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A SERMON PREACHED BEFORE The Right Honorable House of LORDS at a solemne Fast. GENES. 35.1.
A SERMON PREACHED BEFORE The Right Honourable House of LORDS At a solemn Fast. GENESIS. 35.1.
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And God said unto Jacob, Arise, goe up to Bethel, and dwell there, and make there an Altar unto God, that appeared unto thee,
And God said unto Jacob, Arise, go up to Bethel, and dwell there, and make there an Altar unto God, that appeared unto thee,
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when thou fleddest from the face of Esau thy brother.
when thou fleddest from the face of Esau thy brother.
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THE Book of Genesis containes the Cradle of the world, and the Infancy of the Church.
THE Book of Genesis contains the Cradle of the world, and the Infancy of the Church.
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The Story is brought down from the very Creation to Josephs death.
The Story is brought down from the very Creation to Josephs death.
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The most remarkable Histories are the lives of the three famous Patriarchs, Abraham, Isaac, and Jacob, set out more largely then the rest.
The most remarkable Histories Are the lives of the three famous Patriarchs, Abraham, Isaac, and Jacob, Set out more largely then the rest.
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In these yee have their manifold trials and deliverances. The Text is a part of Jacobs story:
In these ye have their manifold trials and Deliverances. The Text is a part of Jacobs story:
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We find him in a sad posture, his daughter defiled, the Sbechemites slain by his sons, their Citie spoyled, himselfe afraid lest the Countrey rise up against him,
We find him in a sad posture, his daughter defiled, the Sbechemites slave by his Sons, their city spoiled, himself afraid lest the Country rise up against him,
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and destroy both him and his. In this heavie condition God appears unto him.
and destroy both him and his. In this heavy condition God appears unto him.
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The Text doth not expressly set down when this apparition was, but the connexion of it to the former story,
The Text does not expressly Set down when this apparition was, but the connexion of it to the former story,
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and the great need Jacob had of Gods appearing then, and Gods usuall manner of making the Saints necessities his opportunities, perswade the Interpreters to beleeve, that it was presently after the slaughter of the Shechemites. And the vulgar reads it, Interea, In the mean while.
and the great need Jacob had of God's appearing then, and God's usual manner of making the Saints necessities his opportunities, persuade the Interpreters to believe, that it was presently After the slaughter of the Shechemites. And the Vulgar reads it, Interea, In the mean while.
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While Jacob was musing what course to take to avoid the rage of the neighbouring Canaanites, God appeares to him for his comfort.
While Jacob was musing what course to take to avoid the rage of the neighbouring Canaanites, God appears to him for his Comfort.
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Neither is it set down what manner of apparition this was, whether in a vision by day,
Neither is it Set down what manner of apparition this was, whither in a vision by day,
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or in a dream by night.
or in a dream by night.
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Sure it was not a message sent by any Prophet to Jacob: and certain it is, it was not muta apparitio, a dumb shew;
Sure it was not a message sent by any Prophet to Jacob: and certain it is, it was not muta apparitio, a dumb show;
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but as Jacob had Gods presence ad erigendum, to comfort and list up his dejected spirits,
but as Jacob had God's presence ad erigendum, to Comfort and list up his dejected spirits,
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so he had also his word ad dirigendum, to direct his wandring thoughts what safe course they might pitch upon.
so he had also his word ad dirigendum, to Direct his wandering thoughts what safe course they might pitch upon.
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God dealt with his children then, as we doe with ours now;
God dealt with his children then, as we do with ours now;
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hee appeared to them and told them his will and pleasure, that they might teach it to others:
he appeared to them and told them his will and pleasure, that they might teach it to Others:
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So we keep our children at home when they are young, and speak to them our selves;
So we keep our children At home when they Are young, and speak to them our selves;
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but when they are bigger, we employ them abroad, and let them know our mind by letters.
but when they Are bigger, we employ them abroad, and let them know our mind by letters.
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That former course of apparitions we must not expect now.
That former course of apparitions we must not expect now.
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It is sufficient that God hath written to us the great things of his law for our direction;
It is sufficient that God hath written to us the great things of his law for our direction;
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and it is our sin if we count them as a strange thing, and long after apparitions,
and it is our since if we count them as a strange thing, and long After apparitions,
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as if wee were still in the infancy of the Church. The ground of observation is explication;
as if we were still in the infancy of the Church. The ground of observation is explication;
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wherein the more pains is to be taken, because our Interpreters trouble us with many Topographicall scruples, and Metaphysicall speculations.
wherein the more pains is to be taken, Because our Interpreters trouble us with many Topographical scruples, and Metaphysical speculations.
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NONLATINALPHABET Arise.
Arise.
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Some conceive that God hath respect to the posture of Jacobs body, who might now be laid in his bed.
some conceive that God hath respect to the posture of Jacobs body, who might now be laid in his Bed.
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Others, that God looks at the sadnesse of his heart, which was cast down within him.
Others, that God looks At the sadness of his heart, which was cast down within him.
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The former thinke that Jacob is called out of his bed; the other suppose he is called out of his dumps.
The former think that Jacob is called out of his Bed; the other suppose he is called out of his dumps.
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The truth is, the Hebrew word in the Scripture use of it, doth not necessarily imply either;
The truth is, the Hebrew word in the Scripture use of it, does not necessarily imply either;
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it rather calls upon men to prepare themselves to goe about the work which God enjoyns them.
it rather calls upon men to prepare themselves to go about the work which God enjoins them.
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So when God bids Elijah to arise and goe down to meet Ahab: and also to arise and goe up to meet the messengers of Ahaziah;
So when God bids Elijah to arise and go down to meet Ahab: and also to arise and go up to meet the messengers of Ahaziah;
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he intends no more then that he should set himselfe about that work.
he intends no more then that he should Set himself about that work.
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Neither doth it appeare, that Eliah was at that time either laid in body, or troubled in mind.
Neither does it appear, that Elijah was At that time either laid in body, or troubled in mind.
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NONLATINALPHABET Goe up.
Go up.
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Neither doth this word argue that Bethel was higher by situation, then Shechem: for in Scripture phrase both NONLATINALPHABET to goe up, and NONLATINALPHABET to goe down, are often used onely for going on,
Neither does this word argue that Bethel was higher by situation, then Shechem: for in Scripture phrase both to go up, and to go down, Are often used only for going on,
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or forward, without respect to the various situations of the places mentioned, higher or lower. So God saith, O Tyrus, I will cause many Nations to come up against thee.
or forward, without respect to the various situations of the places mentioned, higher or lower. So God Says, Oh Tyre, I will cause many nations to come up against thee.
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We know that Tyrus stood on the Seas;
We know that Tyre stood on the Seas;
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and we read that men go down to the Sea. And Sennacharib King of Assyria, is said to come up against all the defenced Cities of Judah, yet it doth not appeare that Assyria was lower in situation then the land of Judah. And on the other side, Jephtha's daughter desires to goe up and down upon the mountaines to bewaile her virginity for a time:
and we read that men go down to the Sea. And Sennacherib King of Assyria, is said to come up against all the defenced Cities of Judah, yet it does not appear that Assyria was lower in situation then the land of Judah. And on the other side, Jephtha's daughter Desires to go up and down upon the Mountains to bewail her virginity for a time:
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that is no more then to goe from one place to another on the hills.
that is no more then to go from one place to Another on the hills.
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And three thousand men of Judah are said in the originall to goe down to the top of the rock Etam, which the Translators have carefully rendred went. So that as the former word Rise required a preparation for the journey,
And three thousand men of Judah Are said in the original to go down to the top of the rock Etam, which the Translators have carefully rendered went. So that as the former word Rise required a preparation for the journey,
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so this word Goe up, requires a progresse in it till he come there.
so this word Go up, requires a progress in it till he come there.
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He must neither be discouraged from undertaking it, nor give it over before he have finished it.
He must neither be discouraged from undertaking it, nor give it over before he have finished it.
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NONLATINALPHABET. To Bethel.
. To Bethel.
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But why is Jacob commanded to goe to Bethel? God needs not give any reason of his commands:
But why is Jacob commanded to go to Bethel? God needs not give any reason of his commands:
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his will is to us a rule.
his will is to us a Rule.
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Yet the equity of this command, and Gods indulgence to Jacob herein, appears by these following considerations:
Yet the equity of this command, and God's indulgence to Jacob herein, appears by these following considerations:
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First, by this means Jacob was carried away out of the sight of his enemies;
First, by this means Jacob was carried away out of the sighed of his enemies;
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his very being among them would have been a perpetuall eyesore to them, and the sight of him and his a daily provocation to revenge.
his very being among them would have been a perpetual eyesore to them, and the sighed of him and his a daily provocation to revenge.
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Secondly, the very name of Bethel might be a comfort to Iacob: it signifies Gods house; and whither should Gods people goe for consolation and protection, rather then to Gods house? Thirdly, himselfe had found comfort there in former troubles,
Secondly, the very name of Bethel might be a Comfort to Iacob: it signifies God's house; and whither should God's people go for consolation and protection, rather then to God's house? Thirdly, himself had found Comfort there in former Troubles,
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as appeares in the end of the Text. Fourthly and lastly, there he might perform his vow to God, which he had vowed many yeares before, and hitherto neglected.
as appears in the end of the Text. Fourthly and lastly, there he might perform his Voelli to God, which he had vowed many Years before, and hitherto neglected.
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This God seems to have an especiall eye upon in this command, as appeares by the ensuing words, Make there an Altar, &c. NONLATINALPHABET. And dwell there. That is, make it thy habitation for a time.
This God seems to have an especial eye upon in this command, as appears by the ensuing words, Make there an Altar, etc.. And dwell there. That is, make it thy habitation for a time.
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Others read it, stay, or tarry there; to wit, till thy vow be performed. So the word is used, 2 Sam. 10.5. Tarry at Iericho untill your beards be grown, and then return. NONLATINALPHABET. And make there an Altar.
Others read it, stay, or tarry there; to wit, till thy Voelli be performed. So the word is used, 2 Sam. 10.5. Tarry At Jericho until your beards be grown, and then return.. And make there an Altar.
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God doth not intend the bare setting up of an Altar, but that when hee had built it, hee should offer sacrifices on it,
God does not intend the bore setting up of an Altar, but that when he had built it, he should offer Sacrifices on it,
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and acknowledge Gods mercy to him in providing so liberally for him, and protecting him from the fury of his brother Esau. So did Abraham in the plain of Mamre build an Altar, not to look upon it doubtlesse, but to offer sacrifices.
and acknowledge God's mercy to him in providing so liberally for him, and protecting him from the fury of his brother Esau So did Abraham in the plain of Mamre built an Altar, not to look upon it doubtless, but to offer Sacrifices.
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And in this manner of worshipping God, questionlesse his posterity were bred up.
And in this manner of worshipping God, questionless his posterity were bred up.
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And to what purposes were places among us appointed for religious exercises, if none were there performed?
And to what Purposes were places among us appointed for religious exercises, if none were there performed?
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NONLATINALPHABET. Unto God.
. Unto God.
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There is a great question among Interpreters, why God should speak himselfe here in the third person,
There is a great question among Interpreters, why God should speak himself Here in the third person,
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and why he saith, Unto God, and not Unto me. Some Writers both ancient and modern, pick out of it, the Divine nature of our Saviour Christ,
and why he Says, Unto God, and not Unto me. some Writers both ancient and modern, pick out of it, the Divine nature of our Saviour christ,
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and the Trinity of Persons in the Godhead.
and the Trinity of Persons in the Godhead.
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Some would have God the Father to be the speaker, and to direct Jacob to the worship of his Son Christ, the second Person in the Trinity.
some would have God the Father to be the speaker, and to Direct Jacob to the worship of his Son christ, the second Person in the Trinity.
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Others, that Christ should appeare to Iacob, (who in the judgement of our Divines, was the person that used to appeare to them in the old Testament) and call upon him to build an Altar to God the Father.
Others, that christ should appear to Iacob, (who in the judgement of our Divines, was the person that used to appear to them in the old Testament) and call upon him to built an Altar to God the Father.
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Doubtlesse wee have plain places sufficient in Scripture to prove Christs Divine Nature, and the Trinity of Persons,
Doubtless we have plain places sufficient in Scripture to prove Christ Divine Nature, and the Trinity of Persons,
av-j pns12 vhb j n2 j p-acp n1 pc-acp vvi npg1 j-jn n1, cc dt np1 pp-f n2,
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and therefore need not to presse this place to that end, lest we doe as weak builders, lay so infirm a foundation, that the whole building fall to the ground:
and Therefore need not to press this place to that end, lest we do as weak Builders, lay so infirm a Foundation, that the Whole building fallen to the ground:
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or as wilfull Souldiers, who defend a weak Fort against a strong enemy, and so are vanquished.
or as wilful Soldiers, who defend a weak Fort against a strong enemy, and so Are vanquished.
cc c-acp j n2, r-crq vvb dt j n1 p-acp dt j n1, cc av vbr vvn.
