Plain dealing or the cause and cure of the present evils of the times. Wherein you have set forth, 1 The dreadful decension of the Devill. 2 His direfull wrath. 3 The woeful woe to the wicked world. 4 The mystery of all. 5 The history and computation of times devolving all upon this age, and downward. 6 The art of resisting temptations, in this house of temptation. In a sermon before John Kendrick Lord Mayor of London, upon the Lords day after the great eclipse (as the astrologers would have had it.) Upon occasion whereof, something was spoken touching astrology: By Dr. Nath. Homes.
THE just parts of a Physician, whether Corporall or Spirituall, are, Disease-discovering, and Diseasecuring. Having in other Treatises limbned forth the particular evils of times,
THE just parts of a physician, whither Corporal or Spiritual, Are, Disease-discovering, and Diseasecuring. Having in other Treatises limbned forth the particular evils of times,
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The 12. of Rev. v. 12. holds forth, that the woe to the world, in the age, with which this place doth synchronise, is from a particular speciall permission, if not a Commission the Devill hath from above, to act among the Terrae filios, the sonnes of the world below:
The 12. of Rev. v. 12. holds forth, that the woe to the world, in the age, with which this place does synchronise, is from a particular special permission, if not a Commission the devil hath from above, to act among the Terrae Sons, the Sons of the world below:
Jude v. 6. The Angels which kept not their first estate, but left their owne habitation, the Lord hath reserved in everlasting chaines under darknesse,
U^de v. 6. The Angels which kept not their First estate, but left their own habitation, the Lord hath reserved in everlasting chains under darkness,
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unto the judgement of the great day, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them downe to Hell, and delivered them into chaines of darknesse to be reserved unto judgement.
unto the judgement of the great day, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and Delivered them into chains of darkness to be reserved unto judgement.
2 That puniotorily and compulsively by the Lords justice, they were put into chaines of darknesse, not of utter restraint. For by permission the Devill was a lyar and murtherer from the beginning, Joh. 8.44. spoken in allusion to his acting upon Eve, and Cain. And ever since he goes about, more or lesse, like a roaring Lion, seeking whom he may devoure, 1 Pet. 5.8.
2 That puniotorily and compulsively by the lords Justice, they were put into chains of darkness, not of utter restraint. For by permission the devil was a liar and murderer from the beginning, John 8.44. spoken in allusion to his acting upon Eve, and Cain. And ever since he Goes about, more or less, like a roaring lion, seeking whom he may devour, 1 Pet. 5.8.
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But there are some speciall lettings loose of Satan (in opposition, no doubt to some more restraint with which God sometimes narrowlier limits him) as to try a righteous Job; to seduce a wicked obstinate Ahab; and to deceive the Nations, Gog and Magog into a battell to their owne ruine, Rev. 16.13, 14. &c. Rev. 20.7, 8. Just so in this 12. of Rev. v. 12. is signified some more particular permission, mission,
But there Are Some special lettings lose of Satan (in opposition, no doubt to Some more restraint with which God sometime narrowlier Limits him) as to try a righteous Job; to seduce a wicked obstinate Ahab; and to deceive the nations, Gog and Magog into a battle to their own ruin, Rev. 16.13, 14. etc. Rev. 20.7, 8. Just so in this 12. of Rev. v. 12. is signified Some more particular permission, mission,
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And why NOW WOE to those Inhabitants, more then at all other times, wherein the Devill was abroad in the world doing mischiefe? but because now upon the said grant hee should doe more execution upon the wilful, unwary wicked,
And why NOW WOE to those Inhabitants, more then At all other times, wherein the devil was abroad in the world doing mischief? but Because now upon the said grant he should do more execution upon the wilful, unwary wicked,
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as Prognosticks of his next coming, That many should come in his name, saying they are Christ, deceiving many, That there should be Warres, and rumors of Warres;
as Prognostics of his next coming, That many should come in his name, saying they Are christ, deceiving many, That there should be Wars, and rumours of Wars;
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yet though all those things come to passe, the END IS NOT YET, Matth. 24.3, 4, 5, 6. And the rising of Nation against Nation, and Kingdome against Kingdome;
yet though all those things come to pass, the END IS NOT YET, Matthew 24.3, 4, 5, 6. And the rising of nation against nation, and Kingdom against Kingdom;
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together with famines, pestilences, and earth-quakes in divers places, all those things are but the BEGINNING of sorrow, vers. 7, 8. And in Pauls time, it is averred by him, that the day of Christ was not then at hand, though some would shake them in their mindes so to thinke, partly by a pretended Spirit of Prophesie, partly by a Traditional Word, and partly by fictitious Epistles under the name of some Apostle, 2 Thess. 2.2, 3. The truth is, that we are distinctly brought downe by the synopsis and survey of things in this 12. Chap. of Revelat. to the speciall time of Satans coming downe, of his great Wrath, and of the Woe thereby.
together with famines, pestilences, and earthquakes in diverse places, all those things Are but the BEGINNING of sorrow, vers. 7, 8. And in Paul's time, it is averred by him, that the day of christ was not then At hand, though Some would shake them in their minds so to think, partly by a pretended Spirit of Prophesy, partly by a Traditional Word, and partly by fictitious Epistles under the name of Some Apostle, 2 Thess 2.2, 3. The truth is, that we Are distinctly brought down by the synopsis and survey of things in this 12. Chap. of Revelation to the special time of Satan coming down, of his great Wrath, and of the Woe thereby.
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The Woman, vers. 1. is mystically the Christian Church. The Sonne or Man-childe, vers. 5. is Mysticall Christ, formed in the succession of his particular members meet to rule in his stead,
The Woman, vers. 1. is mystically the Christian Church. The Son or Manchild, vers. 5. is Mystical christ, formed in the succession of his particular members meet to Rule in his stead,
or as his Deputies, the earth with a rod of iron, being caught up to God, and to his Throne, that is as (Magistraticall) Gods, into the Throne of Gods power, deputed unto Magistrates, instead of Heathen and Antichristian Emperours, Kings, and Princes.
or as his Deputies, the earth with a rod of iron, being caught up to God, and to his Throne, that is as (Magistratical) God's, into the Throne of God's power, deputed unto Magistrates, instead of Heathen and Antichristian emperors, Kings, and Princes.
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The Womans Travell for this, with great paine to be delivered, for that end, vers. 2. was in the times of the ten persecutions, at which time the great red Dragon, Pharaoh the second (as the Prophet calls the first Pharach, for his persecuting the children of Israel ) I say, Pharach the second, the bloody persecuting Empire of Rome, sought to devoure that birth of that Woman for the space of the ten Persecutions, which continued,
The Woman's Travel for this, with great pain to be Delivered, for that end, vers. 2. was in the times of the ten persecutions, At which time the great read Dragon, Pharaoh the second (as the Prophet calls the First Pharaoh, for his persecuting the children of Israel) I say, Pharaoh the second, the bloody persecuting Empire of Rome, sought to devour that birth of that Woman for the Molle of the ten Persecutions, which continued,
and educated him to the time of ripe age, that he was catcht up into that Throne of God, signifies a middle state of the Church, viz. that as the Church was not yet settled in the Canon of the Great restauration (yet to come) so neither was it in an Egypt of Heathen Romish savage persecution, for the space of one thousand two hundred and sixty yeares.
and educated him to the time of ripe age, that he was catched up into that Throne of God, signifies a middle state of the Church, viz. that as the Church was not yet settled in the Canon of the Great restauration (yet to come) so neither was it in an Egypt of Heathen Romish savage persecution, for the Molle of one thousand two hundred and sixty Years.
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and more might be laid to the heape, since the subduing of Scotland, and Ireland, and the Atchievements in France, An. Dom. 1651. which differs but a day,
and more might be laid to the heap, since the subduing of Scotland, and Ireland, and the Achievements in France, Nias Dom. 1651. which differs but a day,
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as Chronologers speake from 1650) but the Grant Account here must be, as some great learned men compute, from the time that the seven-headed, ten-horned Beast ( Rev. 13.1, 2.3, 4, 5.) insinuated himselfe into that Throne of God afore mentioned sitting there as God (2 Thess. 2.4.) shewing himselfe that he is God.
as Chronologers speak from 1650) but the Grant Account Here must be, as Some great learned men compute, from the time that the Seven-headed, ten-horned Beast (Rev. 13.1, 2.3, 4, 5.) insinuated himself into that Throne of God afore mentioned sitting there as God (2 Thess 2.4.) showing himself that he is God.
I meane the Roman Emperialty was exceeding low, which was about an hundred yeares after that Trueborne Man-childe (spoken of afore) was first caught up into the said Throne of God.
I mean the Roman Empirically was exceeding low, which was about an hundred Years After that trueborn Manchild (spoken of afore) was First caught up into the said Throne of God.
At which time the Roman Emperialty being first brought very low by the Alaricus King of the Gothes, and by and by lower by the Vandals, &c. the Papal power began to endeavour to sit in that Throne; for tis expresse, Rev. 13.5. that to the Seven-headed, Ten-horned Beast, was given power to continue or doe, two and forty months, which two and forty months solarie, are all one with one thousand two hundred and sixty dayes, which is the time of the Womans being in the wildernesse.
At which time the Roman Empirically being First brought very low by the Alaric King of the Goths, and by and by lower by the Vandals, etc. the Papal power began to endeavour to fit in that Throne; for this express, Rev. 13.5. that to the Seven-headed, Ten-horned Beast, was given power to continue or do, two and forty months, which two and forty months solary, Are all one with one thousand two hundred and sixty days, which is the time of the Woman's being in the Wilderness.
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and 7.) He cast out of his mouth water, as a floud after her, that he might cause her to be carried away of the floud, (verf. 14. and 15.) That is, the waters of corrupt words, opinions,
and 7.) He cast out of his Mouth water, as a flood After her, that he might cause her to be carried away of the flood, (verf. 14. and 15.) That is, the waters of corrupt words, opinions,
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so now in Socinianisme, &c. Which state of things in the wildernesse two and forty months, or one thousand two hundred and sixty dayes ( i.e. yeares) period at the beginning of the Great restauration. Then is Satans time cut short off; Then he is bound, Revel. 20.2, 3. Then he is restrained from DECEIVING the Nations, in the same vers. 3. By all which it appeares that towards the latter end of those one thousand two hundred and sixty yeares, a little before Satans binding, even when he himselfe knew his time was short, was it, that he had such great wrath, and that because he knew his time was short; even as Peter tels, 2 Pet. 3.3, 4. NONLATINALPHABET in the last of dayes;
so now in Socinianism, etc. Which state of things in the Wilderness two and forty months, or one thousand two hundred and sixty days (i.e. Years) Period At the beginning of the Great restauration. Then is Satan time Cut short off; Then he is bound, Revel. 20.2, 3. Then he is restrained from DECEIVING the nations, in the same vers. 3. By all which it appears that towards the latter end of those one thousand two hundred and sixty Years, a little before Satan binding, even when he himself knew his time was short, was it, that he had such great wrath, and that Because he knew his time was short; even as Peter tells, 2 Pet. 3.3, 4. in the last of days;
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of things farther off, the end, in the last dayes, but in the LAST OF DAYES shall men rise to that height of wicked walking after their owne lusts, as to scoffe at God and the Scriptures, saying, Where is the promise of his coming, &c. So that now, at this present time, and downward till the restauration radiate a dawning, is this Woe, this coming downe of the Devill, with his great wrath, as these unparallelled impious times doe too much give testimony.
of things farther off, the end, in the last days, but in the LAST OF DAYES shall men rise to that height of wicked walking After their own Lustiest, as to scoff At God and the Scriptures, saying, Where is the promise of his coming, etc. So that now, At this present time, and downward till the restauration radiate a dawning, is this Woe, this coming down of the devil, with his great wrath, as these unparalleled impious times do too much give testimony.
