to God? And is it a griefe to thy soule, that so much of the old leaven, thy old corruption remaines still in thy heart? Then take this holy Scripture to thy comfort,
and renew thy Obedience, and renew thy duty and devotion to God? And is it a grief to thy soul, that so much of the old leaven, thy old corruption remains still in thy heart? Then take this holy Scripture to thy Comfort,
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Affliction therefore is called a crosse, because it should have the nature and power of a Crosse, that is, it should be a meanes to crucifie and mortifie all carnall lusts and affections in us;
Affliction Therefore is called a cross, Because it should have the nature and power of a Cross, that is, it should be a means to crucify and mortify all carnal Lustiest and affections in us;
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even to die daily? (as the Apostles speakes) dost thou every day drive one naile into the body of sinne, I meane one sigh or groane to God against it? dost thou labour to draw blood of thy soule (as they drew blood of thy Saviour) I meane, the teares of true repentance? and is it a death to thy heart, that thou canst not dye unto sinne,
even to die daily? (as the Apostles speaks) dost thou every day drive one nail into the body of sin, I mean one sighs or groan to God against it? dost thou labour to draw blood of thy soul (as they drew blood of thy Saviour) I mean, the tears of true Repentance? and is it a death to thy heart, that thou Canst not die unto sin,
Contrarywise, if thou beest one that dost NONLATINALPHABET, (as Saint Stephen speaketh, Act. 7. 51.) one that dost fall crosse and contrary to all but to thy sinnes,
Contrariwise, if thou Best one that dost, (as Saint Stephen speaks, Act. 7. 51.) one that dost fallen cross and contrary to all but to thy Sins,
3. Saint Paul was Homo in negotiis, a laborious man, a man full of imployments, 1 Cor. 15. 10. I laboured more then all my fellow-Apostles (saith hee) yet not I, but the Grace of God which was with mee.
3. Saint Paul was Homo in negotiis, a laborious man, a man full of employments, 1 Cor. 15. 10. I laboured more then all my fellow-Apostles (Says he) yet not I, but the Grace of God which was with me.
(there's an honest acknowledgement by whom hee profited.) And elsewhere he tells the Corinthians, 2 Cor. 11. 9. When I was with you and wanted, non obt•rpui, I was not chargeable nor burthensome to any man.
(there's an honest acknowledgement by whom he profited.) And elsewhere he tells the Corinthians, 2 Cor. 11. 9. When I was with you and wanted, non obt•rpui, I was not chargeable nor burdensome to any man.
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a Fish (they say) that hath such a benumming quality, that the cold of it will strike from the hook to the line, from the line to the goad, from the goad to the arme, from the arme to the body of the fisher,
a Fish (they say) that hath such a benumbing quality, that the cold of it will strike from the hook to the line, from the line to the goad, from the goad to the arm, from the arm to the body of the fisher,
Is it so with thee? Thou that art a poore man, art thou also an industrious and a painfull man? that as Iacob got the blessing in the garment of Esau, which signifieth, Working; so dost thou work and take paines to get the blessing of thy God? dost thou labour with thy hands the thing that is good, that thou mayest rather bee charitable,
Is it so with thee? Thou that art a poor man, art thou also an Industria and a painful man? that as Iacob god the blessing in the garment of Esau, which signifies, Working; so dost thou work and take pains to get the blessing of thy God? dost thou labour with thy hands the thing that is good, that thou Mayest rather be charitable,
contrarily, if thou beest one that live in pleasure (as Saint Paul saith of that widdow, NONLATINALPHABET, she was dead even while she lived ) one that spendest thy time in this world, no otherwise then that Leviathan doth in the Sea, onely by taking thy pastime therein,
contrarily, if thou Best one that live in pleasure (as Saint Paul Says of that widow,, she was dead even while she lived) one that spendest thy time in this world, no otherwise then that Leviathan does in the Sea, only by taking thy pastime therein,
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but I meane of spirituall, divine, religious cares, for the health and welfare of the soule, such as he commends in the Corinthians, 2 Cor. 7. 11. as being the first fruits of Grace and godly sorrow (NONLATINALPHABET, What carefulnesse it hath wrought in you) how much it wrought in them, I know not;
but I mean of spiritual, divine, religious Cares, for the health and welfare of the soul, such as he commends in the Corinthians, 2 Cor. 7. 11. as being the First fruits of Grace and godly sorrow (, What carefulness it hath wrought in you) how much it wrought in them, I know not;
first, an immediate care for himselfe, and his own soule, lest after hee had preached unto others, himselfe should be a cast-away, 1 Cor. 9. 27. secondly, a charitable and that a Catholicke and universall care for all Churches and Christian soules under the cope of heaven. 2 Cor. 11. 28. Non aliter in ecclesias quantumvis remotas affectus, quam si illas humeris gestaret (as Beza said of Calvin ) hee was no lesse tenderly affected for those Churches that were remote and farre off than if hee had borne them upon his owne shoulders,
First, an immediate care for himself, and his own soul, lest After he had preached unto Others, himself should be a castaway, 1 Cor. 9. 27. secondly, a charitable and that a Catholic and universal care for all Churches and Christian Souls under the cope of heaven. 2 Cor. 11. 28. Non aliter in Ecclesiastes However much remotas affectus, quam si Illas humeris gestaret (as Beza said of calvin) he was no less tenderly affected for those Churches that were remote and Far off than if he had born them upon his own shoulders,
But his third and most especiall care was for the soules and saving health of his little children (as he calls them, Gal. 4. 20.) Of whom he travelled in birth till Christ was formed in them.