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It is clear that God speaks of himself often in the third person, where no such mystery is intended;
It is clear that God speaks of himself often in the third person, where no such mystery is intended;
pn31 vbz j cst np1 vvz pp-f px31 av p-acp dt ord n1, c-crq dx d n1 vbz vvn;
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as when he saith, that Abraham will teach his houshold, and they shall keep the way of the Lord, that the Lord may bring upon Abraham that which he hath spoken of him.
as when he Says, that Abraham will teach his household, and they shall keep the Way of the Lord, that the Lord may bring upon Abraham that which he hath spoken of him.
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And, Is any thing too hard for the Lord? God is no more tied to give an account of his words, then of his actions.
And, Is any thing too hard for the Lord? God is no more tied to give an account of his words, then of his actions.
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He may speak of himselfe as he pleaseth.
He may speak of himself as he Pleases.
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Yet I doubt not but many reasons of this phrase may be given, which may yeeld profit unto us.
Yet I doubt not but many Reasons of this phrase may be given, which may yield profit unto us.
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As first, God may speak thus of himselfe for certainty sake, that Iacob might know who spake to him,
As First, God may speak thus of himself for certainty sake, that Iacob might know who spoke to him,
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and to whom he was to build an Altar;
and to whom he was to built an Altar;
cc p-acp ro-crq pns31 vbds pc-acp vvi dt n1;
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that hee need not say with Saul, Acts 9.5. Lord, who art thou, Lord? Nor with Samuel run to Eli when God called him. Secondly, for Majesty sake:
that he need not say with Saul, Acts 9.5. Lord, who art thou, Lord? Nor with Samuel run to Eli when God called him. Secondly, for Majesty sake:
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so in the third Commandment, God doth not say, Thou shalt not take my Name in vain:
so in the third Commandment, God does not say, Thou shalt not take my Name in vain:
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but, thou shalt not take the Name of the Lord thy God in vain.
but, thou shalt not take the Name of the Lord thy God in vain.
cc-acp, pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 np1 p-acp j.
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And in the fourth, The seventh day is the Sabbath of the Lord thy God. It was a strong argument to disswade them from dishonoring Gods Name,
And in the fourth, The seventh day is the Sabbath of the Lord thy God. It was a strong argument to dissuade them from Dishonoring God's Name,
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and perswade them to the observation of the Sabbath, because they both did belong, not to any mortall man, King,
and persuade them to the observation of the Sabbath, Because they both did belong, not to any Mortal man, King,
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or Emperour, but to that glorious Lord who was their God. Thirdly, for interest sake;
or Emperor, but to that glorious Lord who was their God. Thirdly, for Interest sake;
cc n1, cc-acp p-acp cst j n1 r-crq vbds po32 n1. ord, p-acp n1 n1;
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that it might appeare that God had an interest in Iacob by reason of his former appearing to him in his troubles,
that it might appear that God had an Interest in Iacob by reason of his former appearing to him in his Troubles,
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and therefore deserved a journey and an Altar at his hands.
and Therefore deserved a journey and an Altar At his hands.
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So God bids Abraham to offer Isaac his son, putting him in mind what interest hee had in him.
So God bids Abraham to offer Isaac his son, putting him in mind what Interest he had in him.
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Fourthly, for equity sake, that it might appeare to be a very just and equall service, that God required of Iacob, although the speaker had not been that God,
Fourthly, for equity sake, that it might appear to be a very just and equal service, that God required of Iacob, although the speaker had not been that God,
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nor Jacob ever made a vow to build an Altar to him. And therefore God neither speakes of himselfe in the first person, nor names Jacobs vow,
nor Jacob ever made a Voelli to built an Altar to him. And Therefore God neither speaks of himself in the First person, nor names Jacobs Voelli,
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but onely limits both the person and the vow unto him. I conceive these reasons to be sufficient and useful, and proceed to the next words.
but only Limits both the person and the Voelli unto him. I conceive these Reasons to be sufficient and useful, and proceed to the next words.
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NONLATINALPHABET. That appeared unto thee. The story is in the twenty and eight chapter; see there the apparition set down at large.
. That appeared unto thee. The story is in the twenty and eight chapter; see there the apparition Set down At large.
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NONLATINALPHABET. When thou fleddest.
. When thou fleddest.
. c-crq pns21 vv2.
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Jacob was then in a sad estate, an exile as it were from his fathers house by the malice of his brother Esau, forsaken by all his friends, forced to go seek for subsistēce in forein Countries:
Jacob was then in a sad estate, an exile as it were from his Father's house by the malice of his brother Esau, forsaken by all his Friends, forced to go seek for subsistence in foreign Countries:
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yet now is the time that God chuseth to appear unto him, & not formerly when he had both friends and comfort in his fathers house.
yet now is the time that God chooseth to appear unto him, & not formerly when he had both Friends and Comfort in his Father's house.
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So that Jacob might have said then, as David doth afterwards, When my Father and my Mother forsook me,
So that Jacob might have said then, as David does afterwards, When my Father and my Mother forsook me,
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then the Lord took me up.
then the Lord took me up.
cs dt n1 vvd pno11 a-acp.
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God is like a faithfull friend, who stands to his, when they have most need of him.
God is like a faithful friend, who Stands to his, when they have most need of him.
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Not like to Courtiers, who follow the Sun of mens prosperities (as Pigeons fly to new whited houses) and forsake them in the dark shadow of their adversities.
Not like to Courtiers, who follow the Sun of men's Prosperities (as Pigeons fly to new whited houses) and forsake them in the dark shadow of their adversities.
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NONLATINALPHABET From the face. Mens ill affection towards others appears in their faces.
From the face. Mens ill affection towards Others appears in their faces.
p-acp dt n1. np1 j-jn n1 p-acp n2-jn vvz p-acp po32 n2.
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So did Labans appear to Jacob Gen. 31.2.. And Jacob beheld the countenance of Laban,
So did Labans appear to Jacob Gen. 31.2.. And Jacob beheld the countenance of Laban,
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and behold, it was not toward him as before.
and behold, it was not towards him as before.
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Hence it is that we are afraid to abide in the presence of such as hate us,
Hence it is that we Are afraid to abide in the presence of such as hate us,
av pn31 vbz cst pns12 vbr j pc-acp vvi p-acp dt n1 pp-f d c-acp vvb pno12,
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because we expect mischiefe daily from them, which we seek to present by flying out of their sight.
Because we expect mischief daily from them, which we seek to present by flying out of their sighed.
c-acp pns12 vvb n1 av-j p-acp pno32, r-crq pns12 vvb pc-acp vvi p-acp vvg av pp-f po32 n1.
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Such counsell Rebecca gives to her sonne Jacob to goe to her brother Laban, till Esaus fury were over,
Such counsel Rebecca gives to her son Jacob to go to her brother Laban, till Esaus fury were over,
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and then he might return in safety.
and then he might return in safety.
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NONLATINALPHABET. Of Esau thy brother.
. Of Esau thy brother.
. pp-f np1 po21 n1.
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Jacob might well think that that God which would not suffer a brother to hurt him then, would not permit the Canaanites to spoyle him now.
Jacob might well think that that God which would not suffer a brother to hurt him then, would not permit the Canaanites to spoil him now.
np1 vmd av vvi cst d np1 r-crq vmd xx vvi dt n1 pc-acp vvi pno31 av, vmd xx vvi dt np2 pc-acp vvi pno31 av.
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The summe of all is, as if God should have said to Jacob, I know thou art in great distresse,
The sum of all is, as if God should have said to Jacob, I know thou art in great distress,
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and I will not forsake thee: Prepare thy selfe for a Journey: thinke that all these things are come upon thee for the neglect of thy vow;
and I will not forsake thee: Prepare thy self for a Journey: think that all these things Are come upon thee for the neglect of thy Voelli;
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goe now therefore to Bethel and perform it.
go now Therefore to Bethel and perform it.
vvb av av p-acp np1 cc vvi pn31.
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It is a very just and equall thing, that thou who needest and lookest for help from me now again, shouldst goe build an Altar to me there as thou hast promised,
It is a very just and equal thing, that thou who Needest and Lookest for help from me now again, Shouldst go built an Altar to me there as thou hast promised,
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and shouldst offer sacrifice and thankes to me.
and Shouldst offer sacrifice and thanks to me.
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When this is done, I that did deliver thee before from Esau thy brother, will also safeguard thee against these Canaanites.
When this is done, I that did deliver thee before from Esau thy brother, will also safeguard thee against these Canaanites.
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Out of which words thus interpreted, arise naturally these foure prosititions sutable to the time, and profitable for this present occasion of our meeting.
Out of which words thus interpreted, arise naturally these foure prosititions suitable to the time, and profitable for this present occasion of our meeting.
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First, that Gods deare servants sometimes are very forgetfull of their vowes made even to God himselfe.
First, that God's deer Servants sometime Are very forgetful of their vows made even to God himself.
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Secondly, that this forgetfulnesse is an occasion of many and great troubles to them.
Secondly, that this forgetfulness is an occasion of many and great Troubles to them.
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Thirdly, that God will at length rub up their memories, and put them in mind of their vowes.
Thirdly, that God will At length rub up their memories, and put them in mind of their vows.
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Fourthly, that in performance of vowes, and in times of Reformation, God looks for his part first.
Fourthly, that in performance of vows, and in times of Reformation, God looks for his part First.
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For the first. Gods dear servants sometimes are very forgetfull of their vowes made even to God himselfe.
For the First. God's dear Servants sometime Are very forgetful of their vows made even to God himself.
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A man may justly wonder, why Jacob had not performed his vow before now. God had freed him from Labans pursuit, and sent Laban quietly back again.
A man may justly wonder, why Jacob had not performed his Voelli before now. God had freed him from Labans pursuit, and sent Laban quietly back again.
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God had delivered him from Esau's opposition, and sent Esau away in peace.
God had Delivered him from Esau's opposition, and sent Esau away in peace.
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What hindred Jacob from going to Bethel? He might as easily have gone thither as to Shechem; Sure nothing hindred him, but his own forgetfulnesse:
What hindered Jacob from going to Bethel? He might as Easily have gone thither as to Shechem; Sure nothing hindered him, but his own forgetfulness:
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and that is so much the more strange, because God him selfe had put him in mind of his vow in direct terms,
and that is so much the more strange, Because God him self had put him in mind of his Voelli in Direct terms,
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when he commanded him to returne home, and promised to blesse him. I am the God of Bethel (saith he) where thou anointedst the pillar,
when he commanded him to return home, and promised to bless him. I am the God of Bethel (Says he) where thou anointedst the pillar,
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and where thou vowedst a vow unto me. But Jacob had got a quiet habitation at Shechem, commodious for him and his cattell,
and where thou Vowedest a Voelli unto me. But Jacob had god a quiet habitation At Shechem, commodious for him and his cattle,
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and there he tarries till God fire him out.
and there he tarries till God fire him out.
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Dinah is ravished, he and his in danger of destruction, and yet he thinks not of going to Bethel till God bids him.
Dinah is ravished, he and his in danger of destruction, and yet he thinks not of going to Bethel till God bids him.
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This is noted by Interpreters to be the first vow mentioned in Scripture.
This is noted by Interpreters to be the First Voelli mentioned in Scripture.
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Hence it is, that Jacob is called by some of them, Voterumpater, the father of vows.
Hence it is, that Jacob is called by Some of them, Voterumpater, the father of vows.
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Yet this first vow is strangely neglected when it might easily have been performed.
Yet this First Voelli is strangely neglected when it might Easily have been performed.
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We cannot think any worse of Jacob, then of Pharaohs Butler, who forgat Joseph, and remembred him not,
We cannot think any Worse of Jacob, then of Pharaohs Butler, who forgot Joseph, and remembered him not,
pns12 vmbx vvi d av-jc pp-f np1, av pp-f np1 n1, r-crq vvd np1, cc vvd pno31 xx,
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though he did very well deserve to be remembred.
though he did very well deserve to be remembered.
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But what may be the reason that good men should be so forgetfull of God? It is no marvell if wicked men forget him:
But what may be the reason that good men should be so forgetful of God? It is no marvel if wicked men forget him:
cc-acp q-crq vmb vbi dt n1 cst j n2 vmd vbi av j pp-f np1? pn31 vbz dx n1 cs j n2 vvb pno31:
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they use God as men use Physitians, send for them when they are sick, and slight them when they are well.
they use God as men use Physicians, send for them when they Are sick, and slight them when they Are well.
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But it is strange that good men who love God, should so much neglect him.
But it is strange that good men who love God, should so much neglect him.
p-acp pn31 vbz j cst j n2 r-crq n1 np1, vmd av av-d vvi pno31.
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The Reasons may be these:
The Reasons may be these:
dt n2 vmb vbi d:
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First, because of that naturall wound our memories have received by the fall of our first parents.
First, Because of that natural wound our memories have received by the fallen of our First Parents.
ord, c-acp pp-f cst j n1 po12 n2 vhb vvn p-acp dt n1 pp-f po12 ord n2.