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Even as Jude vers. 14. to 20. applies it out of Enochs and the Apostles Prophesies, that when the Lord is about to come with ten thousands of his Saints to execute judgement, the sonnes of men shall bee murmurers, complainers, walking after their owne lusts, speaking great swellings, mockers, walking after their owne ungodly lusts, pretending to bee severed from other men,
Even as U^de vers. 14. to 20. Applies it out of Enochs and the Apostles prophecies, that when the Lord is about to come with ten thousands of his Saints to execute judgement, the Sons of men shall be murmurers, complainers, walking After their own Lustiest, speaking great swellings, mockers, walking After their own ungodly Lustiest, pretending to be severed from other men,
as under some notion of I know not what kinde of Spirit, and of having the Spirit, but are most abominably sensuall, whiles they walke after their owne UNGODLY lusts.
as under Some notion of I know not what kind of Spirit, and of having the Spirit, but Are most abominably sensual, while they walk After their own UNGODLY Lustiest.
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Answ. This is spoken by way of distinction from the state of mysticall Heaven, the holy Church, the sincere Beleevers, for they are bid to rejoyce in this very same verse, Rev. 12.12. Rejoyce yee Heavens, and yee that DWEL in them.
Answer This is spoken by Way of distinction from the state of mystical Heaven, the holy Church, the sincere Believers, for they Are bid to rejoice in this very same verse, Rev. 12.12. Rejoice ye Heavens, and ye that DWELL in them.
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The impieties and calamities of the earth may obliquely glance a darknesse upon some particular Comforts of the Heavenly holy ones; but it hastens their generall joy and felicity.
The impieties and calamities of the earth may obliquely glance a darkness upon Some particular Comforts of the Heavenly holy ones; but it hastens their general joy and felicity.
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When the sinnes of the Inhabitants of the earth, that is, of the grosser wicked, openly prophane, dirty Imps, Earthly wretches, whether named Christians or not;
When the Sins of the Inhabitants of the earth, that is, of the grosser wicked, openly profane, dirty Imps, Earthly wretches, whither nam Christians or not;
and of both these, whether they be the Secular men of earthly Civil imployments, or are Ecclesiastical, having to doe with Doctrines, and Church administrations (oft signified by waters, as Churches like Islands are,
and of both these, whither they be the Secular men of earthly Civil employments, or Are Ecclesiastical, having to doe with Doctrines, and Church administrations (oft signified by waters, as Churches like Islands Are,
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When the Amorites sinnes are full, Israel is possessed of Canaan. But the mean while, there is a great spring of wickednesse, more darknesse then light generally:
When the amorites Sins Are full, Israel is possessed of Canaan. But the mean while, there is a great spring of wickedness, more darkness then Light generally:
MAN was a body, and yet having a soule, as an Angelical spirit (a double capacity above Angels to partake of all blisse) was so formed of both into one person,
MAN was a body, and yet having a soul, as an Angelical Spirit (a double capacity above Angels to partake of all bliss) was so formed of both into one person,
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as that he is said to be made in the image and likenesse of God, Gen. 1.27. (which was never said of Angels ) and in the image and likenesse of God in the triplicity of modalities and dispensations of himselfe,
as that he is said to be made in the image and likeness of God, Gen. 1.27. (which was never said of Angels) and in the image and likeness of God in the triplicity of modalities and dispensations of himself,
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after OUR Likenesse, having said before, God (Elehim ) in the plurall, Created (Bara) in the singular, Gen. 1.1. and mentioning distinctly in the second and third verses, &c. God the Father, and the Holy Ghost, saying, the Spirit of God moved upon the waters;
After OUR Likeness, having said before, God (God) in the plural, Created (Bara) in the singular, Gen. 1.1. and mentioning distinctly in the second and third Verses, etc. God the Father, and the Holy Ghost, saying, the Spirit of God moved upon the waters;
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and God said, Let there be light, &c. which had in the sound of words an hint of making man not onely the Sonne of God (in some sense) as Luke 3. last Adam is called,
and God said, Let there be Light, etc. which had in the found of words an hint of making man not only the Son of God (in Some sense) as Lycia 3. last Adam is called,
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and not of Angels, Heb. 2. Angels being termed Gods Ministers, that is servants, Heb. 1.7. yea, whiles man is made Lord of all, Gen. 1.26. the Angels were to be servants unto man, Heb. Heb. 1.14. as they saw by their imployment from the beginning of the world.
and not of Angels, Hebrew 2. Angels being termed God's Ministers, that is Servants, Hebrew 1.7. yea, while man is made Lord of all, Gen. 1.26. the Angels were to be Servants unto man, Hebrew Hebrew 1.14. as they saw by their employment from the beginning of the world.
as a propagatrix of Man-kinde, as a good, without which it was not good for man, then all-happy man, to be, Gen. 2. Angels being stinted in their owne number,
as a propagatrix of Mankind, as a good, without which it was not good for man, then all-happy man, to be, Gen. 2. Angels being stinted in their own number,
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and comforts too, and in their own single persons, which Conjugals and Propagative became an opportunity of a Prophesie (Gen. 3.) and a performance of the birth of Christ out of mans loynes,
and comforts too, and in their own single Persons, which Conjugals and Propagative became an opportunity of a Prophesy (Gen. 3.) and a performance of the birth of christ out of men loins,
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All which might well make the most sagacious Angell (especially afore his fall) suspect, that mans nature in time should bee united to the Godhead, in the person of Christ,
All which might well make the most sagacious Angel (especially afore his fallen) suspect, that men nature in time should be united to the Godhead, in the person of christ,
and originall happinesse in a larger and better Paradise, on Earth, and in Heaven (as may bee seene in another Treatise.) SATAN hath (saith that twelfth of Revel. 12.) great wrath, and the rather,
and original happiness in a larger and better Paradise, on Earth, and in Heaven (as may be seen in Another Treatise.) SATAN hath (Says that twelfth of Revel. 12.) great wrath, and the rather,
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and hinted in that 12. of Revel. 12. That HE KNEW his time was short, and therefore knew the rest, ( why, & wherein it was short ) I say, fully convinced by the Holy Ghost in the Word,
and hinted in that 12. of Revel. 12. That HE KNEW his time was short, and Therefore knew the rest, (why, & wherein it was short) I say, Fully convinced by the Holy Ghost in the Word,
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though the Holy Ghost in its effects was never in him savingly infused or inherent, even as it was not in those men that sinned that sin, Mat. 12.24. to 33.
though the Holy Ghost in its effects was never in him savingly infused or inherent, even as it was not in those men that sinned that since, Mathew 12.24. to 33.
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BUt why (may some ask) seeing Satan is so maliciously wroth, as hath beene said, would God permit him to come downe among the Inhabitants of the world, and especially NOW towards the approaching of the great restitution of all things, as hath been shewed?
BUt why (may Some ask) seeing Satan is so maliciously wroth, as hath been said, would God permit him to come down among the Inhabitants of the world, and especially NOW towards the approaching of the great restitution of all things, as hath been showed?
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1. He doth it in justice upon wicked men, whether open, or hypocrites, even as he did upon Ahab and Saul, and that with a double justice, one on the soule, the other on the body also.
1. He does it in Justice upon wicked men, whither open, or Hypocrites, even as he did upon Ahab and Saul, and that with a double Justice, one on the soul, the other on the body also.
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And for this cause God shall SEND them strong DELUSION, that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousnesse.
And for this cause God shall SEND them strong DELUSION, that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness.
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To which St. John addes that in Revel. 16.13.14. with Chap. 19. v. 19.20, 21. To compleat the Narrative of the destruction of soule and body of such wicked ones.
To which Saint John adds that in Revel. 16.13.14. with Chap. 19. v. 19.20, 21. To complete the Narrative of the destruction of soul and body of such wicked ones.
And I saw the Beast, and the Kings of the earth, and their Armies gathered together, to make warre against him, that sate on the Horse, and against his Army;
And I saw the Beast, and the Kings of the earth, and their Armies gathered together, to make war against him, that sat on the Horse, and against his Army;
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The Devil hath descended unto you, saith he, Nunquam quidem non grassatus est in mundo Satan, &c. i.e. There was never a time indeed, wherein the Devil did not assault, rob,
The devil hath descended unto you, Says he, Never quidem non grassatus est in mundo Satan, etc. i.e. There was never a time indeed, wherein the devil did not assault, rob,
But this commination is Propheticall concerning his imminent machinations, with which, sometime after, hee should bring to destruction all the inhabitants of the world, that had beene by Antichrist made mad with superstition.
But this commination is Prophetical Concerning his imminent machinations, with which, sometime After, he should bring to destruction all the inhabitants of the world, that had been by Antichrist made mad with Superstition.
Which words will comprehend the state of the said time, if we take the word Antichrist, as signifying all against Christ, and Superstition, to signifie all that is not according to the pure truth of the Word.
Which words will comprehend the state of the said time, if we take the word Antichrist, as signifying all against christ, and Superstition, to signify all that is not according to the pure truth of the Word.
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For our times, the Interpreter of that Rev. 12.12. shews that great and various are the horrid defections, Apostasies, and Abominations, that should bee the dreadfull effects of the Devils, coming downe all that time.
For our times, the Interpreter of that Rev. 12.12. shows that great and various Are the horrid defections, Apostasies, and Abominations, that should be the dreadful effects of the Devils, coming down all that time.
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For the beginning of the Verse doth sufficiently testifie that the Lord in his direfull providence to the earth of the ungodly, had not the least intent to prejudice the Heaven of the Church of true Saints;
For the beginning of the Verse does sufficiently testify that the Lord in his direful providence to the earth of the ungodly, had not the least intent to prejudice the Heaven of the Church of true Saints;
NOW is come SALVATION, and strength, and the Kingdome of our GOD, and the POWER of his CHRIST, and the Saints overcame the Devill by the BLOOD of the LAMBE, and by the WORD.
NOW is come SALVATION, and strength, and the Kingdom of our GOD, and the POWER of his CHRIST, and the Saints overcame the devil by the BLOOD of the LAMBE, and by the WORD.
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1 The manifestation of his might, power, and prudence to preserve, as in a Goshen, his true Israelites whiles the Egyptian world round about is filled with plagues.
1 The manifestation of his might, power, and prudence to preserve, as in a Goshen, his true Israelites while the Egyptian world round about is filled with plagues.
Herein his Providence exceeds his Creation, that he maintaines a glory amidst hellish oppositions, and keeps alive sparkes in the midst of a Sea. 2. That the Saints might have their desires, faith and hope, &c. after a blessed triall, gloriously fulfilled.
Herein his Providence exceeds his Creation, that he maintains a glory amid hellish oppositions, and keeps alive sparks in the midst of a Sea. 2. That the Saints might have their Desires, faith and hope, etc. After a blessed trial, gloriously fulfilled.
For Satan with this his great wrath, doth but pull downe the old house of the wicked world about his owne eares, breaking the parts thereof all to peeces;
For Satan with this his great wrath, does but pull down the old house of the wicked world about his own ears, breaking the parts thereof all to Pieces;
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THe first Coro'dary upon the Premises is, that the Prophesie (afore opened) clearly and mainly relating to these times, our first prudence can be no lesse then to perceive the performance.
THe First Coro'dary upon the Premises is, that the Prophesy (afore opened) clearly and mainly relating to these times, our First prudence can be no less then to perceive the performance.
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Happy (saith the Proverb) are they, whom other mens harmes make to beware — Paries cum proximus ardet, Tunc tua res agitur — When thy neighbours house is on fire, it is time for thee to looke to thine.
Happy (Says the Proverb) Are they, whom other men's harms make to beware — Paries cum Proximus Ardet, Tunc tua Rest agitur — When thy neighbours house is on fire, it is time for thee to look to thine.
