but by the full satisfaction of his owne dearest sonne, who for our sakes like the shadow in the diall of Ahaz, went back and abased himselfe by taking our nature into the unity of his person, that we might be reconciled to God:
but by the full satisfaction of his own dearest son, who for our sakes like the shadow in the dial of Ahaz, went back and abased himself by taking our nature into the unity of his person, that we might be reconciled to God:
Nor did he come into the world as Adam in perfect strength and beauty, but in the flesh of a poore babe and a crying infant, he was coinfantiatus homini, as S. Irenaeus speaks elegantly, in stead of a Cradle of Ivory, he was laid in a manger,
Nor did he come into the world as Adam in perfect strength and beauty, but in the Flesh of a poor babe and a crying infant, he was coinfantiatus Homini, as S. Irnaeus speaks elegantly, in stead of a Cradle of Ivory, he was laid in a manger,
What would we thinke if a great King for the good of his Subjects should become a beggar? But it is a greater wonder that the Sonne of God should take our nature on him,
What would we think if a great King for the good of his Subject's should become a beggar? But it is a greater wonder that the Son of God should take our nature on him,
A prevalent Oratour he should be accounted which could intreat a King of the least Iland in the world to leave the glory of his kingdome and to exchange it for a base condition,
A prevalent Orator he should be accounted which could entreat a King of the least Island in the world to leave the glory of his Kingdom and to exchange it for a base condition,
Follow him further and you shall find him hungry and thirsty, faint and weary: You shall see him sweat drops of bloud, his flesh torne and rent for us,
Follow him further and you shall find him hungry and thirsty, faint and weary: You shall see him sweat drops of blood, his Flesh torn and rend for us,
vvb pno31 av-jc cc pn22 vmb vvi pno31 j cc j, j cc j: pn22 vmb vvi pno31 vvi n2 pp-f n1, po31 n1 vvn cc vvn p-acp pno12,
God strikes to death our sinnes thorough the body and the soule of his own Sonne, who gave himselfe a ransome to purchase the freedome of slaves, yea of enemies:
God strikes to death our Sins through the body and the soul of his own Son, who gave himself a ransom to purchase the freedom of slaves, yea of enemies:
and your accustomed patience, enter upon the text, the summe whereof is nothing else, but our Saviour Christs renouncing his own will, and submitting to Gods will.
and your accustomed patience, enter upon the text, the sum whereof is nothing Else, but our Saviour Christ renouncing his own will, and submitting to God's will.
cc po22 j-vvn n1, vvb p-acp dt n1, dt n1 c-crq vbz pix av, cc-acp po12 n1 npg1 vvg po31 d n1, cc vvg p-acp npg1 n1.
this is voluntas rationis, and thus did he immediately subject his humane affection, to the divine disposition, saying, Not my will, but thy will be done.
this is Voluntas rationis, and thus did he immediately Subject his humane affection, to the divine disposition, saying, Not my will, but thy will be done.
d vbz fw-fr fw-la, cc av vdd pns31 av-j vvi po31 j n1, p-acp dt j-jn n1, vvg, xx po11 n1, cc-acp po21 n1 vbi vdn.
For the better understanding of Gods will, it will not be amisse to premise and unfold the distinction of the will of God which is so triviall in the Schools.
For the better understanding of God's will, it will not be amiss to premise and unfold the distinction of the will of God which is so trivial in the Schools.
p-acp dt jc n1 pp-f n2 vmb, pn31 vmb xx vbi av p-acp n1 cc vvi dt n1 pp-f dt n1 pp-f np1 r-crq vbz av j p-acp dt n2.
There is voluntas beneplaciti, or NONLATINALPHABET, the will of Gods good pleasure, the inward decree of Gods will, NONLATINALPHABET signifies not alwaies Gods love:
There is Voluntas beneplaciti, or, the will of God's good pleasure, the inward Decree of God's will, signifies not always God's love:
Now this will of the signe is a temporall action, or thing which in us usually is a signe, token or argument that we doe will that which hath this signe attending it.
Now this will of the Signen is a temporal actium, or thing which in us usually is a Signen, token or argument that we do will that which hath this Signen attending it.
av d n1 pp-f dt n1 vbz dt j n1, cc n1 r-crq p-acp pno12 av-j vbz dt n1, n1 cc n1 cst pns12 vdb vvi d r-crq vhz d n1 vvg pn31.
this for distinction sake, Divines call NONLATINALPHABET and not NONLATINALPHABET. For whatsoever God wils thus, that shall be most certainly effected;
this for distinction sake, Divines call and not. For whatsoever God wills thus, that shall be most Certainly effected;
d p-acp n1 n1, n2-jn vvb cc xx. p-acp r-crq np1 vvz av, cst vmb vbi av-ds av-j vvn;
4. Fourthly, our permitting sinne and suffering it to be done, when we could hinder it, is a signe that vve doe vvill and like sin, and sinnes so permitted by us shall be added to our owne score of sins,
4. Fourthly, our permitting sin and suffering it to be done, when we could hinder it, is a Signen that we do will and like since, and Sins so permitted by us shall be added to our own score of Sins,
crd ord, po12 vvg n1 cc vvg pn31 pc-acp vbi vdn, c-crq pns12 vmd vvi pn31, vbz dt n1 cst pns12 vdb n1 cc j n1, cc n2 av vvn p-acp pno12 vmb vbi vvn p-acp po12 d n1 pp-f n2,
To draw a sword against an enemy is a signe that we will fight, that Abraham stretched out his hand, was a signe that he truly intended to kill his sonne Isaac, we commonly say, such a man will decay, such a house will fall,
To draw a sword against an enemy is a Signen that we will fight, that Abraham stretched out his hand, was a Signen that he truly intended to kill his son Isaac, we commonly say, such a man will decay, such a house will fallen,
This is cleare in the case of the Israelites and Ninivites, whom the Lord threatned to destroy, we may rather conclude as St Chrysostome doth excellently speake, They had been destroyed, if the Lord had not threatned to destroy them, the message of (a conditionall) destruction was a means to make void the very message it selfe of destruction.