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For as our understanding is naturally filled with folly, our wills with crossnesse to all goodnesse, our affections with peevishnesse;
For as our understanding is naturally filled with folly, our wills with crossness to all Goodness, our affections with peevishness;
p-acp p-acp po12 n1 vbz av-j vvn p-acp n1, po12 n2 p-acp n1 p-acp d n1, po12 n2 p-acp n1;
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so our memories with forgetfulnesse of holy things. And this forgetfulnesse remains after regeneration.
so our memories with forgetfulness of holy things. And this forgetfulness remains After regeneration.
av po12 n2 p-acp n1 pp-f j n2. cc d n1 vvz p-acp n1.
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For as the understanding, will, and affections are not perfectly cleansed and cleared in this world:
For as the understanding, will, and affections Are not perfectly cleansed and cleared in this world:
p-acp p-acp dt n1, n1, cc n2 vbr xx av-j vvn cc vvn p-acp d n1:
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so is not the memory neither. This may easily make us forget vowes as well as other good duties.
so is not the memory neither. This may Easily make us forget vows as well as other good duties.
av vbz xx dt n1 av-dx. d vmb av-j vvi pno12 vvi n2 c-acp av c-acp j-jn j n2.
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Secondly, because of length of time between the vow made and to be performed. We pray and vow to God in our difficulty;
Secondly, Because of length of time between the Voelli made and to be performed. We pray and Voelli to God in our difficulty;
ord, c-acp pp-f n1 pp-f n1 p-acp dt n1 vvn cc pc-acp vbi vvn. pns12 vvb cc vvb p-acp np1 p-acp po12 n1;
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it may be long before that issue come that we expect, and so our vowes are forgotten. This was Jacobs case;
it may be long before that issue come that we expect, and so our vows Are forgotten. This was Jacobs case;
pn31 vmb vbi j p-acp d n1 vvb cst pns12 vvb, cc av po12 n2 vbr vvn. d vbds np1 n1;
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hee had been twenty yeares with Laban since his vow was made, and so had let it slip out of his mind.
he had been twenty Years with Laban since his Voelli was made, and so had let it slip out of his mind.
pns31 vhd vbn crd n2 p-acp np1 p-acp po31 n1 vbds vvn, cc av vhd vvn pn31 vvi av pp-f po31 n1.
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Thirdly, because of multitude of businesses, which Gods servants are subject to as well as other men.
Thirdly, Because of multitude of businesses, which God's Servants Are Subject to as well as other men.
ord, c-acp pp-f n1 pp-f n2, r-crq n2 n2 vbr j-jn p-acp c-acp av c-acp j-jn n2.
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They have bodies, wives, children, servants, to take care for as well as others: they have goods, cattell, estates to look after as well as wicked men.
They have bodies, wives, children, Servants, to take care for as well as Others: they have goods, cattle, estates to look After as well as wicked men.
pns32 vhb n2, n2, n2, n2, pc-acp vvi n1 p-acp c-acp av c-acp n2-jn: pns32 vhb n2-j, n2, n2 pc-acp vvi a-acp c-acp av c-acp j n2.
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The thoughts of worldly affairs, as they hinder them much in other matters of piety: so likewise in payment of vowes.
The thoughts of worldly affairs, as they hinder them much in other matters of piety: so likewise in payment of vows.
dt n2 pp-f j n2, c-acp pns32 vvb pno32 d p-acp j-jn n2 pp-f n1: av av p-acp n1 pp-f n2.
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Fourthly, because of many and strong oppositions they find in their pilgrimage.
Fourthly, Because of many and strong oppositions they find in their pilgrimage.
ord, c-acp pp-f d cc j n2 pns32 vvb p-acp po32 n1.
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Jacob had no sooner left Labans house, but presently Laban pursues him, and quarrels with him.
Jacob had no sooner left Labans house, but presently Laban pursues him, and quarrels with him.
np1 vhd av-dx av-c vvn npg1 n1, cc-acp av-j np1 vvz pno31, cc n2 p-acp pno31.
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He hath no sooner dismissed Laban, but Esau his brother comes out with an Army against him.
He hath no sooner dismissed Laban, but Esau his brother comes out with an Army against him.
pns31 vhz dx av-c vvn np1, p-acp np1 po31 n1 vvz av p-acp dt n1 p-acp pno31.
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When Esau was gone, he feares the Canaanites, lest they should all rise up to destroy him,
When Esau was gone, he fears the Canaanites, lest they should all rise up to destroy him,
c-crq np1 vbds vvn, pns31 vvz dt np2, cs pns32 vmd d vvi a-acp pc-acp vvi pno31,
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because of the wrong done to the Shechemites. This might be one occasion of Jacobs forgetting his vow.
Because of the wrong done to the Shechemites. This might be one occasion of Jacobs forgetting his Voelli.
c-acp pp-f dt n-jn vdn p-acp dt n2. d vmd vbi crd n1 pp-f np1 vvg po31 n1.
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And so it may be to us also, who shall meet with opposition as well as he.
And so it may be to us also, who shall meet with opposition as well as he.
cc av pn31 vmb vbi p-acp pno12 av, r-crq vmb vvi p-acp n1 c-acp av c-acp pns31.
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I shall omit the Application, till I have handled the other points, and proceed to the second obsersation.
I shall omit the Application, till I have handled the other points, and proceed to the second obsersation.
pns11 vmb vvi dt n1, c-acp pns11 vhb vvn dt j-jn n2, cc vvi p-acp dt ord n1.
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The forget fulnesse of performing vowes, is an occasion of many and great troubles. This Shel. Jarchi conceives to be the cause of all these troubles.
The forget fullness of performing vows, is an occasion of many and great Troubles. This Shel. Jarchi conceives to be the cause of all these Troubles.
dt vvb n1 pp-f vvg n2, vbz dt n1 pp-f d cc j n2. d np1. np1 vvz pc-acp vbi dt n1 pp-f d d n2.
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He brings in God speaking to Jacob, and saying, Because thou hast staid long in the way, thou art fined,
He brings in God speaking to Jacob, and saying, Because thou hast stayed long in the Way, thou art fined,
pns31 vvz p-acp np1 vvg p-acp np1, cc vvg, c-acp pns21 vh2 vvn av-j p-acp dt n1, pns21 vb2r vvn,
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and this trouble is befallen thee concerning thy daughter.
and this trouble is befallen thee Concerning thy daughter.
cc d n1 vbz vvn pno21 vvg po21 n1.
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The word he useth is used for a fine set on delinquents heads by the Judges.
The word he uses is used for a fine Set on delinquents Heads by the Judges.
dt n1 pns31 vvz vbz vvn p-acp dt j vvn p-acp n2-jn n2 p-acp dt n2.
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So saith Moses, Deut. 22.19. They shall amerce him in an hundred shekels of silver.
So Says Moses, Deuteronomy 22.19. They shall amerce him in an hundred shekels of silver.
np1 vvz np1, np1 crd. pns32 vmb vvi pno31 p-acp dt crd n2 pp-f n1.
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So this Authour looks upon God as a Judge imposing these troubles upon Jacob as a fine for the neglecting of his vow.
So this Author looks upon God as a Judge imposing these Troubles upon Jacob as a fine for the neglecting of his Voelli.
av d n1 vvz p-acp np1 p-acp dt n1 vvg d n2 p-acp np1 p-acp dt j p-acp dt vvg pp-f po31 n1.
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So Ferus on the Text, No wonder that crosses have befallen thee, seeing thou hast so long deferred the pryment of thy vow.
So Ferus on the Text, No wonder that Crosses have befallen thee, seeing thou hast so long deferred the pryment of thy Voelli.
np1 np1 p-acp dt n1, dx n1 cst n2 vhb vvn pno21, vvg pns21 vh2 av av-j vvn dt n1 pp-f po21 n1.
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We find in Scripture, that the people of Israel were punished with three years famine,
We find in Scripture, that the people of Israel were punished with three Years famine,
pns12 vvb p-acp n1, cst dt n1 pp-f np1 vbdr vvn p-acp crd ng2 n1,
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because Saul not out of his zeale to God, but to please the people, had slain some of the Gibeonites, contrary to the oath made to them by Joshua, and the Elders of Israel;
Because Saul not out of his zeal to God, but to please the people, had slave Some of the Gibeonites, contrary to the oath made to them by joshua, and the Elders of Israel;
c-acp np1 xx av pp-f po31 n1 p-acp np1, cc-acp pc-acp vvi dt n1, vhd vvn d pp-f dt np1, j-jn p-acp dt n1 vvn p-acp pno32 p-acp np1, cc dt n2-jn pp-f np1;
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yet was this vow fraudulently gotten by lying and deceit. Neither did Saul ever take this vow himself.
yet was this Voelli fraudulently got by lying and deceit. Neither did Saul ever take this Voelli himself.
av vbds d n1 av-j vvn p-acp vvg cc n1. av-d vdd np1 av vvb d n1 px31.
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We read further of Sampson, that he was a Nazarite to God from the womb. It appeares in the law that the Nazarites took a solemne vow;
We read further of Sampson, that he was a Nazarite to God from the womb. It appears in the law that the nazarites took a solemn Voelli;
pns12 vvb av-jc pp-f np1, cst pns31 vbds dt np1 p-acp np1 p-acp dt n1. pn31 vvz p-acp dt n1 cst dt np2 vvd dt j n1;
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their haire was not to be cut.
their hair was not to be Cut.
po32 n1 vbds xx pc-acp vbi vvn.
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Sampson did not purpose to break this vow, but being overcome with lust by Dalila's perswasion gives an hint how his vow might be broken.
Sampson did not purpose to break this Voelli, but being overcome with lust by Dalila's persuasion gives an hint how his Voelli might be broken.
np1 vdd xx vvi pc-acp vvi d n1, cc-acp vbg vvn p-acp n1 p-acp npg1 n1 vvz dt n1 c-crq po31 n1 vmd vbi vvn.
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The fearfull consequences hereof appeare in the story of the Judges. Sampson is taken by the Philistines, his eyes put out, he is bound with fetters of brasse, grinds in the prisonhouse,
The fearful consequences hereof appear in the story of the Judges. Sampson is taken by the philistines, his eyes put out, he is bound with fetters of brass, grinds in the Prison house,
dt j n2 av vvi p-acp dt n1 pp-f dt n2. np1 vbz vvn p-acp dt njp2, po31 n2 vvd av, pns31 vbz vvn p-acp n2 pp-f n1, vvz p-acp dt n1,
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and is made a laughing stock to those that durst not look upon him before.
and is made a laughing stock to those that durst not look upon him before.
cc vbz vvn dt j-vvg n1 p-acp d cst vvd xx vvi p-acp pno31 a-acp.
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Absolom abuseth a vow, that under pretence thereof he may deprive his father both of kingdome and life.
Absalom abuseth a Voelli, that under pretence thereof he may deprive his father both of Kingdom and life.
np1 vvz dt n1, cst p-acp n1 av pns31 vmb vvi po31 n1 av-d pp-f n1 cc n1.
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This cost Absolom his dearest life. The King of Judah had vowed obedience to the King of Babylon;
This cost Absalom his dearest life. The King of Judah had vowed Obedience to the King of Babylon;
d n1 np1 po31 js-jn n1. dt n1 pp-f np1 vhd vvn n1 p-acp dt n1 pp-f np1;
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he breaks this vow, and God passeth this sentence on him, that hee should die in the land of that King whose covenant he had broken.
he breaks this Voelli, and God passes this sentence on him, that he should die in the land of that King whose Covenant he had broken.
pns31 vvz d n1, cc np1 vvz d n1 p-acp pno31, cst pns31 vmd vvi p-acp dt n1 pp-f d n1 rg-crq n1 pns31 vhd vvn.
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Will God be thus severe for breach of a vow made to a mortall man,
Will God be thus severe for breach of a Voelli made to a Mortal man,
vmb np1 vbb av j p-acp n1 pp-f dt n1 vvd p-acp dt j-jn n1,
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and an heathen King, what will he do then for breach of vows made unto himself?
and an heathen King, what will he do then for breach of vows made unto himself?
cc dt j-jn n1, r-crq vmb pns31 vdi av p-acp n1 pp-f n2 vvn p-acp px31?
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It is time to come to reasons for the proofe of the point;
It is time to come to Reasons for the proof of the point;
pn31 vbz n1 pc-acp vvi p-acp n2 p-acp dt n1 pp-f dt n1;
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wherein I shal desire to be somwhat large, in regard of the weight of the matter, and the present need.
wherein I shall desire to be somewhat large, in regard of the weight of the matter, and the present need.
c-crq pns11 vmb vvi pc-acp vbi av j, p-acp n1 pp-f dt n1 pp-f dt n1, cc dt j n1.
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First, God is deeply offended wth such as perform not their vows.
First, God is deeply offended with such as perform not their vows.
ord, np1 vbz av-jn vvn p-acp d c-acp vvb xx po32 n2.
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And when God is angry, what can his children look for from him, but the blows & stripes of an angry father? That God is much displeased with such persons, appeares by many arguments that may be taken out of the fifth chapter of Ecclesiastes. For first, God gives no day.
And when God is angry, what can his children look for from him, but the blows & stripes of an angry father? That God is much displeased with such Persons, appears by many Arguments that may be taken out of the fifth chapter of Ecclesiastes. For First, God gives no day.
cc c-crq np1 vbz j, q-crq vmb po31 n2 vvb p-acp p-acp pno31, cc-acp dt n2 cc n2 pp-f dt j n1? cst np1 vbz av-d vvn p-acp d n2, vvz p-acp d n2 cst vmb vbi vvn av pp-f dt ord n1 pp-f vvz. p-acp ord, np1 vvz dx n1.