Satans coming downe in wrath, is the cause of Temptations; but our yeelding is the cause of Transgressing, and transgression (unrepented of) the cause of destruction, viz. in the crowd of the conquered, we are confounded to give the Saints the victory and vicissitude, in our places at the great and glorious RESTITUTION OF ALL THINGS,
Satan coming down in wrath, is the cause of Temptations; but our yielding is the cause of Transgressing, and Transgression (unrepented of) the cause of destruction, viz. in the crowd of the conquered, we Are confounded to give the Saints the victory and vicissitude, in our places At the great and glorious RESTITUTION OF ALL THINGS,
but to put us upon prevention of these evils, as to our selves, (as wee shall heare more after.) And therefore our duty is with both eyes, widely opened, to see this coming downe, this Woe, this great wrath of the Devil, in the Efficacies thereof, of which in the next Chapter.
but to put us upon prevention of these evils, as to our selves, (as we shall hear more After.) And Therefore our duty is with both eyes, widely opened, to see this coming down, this Woe, this great wrath of the devil, in the Efficacies thereof, of which in the next Chapter.
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CHAP. V. The EFFICACIES (as they are called in the Greek 2 Thess. 2. ) of Satans COMING DOWNE, ) WOE, and WRATH, gathered from the System of the Chapter, viz. Rev. 12. V. 12. To down with Christian MAGISTRACY, and to dim Gospel MINISTRY.
CHAP. V. The EFFICACIES (as they Are called in the Greek 2 Thess 2.) of Satan COMING DOWN,) WOE, and WRATH, gathered from the System of the Chapter, viz. Rev. 12. V. 12. To down with Christian MAGISTRACY, and to dim Gospel MINISTRY.
The System or method of this 12. Chap. of the Revelation, holds forth two dangerous evils, with which our present age is much infected, and likely (unlesse prevented) to be much infested, viz. a designe To lay low Christian Magistracy, and Gospel Ministry.
The System or method of this 12. Chap. of the Revelation, holds forth two dangerous evils, with which our present age is much infected, and likely (unless prevented) to be much infested, viz. a Design To lay low Christian Magistracy, and Gospel Ministry.
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The endeavouring of which two are, the Mystery; (For all Antichristianisme is a mystery, 2 Thes. 2.) Of Church and State levelling, I meane the levelling of Church and State. And indeed as these two goe hand in hand in doing (whiles they stand,
The endeavouring of which two Are, the Mystery; (For all Antichristianism is a mystery, 2 Thebes 2.) Of Church and State levelling, I mean the levelling of Church and State. And indeed as these two go hand in hand in doing (while they stand,
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and stand in stead) that Ministry laying the foundation of Magistracy in the consciences of men ( Rom. 13.1. &c.) And this Magistracy being as wals about the Ministry (as their duty is hinted, 1 Tim. 2.2. (So also in suffering. These joynt-doers, shall bee sure to be Co-sufferers (as the Woe of the two GENTIL WITNESSES, Rev. 11.) These two being impediments to the Devils Kingdome,
and stand in stead) that Ministry laying the Foundation of Magistracy in the Consciences of men (Rom. 13.1. etc.) And this Magistracy being as walls about the Ministry (as their duty is hinted, 1 Tim. 2.2. (So also in suffering. These joynt-doers, shall be sure to be Co-sufferers (as the Woe of the two GENTLE WITNESSES, Rev. 11.) These two being impediments to the Devils Kingdom,
and the pleasing lusts of his vassals (the Magistrate in the conversation of men, the Minister in the consciences of men, they fall under the extream hate of that King of the bottomlesse pit, and his Vassals, walking in his depths. And therefore it is in their hearts (no matter what their words are) to bring into contempt all religious Regiment,
and the pleasing Lustiest of his vassals (the Magistrate in the Conversation of men, the Minister in the Consciences of men, they fallen under the extreme hate of that King of the bottomless pit, and his Vassals, walking in his depths. And Therefore it is in their hearts (no matter what their words Are) to bring into contempt all religious Regiment,
The first touching pulling downe Christian Magistracy, in Vers. 5. When the woman had brought forth a man-childe to rule the Nations with a ROD of IRON, who for that end was accordingly taken up into the THRONE of GOD.
The First touching pulling down Christian Magistracy, in Vers. 5. When the woman had brought forth a Manchild to Rule the nations with a ROD of IRON, who for that end was accordingly taken up into the THRONE of GOD.
The Woman thereupon v. 6. flyes into the wilderness, and the Dragon, verse 7. with his Angels war against Michael and his Angels (as was before expounded.) This same thing in v. 13. is repeated,
The Woman thereupon v. 6. flies into the Wilderness, and the Dragon, verse 7. with his Angels war against Michael and his Angels (as was before expounded.) This same thing in v. 13. is repeated,
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and inlarged, viz. When the Dragon saw that he was cast out to the earth (the man-childe being in the Throne) he persecuted the Woman THAT, meaning, FOR THAT, she brought forth that Man-childe to that effect,
and enlarged, viz. When the Dragon saw that he was cast out to the earth (the Manchild being in the Throne) he persecuted the Woman THAT, meaning, FOR THAT, she brought forth that Manchild to that Effect,
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Which Waters and Flood, was above demonstrated to signifie the wicked opinions, blasphemies, and reproachfull speeches that are vomited out against the Truth, and the Propagators thereof.
Which Waters and Flood, was above demonstrated to signify the wicked opinions, Blasphemies, and reproachful Speeches that Are vomited out against the Truth, and the Propagators thereof.
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Which at first began, anon after Constantinus M. his death, and ever since succeeded and flowed along the earth, ascending to a great deep, not without some torrent of persecution more or lesse all along. 1 In Arianisme, denying the Diety of Christ. 2 Pelagianisme, and Semipelagianisme, denying the freenesse and power of Christs grace. 3 Papisme, against the Headship and Kingly office of Christ,
Which At First began, anon After Constantinus M. his death, and ever since succeeded and flowed along the earth, ascending to a great deep, not without Some torrent of persecution more or less all along. 1 In Arianism, denying the Diety of christ. 2 Pelagianism, and Semipelagianism, denying the freeness and power of Christ grace. 3 Papism, against the Headship and Kingly office of christ,
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and reproaches against the learned, pious, orthodox, able Ministers of the Gospel, calling them in scorn, Priests, Parsons, Black-coats, or any thing that may render them odious in the opinions of men.
and Reproaches against the learned, pious, orthodox, able Ministers of the Gospel, calling them in scorn, Priests, Parsons, Blackcoats, or any thing that may render them odious in the opinions of men.
Ob. But say some of these under-ground Pioneers, and open Engineers, that are not yet past all shame, they levell not against the things, but against the Ceremonialities of them,
Ob. But say Some of these underground Pioneers, and open Engineers, that Are not yet passed all shame, they level not against the things, but against the Ceremonialities of them,
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1 If these forenamed Objects of their (confest) opposition were altogether Tares, yet it seemes evident to a piercing eye, that intentionally, or consequentially, in pulling up the Tares, they will indanger the Wheat also.
1 If these forenamed Objects of their (confessed) opposition were altogether Tares, yet it seems evident to a piercing eye, that intentionally, or consequentially, in pulling up the Tares, they will endanger the Wheat also.
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barke the Tree, beat off the blossomes, and farewel life and profit. The Chieftaines of Magistracy in Israel rode upon stately beasts in that Judg. 5.10. The Governours of Midian rode with glorious Chaines, Judg. 8.26.
bark the Tree, beatrice off the blossoms, and farewell life and profit. The Chieftains of Magistracy in Israel road upon stately beasts in that Judges 5.10. The Governors of Midian road with glorious Chains, Judges 8.26.
All Nations, Jewes, Heathens, Turkes, Christians, (as if by a law of nature) did put some signes or ensignes of preeminence on their Rulers and Governours (to which the Scriptures doe frequently allude) thereby to dignifie as well as distinguish them,
All nations, Jews, heathens, Turkes, Christians, (as if by a law of nature) did put Some Signs or ensigns of preeminence on their Rulers and Governors (to which the Scriptures do frequently allude) thereby to dignify as well as distinguish them,
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and severing from the branne of the grosse wicked, and to some spirituality, Jud. vers. 4. v. 19. Yet to speake evill of DIGNITIES, and despise DOMINION;
and severing from the bran of the gross wicked, and to Some spirituality, Jud. vers. 4. v. 19. Yet to speak evil of DIGNITIES, and despise DOMINION;
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marke it wishly, that these two are joyned together that they speaking against NONLATINALPHABET Dignities, or Glories, they despise NONLATINALPHABET Lordship, Government, or Dominion. Corah and his Crew, allowed Moses and Aaron to be of the Tribe of Levi, but in their eminencies to be Magistrate and Minister, conferred upon them by God himselfe, they cry out, They tooke too much upon them.
mark it wishly, that these two Are joined together that they speaking against Dignities, or Glories, they despise Lordship, Government, or Dominion. Corah and his Crew, allowed Moses and Aaron to be of the Tribe of Levi, but in their Eminences to be Magistrate and Minister, conferred upon them by God himself, they cry out, They took too much upon them.
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I am absolutely against Arbitraries Arrogancies, vaine idle Ceremonies in Magistracies or Ministries. But nor I, nor Scripture, nor nature, (from which also Paul argues for order,
I am absolutely against Arbitraries Arrogancies, vain idle Ceremonies in Magistracies or Ministries. But nor I, nor Scripture, nor nature, (from which also Paul argues for order,
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Nature it selfe doth cloath and crowne some Plants, Birds, and Animals with a glory, as well as a power above the rest, whence by wise and learned men they are called the Royall, Princely, &c. of Plants, Birds, and Beasts.
Nature it self does cloth and crown Some Plants, Birds, and Animals with a glory, as well as a power above the rest, whence by wise and learned men they Are called the Royal, Princely, etc. of Plants, Birds, and Beasts.
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Sol. 3. Lastly, I answer, that it hath beene alwayes the Devils Artifice in all his Scenes, to bring up the same evils, under severall shapes, foule matters, under faire pretences and vizards (2 Cor. 11. v. 3. v. 13.) They say, notwithstanding al they heave and lift against both, that they are not against Magistracie and Ministrie.
Sol. 3. Lastly, I answer, that it hath been always the Devils Artifice in all his Scenes, to bring up the same evils, under several shapes, foul matters, under fair pretences and vizards (2 Cor. 11. v. 3. v. 13.) They say, notwithstanding all they heave and lift against both, that they Are not against Magistracy and Ministry.
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It was a Divine providence (you will all confesse) that cut off the head of Grand Tyranny, and Superstitious Ceremony (at which time if the ordinary Magistracie had not beene upheld in their Honour and Dignity, where had wee beene?) But since that, there hath beene oft-times, much a doe (I need not number instances to you the lookers on to your danger) to make millions of men willing to have a Magistracie and Ministry that may stand the common safety instead.
It was a Divine providence (you will all confess) that Cut off the head of Grand Tyranny, and Superstitious Ceremony (At which time if the ordinary Magistracy had not been upheld in their Honour and Dignity, where had we been?) But since that, there hath been ofttimes, much a doe (I need not number instances to you the lookers on to your danger) to make millions of men willing to have a Magistracy and Ministry that may stand the Common safety instead.
They would make Magistracie languish by Opposition, viz. against the splendor and verdure thereof, and so make it a Stock-Magistracie, like that King Logge, on which the Frogs leapt, for its contemptiblenesse.
They would make Magistracy languish by Opposition, viz. against the splendour and verdure thereof, and so make it a Stock-Magistracie, like that King Logge, on which the Frogs leapt, for its contemptibleness.
And they would null the Ministry, by Apposition, setting up a Mock-Ministry, somewhat of kinne to that Wever-Miller-dumb Ministry in the beginning of Queene Elizabeths dayes.
And they would null the Ministry, by Apposition, setting up a Mock-Ministry, somewhat of kin to that Wever-Miller-dumb Ministry in the beginning of Queen Elizabeths days.
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so these are like to teach little truth, because they know little truth, especially in these times, wherein these kindes of men would have all heresies permitted.
so these Are like to teach little truth, Because they know little truth, especially in these times, wherein these Kinds of men would have all heresies permitted.
