Five seasonable sermons. As they were preached before eminent auditories, upon several arguments. / By Paul Knell Master in Arts, of Clare-Hall in Cambridge. Sometimes chaplain to a regiment of curiasiers in His late Majesties Army.
if we came not hither on purpose to be troubled, yet without great trouble we cannot get from hence, from the Cradle to the Coffin, being like Ezekiel 's roul, full of Lamentation, and Mourning, and Woe.
if we Come not hither on purpose to be troubled, yet without great trouble we cannot get from hence, from the Cradle to the Coffin, being like Ezekielem is roll, full of Lamentation, and Mourning, and Woe.
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There are some indeed (I mean the traiterous Reformers of our Age) that live wholly at ease in their usurped possessions, they come in no misfortune like other folk,
There Are Some indeed (I mean the traitorous Reformers of our Age) that live wholly At ease in their usurped possessions, they come in no misfortune like other folk,
though we may be men therefore without Trouble, yet without it we cannot be loyal Subjects, we cannot be good Christians; in the world ye shall have tribulation, were the words of our departing Saviour to his Church. But he told them just before, that in him they should have Peace,
though we may be men Therefore without Trouble, yet without it we cannot be loyal Subject's, we cannot be good Christians; in the world you shall have tribulation, were the words of our departing Saviour to his Church. But he told them just before, that in him they should have Peace,
let their Troubles be internal, spiritual desertions, yet their Jehovah, and their Joshua will deliver them out of all, When thou, &c. In which words we may observe four parts, The Passenger, the Passage, the Concomitant, and the Consequent. The Passenger is the Church, Cum transieris, when thou passest.
let their Troubles be internal, spiritual desertions, yet their Jehovah, and their joshua will deliver them out of all, When thou, etc. In which words we may observe four parts, The Passenger, the Passage, the Concomitant, and the Consequent. The Passenger is the Church, Cum transieris, when thou passest.
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The Consequent is the Churches safety, Flamina non operient, flamma non incendet, the rivers shall not over-flow thee, the flame shall not kindle on thee.
The Consequent is the Churches safety, Flamina non operient, Flamma non incendet, the Rivers shall not overflow thee, the flame shall not kindle on thee.
as from one room to another, from the Parlour of an earthly, to the Presence-Chamber of an heavenly Paradise. But sin hath placed a NONLATINALPHABET, a great gulf between us and heaven; we that were sometime; near, are now afar off;
as from one room to Another, from the Parlour of an earthly, to the Presence-Chamber of an heavenly Paradise. But since hath placed a, a great gulf between us and heaven; we that were sometime; near, Are now afar off;
There are four Titles that pertain to the very best of Adam 's sons, Advenae, Inquilini, Hospites, Peregrini, we are Strangers, we are Sojourners, we are Guests, we are Pilgrims.
There Are four Titles that pertain to the very best of Adam is Sons, Advenae, Inquilini, Hospites, Peregrini, we Are Strangers, we Are Sojourners, we Are Guests, we Are Pilgrim's.
But of all four, the last, methinks, fitteth our condition best: Peregrini, we are Pilgrims; Viatores, we are Travellers; Transeuntes, we are Passengers;
But of all four, the last, methinks, fits our condition best: Peregrini, we Are Pilgrim's; Viatores, we Are Travellers; Transuents, we Are Passengers;
the Apostle telleth us, as in a strange Countrey, dwelling in Tabernacles with Isaac and Jacob, he had there none inheritance, NONLATINALPHABET, saith St. Stephen, no not so much as to set his foot on:
the Apostle Telleth us, as in a strange Country, Dwelling in Tabernacles with Isaac and Jacob, he had there none inheritance,, Says Saint Stephen, no not so much as to Set his foot on:
They had neither Tenement nor Temple, till they were setled in the land of Canaan, nor have we any certain dwelling place, till we come thither, where the Lamb is the Temple. For while we are at home in the body, we are not properly at home, we are but in via, in the way that leadeth us to it:
They had neither Tenement nor Temple, till they were settled in the land of Canaan, nor have we any certain Dwelling place, till we come thither, where the Lamb is the Temple. For while we Are At home in the body, we Are not properly At home, we Are but in via, in the Way that leads us to it:
So let us think it our greatest punishment (next to this rebellious reformation) that we are constrained to dwell with Mesech, to have our habitation among the Tents of Kedar, and therefore let us wish with holy David, to have the wings of a Dove, that so we might flie home to Heaven, and be at rest.
So let us think it our greatest punishment (next to this rebellious Reformation) that we Are constrained to dwell with Mesech, to have our habitation among the Tents of Kedar, and Therefore let us wish with holy David, to have the wings of a Dove, that so we might fly home to Heaven, and be At rest.
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Secondly, Though here we are but Passengers, yet seeing heaven is our home, this may comfort us amidst all our plunderings and persecutions; all our necessities and distresses.
Secondly, Though Here we Are but Passengers, yet seeing heaven is our home, this may Comfort us amid all our plunderings and persecutions; all our necessities and Distresses.
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So, as long, Brethren, as there are Quarters taken up for us in Heaven, if we have any Christian Courage, let us not faint by the way, be our usage never so course, be our passage never so perilous, which leadeth me from the first part of the Text, the Passenger, the Church, to the second, which is her Passage, and this I find to be two-fold, per aquas, & per ignes, thorow waters,
So, as long, Brothers, as there Are Quarters taken up for us in Heaven, if we have any Christian Courage, let us not faint by the Way, be our usage never so course, be our passage never so perilous, which leads me from the First part of the Text, the Passenger, the Church, to the second, which is her Passage, and this I find to be twofold, per Aquas, & per ignes, thorough waters,
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and thorow fire, When thou passest thorow the waters, when thou walkest thorow the fire. Her first passage is per aquas, when thou passest thorow the waters.
and thorough fire, When thou passest thorough the waters, when thou walkest thorough the fire. Her First passage is per Aquas, when thou passest thorough the waters.
and of the same nature we have some other in holy Writ, the example of Moses, of Elijah and Elisha, of the Disciples, and of St. Paul; I shall anon touch upon these in their proper place, I shall here only shew you the several acceptions of these Waters: The literal I have briefly pointed at already.
and of the same nature we have Some other in holy Writ, the Exampl of Moses, of Elijah and Elisha, of the Disciples, and of Saint Paul; I shall anon touch upon these in their proper place, I shall Here only show you the several acceptions of these Waters: The literal I have briefly pointed At already.
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Secondly, By Waters we may understand the Enemies of the Church, so they are expressed by holy David, Psalm 88.17. They came round about me daily like water, and compassed me together on every side. And Psalm 144.7. He prayeth after this manner, Send down thine hand from above, deliver me, and take me out of the great Waters, from the hand of strange children. And Rev. 17.15.
Secondly, By Waters we may understand the Enemies of the Church, so they Are expressed by holy David, Psalm 88.17. They Come round about me daily like water, and compassed me together on every side. And Psalm 144.7. He Prayeth After this manner, Send down thine hand from above, deliver me, and take me out of the great Waters, from the hand of strange children. And Rev. 17.15.
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The Angel expounding the vision of the great Whore, which sat upon many waters, telleth St. John in express words, The waters which thou sawest, where the Whore sitteth, they are people,
The Angel expounding the vision of the great Whore, which sat upon many waters, Telleth Saint John in express words, The waters which thou Sawest, where the Whore Sitteth, they Are people,
So Aretius, and others expound that, Rev. 12.15. Where we read, that the Serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
So Aretius, and Others expound that, Rev. 12.15. Where we read, that the Serpent cast out of his Mouth water as a flood After the woman, that he might cause her to be carried away of the flood.
So we may construe that of the Psalmist, Psalm 69. The waters are come in even unto my soul, verse 1. I am come into deep waters, ver. 2. Let not the water-flood drown me, verse 16. The Churches second passage is, per ignes, when thou walkest thorow the fire:
So we may construe that of the Psalmist, Psalm 69. The waters Are come in even unto my soul, verse 1. I am come into deep waters, ver. 2. Let not the waterflood drown me, verse 16. The Churches second passage is, per ignes, when thou walkest thorough the fire:
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Secondly, by Fire, we are to understand persecution and affliction, according to that of the Psalmist, Psalm 66. Thou laydst trouble upon our loynes, Ingressi sumus per ignem, we went thorow the fire.
Secondly, by Fire, we Are to understand persecution and affliction, according to that of the Psalmist, Psalm 66. Thou laydst trouble upon our loins, Ingressi sumus per Ignem, we went thorough the fire.
And St. Peter useth the same Metaphor, Think it not strange concerning the fiery tryal which is to trie you, 1 Pet. 4.12. The result then of all is briefly this, That it is the portion of the Church to pass thorow fire and water;
And Saint Peter uses the same Metaphor, Think it not strange Concerning the fiery trial which is to try you, 1 Pet. 4.12. The result then of all is briefly this, That it is the portion of the Church to pass thorough fire and water;
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The Church is a Ship, the world is the Sea, a Sea of glass mingled with fire, Rev. 15.2. Of glass, there is the brittle and inconstant condition of the world;
The Church is a Ship, the world is the Sea, a Sea of glass mingled with fire, Rev. 15.2. Of glass, there is the brittle and inconstant condition of the world;
Look upon Jacob, look upon Joseph, look upon David, look upon the Son of David, the time would fail me to tell you of the Prophets and Apostles, of the Martyrs, Confessours, and other holy men of God,
Look upon Jacob, look upon Joseph, look upon David, look upon the Son of David, the time would fail me to tell you of the prophets and Apostles, of the Martyrs, Confessors, and other holy men of God,
then look for a whole shewer of fiery arrows from the wicked one, for the Messenger of Satan to buffet thee, with St. Paul, both by inward temptations,
then look for a Whole shewer of fiery arrows from the wicked one, for the Messenger of Satan to buffet thee, with Saint Paul, both by inward temptations,
Which leadeth me from the second part of the Text, the Churches Passage, thorow fire and water, to the third, which is the Concomitant or Convoy, Almighty God, I am, or I will be with thee.
Which leads me from the second part of the Text, the Churches Passage, thorough fire and water, to the third, which is the Concomitant or Convoy, Almighty God, I am, or I will be with thee.
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But what need then is there of this promise? For we may say it without Blasphemy, that God must still be with us, it being as impossible for him to deny his Omnipresence,
But what need then is there of this promise? For we may say it without Blasphemy, that God must still be with us, it being as impossible for him to deny his Omnipresence,
even there also shall thy hand lead me, and thy right hand shall hold me. Secondly, There is Gods special presence, whereby he is present with his Elect only;
even there also shall thy hand led me, and thy right hand shall hold me. Secondly, There is God's special presence, whereby he is present with his Elect only;
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For it was not for Ornament only that the Walls of Solomon 's Temple were carved round about with Cherubims, but also to signifie that the holy Angels are ever about us at our publick services.
For it was not for Ornament only that the Walls of Solomon is Temple were carved round about with Cherubims, but also to signify that the holy Angels Are ever about us At our public services.
Alway, there is no Intermission. To the end of the world, that is, world without end, here is no Termination. We may have men for our companions that will forsake us in distress;
Always, there is no Intermission. To the end of the world, that is, world without end, Here is no Termination. We may have men for our Sodales that will forsake us in distress;
Oh my Lord, if the Lord be with us, why then is all this befallen us? Why is the blood of his dear servants shed like water on every side? Why suffereth he the Turk Turk and Pope to drink themselves drunk with the blood of Saints, and with the blood of the Martyrs of Jesus? I answer,
O my Lord, if the Lord be with us, why then is all this befallen us? Why is the blood of his dear Servants shed like water on every side? Why suffers he the Turk Turk and Pope to drink themselves drunk with the blood of Saints, and with the blood of the Martyrs of jesus? I answer,
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for God is certainly with those that fear him, not only by his general, but also by his special presence, to direct and protect them, to deliver and to defend them, which leadeth me from the third part of the Text, the Concomitant, Almighty God, to the fourth and last, which is the Consequent, the Churches safety, Flumina non operient, flamma non incendet, the rivers shall not overflow thee, the flame shall not kindle on the.
for God is Certainly with those that Fear him, not only by his general, but also by his special presence, to Direct and Pact them, to deliver and to defend them, which leads me from the third part of the Text, the Concomitant, Almighty God, to the fourth and last, which is the Consequent, the Churches safety, Flumina non operient, Flamma non incendet, the Rivers shall not overflow thee, the flame shall not kindle on thee.
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and mens hearts failing them for fear? Methinks I see how abruptly their Marriage-feasts are dissolved, what haste they make out adoors, that they may get up into trees;
and men's hearts failing them for Fear? Methinks I see how abruptly their Marriage-feasts Are dissolved, what haste they make out adoors, that they may get up into trees;
as to over-top the highest mountains, yet heavens great Palinurus preserved Noah in this Ocean, Elumina non operient, the rivers shall not overflow thee.
as to overtop the highest Mountains, yet heavens great Palinurus preserved Noah in this Ocean, Elumina non operient, the Rivers shall not overflow thee.
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for Noah had a ship, the Isrealites had none, which made them think that there was no way in the world with them but drowning, Mars in the rear, and Neptune facing of them;
for Noah had a ship, the Israelites had none, which made them think that there was no Way in the world with them but drowning, Mars in the rear, and Neptune facing of them;
they thought that one of these must needs devour Israel with open mouth. But He that brought light out of darkness, brought safety out of their greatest danger:
they Thought that one of these must needs devour Israel with open Mouth. But He that brought Light out of darkness, brought safety out of their greatest danger:
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what they feared would be their destruction, this God made their preservation, for rather than Israel should miscarry, Jordan shall forget his fluid nature, the floods shall stand upright as an heap,
what they feared would be their destruction, this God made their preservation, for rather than Israel should miscarry, Jordan shall forget his fluid nature, the floods shall stand upright as an heap,
The waters indeed faced, as if they had known the Israelites from the Aegyptians, drowning the hoste of Pharaoh, but inmmuring the hoste of Israel, Flumina non operient, the rivers shall not overflow thee.
The waters indeed faced, as if they had known the Israelites from the egyptians, drowning the host of Pharaoh, but inmmuring the host of Israel, Flumina non operient, the Rivers shall not overflow thee.
when he was but a quarter old, they shipt him in an Ark of rushes. But how properly may that of the Psalmist be applyed to him. Psalm 27.10. When my father and my mother forsook we, then the Lord taketh me up.
when he was but a quarter old, they shipped him in an Ark of Rushes. But how properly may that of the Psalmist be applied to him. Psalm 27.10. When my father and my mother forsook we, then the Lord Takes me up.
and St. Paul 's most dangerous voyage toward Rome; all corroborating and confirming this Assertion in our Text, Flumina non operient, the Rivers shall not overflow thee.
and Saint Paul is most dangerous voyage towards Room; all corroborating and confirming this Assertion in our Text, Flumina non operient, the rivers shall not overflow thee.
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while they are following their honest vocation, they may be assured of his protection, he shall give his Angels charge over them to keep them in all their wayes, the Angel of the water mentioned, Rev. 16.5. This Angel shall be their Pilot, and conduct them to their wished haven.
while they Are following their honest vocation, they may be assured of his protection, he shall give his Angels charge over them to keep them in all their ways, the Angel of the water mentioned, Rev. 16.5. This Angel shall be their Pilot, and conduct them to their wished Haven.
the Dragon and his, against Michael and his Angels. The Church of Christ will ever be maligned by the Synagogue of Satan; but though these waters swell,
the Dragon and his, against Michael and his Angels. The Church of christ will ever be maligned by the Synagogue of Satan; but though these waters swell,
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I have not time to shew you all the particular preservations of Gods people, how he hath saved them still from the reproof of those that would have eaten them up.
I have not time to show you all the particular preservations of God's people, how he hath saved them still from the reproof of those that would have eaten them up.
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And from this experience of Gods former, together with the promises of Gods future favour, we may draw this application, we may here put on the resolution of holy David, not to fear,
And from this experience of God's former, together with the promises of God's future favour, we may draw this application, we may Here put on the resolution of holy David, not to Fear,
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let the Rulers stand up, and take Counsel together against the Lord, and against his Anointed, and against his Church; Let Gebal, and Ammon, and Ameleck, the Philistines, with them that dwell at Tyre; let Gog and Magog, Antichrist and Mahomet, the Pope and the Turk, nay, let all the devils in hell be confederate against the Church, yet still she shall be safe, the son of wickedness shall not hurt her, the gates of hell shall not prevail against her, Flumina non operient, the rivers shall not overflow her.
let the Rulers stand up, and take Counsel together against the Lord, and against his Anointed, and against his Church; Let Gebal, and Ammon, and Amalek, the philistines, with them that dwell At Tyre; let Gog and Magog, Antichrist and Mahomet, the Pope and the Turk, nay, let all the Devils in hell be confederate against the Church, yet still she shall be safe, the son of wickedness shall not hurt her, the gates of hell shall not prevail against her, Flumina non operient, the Rivers shall not overflow her.
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Water is a good servant, but a bad Master; God therefore, I trust, will shortly deliver us from the Tyranny of an arbitrary Anarchy, from the Soveraignty of our fellow-subjects, Flumina non operient, the rivers shall not overflow us.
Water is a good servant, but a bad Master; God Therefore, I trust, will shortly deliver us from the Tyranny of an arbitrary Anarchy, from the Sovereignty of our Fellow subjects, Flumina non operient, the Rivers shall not overflow us.
The Earth, that is, the earthly minded, the ungodly of the world, shall swallow up the flood, that is, shall approve of, and entertain these wicked errours.
The Earth, that is, the earthly minded, the ungodly of the world, shall swallow up the flood, that is, shall approve of, and entertain these wicked errors.
The residue hath been swallowed by Pelagians and Antinomians, Donatists and Novatians; Marcionites and Manichees, Socinians and Arminians, Presbyterians and Independents, Brownists and Burtonists, Scismaticks and Separatists, Familists and Anabaptists, while we that are right Protestants take in none but living water, drawing the water of Truth out of the well of salvation;
The residue hath been swallowed by Pelagians and Antinomians, Donatists and Novatians; Marcionites and manichees, socinians and Arminians, Presbyterians and Independents, Brownists and Burtonists, Schismatics and Separatists, Familists and Anabaptists, while we that Are right Protestants take in none but living water, drawing the water of Truth out of the well of salvation;
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Fourthly, and lastly, by Waters we understand the Abyss of desperation, neither shall these waters overflow the Church. One while the devil telleth men that God is made up of all mercy;
Fourthly, and lastly, by Waters we understand the Abyss of desperation, neither shall these waters overflow the Church. One while the Devil Telleth men that God is made up of all mercy;
He will not suffer them to be tempred above that they are able, saith St. Paul, but will with the temptation also make a way to escape, that they may be able to bear it.
He will not suffer them to be tempered above that they Are able, Says Saint Paul, but will with the temptation also make a Way to escape, that they may be able to bear it.
he could not drown the silly swine without Christs leave; (and thy Saviour will never licence him to do thee such a mischief) he is but like a dog in a string,
he could not drown the silly Swine without Christ leave; (and thy Saviour will never licence him to do thee such a mischief) he is but like a dog in a string,
As he letteth some therefore soar with Icarus upon the wings of presumption (I mean the Rebels of our age) ut lapsu graviore ruant, that their down-fall may be the greater, the heat of Gods wrath melting them,
As he lets Some Therefore soar with Icarus upon the wings of presumption (I mean the Rebels of our age) ut lapsu graviore ruant, that their downfall may be the greater, the heat of God's wrath melting them,
So God suffereth others sometimes to fall into despair, that the depth of misery may invoke the depth of mercy, he throweth them as it were balls against the ground, to make them bound the higher.
