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SAint Iohn, who alone among the Evangelists setteth downe the history of Nathaniel, hath from the forty verse of this Chapter unto the end thereof, delivered unto us six speciall things concerning him.
SAint John, who alone among the Evangelists sets down the history of Nathaniel, hath from the forty verse of this Chapter unto the end thereof, Delivered unto us six special things Concerning him.
THAT Nathaniel comes not to Christ, but moved and stirred up by the preventing grace of God, shewes that the state and condition of every man by Nature is such, that we are found of God, before we seeke him:
THAT Nathaniel comes not to christ, but moved and stirred up by the preventing grace of God, shows that the state and condition of every man by Nature is such, that we Are found of God, before we seek him:
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We are bound therefore thankfully to acknowledge, and carfully to maintaine the preventing grace of God, which finding us lost under the Fig-leaves of vain security, in the shadow of death: yet leaves us not, till we are brought to the tree of life, the Light of Grace and Glory.
We Are bound Therefore thankfully to acknowledge, and carefully to maintain the preventing grace of God, which finding us lost under the Fig leaves of vain security, in the shadow of death: yet leaves us not, till we Are brought to the tree of life, the Light of Grace and Glory.
Before that Philip cal'd thee when thou wast under the figge tree, I saw thee O Nathaniel, if the Lord had not knowne thee, thou had'st not knowne thy selfe, not knowne him, not knowne heaven!
Before that Philip called thee when thou wast under the fig tree, I saw thee Oh Nathaniel, if the Lord had not known thee, thou Hadst not known thy self, not known him, not known heaven!
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So beloved, before Gods messengers call us from the darknesse of sinne and ignorance, to the marveilous light of Grace and truth: the Lord saw us in our danger, lying as it were at the gate of hell, full of sores, full of sinnes, uncovered, uncured, unpityed, according to that of David, there was no man that would know me, no man that cared for my soule.
So Beloved, before God's messengers call us from the darkness of sin and ignorance, to the marvelous Light of Grace and truth: the Lord saw us in our danger, lying as it were At the gate of hell, full of sores, full of Sins, uncovered, uncured, unpitied, according to that of David, there was no man that would know me, no man that cared for my soul.
He then saw us with the eye of mercy, and had compassion on us, and decreed concerning us to give deliverance, according to that charge to his messenger, Deliver him, that he goe not downe into the pitt,
He then saw us with the eye of mercy, and had compassion on us, and decreed Concerning us to give deliverance, according to that charge to his Messenger, Deliver him, that he go not down into the pit,
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If then the Lord know us, if the Lord see us, with this preventing gift of Grace, whilst we imbrace the same, wee are so moved, that wee doe not onely come to see Christ with Nathaniel, nor long only with the Greekes saying: Wee would faine see Iesus!
If then the Lord know us, if the Lord see us, with this preventing gift of Grace, while we embrace the same, we Are so moved, that we do not only come to see christ with Nathaniel, nor long only with the Greeks saying: we would feign see Iesus!
O tu ecclesia saith Saint Austine, O thou Church, O thou Israel without fraud, if thou art now an holy people, and hast knowne Christ by the Word of the Prophets and Apostles, as Nathaniel knew him by the guidance of Philip: yet miserecordia sua ante te vidit, quam tu eum cognoseres, cum sub peccato jaceres, with his mercy he saw thee,
O tu Church Says Saint Augustine, Oh thou Church, Oh thou Israel without fraud, if thou art now an holy people, and haste known christ by the Word of the prophets and Apostles, as Nathaniel knew him by the guidance of Philip: yet Miserecordia sua ante te vidit, quam tu Eum cognoseres, cum sub Peccato jaceres, with his mercy he saw thee,
and proud-hearted Pelagian. An injurious ingratefull fraud it is, to arrogate that to our selves which wee have of the meere goodnesse of our Lord: therefore in the feeling of the Lords mercy upon us,
and proudhearted Pelagian. an injurious ingrateful fraud it is, to arrogate that to our selves which we have of the mere Goodness of our Lord: Therefore in the feeling of the lords mercy upon us,
& remembrance of our desperate and lost estate, Let us thankefully say with the Prophet David, Not unto us, Lord not unto us, but to thy Name bee the glory. 2. His Direction.
& remembrance of our desperate and lost estate, Let us thankfully say with the Prophet David, Not unto us, Lord not unto us, but to thy Name be the glory. 2. His Direction.
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AS yee have heard how Nathaniel was prevented by a mercifull Call from God: so next heare how hee was directed by Philip as a faithfull guide! In which two things are remarkable. 1 The Power of his Direction. 2 The Manner of his Direction.
AS ye have herd how Nathaniel was prevented by a merciful Call from God: so next hear how he was directed by Philip as a faithful guide! In which two things Are remarkable. 1 The Power of his Direction. 2 The Manner of his Direction.
For the power of it, wee are to know that God hath appointed the ministeriall direction as an Order for the working of faith, sanctifying the preaching of the Word to bee the Power and Wisedome of Christ to salvation: according to that in St. Iohns gospel: sanctifie them in thy truth, thy word is the Truth, and to that in the Acts spoken by St. Paul: I commend you to God, and the word of his grace, which is able to build further:
For the power of it, we Are to know that God hath appointed the ministerial direction as an Order for the working of faith, sanctifying the preaching of the Word to be the Power and Wisdom of christ to salvation: according to that in Saint Iohns gospel: sanctify them in thy truth, thy word is the Truth, and to that in the Acts spoken by Saint Paul: I commend you to God, and the word of his grace, which is able to built further:
and that the Church is tyed to the direction of the word: let us magnifie Gods Ordinance; and not basely esteeme an Instrument so powerfull and divine. Next let us not dreame of any other Course from God for our Conversion. Lastly let us know that the Spirit of God in that ministration, truely, effectually, infallibly, moveth the minds of men,
and that the Church is tied to the direction of the word: let us magnify God's Ordinance; and not basely esteem an Instrument so powerful and divine. Next let us not dream of any other Course from God for our Conversion. Lastly let us know that the Spirit of God in that ministration, truly, effectually, infallibly, moves the minds of men,
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For as in receiving the holy Sacrament of our Lords body and bloud, if wee doe not set a barre against the grace of that by a purpose to continue in sin, we doe infallibly partake of the spirituall food to eternall life:
For as in receiving the holy Sacrament of our lords body and blood, if we do not Set a bar against the grace of that by a purpose to continue in since, we do infallibly partake of the spiritual food to Eternal life:
HAving heard of the Power, now consider the manner of Nathaniels direction, wherein wee may observe these three things. 1 The Charity of Nathaniels guide. 2 The Prudēcy of Nathaniels guide. 3 The Fidelity of Nathaniels guide.
HAving herd of the Power, now Consider the manner of nathaniel's direction, wherein we may observe these three things. 1 The Charity of nathaniel's guide. 2 The Prudency of nathaniel's guide. 3 The Fidis of nathaniel's guide.
Philip was no sooner cal'd himselfe, but hee cal'd Nathaniel: no sooner had hee experience of the heavenly and incorruptible treasure, and tasted how gracious the Lord was, but he endeavoured to communicate the same to Nathaniel thas hee also might rejoyce in God his Saviour.
Philip was no sooner called himself, but he called Nathaniel: no sooner had he experience of the heavenly and incorruptible treasure, and tasted how gracious the Lord was, but he endeavoured to communicate the same to Nathaniel thas he also might rejoice in God his Saviour.
as a man surpriz'd with Ioy, ravisht with Contentment, in the voyce of exultation, his heart as it were leaping for joy at his new-found treasure, breaks forth into these words:
as a man surprised with Joy, ravished with Contentment, in the voice of exultation, his heart as it were leaping for joy At his newfound treasure, breaks forth into these words:
It is a specious mark of Gods children to be cheerfull in speaking good of the name of Christ, and Carefull to acquaint others with that happy good which themselves have found. And like as the leprous men having eate and drunke and enrich't themselves, when they considered the multitude of the City of Samaria ready to dye for hunger, they having enough, were touched in their hearts, and said one to another:
It is a specious mark of God's children to be cheerful in speaking good of the name of christ, and Careful to acquaint Others with that happy good which themselves have found. And like as the leprous men having eat and drunk and enriched themselves, when they considered the multitude of the city of Samaria ready to die for hunger, they having enough, were touched in their hearts, and said one to Another:
So the Messengers of God, and every true Convert having bread enough in their fathers house, considering the multitude of sinfull Prodigals ready to perish in their sinnes everlastingly, know they should not doe well, having the good tidings of salvation, to hold their peace. Yea,
So the Messengers of God, and every true Convert having bred enough in their Father's house, considering the multitude of sinful Prodigals ready to perish in their Sins everlastingly, know they should not do well, having the good tidings of salvation, to hold their peace. Yea,
Secondly observe Philips prudency and Wisedome how hee supprest the carnall Curiosity of Nathaniel, which indeed commonly is an impediment to the Simplicity of Faith and Devotion, which the godly have in Christ Iesus. Philip having told him him of Iesus the sonne of Ioseph of Nazareth, he with a curious exception at the meanesse of the place said:
Secondly observe Philips prudency and Wisdom how he suppressed the carnal Curiosity of Nathaniel, which indeed commonly is an impediment to the Simplicity of Faith and Devotion, which the godly have in christ Iesus. Philip having told him him of Iesus the son of Ioseph of Nazareth, he with a curious exception At the meanness of the place said:
As if he should have said, sit not still Nathaniel under thy Figtree, pleasing thy selfe with thy curious fancies, offended with the basenesse of Nazareth, but Come and see, that by experience thou maiest speake,
As if he should have said, fit not still Nathaniel under thy Fig tree, pleasing thy self with thy curious fancies, offended with the baseness of Nazareth, but Come and see, that by experience thou Mayest speak,
and not by prejudice: There is no better way to suppresse curious reason, and the pride of wit, and the contemptible conceit which many have of the meanenesse, and homelinesse of Gods ministers, those earthen vessels, which conveyes to us the spirituall and heavenly treasure, than to take Philips counsel, come and see! Though many times under thy figge-tree, in the middest of thy pleasures, thou sitt'st and mak'st but a jest of Nazareth, yet if thou did'st come and see, thou might'st see and bee saved with Nathaneel, if thou com'st without fraud of partiality,
and not by prejudice: There is no better Way to suppress curious reason, and the pride of wit, and the contemptible conceit which many have of the meanenesse, and homeliness of God's Ministers, those earthen vessels, which conveys to us the spiritual and heavenly treasure, than to take Philips counsel, come and see! Though many times under thy Fig tree, in the midst of thy pleasures, thou Sittest and Makest but a jest of Nazareth, yet if thou didst come and see, thou Mightest see and be saved with Nathaneel, if thou Comest without fraud of partiality,
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and respect of persons, more desiring the goodnesse of the treasure, than respecting the meannesse of the Vessel: for as Saint Austin saith well, Quid prodest clavis aurea, si non aperiat quod volumus &c. What profits a key of gold if it cannot open that which we desire? and what hurts a key of wood if it make way for us to the treasure? What profits the Holinesse of Ierusalem, the height of Capernaum, the greatnesse of Niniveh, with a fearfull dissolution, downfall, destruction? or what hurts little Bethlem, despised Nazareth, simple Galilee, with the consolation of Israel, the light of the Nations, the Saviour of the world? O that wee were wise!
and respect of Persons, more desiring the Goodness of the treasure, than respecting the meanness of the Vessel: for as Saint Austin Says well, Quid profits clavis Aurea, si non aperiat quod volumus etc. What profits a key of gold if it cannot open that which we desire? and what hurts a key of wood if it make Way for us to the treasure? What profits the Holiness of Ierusalem, the height of Capernaum, the greatness of Nineveh, with a fearful dissolution, downfall, destruction? or what hurts little Bethlehem, despised Nazareth, simple Galilee, with the consolation of Israel, the Light of the nations, the Saviour of the world? O that we were wise!
soone would we content our selves with Nazareth, if there wee finde Christ. If Philip leade us to the treasure, what can we more desire? What though he cānot satisfie Nathaneel in every objection and curious question:
soon would we content our selves with Nazareth, if there we find christ. If Philip lead us to the treasure, what can we more desire? What though he cannot satisfy Nathaneel in every objection and curious question:
But the Apostle hath foretold us of the wantonnesse of these times, which are too much stained with Nathaneels curious exception. Can any good thing come from Nazareth? Now all Truth with many must come from Rome, where indeed there is scarce roome for any Truth. But the grace of Christ is tied neither to place nor person.
But the Apostle hath foretold us of the wantonness of these times, which Are too much stained with Nathaneels curious exception. Can any good thing come from Nazareth? Now all Truth with many must come from Room, where indeed there is scarce room for any Truth. But the grace of christ is tied neither to place nor person.
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and that Starre which directs us to Christ, may appeare as well in the North as in the West. According to such curious Exception, there bee many saith Saint Paul, which will not suffer wholesome doctrine, but like Athenians cry out of Paul, what will this Babler say? and having their eares itching, after their owne lusts, get unto themselves an heape of teachers.
and that Star which directs us to christ, may appear as well in the North as in the West. According to such curious Exception, there be many Says Saint Paul, which will not suffer wholesome Doctrine, but like Athenians cry out of Paul, what will this Babbler say? and having their ears itching, After their own Lustiest, get unto themselves an heap of Teachers.
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Philip cannot content them, although hee can lead them to Christ. Gregory Nazianzen in his Oration against the Eunomians, saith that there are certaine which not only have itching eares,
Philip cannot content them, although he can led them to christ. Gregory Nazianzen in his Oration against the Eunomians, Says that there Are certain which not only have itching ears,
as Saint Paul foretold, given to Novelty and Curiosity, but also itching Tongues, pratling against the Prelacy, against those which are in Authority: and itching Hands not contented with their owne portions,
as Saint Paul foretold, given to Novelty and Curiosity, but also itching Tongues, prattling against the Prelacy, against those which Are in authority: and itching Hands not contented with their own portions,
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but fingring the Lords part: and I may adde itching feet also, which are not shod with the preparation of the Gospell of Peace, for then wee should have lesse Schisme, lesse affectation of Singularity, lesse stragling from their own Pastor to strangers:
but fingering the lords part: and I may add itching feet also, which Are not shod with the preparation of the Gospel of Peace, for then we should have less Schism, less affectation of Singularity, less straggling from their own Pastor to Strangers:
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They may easily, be discerned by the great and small spotts of separation, singularity, vanity, which they have got by the cunning of some Shepheards, that laid party-coloured rods in the trough where the Sheep, hot with zeale came to drinke, who likes rather of the spotted and change able hew of division, than of the plaine and single colour of uniformity.