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He that makes a vow, must not deferre the payment of it. Secondly, God calls them fooles that doe deferre the payment of vowes.
He that makes a Voelli, must not defer the payment of it. Secondly, God calls them Fools that do defer the payment of vows.
pns31 cst vvz dt n1, vmb xx vvi dt n1 pp-f pn31. ord, np1 vvz pno32 n2 cst vdb vvi dt n1 pp-f n2.
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And who doubts but parents are angry when they give such terms to their children? Thirdly, hee saith, God hath no pleasure in them:
And who doubts but Parents Are angry when they give such terms to their children? Thirdly, he Says, God hath no pleasure in them:
cc q-crq vvz p-acp n2 vbr j c-crq pns32 vvb d n2 p-acp po32 n2? ord, pns31 vvz, np1 vhz dx n1 p-acp pno32:
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that is, hee is very angry;
that is, he is very angry;
cst vbz, pns31 vbz av j;
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as in the third commandement, God will not hold him guiltless that taketh his name in vain:
as in the third Commandment, God will not hold him guiltless that Takes his name in vain:
c-acp p-acp dt ord n1, np1 vmb xx vvi pno31 j cst vvz po31 n1 p-acp j:
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that is, hee will hold him very guilty.
that is, he will hold him very guilty.
cst vbz, pns31 vmb vvi pno31 av j.
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And in Elies reproof of his sons, It is no good report, saith he, that I heare: that is, it is a very bad one.
And in Ely's reproof of his Sons, It is no good report, Says he, that I hear: that is, it is a very bad one.
cc p-acp vvz n1 pp-f po31 n2, pn31 vbz dx j n1, vvz pns31, cst pns11 vvb: cst vbz, pn31 vbz dt av j pi.
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For they were no small sins, that were reported of them, as robbing God of the fat of his offerings,
For they were no small Sins, that were reported of them, as robbing God of the fat of his offerings,
p-acp pns32 vbdr dx j n2, cst vbdr vvn pp-f pno32, c-acp vvg n1 pp-f dt j pp-f po31 n2,
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and lying with the women at the doore of the Tabernacle of the Congregation.
and lying with the women At the door of the Tabernacle of the Congregation.
cc vvg p-acp dt n2 p-acp dt n1 pp-f dt n1 pp-f dt n1.
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So on the contrary, when the Psalmist saith, that God wil not despise a contrite and a broken heart;
So on the contrary, when the Psalmist Says, that God will not despise a contrite and a broken heart;
av p-acp dt n-jn, c-crq dt n1 vvz, cst np1 vmb xx vvi dt j cc dt j-vvn n1;
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he means, God will account highly of it, and largely reward it. Fourthly, he saith, It is better not to vow at all, then not to pay.
he means, God will account highly of it, and largely reward it. Fourthly, he Says, It is better not to Voelli At all, then not to pay.
pns31 vvz, np1 vmb vvi av-j pp-f pn31, cc av-j vvi pn31. ord, pns31 vvz, pn31 vbz av-jc xx pc-acp vvi p-acp d, cs xx pc-acp vvi.
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Who doubts but a man is angry when he heares him chiding with his neighbour, and saying;
Who doubts but a man is angry when he hears him chiding with his neighbour, and saying;
r-crq vvz p-acp dt n1 vbz j c-crq pns31 vvz pno31 vvg p-acp po31 n1, cc vvg;
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I had rather you never had promised me such a good office, then to fail when I looked for it? Fifthly, he calls it sinne in plain terms, Suffer not thy mouth to cause thy flesh to sin.
I had rather you never had promised me such a good office, then to fail when I looked for it? Fifthly, he calls it sin in plain terms, Suffer not thy Mouth to cause thy Flesh to since.
pns11 vhd av-c pn22 av-x vhd vvn pno11 d dt j n1, cs pc-acp vvi c-crq pns11 vvd p-acp pn31? ord, pns31 vvz pn31 n1 p-acp j n2, vvb xx po21 n1 pc-acp vvi po21 n1 p-acp n1.
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And is not God angry at sin? Sixthly, it is such a sinne as God will not have covered with the vail of an error.
And is not God angry At since? Sixthly, it is such a sin as God will not have covered with the Vail of an error.
cc vbz xx np1 j p-acp n1? j, pn31 vbz d dt n1 c-acp np1 vmb xx vhi vvn p-acp dt n1 pp-f dt n1.
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Neither say thou before the Angel, that it was an error. Seventhly, hee professeth expressly, that God is angry at it;
Neither say thou before the Angel, that it was an error. Seventhly, he Professes expressly, that God is angry At it;
av-d vvi pns21 p-acp dt n1, cst pn31 vbds dt n1. crd, pns31 vvz av-j, cst np1 vbz j p-acp pn31;
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Wherefore should God be angry at thy voyce? Eighthly, hee gives a reall demonstration of Gods anger, Why should hee destroy the work of thy hands? Is not God angry when hee layes snares for men as we doe for wild beasts to catch and destroy them? It is a snare (saith Solomon ) to the man who devoureth that which is holy,
Wherefore should God be angry At thy voice? Eighthly, he gives a real demonstration of God's anger, Why should he destroy the work of thy hands? Is not God angry when he lays snares for men as we do for wild beasts to catch and destroy them? It is a snare (Says Solomon) to the man who devoureth that which is holy,
c-crq vmd np1 vbi j p-acp po21 n1? j, pns31 vvz dt j n1 pp-f npg1 n1, q-crq vmd pns31 vvi dt n1 pp-f po21 n2? vbz xx np1 j c-crq pns31 vvz n2 p-acp n2 c-acp pns12 vdb p-acp j n2 pc-acp vvi cc vvi pno32? pn31 vbz dt n1 (vvz np1) p-acp dt n1 r-crq vvz d r-crq vbz j,
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and after vowes to make enquiry.
and After vows to make enquiry.
cc p-acp n2 pc-acp vvi n1.
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Ask David who rains snares upon ungodly men, and he will tell you, it is the Lord.
Ask David who rains snares upon ungodly men, and he will tell you, it is the Lord.
vvb np1 r-crq vvz n2 p-acp j n2, cc pns31 vmb vvi pn22, pn31 vbz dt n1.
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Upon the wicked he shall rain snares. Ask Ezekiel who brings covenant-breakers into snares, and he will tell you, it is God.
Upon the wicked he shall rain snares. Ask Ezekielem who brings Covenant-breakers into snares, and he will tell you, it is God.
p-acp dt j pns31 vmb vvi n2. vvb np1 r-crq vvz n2 p-acp n2, cc pns31 vmb vvi pn22, pn31 vbz np1.
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I will spread my net upon him, and he shall be taken in my snare.
I will spread my net upon him, and he shall be taken in my snare.
pns11 vmb vvi po11 n1 p-acp pno31, cc pns31 vmb vbi vvn p-acp po11 n1.
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Is not God very angry with those whom he curseth? We read in Malachi, Mal. 1.14. Cursed bee the deceiver which hath in his flock a That is, a sound male.
Is not God very angry with those whom he Curseth? We read in Malachi, Malachi 1.14. Cursed be the deceiver which hath in his flock a That is, a found male.
vbz xx np1 av j p-acp d r-crq pns31 vvz? pns12 vvb p-acp np1, np1 crd. j-vvn vbb dt n1 r-crq vhz p-acp po31 n1 dt d vbz, dt n1 j-jn.
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Elleipsis of the epithire, as Isai 1.18 wooll, for wh•e woll; and Isai 5.4. grapes for good grapes.
Ellipsis of the epithire, as Isaiah 1.18 wool, for wh•e will; and Isaiah 5.4. grapes for good grapes.
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male, and voweth and sacrificeth unto the Lord a corrupt thing. And a strong reason, yea double one is added;
male, and Voweth and Sacrificeth unto the Lord a corrupt thing. And a strong reason, yea double one is added;
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First, because God is a great King, and will not be dallied with by his subjects.
First, Because God is a great King, and will not be dallied with by his subject's.
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And secondly, because his Name is dreadfull among the heathen, and therefore shall not be dishonored by his own people. God keeps covenant faithfully himself.
And secondly, Because his Name is dreadful among the heathen, and Therefore shall not be dishonoured by his own people. God keeps Covenant faithfully himself.
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He will ever be mindfull of his covenant. Gods covenant is called an everlasting covenant, and a covenant of salt, 2 Chron. 13.5.
He will ever be mindful of his Covenant. God's Covenant is called an everlasting Covenant, and a Covenant of salt, 2 Chronicles 13.5.
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And as men who strictly keep day themselves, are soonest angry with such as doe not:
And as men who strictly keep day themselves, Are soonest angry with such as do not:
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so Gods care of keeping, will make him a sharp revenger of breach of covenant in others.
so God's care of keeping, will make him a sharp revenger of breach of Covenant in Others.
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Therefore thus saith the Lord God, As I live, surely mine oath that he hath despised,
Therefore thus Says the Lord God, As I live, surely mine oath that he hath despised,
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and my covenant that he hath broken, even it will I recompence upon his own head.
and my Covenant that he hath broken, even it will I recompense upon his own head.
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Secondly, God will bring many troubles upon neglecters of vowes, because his Church and people who are neer and deer unto him, may both be offended and hurt thereby.
Secondly, God will bring many Troubles upon neglecters of vows, Because his Church and people who Are near and deer unto him, may both be offended and hurt thereby.
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No doubt it was a great griefe to David and other godly men, that Saul had broken the vow made to the Gibeonites; and it appeares it brought much trouble to Israel, even a famine of three yeares one succeeding another.
No doubt it was a great grief to David and other godly men, that Saul had broken the Voelli made to the Gibeonites; and it appears it brought much trouble to Israel, even a famine of three Years one succeeding Another.
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Thirdly, God raiseth up enemies to afflict those that neglect their vowes, as the Philistines against Sampson. So here Jacob was afraid lest God would have done the like to him,
Thirdly, God Raiseth up enemies to afflict those that neglect their vows, as the philistines against Sampson. So Here Jacob was afraid lest God would have done the like to him,
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as appeares in the end of the former chapter.
as appears in the end of the former chapter.
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And these enemies God makes to doe his work, when they think they do their own.
And these enemies God makes to do his work, when they think they do their own.
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The King of Babylon though he went only to revenge his own quarrel on the King of Ludah, yet he brings him into Gods net for a punishment of his perjury.
The King of Babylon though he went only to revenge his own quarrel on the King of Ludah, yet he brings him into God's net for a punishment of his perjury.
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Fourthly, because there is a kind of perjury in failing in performance of vowes.
Fourthly, Because there is a kind of perjury in failing in performance of vows.
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I will not say that oathes, and vowes, and covenants, are all one in every circumstance:
I will not say that Oaths, and vows, and Covenants, Are all one in every circumstance:
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but certainly they are cousen germans at least, and can hardly be separated.
but Certainly they Are Cousin germanes At least, and can hardly be separated.
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I have sworn (saith the Psalmist) and I will perform it, that I will keep thy righteous judgements.
I have sworn (Says the Psalmist) and I will perform it, that I will keep thy righteous Judgments.
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And was not that oath a vow? God is called to beare witnesse of the covenant between Laban and Jacob, and so is the heap of stones also,
And was not that oath a Voelli? God is called to bear witness of the Covenant between Laban and Jacob, and so is the heap of stones also,
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yet with a great deale of difference; the heap is a witnesse sacramentally, as it were;
yet with a great deal of difference; the heap is a witness sacramentally, as it were;
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it remained as a token of that league.
it remained as a token of that league.
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But God is properly called to witnesse, as one who heard all their words, and would testifie the truth to both their consciences,
But God is properly called to witness, as one who herd all their words, and would testify the truth to both their Consciences,
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and by judgements on the party that should break it.
and by Judgments on the party that should break it.
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He that vows and payes not, is a perjured person, saith Bernard. This perjury makes our sins the greater, especially in those things that we ought to do,
He that vows and pays not, is a perjured person, Says Bernard. This perjury makes our Sins the greater, especially in those things that we ought to do,
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if we had never vowed them, as cyphers added to a figure, may make one a thousand.
if we had never vowed them, as ciphers added to a figure, may make one a thousand.
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Perjury is a sin odious to the Turks and Mahometanes. See the Turkish history.
Perjury is a since odious to the Turks and Muslims. See the Turkish history.
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Amurath when Uladislaus by the perswasion of Julian the Popes Legat, had broken his covenant with him,
Amurath when Vladislaus by the persuasion of Julian the Popes Legate, had broken his Covenant with him,
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and fought against him, drawes the Articles out of his bosome, & calls upon Christ for vengeance on his perfidious servants.
and fought against him, draws the Articles out of his bosom, & calls upon christ for vengeance on his perfidious Servants.
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In this battell were slain both the King and the Cardinall;
In this battle were slave both the King and the Cardinal;
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over whom the Author of the Complaint of Hungery infults, saying, Goe now Julian, and tell thy King in heil, that he need not keep faith with heretickes.
over whom the Author of the Complaint of Hungry infults, saying, Go now Julian, and tell thy King in heil, that he need not keep faith with Heretics.