So God suffers Others sometime to fallen into despair, that the depth of misery may invoke the depth of mercy, he throweth them as it were balls against the ground, to make them bound the higher.
when thou walkest thorow the brook of despair, then he will lift up thy head, his rod and his staffe shall conduct thee thorow these Stigian waters, Flumina non operient, the rivers shall not overflow thee.
when thou walkest thorough the brook of despair, then he will lift up thy head, his rod and his staff shall conduct thee thorough these Stigian waters, Flumina non operient, the Rivers shall not overflow thee.
Ye shall see her safety likewise in her second passage, which is, per ignes, thorow the fire, when thou walkest thorow the fire, thou shalt not be burnt,
You shall see her safety likewise in her second passage, which is, per ignes, thorough the fire, when thou walkest thorough the fire, thou shalt not be burned,
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It hath therefore been the practice of persecutors in al ages to burn up al the Bibles that they could lay hands on, knowing this to be the ready way for them to destroy the faith of Christ. But how strangely hath the Bible scaped even in the most fiery persecutions!
It hath Therefore been the practice of persecutors in all ages to burn up all the Bibles that they could lay hands on, knowing this to be the ready Way for them to destroy the faith of christ. But how strangely hath the bible escaped even in the most fiery persecutions!
as containeth in it all things necessary to salvation, God would never suffer all of it to be made fewel for the fire, Non combureris, thou shalt not be burnt.
as Containeth in it all things necessary to salvation, God would never suffer all of it to be made fuel for the fire, Non combureris, thou shalt not be burned.
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The damned in hell are ever burning, never burnt, but who can dwell with those everlasting burnings? They could with a good will put up that petition, Hic ure, hic seca, that God would cut them all in pieces,
The damned in hell Are ever burning, never burned, but who can dwell with those everlasting burnings? They could with a good will put up that petition, Hic ure, hic seca, that God would Cut them all in Pieces,
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But to come nearer to the Text we propouded some examples out of the Scripture, of men that passed safly thorow fire literally taken the First may be Lot.
But to come nearer to the Text we propouded Some Examples out of the Scripture, of men that passed safely thorough fire literally taken the First may be Lot.
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Sodome burned in lust, and was therefore burnt with Fire, but though brimstome and fire were rained upon the Sodomites, yet God delivered Lot out of the midst of the overthrow, Non combureris, thou shalt be burnt.
Sodom burned in lust, and was Therefore burned with Fire, but though Brimstone and fire were reigned upon the Sodomites, yet God Delivered Lot out of the midst of the overthrow, Non combureris, thou shalt be burned.
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nay, behold he is laid on the Altar upon the wood. Yet for all this, God suffered not Abraham to do him any hurt, he made an offer to offer up Isaac, and the will went for the deed, Non combureris, thou shalt not be burnt.
nay, behold he is laid on the Altar upon the wood. Yet for all this, God suffered not Abraham to do him any hurt, he made an offer to offer up Isaac, and the will went for the deed, Non combureris, thou shalt not be burned.
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I never heard of any fire-proof before, for Fire is of a most devouring and consuming nature, turning all combustible things into ashes that come neer it,
I never herd of any fire-proof before, for Fire is of a most devouring and consuming nature, turning all combustible things into Ashes that come near it,
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yet the children of the fire, the sparks hurt not these three children, with the shields of their faith they quench'd the violence of fire, when they walked thorow the fire, they were not burnt,
yet the children of the fire, the sparks hurt not these three children, with the shields of their faith they quenched the violence of fire, when they walked thorough the fire, they were not burned,
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and therefore the Hebrews had a tradition, that because Abraham would not worship the Fire, as the Caldeans did, he should have been cast into the fire, had not God given him notice of it, and so preserved him.
and Therefore the Hebrews had a tradition, that Because Abraham would not worship the Fire, as the Chaldaeans did, he should have been cast into the fire, had not God given him notice of it, and so preserved him.
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If Pagans should prevail so farre (which God forbid) as to burne up all the Christians; or if Puritans should prevaile so far (which God forbid too) as to burne up all the Protestants, yet I verily believe that out of their very ashes, God would raise up a new Phoenix, Cinis Mariyrum should be Semen Ecclesiae, the ashes of an old should be the seed of a new Church, she shall not be so burnt,
If Pagans should prevail so Far (which God forbid) as to burn up all the Christians; or if Puritans should prevail so Far (which God forbid too) as to burn up all the Protestants, yet I verily believe that out of their very Ashes, God would raise up a new Phoenix, Cinis Mariyrum should be Semen Ecclesiae, the Ashes of an old should be the seed of a new Church, she shall not be so burned,
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Seeing God will not suffer his Church to be finally burnt up by others, this may teach us (as it were) to set on fire our selves, not with the fire of lust, it is better to marry than so to burn;
Seeing God will not suffer his Church to be finally burned up by Others, this may teach us (as it were) to Set on fire our selves, not with the fire of lust, it is better to marry than so to burn;
So shall neither the sun burn us by day, nor the moon by night, the Lord shall preserve us form all evil, it is even he that will keep both our bodies and our souls,
So shall neither the sun burn us by day, nor the moon by night, the Lord shall preserve us from all evil, it is even he that will keep both our bodies and our Souls,
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when the Elements shall melt with fervent heat, when the earth, and the Works therein shall be burnt up, he will preserve and keep us from everlasting fire,
when the Elements shall melt with fervent heat, when the earth, and the Works therein shall be burned up, he will preserve and keep us from everlasting fire,
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A Refiner therefore is wont to bring his Myne to the fire, and by this means he severeth the silver from the dross, which is likewise wise the very practice of Almighty God, it is the Prophet Malachie 's similitude word for word, Mal. 3.3. He shall sit as a Refiner and Purifier of silver, and he shall purifie the sons of Levi, and purge them as gold and silver.
A Refiner Therefore is wont to bring his Mine to the fire, and by this means he severeth the silver from the dross, which is likewise wise the very practice of Almighty God, it is the Prophet Malachi is similitude word for word, Malachi 3.3. He shall fit as a Refiner and Purifier of silver, and he shall purify the Sons of Levi, and purge them as gold and silver.
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And the sweet Singer of Israel harpeth upon the same string, Psa. 66.9. Thou, O God, hast proved us, thou also hast tried us, like as silver is tried.
And the sweet Singer of Israel harpeth upon the same string, Psa. 66.9. Thou, Oh God, hast proved us, thou also hast tried us, like as silver is tried.
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Affliction maketh wicked men a great deal worse, as water becometh much colder after heating, than ever it would have been, if it had never been heated. As for the Righteous;
Affliction makes wicked men a great deal Worse, as water Becometh much colder After heating, than ever it would have been, if it had never been heated. As for the Righteous;
God burneth them indeed throughly, as the bricks of Babel were, but this is only as a Potter frameth his vessels in the fire, that so they may be vessels unto honour,
God burns them indeed thoroughly, as the bricks of Babel were, but this is only as a Potter frameth his vessels in the fire, that so they may be vessels unto honour,
so out-ragious and impatient, that she would fain have perswaded him to make away with himself, what, saith she, all that ever thou hadst taken away from thee? Is this the reward thou hast for thine integrity? Well, serve God, who will, I would serve him no longer, make good the devils words,
so outrageous and impatient, that she would fain have persuaded him to make away with himself, what, Says she, all that ever thou Hadst taken away from thee? Is this the reward thou hast for thine integrity? Well, serve God, who will, I would serve him no longer, make good the Devils words,
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But ye have heard of the patience of Job, saith St. James, let his wife therefore say what she will, he will have none of her counsel, thou talkest like an Asse, saith he, thou speakest like one of the foolish women.
But you have herd of the patience of Job, Says Saint James, let his wife Therefore say what she will, he will have none of her counsel, thou talkest like an Ass, Says he, thou Speakest like one of the foolish women.
and not receive evil also? Shall we receive health and not sickness, wealth and not poverty, peace and not War, honour and not dishonour, liberty and not restraint? yea, my brethren,
and not receive evil also? Shall we receive health and not sickness, wealth and not poverty, peace and not War, honour and not dishonour, liberty and not restraint? yea, my brothers,
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though we have gone thorow fire and water, yet God in his good time will bring us and our Soveraign out into a wealthy place, he will cast these rods of his anger into the fire,
though we have gone thorough fire and water, yet God in his good time will bring us and our Sovereign out into a wealthy place, he will cast these rods of his anger into the fire,
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and then mercy shall embrace us on every side, our light affliction, which is but for a moment, shall work for us a far more exceeding and eternal weight of glory;
and then mercy shall embrace us on every side, our Light affliction, which is but for a moment, shall work for us a Far more exceeding and Eternal weight of glory;
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THat which is spoken of the Sun in the firmament, Psal. 19.6. St. Austin upon that place applieth unto the Son of Righteousness, His going forth is from the end of heaven, there, saith he, is Christs descension from the bosome of his Father; and his circuit unto the ends of it, here, saith he, is his ascension to the place from whence he came.
THat which is spoken of the Sun in the firmament, Psalm 19.6. Saint Austin upon that place Applieth unto the Son of Righteousness, His going forth is from the end of heaven, there, Says he, is Christ descension from the bosom of his Father; and his circuit unto the ends of it, Here, Says he, is his Ascension to the place from whence he Come.
so as long as I am in the world, saith our Saviour, I am the light of the world, John 9.5. The Sun, though in the firmament, stoopeth to lighten us below:
so as long as I am in the world, Says our Saviour, I am the Light of the world, John 9.5. The Sun, though in the firmament, stoopeth to lighten us below:
So the Sun of Righteousness came from one hemisphere, from light inaccessible, from the place of blessed Saints and Angels, that he might shine unto the other hemisphere, to us their forlorn Antipodes, to us mortals that sat in darkness, and shadow of death.
So the Sun of Righteousness Come from one hemisphere, from Light inaccessible, from the place of blessed Saints and Angels, that he might shine unto the other hemisphere, to us their forlorn Antipodes, to us mortals that sat in darkness, and shadow of death.
This Text then is a description of our Saviour's Ascension, wherein there are six particulars to be consider'd, four plainly expressed, two necessarily implied.
This Text then is a description of our Saviour's Ascension, wherein there Are six particulars to be considered, four plainly expressed, two necessarily implied.
or in reference to his last exercise, the resolving his Apostles doubts, the instructing, and the blessing of them, immediately after this, NONLATINALPHABET,
or in Referente to his last exercise, the resolving his Apostles doubts, the instructing, and the blessing of them, immediately After this,,
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when he had spoken these things. The third is Ʋnde, the Place from whence he ascended, which by comparing Acts 1.12. with Luke 24.50. we shall finde to be that part of mount Olivet next to Bethany, he was taken up from thence.
when he had spoken these things. The third is Ʋnde, the Place from whence he ascended, which by comparing Acts 1.12. with Lycia 24.50. we shall find to be that part of mount Olivet next to Bethany, he was taken up from thence.
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The sixt and last are Testes the Spectatours, or the witnesses of his ascension, which were the Eleven Apostles, while they beheld he was taken up, &c. And of these in order.
The sixt and last Are Testes the Spectators, or the Witnesses of his Ascension, which were the Eleven Apostles, while they beheld he was taken up, etc. And of these in order.
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He that is NONLATINALPHABET, Imamnuel, God with us, he that is one in Trinity and Duality, he that made on Person of two Natures, And which of these natures then was ascended? It was his Humane nature,
He that is, Imamnuel, God with us, he that is one in Trinity and Duality, he that made on Person of two Nature's, And which of these nature's then was ascended? It was his Humane nature,
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as may easily be gathered from those words of the Angels to the Apostles, Acts. 1.11. The same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
as may Easily be gathered from those words of the Angels to the Apostles, Acts. 1.11. The same jesus which is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven.
Now we know that our Saviour shall come to judgement, as he is man, according to that of St. Paul, Acts. 71.31. where he saith that God hath appointed a day wherein he will judge the world in righteousnesse, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
Now we know that our Saviour shall come to judgement, as he is man, according to that of Saint Paul, Acts. 71.31. where he Says that God hath appointed a day wherein he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
As for his Humamity, our Saviour seemeth to say that this was in heaven before, Ioh. 3.13. No man hath ascended up to heaven, but he that came downe from heaven, even the Son of man which is in heaven.
As for his Humamity, our Saviour seems to say that this was in heaven before, John 3.13. No man hath ascended up to heaven, but he that Come down from heaven, even the Son of man which is in heaven.
But to these and all other such objections I answer with Theodoret, the Divine and Humane nature of our Saviour being Hypostatically united into one Person, NONLATINALPHABET, those things, which are proper to either of his Natures, are attributed and communicated to his whole Person, Thus St. Paul saith, that God was manifested in the flesh,
But to these and all other such objections I answer with Theodoret, the Divine and Humane nature of our Saviour being Hypostatically united into one Person,, those things, which Are proper to either of his Nature's, Are attributed and communicated to his Whole Person, Thus Saint Paul Says, that God was manifested in the Flesh,
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and that God was received up into glory, 1 Tim. 3.16. Notwithstanding therefore these objections, the Person that ascended was Christ Iesus according to his Humanity, He was taken up.
and that God was received up into glory, 1 Tim. 3.16. Notwithstanding Therefore these objections, the Person that ascended was christ Iesus according to his Humanity, He was taken up.
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The Papists have Ascension, or rather Assumption-day for the blessed Virgin Mary, which they annually celebrate upon the fifteenth of August, whereon they say, She was taken up corporally into heaven.
The Papists have Ascension, or rather Assumption-day for the blessed Virgae Marry, which they annually celebrate upon the fifteenth of August, whereon they say, She was taken up corporally into heaven.
And so I passe from the first part of the Text, the Person ascending, which was Christ, to the second part, Quando, the Time of his ascension, which we are to consider first, in reference to his Resurrection, forty dayes after that, then he was taken up.
And so I pass from the First part of the Text, the Person ascending, which was christ, to the second part, Quando, the Time of his Ascension, which we Are to Consider First, in Referente to his Resurrection, forty days After that, then he was taken up.
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The first question may be, why he ascended so soon after his resurrection, why he deferred not his ascension till the last day, that we might have been taken up together with him? To which I answer two wayes.
The First question may be, why he ascended so soon After his resurrection, why he deferred not his Ascension till the last day, that we might have been taken up together with him? To which I answer two ways.
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First, that Christ should ascend so soon, was not convenient in respect of him. Secondly, That he should ascend so soon, was not expedient in respect of us. First, That he should ascend so soon, was not convenient in respect of himself. And that first in respect of his glorified body.
First, that christ should ascend so soon, was not convenient in respect of him. Secondly, That he should ascend so soon, was not expedient in respect of us. First, That he should ascend so soon, was not convenient in respect of himself. And that First in respect of his glorified body.
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Heaven was the most convenient place for his incorruptible and immortall body. Earth is a very Golgotha, a region of corruption, a place of dead mens skuls.
Heaven was the most convenient place for his incorruptible and immortal body. Earth is a very Golgotha, a region of corruption, a place of dead men's skulls.
yet the fittest place for such a body were the incorruptible heavens. Again, it was convenient that Christ should ascend so soon after his resurrection, that he might manifest and declare the truth of his Divinity. Earth is a region of death,
yet the Fittest place for such a body were the incorruptible heavens. Again, it was convenient that christ should ascend so soon After his resurrection, that he might manifest and declare the truth of his Divinity. Earth is a region of death,
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Ye shall now see, that this was expedient in respect of us. And the expediency of it we have from Christ 's own mouth. John 16.7. It is expedient for you, saith he, (and what he saith to them, we may apply to us) that I go away; and he giveth his reason in the very next words, If I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you. And John 7.39. we read, That the Holy Ghost was not yet given, because that Jesus was not yet glorified.
You shall now see, that this was expedient in respect of us. And the expediency of it we have from christ is own Mouth. John 16.7. It is expedient for you, Says he, (and what he Says to them, we may apply to us) that I go away; and he gives his reason in the very next words, If I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you. And John 7.39. we read, That the Holy Ghost was not yet given, Because that jesus was not yet glorified.
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Had there been no Holy Thursday, had not our Saviour ascended from his Apostles on the fortieth day, there had likewise been no Whitsunday, the Holy Ghost had not descended upon the Apostles on the fiftieth day.
Had there been no Holy Thursday, had not our Saviour ascended from his Apostles on the fortieth day, there had likewise been no Whitsunday, the Holy Ghost had not descended upon the Apostles on the fiftieth day.
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Again, Had Christ remained still upon earth, he had not been so proper an object of our faith, which is NONLATINALPHABET The evidence of things not seen, Heb. 11.1.
Again, Had christ remained still upon earth, he had not been so proper an Object of our faith, which is The evidence of things not seen, Hebrew 11.1.
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the nature of faith is to be exercised about things absent, wherefore though we have known Christ after the flesh, saith St. Paul, yet now henceforth know we him no more, 2 Cor. 5.16.
the nature of faith is to be exercised about things absent, Wherefore though we have known christ After the Flesh, Says Saint Paul, yet now henceforth know we him no more, 2 Cor. 5.16.
The second question may be, seing Christ ascended so soon, why did he ascend no sooner? Why did he not make one ascending for all? As soon as he rose out of the grave,
The second question may be, sing christ ascended so soon, why did he ascend no sooner? Why did he not make one ascending for all? As soon as he rose out of the grave,
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First, This was not convenient in respect of Christ. Secondly, it was not convenient in respect of his Disciples. Thirdly it was not convenient in respect of us. First, that Christ should ascend so soon, was not convenient in respect of Himself, for we know what a tradition the Jewes have among them untill this day,
First, This was not convenient in respect of christ. Secondly, it was not convenient in respect of his Disciples. Thirdly it was not convenient in respect of us. First, that christ should ascend so soon, was not convenient in respect of Himself, for we know what a tradition the Jews have among them until this day,
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Secondly, that Christ should ascend immediately after his Resurrection, was not convenient in respect of his Disciples, whose faith was almost quite shipwrack'd at his death;
Secondly, that christ should ascend immediately After his Resurrection, was not convenient in respect of his Disciples, whose faith was almost quite shipwrecked At his death;
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they little thought he would make his word good to rise again, and therefore the relation of the woman seemed to them as an old wives tale, they believed it not;
they little Thought he would make his word good to rise again, and Therefore the Relation of the woman seemed to them as an old wives tale, they believed it not;
It was fit therefore that Christ should be conversant awhile with these raw Schollers, both to confirm their faith touching that truth of his resurrection,
It was fit Therefore that christ should be conversant awhile with these raw Scholars, both to confirm their faith touching that truth of his resurrection,
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Thirdly and lastly, that Christ should ascend immediately after his resurrection, was not convenient in respect of us. For his Disciples were not properly Apostles till after his resurrection, a good while;
Thirdly and lastly, that christ should ascend immediately After his resurrection, was not convenient in respect of us. For his Disciples were not properly Apostles till After his resurrection, a good while;
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if they were Apostles, their Diocess was very narrow, though they were Apostles to the Iews, they were no Apostles to the Gentiles, Go not into the way of the Gentiles, said our Saviour to them,
if they were Apostles, their Diocese was very narrow, though they were Apostles to the Iews, they were no Apostles to the Gentiles, Go not into the Way of the Gentiles, said our Saviour to them,
without an Ite, Praedicate, go, and preach, how should they have preached, except they had been sent? Our Saviour therefore delayed his ascension into heaven to furnish his Apostles with a Catholick Commission, that so their sound might go out into all Lands,
without an Item, Predicate, go, and preach, how should they have preached, except they had been sent? Our Saviour Therefore delayed his Ascension into heaven to furnish his Apostles with a Catholic Commission, that so their found might go out into all Lands,
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And to this end St. Paul would have him NONLATINALPHABET, apt to teach, 1 Tim. 3.2. he must be both able and also ready to teach, and resolve doubts, our Saviour ascended not till he had done this, till he had resolved his Apostles doubts, NONLATINALPHABET, when he had spoken these things.