They may Easily, be discerned by the great and small spots of separation, singularity, vanity, which they have god by the cunning of Some Shepherds, that laid Party-coloured rods in the trough where the Sheep, hight with zeal Come to drink, who likes rather of the spotted and change able hew of division, than of the plain and single colour of uniformity.
and to hasten the worke of his Conversion, doth not leave him to himselfe, but as a faithfull guide in his owne person conducts Nathaneel, saying, Come and see, not goe and see. Cicero saith of Caesar, that he was wont never to say to his souldiers ite illuc, sed venite huc, not, Goe thither, but Come hither! being himselfe a patterne unto them of labour, patience, and courage. It ought to be thus with all the messengers of God, and guides of the people, that they may say with Saint Paul, Bee followers of mee, even as I am of Christ Iesus, and encourage their people with Abimelech, Iudg. 9.48. Hoc vos facite quod me vidistis facere:
and to hasten the work of his Conversion, does not leave him to himself, but as a faithful guide in his own person conducts Nathaneel, saying, Come and see, not go and see. Cicero Says of Caesar, that he was wont never to say to his Soldiers item Illuc, sed venite huc, not, Go thither, but Come hither! being himself a pattern unto them of labour, patience, and courage. It ought to be thus with all the messengers of God, and guides of the people, that they may say with Saint Paul, be followers of me, even as I am of christ Iesus, and encourage their people with Abimelech, Judges 9.48. Hoc vos Facite quod me Vidistis facere:
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It is but an idle and retchlesse Conduct, that sitting still himselfe, cryes out to others, Goe and see. Behold then in Philip a guide indeed without guile.
It is but an idle and retchless Conduct, that sitting still himself, cries out to Others, Go and see. Behold then in Philip a guide indeed without guile.
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Caring for Nathanael not by constraint, but willingly, not for filthy lucre, but of a ready mind: not as Nathanaels Lord, but as his Leader, his Ensample, his Patterne. Many shew the good things of God to the people,
Caring for Nathanael not by constraint, but willingly, not for filthy lucre, but of a ready mind: not as Nathanaels Lord, but as his Leader, his Ensample, his Pattern. Many show the good things of God to the people,
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These messengers ought to take heed most carefully, least that of the Prophet Esay be verified of them, Esay 59.5. They hatch the egges of the Cockatrice, and weave the webb of the Spider.
These messengers ought to take heed most carefully, lest that of the Prophet Isaiah be verified of them, Isaiah 59.5. They hatch the eggs of the Cockatrice, and weave the web of the Spider.
The Cockatrice egge, damnable heresie, to be avoyded as the poyson of the Soule: The dusty Web, Humane conceit, to bee swept out of the pulpit as more fine than firme, deceitfull stuffe, like unto the wind which fills, but feeds not the body:
The Cockatrice egg, damnable heresy, to be avoided as the poison of the Soul: The dusty Web, Humane conceit, to be swept out of the pulpit as more fine than firm, deceitful stuff, like unto the wind which fills, but feeds not the body:
and the Cockatrice and the Spider, the loathsome conversation of uncleane men, whose example of life is offensive in the Church of God, as a most infectious thing.
and the Cockatrice and the Spider, the loathsome Conversation of unclean men, whose Exampl of life is offensive in the Church of God, as a most infectious thing.
How much harm, both in weakening the power of the word, and in confirming the corruptions of the World, the Ministers conforming and fashioning themselves to the ryot, excesse, sensuality of these times, have done;
How much harm, both in weakening the power of the word, and in confirming the corruptions of the World, the Ministers conforming and fashioning themselves to the riot, excess, sensuality of these times, have done;
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If thou want'st faith, love, and a good life in the weighty calling of the ministry, though thou hast an Angels tongue, yet thou art but as harsh-sounding brasse, a brazen-fac'd Hypocrite, and few good men will desire thee:
If thou Wantest faith, love, and a good life in the weighty calling of the Ministry, though thou hast an Angels tongue, yet thou art but as harsh-sounding brass, a brazenfaced Hypocrite, and few good men will desire thee:
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To a wanton young man that was disputing of temperance and sobriety, one said well, Who can endure thee building like Crassus, supping like Lucullus, and yet speaking like Cato.
To a wanton young man that was disputing of temperance and sobriety, one said well, Who can endure thee building like Crassus, supping like Lucullus, and yet speaking like Cato.
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the other comfort the faithfull hearers who are glad of such a light, amongst them, guide and direct the weaker minds who need such an helpe, who looke for such a patterne.
the other Comfort the faithful hearers who Are glad of such a Light, among them, guide and Direct the Weaker minds who need such an help, who look for such a pattern.
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In Nathaneel his comming to Christ foure things may bee observed. 1. His Consent hee coms without resistāce. 2. His Speede hee coms without delay. 3. His Truth hee coms without fraud. 4. His Success hee coms without losse. 1. His Consent.
In Nathaneel his coming to christ foure things may be observed. 1. His Consent he coms without resistance. 2. His Speed he coms without Delay. 3. His Truth he coms without fraud. 4. His Success he coms without loss. 1. His Consent.
but freely, willingly, resolutely, yeelds himselfe to forsake his fig-tree, & his prejudiciall conceit, and addresseth himselfe to goe to the Lord. True it is, that the Mediatour had never seene Nathanael comming unto him as a true Israelite, if the Father had not drawne him by secret and effectuall perswasion:
but freely, willingly, resolutely, yields himself to forsake his Fig tree, & his prejudicial conceit, and Addresseth himself to go to the Lord. True it is, that the Mediator had never seen Nathanael coming unto him as a true Israelite, if the Father had not drawn him by secret and effectual persuasion:
Let us then endeavour in the receiving of the Grace of God to consent to the heavenly motion, and not to be stiffe-necked, as St. Paul speaks, to be hardened in our hearts through the deceitfulnesse of sinne:
Let us then endeavour in the receiving of the Grace of God to consent to the heavenly motion, and not to be Stiffnecked, as Saint Paul speaks, to be hardened in our hearts through the deceitfulness of sin:
the direction of the Gospel in which the Holy Ghost effectually worketh, and the consent of the will which striving against diffidence and sinne, endeavours to yeeld unto the counsell of Gods Word, & motion of the Spirit. If we should dreame as the Manichees and the Anabaptists of the power of the holy Ghost, carrying us unresistably without any action of ours, without endeavour and labour in the exercise of Prayer and hearing the Word, the ministry of the Gospel should be needlesse,
the direction of the Gospel in which the Holy Ghost effectually works, and the consent of the will which striving against diffidence and sin, endeavours to yield unto the counsel of God's Word, & motion of the Spirit. If we should dream as the manichees and the Anabaptists of the power of the holy Ghost, carrying us unresistably without any actium of ours, without endeavour and labour in the exercise of Prayer and hearing the Word, the Ministry of the Gospel should be needless,
and the Lord that sees thee strugling, draws neere, helps thy infirmity, and gives the Victory of thy conversion: to this purpose speaks Saint Chrysostome, NONLATINALPHABET, whom the Lord draws he draws consenting:
and the Lord that sees thee struggling, draws near, helps thy infirmity, and gives the Victory of thy conversion: to this purpose speaks Saint Chrysostom,, whom the Lord draws he draws consenting:
Nothing excepts thee from the spirituall fountaine but thy will. Not God; for the Spirit saith come! Not the Church; for the Bride saith come! Not any convert; for he that heareth saith also come! Not necessity; for hee that is a thirst may come: Not want of merits! for it may be taken freely: Only want of will may hinder,
Nothing excepts thee from the spiritual fountain but thy will. Not God; for the Spirit Says come! Not the Church; for the Bride Says come! Not any convert; for he that hears Says also come! Not necessity; for he that is a thirst may come: Not want of merits! for it may be taken freely: Only want of will may hinder,
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because it is taken by desire and will. As then in the Old Law there was the Holocaust or whole burnt-offering of which all was given to God, nothing reserved either for priest or people: and the offering for sinne, of which part was given to God, and part reserved for the Priest, but none for the people: and the peace offering of which God had his part, the Priest his part, and the people their part:
Because it is taken by desire and will. As then in the Old Law there was the Holocaust or Whole Burnt-offering of which all was given to God, nothing reserved either for priest or people: and the offering for sin, of which part was given to God, and part reserved for the Priest, but none for the people: and the peace offering of which God had his part, the Priest his part, and the people their part:
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The worke of Redemption, the worke of Ministration, and the worke of Conversion. In the worke of Redemption all is given to the Mediatour, to the bloud of Christ as the onely price of our redemption, nothing to the Priest or people: In the worke of Ministration part is given to God, part to the Priest, but nothing to the people: the consecration and sanctification of the worke unto God, the execution to the Priest: But in the worke of conversion part is given to God, preventing by grace and effectuall perswasion:
The work of Redemption, the work of Ministration, and the work of Conversion. In the work of Redemption all is given to the Mediator, to the blood of christ as the only price of our redemption, nothing to the Priest or people: In the work of Ministration part is given to God, part to the Priest, but nothing to the people: the consecration and sanctification of the work unto God, the execution to the Priest: But in the work of conversion part is given to God, preventing by grace and effectual persuasion:
and part to the people consenting by will. For if the will of man were utterly idle in our conversion, in vaine should the Apostle say, Wee beseech you that yee receive not the grace of God in vaine, 2 Cor. 6.1. 2. His Speede.
and part to the people consenting by will. For if the will of man were utterly idle in our conversion, in vain should the Apostle say, we beseech you that ye receive not the grace of God in vain, 2 Cor. 6.1. 2. His Speed.
In worldly matters wee can say, delay breeds danger, and opportunity is precious according to that of the heathen NONLATINALPHABET, Hesiod. opportunity is the best thing:
In worldly matters we can say, Delay breeds danger, and opportunity is precious according to that of the heathen, Hesiod. opportunity is the best thing:
If wee were truely wise, wee would have a care, not to drive away the acceptable time of our salvation, but as the Apostle counsells, to redeeme the time, because the dayes are evill:
If we were truly wise, we would have a care, not to drive away the acceptable time of our salvation, but as the Apostle Counsels, to Redeem the time, Because the days Are evil:
The Lord Iesus beholding Ierusalem, foreseeing her desolation, lamenting her misery, declares the cause of it in this speech, Because thou knew'st not the time of thy visitation.
The Lord Iesus beholding Ierusalem, Foreseeing her desolation, lamenting her misery, declares the cause of it in this speech, Because thou Knewest not the time of thy Visitation.
So the Holy Ghost ascribes the captivity of the Israelites to their neglect and contempt of the Lords call. The Lord God of their Fathers sent his messengers unto them, rising early and sending,
So the Holy Ghost ascribes the captivity of the Israelites to their neglect and contempt of the lords call. The Lord God of their Father's sent his messengers unto them, rising early and sending,
namely in that they then forsooke the Lord even when he was their guide and leader. O how fearefull is that commination of Saint Paul! The land which drinkes in the raine that falls oft upon it,
namely in that they then forsook the Lord even when he was their guide and leader. Oh how fearful is that commination of Saint Paul! The land which drinks in the rain that falls oft upon it,
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sure I am, that whosoever being dressed by the ministry of Gods word, doth bring forth still bryars and thornes, injurious and noysome workes, is certainly neere unto cursing, and his end to bee burned. The same raine hath divers effects according to the variety of the subjected matter: The clay is pierced and softned, and made fruitfull:
sure I am, that whosoever being dressed by the Ministry of God's word, does bring forth still briars and thorns, injurious and noisome works, is Certainly near unto cursing, and his end to be burned. The same rain hath diverse effects according to the variety of the subjected matter: The clay is pierced and softened, and made fruitful:
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Ceremonious religion, lip-labour, show of godlinesse without the Truth, showes too much of the sandy barrennesse: but sacrilegious prophanenes, obdurate rebellion, ungratefull contempt of Gods grace in these times argues that stony ground, where the heavenly raine runnes off,
Ceremonious Religion, lip-labour, show of godliness without the Truth, shows too much of the sandy Barrenness: but sacrilegious profaneness, obdurate rebellion, ungrateful contempt of God's grace in these times argues that stony ground, where the heavenly rain runs off,
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the godly wise prevent the curse, but as the heathen man said wel NONLATINALPHABET Hesiod. the foole will not perceive till he smart for it. 3. His Truth, or Sincerity.
the godly wise prevent the curse, but as the heathen man said well Hesiod. the fool will not perceive till he smart for it. 3. His Truth, or Sincerity.
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YE have seene the Hast; observe the Heart of Nathanael, hee comes (even in the judgment of Christ himselfe that discernes all commers) as a true Israelite, seriously, without fraud:
you have seen the Hast; observe the Heart of Nathanael, he comes (even in the judgement of christ himself that discerns all comers) as a true Israelite, seriously, without fraud:
having an earnest desire to see the Glory of Israel. He hungers and thirsts after righteousnesse, and it is the very joy of his heart to heare of his Saviour. Such is the truth and sincerity of all Gods people, who come into the presence of God, in the hearing of his word,
having an earnest desire to see the Glory of Israel. He hunger's and thirsts After righteousness, and it is the very joy of his heart to hear of his Saviour. Such is the truth and sincerity of all God's people, who come into the presence of God, in the hearing of his word,
and prayer, as men that feele their extreame need of Gods blessing, of the grace of Christ, and so affected with God and his goodnesse in Christ, that each one of them in his heart, saith with the Prophet David, Whom have I in heaven but thee,
and prayer, as men that feel their extreme need of God's blessing, of the grace of christ, and so affected with God and his Goodness in christ, that each one of them in his heart, Says with the Prophet David, Whom have I in heaven but thee,
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Many come unto Christ with prejudicious conceit, stiffely holding their fore-conceav'd opinions against the Truth, resolved to maintaine them against all the Counsell of God. Some againe with a desire of novelty, like unto the Athenians, that gave themselves to nothing but to heare or tell some newes, who seeke not the word of God as a power to save their soules, for that is rejected as old stuffe; but some new straine of wit, some curious conceit to tickle the eare.