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Yea, this sin was odious in the very heathen;
Yea, this since was odious in the very heathen;
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When the Carringinion in a low estate sent Embassadors to Rowts, to defire conditions of peace, one of the Senators offended at their former perjury, demands by what God they would swear, (for they had deceived those gods by whom they had formerly sworn) Asdrubal answers, by the same Gods that sit so heavie upon them that break covenants:
When the Carringinion in a low estate sent ambassadors to Routs, to desire conditions of peace, one of the Senators offended At their former perjury, demands by what God they would swear, (for they had deceived those God's by whom they had formerly sworn) Asdrubal answers, by the same God's that fit so heavy upon them that break Covenants:
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When Tissaphernes had obtained a truce from Agesilaus, and had sworn that in that short time he would procure liberty for the Grecian Cities in Asia; but contrary to his oath gathered souldiers to fight against him:
When Tissaphernes had obtained a truce from Agesilaus, and had sworn that in that short time he would procure liberty for the Grecian Cities in Asia; but contrary to his oath gathered Soldiers to fight against him:
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Agesilaus kept the truce till the time expired, and then sent a message of thanks to Tissaphernes , that by his perjury hee had made the Gods his enemies,
Agesilaus kept the truce till the time expired, and then sent a message of thanks to Tissaphernes, that by his perjury he had made the God's his enemies,
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and engaged them to assist the Grecian Army in the war.
and engaged them to assist the Grecian Army in the war.
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We read also that one Epicidides, going to enquire at the Oracle of Delphos, received an answer, That perjury would pursue a man till it had rooted out all his posterity.
We read also that one Epicidides, going to inquire At the Oracle of Delphos, received an answer, That perjury would pursue a man till it had rooted out all his posterity.
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So odious was this sin to men altogether ignorant of the true God.
So odious was this since to men altogether ignorant of the true God.
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And do we marvell then, that God sends plagues upon his people for neglect of vows made to himself?
And do we marvel then, that God sends plagues upon his people for neglect of vows made to himself?
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It is now high time to come to the third observation, which is this:
It is now high time to come to the third observation, which is this:
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God will at length rub up the memories of his servants, and put them in mind of their vowes.
God will At length rub up the memories of his Servants, and put them in mind of their vows.
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God doth not straightway deliver Jacob out of his trouble, but calls upon him first to perform his vow made to him for former mercies.
God does not straightway deliver Jacob out of his trouble, but calls upon him First to perform his Voelli made to him for former Mercies.
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As Pharaohs Butler is put in mind of his neglect of Joseph, by Pharachs dream; so God finds a way to put his in mind of their vowes.
As Pharaohs Butler is put in mind of his neglect of Joseph, by Pharachs dream; so God finds a Way to put his in mind of their vows.
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Two things I have to do: First, to shew, how God doth this. Secondly, why he doth it.
Two things I have to do: First, to show, how God does this. Secondly, why he does it.
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For the first, How God doth it. God rubs up their memories, first, by troubles, calamities, fear of wars:
For the First, How God does it. God rubs up their memories, First, by Troubles, calamities, Fear of wars:
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So he deals here with Jacob. Bella Deiflagella, wars are Gods scourges.
So he deals Here with Jacob. Bella Deiflagella, wars Are God's scourges.
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And parents oftentimes make their children call to mind their faults, by taking away their victuals, and whipping them.
And Parents oftentimes make their children call to mind their Faults, by taking away their victuals, and whipping them.
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Secondly, if the hearts of Gods children be not yet so intelligent as to understand Gods meaning by his blows, he will open their eares,
Secondly, if the hearts of God's children be not yet so intelligent as to understand God's meaning by his blows, he will open their ears,
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and tell it them in his word:
and tell it them in his word:
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So he doth here to Jacob, he tels him his fault, but very gently, he doth not upbraid him with perjury, nor call him a vow-breaker;
So he does Here to Jacob, he tells him his fault, but very gently, he does not upbraid him with perjury, nor call him a vow-breaker;
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nay not so much as names his vow, but insinuates it rather, that Iacob might see, God sought not to shame him, but to amend him.
nay not so much as names his Voelli, but insinuates it rather, that Iacob might see, God sought not to shame him, but to amend him.
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We must not look for such revelations now:
We must not look for such revelations now:
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but God often meets with us in the ministery of his Word, and makes us see those faults in our selves which we little dreamed of, and covenant-breaking among the rest.
but God often meets with us in the Ministry of his Word, and makes us see those Faults in our selves which we little dreamed of, and Covenant-breaking among the rest.
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Many wicked men marvell to hear Gods Ministers rip up their secret faults, as if they were in their bosomes:
Many wicked men marvel to hear God's Ministers rip up their secret Faults, as if they were in their bosoms:
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good men I hope will sooner be informed by them.
good men I hope will sooner be informed by them.
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For the second, Why God doth it. First, because Gods name and honour suffers in their forgetfulnesse.
For the second, Why God does it. First, Because God's name and honour suffers in their forgetfulness.
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Vowes are made for the honor of God. But if they be not performed, God is not honored by them,
Vows Are made for the honour of God. But if they be not performed, God is not honoured by them,
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nay he is dishonored, as being slighted by his own people. Secondly, because God desires and delights in the good of his people.
nay he is dishonoured, as being slighted by his own people. Secondly, Because God Desires and delights in the good of his people.
uh-x pns31 vbz vvn, c-acp vbg vvn p-acp po31 d n1. ord, c-acp np1 vvz cc n2 p-acp dt j pp-f po31 n1.
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So sings the Psalmist, Psal. 35.27. Let the Lord be magnified, who hath pleasure in the prosperity of his servant.
So sings the Psalmist, Psalm 35.27. Let the Lord be magnified, who hath pleasure in the Prosperity of his servant.
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Now he knows that our forgetfulnesse and unthankfulnes wil hinder us of much good, & bring many judgments upon us;
Now he knows that our forgetfulness and unthankfulness will hinder us of much good, & bring many Judgments upon us;
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which to prevent, God puts us in mind of our vows and covenants. I proceed to the last point.
which to prevent, God puts us in mind of our vows and Covenants. I proceed to the last point.
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In performanes of Vowes, and in times of Reformation, God looks for his part first.
In performanes of Vows, and in times of Reformation, God looks for his part First.
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God doth not bid Iacob go shift for himselfe in this troublous time, nor enquire out the kindred of the Shechemites to restore their goods to them,
God does not bid Iacob go shift for himself in this troublous time, nor inquire out the kindred of the Shechemites to restore their goods to them,
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but he bids him goe build an Altar to God. And Iacob accordingly goes about it.
but he bids him go built an Altar to God. And Iacob accordingly Goes about it.
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This is the method of Gods commandments; the first Table contains duties to God: the second, to our selves, and our neighbours.
This is the method of God's Commandments; the First Table contains duties to God: the second, to our selves, and our neighbours.
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This is the method of our prayers;
This is the method of our Prayers;
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our Saviour reacheth us first to pray for the honour of Gods Name, Kingdome and Will, before we pray for daily bread, pardon of sinnes, or power against temptations. This is the method of our Faith, in the Articles whereof,
our Saviour reaches us First to pray for the honour of God's Name, Kingdom and Will, before we pray for daily bred, pardon of Sins, or power against temptations. This is the method of our Faith, in the Articles whereof,
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and most Confessions, we first professe what we beleeve concerning God, and then concerning our selves. This is the method of our Covenant, both in the Preface, looking first at the glory of God, and the advancement of the Kingdome of Jesus Christ, and then at our own priviledges; and in the body of it, the two first Articles concerning Religion, and the following ones concerning our Liberties. This was the method of the ancient Romans, as Dionysius Halicarnasseus reports.
and most Confessions, we First profess what we believe Concerning God, and then Concerning our selves. This is the method of our Covenant, both in the Preface, looking First At the glory of God, and the advancement of the Kingdom of jesus christ, and then At our own privileges; and in the body of it, the two First Articles Concerning Religion, and the following ones Concerning our Liberties. This was the method of the ancient Romans, as Dionysius Halicarnassus reports.
cc ds n2, pns12 ord vvi r-crq pns12 vvb vvg np1, cc av vvg po12 n2. d vbz dt n1 pp-f po12 n1, av-d p-acp dt n1, vvg ord p-acp dt n1 pp-f np1, cc dt n1 pp-f dt n1 pp-f np1 np1, cc av p-acp po12 d n2; cc p-acp dt n1 pp-f pn31, dt crd ord n2 vvg n1, cc dt j-vvg pi2 vvg po12 n2. d vbds dt n1 pp-f dt j np1, p-acp np1 np1 vvz.
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There are three things, saith he, that make a State happy, first, the care of religion;
There Are three things, Says he, that make a State happy, First, the care of Religion;
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secondly, of temperance and justice in peace; thirdly, of military discipline in war.
secondly, of temperance and Justice in peace; Thirdly, of military discipline in war.
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The Romans were carefull of religion in the first place, they provided Temples & Altars for their Gods;
The Romans were careful of Religion in the First place, they provided Temples & Altars for their God's;
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and this they conceived to be a main reason of the large extent of their Empire.
and this they conceived to be a main reason of the large extent of their Empire.
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Solomon was longer in building his own house: but he builded Gods house first, as appears, 1 King. 7.1. 2 Chron. 8.1. For the reasons briefly.
Solomon was longer in building his own house: but he built God's house First, as appears, 1 King. 7.1. 2 Chronicles 8.1. For the Reasons briefly.
np1 vbds jc p-acp vvg po31 d n1: cc-acp pns31 vvd npg1 n1 ord, c-acp vvz, crd n1. crd. crd np1 crd. p-acp dt n2 av-j.
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The first is, because God is more worthy to be regarded then our selves: therfore the love of God is called, The first and great commandement:
The First is, Because God is more worthy to be regarded then our selves: Therefore the love of God is called, The First and great Commandment:
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and we are commanded to love God with all our heart, soule, and mind, but our selves and our neighbours in a lower degree of love like the former, but not equal to it.
and we Are commanded to love God with all our heart, soul, and mind, but our selves and our neighbours in a lower degree of love like the former, but not equal to it.
cc pns12 vbr vvn pc-acp vvi np1 p-acp d po12 n1, n1, cc n1, p-acp po12 n2 cc po12 n2 p-acp dt jc n1 pp-f n1 av-j dt j, cc-acp xx j-jn p-acp pn31.
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From God we have all that we have here, or hope for hereafter; and the fountain must be preferred before the streams, the sea before the rivers.
From God we have all that we have Here, or hope for hereafter; and the fountain must be preferred before the streams, the sea before the Rivers.
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The second is, because that is our care properly, To honour God. It is Gods care to provide for our souls & bodies:
The second is, Because that is our care properly, To honour God. It is God's care to provide for our Souls & bodies:
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not but that we may use the means for the good of either, looking for a blessing from God;
not but that we may use the means for the good of either, looking for a blessing from God;
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but not in the first place:
but not in the First place:
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our prime care must be for Gods Glory. When a master enters into covenant with a servant, he looks that he should take care of his work,
our prime care must be for God's Glory. When a master enters into Covenant with a servant, he looks that he should take care of his work,
po12 j-jn n1 vmb vbi p-acp ng1 n1. c-crq dt n1 vvz p-acp n1 p-acp dt n1, pns31 vvz cst pns31 vmd vvi n1 pp-f po31 n1,
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and leave the care of provisions to his master. So doth God look for the like at our hands.
and leave the care of provisions to his master. So does God look for the like At our hands.
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First obedience to God, then faith in God. I have done with the Doctrinall part, and come to the Practicall.
First Obedience to God, then faith in God. I have done with the Doctrinal part, and come to the Practical.
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Here is first of all, a lesson of Humiliation fit for the day, to bewail among our other sins, our sluggishnes, in not remembring those things which concern our own safety.
Here is First of all, a Lesson of Humiliation fit for the day, to bewail among our other Sins, our sluggishness, in not remembering those things which concern our own safety.
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I am afraid, lest we be in Jerusalems case, that in this our day we know not the things that be long to our peace.
I am afraid, lest we be in Jerusalems case, that in this our day we know not the things that be long to our peace.
pns11 vbm j, cs pns12 vbb p-acp npg1 n1, cst p-acp d po12 n1 pns12 vvb xx dt n2 cst vbb j p-acp po12 n1.
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And may we not then expect Jerusalems end? Our forgotten vowes should fetch sighes from our hearts,
And may we not then expect Jerusalems end? Our forgotten vows should fetch sighs from our hearts,
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and tears from our eyes this day.
and tears from our eyes this day.
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Many of us (I doubt) may with Pharaohs Butler, cry out, I do remember my faults this day.
Many of us (I doubt) may with Pharaohs Butler, cry out, I do Remember my Faults this day.
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Weep, I beseech you, that reformation so long since vowed, goes no faster on.
Weep, I beseech you, that Reformation so long since vowed, Goes no faster on.