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By such an omnegatherum of all men of elocution (unapproved) to become Preachers, we shall have the true Ancyle of Gospel Ministers (the Divine Palladium and preservation of our Nations from Divine vengeance) lost among these false Ancylia. These Antimagistratical,
By such an omnegatherum of all men of elocution (unapproved) to become Preachers, we shall have the true Ancyle of Gospel Ministers (the Divine Palladium and preservation of our nations from Divine vengeance) lost among these false Ancylia. These Antimagistratical,
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CHAP. VI. The Efficacies of Satans coming downe upon the earth, discovered from the Synchronising of things in times, viz. Invincible obstinacy, and lying hypocrisie.
CHAP. VI. The Efficacies of Satan coming down upon the earth, discovered from the Synchronising of things in times, viz. Invincible obstinacy, and lying hypocrisy.
1 Invincible obstinacy, is seene in 1 Tim. 4.1.2. Now the Spirit speaketh expresly that in the LATER times (marke the Synchronisme, or concurrence of times with our Age.
1 Invincible obstinacy, is seen in 1 Tim. 4.1.2. Now the Spirit speaks expressly that in the LATER times (mark the Synchronism, or concurrence of times with our Age.
as Hierom speakes, are about to be shut, as Matth. 25. The foolish Virgins came when the doores were shut.) And what of these later opportunities? why the Apostle in that 1 Tim. 4.2. saith, Men shall have their consciences seared with an hot iron.
as Hieronymus speaks, Are about to be shut, as Matthew 25. The foolish Virgins Come when the doors were shut.) And what of these later opportunities? why the Apostle in that 1 Tim. 4.2. Says, Men shall have their Consciences seared with an hight iron.
Adde that in 2 Tim. 3.1, 4. This know that in the LAST DAYES (marke still the concurrence of things in time) Men shall be incontinent, sierce, heady, &c. put both these together,
Add that in 2 Tim. 3.1, 4. This know that in the LAST DAYES (mark still the concurrence of things in time) Men shall be incontinent, fierce, heady, etc. put both these together,
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and then you may easily spel this a Prophesie of these times, that now in our age, men are fitted with an head and heart, with a kinde of science, and conscience, to make them sinne obstinately like the Devil.
and then you may Easily spell this a Prophesy of these times, that now in our age, men Are fitted with an head and heart, with a kind of science, and conscience, to make them sin obstinately like the devil.
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In the head they are (among other words of obstinacy) NONLATINALPHABET that is, head-strong, unbridleable, stiffe-necked, (as the Scripture speakes) as a stubborne horse, catching the bit betweene his teeth, runnes desperately on into dangers, dirt, water, mud, quagmires, without controll.
In the head they Are (among other words of obstinacy) that is, headstrong, unbridleable, Stiffnecked, (as the Scripture speaks) as a stubborn horse, catching the bit between his teeth, runs desperately on into dangers, dirt, water, mud, quagmires, without control.
or bridle, no reines, or streinings of Scripture, reason, examples, perswasions, or their owne preingagements in Religion, shall checke them in to conversion,
or bridle, no reins, or streinings of Scripture, reason, Examples, persuasions, or their own preengagements in Religion, shall check them in to conversion,
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And for their hearts, and consciences, they are so cauterized, and seared, that they cannot feel any remorse for sin, from arguments drawn from promises,
And for their hearts, and Consciences, they Are so cauterized, and seared, that they cannot feel any remorse for since, from Arguments drawn from promises,
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How farre this is fulfilled on this generation, I appeale to the experience of all Christians, especially of them that have had their turnes to argue with these men of Belial. The truth is, the Seale of the evill times in the last of dayes before the great Restauration is upon them, Rev. 22. 10, 11. mentioned afore, That as they are unjust,
How Far this is fulfilled on this generation, I appeal to the experience of all Christians, especially of them that have had their turns to argue with these men of Belial. The truth is, the Seal of the evil times in the last of days before the great Restauration is upon them, Rev. 22. 10, 11. mentioned afore, That as they Are unjust,
2 Lying hypocrisie, 1 Tim. 4.2. In the later times (opened afore pointing at our times) Men shall speake lies in hypocrisie. And Rev. 21.27. and Chap. 22.15. relating to the last times, men shall be makers and lovers of lies.
2 Lying hypocrisy, 1 Tim. 4.2. In the later times (opened afore pointing At our times) Men shall speak lies in hypocrisy. And Rev. 21.27. and Chap. 22.15. relating to the last times, men shall be makers and lovers of lies.
Add 2 Tim. 3.1, 2, 3, 4. In the last dayes, men shall be lovers of themselves, boasters, without naturall affection, promise-breakers, false-accusers, treacherous.
Add 2 Tim. 3.1, 2, 3, 4. In the last days, men shall be lovers of themselves, boaster's, without natural affection, Promise-breakers, False-accusers, treacherous.
1 The character of great men (for the generality) is that they are a LIE, Psal. 62.9. because a little goodnesse in them seemes great, and their great Court-ship seemes to promise much;
1 The character of great men (for the generality) is that they Are a LIE, Psalm 62.9. Because a little Goodness in them seems great, and their great Courtship seems to promise much;
2 Profession of Religion in these evill times, for the most a LIE, 2 Tim. 4.1.5. In the last dayes men shall have the forme of godlinesse denying the power thereof.
2 Profession of Religion in these evil times, for the most a LIE, 2 Tim. 4.1.5. In the last days men shall have the Form of godliness denying the power thereof.
That is, mens profession of Religion is a LIE. Hypocrisie being a very LIE. The abounding of which in these dayes, hath beene attested by thousands of Apostasies.
That is, men's profession of Religion is a LIE. Hypocrisy being a very LIE. The abounding of which in these days, hath been attested by thousands of Apostasies.
3 The Art that many professe, and multitudes believe and runne after (some to their ruine) viz. Judiciary Astrology, heeded more of late with us then ever was (to our shame let it be spoken) in any Christian Commonwealth since the Creation, is a very arrant LIE, Esa. 44.24, 25. See the Geneva Notes on the place.
3 The Art that many profess, and Multitudes believe and run After (Some to their ruin) viz. Judiciary Astrology, heeded more of late with us then ever was (to our shame let it be spoken) in any Christian Commonwealth since the Creation, is a very arrant LIE, Isaiah 44.24, 25. See the Geneva Notes on the place.
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and terrible, as they predicted, it hath so eclipsed their credit, that I hope you will for ever take them for Liars, if they prove not by consequence worse.
and terrible, as they predicted, it hath so eclipsed their credit, that I hope you will for ever take them for Liars, if they prove not by consequence Worse.
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For their telling men and women they shall be adulterers, selfe-murtherers, &c. or this, or that yeare shall be a time of such, is the Devils way to cause melancholy,
For their telling men and women they shall be Adulterers, self-murderers, etc. or this, or that year shall be a time of such, is the Devils Way to cause melancholy,
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or perplexed spirits to make themselves such. (So our learned Casuists concerning Temptations. ) For whiles the Astrologers say, they see these things predicted,
or perplexed spirits to make themselves such. (So our learned Casuists Concerning Temptations.) For while the Astrologers say, they see these things predicted,
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or fore-shewne in the Starres, they make poore creatures of a blinde slavish spirit, conclude there is an irresistible fate past upon them, that they must, no helpe for it, be such wretches,
or fore-shewne in the Stars, they make poor creatures of a blind slavish Spirit, conclude there is an irresistible fate passed upon them, that they must, no help for it, be such wretches,
But I needed not say much to this brood, seeing I and my Second are ingaged in Print against them, to whom they never gave that, which may be truly called an Answer, that is, to speak reason, strength, demonstration,
But I needed not say much to this brood, seeing I and my Second Are engaged in Print against them, to whom they never gave that, which may be truly called an Answer, that is, to speak reason, strength, demonstration,
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and leave them to Mercurius Phreneticus, Lillies-Ape whipt, Bug-beare Black-Moonday, Black-Moonday turned white, Confidence dismounted, &c. to be confuted by these WITS, POETS, DIURNALISTS, BALAD-MAKERS,
and leave them to Mercurius Phreneticus, Lillies-Ape whipped, Bugbear Black-Moonday, Black-Moonday turned white, Confidence dismounted, etc. to be confuted by these WITS, POETS, DIURNALISTS, BALAD-MAKERS,
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as the fittest men to deale with them, that neither understand to take an argument, nor to make an argument in their owne matters, which they pretend most to understand.
as the Fittest men to deal with them, that neither understand to take an argument, nor to make an argument in their own matters, which they pretend most to understand.
and bring them backe to God and his Word, and leave their testimony with the world against the cheat of Astrology, that if the Astrologers have got their monies,
and bring them back to God and his Word, and leave their testimony with the world against the cheat of Astrology, that if the Astrologers have god their moneys,
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How farre his meaning extended, or wherein the maine sense is fixed, I will not undertake to interpret (I am assured men may be honest in lawfull Callings if they will:) But this is apparent in these worst of times, that there is in multitudes of mens dealings,
How Far his meaning extended, or wherein the main sense is fixed, I will not undertake to interpret (I am assured men may be honest in lawful Callings if they will:) But this is apparent in these worst of times, that there is in Multitudes of men's dealings,
though a kinde of Professours, especially of them that are the fishers in the late turnes of times, more mineing and undermining, more cutting and cousening, more reaching and over-reaching,
though a kind of Professors, especially of them that Are the Fishers in the late turns of times, more mining and undermining, more cutting and cosening, more reaching and overreaching,
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For if there be a wicked principle received of men, as not wicked, that Adultery, Fornication, &c. is no sin, I should mightily suspect that such kind of men should take up this wicked principle also, that cousenage to them is no sinne.
For if there be a wicked principle received of men, as not wicked, that Adultery, Fornication, etc. is no since, I should mightily suspect that such kind of men should take up this wicked principle also, that cozenage to them is no sin.
There hath beene (we know) a principle, and pretended too as a Religious one, neare of kin to this, Fides non est servanda cum Haereticis, faith or promise is not to be kept with Hereticks.
There hath been (we know) a principle, and pretended too as a Religious one, near of kin to this, Fides non est servanda cum Heretics, faith or promise is not to be kept with Heretics.
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or worse then nothing, you shall finde them neither your servant, nor humble: but farre prouder of their complement, then conscionable of their ingagement.
or Worse then nothing, you shall find them neither your servant, nor humble: but Far Prouder of their compliment, then conscionable of their engagement.
1 They would, not long since declaime against Non-residencies by reason of Pluralities, and mens serving their places by Deputies and underling hirelings.
1 They would, not long since declaim against Non-residencies by reason of Pluralities, and men's serving their places by Deputies and underling hirelings.
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or foure or five great places, whiles other faithfull friends of the State want sufficiencie. 2 These men likewise thought it exceeding incongruous, that Ministers should meddle with worldly affaires,
or foure or five great places, while other faithful Friends of the State want sufficiency. 2 These men likewise Thought it exceeding incongruous, that Ministers should meddle with worldly affairs,
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But since I have read mens practices, I suspect that Ministers were then to be taken off of the world, onely so farre as they did intermeddle with some Diana, and to be given to the world againe, to serve a designe,
But since I have read men's practices, I suspect that Ministers were then to be taken off of the world, only so Far as they did intermeddle with Some Diana, and to be given to the world again, to serve a Design,
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or permitted to worke for their livings for want of a Gospel maintenance, and to admit every Boy and Artificer of a voluble tongue (unapproved) into the Pulpit, which hath made me to wonder at the Geometrie and Divinitie of these times, who (should seem) do count that the stride from the world to the Pulpit, is not so wide,
or permitted to work for their livings for want of a Gospel maintenance, and to admit every Boy and Artificer of a voluble tongue (unapproved) into the Pulpit, which hath made me to wonder At the Geometry and Divinity of these times, who (should seem) do count that the stride from the world to the Pulpit, is not so wide,
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for Paul exhorts Timothy in divers expressions, to study, and cryes out, Who is sufficient for these things? ) but illiterate men may follow a Trade all the week,
for Paul exhorts Timothy in diverse expressions, to study, and cries out, Who is sufficient for these things?) but illiterate men may follow a Trade all the Week,
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But to help this, they cry up these worldly labouring mens preaching to be the preaching by the Spirit. As if the Spirit did helpe Bezaleel and Aholiab in their Trades,
But to help this, they cry up these worldly labouring men's preaching to be the preaching by the Spirit. As if the Spirit did help Bezaleel and Aholiab in their Trades,
but doth not helpe godly learned Ministers in their Divine studies, or that the Spirit assists in extemporaries, but not in meditationall preparations.
but does not help godly learned Ministers in their Divine studies, or that the Spirit assists in extemporaries, but not in meditationall preparations.