Many come unto christ with prejudicious conceit, stiffly holding their foreconceived opinions against the Truth, resolved to maintain them against all the Counsel of God. some again with a desire of novelty, like unto the Athenians, that gave themselves to nothing but to hear or tell Some news, who seek not the word of God as a power to save their Souls, for that is rejected as old stuff; but Some new strain of wit, Some curious conceit to tickle the ear.
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Let but some Eutrapelye, some fine-turn'd phrase, or acute tricke of wit drop from the Preacher, and these take them up as the Manna from Heaven, with admiration and great contentment.
Let but Some Eutrapelye, Some fine-turned phrase, or acute trick of wit drop from the Preacher, and these take them up as the Manna from Heaven, with admiration and great contentment.
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Such vainely conceited commers had rather have a shell, a shale to play withall, than the meate, the kernell to give strength unto the Heart. Some againe come with a mind to calumniate, to contradict, to carpe at the word,
Such vainly conceited comers had rather have a shell, a shale to play withal, than the meat, the kernel to give strength unto the Heart. some again come with a mind to calumniate, to contradict, to carp At the word,
like the froward Iewes, Acts 13. Many with a politique and proud mind, who are so ravisht with the admiration of their owne wisedome, and carnall reason, that they loath the homelinesse and plainenesse of the Gospell, and despise the Counsell of God against themselves, as did the Pharisees, Luk. 7. If thy heart be stuft with such fraud, no mervaile if thou com'st often to no purpose:
like the froward Iewes, Acts 13. Many with a politic and proud mind, who Are so ravished with the admiration of their own Wisdom, and carnal reason, that they loath the homeliness and plainness of the Gospel, and despise the Counsel of God against themselves, as did the Pharisees, Luk. 7. If thy heart be stuffed with such fraud, no marvel if thou Comest often to no purpose:
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and call his heart to account in every action of religion how it stands affected in uprightnesse of intention to that businesse, for it is fearefull to dally with God, and foolish to trifle in the matter of our salvation,
and call his heart to account in every actium of Religion how it Stands affected in uprightness of intention to that business, for it is fearful to dally with God, and foolish to trifle in the matter of our salvation,
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As he comes without fraud, so hee comes not without fruit, he comes not in vaine to Christ, it is no lost labour, such heart, such hope: It is impossible that a true-hearted cōming, should goe without a blessing:
As he comes without fraud, so he comes not without fruit, he comes not in vain to christ, it is no lost labour, such heart, such hope: It is impossible that a truehearted coming, should go without a blessing:
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and breaks forth into an earnest, free, and honourable confession of faith, saying, Master, thou art that Son of God, thou art that King of Israel. O strange!
and breaks forth into an earnest, free, and honourable Confessi of faith, saying, Master, thou art that Son of God, thou art that King of Israel. Oh strange!
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whence Nathanael made a question if any good could come, thence hath he found a good so infinite as is confessed to be his Master, his King, his God. A wonderful change, from the doubt of any good, to the confession of the Son of God! Thus oftentimes our mindes being obscured, whence wee looke for most, wee finde the smallest good, & whence wee thinke least, comes the greatest benefit. Though Naaman the Syrian brag'd of his Abanah and Pharpar rivers of Damascus, yet he found that good in little Iordan which hee could not have in all the rivers of the world:
whence Nathanael made a question if any good could come, thence hath he found a good so infinite as is confessed to be his Master, his King, his God. A wondered change, from the doubt of any good, to the Confessi of the Son of God! Thus oftentimes our minds being obscured, whence we look for most, we find the Smallest good, & whence we think least, comes the greatest benefit. Though Naaman the Syrian bragged of his Abanah and Pharpar Rivers of Damascus, yet he found that good in little Iordan which he could not have in all the Rivers of the world:
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Againe, see how Nathanaels comming and seeing hath got a victory over his curiosity and vaine exception at Nazareth; Experience hath wrought that in him, of which Philips tongue was not able to informe him.
Again, see how Nathanaels coming and seeing hath god a victory over his curiosity and vain exception At Nazareth; Experience hath wrought that in him, of which Philips tongue was not able to inform him.
to teach is the worke of necessity, to delight, a matter of comfort, but to bend, move, and perswade the minde, is the Honour of Victory. Such a power Nathanael found in the words of Christ, that hee might truly say, Never spake any man like this man:
to teach is the work of necessity, to delight, a matter of Comfort, but to bend, move, and persuade the mind, is the Honour of Victory. Such a power Nathanael found in the words of christ, that he might truly say, Never spoke any man like this man:
that in the power of the Word of God, we may so overcome the lusts of the flesh, so breake asunder the snares of the Divell, and with full purpose of heart cleave unto the Lord, that wee may also truly say, Wee came, and saw, and overcame!
that in the power of the Word of God, we may so overcome the Lustiest of the Flesh, so break asunder the snares of the devil, and with full purpose of heart cleave unto the Lord, that we may also truly say, we Come, and saw, and overcame!
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So the better halfe was not told by Philip, which yet Nathanael found by comming and seeing. Philip told him indeed, Wee have found Iesus the sonne of Ioseph, of Nazareth:
So the better half was not told by Philip, which yet Nathanael found by coming and seeing. Philip told him indeed, we have found Iesus the son of Ioseph, of Nazareth:
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Nathanael found him the Sonne of God: Philip told him of a Citizen of Nazareth, Nathanael found him the King of Israel. Philip spake of the forme of a servant, Nathanael found the better halfe the majesty of a Lord.
Nathanael found him the Son of God: Philip told him of a Citizen of Nazareth, Nathanael found him the King of Israel. Philip spoke of the Form of a servant, Nathanael found the better half the majesty of a Lord.
Such benefit have all they which come without fraud, and finde by experience the Grace of Christ. For in the feeling of the comforts of God, we find much more than can be told us or expressed by us.
Such benefit have all they which come without fraud, and find by experience the Grace of christ. For in the feeling of the comforts of God, we find much more than can be told us or expressed by us.
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So the children of God may truly say, We have heard of the Lord Iesus Christ, by the hearing of the eare, but now that hee dwells in our hearts by faith, now that we see him, and know him by experience, wee abhorre the lusts of flesh and bloud, yea wee have judged all things but losse, and doe count them but dung that wee might possesse Christ. Hence saith Bernard, O Iesu, spes poenitentibus, quam pius es petentibus! quam bonus te quaerentibus!
So the children of God may truly say, We have herd of the Lord Iesus christ, by the hearing of the ear, but now that he dwells in our hearts by faith, now that we see him, and know him by experience, we abhor the Lustiest of Flesh and blood, yea we have judged all things but loss, and do count them but dung that we might possess christ. Hence Says Bernard, Oh Iesu, spes poenitentibus, quam Pius es petentibus! quam bonus te quaerentibus!
how loving art thou to those that desire thee, how good to those that seeke thee, but what to those that find thee? what but that which Nathanael found him, the Sonne of God, the King of Israel? what but that which Thomas found him, My God and my Lord? what but that which wee all finde him, The rest for our soules, that Lambe of God which takes away the sinnes of the world, and that great, good,
how loving art thou to those that desire thee, how good to those that seek thee, but what to those that find thee? what but that which Nathanael found him, the Son of God, the King of Israel? what but that which Thomas found him, My God and my Lord? what but that which we all find him, The rest for our Souls, that Lamb of God which Takes away the Sins of the world, and that great, good,
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So deals God with all his children, by giving them the earnest of their inheritance, hee sealeth them unto the day of their redemption, and concludes them under hope of future blessings, that they may bee incouraged to goe on cheerefully,
So deals God with all his children, by giving them the earnest of their inheritance, he Sealeth them unto the day of their redemption, and concludes them under hope of future blessings, that they may be encouraged to go on cheerfully,
And is the experience of Christ thus full of profit and blisse? what folly and madnesse is it in men therefore to be so wedded to their Fig-tree, the deceiveable lusts of sin, that when they have runne, and seene, and tri'd all the courses of the world,
And is the experience of christ thus full of profit and bliss? what folly and madness is it in men Therefore to be so wedded to their Fig tree, the deceivable Lustiest of since, that when they have run, and seen, and tried all the courses of the world,
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and yet ye will not come unto me, that ye might have life. Ioh. 5.40. O whither doe yee wander yee sinfull sonnes of men? ye have no whither to goe but to Christ, no way but by Christ, if ye will find rest for your soules.
and yet you will not come unto me, that you might have life. John 5.40. O whither do ye wander ye sinful Sons of men? you have no whither to go but to christ, no Way but by christ, if you will find rest for your Souls.
The conscience of man is Gods secret Arke, into which to assay to prie is audacious presumption, which to touch with humane censure is impious arrogancy. Therefore the Apostle speaking of the inward Iew, of the Circumcision of the heart, in the Spirit, not in the letter saith that the praise therof is not of men, but of God.
The conscience of man is God's secret Ark, into which to assay to pry is audacious presumption, which to touch with humane censure is impious arrogance. Therefore the Apostle speaking of the inward Iew, of the Circumcision of the heart, in the Spirit, not in the Letter Says that the praise thereof is not of men, but of God.
Hence observ the variety of the Lords speech concerning his people, For first he speakes to us: according to that in Saint Matthew, Come unto mee all yee that bee weary and heavy laden, and I will ease you:
Hence observe the variety of the lords speech Concerning his people, For First he speaks to us: according to that in Saint Matthew, Come unto me all ye that be weary and heavy laden, and I will ease you:
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Next he speakes in us: according to that of Saint Paul, 2. Cor. 13.3. Doe you seeke experience of Christ that speaks in me? For which voice David prayeth thus;
Next he speaks in us: according to that of Saint Paul, 2. Cor. 13.3. Do you seek experience of christ that speaks in me? For which voice David Prayeth thus;
Say thus unto my soule, I am thy salvation. O familiar and comfortable speech! Thirdly, he speakes for us: according to that in Saint Iohn 17.24. Father, I will that those which thou hast given mee, bee there even where I am:
Say thus unto my soul, I am thy salvation. Oh familiar and comfortable speech! Thirdly, he speaks for us: according to that in Saint John 17.24. Father, I will that those which thou hast given me, be there even where I am:
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So then hee speakes to us, by way of Invitation; in us, by way of Inspiration: for us, by way of Intercession: of us, by way of Commendation: he speaks to us, by his word: in us, by his Spirit: for us, by his bloud: of us, by his Iudgement. But observe the Lords Order: first to us, next in us, then for us, lastly he speakes of us.
So then he speaks to us, by Way of Invitation; in us, by Way of Inspiration: for us, by Way of Intercession: of us, by Way of Commendation: he speaks to us, by his word: in us, by his Spirit: for us, by his blood: of us, by his Judgement. But observe the lords Order: First to us, next in us, then for us, lastly he speaks of us.
If thou wilt not heare the Lord speaking to thee in his Word; if thou do'st not finde the Lord speaking in thee by his Spirit: if thou dost not rest upon the Lord speaking for thee by his bloud; thou shalt never heare him speaking of thee by commendable testimony. That the Lord speakes for us is good and gracious,
If thou wilt not hear the Lord speaking to thee in his Word; if thou dost not find the Lord speaking in thee by his Spirit: if thou dost not rest upon the Lord speaking for thee by his blood; thou shalt never hear him speaking of thee by commendable testimony. That the Lord speaks for us is good and gracious,
It cannot be but that the Lord sees thee comming: hee sees thee going, hee sees thee hearing, praying, working, trading, he is about thy bed, and about thy paths, and spies out all thy wayes:
It cannot be but that the Lord sees thee coming: he sees thee going, he sees thee hearing, praying, working, trading, he is about thy Bed, and about thy paths, and spies out all thy ways:
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the falsehood of intention, not ayming at Gods glory, not respecting the Lords eye which beholds the truth of the inward parts, make, that though by customary,
the falsehood of intention, not aiming At God's glory, not respecting the lords eye which beholds the truth of the inward parts, make, that though by customary,
which showes that if praise bee free from flattery used with moderation, intending the encouragement of vertue, and approbation of the good, it is no fault to commend in presence: though it is the part of a wise man to use it sparingly,
which shows that if praise be free from flattery used with moderation, intending the encouragement of virtue, and approbation of the good, it is no fault to commend in presence: though it is the part of a wise man to use it sparingly,
Here have we specimenfuturae retributionis, the very Image and token of our future recompence, according to that of Christ, Mat. 6.4. Thy Father that seeth in secret, he will reward thee openly.
Here have we specimenfuturae retributionis, the very Image and token of our future recompense, according to that of christ, Mathew 6.4. Thy Father that sees in secret, he will reward thee openly.
Let us endeavour to abound in good things, and to lay up good works as treasures, and let us leave it to the Lord to lay them open, to shew them forth, who hath all things noted in his booke.
Let us endeavour to abound in good things, and to lay up good works as treasures, and let us leave it to the Lord to lay them open, to show them forth, who hath all things noted in his book.
Fourthly, this praise is given by certainety of demonstration, Behold a true Israelite, saith Christ, hee is pointed forth by him that is onely able to discerne betweene the Sheepe and the Goats: we praise by the censure of charity, Christ, by the certainty of knowledge: we hope well of many, wee can point out none.
Fourthly, this praise is given by certainty of demonstration, Behold a true Israelite, Says christ, he is pointed forth by him that is only able to discern between the Sheep and the Goats: we praise by the censure of charity, christ, by the certainty of knowledge: we hope well of many, we can point out none.
It is impossible that the eyes of the Lord which behold the things which are just, should be obscured with Error, Vanity, or Partiality. For as Saint Iohn saith, He that doth righteousnesse, is righteous, so the man which is righteous indeed is so accounted before God, and no other.
It is impossible that the eyes of the Lord which behold the things which Are just, should be obscured with Error, Vanity, or Partiality. For as Saint John Says, He that does righteousness, is righteous, so the man which is righteous indeed is so accounted before God, and no other.