This is clear in the case of the Israelites and Ninevites, whom the Lord threatened to destroy, we may rather conclude as Saint Chrysostom does excellently speak, They had been destroyed, if the Lord had not threatened to destroy them, the message of (a conditional) destruction was a means to make void the very message it self of destruction.
And here by the way you may take notice of the weaknes of the Arminians objection against our doctrine of predestination and free will as delivered by our Church:
And Here by the Way you may take notice of the weakness of the Arminians objection against our Doctrine of predestination and free will as Delivered by our Church:
cc av p-acp dt n1 pn22 vmb vvi n1 pp-f dt n1 pp-f dt njp2 n1 p-acp po12 n1 pp-f n1 cc j n1 c-acp vvn p-acp po12 n1:
And truly thrice damned be that doctrine that directly casteth the least aspersion, much more such foule an attainter on our most pure and most holy God blessed for ever.
And truly thrice damned be that Doctrine that directly Cast the least aspersion, much more such foul an attainter on our most pure and most holy God blessed for ever.
cc av-j av vvn vbi d n1 cst av-j vvz dt ds n1, av-d av-dc d j dt n1 p-acp po12 av-ds j cc av-ds j np1 vvn p-acp av.
First, by this which you have heard it evidently appeareth and that also by the concurrent suffrages of the most acute Schoolemen, that neither commands nor perswasions are evident arguments of Gods good-will and pleasure;
First, by this which you have herd it evidently appears and that also by the concurrent suffrages of the most acute Schoolmen, that neither commands nor persuasions Are evident Arguments of God's goodwill and pleasure;
ord, p-acp d r-crq pn22 vhb vvn pn31 av-j vvz cc d av p-acp dt j n2 pp-f dt av-ds j n2, cst dx n2 ccx n2 vbr j n2 pp-f npg1 n1 cc n1;
when we say God wils any thing by the will of his precept, or by his revealed will and not will it by the will of his decree or good pleasure, it is in effect thus much, that God commands men to doe that vvhich for just causes he will not give them grace to doe,
when we say God wills any thing by the will of his precept, or by his revealed will and not will it by the will of his Decree or good pleasure, it is in Effect thus much, that God commands men to do that which for just Causes he will not give them grace to do,
c-crq pns12 vvb np1 vvz d n1 p-acp dt n1 pp-f po31 n1, cc p-acp po31 vvn n1 cc xx n1 pn31 p-acp dt n1 pp-f po31 n1 cc j n1, pn31 vbz p-acp n1 av av-d, cst np1 vvz n2 pc-acp vdi d r-crq p-acp j n2 pns31 vmb xx vvi pno32 n1 pc-acp vdi,
So that there is no contradiction betwixt these two, but take them in their true meaning according to these different respects, and they well accord together.
So that there is no contradiction betwixt these two, but take them in their true meaning according to these different respects, and they well accord together.
av cst pc-acp vbz dx n1 p-acp d crd, cc-acp vvb pno32 p-acp po32 j n1 vvg p-acp d j n2, cc pns32 av vvi av.
and yet the Lord told him before he vvas sent, That he would not let Israel goe out of his Land. Must Moses therefore forbeare to speake to Pharaoh in the name of the Lord? Or did the Lord mock Pharaeh to speak unto him to that purpose? Let them answer this and they may see that they have answered themselves.
and yet the Lord told him before he was sent, That he would not let Israel go out of his Land. Must Moses Therefore forbear to speak to Pharaoh in the name of the Lord? Or did the Lord mock Pharaeh to speak unto him to that purpose? Let them answer this and they may see that they have answered themselves.
cc av dt n1 vvd pno31 c-acp pns31 vbds vvn, cst pns31 vmd xx vvi np1 vvi av pp-f po31 n1 vmb np1 av vvi pc-acp vvi p-acp np1 p-acp dt n1 pp-f dt n1? cc vdd dt n1 vvb vvb pc-acp vvi p-acp pno31 p-acp d n1? vvb pno32 vvi d cc pns32 vmb vvi cst pns32 vhb vvn px32.