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3. And lastly (if there be any lastly to be put to these things) the Complainers were wont to tell you terrible stories of Court-pride, covetousness, self-interest, projects, designs,
3. And lastly (if there be any lastly to be put to these things) the Complainers were wont to tell you terrible stories of Court-pride, covetousness, self-interest, projects, designs,
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now over-spread the Land. I pray God England proves not like Jehu, that zealously (as he thought) destroyed the house of Ahab, and his Priests of Baal, and false Prophets,
now overspread the Land. I pray God England Proves not like Jehu, that zealously (as he Thought) destroyed the house of Ahab, and his Priests of Baal, and false prophets,
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THe second Corollary upon the Position is, that notwithstanding all these things, the Elect of God, true beleevers, holy-hearted soules, be not dismayed. Let them sigh and groan to God in prayer for these abominations of the times,
THe second Corollary upon the Position is, that notwithstanding all these things, the Elect of God, true believers, holy-hearted Souls, be not dismayed. Let them sighs and groan to God in prayer for these abominations of the times,
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Let them, as the WOMAN, take their wings, their wings of prayer, and flye out of the Egypt of the abominations, into the Wildernesse of retired holy life (as far as they may not neglect their publike duty) but not to feare the floods of the ungodly;
Let them, as the WOMAN, take their wings, their wings of prayer, and fly out of the Egypt of the abominations, into the Wilderness of retired holy life (as Far as they may not neglect their public duty) but not to Fear the floods of the ungodly;
for they have a sweet, and sure Promise, Psal. 32.5, 6. I prayed (saith David ) and the Lord heard. For this shall every one, that is godly, pray unto thee in a time when thou mayest be found.
for they have a sweet, and sure Promise, Psalm 32.5, 6. I prayed (Says David) and the Lord herd. For this shall every one, that is godly, pray unto thee in a time when thou Mayest be found.
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And therefore yee Saints of his, walking in purity, be not dismayed: Say not, how shall we choose but be dismayed, at all these dreadfull things! But consider,
And Therefore ye Saints of his, walking in purity, be not dismayed: Say not, how shall we choose but be dismayed, At all these dreadful things! But Consider,
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And mark it, he first sayes so, to his people to comfort them, afore he comes with his WOE, as in Matth. 25. Christ first saith to the sheep, Come yee blessed, and sets them on his right hand, that they may be out of doubt what should become of them;
And mark it, he First Says so, to his people to Comfort them, afore he comes with his WOE, as in Matthew 25. christ First Says to the sheep, Come ye blessed, and sets them on his right hand, that they may be out of doubt what should become of them;
and depart from iniquity, as the seale that they are Gods Elect, 2 Tim. 2.19. God hath a care both of the measure of his peoples Temptations, and of the meanes of escape. 1 Cor. 10.13. The Lord hath some spiritual Goshen, or Gospel-supply against the Devill himselfe, 2 Cor. 12. which Peter prooves by many instances, 2 Pet. 2. viz. That the Lord knowes how to deliver the godly out of Temptation.
and depart from iniquity, as the seal that they Are God's Elect, 2 Tim. 2.19. God hath a care both of the measure of his peoples Temptations, and of the means of escape. 1 Cor. 10.13. The Lord hath Some spiritual Goshen, or Gospel-supply against the devil himself, 2 Cor. 12. which Peter Proves by many instances, 2 Pet. 2. viz. That the Lord knows how to deliver the godly out of Temptation.
It is not possible, saith he there, to seduce the Elect. But also that it might be probable to their hope that they might not be seduced, he premonisheth to use the meanes, Vers. 24, 25, 26. The words are, There shall come false Christs,
It is not possible, Says he there, to seduce the Elect. But also that it might be probable to their hope that they might not be seduced, he premonisheth to use the means, Vers. 24, 25, 26. The words Are, There shall come false Christ,
If they say he is here, or there, goe not forth, &c. It proceeds from faith in Gods promises to use meanes: And the using of meanes strengthens faith, because we are then in Gods way.
If they say he is Here, or there, go not forth, etc. It proceeds from faith in God's promises to use means: And the using of means strengthens faith, Because we Are then in God's Way.
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God hath set a marke upon the rest, sealed the residue for preservation, Ezek. 9. Rev. 7. The plagues fall on the Egyptians, not upon the Israelites. Corah and his Company are swallowed up, not they that separated themselves from them.
God hath Set a mark upon the rest, sealed the residue for preservation, Ezekiel 9. Rev. 7. The plagues fallen on the egyptians, not upon the Israelites. Corah and his Company Are swallowed up, not they that separated themselves from them.
The old world was drowned, but not Noah, &c. And this distinctive care of God towards his people, is more absolutely fulfilled in spirituals, then temporals.
The old world was drowned, but not Noah, etc. And this distinctive care of God towards his people, is more absolutely fulfilled in spirituals, then temporals.
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4 The worst times are Gods usuall Preface to better times. The Evening in the Creation was afore the Morning, which is spiritually applied, Psal. 30.5. Rom. 13.12.2 Pet. 2.19. Heavinesse may indure for a night, but joy comes in the morning.
4 The worst times Are God's usual Preface to better times. The Evening in the Creation was afore the Morning, which is spiritually applied, Psalm 30.5. Rom. 13.12.2 Pet. 2.19. Heaviness may endure for a night, but joy comes in the morning.
When Christ came, he found the Sects, and swarmes of Pharisees, Sadducees, Herodians, Esseans, &c. And the ten Persecutions, ushered in the glory of the Church under Constantine the Great.
When christ Come, he found the Sects, and swarms of Pharisees, Sadducees, Herodians, Essenes, etc. And the ten Persecutions, ushered in the glory of the Church under Constantine the Great.
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He knowes it, and is angry: Therefore by the rule of contraries, we knowing it is short, should bee glad, We can (saith the Heathen) beare sharpe things, if short.
He knows it, and is angry: Therefore by the Rule of contraries, we knowing it is short, should be glad, We can (Says the Heathen) bear sharp things, if short.
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Can we not (saith Christ) Watch with him one houre? A little faith was greatly accepted of Christ, in times of great opposition at his first coming into the world.
Can we not (Says christ) Watch with him one hour? A little faith was greatly accepted of christ, in times of great opposition At his First coming into the world.
THE third Corollary is, If this be a time of Satans speciall emission, with large permission, that he is come downe in great wrath, to worke great woe to the world,
THE third Corollary is, If this be a time of Satan special emission, with large permission, that he is come down in great wrath, to work great woe to the world,
The Devil being a spirit, and experienced by five thousand yeares practise in all manner of subtilties, he hath many devices, and therefore all the sonnes of men had need 〈 ◊ 〉 heed of handing to him • … tages, 2 Cor. 2.11.
The devil being a Spirit, and experienced by five thousand Years practise in all manner of subtleties, he hath many devices, and Therefore all the Sons of men had need 〈 ◊ 〉 heed of handing to him • … tages, 2 Cor. 2.11.
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1 Possession, when he is permitted to enter into a man, and is there powerfully predominant over his soule and body, wracking him inwardly with horrours,
1 Possession, when he is permitted to enter into a man, and is there powerfully predominant over his soul and body, wracking him inwardly with horrors,
The Advantage men give to Satan thus to prevaile is, when they do, as it were, sell themselves (as Ahab, Balaam, and Saul ) that is, wholly give up themselves to worke all wickednesse with greedinesse (as the Scripture speaks.) That is,
The Advantage men give to Satan thus to prevail is, when they do, as it were, fell themselves (as Ahab, balaam, and Saul) that is, wholly give up themselves to work all wickedness with greediness (as the Scripture speaks.) That is,
Thus in these dayes crowds of wicked wretches, blasphemers, inhumane imps, impious by horrid principles, ascend their increment and gradation of ungodlinesse, till they appear to us no otherwise then as possessed.
Thus in these days crowds of wicked wretches, blasphemers, inhumane imps, impious by horrid principles, ascend their increment and gradation of ungodliness, till they appear to us no otherwise then as possessed.
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2 Device is Obsession, when the Devil by permission hath power over a mans body onely, clasping and grasping him in the armes of his power, carrying him from place to place at his pleasure (as for a while he had power over our Saviours body, Matth. 4.) and bowing a mans limbs together in a miserable manner (as that womans Luke 13.) assisting men sometimes, when the temptation prevailes on them, in a wonderfull manner to make away themselves.
2 Device is Obsession, when the devil by permission hath power over a men body only, clasping and grasping him in the arms of his power, carrying him from place to place At his pleasure (as for a while he had power over our Saviors body, Matthew 4.) and bowing a men limbs together in a miserable manner (as that woman's Lycia 13.) assisting men sometime, when the temptation prevails on them, in a wonderful manner to make away themselves.
In particular, let not the Magistracy tempt the Ministry, or the Ministry the Magistracy, whiles there is such mighty levelling and designing against both.
In particular, let not the Magistracy tempt the Ministry, or the Ministry the Magistracy, while there is such mighty levelling and designing against both.
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On the other side, they that altogether cry up Magistracy and downe the Ministry, let them not forget that the state of the Church under the great Restauration, Rev. 21. shall be in forme of a Church with the Angels, viz. the Ministers to keepe out all uncleane, Kings bringing their glory and honour into it.
On the other side, they that altogether cry up Magistracy and down the Ministry, let them not forget that the state of the Church under the great Restauration, Rev. 21. shall be in Form of a Church with the Angels, viz. the Ministers to keep out all unclean, Kings bringing their glory and honour into it.
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so much as Historically, or Narratively, Hof. 2.16, 17. At that day saith the Lord thou shalt call me ISHI, and thou shalt call mee no more BAALI (though both signifie the same thing, viz. my Husband, or my Lord; onely because as Hierom notes, Baali was the Idolaters style, &c.) For I will take away the NAMES of Baalim out of her mouth,
so much as Historically, or Narratively, Hof. 2.16, 17. At that day Says the Lord thou shalt call me ISHI, and thou shalt call me no more BAAL (though both signify the same thing, viz. my Husband, or my Lord; only Because as Hieronymus notes, Baal was the Idolaters style, etc.) For I will take away the NAMES of Baalim out of her Mouth,
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and they shall be no more REMEMBRED by their NAME. Ephes. 5.3. But fornication, and all uncleannesse, or covetousnesse, let it not be once NAMED amongst you. For, saith the Apostle, 1 Cor. 15.33. Evill communications, or conferences, corrupt good manners. The reason is strong.
and they shall be no more REMEMBERED by their NAME. Ephesians 5.3. But fornication, and all uncleanness, or covetousness, let it not be once NAM among you. For, Says the Apostle, 1 Cor. 15.33. Evil communications, or conferences, corrupt good manners. The reason is strong.
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The very having of evils in our eares, by reason of a party they have within us by originall sinne (the seed of all sinnes) doth more or lesse pollute or prejudice the soule.
The very having of evils in our ears, by reason of a party they have within us by original sin (the seed of all Sins) does more or less pollute or prejudice the soul.
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If we doe but any how intimate to others in expressions, or gestures, or conversation, that we are loosened in the socket of our pious principles, wee presently more or lesse in these apostatising times weaken,
If we do but any how intimate to Others in expressions, or gestures, or Conversation, that we Are loosened in the socket of our pious principles, we presently more or less in these Apostatizing times weaken,
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Note that that motion alone is a word from the Spirit, that is, according to the word of the Spirit, that is, according to the Scriptures spoken and penned by the inspiration of the holy Spirit in an extraordinary way, 2 Pet. 1. last.