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Think'st thou that the Lord will account the hypocrite, the wanton, the unjust person, a true Israelite? the praise that comes of God is not deceitfull or vaine:
Thinkest thou that the Lord will account the hypocrite, the wanton, the unjust person, a true Israelite? the praise that comes of God is not deceitful or vain:
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Hee neither condemnes the righteous, nor justifies the wicked. And that praise which the scripture gives unto the servants of God is according to the truth of the thing in them, not according to imputation.
He neither condemns the righteous, nor Justifies the wicked. And that praise which the scripture gives unto the Servants of God is according to the truth of the thing in them, not according to imputation.
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Sixthly, this praise is according to the favour of the Gospell, and the measure of sincerity: not according to the rigour of the Law, and the fulnesse of perfection.
Sixthly, this praise is according to the favour of the Gospel, and the measure of sincerity: not according to the rigour of the Law, and the fullness of perfection.
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That is, in very deed we confesse that in many things we offend all, and sincerely and from our hearts indeavour no longer to serve sinne, but to please God in all things:
That is, in very deed we confess that in many things we offend all, and sincerely and from our hearts endeavour no longer to serve sin, but to please God in all things:
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Before the preventing grace of GOD comes, which makes us to walke commendably before God, we are all lame from our mothers wombe like the Creeple at Lystra, not able to stirre in the waies of GOD, having receiv'd grace,
Before the preventing grace of GOD comes, which makes us to walk commendably before God, we Are all lame from our mother's womb like the Creeple At Lystra, not able to stir in the ways of GOD, having received grace,
yet we are many times lame like Mephibosheth, by some grievous fall: and having present grace, he that stands surest may cry with David, my foot had well-nigh slipt:
yet we Are many times lame like Mephibosheth, by Some grievous fallen: and having present grace, he that Stands Surest may cry with David, my foot had well-nigh slipped:
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and the truest Israelite, that striveth to walke with God in uprightnes, is lame, like Iacob that halts on his thigh, though not in his heart, and though his spirit be willing, yet his flesh is weake. Though the true Israelite doth not appeare before the Lord empty, yet he hath but a Mite in his hand:
and the Truest Israelite, that striveth to walk with God in uprightness, is lame, like Iacob that halts on his thigh, though not in his heart, and though his Spirit be willing, yet his Flesh is weak. Though the true Israelite does not appear before the Lord empty, yet he hath but a Mite in his hand:
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and he that sees clearest by the annoynting of the eye-salve, hath yet a mote in his eye: and he that is covered with the white rayment that his filthy nakednes appeare not, hath yet a moath in his garment. He that turnes his back to the Sunne hath his shadow before him:
and he that sees Clearest by the anointing of the eyesalve, hath yet a mote in his eye: and he that is covered with the white raiment that his filthy nakedness appear not, hath yet a moath in his garment. He that turns his back to the Sun hath his shadow before him:
and he that lookes upon the Sunne, though his Shadow be not before him, yet he hath a shadow. He that looks not upon Christ hath no cōfort, his sinne being ever before him to torment him:
and he that looks upon the Sun, though his Shadow be not before him, yet he hath a shadow. He that looks not upon christ hath no Comfort, his sin being ever before him to torment him:
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because there is no condemnation to those that are in Christ Iesus, yet he is not without sinne dwelling in him, though not raigning over him. So farre is Nathanael from the praise of perfection, that as Origen saith, the just man lives rather in the shadow of vertue than in vertue it selfe.
Because there is no condemnation to those that Are in christ Iesus, yet he is not without sin Dwelling in him, though not reigning over him. So Far is Nathanael from the praise of perfection, that as Origen Says, the just man lives rather in the shadow of virtue than in virtue it self.
so that of no man living can that be verified spoken in the Canticles. Thou art all faire, O my love, and there is no spot in thee, unlesse it be meant of the spots of worldly corruption, injustice, intemperance, prophannesse, concerning which St. Iames saith, that pure religion causeth a man to keepe himselfe unspotted of the World: the soundest Israelite is not without the difficulty of tentation, which is as it were morsus in calce, a nibling at the heele, a bruising,
so that of no man living can that be verified spoken in the Canticles. Thou art all fair, Oh my love, and there is no spot in thee, unless it be meant of the spots of worldly corruption, injustice, intemperance, profaneness, Concerning which Saint James Says, that pure Religion Causes a man to keep himself unspotted of the World: the soundest Israelite is not without the difficulty of tentation, which is as it were Morsus in calce, a nibbling At the heel, a bruising,
and weakning of our strength, so that a man cannot pull on the shooes of the preparation of the Gospell of peace without some pinching, paine, and difficulty.
and weakening of our strength, so that a man cannot pull on the shoes of the preparation of the Gospel of peace without Some pinching, pain, and difficulty.
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Nay the best man is not free from infirmity, ignorance, negligence, passion, which is as it were morbus in corpore, a hidden disease, a sudden fit of distemperature, which though it doth not make it deadly sicke because our heart consents not to the evill,
Nay the best man is not free from infirmity, ignorance, negligence, passion, which is as it were morbus in corpore, a hidden disease, a sudden fit of distemperature, which though it does not make it deadly sick Because our heart consents not to the evil,
yet it makes us farre from the perfect soundnes which needs not the Physitian. Seventhly, this phrase is spirituall, not according to the savour of carnall vanity.
yet it makes us Far from the perfect soundness which needs not the physician. Seventhly, this phrase is spiritual, not according to the savour of carnal vanity.
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Here is no mention made of Nathanaels learning, or of any outward parts, but that which Christ commends in him is the sincerity of his heart, the truth of his religion, and his upright intention in comming to him.
Here is no mention made of Nathanaels learning, or of any outward parts, but that which christ commends in him is the sincerity of his heart, the truth of his Religion, and his upright intention in coming to him.
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the Lord cares not for thy head be it never so witty: nor for thy face be it never so beautifull, nor for thy tongue bee it never so eloquent, that which God loves and commends in a man is the truth of profession, according to that of David, Psal. 51. Thou requirest truth in the inward parts:
the Lord Cares not for thy head be it never so witty: nor for thy face be it never so beautiful, nor for thy tongue be it never so eloquent, that which God loves and commends in a man is the truth of profession, according to that of David, Psalm 51. Thou requirest truth in the inward parts:
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for though in respect of the measure of Gods grace there bee extraordinary gifts, and one Israelite excells another, and though in respect of the world, this froward nation, the true Israelite shines as a light rare and supernaturall,
for though in respect of the measure of God's grace there be extraordinary Gifts, and one Israelite excels Another, and though in respect of the world, this froward Nation, the true Israelite shines as a Light rare and supernatural,
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yet to be a true Israelite, without the guile of a false heart in the profession of religion is so common, that all the people of God, every man that is saved is adorn'd with that praise: T'is no prerogative in Nathanael, but the generall praise of all Christians indeed, to bee true Israelites.
yet to be a true Israelite, without the guile of a false heart in the profession of Religion is so Common, that all the people of God, every man that is saved is adorned with that praise: it is no prerogative in Nathanael, but the general praise of all Christians indeed, to be true Israelites.
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FOr whatsoever applause the wicked have amongst fooles and flatterers, yet they shall never have the Honour of the sonnes of God: their names shall wee, the Lord will not make mention of them within his lippes. Onely the true Israelite shall have his name confest before the Father and his Angels.
FOr whatsoever applause the wicked have among Fools and Flatterers, yet they shall never have the Honour of the Sons of God: their names shall we, the Lord will not make mention of them within his lips. Only the true Israelite shall have his name confessed before the Father and his Angels.
No contumely, no reproch in this world can discourage the minde of him that hath the honour of this testimony. Let the Iewes thinke and speake of Christ what they will, that voice from heaven sufficiently honours him, This is my beloved sonne in whom I am well pleased.
No contumely, no reproach in this world can discourage the mind of him that hath the honour of this testimony. Let the Iewes think and speak of christ what they will, that voice from heaven sufficiently honours him, This is my Beloved son in whom I am well pleased.
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yet the holy Ghost hath graced them with sufficient Honour, whilst hee makes their hearts his temple, sealing them to salvation, whilst hee speakes in them comfortably, and Christ of them honourably. 2. For Truth.
yet the holy Ghost hath graced them with sufficient Honour, while he makes their hearts his temple, sealing them to salvation, while he speaks in them comfortably, and christ of them honourably. 2. For Truth.
Dost thou affect that in another which thou regard'st not in thy selfe? know that thy profession makes thy soule the Lords Spouse his servant, his friend:
Dost thou affect that in Another which thou regardest not in thy self? know that thy profession makes thy soul the lords Spouse his servant, his friend:
for every soule is either Gods wife or the devills Concubine. Now what more precious than Truth in the Spouse of Christ? what more necessary in the Lords servant? what more honourable in the friend of God. 2. The Rule of praise. VVHich is first: Not to praise our selves:
for every soul is either God's wife or the Devils Concubine. Now what more precious than Truth in the Spouse of christ? what more necessary in the lords servant? what more honourable in the friend of God. 2. The Rule of praise. Which is First: Not to praise our selves:
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If it please the Lord to say of me, Behold a true Israelite, his testimony carries honour and comfort. But of my selfe let mee say with the Publican, O Lord be mercifull to me a sinner, and with the Apostle Paul NONLATINALPHABET, O wretched man that I am!
If it please the Lord to say of me, Behold a true Israelite, his testimony carries honour and Comfort. But of my self let me say with the Publican, Oh Lord be merciful to me a sinner, and with the Apostle Paul, Oh wretched man that I am!
what lost the Apostle Paul by saying of himselfe, Christ came into the world to save sinners, of which I am the chiefe? what lost Saint Iohn the Baptist by counting himselfe unworthy of the meanest office about Christ, even to unloose the latchet of his shoe? In the judgement of Christ the one was nere the lesse a chossen vessell, the other the greatest man that ever was borne of a woman. What can I loose by taking the lowest roome, if the Lord say Amice ascende superius, friend sit up higher? Yea let mee have part in Christ Iesus though it be but at the hemme of his garment and I shall bee safe.
what lost the Apostle Paul by saying of himself, christ Come into the world to save Sinners, of which I am the chief? what lost Saint John the Baptist by counting himself unworthy of the Meanest office about christ, even to unloose the latchet of his shoe? In the judgement of christ the one was never the less a chossen vessel, the other the greatest man that ever was born of a woman. What can I lose by taking the lowest room, if the Lord say Amice ascend superius, friend fit up higher? Yea let me have part in christ Iesus though it be but At the hem of his garment and I shall be safe.
A foolish kinde of men there be, who cannot stay the Lords leasure, but in the height of Pharisaicall pride fall to valuing, to praising of themselues and despising others, forgetting the hand-writing against Baltazer, Thou art weighed in the ballance and found to light;
A foolish kind of men there be, who cannot stay the lords leisure, but in the height of Pharisaical pride fallen to valuing, to praising of themselves and despising Others, forgetting the handwriting against Baltazer, Thou art weighed in the balance and found to Light;
pondus meum amor meus non lingua, saith Saint Austin, tis the truth of my heart, not the vehemence of the tongue that is of moment and weight in Gods tryall.
pondus meum amor meus non lingua, Says Saint Austin, this the truth of my heart, not the vehemence of the tongue that is of moment and weight in God's trial.
for he that praiseth himselfe, either considers not the glory of perfect vertue, in comparison of which all our righteousnesse is as a stained cloth, and so showes his folly and vain-glory.
for he that Praiseth himself, either considers not the glory of perfect virtue, in comparison of which all our righteousness is as a stained cloth, and so shows his folly and vainglory.
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Or remembers not the multitude of his secret sinnes, under burthen whereof David praies, ab occultis munda me Domine, cleanse me from my secret faults O Lord, and so showes his Security.
Or remembers not the multitude of his secret Sins, under burden whereof David prays, ab occultis munda me Domine, cleanse me from my secret Faults Oh Lord, and so shows his Security.
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Or considers not the fountaine from whence every good and perfect gift commeth according to that of Saint Iohn, No man can receive any thing except it bee given him from above, and so showes his unthankefulnesse.
Or considers not the fountain from whence every good and perfect gift comes according to that of Saint John, No man can receive any thing except it be given him from above, and so shows his unthankfulness.
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We are servants, and by true acknowledgement of our wants and insufficiency, say, Wee are unprofitable servants; let the Lord find that we are without fraud: let the world see that wee are without crime. But let not us say that we are without sin: yea let us say nothing of our selves but in the humility of mind,
We Are Servants, and by true acknowledgement of our Wants and insufficiency, say, we Are unprofitable Servants; let the Lord find that we Are without fraud: let the world see that we Are without crime. But let not us say that we Are without since: yea let us say nothing of our selves but in the humility of mind,
Praise is onely the encouragement of vertue. Never did Christ give this testimony of true Israelite to the hypocritical Pharisie: Iohn the Baptist did not salute them as True Israelites, but thus, O generation of Vipers! It had not beene fit for Saint Paul to have graced Elymas with this testimony,
Praise is only the encouragement of virtue. Never did christ give this testimony of true Israelite to the hypocritical Pharisee: John the Baptist did not salute them as True Israelites, but thus, Oh generation of Vipers! It had not been fit for Saint Paul to have graced Elymas with this testimony,
and where apparant wickednes is, there ought not to be the dawbing of untempered flattery. Therefore it is well said by Elihu in the Booke of Job: I will not accept the persons of men, nor give titles unto men,
and where apparent wickedness is, there ought not to be the daubing of untempered flattery. Therefore it is well said by Elihu in the Book of Job: I will not accept the Persons of men, nor give titles unto men,
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I will not reach Judas a sop, nor cut a lappet from Sauls coat; let us not speake good of the covetous whom God abhorreth, nor extenuate the commendable deeds of any by envious destraction. The sinners Oyle, though bright and sweet,
I will not reach Judas a sop, nor Cut a lappet from Saul's coat; let us not speak good of the covetous whom God abhorreth, nor extenuate the commendable Deeds of any by envious distraction. The Sinners Oil, though bright and sweet,
Thirdly in the Rule of praise we are to observe that our praise ought to be spirituall, not according to the vanity of worldly prayse, which neither aymes at a spirituall end, nor discernes the spirituall thing: some praise out of lightnesse making way for lust,
Thirdly in the Rule of praise we Are to observe that our praise ought to be spiritual, not according to the vanity of worldly praise, which neither aims At a spiritual end, nor discerns the spiritual thing: Some praise out of lightness making Way for lust,
some out of affection, making way for consort and idle fellowship, so schismaticall sectaries, so good fellowes praise: some in tongue and show onely, making way for friendship, so flatterers praise: some praise to be praysed againe, making way for glory,
Some out of affection, making Way for consort and idle fellowship, so Schismatical sectaries, so good Fellows praise: Some in tongue and show only, making Way for friendship, so Flatterers praise: Some praise to be praised again, making Way for glory,
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the vanities and trifles of this World which when they are weighed are but Smoake, when they are embraced are but shaddowes, honour, wit, riches, beauty, proportion, noblenesse, strength, are the wonders of the world, but the true Israelite whom heaven honoureth, the Angells guardeth, the Glory of Christ is neglected,
the vanities and trifles of this World which when they Are weighed Are but Smoke, when they Are embraced Are but shadows, honour, wit, riches, beauty, proportion, nobleness, strength, Are the wonders of the world, but the true Israelite whom heaven Honoureth, the Angels guardeth, the Glory of christ is neglected,
none wiser than he that is wise to salvation, none richer than he that possesseth God: none more beautifull than he that is unspotted of the World, none more proportionate than hee that beares about in his body the marks of the Lord Iesus, none more strong than the true Israelite that prevailes with God.
none Wiser than he that is wise to salvation, none Richer than he that Possesses God: none more beautiful than he that is unspotted of the World, none more proportionate than he that bears about in his body the marks of the Lord Iesus, none more strong than the true Israelite that prevails with God.
and therefore that butchers dogge as Bonaventure calls him, that slanderer which hath his mouth alwayes bloudy in back-biting the godly, is to be abhorred of all good men.
and Therefore that butchers dog as Bonaventure calls him, that slanderer which hath his Mouth always bloody in backbiting the godly, is to be abhorred of all good men.