And to this end Saint Paul would have him, apt to teach, 1 Tim. 3.2. he must be both able and also ready to teach, and resolve doubts, our Saviour ascended not till he had done this, till he had resolved his Apostles doubts,, when he had spoken these things.
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Having loved his own which were in the world, he loved them unto the end, he preached unto them, till he departed from them, till he was taken up into heaven.
Having loved his own which were in the world, he loved them unto the end, he preached unto them, till he departed from them, till he was taken up into heaven.
But no age will exempt or discharge us of our office, we must not cease to exercise it, till we are just putting off this Tabernacle, though we are never so superannuated,
But no age will exempt or discharge us of our office, we must not cease to exercise it, till we Are just putting off this Tabernacle, though we Are never so superannuated,
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And as this affordeth a lesson for Preachers, so doth it for Parents and Masters, who ought to give their children and servants good instructions in their health,
And as this affords a Lesson for Preachers, so does it for Parents and Masters, who ought to give their children and Servants good instructions in their health,
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and as nailes fastned by the masters of Assemblies, every sillable seemetha sentence to us, their words make a deep impression in our minds and memories,
and as nails fastened by the Masters of Assemblies, every Syllable seemetha sentence to us, their words make a deep impression in our minds and memories,
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And after your benediction, give them St. Paul 's valediction, Finally (as he took leave of his Corinthians) Farewell, be perfect, be of good comfort, be of one mind, live in peace,
And After your benediction, give them Saint Paul is valediction, Finally (as he took leave of his Corinthians) Farewell, be perfect, be of good Comfort, be of one mind, live in peace,
Or let our blessed Saviour himself be your patterne and ensample, who ceased not to instruct his Apostles, till he was taken from them NONLATINALPHABET, when he had spoken these things.
Or let our blessed Saviour himself be your pattern and ensample, who ceased not to instruct his Apostles, till he was taken from them, when he had spoken these things.
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Nor did he blesse them only, but also all the twelve tribes of Israel, every one, according to his blessing he blessed them, Gen. 49.28. This was also St. Paul 's custome to close all his Epistles with a benediction.
Nor did he bless them only, but also all the twelve tribes of Israel, every one, according to his blessing he blessed them, Gen. 49.28. This was also Saint Paul is custom to close all his Epistles with a benediction.
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The Old Testament endeth with a threatned curse, lest I come and smite the earth with a curse Mal. 4. ult. But the New Testament endeth with a blessing, The Grace of our Lord Iesus Christ be with you all. Revel. 22. ult.
The Old Testament Endeth with a threatened curse, lest I come and smite the earth with a curse Malachi 4. ult. But the New Testament Endeth with a blessing, The Grace of our Lord Iesus christ be with you all. Revel. 22. ult.
It may indeed teach all sorts of people, Soveraign and Subject, Clergy and Laity, not to part company at any time without a Dominus Ʋobiscum on both sides, the Lord be with you, the Lord prosper you, we wish you good luck, in the name of the Lord.
It may indeed teach all sorts of people, Sovereign and Subject, Clergy and Laity, not to part company At any time without a Dominus Ʋobiscum on both sides, the Lord be with you, the Lord prosper you, we wish you good luck, in the name of the Lord.
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but our Saviour 's benedictions (as that Royal Martyr hath an expression in his prayer for a blessing upon the Treaty ) our Saviours benedictions, I say, are Imperative, he commands them, he ascended not till he had done this, NONLATINALPHABET, When he had spoken these things.
but our Saviour is benedictions (as that Royal Martyr hath an expression in his prayer for a blessing upon the Treaty) our Saviors benedictions, I say, Are Imperative, he commands them, he ascended not till he had done this,, When he had spoken these things.
And so I passe from the second part of the Text, the Time of Christ 's ascension, to the third, Ʋnde the Place from whence he ascended, which was that part of Mount Olivet next to Bethany, as will appear by comparing Act. 1.12. with Luke 24.50.
And so I pass from the second part of the Text, the Time of christ is Ascension, to the third, Ʋnde the Place from whence he ascended, which was that part of Mount Olivet next to Bethany, as will appear by comparing Act. 1.12. with Lycia 24.50.
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and we should fix our cogitations upon him, who was transfigured upon a mountaine, mount Tabor, crucified upon a mountain, mount Calvary, and ascended from a mountain, even from mount Olivet.
and we should fix our cogitations upon him, who was transfigured upon a mountain, mount Tabor, Crucified upon a mountain, mount Calvary, and ascended from a mountain, even from mount Olivet.
good reason then that our Saviour should ascend from mount Olivet, seeing he is our Peace, the very Prince of peace, this was the Legacy that he bequeathed to his dearest friends, Peace I leave with you, my Peace I give unto you.
good reason then that our Saviour should ascend from mount Olivet, seeing he is our Peace, the very Prince of peace, this was the Legacy that he bequeathed to his dearest Friends, Peace I leave with you, my Peace I give unto you.
he went from the same place to his Cross, and his Crown. And so must we, we must not think to go a delicjis ad delicias, as St. Jerome speaketh, from the jollity of this world to the joyes of heaven, no,
he went from the same place to his Cross, and his Crown. And so must we, we must not think to go a delicjis ad Delicias, as Saint Jerome speaks, from the jollity of this world to the Joys of heaven, no,
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Per angusta ad augusta, through heaviness to happiness, Per varios casus, per tot discrimina rerum, through many tribulations we must enter into the Kingdome of God, Acts. 14.22. Lift up therefore the hands which hang downe, and the feeble knees.
Per Augusta ad augusta, through heaviness to happiness, Per varios casus, per tot discrimina rerum, through many tribulations we must enter into the Kingdom of God, Acts. 14.22. Lift up Therefore the hands which hang down, and the feeble knees.
For what if thou art imprisoned, and, as it were buried alive in thy bed of languishing? What if sicknesse have taken such hold upon thee, that thou are not able to look up? What if thou art feeble and sore smitten,
For what if thou art imprisoned, and, as it were buried alive in thy Bed of languishing? What if sickness have taken such hold upon thee, that thou Are not able to look up? What if thou art feeble and soar smitten,
this shall be the same to thee that Bethany was to thy Saviour; thou shalt from thence be translated and exalted into Abraham's bosom, thy light affliction, which is but for a moment, shall work for thee a far more exceeding and eternall weight of glory.
this shall be the same to thee that Bethany was to thy Saviour; thou shalt from thence be translated and exalted into Abraham's bosom, thy Light affliction, which is but for a moment, shall work for thee a Far more exceeding and Eternal weight of glory.
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And so I passe from the third part of the Text, the Place, from whence Christ ascended, to the fourth, Quo, the Place whither he ascended, which was Heaven, he was taken up thither.
And so I pass from the third part of the Text, the Place, from whence christ ascended, to the fourth, Quo, the Place whither he ascended, which was Heaven, he was taken up thither.
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In the first chapter of Ezekiel 's Prophesie, we read of four living Creatures, and every of these creatures had four faces, the face of a man, the face of an Ox, the face of a Lion,
In the First chapter of Ezekielem is Prophesy, we read of four living Creatures, and every of these creatures had four faces, the face of a man, the face of an Ox, the face of a lion,
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At his Passion, he was like an Ox, offered up for us in sacrifice upon the Altar of the Crosse. At his Resurrection, he was like a Lion, even a lion of the tribe of Judah, he brake the bonds of death;
At his Passion, he was like an Ox, offered up for us in sacrifice upon the Altar of the Cross. At his Resurrection, he was like a lion, even a Lion of the tribe of Judah, he brake the bonds of death;
Into heaven? But did he go no higher? St. Paul saith, he ascended farre above all heavens, Eph. 4.10 But for answer to this, we must observe that the Scripture maketh mention of a threefold heaven.
Into heaven? But did he go no higher? Saint Paul Says, he ascended Far above all heavens, Ephesians 4.10 But for answer to this, we must observe that the Scripture makes mention of a threefold heaven.
Thirdly and lastly, the place of bliffe is heaven; the Lord hath prepared his seat in heaven, Psal. 103.19. which distinction of heaven, St. Paul seemes to allude unto, when he saith, that he was caught up into the third heaven, 2 Cor. 12.2.
Thirdly and lastly, the place of bliffe is heaven; the Lord hath prepared his seat in heaven, Psalm 103.19. which distinction of heaven, Saint Paul seems to allude unto, when he Says, that he was caught up into the third heaven, 2 Cor. 12.2.
Now where the Apostle saith that Christ ascended far above all heavens, we are to understand it of the Orbes Celestial, he ascended above the Orbes Celestial, above all visible and materiall heavens.
Now where the Apostle Says that christ ascended Far above all heavens, we Are to understand it of the Orbs Celestial, he ascended above the Orbs Celestial, above all visible and material heavens.
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or above heaven there is no place, now it is essential to every body to be in some place or other, quod nusquam est, non omnino est, if Christs body therefore be in no place, it will be so far from being every where (as Lutherans would have it) that it will cease to be at all.
or above heaven there is no place, now it is essential to every body to be in Some place or other, quod nusquam est, non Omnino est, if Christ body Therefore be in no place, it will be so Far from being every where (as Lutherans would have it) that it will cease to be At all.
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yet there is a certaine space, (as I may so speak) and it is sufficient for a body glorified to be in such a space, which our Saviour notwithstanding calleth a place, I go to prepare a place for you. Ioh, 14.2.
yet there is a certain Molle, (as I may so speak) and it is sufficient for a body glorified to be in such a Molle, which our Saviour notwithstanding calls a place, I go to prepare a place for you. John, 14.2.
But the doores of heaven were opened upon Holy-Thursday, when Christ had overcome and trampled upon death by his resurrection, he did open the kingdome of heaven by his ascension.
But the doors of heaven were opened upon Holy-Thursday, when christ had overcome and trampled upon death by his resurrection, he did open the Kingdom of heaven by his Ascension.
Not as if heaven were so fast shut before, that none could enter in, no not in soul, till Christ ascended thither in body, the Papists might have some kind of ground for their Limbus Patrum, if this were so.
Not as if heaven were so fast shut before, that none could enter in, no not in soul, till christ ascended thither in body, the Papists might have Some kind of ground for their Limbus Patrum, if this were so.
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And seeing our Saviour Christ is ascended corporally into heaven, this earnest may ascertaine us of our ascension, our Head being ascended, we shall also ascend that are his Members. It may be objected perhaps that flesh and blood cannot inherit incorruption.
And seeing our Saviour christ is ascended corporally into heaven, this earnest may ascertain us of our Ascension, our Head being ascended, we shall also ascend that Are his Members. It may be objected perhaps that Flesh and blood cannot inherit incorruption.
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If therefore we love the Lord Jesus, let our affection be with him, where our heavenly treasure is, there let our hearts be also, where the Load-stone is, that way let the Iron tend, where the carcase is, thither let the Eagles resort;
If Therefore we love the Lord jesus, let our affection be with him, where our heavenly treasure is, there let our hearts be also, where the Loadstone is, that Way let the Iron tend, where the carcase is, thither let the Eagles resort;
though not abdicate the world, use it, I mean as though we used it not? Seing Christ hath left it, we should strive to leave it too, dying daily as St. Paul did,
though not abdicate the world, use it, I mean as though we used it not? Sing christ hath left it, we should strive to leave it too, dying daily as Saint Paul did,
though not in deed, yet in desire, having a desire to be dissolved, and to be with Christ, our soules must be athirst for him, our flesh also must long after him, with an How long Lord Jesu•, when shall we come unto thee? And so I passe from the fourth part of the Text, the Place whither Christ ascended, to the fifth, Quomodo, the Manner of his ascension, set down here two wayes, I begin with the Positive part of it, NONLATINALPHABET, he was taken up.
though not in deed, yet in desire, having a desire to be dissolved, and to be with christ, our Souls must be athirst for him, our Flesh also must long After him, with an How long Lord Jesu•, when shall we come unto thee? And so I pass from the fourth part of the Text, the Place whither christ ascended, to the fifth, Quomodo, the Manner of his Ascension, Set down Here two ways, I begin with the Positive part of it,, he was taken up.
for otherwise he might have ascended upon the very day of his resurrection, every glorified body being of that agility and lightnesse, ut ubicunque volet esse anima, ibi statim erit corpus, wheresoever the soul would be, there is the body straight.
for otherwise he might have ascended upon the very day of his resurrection, every glorified body being of that agility and lightness, ut ubicunque volet esse anima, There Immediately erit corpus, wheresoever the soul would be, there is the body straight.
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and cannot find it, but we must tarry the Lords leisure, we must not be our own carvers, all the dayes of our appointed time we must wait, till our change come;
and cannot find it, but we must tarry the lords leisure, we must not be our own carvers, all the days of our appointed time we must wait, till our change come;
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He maketh the clouds his charet, Psal. 104.3. Not that this cloud did any way help to lift him up, but he used the Ministery of a cloud chiefly for two reasons.
He makes the Clouds his chariot, Psalm 104.3. Not that this cloud did any Way help to lift him up, but he used the Ministry of a cloud chiefly for two Reasons.
so in this place, it is an argument of Christs divinity, that he hath a cloud to serve him, his bearing is all Nebuly, a cloud received him out of their sight.
so in this place, it is an argument of Christ divinity, that he hath a cloud to serve him, his bearing is all Nebuly, a cloud received him out of their sighed.
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The body of Christ was once contained in a virgins womb, and here a cloud received him. And it received him out of sight, which maketh good that saying of our Saviour to his Disciples, A little while and ye shall not see me, Joh. 16.16.
The body of christ was once contained in a Virgins womb, and Here a cloud received him. And it received him out of sighed, which makes good that saying of our Saviour to his Disciples, A little while and you shall not see me, John 16.16.
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Had it been necessary for them to know any further what became of their departing Saviour, this cloud, that received him out of sight, had not been thus interposed.
Had it been necessary for them to know any further what became of their departing Saviour, this cloud, that received him out of sighed, had not been thus interposed.
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lest they perished, Exod. 19. which was also one main use of this Cloud at Christ's ascension, that his Apostles, namely, might not gaze after him as he ascended into heaven.
lest they perished, Exod 19. which was also one main use of this Cloud At Christ's Ascension, that his Apostles, namely, might not gaze After him as he ascended into heaven.
As Jacob, therefore married first of all blear-eyed Leah, before he could obtain beautifull Rachel; so we must fee Christ on earth, with the tender eye of faith,
As Jacob, Therefore married First of all blear-eyed Leah, before he could obtain beautiful Rachel; so we must fee christ on earth, with the tender eye of faith,
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And as we may see Christ in his Word, so we may also see him in his Sacraments, especially in the blessed Sacrament of his holy Supper, and yet even in that Sacrament he is under a Cloud too.
And as we may see christ in his Word, so we may also see him in his Sacraments, especially in the blessed Sacrament of his holy Supper, and yet even in that Sacrament he is under a Cloud too.
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The Papists indeed would fain dispel and dissipate this cloud, telling us, that he is corporally and visibly there present, handle and see, they bid us, that it is even he himself.
The Papists indeed would fain dispel and dissipate this cloud, telling us, that he is corporally and visibly there present, handle and see, they bid us, that it is even he himself.
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yet let me me urge against it one Text of Scripture, which is Mark 7.19. Where our Saviour saith, that Whatsoever entreth into the belly, goeth out into the draught.
yet let me me urge against it one Text of Scripture, which is Mark 7.19. Where our Saviour Says, that Whatsoever entereth into the belly, Goes out into the draught.
So he that believeth not the New Testament, the History of our Saviour Christ, would not believe that he were the Messiah, though he should see him face to face;
So he that Believeth not the New Testament, the History of our Saviour christ, would not believe that he were the Messiah, though he should see him face to face;
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though they had been witnesses of his Assumption, though he had been present upon Mount Olivet, when Christ was taken up into heaven, When a cloud received him out of the Apostles sight.
though they had been Witnesses of his Assump, though he had been present upon Mount Olivet, when christ was taken up into heaven, When a cloud received him out of the Apostles sighed.
And so I pass from the fifth part of the Text, the manner of Christ's ascension, to the sixth and last, which are Testes, the Spectators or Witnesses of his ascension, which were the eleven Apostles, NONLATINALPHABET, while they beheld.
And so I pass from the fifth part of the Text, the manner of Christ's Ascension, to the sixth and last, which Are Testes, the Spectators or Witnesses of his Ascension, which were the eleven Apostles,, while they beheld.
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if the Jewes therefore will believe Christ's ascension, they have the Apostles, let them hear them, they were eye-witnesses of his Majesty, He was taken up while they beheld.
if the Jews Therefore will believe Christ's Ascension, they have the Apostles, let them hear them, they were Eyewitnesses of his Majesty, He was taken up while they beheld.
who would have given any heed to this report? That the Apostles therefore might preach no uncertain Tradition, they were made spectators of Christ's ascension;
who would have given any heed to this report? That the Apostles Therefore might preach no uncertain Tradition, they were made spectators of Christ's Ascension;
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Behold him then they did, and indeed how could they chuse but behold him? It was one of St. Austins three wishes, that he might see Christ in the flesh.
Behold him then they did, and indeed how could they choose but behold him? It was one of Saint Austins three wishes, that he might see christ in the Flesh.
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The Angels seemed to reprove the Apostles for their stedfast looking after their Master, Ye men of Galilee, why stand ye gazing up into heaven? Acts 1.11. where the Apostles, methinks, might have expostulated with the Angels after this manner, Thrice blessed Spirits, why should ye ask us this? Ubi amor, ibi oculus;
The Angels seemed to reprove the Apostles for their steadfast looking After their Master, You men of Galilee, why stand you gazing up into heaven? Acts 1.11. where the Apostles, methinks, might have expostulated with the Angels After this manner, Thrice blessed Spirits, why should you ask us this? Ubi amor, There oculus;
our eyes naturally turn upward, and shall they not do so, especially to see such an object as this is? Think it not strange that we are so loth to lose this sight, it being that which ye your selves so much desire to see.
our eyes naturally turn upward, and shall they not do so, especially to see such an Object as this is? Think it not strange that we Are so loath to loose this sighed, it being that which you your selves so much desire to see.
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Which may teach us to take heed of wanton lustful eyes, to make a Covenant with our eyes, not to look lasciviously on a woman, to turn away our eyes, lest they behold vanity.
Which may teach us to take heed of wanton lustful eyes, to make a Covenant with our eyes, not to look lasciviously on a woman, to turn away our eyes, lest they behold vanity.
To conclude all therefore in one word, let us circumcise, not only our hearts, but even our eyes too, let these often see themselves here in their own tears,
To conclude all Therefore in one word, let us circumcise, not only our hearts, but even our eyes too, let these often see themselves Here in their own tears,
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Of which God in his appointed time vouchsafe to make us all partakers, for the intercession sake of his dear Son, who now sitteth at his right hand. FINIS.
Of which God in his appointed time vouchsafe to make us all partakers, for the Intercession sake of his dear Son, who now Sitteth At his right hand. FINIS.