Note that that motion alone is a word from the Spirit, that is, according to the word of the Spirit, that is, according to the Scriptures spoken and penned by the inspiration of the holy Spirit in an extraordinary Way, 2 Pet. 1. last.
yet their rule is (in opposition to false pretended spirits) that if any spake not according to the Word of the Law and Testimony, they had no LIGHT in them, Esa. 8.20.
yet their Rule is (in opposition to false pretended spirits) that if any spoke not according to the Word of the Law and Testimony, they had no LIGHT in them, Isaiah 8.20.
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Paul the Apostle had it, and a Revelation to boot (2 Cor. 12.) yet he Gal. 1.8, 9. pronounceth an Anathema, a curse twice over, upon any man or Angel that shall deliver any other Doctrine then what is according to the Gospel.
Paul the Apostle had it, and a Revelation to boot (2 Cor. 12.) yet he Gal. 1.8, 9. pronounceth an Anathema, a curse twice over, upon any man or Angel that shall deliver any other Doctrine then what is according to the Gospel.
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John the Apostle also had the Spirit in an extraordinary degree for Doctrine and Miracles, and had a large Revelation, ( viz. the booke of the Revelation ) besides;
John the Apostle also had the Spirit in an extraordinary degree for Doctrine and Miracles, and had a large Revelation, (viz. the book of the Revelation) beside;
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yet he bids us try the Spirits, whether they are of God, by this, He that knoweth God HEARETH us, he that is not of God, HEARETH not us. Hereby we know the Spirit of truth,
yet he bids us try the Spirits, whither they Are of God, by this, He that Knoweth God HEARS us, he that is not of God, HEARS not us. Hereby we know the Spirit of truth,
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even as they phantasie it to be like the eye of a picture, as that it still lookes towards them, in favour of their opinion, which way soever they turne;
even as they fantasy it to be like the eye of a picture, as that it still looks towards them, in favour of their opinion, which Way soever they turn;
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therefore adde this, that as the constant Tenor of the Scriptures is to promote Christ, and to presse holinesse, so the Spirit (that dictated that word) doth both those;
Therefore add this, that as the constant Tenor of the Scriptures is to promote christ, and to press holiness, so the Spirit (that dictated that word) does both those;
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it advanceth Christ, 1 Joh. 4.1.2. and 1 Cor. 12.3. And it worketh holinesse, Rom. 1.4. Rom. 8.9, 10.11. 2. The particular rules touching temptations are these.
it Advanceth christ, 1 John 4.1.2. and 1 Cor. 12.3. And it works holiness, Rom. 1.4. Rom. 8.9, 10.11. 2. The particular rules touching temptations Are these.
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James. in Chap. 1. v. 14. makes originall sinne or concupiscence the first drawing of the heart aside (as a pillar of an house off of his Centre.) Paul, Rom. 7.19. makes it that Tyrant, that made him doe that evill he would not;
James. in Chap. 1. v. 14. makes original sin or concupiscence the First drawing of the heart aside (as a pillar of an house off of his Centre.) Paul, Rom. 7.19. makes it that Tyrant, that made him do that evil he would not;
And herein, saith Paul, I doe exercise my selfe to have alwayes a conscience void of offence, &c. Then are Satans darts shot as against a wal of marble, that pierce not,
And herein, Says Paul, I do exercise my self to have always a conscience void of offence, etc. Then Are Satan darts shot as against a wall of Marble, that pierce not,
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2 Quick-sightednesse to discerne, and suddenly and seasonably to despise the overtures and pretensive perswasions of a sinfull object, confederating with our concupiscence to draw us to a consent to sinne, Heb. 5. last v. Christians of full age by reason of use, have their senses exercised to discerne both good and evill.
2 Quick-sightednesse to discern, and suddenly and seasonably to despise the overtures and pretensive persuasions of a sinful Object, confederating with our concupiscence to draw us to a consent to sin, Hebrew 5. last v. Christians of full age by reason of use, have their Senses exercised to discern both good and evil.
St. James tels us, that after that drawing aside by concupiscence (afore mentioned) followes an Enticing by some object (suitable to that drawing ) to bring us to consent.
Saint James tells us, that After that drawing aside by concupiscence (afore mentioned) follows an Enticing by Some Object (suitable to that drawing) to bring us to consent.
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So original corruption opens its eyes, and beholds, and shews us the honour, pleasure, profit, or other carnall sweetnesse of the object, not considering the snare under it.
So original corruption Opens its eyes, and beholds, and shows us the honour, pleasure, profit, or other carnal sweetness of the Object, not considering the snare under it.
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So that the object presenting it selfe, concupiscence is that which playes the bait before the mouth of the will and affections, to cause them eagerly to catch and swallow it.
So that the Object presenting it self, concupiscence is that which plays the bait before the Mouth of the will and affections, to cause them eagerly to catch and swallow it.
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the Object is as the Woor, Concupiscence is as the Spokesman. To cure all this, the Apostle cals upon us, 2 Cor. 10.4. to consider the Gospel weapons, or Armory, whereby to throw downe these pretended reasons, and rationall thoughts (as we dreame) to consent to sinne (for a shew of reason to a rationall creature, that he may sinne, is a powerfull temptation, which the Apostle therefore there cals strong-holds ) that is, the word of the Gospel, which we must ding in the face of all perswasive seeming reasons to sinne.
the Object is as the Woor, Concupiscence is as the Spokesman. To cure all this, the Apostle calls upon us, 2 Cor. 10.4. to Consider the Gospel weapons, or Armoury, whereby to throw down these pretended Reasons, and rational thoughts (as we dream) to consent to sin (for a show of reason to a rational creature, that he may sin, is a powerful temptation, which the Apostle Therefore there calls strongholds) that is, the word of the Gospel, which we must ding in the face of all persuasive seeming Reasons to sin.
But if we keep our consent chaste, from the Harlot sinne, (as it is typically termed in the first nine Chapters of the Proverbs ) we may comfortably say,
But if we keep our consent chaste, from the Harlot sin, (as it is typically termed in the First nine Chapters of the Proverbs) we may comfortably say,
and incitations, to adde fresh impressions (for that's a mystery both in Divinity and Philosophy that Satan can make our phantasies to lay aside our owne phantasmes, and heed his;
and incitations, to add fresh impressions (for that's a mystery both in Divinity and Philosophy that Satan can make our fantasies to lay aside our own phantasms, and heed his;
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and to take up into consideration those his suggestion brings in.) Which adventitious, additional power of Satan in the temptation may bee (in part) discerned, by the suddennesse, unseasonablenesse, and violent importunatenesse;
and to take up into consideration those his suggestion brings in.) Which adventitious, additional power of Satan in the temptation may be (in part) discerned, by the suddenness, unseasonableness, and violent importunatenesse;
if thou parie with the Devils suggestions, and lend thine care to his arguments, as we have a wofull example in Eve. Minde that thou hast other and better words,
if thou parie with the Devils suggestions, and lend thine care to his Arguments, as we have a woeful Exampl in Eve. Mind that thou hast other and better words,
And therefore wee must follow Christs example ( Matth. 4.) to ding and dash a pat, plain, powerfull Scripture in the mouth of every Temptation, with a 'Tis written. Not encounter with our phantasied spirit,
And Therefore we must follow Christ Exampl (Matthew 4.) to ding and dash a pat, plain, powerful Scripture in the Mouth of every Temptation, with a It's written. Not encounter with our fantasied Spirit,
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Say to your temptations, as Ephraim, (Hos. 14) to his Idols, What have I to doe any more with you? Say as Nehemiah, Shall such a man as I am flye? Shall I, a Christian, a Beleever, the redeemed of the Lord, be tempted away from him? If a woman will not speake with an unsuitable Suitor,
Say to your temptations, as Ephraim, (Hos. 14) to his Idols, What have I to do any more with you? Say as Nehemiah, Shall such a man as I am fly? Shall I, a Christian, a Believer, the redeemed of the Lord, be tempted away from him? If a woman will not speak with an unsuitable Suitor,
Adde, that if in this thy opposing at first the rise of temptation, Satan will be clamouring in the eares of thy soule with his reiterated perswasions,
Add, that if in this thy opposing At First the rise of temptation, Satan will be clamouring in the ears of thy soul with his reiterated persuasions,
then fill thy heart with groans, and rather then not out-noise him, thy mouth with cryes of prayer in some secret place, to drowne the voyce of Satans temptations.
then fill thy heart with groans, and rather then not outnoise him, thy Mouth with cries of prayer in Some secret place, to drown the voice of Satan temptations.
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Yet sourthly, take this Rule, in the next place, That it is a Temptation, and may prove a great preparation to many Temptations, to lay all our Temptations,
Yet sourthly, take this Rule, in the next place, That it is a Temptation, and may prove a great preparation to many Temptations, to lay all our Temptations,
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For as Sartan cannot tempt without Gods leave (as we see in Joh ) so we cannot be effectually tempted without our owne leave (as it appears in Eve. ) It is true, that it is seldome but Satan (if permitted) doth first,
For as Sartan cannot tempt without God's leave (as we see in John) so we cannot be effectually tempted without our own leave (as it appears in Eve.) It is true, that it is seldom but Satan (if permitted) does First,
But this is as true, that since our fall by the first grand Temptation of Eve, we might tempt our selves, by beholding the enticing object, and hearing the perswasions of Concupiscence, if there were no Devill in being.
But this is as true, that since our fallen by the First grand Temptation of Eve, we might tempt our selves, by beholding the enticing Object, and hearing the persuasions of Concupiscence, if there were no devil in being.
It is the Seminary of all sorts and sizes of sinne, Matth. 15.19. &c. Out of the heart (saith Christ) proceed evil THOUGHTS, MURTHERS, ADULTERIES, FORNICATIONS, THEFTS, & BLASPHEMIES.
It is the Seminary of all sorts and sizes of sin, Matthew 15.19. etc. Out of the heart (Says christ) proceed evil THOUGHTS, MURTHERS, ADULTERIES, FORNICATIONS, THEFTS, & BLASPHEMIES.
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And what is worse then those three, Murther, Adultery, and Blasphemy? (the first being against the life of others; the second, against our owne bodies; the third, against the Essence and Excellency of God;) And all in the plural. So that by this account in original sinne is the seed of the sinne against Holy Ghost;
And what is Worse then those three, Murder, Adultery, and Blasphemy? (the First being against the life of Others; the second, against our own bodies; the third, against the Essence and Excellency of God;) And all in the plural. So that by this account in original sin is the seed of the sin against Holy Ghost;
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So that by the shining glory of an inticing object, upon the putrid matter of original sinne, may be ingendered innumerable sinnes, without the Devill;
So that by the shining glory of an enticing Object, upon the putrid matter of original sin, may be engendered innumerable Sins, without the devil;
and God doth therefore pronounce a punishment upon the very body he did use, yet not acquitting Eve, but punishing her also. But godly men doe contrariwise;
and God does Therefore pronounce a punishment upon the very body he did use, yet not acquitting Eve, but punishing her also. But godly men do contrariwise;
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and with great emphasis and iteration, saith to the Lord, IS IT NOT I, that commanded the people to bee numbred? EVEN I IT IS that have sinned, and done evil indeed, It is true,
and with great emphasis and iteration, Says to the Lord, IS IT NOT I, that commanded the people to be numbered? EVEN I IT IS that have sinned, and done evil indeed, It is true,
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when others, as Christ or his Apostles speake of the temptations of believers, they (to preserve believers from despaire) put much of their temptations upon the account of the Devil, as Matth. 16.23. Christ saith to Peter, Get thee behinde me Satan.
when Others, as christ or his Apostles speak of the temptations of believers, they (to preserve believers from despair) put much of their temptations upon the account of the devil, as Matthew 16.23. christ Says to Peter, Get thee behind me Satan.