and God is not bound to set up these bankrupts againe, and give them a new supply of sufficiency to do that which is commanded, which if they could do (as I said before) God would accept of their service and reward them for it;
and God is not bound to Set up these Bankrupts again, and give them a new supply of sufficiency to do that which is commanded, which if they could do (as I said before) God would accept of their service and reward them for it;
cc np1 vbz xx vvn pc-acp vvi a-acp d n2-jn av, cc vvi pno32 dt j n1 pp-f n1 pc-acp vdi d r-crq vbz vvn, r-crq cs pns32 vmd vdi (c-acp pns11 vvd a-acp) np1 vmd vvi pp-f po32 n1 cc vvi pno32 p-acp pn31;
6. Sixthly, the doing of an outward worke is a signe of the inward will, and in this all agree, that whatsoever God doth, that he truly and properly wils,
6. Sixthly, the doing of an outward work is a Signen of the inward will, and in this all agree, that whatsoever God does, that he truly and properly wills,
crd j, cs vdg pp-f dt j n1 vbz dt n1 pp-f dt j n1, cc p-acp d d vvb, cst r-crq np1 vdz, cst pns31 av-j cc av-j vvz,
but manifestly knowne unto him, and therefore albeit this vvas a bitter cup to drinke, yet being Gods will that he should drinke it, he submitted to it. Hence I doe observe,
but manifestly known unto him, and Therefore albeit this was a bitter cup to drink, yet being God's will that he should drink it, he submitted to it. Hence I do observe,
cc-acp av-j vvn p-acp pno31, cc av cs d vbds dt j n1 pc-acp vvi, av vbg ng1 n1 cst pns31 vmd vvi pn31, pns31 vvd p-acp pn31. av pns11 vdb vvi,
but we may in some cases laudably, nay we must differ from this will of God, as St Austin teacheth us in the example of a sonne, holily wishing and praying that his father might live,
but we may in Some cases laudably, nay we must differ from this will of God, as Saint Austin Teaches us in the Exampl of a son, holily wishing and praying that his father might live,
Requisite it is before I proceed further, because this doctrine is built upon a particular example, to shew when we can from thence warrantably deduce a true instruction generall to all:
Requisite it is before I proceed further, Because this Doctrine is built upon a particular Exampl, to show when we can from thence warrantably deduce a true instruction general to all:
to raise a point alwaies as belonging to all, from the particular practise of our Saviour Christ is to build on the sands, I mean without a good foundation to that purpose.
to raise a point always as belonging to all, from the particular practice of our Saviour christ is to built on the sands, I mean without a good Foundation to that purpose.
as raising the dead, &c. nor can we in his workes of mediation, satisfying the wrath of God by his sufferings, dispensing the Spirit, governing the Church;
as raising the dead, etc. nor can we in his works of mediation, satisfying the wrath of God by his sufferings, dispensing the Spirit, governing the Church;
But now in such things which our Saviour Christ did, which do appertain to all men as a duty to doe, we must propose our Saviour as a pattern of imitation;
But now in such things which our Saviour christ did, which do appertain to all men as a duty to do, we must propose our Saviour as a pattern of imitation;
he is as a looking-glasse, wherein we may see how to order and governe our selves, he is a true guide and leads us both by his heavenly doctrine and example to life everlasting.
he is as a Looking glass, wherein we may see how to order and govern our selves, he is a true guide and leads us both by his heavenly Doctrine and Exampl to life everlasting.
pns31 vbz p-acp dt n1, c-crq pns12 vmb vvi c-crq pc-acp vvi cc vvi po12 n2, pns31 vbz dt j n1 cc vvz pno12 d p-acp po31 j n1 cc n1 p-acp n1 j.
This doth the Lord require in that excellent phrase to accept of the punishment of our iniquity, the originall is, NONLATINALPHABET which the Septuagints doe translate by the word NONLATINALPHABET, to be well pleased with them, and as our Saviour Christ exhorteth, to take up our crosse.
This does the Lord require in that excellent phrase to accept of the punishment of our iniquity, the original is, which the Septuagints do translate by the word, to be well pleased with them, and as our Saviour christ exhorteth, to take up our cross.
for we must look upon these evils with a double aspect, which are like the cloud that went with the Israelites, blacke to the Egyptians, but light to Gods people:
for we must look upon these evils with a double aspect, which Are like the cloud that went with the Israelites, black to the egyptians, but Light to God's people:
and such as doe proceed from his most holy will, and as they are by his infinite wisdome directed to just and holy ends, in these respects we ought to be well pleased and contented with them:
and such as do proceed from his most holy will, and as they Are by his infinite Wisdom directed to just and holy ends, in these respects we ought to be well pleased and contented with them:
cc d c-acp vdb vvi p-acp po31 av-ds j n1, cc c-acp pns32 vbr p-acp po31 j n1 vvn p-acp j cc j n2, p-acp d n2 pns12 vmd pc-acp vbi av vvn cc vvn p-acp pno32:
holy Job, when one sad Messenger trod on the heeles of another, as one wave in the tempestuous Sea follows another, reverently submitted and piously acknowledged, The Lord hath given and the Lord hath taken away, blessed be the name of the Lord.
holy Job, when one sad Messenger trod on the heals of Another, as one wave in the tempestuous Sea follows Another, reverently submitted and piously acknowledged, The Lord hath given and the Lord hath taken away, blessed be the name of the Lord.
When old Eli heard from young Samuel the fearefull judgements which God would send upon his family, he replied piously, It is the Lord, let him doe what is good in his eyes.
When old Eli herd from young Samuel the fearful Judgments which God would send upon his family, he replied piously, It is the Lord, let him do what is good in his eyes.
If the Lord will have me to be driven from my kingdome, and my sonne who is a tyrant and murtherer of his brother, a paricide (in intention and endeavour) injurious and furious to raigne in my stead, I am content, and doe thanke him for innumerable afflictions, wherewith he hath chastised me;
If the Lord will have me to be driven from my Kingdom, and my son who is a tyrant and murderer of his brother, a Parricide (in intention and endeavour) injurious and furious to Reign in my stead, I am content, and do thank him for innumerable afflictions, wherewith he hath chastised me;
and that they should leade his children captive into Babylon: Did he fret? Was he discontented? Was he cast downe with sorrow? No verily, he meekly submitted himselfe to the Lord, saying, Good is the word of the Lord.
and that they should lead his children captive into Babylon: Did he fret? Was he discontented? Was he cast down with sorrow? No verily, he meekly submitted himself to the Lord, saying, Good is the word of the Lord.