THE first verse plainly sheweth us who are meant here in the second, even the Children of Israel, and the whole family that came out of Egypt. Neither are these last words to be counted a Tautologie, for after the revolting of the ten Tribes from the house of David, Israel was one Kingdom, Judah was another, wee'l go no farther back to clear it,
THE First verse plainly shows us who Are meant Here in the second, even the Children of Israel, and the Whole family that Come out of Egypt. Neither Are these last words to be counted a Tautology, for After the revolting of the ten Tribes from the house of David, Israel was one Kingdom, Judah was Another, we'll go no farther back to clear it,
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than the title of this Prophecy, which runneth thus, The words of Amos, which he saw concerning Israel, (that is, Israel and Judah ) in the dayes of Uzziah, King of Judah, and in the dayes of Jeroboam, the son of Joash, King of Israel: Now though but ten Tribes were revolted from David, yet all twelve Tribes were revolted from God, the children of Israel, and the whole family that came out of Egypt.
than the title of this Prophecy, which Runneth thus, The words of Amos, which he saw Concerning Israel, (that is, Israel and Judah) in the days of Uzziah, King of Judah, and in the days of Jeroboam, the son of Joash, King of Israel: Now though but ten Tribes were revolted from David, yet all twelve Tribes were revolted from God, the children of Israel, and the Whole family that Come out of Egypt.
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NONLATINALPHABET, as Cesar once said to Brutus, will Gods children of Israel and Judah be such Rebels? Ingratum si dixeris, &c. so an heathen could conclude, that ingratitude was the abstract and abridgement of all sin,
, as Cesar once said to Brutus, will God's children of Israel and Judah be such Rebels? Ungrateful si Dixers, etc. so an heathen could conclude, that ingratitude was the abstract and abridgement of all since,
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And shall I not visit for these things, saith the Lord, shall not my soul be avenged on such a Nation as this? Yes, seing fair means will do no good on them, I will try what foul will do,
And shall I not visit for these things, Says the Lord, shall not my soul be avenged on such a nation as this? Yes, sing fair means will do no good on them, I will try what foul will do,
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Commemoratio beneficij, the rehearsing or calling to mind of a former benefit, You only have I known of all the families of the earth, and Comminatio supplicij, the threatning of a future judgement, therefore I will punish you for all your iniquities.
Commemoration beneficij, the rehearsing or calling to mind of a former benefit, You only have I known of all the families of the earth, and Comminatio supplicij, the threatening of a future judgement, Therefore I will Punish you for all your iniquities.
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First then, you only have I known. I ever thought that God had been Omniscient; but our Text seemeth to deny it, In Jury is God known, and God knoweth none but those of Jury, you only have I known of all the families of the earth.
First then, you only have I known. I ever Thought that God had been Omniscient; but our Text seems to deny it, In Jury is God known, and God Knoweth none but those of Jury, you only have I known of all the families of the earth.
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Psalm 1. ult. As for the ungodly (such as are the Reformers of our age) it is not so with them, our Saviours word to these will be NONLATINALPHABET, I never knew you, that is, I never liked your doings, Luke 13.27.
Psalm 1. ult. As for the ungodly (such as Are the Reformers of our age) it is not so with them, our Saviors word to these will be, I never knew you, that is, I never liked your doings, Lycia 13.27.
And to this custome God seemeth to allude here in our Text, You only have I known, that is, I have blessed you only, on you have I multiplied my favours and loving kindnesses, on you only,
And to this custom God seems to allude Here in our Text, You only have I known, that is, I have blessed you only, on you have I multiplied my favours and loving Kindnesses, on you only,
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or at least chiefly of all the families of the earth. And in this sense is the word Known used, Psalm 31.7. I will be glad, and rejoyce in thy mercy, for thou hast considered my trouble, & cognovisti, and hast known my soul in adversities.
or At least chiefly of all the families of the earth. And in this sense is the word Known used, Psalm 31.7. I will be glad, and rejoice in thy mercy, for thou hast considered my trouble, & cognovisti, and haste known my soul in adversities.
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And Solomon hath a passage that may be referred to this purpose, Prov. 12.10. A righteous man regardeth the life of his beasts, so we read it, Novit justus, &c. so it is in the Latin version;
And Solomon hath a passage that may be referred to this purpose, Curae 12.10. A righteous man Regardeth the life of his beasts, so we read it, Novit justus, etc. so it is in the Latin version;
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If now we put the Latin and Greek together, we shall find that to Know, is to shew mercy to. In which sense the word is likewise used here in our Text, You only have I known of all the families of the earth.
If now we put the Latin and Greek together, we shall find that to Know, is to show mercy to. In which sense the word is likewise used Here in our Text, You only have I known of all the families of the earth.
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But if the Commemoration must be so construed, why followeth there a Commination: because God hath been so good to Israel, is it therefore that he threatneth them? This indeed seemeth somewhat strange.
But if the Commemoration must be so construed, why follows there a Commination: Because God hath been so good to Israel, is it Therefore that he threatens them? This indeed seems somewhat strange.
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as if Almighty God should have said, I have nourished, and brought up children, and (like our pretended Parliament ) They have rebelled against me, destruction and unhappiness is in their way,
as if Almighty God should have said, I have nourished, and brought up children, and (like our pretended Parliament) They have rebelled against me, destruction and unhappiness is in their Way,
The Prophet Jeremy putteth the Question, Lam. 3.39. wherefore doth a living man complain? and he giveth an answer to it before the verse be out, a man for the punishment of his sins, that is, a man is punished for his sins;
The Prophet Jeremiah putteth the Question, Lam. 3.39. Wherefore does a living man complain? and he gives an answer to it before the verse be out, a man for the punishment of his Sins, that is, a man is punished for his Sins;
and therefore one old translation readeth it thus,, let him murmur at his own sins, these, these are the only cause of all his sufferings, Idcirco, Therefore, Therefore I. Shall there be evil in the City, and the Lord hath not done it? Amos 3.6.
and Therefore one old Translation readeth it thus,, let him murmur At his own Sins, these, these Are the only cause of all his sufferings, Idcirco, Therefore, Therefore I Shall there be evil in the city, and the Lord hath not done it? Amos 3.6.
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I begin therefore with the first, which is Commemora•io beneficii, the rehearsing of a former benefit, in these words, You only have I known of all the families of the earth.
I begin Therefore with the First, which is Commemora•io Beneficii, the rehearsing of a former benefit, in these words, You only have I known of all the families of the earth.
And that we may know how well God dealt with the people of Israel, we may observe that he bestowed upon them two sorts of blessings, Privative and Positive ones.
And that we may know how well God dealt with the people of Israel, we may observe that he bestowed upon them two sorts of blessings, Privative and Positive ones.
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The children of Israel were for a long time bound Apprentices in Egypt, where they were grievously oppressed by Pharaoh and his Task-masters, who compelled them, not only to make brick, but it should seem by the story, they would have them make straw too.
The children of Israel were for a long time bound Apprentices in Egypt, where they were grievously oppressed by Pharaoh and his Taskmasters, who compelled them, not only to make brick, but it should seem by the story, they would have them make straw too.
And what shall I more say? for the time would fail me to tell of Gideon, and of Barach, and of Sampson, and of Jephthah, and of David, what marvellous deliverances God wrought for his people, discomfiting their enemies both by these Worthies, and by other Champions; the Sun, Psal. 19. is compared to a strong champion;
And what shall I more say? for the time would fail me to tell of gideon, and of Barak, and of Sampson, and of Jephthah, and of David, what marvellous Deliverances God wrought for his people, discomfiting their enemies both by these Worthies, and by other Champions; the Sun, Psalm 19. is compared to a strong champion;
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And these were of two sorts, Temporal and Spiritual. I begin with the first, Gods Temporal blessings, which are recorded, Isa. 5.1, 2. My beloved hath a vineyard in a very fruitful hill.
And these were of two sorts, Temporal and Spiritual. I begin with the First, God's Temporal blessings, which Are recorded, Isaiah 5.1, 2. My Beloved hath a vineyard in a very fruitful hill.
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It will be no digression to touch briefly upon each of these particulars, the Situation of the vineyard meeteth us First, which was in clivo uberrimo, in a very fruitful hill.
It will be no digression to touch briefly upon each of these particulars, the Situation of the vineyard meeteth us First, which was in clivo uberrimo, in a very fruitful hill.
for distinction they had the Law, by this they were discerned from other Nations, what Nation is there so great, saith Moses, that hath statutes and judgments so righteous,
for distinction they had the Law, by this they were discerned from other nations, what nation is there so great, Says Moses, that hath statutes and Judgments so righteous,
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as all this Law which I set before you this day? Deut. 4.8. other Nations dwelt as it were in a Champian countrey, without a hedge, without a Law;
as all this Law which I Set before you this day? Deuteronomy 4.8. other nations dwelled as it were in a Champion country, without a hedge, without a Law;
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And as Israel had an hedge for distinction, so they had another hedge for conservation, which was the providence of God, and the protection of his Angels, The hills, saith the Psalmist, stand about Jerusalem, even so standeth the Lord round about his people, from this time forth for evermore.
And as Israel had an hedge for distinction, so they had Another hedge for conservation, which was the providence of God, and the protection of his Angels, The hills, Says the Psalmist, stand about Jerusalem, even so Stands the Lord round about his people, from this time forth for evermore.
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That is the next thing presented to us, he planted it with the choicest vine, the vineyard of the Lord of hosts was the house of Israel, and the men of Iudah were his pleasant plant.
That is the next thing presented to us, he planted it with the Choicest vine, the vineyard of the Lord of hosts was the house of Israel, and the men of Iudah were his pleasant plant.
The next observable is Gods building of a Tower in his vineyard, and Turris, authoritas est sacerdotalis, saith Aretius, the Tower in Gods vineyard, is the office and authority of Gods Ministers;
The next observable is God's building of a Tower in his vineyard, and Turris, Authoritas est sacerdotalis, Says Aretius, the Tower in God's vineyard, is the office and Authority of God's Ministers;
By the Fence, by the Tower by the Wine-presse, by all this care and cost bestowed upon the vineyard, there is signifyed Gods abundant love toward his people Israel, so that he could not possibly do any thing else for them, having done more for them already than for all the world besides, You only have I known of all the families of the earth:
By the Fence, by the Tower by the Winepress, by all this care and cost bestowed upon the vineyard, there is signified God's abundant love towards his people Israel, so that he could not possibly do any thing Else for them, having done more for them already than for all the world beside, You only have I known of all the families of the earth:
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And as God bestowed upon Israel, many Temporal, so also many Spiritual blessings, which are mentioned by the Apostle, Rom. 9.4, 5. where speaking of the Israelities, he telleth us, that to them pertained the adoption,
And as God bestowed upon Israel, many Temporal, so also many Spiritual blessings, which Are mentioned by the Apostle, Rom. 9.4, 5. where speaking of the Israelites, he Telleth us, that to them pertained the adoption,
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And first to the Israelites pertained the adoption, they were culled out of all nations to be Gods peculiar people, the quotations to this purpose are very many, I shall cite but only one, which is Isa. 43. 1. Thus saith the Lord that created thee, O Iacob,
And First to the Israelites pertained the adoption, they were culled out of all Nations to be God's peculiar people, the quotations to this purpose Are very many, I shall Cite but only one, which is Isaiah 43. 1. Thus Says the Lord that created thee, Oh Iacob,
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Thy City, saith the Prophet, and thy people are called by thy name, Whence we may observe that there was a twofold relation between God and Israel, the relation of father and children, and of husband and wife.
Thy city, Says the Prophet, and thy people Are called by thy name, Whence we may observe that there was a twofold Relation between God and Israel, the Relation of father and children, and of husband and wife.
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First, they were related as father and children; Children bear their fathers name, God therefore calling Israel by his own name, this sheweth that he was their father; they his children. And the Prophet in their name testifieth as much, Isa. 63.16. Doubtless thou, O Lord, art our father, though Abraham be ignorant of us, and Israel acknowledge us not.
First, they were related as father and children; Children bear their Father's name, God Therefore calling Israel by his own name, this shows that he was their father; they his children. And the Prophet in their name Testifieth as much, Isaiah 63.16. Doubtless thou, Oh Lord, art our father, though Abraham be ignorant of us, and Israel acknowledge us not.
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Secondly God was related to Israel as an husband to his wife. The wife beareth her husbands name, it hath been thus ever since Isaiahs time, I am sure,
Secondly God was related to Israel as an husband to his wife. The wife bears her Husbands name, it hath been thus ever since Isaiah's time, I am sure,
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for God threatneth by him to send a sword upon Judah and Ierusalem, which should make so great a slaughter and dearth of men, that seven women should take hold of,
for God threatens by him to send a sword upon Judah and Ierusalem, which should make so great a slaughter and dearth of men, that seven women should take hold of,
and wear our own apparel, onely let us be called by thy name, Isa. 4.1. Called by thy name? what do the women mean by this? why, the very next words will shew us, which are, to take away our reproach.
and wear our own apparel, only let us be called by thy name, Isaiah 4.1. Called by thy name? what do the women mean by this? why, the very next words will show us, which Are, to take away our reproach.
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NONLATINALPHABET, Barenness was a reproach among the Iewes, let us therefore be called by thy name to take away our reproach, that is, let us be married to thee, be thou our husband;
, barrenness was a reproach among the Iewes, let us Therefore be called by thy name to take away our reproach, that is, let us be married to thee, be thou our husband;
God therefore must needs be loving unto Israel, they being, as it were, bone of his bone, flesh of his flesh, they were his Spouse, they were his Sons, to them pertained the adoption.
God Therefore must needs be loving unto Israel, they being, as it were, bone of his bone, Flesh of his Flesh, they were his Spouse, they were his Sons, to them pertained the adoption.
But this glory may be taken rather for the glorious presence of God amongst them, which he manifested most especially from off the Mercyseat that was upon the Ark, and therefore when the Israelites had lost the Ark, Phineas his wife concluded that they had lost the glory too, the glory, saith she, is departed from Israel, for the ark of God is taken, 1 Sam. 4. ult.
But this glory may be taken rather for the glorious presence of God among them, which he manifested most especially from off the Mercy seat that was upon the Ark, and Therefore when the Israelites had lost the Ark, Phinehas his wife concluded that they had lost the glory too, the glory, Says she, is departed from Israel, for the Ark of God is taken, 1 Sam. 4. ult.
and of that which is to come, To Abraham, and his seed were these promises made, Gal. 3.16. Theirs also were the Fathers, the promises were made as well to their Fathers, as to them, according to that of St. Peter, Acts 3.25.
and of that which is to come, To Abraham, and his seed were these promises made, Gal. 3.16. Theirs also were the Father's, the promises were made as well to their Father's, as to them, according to that of Saint Peter, Acts 3.25.
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In thy seed that is in Christ, who was the Israelites own Countryman, which is their last Prerogative recorded by the Apostle, Of whom, as concerning the flesh, Christ came.
In thy seed that is in christ, who was the Israelites own Countryman, which is their last Prerogative recorded by the Apostle, Of whom, as Concerning the Flesh, christ Come.
Thus ye have seen how God loaded the Israelites with blessings, with Privative, and Positive, with Temporall and Spirituall, you only have I known of all the families of the earth.
Thus you have seen how God loaded the Israelites with blessings, with Privative, and Positive, with Temporal and Spiritual, you only have I known of all the families of the earth.
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when he expected grapes from it, it brought forth wild grapes, notwithstanding those many benefits he had bestowed upon his people, they continually rewarded him evill for good, they thought not of his hand,
when he expected grapes from it, it brought forth wild grapes, notwithstanding those many benefits he had bestowed upon his people, they continually rewarded him evil for good, they Thought not of his hand,
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but learned their works, for they shed innocent blood, even the blood of their sons and of their daughters, whom they offered unto the Idols of Canaan, and the land was defiled with blood.
but learned their works, for they shed innocent blood, even the blood of their Sons and of their daughters, whom they offered unto the Idols of Canaan, and the land was defiled with blood.
But they are more particularly described in the third and fist chaptel of Isaiah. In the third chapter, ye may see their womens sins, the Prophet bringeth you,
But they Are more particularly described in the third and fist chaptel of Isaiah. In the third chapter, you may see their women's Sins, the Prophet brings you,
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for righteousnesse, but behold a cry, At the eight verse their encroaching coverousnesse, in joyning house to house, and field to field until there was no place, that they might be placed alone in the midst of the earth, At the eleventh and twelft verses, their drunkenness,
for righteousness, but behold a cry, At the eight verse their encroaching coverousnesse, in joining house to house, and field to field until there was no place, that they might be placed alone in the midst of the earth, At the eleventh and twelft Verses, their Drunkenness,
and riot, in rising up early to follow strong drink, and continuing untill night, till Wine enflame them, having the harp and the viol, the tabret and pipe, and wine in their feasts.
and riot, in rising up early to follow strong drink, and Continuing until night, till Wine inflame them, having the harp and the violent, the tabret and pipe, and wine in their feasts.
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and prudent in their own sight, verse 22. Their Porvalour, in that they were mighty to drink wine, and men of strength to mingle strong drink nverse 23. Their bribery and corruptio, in justifying the wicked for reward,
and prudent in their own sighed, verse 22. Their Porvalour, in that they were mighty to drink wine, and men of strength to mingle strong drink nverse 23. Their bribery and Corruption, in justifying the wicked for reward,
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And shall I not visit for these things, saith the Lord, shall not my soul be avenged on such a Nation as this? yes, the wrath of God was kindr'd against his people, insomuch that he abhorred his own inheritance:
And shall I not visit for these things, Says the Lord, shall not my soul be avenged on such a nation as this? yes, the wrath of God was kindred against his people, insomuch that he abhorred his own inheritance:
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therefore I will punish you for all your iniquities. You only, &c. Ye have heard that God bestowed upon Israel two sorts of blessings, both which he threatneth to withdraw for their unthankfulness.
Therefore I will Punish you for all your iniquities. You only, etc. You have herd that God bestowed upon Israel two sorts of blessings, both which he threatens to withdraw for their unthankfulness.
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He brought them forth out of the iron-furnace, even out of Egypt, but they had so provoked him, that he threatneth to bind them Apprentices there the second time.
He brought them forth out of the Iron furnace, even out of Egypt, but they had so provoked him, that he threatens to bind them Apprentices there the second time.
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And whereas the Israelites were wont to have the better of their enemies, they had so angred the Lord of hosts, that he threatned to give their enemies the victory, so we read, Deut. 28.25.
And whereas the Israelites were wont to have the better of their enemies, they had so angered the Lord of hosts, that he threatened to give their enemies the victory, so we read, Deuteronomy 28.25.
I will also command the clouds that they rain no rain upon it. So true is that of the Psalmist, Psalm 107.34. A fruitfull land maketh he barren, for the wickedness of them that dwell therein.
I will also command the Clouds that they rain no rain upon it. So true is that of the Psalmist, Psalm 107.34. A fruitful land makes he barren, for the wickedness of them that dwell therein.
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And the observation from hence for our instruction is most obvious, Gods hatred against sin is such, that he will not let it go unpunished in his dearest Children.
And the observation from hence for our instruction is most obvious, God's hatred against since is such, that he will not let it go unpunished in his dearest Children.
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but indeed he seemeth to have been more, with reverence be it spoken, to have been Gods familiar acquaintance, for Exod. 33.11. The Lord spake unto Moses face to face, as a man speaketh unto his friend.
but indeed he seems to have been more, with Reverence be it spoken, to have been God's familiar acquaintance, for Exod 33.11. The Lord spoke unto Moses face to face, as a man speaks unto his friend.
but a blow, two of them for failing, he smote the Rock twice; and for ••is he had his doom immediately, that he should not enter into the Land of Promise.
but a blow, two of them for failing, he smote the Rock twice; and for ••is he had his doom immediately, that he should not enter into the Land of Promise.
yet forasmuch as he disobeyed the mouth of the Lord, in going back to eat and drink with the old Prophet, his carcase must not come to the sepulcher of his Fathers.
yet forasmuch as he disobeyed the Mouth of the Lord, in going back to eat and drink with the old Prophet, his carcase must not come to the sepulcher of his Father's.
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yet how harshly did his Father handle him? Never was there any sorrow like unto his sorrow, wherewith the Lord afflicted him in the day of his fierce anger.
yet how harshly did his Father handle him? Never was there any sorrow like unto his sorrow, wherewith the Lord afflicted him in the day of his fierce anger.