The meaning of Christ is, that Satan had a great hand in tempting Peter to disswade Christ from his Passion. And Luke 22.31. Simon, Simon, Satan hath desired to sift thee as wheat;
The meaning of christ is, that Satan had a great hand in tempting Peter to dissuade christ from his Passion. And Lycia 22.31. Simon, Simon, Satan hath desired to sift thee as wheat;
meaning Satans tempting Peter to deny Christ (mentioned presently v. 34. and acted v. 44.) So Paul often puts the sinnes of beleevers upon the Devils account, 2 Cor. 2.11. Lest SATAN should get and advantage.
meaning Satan tempting Peter to deny christ (mentioned presently v. 34. and acted v. 44.) So Paul often puts the Sins of believers upon the Devils account, 2 Cor. 2.11. Lest SATAN should get and advantage.
But Christians themselves, to shew their full acquaintance with their owne hearts, and the sincerity of their repentance, do lay the load of the temptation upon their owne corruption, Psal. 51. Therefore to close this Rule.
But Christians themselves, to show their full acquaintance with their own hearts, and the sincerity of their Repentance, do lay the load of the temptation upon their own corruption, Psalm 51. Therefore to close this Rule.
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All the best of Saints have beene tempted, as Adam, Eve, Job, David, Peter, Paul, Christ, with intimations of the rest, 1 Cor. 10.13. Temptation common to MAN, 2 Pet. 3. chap. vers. 9. The Lord knoweth how to deliver the godly out of temptations;
All the best of Saints have been tempted, as Adam, Eve, Job, David, Peter, Paul, christ, with intimations of the rest, 1 Cor. 10.13. Temptation Common to MAN, 2 Pet. 3. chap. vers. 9. The Lord Knoweth how to deliver the godly out of temptations;
And must looke on Christ distinctly under that consideration, and habitude, as in speciall fitted to compassionate and comfort us in our temptations, Matth. 4. Heb. 2.18.
And must look on christ distinctly under that consideration, and habitude, as in special fitted to compassionate and Comfort us in our temptations, Matthew 4. Hebrew 2.18.
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For that hee himselfe suffered being tempted, he is able to succour them that are TEMPTED, Heb. 4.15, 16. For we have not an High-Priest which cannot be touched with the feeling of our infirmities,
For that he himself suffered being tempted, he is able to succour them that Are TEMPTED, Hebrew 4.15, 16. For we have not an High-Priest which cannot be touched with the feeling of our infirmities,
You heard but now, that as all the sonnes of men have equally originall sinne, and originall sinne hath (without exception) in it the seeds of all sinnes:
You herd but now, that as all the Sons of men have equally original sin, and original sin hath (without exception) in it the seeds of all Sins:
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And for Satan, though hee hath not in him formally all sorts of sinne, as he cannot bee an Atheist (Jam. 2.19.) nor can hee immediately commit corporall sinnes;
And for Satan, though he hath not in him formally all sorts of sin, as he cannot be an Atheist (Jam. 2.19.) nor can he immediately commit corporal Sins;
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yet hee hath Tantamount, viz. Malice against God, and all good, and a love to all sinne, which are equivalent to originall sinne in us comprehending and causing all sinne, where permitted.
yet he hath Tantamount, viz. Malice against God, and all good, and a love to all sin, which Are equivalent to original sin in us comprehending and causing all sin, where permitted.
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Now these two, originall sinne, and Satan, with their devices, under the painted cloath of sinne-alluring objects, are efficient enough to put us upon the triall of a temptation to any sinne; As they are grand Enemies to faith, that should lead us to Christ for rescue.
Now these two, original sin, and Satan, with their devices, under the painted cloth of sinne-alluring objects, Are efficient enough to put us upon the trial of a temptation to any sin; As they Are grand Enemies to faith, that should led us to christ for rescue.
and consequently to disobedience to all the Commandements whereby they should testifie their faith. And in speciall to the sinne wee least feare, or suspect, for these two reasons:
and consequently to disobedience to all the commandments whereby they should testify their faith. And in special to the sin we least Fear, or suspect, for these two Reasons:
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or of feare to confesse Christ, therefore are they left more to doubt and deny Christ then the rest of the eleven Disciples, Luke 22.33, 34. Joh. 11.16. compare Joh. 20.25. 2 Because men are not humbled as they ought, for some sinnes that are more suitable and sweet to their corrupt nature:
or of Fear to confess christ, Therefore Are they left more to doubt and deny christ then the rest of the eleven Disciples, Lycia 22.33, 34. John 11.16. compare John 20.25. 2 Because men Are not humbled as they ought, for Some Sins that Are more suitable and sweet to their corrupt nature:
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It is the establishment of us in a state of grace, with the concurrence of Gods power with our graces, that must uphold us, that temptations prevaile not Angels, Adam, and Eve, fell by temptations,
It is the establishment of us in a state of grace, with the concurrence of God's power with our graces, that must uphold us, that temptations prevail not Angels, Adam, and Eve, fell by temptations,
And 2 Corinth. 12.9.1 Pet. 1.5. Joh. 10. observe the concurrence of Gods power with our graces) My grace is sufficient for thee, for MY STRENGTH is made perfect in weaknesse.
And 2 Corinth. 12.9.1 Pet. 1.5. John 10. observe the concurrence of God's power with our graces) My grace is sufficient for thee, for MY STRENGTH is made perfect in weakness.
Thirdly, Consider that God hath pardoned all sinnes, and all sorts of sinnes whatsoever, of which men have repented, 1 Cor. 6.9. yea, the sinne of putting Christ to death, Act. 2. Therefore all sinnes may consist with election and salvation, of which men doe repent;
Thirdly, Consider that God hath pardoned all Sins, and all sorts of Sins whatsoever, of which men have repented, 1 Cor. 6.9. yea, the sin of putting christ to death, Act. 2. Therefore all Sins may consist with election and salvation, of which men do Repent;
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Above all things, keepe, and keepe up thy faith and confidence in God, through Christ (as the Gospel most abounds with encouragements to faith) for faith is the grace that cleares thee before God for all lapses by past temptations, and preserves thee from future. FINIS.
Above all things, keep, and keep up thy faith and confidence in God, through christ (as the Gospel most abounds with encouragements to faith) for faith is the grace that clears thee before God for all lapses by past temptations, and preserves thee from future. FINIS.
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Ut Medicina corporalis duae sunt partes, quarum prior a git de morbis, alterz verò de remediis; ita admodum conveniens mihi videtur, spiritualem etiam Medicinā partiri in Doctrinam de spiritualibus hominis morbis, & doctrinam de spiritualium morborum remediis, & sicut prior pars Medicinae corporalis vocatur NONLATINALPHABET, posterior NONLATINALPHABET, ita Theologiae quoque, &c. Keckerm. Syst. Theol. l. 2. c. 1.
Ut Medicina Corporeal duae sunt parts, Whom prior a git de morbis, alterz verò de remediis; ita admodum conveniens mihi videtur, spiritualem etiam Medicinā partiri in Doctrinam de Spiritualibus hominis morbis, & Doctrinam de Spiritual morborum remediis, & sicut prior pars Medicinae Corporeal vocatur, posterior, ita Theologiae quoque, etc. Keckermann. Syst. Theology l. 2. c. 1.
A deep it is to conceive how sinne came first into Angels. That one great Angel (now Beelzebub ) did first fall, and then drew after him the rest, is like enough. But the question yet remains how the first sinne came into that Angel, seeing there was no defect within, nor any without: I must first say, That sinne is a privation, or obliquity; No effect, but a defect, and therefore we are not to trouble our selves to inquire after any proper & efficient cause. God canot be a deficient cause, because there can be no defect in him. And therefore the defect must be in the Angel, who without motion from within, or any temptation from without, fell from his estate, and Job. 8.44. abode not in the truth, The phrase is (in that of Jude v. 6.) he left his habitation, voluntarily and maliciously left, it because he would leave it. Cap•l of Tentat. part. 1. Chap. 1.
A deep it is to conceive how sin Come First into Angels. That one great Angel (now Beelzebub) did First fallen, and then drew After him the rest, is like enough. But the question yet remains how the First sin Come into that Angel, seeing there was no defect within, nor any without: I must First say, That sin is a privation, or obliquity; No Effect, but a defect, and Therefore we Are not to trouble our selves to inquire After any proper & efficient cause. God canot be a deficient cause, Because there can be no defect in him. And Therefore the defect must be in the Angel, who without motion from within, or any temptation from without, fell from his estate, and Job. 8.44. Abided not in the truth, The phrase is (in that of U^de v. 6.) he left his habitation, voluntarily and maliciously left, it Because he would leave it. Cap•l of Tentat. part. 1. Chap. 1.
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The Church universally, and separately considered as an Idea, is a Mother, but considered in relation to the severall persons begotten in her, she hath an Off-spring, with which she is said to travell, and bring forth to God, Ezek 16. to v. 21. and Chap. 23. v. 4. Esa. 54. Hos. 2. v. 4, 5. The Allegory therefore in this part is not to be wrested, to separate the mother from her off-spring, which yet otherwise may grow together into one and the same Church. Kimchi on Hos. 2. v. 2, 3. These NONLATINALPHABET pangs of Travell are sore persecution. Esa. 66.7. Chald on the place. Jer. 30 6, 7. Matth 24.8, 9. Mar. 13.8. The seven headed, ten horned Dragon, is the Roman heathen Empire, bu••d on seven hils, ruled by seven sorts of Governments over ten Kingdomes, which should arise in the time of the last head, to which they grew, as the Angel interprets it, Rev. 17. The Man-childe is Mysticall Christ, that is Christ formed in his Members; the Sonne, not of Mary, but of the Church, Gal. 9.19. So that this is not Christ verily, but as suitable to typicall expressions, Christ Analogically, who was to rule the Nations with an iron Scepter; That is, authority being obtained by the sword of war over them, that are not Citizens but enemies, Psal. 2.9. out of which, that in Rev. 19. v. 15. compare carefully Rev. 2.16. The - catching up the childe unto God, and to his Throne, by the figure Ev NONLATINALPHABET intend, That the childe was catched up into the Throne of God; that is, up to the Roman Empire, where he should rule the Nations with Authority. This interpretation is plaine by Rom. 13.1. Psal. 82. v. 1. and v. 6. even as they are said to sit in Moses chaire, who teach the Doctrine of Moses, so are they said to be in the Throne of God, who are his Vicegerents in Rule upon earth. So that when it is said, the childe of the Apostolicke Church was caught up to God, or received up into the Throne of God, it is all one as to be lifted up to that Excellency, as HE may sit, as it were with God, which I say is meant of Regall advancement. And this was then fulfilled, when as Christians bare the sway under Constantine the Great, and his successors, the Dragon of Roman Heathenish Emperialty being throwne downe. That the Womna in travell with her childe were safe, and escaped the Dragons lying in wait, it was by the helpe and succour of Michael, who sought, conquered, and cast downe the Dragon from Heaven into the earth, whereby the Womans Son was not onely safe, but was lifted up to that Throne, and she her selfe departed into the wildernesse. This Michael was not, I suppose, Christ himselfe, but (as in Dan. Chap. 10. v. 13.) the chiefest of the chiefe Princes or seven Angels, who is said, ( Dan 12.1.) to stand for the children of God, according to the office of Angels, Heb. 1.14. But Michael fought not alone, but tooke with him partly the Martyrs, overcoming Heathenisme, and advancing Christianity above it by couragious suffering, as is plaine in v. 11. partly the Professors and Confessors of Christianity, either convincing their persecutors, or adhering to Christian Constantius the Emperor (father of Constantine the great ) in whose Court they were cherished and animated in their Profession, and thereby prepared in their spirits to joyne with Constantine the Great his sonne (anon succeding Constantius deceasing) and to fight down the wicked Colleague-Emperors, though the Devils stood with those Tyrants as much, as they could. For the Dragon and his Angels were the Devill, and the Roman Tyrants, and their Ministers which worshipped them, who were cast out, when they were throwne downe from the top of their Divinity (the Romans admiring their Diabolical worship, adoring and worshipping the Devill instead of worshipping of God) and prostrate to the very bottome of execration and contempt. Paralell to Exod, 12.12. Num. 33.4. where God executed judgement upon the gods of the Egyptians. So here the Devill the Dragon, and his Angels that deceived the whole world, that is, perswaded them to Idolatty, and hitherto possessed the Roman Empire, were cast out into the earth. For which a song of praise vers. 10, 11. But woe to the earth and the sea, for now in speciall the Devill is resident with the inhabitants thereof, and with great wrath, vers. 12.13. For the Roman Eagle (being the Ensigne of that Empire) with his two great Wings, his two Cealars of that Empire, parted into the East and West, carrying the Woman into her eremitical middle condition in the wildernesse (like that of the Israelites wandring in the wildernesse from their departure out of Egypt into Canean, safe indeed from the fury of that red Dragon, as of Pharaoh, but not yet come to that glory, as it were, the possession of Canaan, and so in a better state then the servitude of that Ethnicke Roman Tyranny, like that of Egypt; having now by the leave of Christian Princes, liberty to worship Christ freely, as the Israelites had in the wildernesse; but no lesse unhappy by manifold Apostasies, then Israel in the wildernesse by the Calfe: Baal-peor, Korah, Balaam, in their two and forty mansions (Num. 33) answering to two and forty mouths here ) I say the two Wings of the Eagle carrying the Woman into the wildernesse, The Dragon or Serpent cast out of his mouth water, as a floud, to carry her away, vers. 14, 15. that is, wicked opinions and blasphemies, as Arianisme, which had almost drowned the Christian Church; For this Exposition of water out of the mouth, see Prov. 18.4. Psal. 78.2. Matth. 13.35. Prov. 15.28. And the Eccles. H•st. of the time here meant. Med. & Alii.