The Saints in the Acts of the Apostles will freely give us their suffrage, for they understanding that St Paul had a resolute purpose to goe to Jerusalem, albeit they did certainly know that there be should suffer much for the name of the Lord Iesus, ceased further to trouble him by their intreaties, using this golden sentence, The will of the Lord be done.
The Saints in the Acts of the Apostles will freely give us their suffrage, for they understanding that Saint Paul had a resolute purpose to go to Jerusalem, albeit they did Certainly know that there be should suffer much for the name of the Lord Iesus, ceased further to trouble him by their entreaties, using this golden sentence, The will of the Lord be done.
These are faire torches to shine before us, and may serve as the fiery pillar to the Israelites to illighten, direct and comfort us in all our miseries.
These Are fair Torches to shine before us, and may serve as the fiery pillar to the Israelites to illighten, Direct and Comfort us in all our misery's.
d vbr j n2 pc-acp vvi p-acp pno12, cc vmb vvi p-acp dt j n1 p-acp dt np1 pc-acp vvi, vvi cc vvi pno12 p-acp d po12 n2.
that which pleaseth our good God, let it not displease his unworthy servants; that which pleaseth the Physitian, let it not displease the sick Patient.
that which Pleases our good God, let it not displease his unworthy Servants; that which Pleases the physician, let it not displease the sick Patient.
and the will of God made knowne unto us is the rule and law of all created wils, insomuch that Luther commends this saying of D. John Thaulerus, as most true and theologicissimum, if heaven was open before thee,
and the will of God made known unto us is the Rule and law of all created wills, insomuch that Luther commends this saying of D. John Thaulerus, as most true and theologicissimum, if heaven was open before thee,
cc dt n1 pp-f np1 vvd vvn p-acp pno12 vbz dt n1 cc n1 pp-f d j-vvn n2, av cst np1 vvz d n-vvg pp-f np1 np1 np1, p-acp ds j cc fw-la, cs n1 vbds j p-acp pno21,
This may be collected from the practise of upright Noah, albeit he had been many moneths together in the Arke as an intolerable prison destitute of fresh aire,
This may be collected from the practice of upright Noah, albeit he had been many months together in the Ark as an intolerable prison destitute of fresh air,
d vmb vbi vvn p-acp dt n1 pp-f j np1, cs pns31 vhd vbn d n2 av p-acp dt n1 p-acp dt j n1 j pp-f j n1,
'tis true and knowne by experience, that vvhen an unskilfull man comes into an Artificers shop vvhich is skilfull and expert in his trade, he is ready to find faults;
it's true and known by experience, that when an unskilful man comes into an Artificers shop which is skilful and expert in his trade, he is ready to find Faults;
We may learne this from carnall friends, which knit fast their affections by furthering the earnall desire of their lovers, as Jonadab did Ammons the Kings sonne,
We may Learn this from carnal Friends, which knit fast their affections by furthering the earnall desire of their lovers, as Jonadab did Ammons the Kings son,
and if we dislike his actions, the Lord may checke us as he did Samuel, how long wilt thou mourne for Saul, seeing I have rejected him from raigning over Israel? As if he should have said, doth my will so displease thee, that thou preferrest a sinfull man before my pleasure? Thirdly, I reason thus;
and if we dislike his actions, the Lord may check us as he did Samuel, how long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? As if he should have said, does my will so displease thee, that thou preferrest a sinful man before my pleasure? Thirdly, I reason thus;
and makes them to be comfortable and profitable for our selves; 'tis undoubtedly true: we must rather approve Gods will, then what our reason will suggest.
and makes them to be comfortable and profitable for our selves; it's undoubtedly true: we must rather approve God's will, then what our reason will suggest.
and we are like to Absalom: Thy matter is good (saith he) and O that I was made judge in the land, I would doe every man justice, and in effect (with reverence be it spoken) we thus do say, if I had been God.
and we Are like to Absalom: Thy matter is good (Says he) and O that I was made judge in the land, I would do every man Justice, and in Effect (with Reverence be it spoken) we thus do say, if I had been God.
cc pns12 vbr av-j p-acp np1: po21 n1 vbz j (vvz pns31) cc np1 cst pns11 vbds vvn n1 p-acp dt n1, pns11 vmd vdi d n1 n1, cc p-acp n1 (p-acp n1 vbb pn31 vvn) pns12 av vdb vvi, cs pns11 vhd vbn np1.
Such desperate speeches were uttered by Alphonso the 10h. king of Castile, which very thought cannot, much lesse can such impious words be excused from blasphemy.
Such desperate Speeches were uttered by Alphonso the 10h. King of Castile, which very Thought cannot, much less can such impious words be excused from blasphemy.
as it vvere, Gods counsellours, nay controlers, saying, thus might God have done better, else vvhy doe vve not submit to him? Is not this malapert saucinesse against our great God, at least unadvised ignorance in no case to be excused?
as it were, God's counsellors, nay controllers, saying, thus might God have done better, Else why do we not submit to him? Is not this malapert sauciness against our great God, At least unadvised ignorance in no case to be excused?
c-acp pn31 vbdr, n2 n2, uh-x n2, vvg, av vmd np1 vhi vdn av-jc, av q-crq vdb pns12 xx vvi p-acp pno31? vbz xx d j-jn n1 p-acp po12 j np1, p-acp ds j n1 p-acp dx n1 pc-acp vbi vvn?