And if these things be done in a green tree, what shall be done in the dry? Luke 23.31. The righteous shall be recompenced in the earth, much more the wicked and the sinner, Prov. 11. ult.
And if these things be done in a green tree, what shall be done in the dry? Luke 23.31. The righteous shall be recompensed in the earth, much more the wicked and the sinner, Curae 11. ult.
If Judgement begin at the house of God, what shall the end be of those men that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. 4 17, 18. If an Israelite indeed, in whom there is no guil,
If Judgement begin At the house of God, what shall the end be of those men that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. 4 17, 18. If an Israelite indeed, in whom there is no guile,
with whom shall Hypocrites have their portion, that are full of deceit and fraud, and under whose tongue is ungodliness and vanity? If a perfect and upright man, one that feareth God,
with whom shall Hypocrites have their portion, that Are full of deceit and fraud, and under whose tongue is ungodliness and vanity? If a perfect and upright man, one that fears God,
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and striveth to eschew evil, if this shall be recompenced, shall be punished in the earth, what will become of him that hath no fear of God before his eyes,
and striveth to eschew evil, if this shall be recompensed, shall be punished in the earth, what will become of him that hath no Fear of God before his eyes,
but liveth as if there were no God, committing all uncleanness, even with greediness? If a man of a strict life and tender conscience must be punished, what will become of those rebellious Reformers of our age, whose consciences seem to be seared with an hot iron? If Jerusalem, the holy City must be punished, Lord, what will become of London and Westminster, places every what as sinfull as Sodome or Gomorrah? If God go so roughly to work with them he knoweth, oh how will he handle strangers without mittons? If he execute his Judgements upon Iury where he was known, oh what fiery indignation will he pour upon the heathen that have not known him,
but lives as if there were no God, committing all uncleanness, even with greediness? If a man of a strict life and tender conscience must be punished, what will become of those rebellious Reformers of our age, whose Consciences seem to be seared with an hight iron? If Jerusalem, the holy city must be punished, Lord, what will become of London and Westminster, places every what as sinful as Sodom or Gomorrah? If God go so roughly to work with them he Knoweth, o how will he handle Strangers without mittons? If he execute his Judgments upon Jury where he was known, o what fiery Indignation will he pour upon the heathen that have not known him,
yet for sin God threatneth to pluck him thence, Ier. 22.24. The King of England will not pardon wilfull murder, though his chiefest Favourites should commit it.
yet for since God threatens to pluck him thence, Jeremiah 22.24. The King of England will not pardon wilful murder, though his chiefest Favourites should commit it.
And he will never connive at sin in us, that threatneth here to punish it so severely in Israel, You only have I known of all the families of the earth,
And he will never connive At since in us, that threatens Here to Punish it so severely in Israel, You only have I known of all the families of the earth,
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Truly God, saith the Psalmist, is loving unto Israel, and truly he hath been as loving unto us, he hath bestowed many Privative and many Positive blessings on us.
Truly God, Says the Psalmist, is loving unto Israel, and truly he hath been as loving unto us, he hath bestowed many Privative and many Positive blessings on us.
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no blood of beasts, it must be of men; no blood of sinners, it must be the blood of Saints; no blood of Malefactors, it must be the blood of Martyrs; and these Martyrs none of Mahomets, they must be Martyrs of Jesus, Rev. 17.6. Sad experience of this Tyranny we had in Queen Maries dayes:
no blood of beasts, it must be of men; no blood of Sinners, it must be the blood of Saints; no blood of Malefactors, it must be the blood of Martyrs; and these Martyrs none of Mahomets, they must be Martyrs of jesus, Rev. 17.6. Sad experience of this Tyranny we had in Queen Mary's days:
Or indeed, it is a question, whether she would ever have been satisfi'd, had we not been strangely delivered from her Tyranny by the Queen of all Queens, or rather by the King of all Kings, You only have I known of all the families of the earth.
Or indeed, it is a question, whither she would ever have been satisfied, had we not been strangely Delivered from her Tyranny by the Queen of all Queen's, or rather by the King of all Kings, You only have I known of all the families of the earth.
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A second deliverance was from the Spanish Armado in the year 1588. which Fleet, had it prevailed, our Thames had been turned into Tyber, Romish superstition had invaded us once more,
A second deliverance was from the Spanish Armado in the year 1588. which Fleet, had it prevailed, our Thames had been turned into Tiber, Romish Superstition had invaded us once more,
and then by the waters of Babylon we might have set down and wept, as often as we remembred this our Sion. But God brake the ships of the sea through the East wind, You only have known of all the families of the earth.
and then by the waters of Babylon we might have Set down and wept, as often as we remembered this our Sion. But God brake the ships of the sea through the East wind, You only have known of all the families of the earth.
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A third deliverance was from that horrid Powder-Treason, November 5. 1605. which was carried on with so great secrecy, that it made the man of sin insult, Te { que } his, ait, eripe flammis, who is that God that shall deliver them out of my hands? But he that dwelleth in heaven laughed the Bishop of Rome to scorn,
A third deliverance was from that horrid Powder treason, November 5. 1605. which was carried on with so great secrecy, that it made the man of since insult, To { que } his, ait, eripe flammis, who is that God that shall deliver them out of my hands? But he that dwells in heaven laughed the Bishop of Room to scorn,
neither burned alway with parching heat, nor benummed alway with pinching cold, but seated in a temperate Climate and fertile soil, our folds are full of sheep, our valleys stand so thick with corn, that we may laugh and sing.
neither burned always with parching heat, nor benumbed always with pinching cold, but seated in a temperate Climate and fertile soil, our folds Are full of sheep, our valleys stand so thick with corn, that we may laugh and sing.
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God hath also fenced us about, like the Israelites in the red Sea, with a wall of water, the waters are a wall unto us on our right hand, and on our left.
God hath also fenced us about, like the Israelites in the read Sea, with a wall of water, the waters Are a wall unto us on our right hand, and on our left.
and hath planted our Land with the choicest Religion, that of Orthodox Protestants. And he hath built a Tower among us, he hath set up Episcopal Authority.
and hath planted our Land with the Choicest Religion, that of Orthodox Protestants. And he hath built a Tower among us, he hath Set up Episcopal authority.
there are Presbyterian Levellers as well as Independent; but let them both do what they can, I hope I shall never see the day wherein these Towers fall.
there Are Presbyterian Levellers as well as Independent; but let them both doe what they can, I hope I shall never see the day wherein these Towers fallen.
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And that in telling you of one blessing, I may tell you of all the rest, God hath set over us a gracious and most religious, a prudent and most pious Prince, a King, for his faith and life unspotted from the world, a Patron and Pattern of good men and all goodness, a Maintainer of his Countries Laws,
And that in telling you of one blessing, I may tell you of all the rest, God hath Set over us a gracious and most religious, a prudent and most pious Prince, a King, for his faith and life unspotted from the world, a Patron and Pattern of good men and all Goodness, a Maintainer of his Countries Laws,
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and however Rebellion hath traduced him, a zealous Professour and Defender of the Christian faith. O fortunatos nimium, bona si sua nôrint, Angligenas!
and however Rebellion hath traduced him, a zealous Professor and Defender of the Christian faith. O fortunatos Nimium, Bona si sua nôrint, Angligenas!
But here God may as justly complain of us as he did of the Israelites, that when he looked for grapes from us, we have brought forth wild grapes, there is not a sin, Isa. 5. charged upon Israel, but we stand guilty of it:
But Here God may as justly complain of us as he did of the Israelites, that when he looked for grapes from us, we have brought forth wild grapes, there is not a since, Isaiah 5. charged upon Israel, but we stand guilty of it:
Our sins therefore being as many, nay, more, I doubt, than those of Israel, of two things one, we must either plead more priviledge to sin than they had, which I am sure, we cannot,
Our Sins Therefore being as many, nay, more, I doubt, than those of Israel, of two things one, we must either plead more privilege to sin than they had, which I am sure, we cannot,
but have armed your selves against him and have at last most traiterously imprisoned mine Anointed, you that have turned judgement into wormwood, you that have turned your still waters into blood, you that have turned your Kings house,
but have armed your selves against him and have At last most traitorously imprisoned mine Anointed, you that have turned judgement into wormwood, you that have turned your still waters into blood, you that have turned your Kings house,
even your God, you that are made up of cousenage and contradictions, you that have no religion but rapine and rebellion, you that are Papists in practice,
even your God, you that Are made up of cozenage and contradictions, you that have no Religion but rapine and rebellion, you that Are Papists in practice,
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though ye will not own that name, you that neither fear your God, nor honour your King, You that resolve to beggar all that refuse to be such Rebels as your selves, you that, with Herod are deeply dyed in blood of Innocents, that make no more of cutting a mans, than cutting off a dogs neck, you that have filled the grave with bodies,
though you will not own that name, you that neither Fear your God, nor honour your King, You that resolve to beggar all that refuse to be such Rebels as your selves, you that, with Herod Are deeply died in blood of Innocents, that make no more of cutting a men, than cutting off a Dogs neck, you that have filled the grave with bodies,
and hell with soules, therefore I will punish you for all your iniquities. You likewise of the silly Schismaticall Assembly, that, out of meer opposition, preach in Cloakes;
and hell with Souls, Therefore I will Punish you for all your iniquities. You likewise of the silly Schismatical Assembly, that, out of mere opposition, preach in Cloaks;
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you that are no legal Synod, but rather the Synagogue of Satan, you that for a pious Liturgie, would give the Church a pure piece of Non-scence, you that would banish the Lords Prayer, and the Apostles Creed, and the ten Commandments, you that call evill good,
you that Are no Legal Synod, but rather the Synagogue of Satan, you that for a pious Liturgy, would give the Church a pure piece of Non-scence, you that would banish the lords Prayer, and the Apostles Creed, and the ten commandments, you that call evil good,
and good evill, you that teach for doctrines the commandments of wicked men, you that preach up rebellion for four shillings a day, you that would be more than Deanes or Bishops, though you dislike those Titles; you that are greedy dogs, never thinking ye have enough, you that serve not the Lord Jesus Christ, but your own bellies,
and good evil, you that teach for doctrines the Commandments of wicked men, you that preach up rebellion for four shillings a day, you that would be more than Deanes or Bishops, though you dislike those Titles; you that Are greedy Dogs, never thinking you have enough, you that serve not the Lord jesus christ, but your own bellies,
You of the Laity for tenebrizing, for your Conventicles, You that are rich, for your covetousness, You that are poor for your idlenes, You that are men for your day-sins, gluttony and drunkenness, you that are Women, for your night-sins, chambering & wantonnes;
You of the Laity for tenebrizing, for your Conventicles, You that Are rich, for your covetousness, You that Are poor for your idleness, You that Are men for your day-sins, gluttony and Drunkenness, you that Are Women, for your night-sins, chambering & wantonness;
all you that are against the King, for forswearing of your selves, some of you that are for the King, for your customary swearing, you that swear not as Ioseph did, by the life of your King, but by the life of your God, and by the Prince of life, whom ye swear over once a day from top to toe,
all you that Are against the King, for forswearing of your selves, Some of you that Are for the King, for your customary swearing, you that swear not as Ioseph did, by the life of your King, but by the life of your God, and by the Prince of life, whom you swear over once a day from top to toe,
but arrant Traitors also to their King and Country, as arrant Traitors as those that have imprisoned him, let them never tell me they are the Kings friends, for they are the worst of enemies, because of Swearing the Land mourneth, Ier. 23.10.
but arrant Traitors also to their King and Country, as arrant Traitors as those that have imprisoned him, let them never tell me they Are the Kings Friends, for they Are the worst of enemies, Because of Swearing the Land Mourneth, Jeremiah 23.10.
For indeed how can we ever hope to have God blesse us, when we are daily at him to damne and confound us? how can we hope for peace with men, so long as by oaths and other sins we fight against our God? No, there is no peace to the wicked, their portion is desolation, which,
For indeed how can we ever hope to have God bless us, when we Are daily At him to damn and confound us? how can we hope for peace with men, so long as by Oaths and other Sins we fight against our God? No, there is no peace to the wicked, their portion is desolation, which,
let us by a new life shew our thankfullnesse for Gods former loving kindnesse, and this will encourage him to confer new benefits upon us, he will be our God, We shall be his People; as he hath been good to us in former,
let us by a new life show our thankfulness for God's former loving kindness, and this will encourage him to confer new benefits upon us, he will be our God, We shall be his People; as he hath been good to us in former,
and gird us with gladnesse, he will put a new song into our mouth, even a thanksgiving unto our God, though the Prologue have been Tragical, yet the Catastrophe shall be Comical, God will make good to us that promise, Zech. 8.19.
and gird us with gladness, he will put a new song into our Mouth, even a thanksgiving unto our God, though the Prologue have been Tragical, yet the Catastrophe shall be Comical, God will make good to us that promise, Zechariah 8.19.
Secondly, He upbraideth the ingratitude of these husbandmen in abusing their Landlords servants, they beat them, they intreated them shamefully, they wounded them, they killed them.
Secondly, He upbraideth the ingratitude of these husbandmen in abusing their Landlords Servants, they beatrice them, they entreated them shamefully, they wounded them, they killed them.
But more punctually to survey and view this Parable, by this Certain man, the Planter of this Vineyard, we are to understand the worlds Creator, God himself.
But more punctually to survey and view this Parable, by this Certain man, the Planter of this Vineyard, we Are to understand the world's Creator, God himself.
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By the Servants sent to demand some of the fruit of this Vineyard, we are to understand the inspired Prophets, who were sent by God to call the chief Priests to repentance, to bring forth fruits worthy of amendement of life.
By the Servants sent to demand Some of the fruit of this Vineyard, we Are to understand the inspired prophets, who were sent by God to call the chief Priests to Repentance, to bring forth fruits worthy of amendment of life.
Ʋncessant, I say, it was, for though it knew a little Intermission, yet it knew no termination though the word of the Lord were preci•us in the dayes of Eli, even then God raised up Samuel to reprove the lewdness of the Priests; there was no time, there was no place,
Ʋncessant, I say, it was, for though it knew a little Intermission, yet it knew no termination though the word of the Lord were preci•us in the days of Eli, even then God raised up Samuel to reprove the Lewdness of the Priests; there was no time, there was no place,
In time of their captivity, they had Ezekiel and Daniel. After their captivity they had Haggai, Zachary and Malachy. And the last was not the least,
In time of their captivity, they had Ezekielem and daniel. After their captivity they had Chaggai, Zachary and Malachy. And the last was not the least,
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just such as the Messengers of Truth have ever found, Convitia, Verbera, Vulnera, as Stella speaketh, Revilings, Blowes, Wounds; nay, very death it self:
just such as the Messengers of Truth have ever found, Convent, Verbera, Vulnera, as Stella speaks, Revilings, Blows, Wounds; nay, very death it self:
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yet he did so long to do them good, that Nullum non movebit lapidem, he will leave no stone unrolled, no not the Corner-stone; he had but one bosome - Son, and he sendeth him to them for his rent, presuming that for shame they would not send him away empty;
yet he did so long to do them good, that Nullum non movebit lapidem, he will leave no stone unrolled, no not the Cornerstone; he had but one bosom - Son, and he sends him to them for his rend, presuming that for shame they would not send him away empty;
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First here is the Efficient cause or Conspiratours, the Husbandmen. Secondly, the Material cause or person conspired against, the Heir, when they saw him. Thirdly the Formal cause or manner of their conspiracy, they reasoned among themselves, saying, come, let us kill him.
First Here is the Efficient cause or Conspirators, the Husbandmen. Secondly, the Material cause or person conspired against, the Heir, when they saw him. Thirdly the Formal cause or manner of their Conspiracy, they reasoned among themselves, saying, come, let us kill him.
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If the first Man had been a good husband, there had been no Husband-man, the Earth need have had no Mid-wife, she would have brought forth of her self.
If the First Man had been a good husband, there had been no Husbandman, the Earth need have had no Midwife, she would have brought forth of her self.
But Haec maledictio Adae &c. saith St. Bernard, this was a curse entailed on Adam 's sin, that for his sake the ground it self was cursed, his barrenness in obedience made the very Earth grow barren.
But Haec Malediction Adam etc. Says Saint Bernard, this was a curse entailed on Adam is since, that for his sake the ground it self was cursed, his Barrenness in Obedience made the very Earth grow barren.
The Clergy, like the Prophet Elisha, are a kind of Plow-men. They that do, as it were, drive the plow, are ordinary Ministers. They that hold the Plow, are the reverend Bishops, the Plow would not go so well, should Episcopacy be abolished.
The Clergy, like the Prophet Elisha, Are a kind of Plowmen. They that do, as it were, drive the blow, Are ordinary Ministers. They that hold the Blow, Are the reverend Bishops, the Blow would not go so well, should Episcopacy be abolished.
And let them likewise have a respectful estimation set upon them, for the Courtier cannot live without the Countryman, the King himself is served by the field, Ec. 5.9.
And let them likewise have a respectful estimation Set upon them, for the Courtier cannot live without the Countryman, the King himself is served by the field, Ec. 5.9.
but painfully, we must labour in the Gospel, we must be instant, and eager, and earnest in our preaching, in season, out of season, in time of peace, in time of War, we must reprove, we must rebuke, we must exhort with all long-suffering and doctrine, as the Apostle speaketh.
but painfully, we must labour in the Gospel, we must be instant, and eager, and earnest in our preaching, in season, out of season, in time of peace, in time of War, we must reprove, we must rebuke, we must exhort with all long-suffering and Doctrine, as the Apostle speaks.
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Neither must we lord it over Gods heritage, like these chief Priests in our Text, who, that they might be Lords of the vineyard, conspired to murder the right Lord of it;
Neither must we lord it over God's heritage, like these chief Priests in our Text, who, that they might be lords of the vineyard, conspired to murder the right Lord of it;
For they that taught the people, taught they not themselves? They that were dressers of the vineyard, durst they conspire against the owners of it? Durst men of the Temple venture on the worst of treasons?
For they that taught the people, taught they not themselves? They that were dressers of the vineyard, durst they conspire against the owners of it? Durst men of the Temple venture on the worst of treasons?
or the Conspirators, the Husbandmen, to the second, the Material cause of it, or the Person conspired against, which was the Heir, when the Husbandmen saw Him.
or the Conspirators, the Husbandmen, to the second, the Material cause of it, or the Person conspired against, which was the Heir, when the Husbandmen saw Him.
and therefore this title of Heir must needs be due to Christ, who was the first-begotten of his heavenly Father, the first-born of his earthly Mother, the first-born of every creature, the first-born among many brethren, by right of primogeniture he was the Heir, NONLATINALPHABET, faith the Apostle, Heir of all things, Heb. 1.2.
and Therefore this title of Heir must needs be due to christ, who was the Firstbegotten of his heavenly Father, the firstborn of his earthly Mother, the firstborn of every creature, the firstborn among many brothers, by right of primogeniture he was the Heir,, faith the Apostle, Heir of all things, Hebrew 1.2.
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But though to Abraham and his seed there were such a promise made, yet Christ for all this was still to be the Heir, it is the same Apostles observation, Gal. 3.16. He saith not, to seeds, as of many, but to thy seed, as of one, which is Christ.
But though to Abraham and his seed there were such a promise made, yet christ for all this was still to be the Heir, it is the same Apostles observation, Gal. 3.16. He Says not, to seeds, as of many, but to thy seed, as of one, which is christ.
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But here we must not be mistaken, for though our Saviour be stiled the Heir; yet we must know that his inheritance is no temporal but a spiritual inheritance, his Kingdome, his Church, his heritage is not of this world.
But Here we must not be mistaken, for though our Saviour be styled the Heir; yet we must know that his inheritance is no temporal but a spiritual inheritance, his Kingdom, his Church, his heritage is not of this world.