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It is a signe the body is much out of order, when so strong a Purge as a National vow and covenant works no better;
It is a Signen the body is much out of order, when so strong a Purge as a National Voelli and Covenant works no better;
pn31 vbz dt n1 dt n1 vbz av-d av pp-f n1, c-crq av j dt vvb p-acp dt j n1 cc n1 vvz av-dx av-jc;
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and let them weep most who are greatest, and neerest to God, and so most concerned in it.
and let them weep most who Are greatest, and nearest to God, and so most concerned in it.
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Lordly tears may become this day as well as common ones. We are met for this end, let us not misse of our end;
Lordly tears may become this day as well as Common ones. We Are met for this end, let us not miss of our end;
j n2 vmb vvi d n1 c-acp av c-acp j pi2. pns12 vbr vvn p-acp d n1, vvb pno12 xx vvi pp-f po12 n1;
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else all the labour of this day will be lost.
Else all the labour of this day will be lost.
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I doubt not but every one of us, even the greatest and the best, may find somewhat in our selves, that may hinder our vowed reformation,
I doubt not but every one of us, even the greatest and the best, may find somewhat in our selves, that may hinder our vowed Reformation,
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if we would look well into our own souls.
if we would look well into our own Souls.
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The Lord shew it us what ever it be, and give us grace to repent of it.
The Lord show it us what ever it be, and give us grace to Repent of it.
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Secondly, here is a lesson of Meditation. Think often of your vow and covenant;
Secondly, Here is a Lesson of Meditation. Think often of your Voelli and Covenant;
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for the reason why men, especially good men, neglect it, is, because they think not often and seriously of it.
for the reason why men, especially good men, neglect it, is, Because they think not often and seriously of it.
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Our Saviour Christ appointed the Bread and Wine in the Sacrament of the Lords Supper, to be the signes and remembrances of his death to us.
Our Saviour christ appointed the Bred and Wine in the Sacrament of the lords Supper, to be the Signs and remembrances of his death to us.
po12 n1 np1 vvd dt n1 cc n1 p-acp dt n1 pp-f dt n2 n1, pc-acp vbi dt n2 cc n2 pp-f po31 n1 p-acp pno12.
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A thing so beneficiall to us one would think should need no remembrance, but should always be fresh in our minds.
A thing so beneficial to us one would think should need no remembrance, but should always be fresh in our minds.
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So should our covenant, that hath proved, and is like to prove so beneficiall to three Kingdoms;
So should our Covenant, that hath proved, and is like to prove so beneficial to three Kingdoms;
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yet we had need often to call it to mind.
yet we had need often to call it to mind.
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God by Moses often calls upon the Israelites inthe wildernes, to remember the things which they had seen,
God by Moses often calls upon the Israelites Inthe Wilderness, to Remember the things which they had seen,
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and not to forget the great things God had done for them.
and not to forget the great things God had done for them.
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Surely, we had need often to call upon our own souls, to think of our vowes made unto Almighty God;
Surely, we had need often to call upon our own Souls, to think of our vows made unto Almighty God;
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we would be loath that God should forget his covenant to us, Our enemies would then soon smallow us up.
we would be loath that God should forget his Covenant to us, Our enemies would then soon smallow us up.
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Why do we then forget our part of the covenant?
Why do we then forget our part of the Covenant?
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Thirdly, here is a lesson of Acknowledgement, to teach us to impute any continuance of our troubles to our neglect of our covenant:
Thirdly, Here is a Lesson of Acknowledgement, to teach us to impute any Continuance of our Troubles to our neglect of our Covenant:
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very few have mended themselves, fewer their families, and sewest of all have endeavoured to amend the publick, according to the trust reposed in them.
very few have mended themselves, fewer their families, and sewest of all have endeavoured to amend the public, according to the trust reposed in them.
av d vhb vvn px32, d po32 n2, cc js pp-f d vhb vvn pc-acp vvi dt j, vvg p-acp dt n1 vvd p-acp pno32.
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Somewhat of our selves is sought aftor of most men, even in the very work of reformation.
Somewhat of our selves is sought aftor of most men, even in the very work of Reformation.
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Our plow goes along with Gods;
Our blow Goes along with God's;
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we look for a share of prosit, or honour in the work, and doe it not with a single eye out of love and respect to God:
we look for a share of prosit, or honour in the work, and do it not with a single eye out of love and respect to God:
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We would joyn God and the world together. And hence come many rubs and hinderances of the great work of reformation.
We would join God and the world together. And hence come many rubs and hindrances of the great work of Reformation.
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We should therefore this day not only bewail our sluggishnesse in regard of the sinfulnesse of it,
We should Therefore this day not only bewail our sluggishness in regard of the sinfulness of it,
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but also in respect of the sad effects of troubles, feares and jealousies, that yet attend upon our non-performance of our vows.
but also in respect of the sad effects of Troubles, fears and jealousies, that yet attend upon our non-performance of our vows.
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A disease can never be cured, till the corrupt humour which causeth it, be known, and purged away;
A disease can never be cured, till the corrupt humour which Causes it, be known, and purged away;
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nor our Church and State troubles removed, till we have bewailed our remisnesse, and amended it, which is the next use in order,
nor our Church and State Troubles removed, till we have bewailed our remissness, and amended it, which is the next use in order,
ccx po12 n1 cc n1 vvz vvn, c-acp pns12 vhb vvn po12 n1, cc vvn pn31, r-crq vbz dt ord n1 p-acp n1,
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and without which weeping will do no good at all.
and without which weeping will do no good At all.
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Fourthly, here is a lesson of Incitement, to perswade us to be careful to pay our vows for time to come;
Fourthly, Here is a Lesson of Incitement, to persuade us to be careful to pay our vows for time to come;
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else must we daily expect new and greater troubles and sorrows. But it will be objected, We have performed our covenant:
Else must we daily expect new and greater Troubles and sorrows. But it will be objected, We have performed our Covenant:
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have not we pulled down Popery and Prelacy, destroyed Crosses and Altars, moruments of superstition,
have not we pulled down Popery and Prelacy, destroyed Crosses and Altars, moruments of Superstition,
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and cut the chroat of innovations? Well, go on, have we yet rooted out schisme & heresie? have we slain prophanonesse and impiety? What meares then the lowing of the owen,
and Cut the chroat of innovations? Well, go on, have we yet rooted out Schism & heresy? have we slave prophanonesse and impiety? What meres then the lowing of the owen,
cc vvi dt n1 pp-f n2? uh-av, vvb a-acp, vhb pns12 av vvn av n1 cc n1? vhb pns12 vvn n1 cc n1? r-crq vvz av dt vvg pp-f dt np1,
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and the bleating of the sheep? Are nor many now-a-days of Gallio's religion? If it were a matter of right or wrong to men, they would meddle in it;
and the bleating of the sheep? are nor many nowadays of Gallio's Religion? If it were a matter of right or wrong to men, they would meddle in it;
cc dt n-vvg pp-f dt n1? vbr ccx d av pp-f npg1 n1? cs pn31 vbdr dt n1 pp-f n-jn cc n-jn p-acp n2, pns32 vmd vvi p-acp pn31;
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but if it be a matter of religion, Gallio cared for none of those things. The Turks, if a man •asphe me Mahamet, put him to death without mercy;
but if it be a matter of Religion, Gallio cared for none of those things. The Turks, if a man •asphe me Mahamet, put him to death without mercy;
cc-acp cs pn31 vbb dt n1 pp-f n1, np1 vvd p-acp pix pp-f d n2. dt n2, cs dt n1 vvb pno11 np1, vvd pno31 p-acp n1 p-acp n1;
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but if he blaspheme God, they only scourge him with rods. And being demanded a reason, they answer, That God can right himself, but Mabomet cannot.
but if he Blaspheme God, they only scourge him with rods. And being demanded a reason, they answer, That God can right himself, but Mohammed cannot.
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It may bee many now are willing enough to put off Gods cause to the day of judgement,
It may be many now Are willing enough to put off God's cause to the day of judgement,
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so theirs may be righted now.
so theirs may be righted now.
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I am afraid that many may this day say with Naaman, In this thing the Lord pardon me, that although I have not countenanced heresie, schisme,
I am afraid that many may this day say with Naaman, In this thing the Lord pardon me, that although I have not countenanced heresy, Schism,
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or prophanenesse in my own person, yet I have not been so carefull as I might, to pull it down by my authority in others.
or profaneness in my own person, yet I have not been so careful as I might, to pull it down by my Authority in Others.
cc n1 p-acp po11 d n1, av pns11 vhb xx vbn av j c-acp pns11 vmd, pc-acp vvi pn31 a-acp p-acp po11 n1 p-acp n2-jn.
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It is not good to be so busie for the Lord of hosts, it is good sleeping in a whole skin.
It is not good to be so busy for the Lord of hosts, it is good sleeping in a Whole skin.
pn31 vbz xx j pc-acp vbi av j p-acp dt n1 pp-f n2, pn31 vbz j n-vvg p-acp dt j-jn n1.
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Which of us can say with Elijah, 1 Kings 19.10. I have been very zealous for the Lord of hosts;
Which of us can say with Elijah, 1 Kings 19.10. I have been very zealous for the Lord of hosts;
r-crq pp-f pno12 vmb vvi p-acp np1, crd n2 crd. pns11 vhb vbn av j p-acp dt n1 pp-f n2;
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for the children of Israel have forsaken thy covenant? Or with Jehu, 2 Kings 10.16.
for the children of Israel have forsaken thy Covenant? Or with Jehu, 2 Kings 10.16.
p-acp dt n2 pp-f np1 vhb vvn po21 n1? cc p-acp np1, crd n2 crd.
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Come with me, and see my zeal for the Lord? Jehu was an hypocrite,
Come with me, and see my zeal for the Lord? Jehu was an hypocrite,
np1 p-acp pno11, cc vvb po11 n1 p-acp dt n1? np1 vbds dt n1,
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yet he rooted Baal out of Israel, and obtained the Kingdome for his posterity to the fourth generation.
yet he rooted Baal out of Israel, and obtained the Kingdom for his posterity to the fourth generation.
av pns31 vvn np1 av pp-f np1, cc vvd dt n1 p-acp po31 n1 p-acp dt ord n1.
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But if that were done, and here sies, schismes, sects, and prophanenesse pulled down by publick ordinances;
But if that were done, and Here sies, schisms, Sects, and profaneness pulled down by public ordinances;
p-acp cs d vbdr vdn, cc av n2, n2, n2, cc n1 vvd a-acp p-acp j n2;
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have we set up a Church government in the Kingdome neerest to Gods word, and the pattern of the best reformed Churches? Let no man tell me that we covenanted onely to pull down the former government,
have we Set up a Church government in the Kingdom nearest to God's word, and the pattern of the best reformed Churches? Let no man tell me that we covenanted only to pull down the former government,
vhb pns12 vvn a-acp dt n1 n1 p-acp dt n1 av-j p-acp ng1 n1, cc dt n1 pp-f dt js vvn n2? vvb dx n1 vvb pno11 cst pns12 vvd av-j pc-acp vvi a-acp dt j n1,
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but not to set up a new form in the room of it, and that the honorable Houses must interpret the covenant, who imposed it,
but not to Set up a new from in the room of it, and that the honourable Houses must interpret the Covenant, who imposed it,
cc-acp xx pc-acp vvi a-acp dt j n1 p-acp dt n1 pp-f pn31, cc cst dt j n2 vmb vvi dt n1, r-crq vvn pn31,
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and not we that took it.
and not we that took it.
cc xx pns12 cst vvd pn31.
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Be it so, yet are we confident, that the honorable Houses will never give a sense of the covenant contrary to common sense, such as this is;
Be it so, yet Are we confident, that the honourable Houses will never give a sense of the Covenant contrary to Common sense, such as this is;
vbb pn31 av, av vbr pns12 j, cst dt j n2 vmb av-x vvi dt n1 pp-f dt n1 j-jn p-acp j n1, d c-acp d vbz;
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we covenant to bring three Kingdoms to the neerest conjunction and uniformity in a form of Church Government, that is, we intend only to pull down Episcopacy,
we Covenant to bring three Kingdoms to the nearest conjunction and uniformity in a from of Church Government, that is, we intend only to pull down Episcopacy,
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& then let every Sect set up what government they please.
& then let every Sect Set up what government they please.
cc av vvb d n1 vvn a-acp r-crq n1 pns32 vvb.
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Pulling down joyntly, will not bring us to one form of Church government, it leavs scope enough for 20 kinds of Church government,
Pulling down jointly, will not bring us to one from of Church government, it leaves scope enough for 20 Kinds of Church government,
vvg a-acp av-j, vmb xx vvi pno12 p-acp crd n1 pp-f n1 n1, pn31 vvz n1 av-d p-acp crd n2 pp-f n1 n1,
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& 10000 errors to be taught cōtrary to Gods word, to the pulling down of Gods Church.
& 10000 errors to be taught contrary to God's word, to the pulling down of God's Church.
cc crd n2 pc-acp vbi vvn j-jn p-acp ng1 n1, p-acp dt vvg a-acp pp-f npg1 n1.