Fourthly, that vvhich vve receive purely from Gods vvill is most acceptable to him, provided that vve receive it chearfully and for love of his holy vvill, vvhere there is the least of our owne vvils, there is most of Gods pleasure,
Fourthly, that which we receive purely from God's will is most acceptable to him, provided that we receive it cheerfully and for love of his holy will, where there is the least of our own vvils, there is most of God's pleasure,
because it is Gods vvill is farre more excellent then all the rest, which have their end and object only on the creature directly, but indirectly on the Creatour.
Because it is God's will is Far more excellent then all the rest, which have their end and Object only on the creature directly, but indirectly on the Creator.
and this being told unto him, that hee was commanded by the Emperour to be put to death, the child answered, Ex disciplina Gentis, that hee did not receive this as a commandement of the Emperour,
and this being told unto him, that he was commanded by the Emperor to be put to death, the child answered, Ex Discipline Gentis, that he did not receive this as a Commandment of the Emperor,
cc d vbg vvn p-acp pno31, cst pns31 vbds vvn p-acp dt n1 pc-acp vbi vvn p-acp n1, dt n1 vvd, fw-la fw-la fw-la, cst pns31 vdd xx vvi d p-acp dt n1 pp-f dt n1,
we shall feeke nothing, intend nothing, desire nothing, but Gods will to be done, Beatus dies ille, happy is that day which joyneth and equalleth the wils of those that are earthly to those which are heavenly;
we shall feeke nothing, intend nothing, desire nothing, but God's will to be done, Beatus dies Isle, happy is that day which Joineth and equalleth the wills of those that Are earthly to those which Are heavenly;
pns12 vmb vvi pix, vvb pix, vvb pix, cc-acp n2 vmb pc-acp vbi vdn, np1 fw-la fw-la, j vbz d n1 r-crq vvz cc vvz dt n2 pp-f d cst vbr j p-acp d r-crq vbr j;
this is faithfull peace, unshaken concord, perseverant grace, when according to the order of the Lord our only God, The Family which is diverse in nature is one in will, (saith S. Chrysologus. ) When we are in heaven we shall like whatsoever the Lord liketh,
this is faithful peace, unshaken concord, perseverant grace, when according to the order of the Lord our only God, The Family which is diverse in nature is one in will, (Says S. Chrysologus.) When we Are in heaven we shall like whatsoever the Lord liketh,
Why should we not? Is there not the like reason founded on the eternall law? Or have Saints in heaven another rule to walke by, which appertaine not to men which live on earth? No such matter.
Why should we not? Is there not the like reason founded on the Eternal law? Or have Saints in heaven Another Rule to walk by, which appertain not to men which live on earth? No such matter.
q-crq vmd pns12 xx? vbz pc-acp xx dt j n1 vvn p-acp dt j n1? cc vhb n2 p-acp n1 j-jn n1 pc-acp vvi p-acp, r-crq vvi xx p-acp n2 r-crq vvb p-acp n1? dx d n1.
Nay this supposition is more then any temporall evill, If God should reveale to the Church the reprobation of a sinner, the Church ought no more to pray that such a man might be saved,
Nay this supposition is more then any temporal evil, If God should reveal to the Church the reprobation of a sinner, the Church ought no more to pray that such a man might be saved,
They object againe, if we ought to conforme our wils to the will of God, then ought we neither to resist enemies invading us, nor prevent diseases growing upon us,
They Object again, if we ought to conform our wills to the will of God, then ought we neither to resist enemies invading us, nor prevent diseases growing upon us,
We may use all lawfull meanes for our defence, and so to doe is, juris naturalis. The like may be said of curing diseases, quenching fires or of any other evils;
We may use all lawful means for our defence, and so to do is, Juris Naturalis. The like may be said of curing diseases, quenching fires or of any other evils;
pns12 vmb vvi d j n2 p-acp po12 n1, cc av pc-acp vdi vbz, fw-la fw-la. dt av-j vmb vbi vvn pp-f vvg n2, vvg n2 cc pp-f d j-jn n2-jn;
1. dist. 48. nor would I have named this Use, but that I conceive the discussion of these objections will give some light to weaker Christians to understand the better the main proposition.
1. Dist. 48. nor would I have nam this Use, but that I conceive the discussion of these objections will give Some Light to Weaker Christians to understand the better the main proposition.
2. This point affords matter of reproof to many persons, which are ready, when they are crossed by the working of the creatures, to looke on them only,
2. This point affords matter of reproof to many Persons, which Are ready, when they Are crossed by the working of the creatures, to look on them only,
When God layes his hand upon us by fire, warre, pestilence, or otherwise, we with those Jewes, doe not acknowledge that God speakes unto us, we will rather attribute these things to nature, to the aire, to starres, to the malice of enemies,
When God lays his hand upon us by fire, war, pestilence, or otherwise, we with those Jews, do not acknowledge that God speaks unto us, we will rather attribute these things to nature, to the air, to Stars, to the malice of enemies,
or those which use the armour ointment, which doe anoint the instrument that woundeth, but apply nothing at all to the wounded person, and perhaps like the Iewes cursing their King and their God, which was no God, this is an unreasonable act;
or those which use the armour ointment, which do anoint the Instrument that wounds, but apply nothing At all to the wounded person, and perhaps like the Iewes cursing their King and their God, which was no God, this is an unreasonable act;
cc d r-crq vvb dt n1 n1, r-crq vdb vvi dt n1 cst vvz, cc-acp vvb pix p-acp d p-acp dt j-vvn n1, cc av av-j dt np2 vvg po32 n1 cc po32 n1, r-crq vbds dx n1, d vbz dt j n1;
or as if a sicke Patient to whom a wise Physitian prescribeth a bitter potion for the recovery of his health, should fall out with the Apothecary for ministring it;
or as if a sick Patient to whom a wise physician prescribeth a bitter potion for the recovery of his health, should fallen out with the Apothecary for ministering it;
Balaams evill is an hereditary evill to most sinners at this day, in their crosses, still the Asse is beaten, they curse, they smite, they accuse this or that creature,
Balaams evil is an hereditary evil to most Sinners At this day, in their Crosses, still the Ass is beaten, they curse, they smite, they accuse this or that creature,
npg1 j-jn vbz dt j n-jn p-acp ds n2 p-acp d n1, p-acp po32 n2, av dt n1 vbz vvn, pns32 vvb, pns32 vvb, pns32 vvb d cc d n1,
and sometimes doe as foolishly, as Stories report Zerxes that great King of Persia did, who understanding that the Bridge, which is called the Saddle to ride the Sea-horse, which he had made over the Hellespont, was broken downe with impetuous waves, caused three hundred stripes (full wisely you may imagine) to be inflicted on that Sea by way of revenge.