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Those hoggs comming into the paradise of Gods Church stored with hearbs and flowers, instead of taking their sweet savour, with their foule mouths besmeares, and brands the plants, the people of God: how much the Lord hates the wickednesse of Cham, yee may know by his curse: and yet wee see nothing more common, nothing more pleasing to mans corruption for want of discretion and charity than to detract, to gird at others, to traduce,
Those hogs coming into the paradise of God's Church stored with herbs and flowers, instead of taking their sweet savour, with their foul mouths besmears, and brands the plants, the people of God: how much the Lord hates the wickedness of Cham, ye may know by his curse: and yet we see nothing more Common, nothing more pleasing to men corruption for want of discretion and charity than to detract, to gird At Others, to traduce,
THe manner of Nathanaels praise being finished, the worthithinesse of the matter, viz: a true Israelite, without fraud, calls for a diligent observation:
THe manner of Nathanaels praise being finished, the worthithinesse of the matter, videlicet: a true Israelite, without fraud, calls for a diligent observation:
Not all saith Saint Paul, are Israelites that are of Israel, but the sonnes of promise are reckoned for the seede: not all that cry Lord, Lord, are subjects indeed, but they which doe the will of God.
Not all Says Saint Paul, Are Israelites that Are of Israel, but the Sons of promise Are reckoned for the seed: not all that cry Lord, Lord, Are subject's indeed, but they which do the will of God.
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Not carnall propagation, not externall profession, but imitation of Israel makes the true Israelite. In Israel therefore seven speciall things may be briefly observed for Imitation.
Not carnal propagation, not external profession, but imitation of Israel makes the true Israelite. In Israel Therefore seven special things may be briefly observed for Imitation.
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what a reverend regard should we have in our hearts, that we appeare not as mockers and dissemblers before him? remembring that saying of the Apostle, Be not deceived, GOD is not mocked.
what a reverend regard should we have in our hearts, that we appear not as mockers and dissemblers before him? remembering that saying of the Apostle, Be not deceived, GOD is not mocked.
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it is most certaine that our thoughts, and affection, and intention is open and manifest in the sight of him with whom we have to doe, and no cunning covert can hide us from GOD.
it is most certain that our thoughts, and affection, and intention is open and manifest in the sighed of him with whom we have to do, and no cunning covert can hide us from GOD.
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and againe, be joyfull all ye that are true of Heart: and of this the Apostle Paul, 2 Cor. 11.3. I feare least as the serpent beguiled Eve through his subtlety, so your minds should bee corrupt from the simplicity that is in CHRIST JESUS.
and again, be joyful all you that Are true of Heart: and of this the Apostle Paul, 2 Cor. 11.3. I Fear least as the serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity that is in CHRIST JESUS.
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O see the property of a true Israelite! he hath indeed an heavenly vision, (though worldlings count it a foolish dream) in which hee seeth the spirituall ladder, the word of Faith, the doctrine of the Crosse, by which alone accesse is made to the presence of GOD, on top of which alone,
Oh see the property of a true Israelite! he hath indeed an heavenly vision, (though worldlings count it a foolish dream) in which he sees the spiritual ladder, the word of Faith, the Doctrine of the Cross, by which alone access is made to the presence of GOD, on top of which alone,
and no where else, the LORD of mercy standeth to receive those that clime up thereby, and to give a gracious voyce to the true Israelite, as he did to Israel: Loe I am with thee, I will not leave thee nor forsake thee, which hee no sooner comfortably cōsidereth in the house of God, where this Ladder is set, this vision appeares, this voice is heard,
and no where Else, the LORD of mercy Stands to receive those that climb up thereby, and to give a gracious voice to the true Israelite, as he did to Israel: Lo I am with thee, I will not leave thee nor forsake thee, which he no sooner comfortably Considereth in the house of God, where this Ladder is Set, this vision appears, this voice is herd,
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but he acknowledging Gods presence, reverently useth and esteems that Place as the Gate of heaven. Away then with these wantons, these slow-bellyes, that make the Gate of heaven a sleeping roome, a place of outward gazing, no inward vision, these are no Israelites indeed, they are Idolls in the Church, they have eyes and see not.
but he acknowledging God's presence, reverently uses and esteems that Place as the Gate of heaven. Away then with these wantons, these slow-bellyes, that make the Gate of heaven a sleeping room, a place of outward gazing, no inward vision, these Are no Israelites indeed, they Are Idols in the Church, they have eyes and see not.
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then shall the Lord be my God, this stone shall be Gods house, and of all that thou shalt give me, will I give the tenth unto thee. Loe, by the way first;
then shall the Lord be my God, this stone shall be God's house, and of all that thou shalt give me, will I give the tenth unto thee. Lo, by the Way First;
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how Israel dedicates his tenth unto God in the Law of Nature, before Moses Law, that the true Israelite might know wherein commendably to imitate that necessary devotion: next see how hee cares that God may be with him,
how Israel dedicates his tenth unto God in the Law of Nature, before Moses Law, that the true Israelite might know wherein commendably to imitate that necessary devotion: next see how he Cares that God may be with him,
how hee rests upon God for his bread, and cloath, and guidance, giving unto God the glory of the provision of his outward meanes, according as St. Paul acknowledgeth, Gal. 2.20. That I live in the flesh, I live by faith in the Sonne of God.
how he rests upon God for his bred, and cloth, and guidance, giving unto God the glory of the provision of his outward means, according as Saint Paul acknowledgeth, Gal. 2.20. That I live in the Flesh, I live by faith in the Son of God.
See Israels contentment, having bread to eate, cloaths to put on, protection in his Journey, and the Lord with him, he desires no more, and need not truly:
See Israel's contentment, having bred to eat, clothes to put on, protection in his Journey, and the Lord with him, he Desires no more, and need not truly:
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See Israels thankefulnesse, hee hath vow'd himself to the Lord, and the Lord is his God: his heart cannot brooke a desolation of the place where the name of God is cal'd upon:
See Israel's thankfulness, he hath vowed himself to the Lord, and the Lord is his God: his heart cannot brook a desolation of the place where the name of God is called upon:
Many saith Solomon would be counted good doers, but where shall a man finde a faithfull man? an Israelite indeed, that will stand to the Vow that Israel hath made? Away with those earth worms, those catch-polls, those caterpillers which make no reckoning neither of an house for God, nor of a Tenth for God, nor of themselves for God. His house they make a denne of theeves, his Tenth a sacrilegious pray: and themselves the servants of Corruption, and their Mammon their God. Are these Israelites indeed? Indeed they are the shame of Israel.
Many Says Solomon would be counted good doers, but where shall a man find a faithful man? an Israelite indeed, that will stand to the Voelli that Israel hath made? Away with those earth worms, those catch-polls, those caterpillars which make no reckoning neither of an house for God, nor of a Tenth for God, nor of themselves for God. His house they make a den of thieves, his Tenth a sacrilegious pray: and themselves the Servants of Corruption, and their Mammon their God. are these Israelites indeed? Indeed they Are the shame of Israel.
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Fourthly, observe Israels confession, his humble acknowledgement, expressed Gen. 32.10. O God (saith he) I am not worthy of the least of the mercies and truth, which thou hast shewed unto thy servant.
Fourthly, observe Israel's Confessi, his humble acknowledgement, expressed Gen. 32.10. Oh God (Says he) I am not worthy of the least of the Mercies and truth, which thou hast showed unto thy servant.
and humbles himselfe before the Lord! The true Israelites that were found mourning for the abominations of the people were signed with a letter, the last in the Hebrew Alphabet, to signifie that in humility they take the lowest roome. Ezech. 9.4. See how Israel heere makes God his onely refuge:
and humbles himself before the Lord! The true Israelites that were found mourning for the abominations of the people were signed with a Letter, the last in the Hebrew Alphabet, to signify that in humility they take the lowest room. Ezekiel 9.4. See how Israel Here makes God his only refuge:
his mercy and truth his onely stay: that we may discerne the true Israelite to relye nothing upon merit nor expect due recompence of desert, but only as Saint Basil saith, hath his hope in the mercies of God. If thou wilt carry thy Light safe, cover it with both thy hands:
his mercy and truth his only stay: that we may discern the true Israelite to rely nothing upon merit nor expect due recompense of desert, but only as Saint Basil Says, hath his hope in the Mercies of God. If thou wilt carry thy Light safe, cover it with both thy hands:
if thou wilt preserve the treasure of grace, let it be Thesaurus absconditus a hid treasure, lest either the puffe of vaine-glory blow out thy light, or ostentation of pride bereave thee of thy treasure: if thou wilt have the Spirituall fire preserved in the hearth of thy heart, cover it with the ashes of Israels humility, I am not worthy of the least of Gods mercies.
if thou wilt preserve the treasure of grace, let it be Thesaurus absconditus a hid treasure, lest either the puff of vainglory blow out thy Light, or ostentation of pride bereave thee of thy treasure: if thou wilt have the Spiritual fire preserved in the hearth of thy heart, cover it with the Ashes of Israel's humility, I am not worthy of the least of God's Mercies.
So the worthy Anselmus: Come Lord Jesus, for now I desire not my feete but to seeke thee, nor my hands but to serve thee, nor my knees but to worship thee, nor my tongue but to praise thee, nor my heart but to love thee. Here is wisedome, let the true Israelite keepe his hold, none can blesse thee but he,
So the worthy Anselm: Come Lord jesus, for now I desire not my feet but to seek thee, nor my hands but to serve thee, nor my knees but to worship thee, nor my tongue but to praise thee, nor my heart but to love thee. Here is Wisdom, let the true Israelite keep his hold, none can bless thee but he,
Sixtly, observe Israels Integrity, his Zeale, his true love of Vertue and hatred of vice. When he comes to give his blessings, Gen. 49.3.6. remembring the sinne of his eldest sonne, he gives him a token of disgrace:
Sixty, observe Israel's Integrity, his Zeal, his true love of Virtue and hatred of vice. When he comes to give his blessings, Gen. 49.3.6. remembering the sin of his eldest son, he gives him a token of disgrace:
Reuben (saith he,) mine eldest sonne light as water, thine honour is gone. Comming to Simeon and Levi, hee saith of them, Simeon and Levi brethren in evill:
Reuben (Says he,) mine eldest son Light as water, thine honour is gone. Coming to Simeon and Levi, he Says of them, Simeon and Levi brothers in evil:
See here the property of a true Israelite, which brooks not sinne nor the dishonour of GOD, in his owne family, in his owne children, in his first-borne: wheresoever hee finds sinne, without partiall affection, he gives it his just disgrace, rebuke,
See Here the property of a true Israelite, which brooks not sin nor the dishonour of GOD, in his own family, in his own children, in his firstborn: wheresoever he finds sin, without partial affection, he gives it his just disgrace, rebuke,
and Curse. This is the Zeale of the Israel of GOD. O beloved, if the danger of sinne in our children, in our family, in our friends, in all men be such, that we may truely say of the infected heart as the children of the Prophets cryed out to Elisha, O Master, Mors in olla: death is in the pot:
and Curse. This is the Zeal of the Israel of GOD. Oh Beloved, if the danger of sin in our children, in our family, in our Friends, in all men be such, that we may truly say of the infected heart as the children of the prophets cried out to Elisha, Oh Master, Mors in olla: death is in the pot:
why should we cast in meale when wee have salt in our hands? It is not the mealy-mouth that can cure the deadly wound of sinne, but a sharpe proceeding to the wounding of the Conscience, and confusion of security.
why should we cast in meal when we have salt in our hands? It is not the mealy-mouth that can cure the deadly wound of sin, but a sharp proceeding to the wounding of the Conscience, and confusion of security.
Observe hence also the faithfull and sound heart of a true Israelite, that by no means will have fellowship with wickednes, either by approbation, imitation or commerce.
Observe hence also the faithful and found heart of a true Israelite, that by no means will have fellowship with wickedness, either by approbation, imitation or commerce.
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O when I thinke upon the brood of that Romish Cockatrice, unnaturall traitors, a generation of vipers, more fit for the halter than the Altar, that perfidious assembly of false Catholicks, I judge him false, no true Israelite to Church or State that in utter hatred of their impieties, doth not breake forth into Israels zealous integrity, Into their secret let not my soule come, my glory be not thou ioyn'd with their assembly.