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Wil that interpretation give satisfactiō to the cōscience of a moral man? If not,
Wil that Interpretation give satisfaction to the conscience of a moral man? If not,
np1 cst n1 vvb n1 p-acp dt n1 pp-f dt j n1? cs xx,
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as I am cōfident it will not, how should it then satisfie the conscience of a religious man,
as I am confident it will not, how should it then satisfy the conscience of a religious man,
c-acp pns11 vbm j pn31 vmb xx, q-crq vmd pn31 av vvi dt n1 pp-f dt j n1,
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unless it be biassed by self-ends before? It is like the glosse on Gratian, Statnimus. i. Abrogamm. Dist. 4. c. Statuimus.
unless it be biased by self-ends before? It is like the gloss on Gratian, Statnimus. i. Abrogamm. Dist 4. c. Statuimus.
cs pn31 vbb vvn p-acp n2 a-acp? pn31 vbz av-j dt n1 p-acp np1, np1. sy. np1. np1 crd sy. fw-la.
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We enact, that is, we abrogate it, and forbid it; or that on the Code, Que magis. i. Que mius.
We enact, that is, we abrogate it, and forbid it; or that on the Code, Que magis. i. Que mius.
pns12 vvi, cst vbz, pns12 vvi pn31, cc vvb pn31; cc cst p-acp dt np1, fw-fr fw-la. sy. fw-fr crd.
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Gloss ad Cod. l. 3. de Iudiciis. Quoties.
Gloss ad Cod. l. 3. de Iudiciis. How often.
np1 fw-la np1 n1 crd fw-la fw-la. n2.
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How much more, that is, How much lesse. But be not deceived, God is not Gal. 6.7. Gr. NONLATINALPHABET.
How much more, that is, How much less. But be not deceived, God is not Gal. 6.7. Great.
c-crq d dc, cst vbz, c-crq av-d av-dc. cc-acp vbb xx vvn, np1 vbz xx np1 crd. np1.
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est autem NONLATINALPHABET, à subsannantium geflu tractumvocabulū quod Latine naso adunco, five excusso suspendere, uti Flaccus, serm.
est autem, à subsannantium geflu tractumvocabulū quod Latin naso adunco, five excusso suspendere, uti Flaccus, sermon.
fw-la fw-la, fw-fr fw-la fw-la fw-la fw-la jp n1 n1, crd n1 fw-la, fw-la np1, n1.
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lib. 1. sat. 6. & Persius sat. 1. mocked.
lib. 1. sat. 6. & Persius sat. 1. mocked.
n1. crd vvn. crd cc np1 vvd. crd vvn.
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Give me leave to presse you with a similitude or two, to perswade you to more diligent and carefull performance of your vow and covenant for the time to come, that so yee may expect a greater blessing from God,
Give me leave to press you with a similitude or two, to persuade you to more diligent and careful performance of your Voelli and Covenant for the time to come, that so ye may expect a greater blessing from God,
vvb pno11 n1 pc-acp vvi pn22 p-acp dt n1 cc crd, pc-acp vvi pn22 p-acp av-dc j cc j n1 pp-f po22 n1 cc n1 p-acp dt n1 pc-acp vvi, cst av pn22 vmb vvi dt jc n1 p-acp np1,
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and an end of our present calamities.
and an end of our present calamities.
cc dt n1 pp-f po12 j n2.
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Suppose some one of you had a rich & kind neighbour, of whom he might borrow mony whensoever he needed;
Suppose Some one of you had a rich & kind neighbour, of whom he might borrow money whensoever he needed;
vvb d crd pp-f pn22 vhd dt j cc j n1, pp-f ro-crq pns31 vmd vvi n1 c-crq pns31 vvd;
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provided that he repaid it at his day; so might he be bold to come again and borrow greater sums.
provided that he repaid it At his day; so might he be bold to come again and borrow greater sums.
vvn cst pns31 vvd pn31 p-acp po31 n1; av vmd pns31 vbi j pc-acp vvi av cc vvb jc n2.
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But if he break his day, he may come again & again, knock often at the doore,
But if he break his day, he may come again & again, knock often At the door,
p-acp cs pns31 vvb po31 n1, pns31 vmb vvi av cc av, vvb av p-acp dt n1,
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and no man let him in; intreat, and yet goe away empty, sad, and with reproachfull speeches. This is your case.
and no man let him in; entreat, and yet go away empty, sad, and with reproachful Speeches. This is your case.
cc dx n1 vvb pno31 p-acp; vvb, cc av vvb av j, j, cc p-acp j n2. d vbz po22 n1.
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If yee perform your vowes, yee may be bold to come to God as often as ye will in the greatest troubles.
If ye perform your vows, ye may be bold to come to God as often as you will in the greatest Troubles.
cs pn22 vvb po22 n2, pn22 vmb vbi j pc-acp vvi p-acp np1 c-acp av c-acp pn22 vmb p-acp dt js n2.
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But if yee neglect them, yee may ask, and be denied; seek, and not find; knock, and no man will open to you.
But if ye neglect them, ye may ask, and be denied; seek, and not find; knock, and no man will open to you.
p-acp cs pn22 vvb pno32, pn22 vmb vvb, cc vbi vvn; vvb, cc xx vvi; vvb, cc dx n1 vmb vvi p-acp pn22.
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Had any of you a tenant whose lease were expired, his rent not paid, the house run to ruine;
Had any of you a tenant whose lease were expired, his rend not paid, the house run to ruin;
vhd d pp-f pn22 dt n1 rg-crq n1 vbdr vvn, po31 n1 xx vvn, dt n1 vvb pc-acp vvi;
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if hee should sue for a new lease, would yee not answer, Pay your old rent first,
if he should sue for a new lease, would ye not answer, Pay your old rend First,
cs pns31 vmd vvi p-acp dt j n1, vmd pn22 xx vvi, vvb po22 j n1 ord,
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and repair the house, then I wil talk with you of a new lease? Such an answer may yee look for from God,
and repair the house, then I will talk with you of a new lease? Such an answer may ye look for from God,
cc vvi dt n1, cs pns11 vmb vvi p-acp pn22 pp-f dt j n1? d dt n1 vmb pn22 vvb p-acp p-acp np1,
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if yee keep not your covenant.
if ye keep not your Covenant.
cs pn22 vvb xx po22 n1.
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What are your vows to God, which yee make in your afflictions? Hath God any need of them? Gets he any good by them? Thy gift is required of thee, that thou mayst shine in thy gold, that thou mayst be bright in thy silver, that thou mayst bee adorned with thy own jewels, that thou mayst be cloathed in thine own filk.
What Are your vows to God, which ye make in your afflictions? Hath God any need of them? Gets he any good by them? Thy gift is required of thee, that thou Mayest shine in thy gold, that thou Mayest be bright in thy silver, that thou Mayest be adorned with thy own Jewels, that thou Mayest be clothed in thine own filk.
q-crq vbr po22 n2 p-acp np1, r-crq pn22 vvb p-acp po22 n2? vhz np1 d n1 pp-f pno32? vvz pns31 d j p-acp pno32? po21 n1 vbz vvn pp-f pno21, cst pns21 vm2 vvi p-acp po21 n1, cst pns21 vm2 vbi j p-acp po21 n1, cst pns21 vm2 vbi vvn p-acp po21 d n2, cst pns21 vm2 vbi vvn p-acp po21 d n1.
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God would have thy soul set in order with thy gifts. He knows it is corrupted with pride, or wickednesse, or covetousnesse, or luxury.
God would have thy soul Set in order with thy Gifts. He knows it is corrupted with pride, or wickedness, or covetousness, or luxury.
np1 vmd vhi po21 n1 vvn p-acp n1 p-acp po21 n2. pns31 vvz pn31 vbz vvn p-acp n1, cc n1, cc n1, cc n1.
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Yet though our discharge of our vowes give us free accesse to God in all our wants,
Yet though our discharge of our vows give us free access to God in all our Wants,
av cs po12 n1 pp-f po12 n2 vvb pno12 j n1 p-acp np1 p-acp d po12 n2,
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and bring no good to God, but all good to us, when the reckoning is cast up, we shall find that wretched men delivered by God, have not with the Psalmist taken up the cup of salvation, but of oblivion. God give us grace to perform our vows better,
and bring no good to God, but all good to us, when the reckoning is cast up, we shall find that wretched men Delivered by God, have not with the Psalmist taken up the cup of salvation, but of oblivion. God give us grace to perform our vows better,
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and to remember that of the Rabbins, In time of trouble, a vow; in time of respiration, haste;
and to Remember that of the Rabbis, In time of trouble, a Voelli; in time of respiration, haste;
cc pc-acp vvi d pp-f dt n2, p-acp n1 pp-f n1, dt n1; p-acp n1 pp-f n1, n1;
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and be as forward to pay in prosperity, as to vow in adversity.
and be as forward to pay in Prosperity, as to Voelli in adversity.
cc vbi c-acp av-j pc-acp vvi p-acp n1, c-acp pc-acp vvi p-acp n1.
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Fifthly, here is a lesson of Gratulation. Let us praise God that will not let us perish by neglecting to honor him by performance of our vows,
Fifthly, Here is a Lesson of Gratulation. Let us praise God that will not let us perish by neglecting to honour him by performance of our vows,
ord, av vbz dt n1 pp-f n1. vvb pno12 vvi np1 cst vmb xx vvi pno12 vvi p-acp vvg pc-acp vvi pno31 p-acp n1 pp-f po12 n2,
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and so be neglected of him for ever.
and so be neglected of him for ever.
cc av vbi vvn pp-f pno31 p-acp av.
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He knows our forgetfulnesse and unthank fulnesse would undoe us, and he puts us in mind of our vows to preserve us:
He knows our forgetfulness and unthank fullness would undo us, and he puts us in mind of our vows to preserve us:
pns31 vvz po12 n1 cc vvi n1 vmd vvi pno12, cc pns31 vvz pno12 p-acp n1 pp-f po12 n2 pc-acp vvi pno12:
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yea, let us praise God, that by his ministers this day he admonisheth us of them, that we may perform them,
yea, let us praise God, that by his Ministers this day he Admonisheth us of them, that we may perform them,
uh, vvb pno12 vvi np1, cst p-acp po31 n2 d n1 pns31 vvz pno12 pp-f pno32, cst pns12 vmb vvi pno32,
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and prevent further jarres and troubles.
and prevent further jars and Troubles.
cc vvi jc n2 cc n2.
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Sixthly, here is a lesson of Reformation. Let me leave the people and speak to you, honorable Lords, who have called me to speak to you this day;
Sixthly, Here is a Lesson of Reformation. Let me leave the people and speak to you, honourable lords, who have called me to speak to you this day;
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I beseech you give me leave to speak home. I have one petition to put up to your Lordships;
I beseech you give me leave to speak home. I have one petition to put up to your Lordship's;
pns11 vvb pn22 vvb pno11 n1 pc-acp vvi av-an. pns11 vhb crd n1 pc-acp vvi a-acp p-acp po22 n2;
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if you deny it me, I shall be never the worse; if ye grant it me, you shall be much the better.
if you deny it me, I shall be never the Worse; if you grant it me, you shall be much the better.
cs pn22 vvb pn31 pno11, pns11 vmb vbi av-x dt av-jc; cs pn22 vvb pn31 pno11, pn22 vmb vbi av-d dt jc.
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In brief, it is this, that ye would begin with a particular and personall, and end with a generall and publick reformation.
In brief, it is this, that you would begin with a particular and personal, and end with a general and public Reformation.
p-acp j, pn31 vbz d, cst pn22 vmd vvi p-acp dt j cc j, cc vvi p-acp dt n1 cc j n1.
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Be godly for time to come in earnest, and be not content with shewes of godlinesse, no more then ye are with the shews of honor.
Be godly for time to come in earnest, and be not content with shows of godliness, no more then you Are with the shows of honour.
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Imitate Jacob here, being called to reform, he not only mends his fault whereof he was admonished,
Imitate Jacob Here, being called to reform, he not only mends his fault whereof he was admonished,
vvb np1 av, vbg vvn pc-acp vvi, pns31 xx av-j vvz po31 n1 c-crq pns31 vbds vvn,
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but also reforms his family, makes them put away their Idols, call upon them to cleanse themselves,
but also reforms his family, makes them put away their Idols, call upon them to cleanse themselves,
cc-acp av vvz po31 n1, vvz pno32 vvi av po32 n2, vvb p-acp pno32 pc-acp vvi px32,
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and change their garments, which were signes of for saking sin, and putting on righteousnes.
and change their garments, which were Signs of for saking since, and putting on righteousness.
cc vvi po32 n2, r-crq vbdr n2 pp-f p-acp zz n1, cc vvg p-acp n1.
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An instrument can never make good musick to others, til it be put in tune it self.
an Instrument can never make good music to Others, till it be put in tune it self.
dt n1 vmb av-x vvi j n1 p-acp n2-jn, c-acp pn31 vbb vvn p-acp n1 pn31 n1.
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I never look to see any man a through-reformet, that is not a godly man.
I never look to see any man a through-reformet, that is not a godly man.
pns11 av-x vvb pc-acp vvi d n1 dt j, cst vbz xx dt j n1.