and sometime do as foolishly, as Stories report Xerxes that great King of Persiam did, who understanding that the Bridge, which is called the Saddle to ride the Sea-horse, which he had made over the Hellespont, was broken down with impetuous waves, caused three hundred stripes (full wisely you may imagine) to be inflicted on that Sea by Way of revenge.
and no marvell then if sinners looking no higher then the creatures, are ready with Ephraim in the pride and floutnesse of their hearts to say, The bricks are fallen down, but we will build with hewen stones, the Sycomors are cut downe,
and no marvel then if Sinners looking no higher then the creatures, Are ready with Ephraim in the pride and floutnesse of their hearts to say, The bricks Are fallen down, but we will built with hewn stones, the Sycomors Are Cut down,
Nor are the bad onely apt to transgresse in this kind, but good ones do often faile by their unreasonable anger against such things as doe crosse them.
Nor Are the bad only apt to transgress in this kind, but good ones do often fail by their unreasonable anger against such things as do cross them.
ccx vbr dt j j j pc-acp vvi p-acp d n1, cc-acp j pi2 vdb av vvi p-acp po32 j n1 p-acp d n2 c-acp vdb vvi pno32.
This Cassian an ancient Father speakes out of his owne knowledge, that when religious persons were separated from the world and lived in desarts, they would be angry with their pens when they writ not well, with their pen-knives,
This Cassian an ancient Father speaks out of his own knowledge, that when religious Persons were separated from the world and lived in deserts, they would be angry with their pens when they writ not well, with their penknives,
d np1 dt j n1 vvz av pp-f po31 d n1, cst c-crq j n2 vbdr vvn p-acp dt n1 cc vvd p-acp n2, pns32 vmd vbi j p-acp po32 n2 c-crq pns32 vvd xx av, p-acp po32 n2,
when they did not cut well, with their flint if it did not strike fire well, he saith, they could not digest the perturbation of their minds, but by venting their rage against those insensible things, or against the devill himself.
when they did not Cut well, with their flint if it did not strike fire well, he Says, they could not digest the perturbation of their minds, but by venting their rage against those insensible things, or against the Devil himself.
c-crq pns32 vdd xx vvi av, p-acp po32 n1 cs pn31 vdd xx vvi n1 av, pns31 vvz, pns32 vmd xx vvi dt n1 pp-f po32 n2, p-acp p-acp vvg po32 n1 p-acp d j n2, cc p-acp dt n1 px31.
And was not King David greatly displeased, because the Lord smote Ʋzzah, and made a breach in the carriage of the Arke? He considered not in the meane time, as afterwards he did;
And was not King David greatly displeased, Because the Lord smote Ʋzzah, and made a breach in the carriage of the Ark? He considered not in the mean time, as afterwards he did;
np1 vbds xx n1 np1 av-j vvn, c-acp dt n1 vvd np1, cc vvd dt n1 p-acp dt n1 pp-f dt n1? pns31 vvd xx p-acp dt j n1, c-acp av pns31 vdd;
that his owne ignorance, and the ignorance of others was the true cause thereof, for the Arke should not have been carried on a Cart as now it was, perhaps in imitation of the Philistines, which having taken it,
that his own ignorance, and the ignorance of Others was the true cause thereof, for the Ark should not have been carried on a Cart as now it was, perhaps in imitation of the philistines, which having taken it,
d po31 d n1, cc dt n1 pp-f n2-jn vbds dt j n1 av, p-acp dt n1 vmd xx vhi vbn vvn p-acp dt n1 c-acp av pn31 vbds, av p-acp n1 pp-f dt njp2, r-crq vhg vvn pn31,
but being plagued of God they sent it backe againe on a cart to the coasts of Israel: Thus they should not have done, and God that spared the Philistines in this being ignorant would not spare his owne, not knowing or not regarding his expresse law, which was to carry it by staves put into the rings of the side of the Arke,
but being plagued of God they sent it back again on a cart to the coasts of Israel: Thus they should not have done, and God that spared the philistines in this being ignorant would not spare his own, not knowing or not regarding his express law, which was to carry it by staves put into the rings of the side of the Ark,
cc-acp vbg vvn pp-f np1 pns32 vvd pn31 av av p-acp dt n1 p-acp dt n2 pp-f np1: av pns32 vmd xx vhi vdn, cc np1 cst vvd dt njp2 p-acp d vbg j vmd xx vvi po31 d, xx vvg cc xx vvg po31 j n1, r-crq vbds pc-acp vvi pn31 p-acp n2 vvn p-acp dt n2 pp-f dt n1 pp-f dt n1,
and like Ionah doe fall a sleepe in a great storme, or like to drunkards which being smitten doe feele nothing, which moved the Prophet to complaine that the Lord had smitten his people, but they grieved not.