Oh when I think upon the brood of that Romish Cockatrice, unnatural Traitors, a generation of vipers, more fit for the halter than the Altar, that perfidious assembly of false Catholics, I judge him false, no true Israelite to Church or State that in utter hatred of their impieties, does not break forth into Israel's zealous integrity, Into their secret let not my soul come, my glory be not thou joined with their assembly.
Seventhly, observe Israels contempt of the world, his Pilgrimage on earth, who comming to Pharaoh and being asked of his age, answered thus, The whole time of my pilgrimage are an hundred and thirty yeeres, few and evill have the dayes of my life beene,
Seventhly, observe Israel's contempt of the world, his Pilgrimage on earth, who coming to Pharaoh and being asked of his age, answered thus, The Whole time of my pilgrimage Are an hundred and thirty Years, few and evil have the days of my life been,
here hee is a pilgrime and a stranger, having (as the Apostle saith) no induring City here, but looking for one to come, whose maker and builder is God. If thou art not a stranger upon earth, thou art no true Israelite: if thou hast set up thy rest here, thy state is miserable,
Here he is a pilgrim and a stranger, having (as the Apostle Says) no enduring city Here, but looking for one to come, whose maker and builder is God. If thou art not a stranger upon earth, thou art no true Israelite: if thou hast Set up thy rest Here, thy state is miserable,
The true Israelites are so farre from being wedded to this world: and to the vile pleasures thereof, that they cry in their hearts with the Prophet David, Oh that I had the wings of a dove, that I might fly and be at rest.
The true Israelites Are so Far from being wedded to this world: and to the vile pleasures thereof, that they cry in their hearts with the Prophet David, O that I had the wings of a dove, that I might fly and be At rest.
Of this Pilgrims life speaks the Apostle, 2 Cor. 7.29. Seeing the time is short, it remaines that they which have wives be as though they had none, they that weepe as though they wept not, they that rejoyce as though they rejoyced not:
Of this Pilgrim's life speaks the Apostle, 2 Cor. 7.29. Seeing the time is short, it remains that they which have wives be as though they had none, they that weep as though they wept not, they that rejoice as though they rejoiced not:
It is an undoubted truth, a true Israelite is a pilgrime. If then whilst thou dost walke here as a stranger thou beest contemptiblie questioned with, as Jonas by the mariners;
It is an undoubted truth, a true Israelite is a pilgrim. If then while thou dost walk Here as a stranger thou Best contemptibly questioned with, as Jonah by the Mariners;
Whence comst thou? where wast thou borne? where dwelst thou? what art thou? whither tend'st thou? comfort thy selfe with that testimoniall which the word of GOD doth afford every true Israelite. If it be asked whence they come? St. Peter answers, that they are a people set at liberty from the spirituall Egipt, that they should set forth the vertues of him that hath call'd them out of darknes into his marvelous light:
Whence Comest thou? where wast thou born? where dwellest thou? what art thou? whither tendest thou? Comfort thy self with that testimonial which the word of GOD does afford every true Israelite. If it be asked whence they come? Saint Peter answers, that they Are a people Set At liberty from the spiritual Egypt, that they should Set forth the Virtues of him that hath called them out of darkness into his marvelous Light:
if where they were borne? Saint James shewes that they were borne from above, from the Father of lights, borne as saith Saint John, not of blood, nor of the will of the flesh,
if where they were born? Saint James shows that they were born from above, from the Father of lights, born as Says Saint John, not of blood, nor of the will of the Flesh,
nor of the will of man but of God, if where they dwell? Saint Paul answers, their conversation is hid with Christ in GOD, by affection seekeing the things which are above, where Christ sits at the right hand of God.
nor of the will of man but of God, if where they dwell? Saint Paul answers, their Conversation is hid with christ in GOD, by affection seeking the things which Are above, where christ sits At the right hand of God.
If what they are? Saint John answers that they are now the sonnes of God, and Saint Paul, the lights of the World. If whither they goe? shall we say as CHRIST to his Disciples, whither they goe ye know, and the way ye know? 'tis like then too many may say, we know not whither they goe,
If what they Are? Saint John answers that they Are now the Sons of God, and Saint Paul, the lights of the World. If whither they go? shall we say as CHRIST to his Disciples, whither they go you know, and the Way you know? it's like then too many may say, we know not whither they go,
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how then should wee know the way? therefore let the Apostle in the behalfe of all true Israelites declare their passage, I (saith he) follow hard toward the marke, for the price of the high calling of GOD in Christ Iesus.
how then should we know the Way? Therefore let the Apostle in the behalf of all true Israelites declare their passage, I (Says he) follow hard towards the mark, for the price of the high calling of GOD in christ Iesus.
Here then, whither they goe yee know, toward the marke: and for what, for the price of the high calling of GOD, and the way ye know, CHRIST IESVS. Thus in the imitation of Israel wee find seaven worthy ornaments of a true Israelite, viz.
Here then, whither they go ye know, towards the mark: and for what, for the price of the high calling of GOD, and the Way you know, CHRIST JESUS. Thus in the imitation of Israel we find seaven worthy Ornament of a true Israelite, viz.
The first is in outward Conversation, the second in the information of the Conscience, the last in the profession of Religion. If Nathaniels testimony from Christ, saying a true Israelite without fraud, be considered according to this difference of guile, we shall more plainely perceive who is the true Israelite without fraud. First,
The First is in outward Conversation, the second in the information of the Conscience, the last in the profession of Religion. If nathaniel's testimony from christ, saying a true Israelite without fraud, be considered according to this difference of guile, we shall more plainly perceive who is the true Israelite without fraud. First,
therefore the fraud of couzenage or deceit in the matter of bargaining, or trading, or outward conversing one with another is hatefull to every true Israelite, as being contrary, 1. To Iustice. 2. To Charity. 3. To Piety.
Therefore the fraud of cozenage or deceit in the matter of bargaining, or trading, or outward conversing one with Another is hateful to every true Israelite, as being contrary, 1. To Justice 2. To Charity. 3. To Piety.
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To Iustice, for St. Paul calls it Oppression, 1 Thes. 3.6. Let no man, saith he, oppresse or defraud his brother in any matter, for the Lord is an avenger of all such things.
To justice, for Saint Paul calls it Oppression, 1 Thebes 3.6. Let no man, Says he, oppress or defraud his brother in any matter, for the Lord is an avenger of all such things.
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Tis the care of one member to helpe, but not to hurt the other. Contrary to Piety and Christian profession, for St. Paul, Col. 3.9. chargeth us saying, Lye not one to another, seeing yee have put of the old man with his works:
This the care of one member to help, but not to hurt the other. Contrary to Piety and Christian profession, for Saint Paul, Col. 3.9. charges us saying, Lie not one to Another, seeing ye have put of the old man with his works:
Now then, how should not a true Israelite, a true Christian man be ashamed of that worke which hath neither justice, nor charity, nor godlinesse in it? The plainnesse and simplicity of faith in Christ admits neither of false weights, false measures, nor couzening trickes, nor equivocating fraud.
Now then, how should not a true Israelite, a true Christian man be ashamed of that work which hath neither Justice, nor charity, nor godliness in it? The plainness and simplicity of faith in christ admits neither of false weights, false measures, nor cozening tricks, nor equivocating fraud.
and so to loose thereby the Grace of God, the Honour of Truth, the Hope of a better life? Of this deceit speakes the Lord by the Prophet Ieremy; Among my people are found wicked persons, that lay waite as he that setteth snares, they have made a pit to catch men:
and so to lose thereby the Grace of God, the Honour of Truth, the Hope of a better life? Of this deceit speaks the Lord by the Prophet Ieremy; Among my people Are found wicked Persons, that lay wait as he that sets snares, they have made a pit to catch men:
First, it is utterly a shame for us that the Lord should complaine that such persons are found among his people, those that professe the knowledge of the Truth: next very properly and significantly doth the Lord say, that deceit is in their house, as a bird in a Cage.
First, it is utterly a shame for us that the Lord should complain that such Persons Are found among his people, those that profess the knowledge of the Truth: next very properly and significantly does the Lord say, that deceit is in their house, as a bird in a Cage.
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Yea their false swearing, lying, couzening trickes to draw in gain, is become to bee a darling, a delight unto them, a bird that makes them sweet musicke,
Yea their false swearing, lying, cozening tricks to draw in gain, is become to be a darling, a delight unto them, a bird that makes them sweet music,
nor thy shop a Cage for that uncleane bird. O rather let the voice of the Turtle Dove be hard in thy house, Can. 2.12. mourning for sinne, thankesgiving to God, devout praiers, comfortable instruction, words of truth and love, that is the true Israelites bird, the true Christians musicke. 2. Foolish fraud.
nor thy shop a Cage for that unclean bird. Oh rather let the voice of the Turtle Dove be hard in thy house, Can. 2.12. mourning for sin, thanksgiving to God, devout Prayers, comfortable instruction, words of truth and love, that is the true Israelites bird, the true Christians music. 2. Foolish fraud.
This deceit is in the information of the mind, a couzenage of a mans owne heart, of which St. Iames speakes, Be ye doers of the word, and not hearers onely, deceiving your owne selves:
This deceit is in the information of the mind, a cozenage of a men own heart, of which Saint James speaks, Be you doers of the word, and not hearers only, deceiving your own selves:
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Of this fraud there may be three branches observed. 1. Vaine excuse to lessen sinne. 2. A blasphemous cloake to cover sinne. 3. A presumptuous security to lye in sinne. 1. Vaine excuse.
Of this fraud there may be three branches observed. 1. Vain excuse to lessen sin. 2. A blasphemous cloak to cover sin. 3. A presumptuous security to lie in sin. 1. Vain excuse.
and loosest heaven, thou art joyned to Mammon, and divided from God. I but (saith another) my children will find the good of it, my posterity will praise my doings: O fraud!
and loosest heaven, thou art joined to Mammon, and divided from God. I but (Says Another) my children will find the good of it, my posterity will praise my doings: Oh fraud!
What profits it thee to be commended of thy posterity for leaving riches, and to bee condemned eternally for getting them? Can thy sonnes pleasure on earth, ease thy paine in hell? Oh that the scales of this fraud would fall from the eyes of these earthly men, that they might discerne between things that differ, the riches of Gods grace, and the drosse of this world that in the love of the one,
What profits it thee to be commended of thy posterity for leaving riches, and to be condemned eternally for getting them? Can thy Sons pleasure on earth, ease thy pain in hell? O that the scales of this fraud would fallen from the eyes of these earthly men, that they might discern between things that differ, the riches of God's grace, and the dross of this world that in the love of the one,
and what is a man but his pleasure? And is it true? Is it a sport for thee to offend the everliving God? Canst thou dally with the consuming fire, with the Maiesty of GOD, into whose whose hands to fall is a fearefull thing? Woe be unto thee, thou hast thy Comfort here.
and what is a man but his pleasure? And is it true? Is it a sport for thee to offend the everliving God? Canst thou dally with the consuming fire, with the Majesty of GOD, into whose whose hands to fallen is a fearful thing? Woe be unto thee, thou hast thy Comfort Here.
And yet alas 'tis but the Comfort of an hogge in a stye, a bird in a cage, thou laughest and sing'st in the midst of thy slavery, 'tis but from the teeth outward, no sound Joy, the worme of remorse gnawes thee within, thou hast not a Crumme of true Consolation, much lesse that continuall feast with the sonnes of GOD.
And yet alas it's but the Comfort of an hog in a stye, a bird in a cage, thou laughest and singest in the midst of thy slavery, it's but from the teeth outward, no found Joy, the worm of remorse gnaws thee within, thou hast not a Crumb of true Consolation, much less that continual feast with the Sons of GOD.
So these insult, and object to Gods Ministers saying, Doe you not see how you prevaile nothing with all your paines, your labour is but lost, men will not leave their pleasure in sinne, their profit by deceit,
So these insult, and Object to God's Ministers saying, Do you not see how you prevail nothing with all your pains, your labour is but lost, men will not leave their pleasure in sin, their profit by deceit,
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and will this wretch be damn'd for company? Is the sin common? why? what though it be in the mouths of Kings, in the reyns of Nobles, in the hands of Iudges, in the eyes of the Priests, yet will that helpe nothing in the day of thine account,
and will this wretch be damned for company? Is the since Common? why? what though it be in the mouths of Kings, in the reins of Nobles, in the hands of Judges, in the eyes of the Priests, yet will that help nothing in the day of thine account,
Is sin customary? why? what though evill may plead for it selfe as the Romane Church doth, Antiquity, Vniversality, Consent, yet 'tis no lesse blemish for thee to be infected with a customed and common sinne,
Is since customary? why? what though evil may plead for it self as the Roman Church does, Antiquity, Universality, Consent, yet it's no less blemish for thee to be infected with a customed and Common sin,
But me thinkes I heare a swarme of naturall men buzzing about me, and urging a conceit of humane frailty, that flesh and blood can doe no otherwise, deceiving themselves with Information out of St. Paul misunderstood, Ro. 7. where the Apostle saith, So in my mind I serve the Law of GOD, but in my flesh the Law of Sinne.
But me thinks I hear a swarm of natural men buzzing about me, and urging a conceit of humane frailty, that Flesh and blood can do not otherwise, deceiving themselves with Information out of Saint Paul misunderstood, Ro. 7. where the Apostle Says, So in my mind I serve the Law of GOD, but in my Flesh the Law of Sin.
and revenge, ranked as the sinnes of their infirmity and humane frailty. Loe here Salomons sluggard that cryes yet a little sleep, yet a little slumber;
and revenge, ranked as the Sins of their infirmity and humane frailty. Loe Here Solomon's sluggard that cries yet a little sleep, yet a little slumber;
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But O good God! shall we imagine that the holy Apostle did in his flesh serve the Law of sinne after this manner? And was hee indeed a couzener, a lyer, a fornicator, a drunkard? God forbid. There are indeed sinnes of infirmity against which the godly man hath a continuall conflict.
But Oh good God! shall we imagine that the holy Apostle did in his Flesh serve the Law of sin After this manner? And was he indeed a cozener, a liar, a fornicator, a drunkard? God forbid. There Are indeed Sins of infirmity against which the godly man hath a continual conflict.