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an heavenly, though not by nature yet by grace, though not by birth, yet by faith we are made partakers of the inheritance of the Saints in light, we are heirs of God, coheires with Christ, we have an inheritance incorruptible and undefiled,
an heavenly, though not by nature yet by grace, though not by birth, yet by faith we Are made partakers of the inheritance of the Saints in Light, we Are Heirs of God, coheirs with christ, we have an inheritance incorruptible and undefiled,
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& that fadeth not away, reserved in heaven for us, where we shall see the Son of man siting on the right hand of God, where we shall see our pierced Saviour, not to our terrour,
& that fades not away, reserved in heaven for us, where we shall see the Son of man siting on the right hand of God, where we shall see our pierced Saviour, not to our terror,
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the same numerical, though not the same mortal eyes, where we shall see that which St. Austin so much wished to see, Christum in carne, Christ in the flesh,
the same numerical, though not the same Mortal eyes, where we shall see that which Saint Austin so much wished to see, Christ in Carnem, christ in the Flesh,
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A Christian must not be like a Cyclop, with one eye, the Spouse of Christ, as Peraldus observeth, must have two, Oculum fidei, and Oculum gloriae, the eye of Faith, and the eye of Fruition. We must walk by Faith,
A Christian must not be like a Cyclop, with one eye, the Spouse of christ, as Peraldus observeth, must have two, Oculum fidei, and Oculum Glory, the eye of Faith, and the eye of Fruition. We must walk by Faith,
We must, like Jacob, be first married to blear-eyed Leah, before we can obtain beautifull Rachel; we must first see our Saviour with the tender eye of faith,
We must, like Jacob, be First married to blear-eyed Leah, before we can obtain beautiful Rachel; we must First see our Saviour with the tender eye of faith,
and though Faith be defined by the Apostle the evidence of things not seen, yet Segnius irritant animos, &c. as the Poet speaketh, a man will give more credit to his eyes, than to his ears;
and though Faith be defined by the Apostle the evidence of things not seen, yet Signus irritant Animos, etc. as the Poet speaks, a man will give more credit to his eyes, than to his ears;
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for they conspired against our Saviour, though they saw him, though they knew him, though they knew him to be the Messiah, and could say NONLATINALPHABET, This is the Heir.
for they conspired against our Saviour, though they saw him, though they knew him, though they knew him to be the Messiah, and could say, This is the Heir.
There are indeed some places of Scripture that seem to contradict our Text, and to say, that the chief Priests knew not Jesus to be Christ, knew not that he was the Heir. For St. John saith plainly, That the world knew him not, John 1.10.
There Are indeed Some places of Scripture that seem to contradict our Text, and to say, that the chief Priests knew not jesus to be christ, knew not that he was the Heir. For Saint John Says plainly, That the world knew him not, John 1.10.
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as did also your Rulers, Act. 317. And St. Paul speaking of the Wisdome of God, which I take to be his Son, telleth us in express words, That none of the Princes of this world knew it,
as did also your Rulers, Act. 317. And Saint Paul speaking of the Wisdom of God, which I take to be his Son, Telleth us in express words, That none of the Princes of this world knew it,
Secondly, I answer, That the Ignorance of the Chief Priests was not Purae negationis, but Pravae dispositionis, if they were ignorant of Christ, it was because they would be ignorant,
Secondly, I answer, That the Ignorance of the Chief Priests was not Purae negationis, but Pravae dispositionis, if they were ignorant of christ, it was Because they would be ignorant,
and shut their eyes, for otherwise they could not chuse but acknowledge Jesus to be the Messiah; because all the prophesies of his coming were fulfilled. First, That prophecy, Gen. 49.10. pointing at the time of his birth, The Scepter was then departed from Judah, the Jewes paid contribution, they were Tributaries to the Romans. Secondly, that prophecy, Mic. 5.2.
and shut their eyes, for otherwise they could not choose but acknowledge jesus to be the Messiah; Because all the prophecies of his coming were fulfilled. First, That prophecy, Gen. 49.10. pointing At the time of his birth, The Sceptre was then departed from Judah, the Jews paid contribution, they were Tributaries to the Romans. Secondly, that prophecy, Mic. 5.2.
But if neither the time, nor place of his birth, yet his miracles might perfectly assure them that he was the Messiah. And therefore when St. John Baptist sent two of his Disciples to ask him if he were Christ, all the answer he would return by them was this;
But if neither the time, nor place of his birth, yet his Miracles might perfectly assure them that he was the Messiah. And Therefore when Saint John Baptist sent two of his Disciples to ask him if he were christ, all the answer he would return by them was this;
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the blind receive their sight, the deaf hear, the lame walk, the Lepers are cleansed, the dead are raised up &c. Mat. 11.4, 5. And when Christ cometh, some asked the question, shall he do more miracles than these which this man doth? John 7.31.
the blind receive their sighed, the deaf hear, the lame walk, the Lepers Are cleansed, the dead Are raised up etc. Mathew 11.4, 5. And when christ comes, Some asked the question, shall he do more Miracles than these which this man does? John 7.31.
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And this sin of theirs seemeth to be no better than the very sin against the Holy Ghost; for against conscience, out of meer malice they conspired to put this Heir to death.
And this since of theirs seems to be no better than the very since against the Holy Ghost; for against conscience, out of mere malice they conspired to put this Heir to death.
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for it seemeth to be out of a despetate, inveterate malice that they persist in their conspiracy against the best of Kings. But these Traitours shall bring up the rear of my Discourse.
for it seems to be out of a despetate, inveterate malice that they persist in their Conspiracy against the best of Kings. But these Traitors shall bring up the rear of my Discourse.
I pass therefore from the second part of the Text, the person that the chief Priests conspired against, which was the Heir, to the third, which is the Formal cause,
I pass Therefore from the second part of the Text, the person that the chief Priests conspired against, which was the Heir, to the third, which is the Formal cause,
or Manner of their conspiracy, They reasoned among themselves, saying, Come, let us kill him. NONLATINALPHABET, they reasoned. Treason is a sin of deliberation, a studied sin.
or Manner of their Conspiracy, They reasoned among themselves, saying, Come, let us kill him., they reasoned. Treason is a since of deliberation, a studied since.
NONLATINALPHABET, Come, wicked men use to call and invite one another to commit sin, they are a sociable sort of people, they are unwilling to go to hell alone, they entise and engage as many as they can to be partakers with them, they are in league and covenant;
, Come, wicked men use to call and invite one Another to commit since, they Are a sociable sort of people, they Are unwilling to go to hell alone, they entice and engage as many as they can to be partakers with them, they Are in league and Covenant;
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there is a combination among them, especially among Traitors, such as these chief Priests were, who conspired against Christ, just as Iosephs brethren against him, NONLATINALPHABET, Come let us kill him.
there is a combination among them, especially among Traitors, such as these chief Priests were, who conspired against christ, just as Joseph's brothers against him,, Come let us kill him.
and the Rulers taking counsel together against the Lord, and against his Christ, for against the holy child Iesus both Herod and Pontius Pilate, with the Gentiles and the people of the Iewes were gathered together;
and the Rulers taking counsel together against the Lord, and against his christ, for against the holy child Iesus both Herod and Pontius Pilate, with the Gentiles and the people of the Iewes were gathered together;
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they gathered them together against the soul of the righteous, that they might condemn the innocent blood, They reasoned among themselves, saying, Come, let us kill him.
they gathered them together against the soul of the righteous, that they might condemn the innocent blood, They reasoned among themselves, saying, Come, let us kill him.
for it is not fit that he should live, Act. 22.22. and Act. 23.12. we find some that bound themselves under a curse (they took the Covenant• saying, that they would neither eat nor drink, till they had killed Paul.
for it is not fit that he should live, Act. 22.22. and Act. 23.12. we find Some that bound themselves under a curse (they took the Covenant• saying, that they would neither eat nor drink, till they had killed Paul.
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I might be almost infinite in examples, but this in our Text shall be instar omnium, we may see the bloody-mindednes of wicked men by these chief Priests, who conspired not to banish or imprison,
I might be almost infinite in Examples, but this in our Text shall be instar omnium, we may see the bloody-mindednes of wicked men by these chief Priests, who conspired not to banish or imprison,
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as the Psalmist speaketh, and to be counted as sheep appointed to be slaine, the Alpha, and the Omega of the Church is writ in blood, Sanguine fundata est Ecclesia, sanguine crevit, Sanguine firmatur, sanguine finis erit.
as the Psalmist speaks, and to be counted as sheep appointed to be slain, the Alpha, and the Omega of the Church is writ in blood, Sanguine found est Ecclesia, sanguine Crevit, Sanguine firmatur, sanguine finis erit.
And we need not wonder at this, if we believe our Saviour, for it is but that which he told us long agoe, that we should be hated and hunted after for his sake,
And we need not wonder At this, if we believe our Saviour, for it is but that which he told us long ago, that we should be hated and hunted After for his sake,
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A prophecy that seemeth to point directly at our very dayes, when the bloudiest of Souldiers think themselves the best of Saints, when murdering of loyal Christians goeth for pure religion.
A prophecy that seems to point directly At our very days, when the bloodiest of Soldiers think themselves the best of Saints, when murdering of loyal Christians Goes for pure Religion.
But though our blood be shed like water on every side, yet our God that is true and holy, will, in his good time, judge and avenge our blood on them that dwell on the earth, there will on day be a strict inquisition made for blood,
But though our blood be shed like water on every side, yet our God that is true and holy, will, in his good time, judge and avenge our blood on them that dwell on the earth, there will on day be a strict inquisition made for blood,
for the blood of Strafford & Canterbury, for the blood of Lucas and Lisle, for the blood of Tomkins and Chaloner, for the blood of Yeomans, Bourchier, and Burleigh, for the blood of Dunkin, and others in Kent; there will be a time, I say,
for the blood of Strafford & Canterbury, for the blood of Lucas and Lisle, for the blood of Tomkins and Chaloner, for the blood of Yeomans, Bourchier, and Burleigh, for the blood of Dunkin, and Others in Kenned; there will be a time, I say,
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if not in this, yet in the next world, when all the righteous innocent blood that hath of late years been shed in this Kingdome, shall be required at the hands of this Tyrannical I will not call it, but a Satanical generation.
if not in this, yet in the next world, when all the righteous innocent blood that hath of late Years been shed in this Kingdom, shall be required At the hands of this Tyrannical I will not call it, but a Satanical generation.
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And so I passe from the third part of the Text, which was the Manner of the chief Priests conspiracy, in these words, They reasoned among themselves, saying, Come let us kill him, to the fourth and last, the End of their conspiracy, which was, that they might be Lords of the Mannour, that the inheritance may be ours. But now the Husbandmen, &c.
And so I pass from the third part of the Text, which was the Manner of the chief Priests Conspiracy, in these words, They reasoned among themselves, saying, Come let us kill him, to the fourth and last, the End of their Conspiracy, which was, that they might be lords of the Manor, that the inheritance may be ours. But now the Husbandmen, etc.
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and the end for which we do it, and by an Hysteron Proteron, the last of these is first, what is last in execution, the same is first in our intention, the End being alway the beginning of the action.
and the end for which we do it, and by an Hysteron Proteron, the last of these is First, what is last in execution, the same is First in our intention, the End being always the beginning of the actium.
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Now it is an Axiome in Philosophy, Finis & bonum convertuntur, let the action be what it will, good is alway propounded for the End, either Honestum or Iucundum, or Utile, either an honest,
Now it is an Axiom in Philosophy, Finis & bonum convertuntur, let the actium be what it will, good is always propounded for the End, either Honesty or Iucundum, or Utile, either an honest,
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and the last of those three ends, the chief Priests here propound unto themselves, Bonum utile, they set up profit for their end, Come, say they, let us kill him, that the inheritance may be ours.
and the last of those three ends, the chief Priests Here propound unto themselves, Bonum utile, they Set up profit for their end, Come, say they, let us kill him, that the inheritance may be ours.
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They propound the same end with those sinners that Solomon cautioneth us to take heed of, Prov. 1.11, 13. Where hope of gain is used as a motive to invite others to joyn with them, Come, let us lay wait for blood, let us lurk privily for the innocent without cause, we shall find all pretious substance, we shall fill our houses with spoil.
They propound the same end with those Sinners that Solomon cautioneth us to take heed of, Curae 1.11, 13. Where hope of gain is used as a motive to invite Others to join with them, Come, let us lay wait for blood, let us lurk privily for the innocent without cause, we shall find all precious substance, we shall fill our houses with spoil.
And at the 19. ver. there is just such another passage, So are the wayes of every one that is greedy of gain, which taketh away the life of the owners thereof.
And At the 19. ver. there is just such Another passage, So Are the ways of every one that is greedy of gain, which Takes away the life of the owners thereof.
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if it have a golden bait. The love of money is the root of all evil. 1. Tim. 6.10. Balaam will endeavour to curse Israel, if he may gain but the rewards of divination.
if it have a golden bait. The love of money is the root of all evil. 1. Tim. 6.10. balaam will endeavour to curse Israel, if he may gain but the rewards of divination.
And herein the Bishop of Rome looketh very like them, who stileth himself Christs Vicar, St. Peters successour, he saith that he is the right Heir, the Head of Christs whole Church, he arrogateth the title of Ʋniversal Bishop, he chalengeth (as it were) the Wardship, nay the Lordship of the Church, whatsoever he saith must go for Gospel, meerly because he saith it, he taketh upon him more than Apostolical authority,
And herein the Bishop of Room looks very like them, who styleth himself Christ Vicar, Saint Peter's successor, he Says that he is the right Heir, the Head of Christ Whole Church, he arrogateth the title of Ʋniversal Bishop, he challenges (as it were) the Wardship, nay the Lordship of the Church, whatsoever he Says must go for Gospel, merely Because he Says it, he Takes upon him more than Apostolical Authority,
And other stratagems he hath, but all to enrich himself, he will release men out of his pretended Purgatory, if they will give him money enough, he will warrant they shall be heirs of Heaven,
And other stratagems he hath, but all to enrich himself, he will release men out of his pretended Purgatory, if they will give him money enough, he will warrant they shall be Heirs of Heaven,
yet thus he befooleth the people, he will warrant them an inheritance in heaven, if they will make him their Heir on Earth. His whole Religion indeed is nothing else but a politick project to get money, he feedeth not the flock of Christ,
yet thus he befooleth the people, he will warrant them an inheritance in heaven, if they will make him their Heir on Earth. His Whole Religion indeed is nothing Else but a politic project to get money, he feeds not the flock of christ,
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but feedeth upon it, he keepeth the people in ignorance, seeking not them, but theirs, He and all his Cardinals, Monks, and Abbots, they seek their own profit and preferment, their own gain and greatness,
but feeds upon it, he Keepeth the people in ignorance, seeking not them, but theirs, He and all his Cardinals, Monks, and Abbots, they seek their own profit and preferment, their own gain and greatness,
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Our Saviour let out his vineyard to Husbandmen, so our Soveraign did (as it were) let out his Kingdome to States-men, he gave them power to prune and dresse it, to take off superfluities, to rectifie enormities, he gave them their hearts desire,
Our Saviour let out his vineyard to Husbandmen, so our Sovereign did (as it were) let out his Kingdom to Statesmen, he gave them power to prune and dress it, to take off superfluities, to rectify enormities, he gave them their hearts desire,
they asked a lease of him, and he gave them a long lease, longer than any of their Predecessours ever had, he made them no Tenants for yeares, much lesse at will, but reserving his fee-simple, I mean his Negative voice, he gave it under his hand that he would not re-enter, till they themselves consented to it.
they asked a lease of him, and he gave them a long lease, longer than any of their Predecessors ever had, he made them no Tenants for Years, much less At will, but reserving his fee-simple, I mean his Negative voice, he gave it under his hand that he would not re-enter, till they themselves consented to it.
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What men were ever so happy, as these might have been? How might the glory of their God, of their King, of their Country, and even of themselves have been advanced by them? But neglecting the three first, they aimed chiefly at the last, at their own glory.
What men were ever so happy, as these might have been? How might the glory of their God, of their King, of their Country, and even of themselves have been advanced by them? But neglecting the three First, they aimed chiefly At the last, At their own glory.
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For, without him, they took upon them to un-make, and to make Lawes, saying, we have the Legislative power, who is Lord over us? And that they might the better enjoy the Crown, they entred into Covenant against the Miter, resolved to abolish the excellent government of Bishops, root and branch.
For, without him, they took upon them to unmake, and to make Laws, saying, we have the Legislative power, who is Lord over us? And that they might the better enjoy the Crown, they entered into Covenant against the Miter, resolved to Abolah the excellent government of Bishops, root and branch.
they set the people awork first to mutiny, then to fight against him, as who should say, we have no part in Charles, neither have we inheritance in the son of James, every man to his tents, O England, they proclaimed open war against Him and his Adherents, giving out Commissions to kill and slay all persons that should oppose them, their Soveraign Lord the King was not excepted,
they Set the people awork First to mutiny, then to fight against him, as who should say, we have no part in Charles, neither have we inheritance in the son of James, every man to his tents, Oh England, they proclaimed open war against Him and his Adherents, giving out Commissions to kill and slay all Persons that should oppose them, their Sovereign Lord the King was not excepted,
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And to effect this, they have made the Kingdom not only a field, but even a sea of blood, breathing out nothing but slaughter against all loyal Subjects, killing and slaying, butchering and murthering their brethren, whose blood they have shed like water on every side,
And to Effect this, they have made the Kingdom not only a field, but even a sea of blood, breathing out nothing but slaughter against all loyal Subject's, killing and slaying, butchering and murdering their brothers, whose blood they have shed like water on every side,
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It is no marvel if these blood-hounds will not have God's Commandments read in Churches, for one of these telleth them expreslly, they must do no murther,
It is no marvel if these bloodhounds will not have God's commandments read in Churches, for one of these Telleth them expressly, they must do no murder,
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and a great part of their Religion, as if Mars were their god, and Mahomet their Messiah. Let them usurp the name of Christians while they will, I am sure their bloody practises proclaim them arrant Turks, Christianity is for the saving of mens lives, Turcism for the destroying of them,
and a great part of their Religion, as if Mars were their god, and Mahomet their Messiah. Let them usurp the name of Christians while they will, I am sure their bloody practises proclaim them arrant Turks, Christianity is for the Saving of men's lives, Turcism for the destroying of them,
And all this under pretence of Religion and Reformation a pretence so pitiful and so thread-bare, that I wonder men are not ashamed to be seduced by it,
And all this under pretence of Religion and Reformation a pretence so pitiful and so threadbare, that I wonder men Are not ashamed to be seduced by it,
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or else the design will soon be dasht, for should they proclaim themselves open Athiests, and profess the subverting of Religion, I think the world is not so bad,
or Else the Design will soon be dashed, for should they proclaim themselves open Atheists, and profess the subverting of Religion, I think the world is not so bad,
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yet never be questioned or controuled, for there are no men living more given to the flesh, than they that pretend so extreamly to the spirit; but chiefly the Inheritance, the Kingdoms wealth is that they aim at, they seek not the Kingdom of God,
yet never be questioned or controlled, for there Are no men living more given to the Flesh, than they that pretend so extremely to the Spirit; but chiefly the Inheritance, the Kingdoms wealth is that they aim At, they seek not the Kingdom of God,
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and for oppression, and for violence to do it, witness their Sequestrations, their Decimations, their Confiscations, their Contributions, their Excize, their Fift, and Twentieth part, besides their greediness in getting all the gainful offices in the Kingdome.
and for oppression, and for violence to do it, witness their Sequestrations, their Decimations, their Confiscations, their Contributions, their Excise, their Fift, and Twentieth part, beside their greediness in getting all the gainful Offices in the Kingdom.