and like Jonah do fallen a sleep in a great storm, or like to drunkards which being smitten do feel nothing, which moved the Prophet to complain that the Lord had smitten his people, but they grieved not.
cc av-j np1 vdb vvi dt n1 p-acp dt j n1, cc av-j p-acp n2 r-crq vbg vvn vdb vvi pix, r-crq vvd dt n1 pc-acp vvi d dt n1 vhd vvn po31 n1, cc-acp pns32 vvd xx.
If our Parents should be offended with us and smite us, would it not trouble us? How much more should it trouble us when our God by his stroakes shewes himselfe displeased with us:
If our Parents should be offended with us and smite us, would it not trouble us? How much more should it trouble us when our God by his Strokes shows himself displeased with us:
cs po12 n2 vmd vbi vvn p-acp pno12 cc vvb pno12, vmd pn31 xx vvi pno12? c-crq d dc vmd pn31 vvi pno12 c-crq po12 np1 p-acp po31 n2 vvz px31 vvn p-acp pno12:
and if yet we remaine insensible the Lord may adde more plagues and increase his terrours, from our goods to our bodies, from our bodies to our minds, from our persons to our children:
and if yet we remain insensible the Lord may add more plagues and increase his terrors, from our goods to our bodies, from our bodies to our minds, from our Persons to our children:
cc cs av pns12 vvb j dt n1 vmb vvi dc n2 cc vvi po31 n2, p-acp po12 n2-j p-acp po12 n2, p-acp po12 n2 p-acp po12 n2, p-acp po12 n2 p-acp po12 n2:
he can make the proudest spirits stoupe, and cry out with Iulian the Apostate, who received a mortall wound, which proved very seasonable and profitable for the whole world, saith Gregor. Nazianz. vicisti Galilaec, O (Christ) thou Galilean thou hast overcome me.
he can make the proudest spirits stoop, and cry out with Iulian the Apostate, who received a Mortal wound, which proved very seasonable and profitable for the Whole world, Says Gregory. Nazianz vicisti Galilaec, Oh (christ) thou Galilean thou hast overcome me.
This is a notable meanes for any one to enjoy good and comfortable daies, and who is he that would not leade a comfortable life? There can be no better meanes then this to submit our wils in all the various occurrents of this life to the will of God;
This is a notable means for any one to enjoy good and comfortable days, and who is he that would not lead a comfortable life? There can be no better means then this to submit our wills in all the various occurrents of this life to the will of God;
d vbz dt j n2 p-acp d pi pc-acp vvi j cc j n2, cc r-crq vbz pns31 cst vmd xx vvi dt j n1? pc-acp vmb vbi dx jc n2 cs d pc-acp vvi po12 n2 p-acp d dt j n2 pp-f d n1 p-acp dt n1 pp-f np1;
The first impediment which I will name is impatiency, which is the daughter of anger, and the mother, I say not as Tertullian of all, but of many sinnes:
The First impediment which I will name is impatiency, which is the daughter of anger, and the mother, I say not as Tertullian of all, but of many Sins:
dt ord n1 r-crq pns11 vmb n1 vbz n1, r-crq vbz dt n1 pp-f n1, cc dt n1, pns11 vvb xx p-acp np1 pp-f d, cc-acp pp-f d n2:
and from the extremity of pain, which mooved Christ himselfe who was without sinne to roare in his agony and to make a loud complaint and which tends to moove the Lord to compassionate us in our misery, are lawfull,
and from the extremity of pain, which moved christ himself who was without sin to roar in his agony and to make a loud complaint and which tends to move the Lord to compassionate us in our misery, Are lawful,
Impatiency makes a man live continually upon selfe created rackes, and to rubbe out his wretched dayes in perpetuall discontent, it razeth out the memory of good things already received,
Impatiency makes a man live continually upon self created racks, and to rub out his wretched days in perpetual discontent, it razes out the memory of good things already received,
n1 vvz dt n1 vvb av-j p-acp n1 vvn n2, cc pc-acp vvi av po31 j n2 p-acp j n-jn, pn31 vvz av dt n1 pp-f j n2 av vvn,
And I pray what hath your impatiency availed you? Are not you in all your tossings like a wind-mils sailes, still in the same place, in the same condition.
And I pray what hath your impatiency availed you? are not you in all your tossings like a windmills sails, still in the same place, in the same condition.
cc pns11 vvb r-crq vhz po22 n1 vvd pn22? vbr xx pn22 p-acp d po22 n2-vvg av-j dt n2 n2, av p-acp dt d n1, p-acp dt d n1.