As concupiscence, motions unto evill, idle words, inconsiderate passions, surreptions, sinne stealing upon us before wee are aware, propter inadvertentiam as the schools speake, for want of due circumspection:
As concupiscence, motions unto evil, idle words, inconsiderate passion, surreptions, sin stealing upon us before we Are aware, propter inadvertentiam as the Schools speak, for want of due circumspection:
and such abominations as cannot stand with the grace of Christ, but doth quench the spirit, and so long as they are continued by any, there is no Seale of salvation in him.
and such abominations as cannot stand with the grace of christ, but does quench the Spirit, and so long as they Are continued by any, there is no Seal of salvation in him.
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The Apostle then in the place forenamed doth not meane that he serves in his flesh the law of sinne by actuall and voluntary corruption, but by naturall and involuntary Concupiscence, which though hee is compeld to obey in respect of evill motions arising,
The Apostle then in the place forenamed does not mean that he serves in his Flesh the law of sin by actual and voluntary corruption, but by natural and involuntary Concupiscence, which though he is compelled to obey in respect of evil motions arising,
so there are ungodly men crept in, which father all their sinne upon the force of Gods decree, affirming a necessity of their sinning, through the inclination and secret working of God, who (say they) doth determinate their wills to evill,
so there Are ungodly men crept in, which father all their sin upon the force of God's Decree, affirming a necessity of their sinning, through the inclination and secret working of God, who (say they) does determinate their wills to evil,
But this is a foolish and damnable fraud, seeing that St. Iames faith, that God cannot bee tempted with evill, and that it is against the very nature and goodnesse of God to infuse evill,
But this is a foolish and damnable fraud, seeing that Saint James faith, that God cannot be tempted with evil, and that it is against the very nature and Goodness of God to infuse evil,
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or to incline the heart to sinne, and against the justice of God and his truth, who both protesteth that he would not the death of a sinner, and also cannot justly damne that in another, to which (as they say,) he himselfe inclineth the heart,
or to incline the heart to sin, and against the Justice of God and his truth, who both protesteth that he would not the death of a sinner, and also cannot justly damn that in Another, to which (as they say,) he himself Inclineth the heart,
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God indeed ordereth and limiteth the corrupt will of man, prone of it selfe to evill, suffering it to be carried to this sin and not to that, according to his wisedome and good pleasure; and although God justly leaves men for their unthankefulnes and rebellion in the snare of the Devill, yet he neither inclineth nor enforceth them to sinne.
God indeed Ordereth and limiteth the corrupt will of man, prove of it self to evil, suffering it to be carried to this since and not to that, according to his Wisdom and good pleasure; and although God justly leaves men for their unthankfulness and rebellion in the snare of the devil, yet he neither Inclineth nor enforceth them to sin.
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Some have wrote to make this Spiders webbe, whom I will not name, for I had rather hide than hit them: affirming absurdly that the ancient Fathers gave but a frigid, a cold answere,
some have wrote to make this Spiders web, whom I will not name, for I had rather hide than hit them: affirming absurdly that the ancient Father's gave but a frigid, a cold answer,
when they said that God hardened men by desertion, forsaking their rebellious minds, and by permission giving way to Sathan to seduce, insnare, and overcome men.
when they said that God hardened men by desertion, forsaking their rebellious minds, and by permission giving Way to Sathan to seduce, ensnare, and overcome men.
another Deus movet latronem ad occidendum, God sets on a thiefe to kill, which speeches they understand not to be in respect of Gods permission, without whose leave nothing can be done:
Another Deus Movet latronem ad occidendum, God sets on a thief to kill, which Speeches they understand not to be in respect of God's permission, without whose leave nothing can be done:
nor in respect of that generall ayde and sustentation of the power of God, in whom we live, and move, and have our being, but they conceive God particularly and necessarily to incline the Adulterer and the thiefe to their villany by a speciall motion, and by a fatall decree.
nor in respect of that general aid and sustentation of the power of God, in whom we live, and move, and have our being, but they conceive God particularly and necessarily to incline the Adulterer and the thief to their villainy by a special motion, and by a fatal Decree.
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Whereby the very nature of sinne is taken away, and the filthines therof, because (as they conceive) God hath so deepe an hand in it, that it is found to be his speciall worke:
Whereby the very nature of sin is taken away, and the filthiness thereof, Because (as they conceive) God hath so deep an hand in it, that it is found to be his special work:
But from this fraud the true Israelite is free, who acknowledgeth that of the Prophet O see, Perditio tua ex te Israel: thy destruction, O Israel; comes of thy selfe:
But from this fraud the true Israelite is free, who acknowledgeth that of the Prophet Oh see, Perdition tua ex te Israel: thy destruction, Oh Israel; comes of thy self:
YOu have seene how foolishly men deceave themselves by lessening their sinnes by vaine excuse, or covering their wickednesse by blasphemous conceit of Gods inclination and fatall decree inforcing their sinne:
YOu have seen how foolishly men deceive themselves by lessening their Sins by vain excuse, or covering their wickedness by blasphemous conceit of God's inclination and fatal Decree enforcing their sin:
now observe how also many deceive themselves by a secure presuming that continuance in sinne shall never hurt them because of their confidence in the grace of Christ. The Apostle 1 Cor. 6.9. notably confoundeth their grosse deceit:
now observe how also many deceive themselves by a secure presuming that Continuance in sin shall never hurt them Because of their confidence in the grace of christ. The Apostle 1 Cor. 6.9. notably confoundeth their gross deceit:
be not deceived, neither fornicatours, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeves, nor covetous persons, nor drunkards, nor raylers, nor extortioners shall inherit the kingdome of God.
be not deceived, neither fornicators, nor Idolaters, nor Adulterers, nor wantons, nor buggers, nor thieves, nor covetous Persons, nor drunkards, nor railers, nor extortioners shall inherit the Kingdom of God.
What? doth the Apostle terrifie here and teach not? Is it not rather a fearefull doctrine? Are these but words of course? if thy heart beleeves this doctrine. Deceive not thy selfe by secure presumption. Marke what the Apostle addeth, and such were some of you,
What? does the Apostle terrify Here and teach not? Is it not rather a fearful Doctrine? are these but words of course? if thy heart believes this Doctrine. Deceive not thy self by secure presumption. Mark what the Apostle adds, and such were Some of you,
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he doth not say, and such are some of you, and yet ye are justified, but such were some of you, giving us to understand that such sinnes cannot stand with the grace of Iustification and Sanctification of the Spirit. I but yet such a person may bee elect, saith one:
he does not say, and such Are Some of you, and yet you Are justified, but such were Some of you, giving us to understand that such Sins cannot stand with the grace of Justification and Sanctification of the Spirit. I but yet such a person may be elect, Says one:
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but this wee are bound to teach, and the people beleeve, that men so long as they continue in such sinnes, are not in the state of salvation, and if they dye without repentance they are certainly damned.
but this we Are bound to teach, and the people believe, that men so long as they continue in such Sins, Are not in the state of salvation, and if they die without Repentance they Are Certainly damned.
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for these sinnes being contrary to the Holy Ghost, doth so quench the divine motions and so pollute the soule, that Saint Iohn speaking of one of such sinnes affirmes flatly, Wee know that no man-slaier hath eternall life abiding in him.
for these Sins being contrary to the Holy Ghost, does so quench the divine motions and so pollute the soul, that Saint John speaking of one of such Sins affirms flatly, we know that no man-slaier hath Eternal life abiding in him.
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but he concludes against this fraud of presumption maintaining that such an one during his sinne without repentance, hath not eternall life abiding in him:
but he concludes against this fraud of presumption maintaining that such an one during his sin without Repentance, hath not Eternal life abiding in him:
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but by his sinne hee hath lost the Spirit of GOD, and the comfort of salvation by Christ, untill he be againe renewed by repentance. And therfore men that continue in such sinnes ought to bee so farre from beleeving that they in Gods favour are safe, they that are bound to beleeve by the word of God that they shall never inherit the kingdome of Christ.
but by his sin he hath lost the Spirit of GOD, and the Comfort of salvation by christ, until he be again renewed by Repentance. And Therefore men that continue in such Sins ought to be so Far from believing that they in God's favour Are safe, they that Are bound to believe by the word of God that they shall never inherit the Kingdom of christ.
if covered (saith he) then continuance in sin cannot hurt a beleever. But the godly which know the comfortable sence of these words, admits not this deceivers glosse.
if covered (Says he) then Continuance in since cannot hurt a believer. But the godly which know the comfortable sense of these words, admits not this deceivers gloss.
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All our former sins by repentance and faith in Christ are forgiven, and so covered that they shall not appeare to our confusion: but then we know also that repentance imports not onely a verball confession and acknowledgement that we sin, but also a reall and true forsaking of such sins as are committed against consciēce. The grace of Christ then covers our infirmities as a cloath to hide them,
All our former Sins by Repentance and faith in christ Are forgiven, and so covered that they shall not appear to our confusion: but then we know also that Repentance imports not only a verbal Confessi and acknowledgement that we sin, but also a real and true forsaking of such Sins as Are committed against conscience. The grace of christ then covers our infirmities as a cloth to hide them,
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but it covers our impieties & crimes as a plaister that draweth out the filth, and healeth the sore. We must not thinke that the Name, and merits of Christ are a cloake for villanies, or a covert for iniquities: but as by the grace of Christ our weaknes is covered, so our wickednes is cured:
but it covers our impieties & crimes as a plaster that draws out the filth, and heals the soar. We must not think that the Name, and merits of christ Are a cloak for villainies, or a covert for iniquities: but as by the grace of christ our weakness is covered, so our wickedness is cured:
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The FRAUD 1. Of Formall and Politicke 2. Of Faint and Negligent 3. Of Fained & Counterfeit 4. Of Forced and Servile 5. Of Forged and Arbitrary 6. Of Flattering and Carnal RELIGION. 1. Of Formall.
The FRAUD 1. Of Formal and Politic 2. Of Faint and Negligent 3. Of Feigned & Counterfeit 4. Of Forced and Servile 5. Of Forged and Arbitrary 6. Of Flattering and Carnal RELIGION. 1. Of Formal.
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POliticke Religion admits no more of Gods service than may stand with the state, serve the time, and please men: a ranke of men there are that so turn themselves to serve GOD, that yet they have alwayes an eye therin to serve their own turne.
Politic Religion admits no more of God's service than may stand with the state, serve the time, and please men: a rank of men there Are that so turn themselves to serve GOD, that yet they have always an eye therein to serve their own turn.
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Hence come the principles of polititians: Tantùm stet, tantùm floreat, copijs referta, victorijs gloriosa, pace secura Respublica, et quid ad nos caetera? Let but the state of the common wealth stand and flourish, abundant with plenty, glorious with victory, secure with peace, and we looke after no more.
Hence come the principles of politicians: Tantùm stet, tantùm floreat, copijs referta, victorijs gloriosa, pace Secure Respublica, et quid ad nos caetera? Let but the state of the Common wealth stand and flourish, abundant with plenty, glorious with victory, secure with peace, and we look After no more.
The preservation of the Common-wealth ought to be more precious and more to bee respected than the matter of Religion. Hence comes this their brutish conclusion, Ʋirorum fortium hic scopus, hoc studium, haec cura primaria esse debet, vitam laetam ac affluentem ducere:
The preservation of the Commonwealth ought to be more precious and more to be respected than the matter of Religion. Hence comes this their brutish conclusion, Ʋirorum fortium hic Scope, hoc studium, haec Cure primaria esse debet, vitam Laetam ac affluentem ducere:
This ought to be the drift, the study and prime care of a generous man to live a jocund and delicious life. Of which beasts yet Iob hath fearefully concluded, They passe their dayes in pleasure and in a moment goe down to hell.
This ought to be the drift, the study and prime care of a generous man to live a jocund and delicious life. Of which beasts yet Job hath fearfully concluded, They pass their days in pleasure and in a moment go down to hell.
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O how this polititian smiles to observe the true Israelites following their profession in earnest, counting them therefore God Almighties fooles. But well answered the Lady Paula, the Polititians of her time, nos stulti propter Christum, sed stultum Dei sapientius est hominibus:
Oh how this politician smiles to observe the true Israelites following their profession in earnest, counting them Therefore God Almighty's Fools. But well answered the Lady Paula, the Politicians of her time, nos stulti propter Christ, sed stultum Dei sapientius est hominibus:
We are fooles for Christs sake, but the foolishnes of God is wiser than men, Inertiaese et otio dante, &c. saith Ierome, whilst these Mammonists give themselves to idlenes and sloth, they count those which seriously meditate in the Law of God day and night, tanquam garrulos et inutiles, as vaine and scripture-men: and as David saith, They have made a mocke at the Councell of the poore,
We Are Fools for Christ sake, but the foolishness of God is Wiser than men, Inertiaese et otio dante, etc. Says Jerome, while these Mammonists give themselves to idleness and sloth, they count those which seriously meditate in the Law of God day and night, tanquam garrulos et inutiles, as vain and Scripturemen: and as David Says, They have made a mock At the Council of the poor,
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This formalist is in the Church as a sword in the heart, as a serpent in the bosome, as a poyson in the stomack, as a theefe in the house: by him the righteous soule is grieved, the plaine Israelite circumvented, the weake infected, the Church robbed. From this fraud the true Israelites exempted, who first seeks the Kingdome of God,
This formalist is in the Church as a sword in the heart, as a serpent in the bosom, as a poison in the stomach, as a thief in the house: by him the righteous soul is grieved, the plain Israelite circumvented, the weak infected, the Church robbed. From this fraud the true Israelites exempted, who First seeks the Kingdom of God,
though many times they which are at ease in Syon, count Elias his zeale the maine disturbance of Israel. T'is a fearefull commination of the Lord against neutralls, these lukewarme professors, in the Prophecy of Malachy: Cursed is the deceiver that hath in his flock a male, and offereth a corrupt thing.
though many times they which Are At ease in Syon, count Elias his zeal the main disturbance of Israel. it is a fearful commination of the Lord against neutrals, these lukewarm professors, in the Prophecy of Malachy: Cursed is the deceiver that hath in his flock a male, and Offereth a corrupt thing.