The Church universally, and separately considered as an Idea, is a Mother, but considered in Relation to the several Persons begotten in her, she hath an Offspring, with which she is said to travel, and bring forth to God, Ezekiel 16. to v. 21. and Chap. 23. v. 4. Isaiah 54. Hos. 2. v. 4, 5. The Allegory Therefore in this part is not to be wrested, to separate the mother from her offspring, which yet otherwise may grow together into one and the same Church. Kimchi on Hos. 2. v. 2, 3. These pangs of Travel Are soar persecution. Isaiah 66.7. Chald on the place. Jer. 30 6, 7. Matthew 24.8, 9. Mar. 13.8. The seven headed, ten horned Dragon, is the Roman heathen Empire, bu••d on seven hills, ruled by seven sorts of Governments over ten Kingdoms, which should arise in the time of the last head, to which they grew, as the Angel interprets it, Rev. 17. The Manchild is Mystical christ, that is christ formed in his Members; the Son, not of Marry, but of the Church, Gal. 9.19. So that this is not christ verily, but as suitable to typical expressions, christ Analogically, who was to Rule the nations with an iron Sceptre; That is, Authority being obtained by the sword of war over them, that Are not Citizens but enemies, Psalm 2.9. out of which, that in Rev. 19. v. 15. compare carefully Rev. 2.16. The - catching up the child unto God, and to his Throne, by the figure Ev intend, That the child was catched up into the Throne of God; that is, up to the Roman Empire, where he should Rule the nations with authority. This Interpretation is plain by Rom. 13.1. Psalm 82. v. 1. and v. 6. even as they Are said to fit in Moses chair, who teach the Doctrine of Moses, so Are they said to be in the Throne of God, who Are his Vicegerents in Rule upon earth. So that when it is said, the child of the Apostolic Church was caught up to God, or received up into the Throne of God, it is all one as to be lifted up to that Excellency, as HE may fit, as it were with God, which I say is meant of Regal advancement. And this was then fulfilled, when as Christians bore the sway under Constantine the Great, and his Successors, the Dragon of Roman Heathenish Empirically being thrown down. That the Womna in travel with her child were safe, and escaped the Dragons lying in wait, it was by the help and succour of Michael, who sought, conquered, and cast down the Dragon from Heaven into the earth, whereby the Woman's Son was not only safe, but was lifted up to that Throne, and she her self departed into the Wilderness. This Michael was not, I suppose, christ himself, but (as in Dan. Chap. 10. v. 13.) the chiefest of the chief Princes or seven Angels, who is said, (Dan 12.1.) to stand for the children of God, according to the office of Angels, Hebrew 1.14. But Michael fought not alone, but took with him partly the Martyrs, overcoming Heathenism, and advancing Christianity above it by courageous suffering, as is plain in v. 11. partly the Professors and Confessors of Christianity, either convincing their persecutors, or adhering to Christian Constantius the Emperor (father of Constantine the great) in whose Court they were cherished and animated in their Profession, and thereby prepared in their spirits to join with Constantine the Great his son (anon succeeding Constantius deceasing) and to fight down the wicked Colleague-Emperors, though the Devils stood with those Tyrants as much, as they could. For the Dragon and his Angels were the devil, and the Roman Tyrants, and their Ministers which worshipped them, who were cast out, when they were thrown down from the top of their Divinity (the Romans admiring their Diabolical worship, adoring and worshipping the devil instead of worshipping of God) and prostrate to the very bottom of execration and contempt. Parallel to Exod, 12.12. Num. 33.4. where God executed judgement upon the God's of the egyptians. So Here the devil the Dragon, and his Angels that deceived the Whole world, that is, persuaded them to Idolatry, and hitherto possessed the Roman Empire, were cast out into the earth. For which a song of praise vers. 10, 11. But woe to the earth and the sea, for now in special the devil is resident with the inhabitants thereof, and with great wrath, vers. 12.13. For the Roman Eagl (being the Ensign of that Empire) with his two great Wings, his two Cealars of that Empire, parted into the East and West, carrying the Woman into her eremitical middle condition in the Wilderness (like that of the Israelites wandering in the Wilderness from their departure out of Egypt into Canaan, safe indeed from the fury of that read Dragon, as of Pharaoh, but not yet come to that glory, as it were, the possession of Canaan, and so in a better state then the servitude of that Ethnic Roman Tyranny, like that of Egypt; having now by the leave of Christian Princes, liberty to worship christ freely, as the Israelites had in the Wilderness; but no less unhappy by manifold Apostasies, then Israel in the Wilderness by the Calf: Baal-peor, Korah, balaam, in their two and forty mansions (Num. 33) answering to two and forty mouths Here) I say the two Wings of the Eagl carrying the Woman into the Wilderness, The Dragon or Serpent cast out of his Mouth water, as a flood, to carry her away, vers. 14, 15. that is, wicked opinions and Blasphemies, as Arianism, which had almost drowned the Christian Church; For this Exposition of water out of the Mouth, see Curae 18.4. Psalm 78.2. Matthew 13.35. Curae 15.28. And the Eccles. H•st. of the time Here meant. Med. & Alii.
Anno post Christum 410. Roma vietrix & Domina orbis, ab Alarico Gothorum rege capta & direpta ( Socrat. l. 7. c. 10.) A quo tempore authoritate ejus plurimum imminutâ, ipsa exposita est pari deinceps praedae, atque direptioni, Vandalis, Herulis, Longobardis, aliisque Germaniae Gentibus, quae in Italia, Gallia, Hispania, & Britannia excitarunt diversa regna. Ab hac imperii Romani inclinatione, sublaio jam e medio NONLATINALPHABET, Paulus Apostolus 2 Thess. 2. oidiendum esse innuit tempas filii perditionis, Recte. ergo híc initium figitur 42. Mensium Angelicorum regnì Bestiae Septicipitis (Apocal. 13.) & decemcornis, porestatem maguam a Draco ne mutuantis, & horribiles contra Deum blasphemias eructantis, hoc est papatus Romani, &c. Eli Reus Leorin, Isagog Histo de Insant Autich. Ad An. 410.
Anno post Christ 410. Roma vietrix & Domina Orbis, ab Alarico Gothorum rege Captivity & direpta (Socrates l. 7. c. 10.) A quo tempore authoritate His plurimum imminutâ, ipsa exposita est Pair deinceps Praedae, atque direptioni, Vandalis, Herulis, Longobardis, aliisque Germaniae Gentibus, Quae in Italia, Gallia, Spain, & Britannia excitarunt diversa regna. Ab hac imperii Romani inclination, sublaio jam e medio, Paulus Apostles 2 Thess 2. oidiendum esse innuit tempas Sons perditionis, Recte. ergo híc Initium figitur 42. Mensium Angelicorum regnì Bestiae Septicipitis (Apocalypse 13.) & decemcornis, porestatem maguam a Draco ne mutuantis, & horribiles contra God blasphemias eructantis, hoc est Papacy Romani, etc. Eli Rhesus Leorin, Isagog Hist de Instant Autich. Ad Nias 410.
Pareus out of Brightman, hath it thus, Consentit Brightmannus Incolas terrae esse quosvis improbos, Christianismum ficte profitentes, regui Antichristiani incolas. Maris verò incolas facit Ecclesiasticos qui turbidam, salsuginosam, & amtram doctrinam suis fucatis Christianis propinant, quae quidem ad hypocrisin eos efformat, sed viscera tandem Corrodit, animosque perdit. So Pareus. And Brightman himselfe saith thus. From hence may this metaphoricall signification of these words be confirmed, that if earth should bee taken properly, the Devill should be alike troublesome to all the Saints, who dwell in common together with the wicked. Besides, who are the Inhabitants of the Sea, but men? For the D evill doth not spit out his spightfull poyson upon Whales, and great Seas. Good men also, and bad dwell together in common in the Isles, as well as in the firme land. Thus then distinguish them, That the Inhabitants of the earth, are very wicked company, either of Heathen, or Christians, who have onely a painted shew of Religion; but the inhabitants of the sea, are the Clergy-men, as they call them, who set abroach grosse, troubled, brackish, and sourish doctrine, to their counterfeit Christians, which doth rather bring barrennesse of godlinesse to the hearers, and gnaw their entrals, then quench their thirst, or yeeld any other good fruit. The Devill being now stript of his power of hurting the true Saints, should tosse these men up and downe, with all manner of whirling tempests.
Pareus out of Brightman, hath it thus, Consentit Brightmannus Incolas terrae esse quosvis Improbos, Christianismum ficte profitentes, regui Antichristiani incolas. Maris verò incolas facit Ecclesiasticos qui turbidam, salsuginosam, & amtram Doctrinam suis fucatis Christianis propinant, Quae quidem ad hypocrisin eos efformat, sed viscera tandem Corrodit, animosque perdit. So Pareus. And Brightman himself Says thus. From hence may this metaphorical signification of these words be confirmed, that if earth should be taken properly, the devil should be alike troublesome to all the Saints, who dwell in Common together with the wicked. Beside, who Are the Inhabitants of the Sea, but men? For the WORSER evil does not spit out his spiteful poison upon Whale's, and great Seas. Good men also, and bad dwell together in Common in the Isles, as well as in the firm land. Thus then distinguish them, That the Inhabitants of the earth, Are very wicked company, either of Heathen, or Christians, who have only a painted show of Religion; but the inhabitants of the sea, Are the Clergymen, as they call them, who Set abroach gross, troubled, brackish, and sourish Doctrine, to their counterfeit Christians, which does rather bring Barrenness of godliness to the hearers, and gnaw their entrails, then quench their thirst, or yield any other good fruit. The devil being now stripped of his power of hurting the true Saints, should toss these men up and down, with all manner of whirling tempests.
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Luke 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen years, and was bowed together, and could in no wise lift up her selfe. And Jesus said unto her, Woman thou art loosed from thine infirmity, and he laid his hands on her, and immediately shee was made streight; and the Ruler of the Synagogue said with indignation, Are there not six dayes in which men ought to work in them? therefore come, and bee healed, and nor on the Sabbath. The Lord then answered, Thou hypocrite, doth not each of you on the Sabbath lose his Oxe, & c? and ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo these eighteen years, be loosed?
Lycia 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen Years, and was bowed together, and could in no wise lift up her self. And jesus said unto her, Woman thou art loosed from thine infirmity, and he laid his hands on her, and immediately she was made straight; and the Ruler of the Synagogue said with Indignation, are there not six days in which men ought to work in them? Therefore come, and be healed, and nor on the Sabbath. The Lord then answered, Thou hypocrite, does not each of you on the Sabbath loose his Ox, & c? and ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo these eighteen Years, be loosed?
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