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Their love of money hath been the root of all evils, we may see this by their dividing of the spoil, their sharing of the Kingdomes wealth among themselves, especially by their sacrilegious selling and usurping of Church-lands, they had long-ago ended the Wars,
Their love of money hath been the root of all evils, we may see this by their dividing of the spoil, their sharing of the Kingdoms wealth among themselves, especially by their sacrilegious selling and usurping of Church lands, they had long-ago ended the Wars,
And their Chaplains of the Assembly are just like them, those Iourneymen Rebels that love the wages of unrighteousness, that have four shillings a day to make Rebellion good by Scripture; an heart they have exercised about covetous practices, through covetousness with fained words, making merchandise of men, Their aim is to get the greatest Livings, even Pluralities, which once they so much railed at;
And their Chaplains of the Assembly Are just like them, those Journeymen Rebels that love the wages of unrighteousness, that have four shillings a day to make Rebellion good by Scripture; an heart they have exercised about covetous practices, through covetousness with feigned words, making merchandise of men, Their aim is to get the greatest Livings, even Pluralities, which once they so much railed At;
and under the name, forsooth, of Lecturers, they creep into Deans and Prebendaries houses, some get Master-ships of Colledges, some of Hospitals; all their aim is that the Inheritance, the profitable preferments may be theirs.
and under the name, forsooth, of Lecturers, they creep into Deans and Prebendaries houses, Some get Masterships of Colleges, Some of Hospitals; all their aim is that the Inheritance, the profitable preferments may be theirs.
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I shall not need to rake this Dunghil, nor stir this Camerina any further. It is most evident how bloody and covetous all these rebellious vine-dressers are.
I shall not need to rake this Dunghill, nor stir this Camerina any further. It is most evident how bloody and covetous all these rebellious vine-dressers Are.
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and might let out his vineyard to others, he might discard these unjust Judges, he might displace these unfaithfull Stewards, these Zimries deserve no peace, no pardon, that would have slain their Master, these Sheba's deserve to have their heads thrown over the wall, these Hamans to be executed upon their owne gallows, those mine enemies (might the King say) which would not that I should raigne over them, bring them hither,
and might let out his vineyard to Others, he might discard these unjust Judges, he might displace these unfaithful Stewards, these Zimri's deserve no peace, no pardon, that would have slave their Master, these Sheba's deserve to have their Heads thrown over the wall, these Hamans to be executed upon their own gallows, those mine enemies (might the King say) which would not that I should Reign over them, bring them hither,
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They might justly be served, as the Scythian Queen served Cyrus, have their heads thrown into a blood-bowl, with this exprobration of their Tyranny, Satiate vos sanguine, Sanguisugae, quem sitistis.
They might justly be served, as the Scythian Queen served Cyrus, have their Heads thrown into a blood-bowl, with this exprobration of their Tyranny, Satiate vos sanguine, Sanguisugae, Whom sitistis.
Their heads should go down to the grave with blood, theirs especially that have shed the blood of war in Peace, that for meer envy, have murdered their Captives in cold blood.
Their Heads should go down to the grave with blood, theirs especially that have shed the blood of war in Peace, that for mere envy, have murdered their Captives in cold blood.
And methinks indeed these men of blood should have such an Hell within themselves, that, like Cain, they should be afraid that every one that meeteth them, will slay them.
And methinks indeed these men of blood should have such an Hell within themselves, that, like Cain, they should be afraid that every one that meeteth them, will slay them.
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For blood thirsty men, as David speaketh, shall not live out half their dayes, if they do, they seldome die peaceably in their beds, Ad generum Cereris sine caede & vulnere pauci Descendunt — & sicca morte tyranni.
For blood thirsty men, as David speaks, shall not live out half their days, if they do, they seldom die peaceably in their Beds, Ad generum Ceres sine Kill & vulnere Pauci Descendunt — & sicca morte tyranni.
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But to speak no more of those that are absent, let me now apply my self to you here present, and let me now intreat you to be no longer-partakers in their sins, walk not ye in the way with them, refrain your feet from then path,
But to speak no more of those that Are absent, let me now apply my self to you Here present, and let me now entreat you to be no longer-partakers in their Sins, walk not you in the Way with them, refrain your feet from then path,
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and blood-shed, rethren, how light soever now esteemed, is a most crying sin, the cries of it enter into the ears of the Lord of Sabbath. Wash therefore not your hands only,
and bloodshed, rethren, how Light soever now esteemed, is a most crying since, the cries of it enter into the ears of the Lord of Sabbath. Wash Therefore not your hands only,
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Remember what Almighty God saith, Gen. 9.5, 6. Surely the blood of your lives will I require, at the hand of every mans brother will I require the life of man.
remember what Almighty God Says, Gen. 9.5, 6. Surely the blood of your lives will I require, At the hand of every men brother will I require the life of man.
Wash your selves therefore, I beseech you, make you clean from the blood of all men, be no longer accessory to murder, by raising money to maintain War;
Wash your selves Therefore, I beseech you, make you clean from the blood of all men, be no longer accessory to murder, by raising money to maintain War;
Let then your prayer be, that God would deliver you from this kind of blood-guiltiness, and hereafter make better use of your money, make it not the price of blood.
Let then your prayer be, that God would deliver you from this kind of Bloodguiltiness, and hereafter make better use of your money, make it not the price of blood.
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Cursed be he, saith God by Jeremy, that keepeth back his sword from blood, Jer. 48.10. A place of Scripture that Assembly-men have strangely wrested of late years, pressing it upon mens conscience as a warrant for them to cut throats, urging it as a Commission and command for them to kill and slay;
Cursed be he, Says God by Jeremiah, that Keepeth back his sword from blood, Jer. 48.10. A place of Scripture that Assembly-men have strangely wrested of late Years, pressing it upon men's conscience as a warrant for them to Cut throats, urging it as a Commission and command for them to kill and slay;
and many thousands have followed their pernicious Doctrine, even London, the sometime faithfull City is become an Harlot, Righteousness did once lodge in it, but now Murderers.
and many thousands have followed their pernicious Doctrine, even London, the sometime faithful city is become an Harlot, Righteousness did once lodge in it, but now Murderers.
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Consider what Almighty God faith to the Jewes, Isa. 1.19, 20. For the very same he saith now to you, If ye be willing and obedient, willing to have your King restored,
Consider what Almighty God faith to the Jews, Isaiah 1.19, 20. For the very same he Says now to you, If you be willing and obedient, willing to have your King restored,
If ye will not follow peace, ye shall never see the Lord, if here ye banish that from you, he will hereafter banish you from him, he will renounce you with those words of David, Psalm 139.19. Depart from me, ye bloody, ye blood-thirsty men.
If you will not follow peace, you shall never see the Lord, if Here you banish that from you, he will hereafter banish you from him, he will renounce you with those words of David, Psalm 139.19. Depart from me, you bloody, you bloodthirsty men.
And as God abhorreth the blood-thirsty, so doth he the covetous man, Psalm 10. He that said, Do not kill, said also, Do not covet, as therefore ye must abstain from blood, so must ye from covetousness; let not this be once named amongst you,
And as God abhorreth the bloodthirsty, so does he the covetous man, Psalm 10. He that said, Do not kill, said also, Do not covet, as Therefore you must abstain from blood, so must you from covetousness; let not this be once nam among you,
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Ye know whose Law it is, Thou shalt not covet thy neighbours house, take heed then, brethren, of coveting Bishops houses, or any thing else that is anothers, and not yours.
You know whose Law it is, Thou shalt not covet thy neighbours house, take heed then, brothers, of coveting Bishops houses, or any thing Else that is another's, and not yours.
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Take heed therefore, as our Saviour exhorteth, and beware of covetousness; the caution is ingeminated, and therefore the more emphatical, Luke 12.15. Consider also what St. Paul saith. Eph. 5.5.
Take heed Therefore, as our Saviour exhorteth, and beware of covetousness; the caution is ingeminated, and Therefore the more emphatical, Lycia 12.15. Consider also what Saint Paul Says. Ephesians 5.5.
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this i• that which maketh Rebels so bloody as they are; From whence come. Wars and fightings among you? Surely Covetousness hath been the Original of them all;
this i• that which makes Rebels so bloody as they Are; From whence come. Wars and fightings among you? Surely Covetousness hath been the Original of them all;
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The silver is mine, and the gold is mine, saith the Lord of hosts, Hag. 2.8. Deny him not therefore that priviledge, which your own selves chalenge, give him leave to do what he pleaseth with his own.
The silver is mine, and the gold is mine, Says the Lord of hosts, Hag. 2.8. Deny him not Therefore that privilege, which your own selves challenge, give him leave to do what he Pleases with his own.
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if the riches of others increase, set not your hearts upon them, seek not these things below, but those above, strive not for an inheritance on earth, but to have one in heaven; that ye may banish cruelty; let covetousness be banished first, that ye may not thirst after other mens blood;
if the riches of Others increase, Set not your hearts upon them, seek not these things below, but those above, strive not for an inheritance on earth, but to have one in heaven; that you may banish cruelty; let covetousness be banished First, that you may not thirst After other men's blood;
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and then, though here ye have no temporal Inheritance, yet hereafter ye shall have one far better, ye shall be Heirs apparent unto Heaven, ye shall inherit glory, God will give you an inheritance among all them which are sanctified:
and then, though Here you have no temporal Inheritance, yet hereafter you shall have one Far better, you shall be Heirs apparent unto Heaven, you shall inherit glory, God will give you an inheritance among all them which Are sanctified:
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ye shall attain to the measure of the stature of the fulness of Christ, who shall then invite you to enter upon your Inheritance, in these words, Come ye blessed of my father, inherit the kingdome prepared for you from the foundation of the world. FINIS.
you shall attain to the measure of the stature of the fullness of christ, who shall then invite you to enter upon your Inheritance, in these words, Come you blessed of my father, inherit the Kingdom prepared for you from the Foundation of the world. FINIS.
The Matter of his preaching, he threatned an overthrow. Fourthly, The place of his preaching, the City Nineveh. Fifthly, The Time, when his Preaching or Prophecy was to be accomplished and fulfilled,
The Matter of his preaching, he threatened an overthrow. Fourthly, The place of his preaching, the city Nineveh. Fifthly, The Time, when his Preaching or Prophecy was to be accomplished and fulfilled,
His Name, His Countrey, His Parentage, His Commission. The first thing observable in the Preacher or Prophet, is his Name, which I shall little more than name, Jonah, which is Hebrew for a Dove. And in some sense every Prophet or Preacher should be a Jonah, should be a Dove, not only innocent and harmless,
His Name, His Country, His Parentage, His Commission. The First thing observable in the Preacher or Prophet, is his Name, which I shall little more than name, Jonah, which is Hebrew for a Dove. And in Some sense every Prophet or Preacher should be a Jonah, should be a Dove, not only innocent and harmless,
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like a Dove. The second thing observable in the Prophet or Preacher here, is his Countrey, he was a Jew, I am an Hebrew, so he told the Marriners, cap. 1. vers. 9. An Hebrew,
like a Dove. The second thing observable in the Prophet or Preacher Here, is his Country, he was a Jew, I am an Hebrew, so he told the Mariners, cap. 1. vers. 9. an Hebrew,
and sent to the Ninevites, who were Assyrians, why should they give any credit to such a fellow? Suppose a Weather-beaten wandring Jew (Jonah look'd now like such a one) should come into our chief City, and proclaim that within fourty dayes it should be overthrown, O how ridiculous would men think such words as these, they would certainly take them but for some Jewish fables. But these Ninevites were nothing so incredulous as men are now adayes, they conferred not with flesh and blood,
and sent to the Ninevites, who were Assyrians, why should they give any credit to such a fellow? Suppose a Weather-beaten wandering Jew (Jonah looked now like such a one) should come into our chief city, and proclaim that within fourty days it should be overthrown, Oh how ridiculous would men think such words as these, they would Certainly take them but for Some Jewish fables. But these Ninevites were nothing so incredulous as men Are now adays, they conferred not with Flesh and blood,
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The third thing observable in the Prophet or Preacher here, is his Parentage, he was the son of Amittai, chap. 1. ver. 1. Now Amittai, being interpreted, is as much as True or Truth. And this Amittai is therefore thought by some to have been that son of the widdow of Zerephath raised up by Elijah. The probability whereof is taken from those words of the widdowwoman. 1 King 17. ult. By this I know that thou art a man of God,
The third thing observable in the Prophet or Preacher Here, is his Parentage, he was the son of Amittai, chap. 1. ver. 1. Now Amittai, being interpreted, is as much as True or Truth. And this Amittai is Therefore Thought by Some to have been that son of the widow of Zerephath raised up by Elijah. The probability whereof is taken from those words of the widdowwoman. 1 King 17. ult. By this I know that thou art a man of God,
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Secondly, The widdow of Zarephath was a Zidonian, and so a Gentile. But Jonah and Amittai were of Gath-Hepher in the Tribe of Zebulon, and therefore Jewes, 2 King 14.25.
Secondly, The widow of Zarephath was a Zidonian, and so a Gentile. But Jonah and Amittai were of Gath-Hepher in the Tribe of Zebulon, and Therefore Jews, 2 King 14.25.
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But to pass by this Genealogie, we will observe only in general, that our Prophet here was the son of Amittai, that is, the son of Truth. And so indeed should all Prophets, all Preachers of the Word be, sons of Amittai, like this our Prophet here, not speaking lyes in hypocrisie,
But to pass by this Genealogy, we will observe only in general, that our Prophet Here was the son of Amittai, that is, the son of Truth. And so indeed should all prophets, all Preachers of the Word be, Sons of Amittai, like this our Prophet Here, not speaking lies in hypocrisy,
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false Prophets are risen up amongst us, and have deceived many, such as have changed the truth of God into a lye, privily bringing in most damnable Heresies.
false prophets Are risen up among us, and have deceived many, such as have changed the truth of God into a lie, privily bringing in most damnable Heresies.
And how many such thieves and robbers are there at this day? Such are they which presume to preach when they were never sent•• great is the company of such pitifull preachers,
And how many such thieves and robbers Are there At this day? Such Are they which presume to preach when they were never sent•• great is the company of such pitiful Preachers,
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And so I passe from the first part of the Text, which was the Preacher, He, to the second, which is the Manner of his preaching, he Cryed. And this is the tenour of many other prophets commissions as well as his.
And so I pass from the First part of the Text, which was the Preacher, He, to the second, which is the Manner of his preaching, he Cried. And this is the tenor of many other Prophets commissions as well as his.
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For thus Isaiahs commission runneth, c. 58. v. 1. Cry aloud, spare not, &c. And thus Jeremies, Cry in the ears of Jerusalem, c. 2. v. 2. Thus likewise Hosea 's commission runneth, cry aloud at Beth-aven.
For thus Isaiah's commission Runneth, c. 58. v. 1. Cry aloud, spare not, etc. And thus Jeremies, Cry in the ears of Jerusalem, c. 2. v. 2. Thus likewise Hosea is commission Runneth, cry aloud At Beth-aven.
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For Praedico some will have derived from Praeco, the Preacher therefore should be a publick Cryer, to cry the lost sheep of the house of Israel, or he should be a Cryer to rouse men from carnal security,
For Praedico Some will have derived from Praeco, the Preacher Therefore should be a public Crier, to cry the lost sheep of the house of Israel, or he should be a Cryer to rouse men from carnal security,
if he do but thunder and thump, Oh! non vox hominem sonat, who teacheth like him, will the women say, a great prophet they cry out is risen up among them.
if he do but thunder and thump, Oh! non vox hominem Sonnet, who Teaches like him, will the women say, a great Prophet they cry out is risen up among them.
but cryed, and said, which leadeth me briefly from the second part of the Text, the manner of Ionah's preaching, he cryed, to the third, which is the Matter of his preaching, he said there should be an overthrow,
but cried, and said, which leads me briefly from the second part of the Text, the manner of Jonah's preaching, he cried, to the third, which is the Matter of his preaching, he said there should be an overthrow,
The name given to this prophecy of Jonah is verbum Domini, the word of the Lord, ch. 1. ver. 1. But by the argument of it, this seemeth to challenge rather the title of Nahum's prophecy, which is Onus Nineve, the burden of Nineveh, Nah. 1.1.
The name given to this prophecy of Jonah is verbum Domini, the word of the Lord, changed. 1. ver. 1. But by the argument of it, this seems to challenge rather the title of Nahum's prophecy, which is Onus Nineveh, the burden of Nineveh, Nah. 1.1.
And if Nineveh had been served so, (as indeed afterward it was) yet Almighty God might have asked as David once did in another case, what have I now done? Is there not a cause;
And if Nineveh had been served so, (as indeed afterwards it was) yet Almighty God might have asked as David once did in Another case, what have I now done? Is there not a cause;
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we shall find it there, Arise, go to Nineveh that great City; but why? the reason followeth before the verse be out, For their wickedness is come up before me.
we shall find it there, Arise, go to Nineveh that great city; but why? the reason follows before the verse be out, For their wickedness is come up before me.
When the Scripture speaketh of God in Judgement, it representeth him terrible and dreadfull, it describeth him in the most affrighting manner that can be imagined.
When the Scripture speaks of God in Judgement, it Representeth him terrible and dreadful, it Describeth him in the most affrighting manner that can be imagined.
I will give you but one expression or instance for all the rest, Our God is a consuming fire, saith the Apostle. Heb. 12. ult. The Nations are but as a drop of a bucket, saith the Prophet, Isa. 40.15.
I will give you but one expression or instance for all the rest, Our God is a consuming fire, Says the Apostle. Hebrew 12. ult. The nations Are but as a drop of a bucket, Says the Prophet, Isaiah 40.15.
Overthrown, saith he, oh but Durus est hic sermo, this is a hard saying, who can hear it? for most men are like Ahab, they hate a Michaiah, a plain-dealing Prophet or Preacher,
Overthrown, Says he, o but Durus est hic sermon, this is a hard saying, who can hear it? for most men Are like Ahab, they hate a Michaiah, a plain-dealing Prophet or Preacher,
because he prophecyeth no good concerning them, but evil. Or they are like those who are complained of, Isa. 30.10. Which say to the Seers, see not, and to the Prophets, prophecy not unto us right things, speak unto us smooth things, prophecy deceits.
Because he Prophesieth no good Concerning them, but evil. Or they Are like those who Are complained of, Isaiah 30.10. Which say to the Seers, see not, and to the prophets, prophecy not unto us right things, speak unto us smooth things, prophecy Deceits.
Subvertetur Nineve, Nineveh shall be overthrown. Here is an instruction then for all those that are the Ministers of Christ, not to play the Gnathoes, not to be Placentia-Preachers, not to fashion their Sermons according to the humour and temper of their Disciples,
Subvertetur Nineveh, Nineveh shall be overthrown. Here is an instruction then for all those that Are the Ministers of christ, not to play the Gnathoes, not to be Placentia-Preachers, not to fashion their Sermons according to the humour and temper of their Disciples,
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And this Nineveh, Strabo telleth us, was the Metropolis of Assyria, the chief City of that Countrey, situate by the river Lycus. A City we know it was,
And this Nineveh, Strabo Telleth us, was the Metropolis of Assyria, the chief city of that Country, situate by the river Lycus. A city we know it was,
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But I am rather of Oecolampadius his opinion in this, who will have it called a City of God, by an Heb a•sm, for so indeed the Hebrews, when they speak of an high mountain, a tall Cedar, or a great City, because Gods dwelling is on high,
But I am rather of Oecolampadius his opinion in this, who will have it called a city of God, by an Hebrew a•sm, for so indeed the Hebrews, when they speak of an high mountain, a tall Cedar, or a great city, Because God's Dwelling is on high,
And therefore that which should be Civitas. Dei, according to the Original, is rendred Civitas magna, by St. Jerome, whom our English Translators follow, calling it a great City.