But his third and most especial care was for the Souls and Saving health of his little children (as he calls them, Gal. 4. 20.) Of whom he traveled in birth till christ was formed in them.
They may justly feare (as the woman of Tekoah said to David, 2 Sam. 14. 7.) lest their coales should be quenched: (for so shee calls her childe her coale;
They may justly Fear (as the woman of Tekoah said to David, 2 Sam. 14. 7.) lest their coals should be quenched: (for so she calls her child her coal;
for as coales either warme or burne, as they are used, so doe children either comfort or crosse their parents as they prove) now when a poore man shall dye and leave his coales, I meane his Orphans behinde him:
for as coals either warm or burn, as they Are used, so do children either Comfort or cross their Parents as they prove) now when a poor man shall die and leave his coals, I mean his Orphans behind him:
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such is the world, that where you shall light of one good body that will bee a meanes to cherish and maintaine and keepe them alive, there be twenty to that one so unchristianly and uncharitably minded, that they care not how they use them,
such is the world, that where you shall Light of one good body that will be a means to cherish and maintain and keep them alive, there be twenty to that one so unchristianly and uncharitably minded, that they care not how they use them,
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yea though they quench and crush, and put them cleane out. And hence come those NONLATINALPHABET, those perplexities and doubtfull cares of tender-hearted Parents for their Children.
yea though they quench and crush, and put them clean out. And hence come those, those perplexities and doubtful Cares of tender-hearted Parents for their Children.
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Hast thou therefore many little ones, and little to leave them? and doth thy heart even yearne with care and feare to fore-thinke what shall betide them,
Hast thou Therefore many little ones, and little to leave them? and does thy heart even yearn with care and Fear to forethink what shall betide them,
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though his bodily abode was upon earth, yet his NONLATINALPHABET, his soules commerce, and conversation was in heaven, Phil. 3. 20. no marvell then, that being so much acquainted with God, as hee was;
though his bodily Abided was upon earth, yet his, his Souls commerce, and Conversation was in heaven, Philip 3. 20. no marvel then, that being so much acquainted with God, as he was;
So St. Paul being so intimate, and so entire with God who is the God of all Grace (whatever else hee wanted) could not possibly want Grace sufficient for him. In a word then:
So Saint Paul being so intimate, and so entire with God who is the God of all Grace (whatever Else he wanted) could not possibly want Grace sufficient for him. In a word then:
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and this but the place of thy pilgrimage for a time? and as our Saviour set his face to goe to Ierusalem, Luke 9. 51. Dost thou set thy face to go to heaven? doth thy heart stand Heaven-ward? Art thou bound for that coast? (as Paul went bound in the spirit to Ierusalem, Act. 20.) I meane, dost thou set thy affections upon things above, upon God and his Grace? and not on things below, upon the world and her goods which drowne mens soules in perdition? Art thou one of that same Generis Aquilini, of that Eagle kinde, whereof our Saviour speakes, Mat. 24. (where the body is, thither will the Eagles resort ) the body of thy Saviour thou knowest is in Heaven,
and this but the place of thy pilgrimage for a time? and as our Saviour Set his face to go to Ierusalem, Lycia 9. 51. Dost thou Set thy face to go to heaven? does thy heart stand Heavenward? Art thou bound for that coast? (as Paul went bound in the Spirit to Ierusalem, Act. 20.) I mean, dost thou Set thy affections upon things above, upon God and his Grace? and not on things below, upon the world and her goods which drown men's Souls in perdition? Art thou one of that same Generis Aquilini, of that Eagl kind, whereof our Saviour speaks, Mathew 24. (where the body is, thither will the Eagles resort) the body of thy Saviour thou Knowest is in Heaven,
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and let neither thy wants, nor thy weaknesses dismay thee, for both in life and death thou shalt finde Gods Grace to bee sufficient for thee, which God of his mercy grant unto us all, &c. Amen. FINIS.
and let neither thy Wants, nor thy Weaknesses dismay thee, for both in life and death thou shalt find God's Grace to be sufficient for thee, which God of his mercy grant unto us all, etc. Amen. FINIS.
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