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A wicked man will ever be afraid of going too far in the work of reformation,
A wicked man will ever be afraid of going too Far in the work of Reformation,
dt j n1 vmb av vbi j pp-f vvg av av-j p-acp dt n1 pp-f n1,
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lest he lash himself or his. But a godly man had rather purge away his own sins, then other mens.
lest he lash himself or his. But a godly man had rather purge away his own Sins, then other men's.
cs pns31 vvb px31 cc png31. p-acp dt j n1 vhd av-c vvi av po31 d n2, av j-jn ng2.
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Like a charitable Physician, that is willing to heale his poore neighbours, but will first heale himselfe and his family.
Like a charitable physician, that is willing to heal his poor neighbours, but will First heal himself and his family.
j dt j n1, cst vbz j pc-acp vvi po31 j n2, cc-acp vmb ord vvi px31 cc po31 n1.
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Charity, they say, begins at home.
Charity, they say, begins At home.
n1, pns32 vvb, vvz p-acp n1-an.
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How can we think your Lordships have charity to healother mens souls, if ye have none to your selves nor yours? Honour your places more then your places can honour you.
How can we think your Lordship's have charity to healother men's Souls, if you have none to your selves nor yours? Honour your places more then your places can honour you.
q-crq vmb pns12 vvi po22 n2 vhb n1 p-acp j-jn ng2 n2, cs pn22 vhb pix p-acp po22 n2 ccx png22? n1 po22 n2 av-dc cs po22 n2 vmb vvi pn22.
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Remember that Talmedieal saying, In my own City my name, in another my garment shall eredit me.
remember that Talmedieal saying, In my own city my name, in Another my garment shall eredit me.
np1 d vvb vvg, p-acp po11 d n1 po11 n1, p-acp j-jn po11 n1 vmb vvi pno11.
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Count piety your greatest ornament, it is a Mott• may well become the S••tcheon of the greatest noble man in the Kingdom, Pie•as veranobilitas. God linesse makes men likest to God,
Count piety your greatest ornament, it is a Mott• may well become the S••tcheon of the greatest noble man in the Kingdom, Pie•as veranobilitas. God linesse makes men likest to God,
vvb n1 po22 js n1, pn31 vbz dt np1 vmb av vvi dt n1 pp-f dt js j n1 p-acp dt n1, fw-la fw-la. np1 n1 vvz n2 vv2 p-acp np1,
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and bring• them neerest to him.
and bring• them nearest to him.
cc n1 pno32 av-j p-acp pno31.
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385
And what greater preferment can this world afford, or that which is to come? Your Lordships are stars of the first magnitude in the heaven of this State.
And what greater preferment can this world afford, or that which is to come? Your Lordship's Are Stars of the First magnitude in the heaven of this State.
cc q-crq jc n1 vmb d n1 vvi, cc cst r-crq vbz pc-acp vvi? po22 n2 vbr n2 pp-f dt ord n1 p-acp dt n1 pp-f d n1.
(16) section (DIV2)
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386
O shine brightest in the beams of piety. You owe most to God, and must do most for God.
O shine Brightest in the beams of piety. You owe most to God, and must do most for God.
sy vvb js p-acp dt n2 pp-f n1. pn22 vvb av-ds p-acp np1, cc vmb vdi ds p-acp np1.
(16) section (DIV2)
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387
God hath betrusted you with the greatest talents, and expects the greatest account from you. Honos and Onus goe together.
God hath betrusted you with the greatest Talents, and expects the greatest account from you. Honos and Onus go together.
np1 vhz vvn pn22 p-acp dt js n2, cc vvz dt js n1 p-acp pn22. fw-la cc zz vvb av.
(16) section (DIV2)
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388
The fairest Steed must have his Saddle. Every honour must bear its burden.
The Fairest Steed must have his Saddle. Every honour must bear its burden.
dt js n1 vmb vhi po31 n1. np1 n1 vmb vvi po31 n1.
(16) section (DIV2)
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389
That measure of piety will not serve a noble man, that will surve a meaner person;
That measure of piety will not serve a noble man, that will surve a meaner person;
cst n1 pp-f n1 vmb xx vvi dt j n1, cst vmb n1 dt jc n1;
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unlesse that measure of honour will serve you.
unless that measure of honour will serve you.
cs d n1 pp-f n1 vmb vvi pn22.
(16) section (DIV2)
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391
You look for much respect from men of a lower spheare• Gods looks for more from you,
You look for much respect from men of a lower spheare• God's looks for more from you,
pn22 vvb p-acp d n1 p-acp n2 pp-f dt jc n1 npg1 n2 p-acp av-dc p-acp pn22,
(16) section (DIV2)
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392
because there is a larger distance between the Creator and the highest creature, then can be between the highest and lowest of all the creature.
Because there is a larger distance between the Creator and the highest creature, then can be between the highest and lowest of all the creature.
c-acp pc-acp vbz dt jc n1 p-acp dt n1 cc dt js n1, av vmb vbi p-acp dt js cc js pp-f d dt n1.
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393
Let not the Comm•n• out goe you in piety, lest they prove more honorable then you in the end.
Let not the Comm•n• out go you in piety, lest they prove more honourable then you in the end.
vvb xx dt np1 av vvi pn22 p-acp n1, cs pns32 vvb av-dc j cs pn22 p-acp dt n1.
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394
God saith, I bu•o said ye are Gods, in regard of your power, give us cause to say so too in regard of your ho inesse.
God Says, I bu•o said you Are God's, in regard of your power, give us cause to say so too in regard of your ho inesse.
np1 vvz, pns11 av vvd pn22 vbr n2, p-acp n1 pp-f po22 n1, vvb pno12 vvi pc-acp vvi av av p-acp n1 pp-f po22 zz fw-la.
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395
I beseec• you take away from us all occasions of Court-idolatry.
I beseec• you take away from us all occasions of Court-idolatry.
pns11 n1 pn22 vvb av p-acp pno12 d n2 pp-f n1.
(16) section (DIV2)
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396
Teach us in you to honour men more for their worth then for their grea nesse.
Teach us in you to honour men more for their worth then for their grea ness.
vvb pno12 p-acp pn22 pc-acp vvi n2 av-dc p-acp po32 n1 av p-acp po32 zz n1.
(16) section (DIV2)
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397
We know not how cordially to honour a proud Haman, a loose Amnon, a covetous Nabal. But we ran lay our heads down at the feet of religious Lords to doe them good.
We know not how cordially to honour a proud Haman, a lose Amnon, a covetous Nabal. But we ran lay our Heads down At the feet of religious lords to do them good.
pns12 vvb xx c-crq av-j pc-acp vvi dt j np1, dt j np1, dt j np1. cc-acp pns12 vvd vvi po12 n2 a-acp p-acp dt n2 pp-f j n2 pc-acp vdi pno32 j.
(16) section (DIV2)
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398
Account of honour without piety, as the Jewes doe of a body without wisdome. They say it is like a house without a foundation.
Account of honour without piety, as the Jews doe of a body without Wisdom. They say it is like a house without a Foundation.
vvb pp-f n1 p-acp n1, c-acp dt np2 n1 pp-f dt n1 p-acp n1. pns32 vvb pn31 vbz av-j dt n1 p-acp dt n1.
(16) section (DIV2)
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399
Carry your selves so, that Lords on earth may be Saints in heaven.
Carry your selves so, that lords on earth may be Saints in heaven.
np1 po22 n2 av, cst n2 p-acp n1 vmb vbi n2 p-acp n1.
(16) section (DIV2)
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400
That honour will last when your Lordships are gone, and their Royalties that made you Lords.
That honour will last when your Lordship's Are gone, and their Royalties that made you lords.
cst n1 vmb vvi c-crq po22 n2 vbr vvn, cc po32 n2 cst vvd pn22 n2.
(16) section (DIV2)
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401
From this personall reformation proceed with comfort and courage to the publick.
From this personal Reformation proceed with Comfort and courage to the public.
p-acp d j n1 vvb p-acp n1 cc n1 p-acp dt j.
(16) section (DIV2)
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402
We are met now to humble our soules before the supream Lord of heaven and earth, to pray to him to cease all our troubles,
We Are met now to humble our Souls before the supreme Lord of heaven and earth, to pray to him to cease all our Troubles,
pns12 vbr vvn av pc-acp vvi po12 n2 p-acp dt j n1 pp-f n1 cc n1, pc-acp vvi p-acp pno31 pc-acp vvi d po12 n2,
(16) section (DIV2)
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403
and to take away the great jealousies arising between the two Kingdomes, that the plots of those that would set us together by the eares,
and to take away the great jealousies arising between the two Kingdoms, that the plots of those that would Set us together by the ears,
cc pc-acp vvi av dt j n2 vvg p-acp dt crd n2, cst dt n2 pp-f d cst vmd vvi pno12 av p-acp dt n2,
(16) section (DIV2)
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404
and make our warres worse then ever yet they were, may be confounded utterly. God will answer, Goe to Bethel, and perform your vow, build an Altar to me.
and make our wars Worse then ever yet they were, may be confounded utterly. God will answer, Go to Bethel, and perform your Voelli, built an Altar to me.
cc vvb po12 n2 av-jc cs av av pns32 vbdr, vmb vbi vvn av-j. np1 vmb vvi, vvb p-acp np1, cc vvb po22 n1, vvb dt n1 p-acp pno11.
(16) section (DIV2)
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405
Why suffer you some to rob my deerest Son, and your onely Saviour of his Deity,
Why suffer you Some to rob my dearest Son, and your only Saviour of his Deity,
q-crq vvb pn22 d pc-acp vvi po11 js-jn n1, cc po22 j n1 pp-f po31 n1,
(16) section (DIV2)
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406
and goe unpunished? Why suffer ye others in print to rob me of so many thousand yeares of praise, I should have in heaven by laying the spirits of just men made perfect asleep with their bodies till the day of judgement? Why suffer ye others co countenance all manner of uncleannesse and pollutions of marriage by maintaining a lawfulnesse of putting away mens wives,
and go unpunished? Why suffer you Others in print to rob me of so many thousand Years of praise, I should have in heaven by laying the spirits of just men made perfect asleep with their bodies till the day of judgement? Why suffer you Others counterfeit countenance all manner of uncleanness and pollutions of marriage by maintaining a lawfulness of putting away men's wives,
cc vvi j? q-crq vvb pn22 n2-jn p-acp n1 pc-acp vvi pno11 pp-f av d crd n2 pp-f n1, pns11 vmd vhi p-acp n1 p-acp vvg dt n2 pp-f j n2 vvd j j p-acp po32 n2 p-acp dt n1 pp-f n1? q-crq vvb pn22 n2-jn vvn n1 d n1 pp-f n1 cc n2 pp-f n1 p-acp vvg dt n1 pp-f vvg av ng2 n2,
(16) section (DIV2)
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407
and taking others for causes which I never allowed? Why suffer ye books to be printed under colour of maintaining liberty of conscience for the toleration of all forts of heresies and blasphemous religions, that I may in my own land be blasphemed to my face by publick authority? Why have I advanced you more then others,
and taking Others for Causes which I never allowed? Why suffer you books to be printed under colour of maintaining liberty of conscience for the toleration of all forts of heresies and blasphemous Religions, that I may in my own land be blasphemed to my face by public Authority? Why have I advanced you more then Others,
cc vvg n2-jn p-acp n2 r-crq pns11 av-x vvn? q-crq vvb pn22 n2 pc-acp vbi vvn p-acp n1 pp-f vvg n1 pp-f n1 p-acp dt n1 pp-f d n2 pp-f n2 cc j n2, cst pns11 vmb p-acp po11 d n1 vbi vvn p-acp po11 n1 p-acp j n1? uh-crq vhb pns11 vvn pn22 av-dc cs n2-jn,
(16) section (DIV2)
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408
but that ye should be more jealous of my honour then they? Would any of you keep a Steward that should deale faithfully with your servants, give them their meat in due season,
but that you should be more jealous of my honour then they? Would any of you keep a Steward that should deal faithfully with your Servants, give them their meat in due season,
cc-acp cst pn22 vmd vbi av-dc j pp-f po11 n1 cs pns32? vmd d pp-f pn22 vvb dt n1 cst vmd vvi av-j p-acp po22 n2, vvb pno32 po32 n1 p-acp j-jn n1,
(16) section (DIV2)
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409
and not suffer them to wrong one another:
and not suffer them to wrong one Another:
cc xx vvi pno32 pc-acp vvi pi j-jn:
(16) section (DIV2)
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410
but would let them dishonour you to your faces, raile upon you, and embezle your goods? Consider of these things,
but would let them dishonour you to your faces, rail upon you, and embezzle your goods? Consider of these things,
cc-acp vmd vvi pno32 n1 pn22 p-acp po22 n2, vvb p-acp pn22, cc vvi po22 n2-j? np1 pp-f d n2,
(16) section (DIV2)
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411
and the Lord make you publick Reformers here, and glorious like the Angels in Heaven. Amen. FINIS.
and the Lord make you public Reformers Here, and glorious like the Angels in Heaven. Amen. FINIS.
cc dt n1 vvb pn22 j n2 av, cc j av-j dt n2 p-acp n1. uh-n. fw-la.
(16) section (DIV2)
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