And Therefore that which should be Civitas. Dei, according to the Original, is rendered Civitas Magna, by Saint Jerome, whom our English Translators follow, calling it a great city.
God regardeth not so much the goodliness, as the goodness of a City. Nay, the greater it is, if wicked, the greater punishment he still layeth upon it.
God Regardeth not so much the goodliness, as the Goodness of a city. Nay, the greater it is, if wicked, the greater punishment he still Layeth upon it.
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and this likewise of our Prophet Jonah here, Nineveh was overthrown. God regardeth no beauty, but the beauty of holiness, beauty in the Abstract, without this, it is no Beauty,
and this likewise of our Prophet Jonah Here, Nineveh was overthrown. God Regardeth no beauty, but the beauty of holiness, beauty in the Abstract, without this, it is no Beauty,
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And so I pass from the fourth part of the Text, the place of Jonah 's preaching, the City Nineveh, to the fift and last, which is the Time when his prophecy or preaching was to be accomplished and fulfilled,
And so I pass from the fourth part of the Text, the place of Jonah is preaching, the city Nineveh, to the fift and last, which is the Time when his prophecy or preaching was to be accomplished and fulfilled,
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Fourty, but why so? NONLATINALPHABET, yet three dayes, so it is in the Septuagint, and how come they to fall short of the Original seven and thirty dayes? The ordinary gloss answereth it thus, Sive per quadraginta dies, sive per triduum, idem Christus significatus est, whether it be fourty,
Fourty, but why so?, yet three days, so it is in the septuagint, and how come they to fallen short of the Original seven and thirty days? The ordinary gloss Answers it thus, Sive per Quadraginta dies, sive per triduum, idem Christus significatus est, whither it be fourty,
Tres dies, saith he, Fidem Trinitatis, quadraginta poenitentiae tempus significant, the three dayes in the Septuagint, saith he, point at faith in the holy Trinity, the fourty dayes, in the Original, point at time of repentance;
Tres dies, Says he, Fidem Trinitatis, Quadraginta poenitentiae Tempus significant, the three days in the septuagint, Says he, point At faith in the holy Trinity, the fourty days, in the Original, point At time of Repentance;
and therefore, as he thinketh, was this voluntary mistake and difference between the Greek and Hebrew, to signifie that faith and repentance are the way to avert Gods Judgements.
and Therefore, as he Thinketh, was this voluntary mistake and difference between the Greek and Hebrew, to signify that faith and Repentance Are the Way to avert God's Judgments.
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that the other by forty dayes aimeth at repentance, this is somewhat probable; For Numerus quadragenarius, poenitentialis est, saith Rupert. the number of forty is a penitential number;
that the other by forty days aimeth At Repentance, this is somewhat probable; For Numerus Quadragenarius, poenitentialis est, Says Rupert. the number of forty is a penitential number;
it is said therefore to these Ninevites here, Adhuc quadraginta dies, yet fourty dayes, to let them know that there was yet time of grace and repentance for them,
it is said Therefore to these Ninevites Here, Adhoc Quadraginta dies, yet fourty days, to let them know that there was yet time of grace and Repentance for them,
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Esau found no place of repentance, though he sought it carefully with Tears, Heb. 12.17. The very time of repentance lasteth but for a time, according to that of the Angel, which sware by him that liveth for ever and ever, that there should be time no longer, Rev. 10.6. Let this accelerate our repentance, while there is time for us to repent, while there is Adhuc quadraginta dies, yet fourty dayes.
Esau found no place of Repentance, though he sought it carefully with Tears, Hebrew 12.17. The very time of Repentance lasteth but for a time, according to that of the Angel, which sware by him that lives for ever and ever, that there should be time no longer, Rev. 10.6. Let this accelerate our Repentance, while there is time for us to Repent, while there is Adhoc Quadraginta dies, yet fourty days.
God suffered the manners of the Israelites fourty years in the wilderness, and he would have suffered the manners of these Ninevites fourty days in the City;
God suffered the manners of the Israelites fourty Years in the Wilderness, and he would have suffered the manners of these Ninevites fourty days in the city;
But here ariseth a question that must needs be answered, namely, Why Gods threatnings come not to pass? for we read, Gen. 20. That God threatned Abimeleck with present death, Thou art but a dead man for the woman that thou hast taken, yet we know, that Abimeleck died not at that time:
But Here arises a question that must needs be answered, namely, Why God's threatenings come not to pass? for we read, Gen. 20. That God threatened Abimelech with present death, Thou art but a dead man for the woman that thou hast taken, yet we know, that Abimelech died not At that time:
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as Gods promises, so his threatnings likewise are not absolute, but conditional, for there is a twofold Will in Almighty God, Voluntas signi, and Voluntas beneplaciti, the Will of the sign,
as God's promises, so his threatenings likewise Are not absolute, but conditional, for there is a twofold Will in Almighty God, Voluntas Sign, and Voluntas beneplaciti, the Will of the Signen,
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Now to instance only in the case of Nineveh, (for one answer may serve for all objections of this nature) that Nineveh should be overthrown within fourty dayes, this was voluntas signi, the will of the sign, the revealed Will of God,
Now to instance only in the case of Nineveh, (for one answer may serve for all objections of this nature) that Nineveh should be overthrown within fourty days, this was Voluntas Sign, the will of the Signen, the revealed Will of God,
The revealed Will of God, his threatning of the Ninevites within fourty dayes to overthrow them, this brought them to repentance, that so his secret Will might be fulfilled in sparing of them.
The revealed Will of God, his threatening of the Ninevites within fourty days to overthrow them, this brought them to Repentance, that so his secret Will might be fulfilled in sparing of them.
The proposition for our instruction may be this, That God usually lets off a Warning-piece, before a Murdering-piece, seldome executing any Judgement either personal or national,
The proposition for our instruction may be this, That God usually lets off a Warning-piece, before a Murdering-piece, seldom executing any Judgement either personal or national,
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Thus he gave the Jewes warning of the destruction of Jerusabem, and that by two very prodigious signes, the one tendered to their eares, the other to their eyes;
Thus he gave the Jews warning of the destruction of Jerusabem, and that by two very prodigious Signs, the one tendered to their ears, the other to their eyes;
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the former was an hideous voice, heard often in the siege of Jerusalem, Linquamus has sedes, or Migremus hi•• Come, let us be gone, let us leave this cursed place, thought by some to have been the voice of the tutelar and protecting Angels; thought by others to have been an extraordinary voice of Almighty God himself.
the former was an hideous voice, herd often in the siege of Jerusalem, Linquamus has sedes, or Migremus hi•• Come, let us be gone, let us leave this cursed place, Thought by Some to have been the voice of the tutelar and protecting Angels; Thought by Others to have been an extraordinary voice of Almighty God himself.
The other was a prodigious blazing star, which Josephus telleth us, stood many moneths together right over Jerusalem. And thus likewise shall God give warning of the general and last Judgement, When there shall be signes in the Sun,
The other was a prodigious blazing star, which Josephus Telleth us, stood many months together right over Jerusalem. And thus likewise shall God give warning of the general and last Judgement, When there shall be Signs in the Sun,
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so when the earth is clouded with horrid sins, we may conclude there will be a judgement, by comparing of spiritual things with spiritual, by looking into Gods ancient wayes,
so when the earth is clouded with horrid Sins, we may conclude there will be a judgement, by comparing of spiritual things with spiritual, by looking into God's ancient ways,
Secondly, God threatneth and giveth warning of Judgement with an Adhuc quadraginta dies, as it were yet fourty dayes, by the administration of his Justice, by the Judgments which he executeth upon others.
Secondly, God threatens and gives warning of Judgement with an Adhoc Quadraginta dies, as it were yet fourty days, by the administration of his justice, by the Judgments which he Executeth upon Others.
The first concerneth all men. The second concerneth the righteous. The third concerneth the wicked. The first reason is extended unto all men, which is this, God letteth off a warning-piece, Adhuc quadragintadies, yet fourty dayes, that hereby he may bring sinners to repentance.
The First concerns all men. The second concerns the righteous. The third concerns the wicked. The First reason is extended unto all men, which is this, God lets off a warning-piece, Adhoc quadragintadies, yet fourty days, that hereby he may bring Sinners to Repentance.
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but rather he should turn from his wickednese and live, why will ye die, Ohouse of Israel, seeing I have no pleasure in the death of him, that dieth, saith the Lord. It was once the policy of the King of Syria suddenly to surprize the King of Israel. But the King of all Kings goeth not so covertly to work,
but rather he should turn from his wickednese and live, why will you die, Ohouse of Israel, seeing I have no pleasure in the death of him, that Dieth, Says the Lord. It was once the policy of the King of Syria suddenly to surprise the King of Israel. But the King of all Kings Goes not so covertly to work,
for being desirous of prevention, he usually acquainteth men with his intention, hereby, if it be possible, to bring them to repentance, to see if there be any hope of their conversion, that so he may never bring them to confusion.
for being desirous of prevention, he usually acquainteth men with his intention, hereby, if it be possible, to bring them to Repentance, to see if there be any hope of their conversion, that so he may never bring them to confusion.
He sent not the flood upon them of a sudden, but threatned them with it an hundred and twenty years, had they repented all that while, the flood had been prevented, had they wept in so many years, the heavens had not wept fourty dayes, all those sixscore years the goodness of God waited for their amendment, he spake but in the future sense, I will destroy man whom I have created.
He sent not the flood upon them of a sudden, but threatened them with it an hundred and twenty Years, had they repented all that while, the flood had been prevented, had they wept in so many Years, the heavens had not wept fourty days, all those sixscore Years the Goodness of God waited for their amendment, he spoke but in the future sense, I will destroy man whom I have created.
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But when once he perceived that his warning-peece was slighted, then have at them in good earnest, a murdering-peece goeth off, he proceedeth then to a speedy execution of his Justice,
But when once he perceived that his warning-piece was slighted, then have At them in good earnest, a murdering-peece Goes off, he Proceedeth then to a speedy execution of his justice,
as in a moment, but warned and threatned them by his Prophet Jonah here, Yet fourty dayes, and Nineveh shall be overthrown. The second reason hereof concerneth the righteous only, which is this, God letteth off a Warning-peece, Adhuc quadraginta dies,
as in a moment, but warned and threatened them by his Prophet Jonah Here, Yet fourty days, and Nineveh shall be overthrown. The second reason hereof concerns the righteous only, which is this, God lets off a Warning-piece, Adhoc Quadraginta dies,
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And therefore when he intendeth to bring a Judgement upon any place or nation, he useth to threaten and give warning of it before he send it, to the intent that such as fear him may provide for their own safety.
And Therefore when he intends to bring a Judgement upon any place or Nation, he uses to threaten and give warning of it before he send it, to the intent that such as Fear him may provide for their own safety.
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Thus we read, Exod. 9. that God threatneth the plague of hail before he sent it on the Egyptians, for otherwise that of Solomon, even in this sense, had been most true, there had been but one event to the righteous and to the wicked, they had all been in the field, and they had perished altogether.
Thus we read, Exod 9. that God threatens the plague of hail before he sent it on the egyptians, for otherwise that of Solomon, even in this sense, had been most true, there had been but one event to the righteous and to the wicked, they had all been in the field, and they had perished altogether.
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as appeareth by that letter which occasioned the discovery of the Powder-Tre•son. And shall not the righteous God much more tender the safety of his secret ones? yes, he doth.
as appears by that Letter which occasioned the discovery of the Powder-Tre•son. And shall not the righteous God much more tender the safety of his secret ones? yes, he does.
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The third reason hereof concerneth the wicked only, which is this, God lets off a warning-peece, Adhuc quadragintadies, yet fourty dayes, that the wicked may have no plea against the Justice of his proceedings.
The third reason hereof concerns the wicked only, which is this, God lets off a warning-piece, Adhoc quadragintadies, yet fourty days, that the wicked may have no plea against the justice of his proceedings.
We never saw it rain, when the sky was all over bright and clear, black clouds are wont to come before a storm, thou threatnedst the old world before thou sentest the flood, hadst thou dealt but so with us, we would soon have been new men, we would have repented of the evil of sin,
We never saw it rain, when the sky was all over bright and clear, black Clouds Are wont to come before a storm, thou threatenedst the old world before thou sentest the flood, Hadst thou dealt but so with us, we would soon have been new men, we would have repented of the evil of since,
God therefore to prevent this, that he may gag, as it were, and muzzle the mouth of iniquity, that the mouth of all wickedness may be stopped, that sinners may have no plea, nothing to say for themselves,
God Therefore to prevent this, that he may gag, as it were, and muzzle the Mouth of iniquity, that the Mouth of all wickedness may be stopped, that Sinners may have no plea, nothing to say for themselves,
and true are thy judgements, to this end he threatneth and giveth warning before he proceedeth to execution, Yet fourty dayes and Nineveh shall be overthrown.
and true Are thy Judgments, to this end he threatens and gives warning before he Proceedeth to execution, Yet fourty days and Nineveh shall be overthrown.
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For the former branch of it, I will not say that God hath warned us by immediate inspirations, No, let Enthusiasts say what they will, that way of warning is long ceased, God revealeth neither himself,
For the former branch of it, I will not say that God hath warned us by immediate inspirations, No, let Enthusiasts say what they will, that Way of warning is long ceased, God Revealeth neither himself,
when they give warning of those Judgments which they see comming on a Kingdome, it is a manifest argument that the devouring sword, the sword of Hazael and Jehn, the sword of War,
when they give warning of those Judgments which they see coming on a Kingdom, it is a manifest argument that the devouring sword, the sword of hazael and Jehn, the sword of War,
And have not Elisha and Jonah long since drawn their swords? Have not Gods Ministers for many years given you warning of his Judgements? There is none, I hope, such a stranger to the Temple as to deny it.
And have not Elisha and Jonah long since drawn their swords? Have not God's Ministers for many Years given you warning of his Judgments? There is none, I hope, such a stranger to the Temple as to deny it.
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Quis credidit auditui nostro? Who hath believed our report? Prophesy of future judgements while we will, we were as good say nothing, we speak but into the air, men give us the hearing,
Quis credidit auditui nostro? Who hath believed our report? Prophesy of future Judgments while we will, we were as good say nothing, we speak but into the air, men give us the hearing,
without are fightings, within are fears, hostility abroad, no great tranquillity at home, for all this we stop our ears, we think the fourty dayes will never be out.
without Are fightings, within Are fears, hostility abroad, no great tranquillity At home, for all this we stop our ears, we think the fourty days will never be out.
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What peace, said Jehu to Joram, so long as the Whoredomes of thy mother Jezebel, and her Witchcrafts are so many? So what peace, may I say, can we hope for,
What peace, said Jehu to Jhoram, so long as the Whoredoms of thy mother Jezebel, and her Witchcrafts Are so many? So what peace, may I say, can we hope for,
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as he drove out the Amorites, and he will give it to some Neighbour of ours that is better than we, he will take away the Kingdnme of God, that is, the Gospel of the Kingdome from us,
as he drove out the amorites, and he will give it to Some Neighbour of ours that is better than we, he will take away the Kingdnme of God, that is, the Gospel of the Kingdom from us,
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For we have heard what he hath done to other Nations by destroying them utterly, Jam seges est ubi Troja fuit, and shall we be so besotted as still to think we shall escape? No,
For we have herd what he hath done to other nations by destroying them utterly, Jam sedges est ubi Troy fuit, and shall we be so besotted as still to think we shall escape? No,
If we husband not well this Adhue, we must expect a Subvertetur, if we despise or abuse Gods goodness and mercy, there is nothing to be looked for but judgement & severity, that which is threatned against the Ninevites, shall certainly be executed upon us,
If we husband not well this Adhue, we must expect a Subvertetur, if we despise or abuse God's Goodness and mercy, there is nothing to be looked for but judgement & severity, that which is threatened against the Ninevites, shall Certainly be executed upon us,
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though not within fourty dayes, yet within a short time we shall be overthrown. For what if the voice of joy and health be within many of our dwellings,
though not within fourty days, yet within a short time we shall be overthrown. For what if the voice of joy and health be within many of our dwellings,
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and ten thousands in our streets, yet if we repent not with these Ninevites, God will send his black horse among us, famine and cleanness of teeth in all our coasts, our fruitful land God will make barren,
and ten thousands in our streets, yet if we Repent not with these Ninevites, God will send his black horse among us, famine and cleanness of teeth in all our coasts, our fruitful land God will make barren,
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and great be the company of the orthodox Preachers? yet if we repent not with these Ninevites, our Candlestick shall be removed, there shall be a Famine not of bread only,
and great be the company of the orthodox Preachers? yet if we Repent not with these Ninevites, our Candlestick shall be removed, there shall be a Famine not of bred only,
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and shall not find it, as the Israelites are threatned, Amos. 8.11, 12. In a word, what if our land for the present, were as the garden of Eden? yet if we repent not with these Ninevites, it shall be turned into a wilderness;
and shall not find it, as the Israelites Are threatened, Amos. 8.11, 12. In a word, what if our land for the present, were as the garden of Eden? yet if we Repent not with these Ninevites, it shall be turned into a Wilderness;
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it shall be an habitation for Ziim and for Jim, the Cormorant and the Bittern shall possess it, Owls shall dwell in it, Satyres shall daunce in it, God shall stretch out upon it the line of confusion,
it shall be an habitation for Ziim and for Jim, the Cormorant and the Bittern shall possess it, Owls shall dwell in it, Satires shall dance in it, God shall stretch out upon it the line of confusion,
he that hath exalted the Kingdome of England up to heaven, as he threatned Capernaum, will bring her down to hell, she that sitteth as Queen of the Nations,
he that hath exalted the Kingdom of England up to heaven, as he threatened Capernaum, will bring her down to hell, she that Sitteth as Queen of the nations,
if she humble not her self in the ashes of humiliation, she shall be humbled by some other into the ashes of destruction, she shall sadly sit down in the dust,
if she humble not her self in the Ashes of humiliation, she shall be humbled by Some other into the Ashes of destruction, she shall sadly fit down in the dust,
She that hath the noise of harpers heard in her, and that in some places yet rejoyceth at the sound of the Organ, she that hath in her the voice of the Bridegroom and of the Bride, she that is so thronged,
She that hath the noise of harpers herd in her, and that in Some places yet Rejoiceth At the found of the Organ, she that hath in her the voice of the Bridegroom and of the Bride, she that is so thronged,
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yet if she repent not, like these Ninevites, she shall utterly be overthrown, the dayes shall come upon her when no more pleasant voice shall be for ever heard in her,
yet if she Repent not, like these Ninevites, she shall utterly be overthrown, the days shall come upon her when no more pleasant voice shall be for ever herd in her,
But why speak I all this while in the future tense? for hath not Almighty God begun with us already? Yes, he hath, I am sure, the wrath of God hath been long revealed from heaven against all ungodliness and unrighteousness of men,
But why speak I all this while in the future tense? for hath not Almighty God begun with us already? Yes, he hath, I am sure, the wrath of God hath been long revealed from heaven against all ungodliness and unrighteousness of men,
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when the times of refreshing shall come from the presence of the Lord. Let Gods warning-peece reclaim us, and then his murdering-peece shall never go off;
when the times of refreshing shall come from the presence of the Lord. Let God's warning-piece reclaim us, and then his murdering-peece shall never go off;
Which if we do, God himself will likewise turn and repent, he will turn our calamity and our captivity as the rivers in the south, he will turn from his fierce anger, that yet we perish not.
Which if we do, God himself will likewise turn and Repent, he will turn our calamity and our captivity as the Rivers in the south, he will turn from his fierce anger, that yet we perish not.
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