If thy righteous soule bee grieved at sin with just Lot: If thou mourn'st because men keepe not Gods Law with zealous David: If thou art weary of thy life for the daughters of Heth with Rebecca, If thou canst cry with Samson for that well of life, give me drinke or I die with thirst, then art thou free from fraud,
If thy righteous soul be grieved At since with just Lot: If thou mournest Because men keep not God's Law with zealous David: If thou art weary of thy life for the daughters of Heth with Rebecca, If thou Canst cry with samson for that well of life, give me drink or I die with thirst, then art thou free from fraud,
and thou art knowne of God for a true Israelite. O let us raise up our hearts from this fraud, remembring that of the Apostle, Be not weary of well-doing, knowing that ye shall receive if yee faint not:
and thou art known of God for a true Israelite. Oh let us raise up our hearts from this fraud, remembering that of the Apostle, Be not weary of welldoing, knowing that you shall receive if ye faint not:
THe third fraud in profession is counterfeit religion, which stands in outward show without intention of the heart, drawing neere unto God in the lipps, the mind being far from him. This deceiver showes himselfe in the Feathers of the Swan, but secretly wallowes in the mire of the Swine: and though hee seemes to be a very hoorder of the Manna, yet is he found feeding at the Prodigalls trough. These deceivers saith Nazianzen weave Penelopes web, what they make in the day, they marre in the night.
THe third fraud in profession is counterfeit Religion, which Stands in outward show without intention of the heart, drawing near unto God in the lips, the mind being Far from him. This deceiver shows himself in the Feathers of the Swan, but secretly wallows in the mire of the Swine: and though he seems to be a very hoorder of the Manna, yet is he found feeding At the Prodigals trough. These deceivers Says Nazianzen weave Penelopes web, what they make in the day, they mar in the night.
Like they are unto Plinies bastard Eagle, that hath the face of an Eagle, but the foote of a Goose: or to Ezechiels vision with many faces, of Angell, of Man, of Beast: these shew themselues Cherubims in the Church, in company men: beasts in secret.
Like they Are unto Plinies bastard Eagl, that hath the face of an Eagl, but the foot of a Goose: or to Ezechiels vision with many faces, of Angel, of Man, of Beast: these show themselves Cherubims in the Church, in company men: beasts in secret.
Pasetes the Iuglers feast full of varieties in show, vanishing all away when they should be tasted, was but a mock-belly: the goodliest building the fairest house without Inhabitant to give reliefe, that poore men call but a mocke-beggar: and the most ostentant professors, which have a shew of godlinesse without the power therof, a counterfeit Israelite is but a mocke-God. these are reeds shaken with every winde of tentation, smooth but yet hollow, without the pyth and substance of godlinesse. This fraud the holy Ghost found in the Angel of the Church at Sardis; saying, I know thy workes that thou hast a name to live but indeed art dead.
Pasetes the Jugglers feast full of varieties in show, vanishing all away when they should be tasted, was but a mock-belly: the Goodliest building the Fairest house without Inhabitant to give relief, that poor men call but a mocke-beggar: and the most Ostentant professors, which have a show of godliness without the power thereof, a counterfeit Israelite is but a mocke-God. these Are reeds shaken with every wind of tentation, smooth but yet hollow, without the pyth and substance of godliness. This fraud the holy Ghost found in the Angel of the Church At Sardis; saying, I know thy works that thou hast a name to live but indeed art dead.
SErvile and compel'd religion is the fourth fraud in professiō: and that is when men attend the exercises of religiō without freedome of soule & spirit. Where appears the main difference betweene religion inspired, and religion cōmanded, the one leades by cheerefulnes & love, the other draws by feare and force.
SErvile and compelled Religion is the fourth fraud in profession: and that is when men attend the exercises of Religion without freedom of soul & Spirit. Where appears the main difference between Religion inspired, and Religion commanded, the one leads by cheerfulness & love, the other draws by Fear and force.
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A speciall mark of a true Israelite: for where the spirit of God is, there is liberty saith Saint Paul. I was glad saith David whē they said, Come, we will goe into the house of the Lord.
A special mark of a true Israelite: for where the Spirit of God is, there is liberty Says Saint Paul. I was glad Says David when they said, Come, we will go into the house of the Lord.
and as the devills in the Gospell was affected with the presence of Christ, so these with the exercise of godlinesse, what have they to doe with them, they come to torment them before the time.
and as the Devils in the Gospel was affected with the presence of christ, so these with the exercise of godliness, what have they to do with them, they come to torment them before the time.
ARbitrary and devised Religion is the fifth fraud in profession, which magnifies private inventions to the neglect of the councell of God, which being urged as necessary parts of divine worship, argue the Word of God of Insufficiency: but it is the wantonnes of mens wits and luxury of their mind, that rove out beyond the limits of God, and are not content with his Wisdome. This fraud Christ spied in the Pharisies, who made the Commandements of God of no effect, to establish their owne traditions. This fraud also is observed to be in the Romish Church, who have equalled their traditions to the Scripture, and have devised a new Creede, making their fancies Articles of Faith needfull to salvation:
ARbitrary and devised Religion is the fifth fraud in profession, which Magnifies private Inventions to the neglect of the council of God, which being urged as necessary parts of divine worship, argue the Word of God of Insufficiency: but it is the wantonness of men's wits and luxury of their mind, that rove out beyond the Limits of God, and Are not content with his Wisdom. This fraud christ spied in the Pharisees, who made the commandments of God of no Effect, to establish their own traditions. This fraud also is observed to be in the Romish Church, who have equaled their traditions to the Scripture, and have devised a new Creed, making their fancies Articles of Faith needful to salvation:
but onely for order, for comlinesse, for signification. From this fraud the true Israelite is free, who is so bound to the word of God, that he makes it the warrant, the honour of his actions, the warrant that secureth the rule that directeth, the honour that graceth his Religion. 6. The Fraud of carnall Gospelling.
but only for order, for comeliness, for signification. From this fraud the true Israelite is free, who is so bound to the word of God, that he makes it the warrant, the honour of his actions, the warrant that secureth the Rule that directeth, the honour that graceth his Religion. 6. The Fraud of carnal Gospel in.
THe last fraud in profession I call flattering or carnall Religion, which doth not crucifie the flesh with the lusts, therefore they say of their lusts as Pilate said to Christ, what evill have they done:
THe last fraud in profession I call flattering or carnal Religion, which does not crucify the Flesh with the Lustiest, Therefore they say of their Lustiest as Pilate said to christ, what evil have they done:
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These deceivers admit nothing that savours either of labour or restraine of the appetite: tell them of mourning for sinne, of watching in prayer, of fervency in devotion, of fasting and abstinence, of mercy and almes deedes to the poore and such like,
These deceivers admit nothing that savours either of labour or restrain of the appetite: tell them of mourning for sin, of watching in prayer, of fervency in devotion, of fasting and abstinence, of mercy and alms Deeds to the poor and such like,
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& feasting we know, but what is fasting? what mourning? what almes? Of this fraud speaks the Apostle S. Iude saying, there are certaine men crept in, Vngodly men, which turn the grace of our God into wantonnes.
& feasting we know, but what is fasting? what mourning? what alms? Of this fraud speaks the Apostle S. Iude saying, there Are certain men crept in, Ungodly men, which turn the grace of our God into wantonness.
and foule singularity. These fly not like doves to their windowes as the Prophet describeth the Godly mans celerity, & spirituall contemplation, but hop like frogs, raising themselves a little from the earth, in a ceremonious hearing of the word & praier, the weight of their belly, of their lusts puls thē down to their pond, to their filth againe: and there though they croake of Religion, & of the Gospel of Christ, yet in truth they can not abide to enter into the streight gate, the narrow way that leadeth unto life.
and foul singularity. These fly not like Dove to their windows as the Prophet Describeth the Godly men celerity, & spiritual contemplation, but hop like frogs, raising themselves a little from the earth, in a ceremonious hearing of the word & prayer, the weight of their belly, of their Lustiest puls them down to their pond, to their filth again: and there though they croak of Religion, & of the Gospel of christ, yet in truth they can not abide to enter into the straight gate, the narrow Way that leads unto life.
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Quintus Cicero perceiving his brother Mark to sue for the Consulship; counselled him that continually he should think upon these words Novus homo es, Consulatum petis, Roma est.
Quintus Cicero perceiving his brother Mark to sue for the Consulship; counseled him that continually he should think upon these words Novus homo es, Consulatum petis, Roma est.
& that in the city of Rome where was a multitude of choise competitors. O beloved, we al seeme to make suit for eternall life, the preparation wherunto is a true Israelite, Christianity with out fraud: that wee may inflame our hearts to a conversation agreeable to the Gospel of Christ, let us oftentimes thinke of these words, Novus homo es, Caelum petis, Ecclesia est.
& that in the City of Room where was a multitude of choice competitors. Oh Beloved, we all seem to make suit for Eternal life, the preparation whereunto is a true Israelite, Christianity with out fraud: that we may inflame our hearts to a Conversation agreeable to the Gospel of christ, let us oftentimes think of these words, Novus homo es, Caelum petis, Church est.
Thou art a stranger, not born a Citizen of the spirituall Kingdome but by nature a childe of wrath thou seekest for heavē the highest dignity, and that in the Church, in the holy city, where are a multitude of choise competitours, Israelites indeed, exercised in labour, patience, praiers, sorrow,
Thou art a stranger, not born a Citizen of the spiritual Kingdom but by nature a child of wrath thou Seekest for heaven the highest dignity, and that in the Church, in the holy City, where Are a multitude of choice competitors, Israelites indeed, exercised in labour, patience, Prayers, sorrow,
when shall the carnall frog attain unto it by remisse and intermitted girds? wel said the tragaedian NONLATINALPHABET no man prospers without diligence:
when shall the carnal frog attain unto it by remiss and intermitted girds? well said the tragedian no man prospers without diligence:
wouldst thou have the highest honour with the basest thoughts? the greatest happines with no difficulty, no paines, no diligence? fró this fraud is the true Israelite exempted.
Wouldst thou have the highest honour with the Basest thoughts? the greatest happiness with no difficulty, no pains, no diligence? fró this fraud is the true Israelite exempted.
Behold now a true Israelites religion, not formall and ceremonious, and politique & time-serving, but serious, not faint, but zealous; not fained, but faithful and true: nor forced, but free:
Behold now a true Israelites Religion, not formal and ceremonious, and politic & time-serving, but serious, not faint, but zealous; not feigned, but faithful and true: nor forced, but free:
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not forged, but divine: not carnal, but spirituall. Let us then all labour every man in his place, frō the highest Cedar to the lowest shrub, for Nathanaels approbation, his praise, a true Israelite. A worthy testimony it is when the Lord may say:
not forged, but divine: not carnal, but spiritual. Let us then all labour every man in his place, from the highest Cedar to the lowest shrub, for Nathanaels approbation, his praise, a true Israelite. A worthy testimony it is when the Lord may say:
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Behold a true Bishop, a Pastor indeed in whom is no fraud of heresie seducing others, no fraud of schisme disturbing others, no fraud of idlenes neglecting others: no fraud of evill example corrupting others, no fraud of humane conceit, of light froth, of curious teaching & wantonning in the chaire of Christ, vainly pleasing others.
Behold a true Bishop, a Pastor indeed in whom is no fraud of heresy seducing Others, no fraud of Schism disturbing Others, no fraud of idleness neglecting Others: no fraud of evil Exampl corrupting Others, no fraud of humane conceit, of Light froth, of curious teaching & wantoning in the chair of christ, vainly pleasing Others.
Behold true subjects, without fraud of trechery to their Soveraigne, conspiracy against their country: Behold in the Church true Israelites without fraud of injurious couzenage deceiving their brethren, of folly, deceiving themselves;
Behold true subject's, without fraud of treachery to their Sovereign, Conspiracy against their country: Behold in the Church true Israelites without fraud of injurious cozenage deceiving their brothers, of folly, deceiving themselves;
as when Christ Iesus mentioned the traitor, the disciples were presently stirr'd and began to say to him one by one, Is it I? master is it I? and the Lord gave no answer: But whē the course came for the traitour indeed to speak, saying Is it I? the Lord sealed his word presetly, saying, thou hast said: So beloved whilst wee heare such good things of the true Israelite, and are moved one by one to cōmune and search of our own estate, saying, Is it I? that is the true Israelite, Lord is it I? whē he speaks that is the Israelite indeed that truly repents of his sins, beleeves only in the Lord Iesus, & lives iustly, soberly,
as when christ Iesus mentioned the traitor, the Disciples were presently stirred and began to say to him one by one, Is it I? master is it I? and the Lord gave no answer: But when the course Come for the traitor indeed to speak, saying Is it I? the Lord sealed his word presetly, saying, thou hast said: So Beloved while we hear such good things of the true Israelite, and Are moved one by one to commune and search of our own estate, saying, Is it I? that is the true Israelite, Lord is it I? when he speaks that is the Israelite indeed that truly repents of his Sins, believes only in the Lord Iesus, & lives justly, soberly,
& godly in this present world, and saith, Lord is it I? The voice of the Holy Ghost sealeth & confirmeth it saying, thou hast said. If thē any soule which hath long pleas'd it selfe with the shadow of his Fig-tree, the delights of sin, begins to resolve with himselfe to come with Natha. to the Lord Iesus the true rest of souls: or if any being truly affected with the sincerity of the true Israelite, doth inwardly hate the unjust, foolish,
& godly in this present world, and Says, Lord is it I? The voice of the Holy Ghost Sealeth & confirmeth it saying, thou hast said. If them any soul which hath long pleased it self with the shadow of his Fig tree, the delights of since, begins to resolve with himself to come with Nathan. to the Lord Iesus the true rest of Souls: or if any being truly affected with the sincerity of the true Israelite, does inwardly hate the unjust, foolish,
& wicked fraud of earthly, sensuall, & devilish men, or if all you that heare me this day, are so delighted with the honor & comfort of Nathanaels testimony, that you go away resolved to regard no applause in the world, in cōparison of this, that ye may bee accounted of God true Israelites in whō is no fraud;
& wicked fraud of earthly, sensual, & devilish men, or if all you that hear me this day, Are so delighted with the honour & Comfort of Nathanaels testimony, that you go away resolved to regard no applause in the world, in comparison of this, that you may be accounted of God true Israelites in whom is no fraud;
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