You may (my brethren) vexe your soules with peevishnesse, and when you have done all that possible you can, when you have wrestled what you can with supreme majesty, you shall find that your estate is no whit bettered thereby;
You may (my brothers) vex your Souls with peevishness, and when you have done all that possible you can, when you have wrestled what you can with supreme majesty, you shall find that your estate is no whit bettered thereby;
what God hath purposed, rage you never so much, shall come to passe, and if there be not a voluntary submission to Gods will, there must be a violent subjection,
what God hath purposed, rage you never so much, shall come to pass, and if there be not a voluntary submission to God's will, there must be a violent subjection,
q-crq np1 vhz vvn, vvb pn22 av-x av av-d, vmb vvi pc-acp vvi, cc cs pc-acp vbb xx dt j-jn n1 p-acp n2 vmb, pc-acp vmb vbi dt j n1,
Surely the due consideration of this one thing, it is the will of God to send this punishment, should be enough to make us abandon this great and fruitlesse sinne,
Surely the due consideration of this one thing, it is the will of God to send this punishment, should be enough to make us abandon this great and fruitless sin,
np1 dt j-jn n1 pp-f d crd n1, pn31 vbz dt n1 pp-f np1 pc-acp vvi d n1, vmd vbi av-d pc-acp vvi pno12 vvi d j cc j n1,
but by selfe love, I meane an inordinate love of a mans owne pleasure, ease, profit or honour, which hinders the sight of his love from flaming upward to God,
but by self love, I mean an inordinate love of a men own pleasure, ease, profit or honour, which hinders the sighed of his love from flaming upward to God,
and fall downe flat on thy face to worship God: Be perswaded then I pray you in Gods feare to crucifie pride and self love, and to practise self-deniall.
and fallen down flat on thy face to worship God: Be persuaded then I pray you in God's Fear to crucify pride and self love, and to practise self-denial.
cc vvi a-acp av-j p-acp po21 n1 p-acp n1 np1: vbb vvn cs pns11 vvb pn22 p-acp ng1 n1 pc-acp vvi n1 cc n1 n1, cc pc-acp vvi n1.
Take an example out of the history of Mauritius that unhappy Emperour, who having lost the love of his Subjects, the Souldiers proclaime Phocas Emperour in his place.
Take an Exampl out of the history of Mauritius that unhappy Emperor, who having lost the love of his Subject's, the Soldiers proclaim Phocas Emperor in his place.
Mauritius lay sicke at Chalcedon. Phocas crowned at Constantinople, posted thither, kils two sonnes of Mauritius, and his three daughters in his sight,
Mauritius lay sick At Chalcedon. Phocas crowned At Constantinople, posted thither, kills two Sons of Mauritius, and his three daughters in his sighed,
And this is true not only concerning particular men, but whole Churches, it was just with the Lord to clense his floore in Canaan with the Philistines fanne,
And this is true not only Concerning particular men, but Whole Churches, it was just with the Lord to cleanse his floor in Canaan with the philistines fan,
cc d vbz j xx av-j vvg j n2, cc-acp j-jn n2, pn31 vbds j p-acp dt n1 pc-acp vvi po31 n1 p-acp np1 p-acp dt njp2 n1,
and to purge the gold of Judah in the Babylonish fornace, and to wash the streets in Italy, and in Rome it selfe by the Gothes inundation, to prune his vine in Greece, Egypt, and divers other countries with the Mahumetan knife,
and to purge the gold of Judah in the Babylonish furnace, and to wash the streets in Italy, and in Room it self by the Goths inundation, to prune his vine in Greece, Egypt, and diverse other countries with the Mahometan knife,
And with the Church in Micah, I will beare the indignation of the Lord, because I have sinned against him, and with mournfull Ierusalem, The Lord is righteous,
And with the Church in micah, I will bear the Indignation of the Lord, Because I have sinned against him, and with mournful Ierusalem, The Lord is righteous,
and a wise man will argue as Iob did, Shall we receive good of the Lord and not evill? Nay suppose thou shouldest finde here for a pint of honey a gallon of gaul;
and a wise man will argue as Job did, Shall we receive good of the Lord and not evil? Nay suppose thou Shouldst find Here for a pint of honey a gallon of gaul;
cc dt j n1 vmb vvi p-acp np1 vdd, vmb pns12 vvi j pp-f dt n1 cc xx j-jn? uh vvb pns21 vmd2 vvi av p-acp dt n1 pp-f n1 dt n1 pp-f n1;
Thinke I pray you advisedly of this true Axiome of divinity, in what case soever thou art, thou hast cause to thanke God that it is not worse with thee;
Think I pray you advisedly of this true Axiom of divinity, in what case soever thou art, thou hast cause to thank God that it is not Worse with thee;
vvb pns11 vvb pn22 av-vvn pp-f d j n1 pp-f n1, p-acp r-crq n1 av pns21 vb2r, pns21 vh2 n1 pc-acp vvi np1 cst pn31 vbz xx av-jc p-acp pno21;
Is thy apparell, thin, course and beggarly? thou deservest not rags? Is thy fare and diet homely and penurious? thou dost not deserve the crumbes that fall from rich mens tables,
Is thy apparel, thin, course and beggarly? thou deservest not rags? Is thy fare and diet homely and penurious? thou dost not deserve the crumbs that fallen from rich men's tables,
vbz po21 n1, j, n1 cc j? pns21 vv2 xx n2? vbz po21 n1 cc n1 j cc j? pns21 vd2 xx vvi dt n2 cst vvb p-acp j ng2 n2,
Have in your mouthes alwayes that which Vigilius, a constant and a patient Pope had in the midst of all his sufferings, that he deserved greater miseries;
Have in your mouths always that which Vigilius, a constant and a patient Pope had in the midst of all his sufferings, that he deserved greater misery's;
vhb p-acp po22 n2 av cst r-crq np1, dt j cc dt j n1 vhd p-acp dt n1 pp-f d po31 n2, cst pns31 vvd jc n2;
alas our paines be consolations, and our briars be roses, in respect of those which live in perpetuall death, over-charged with torments, infinitely heavier then ours are:
alas our pains be consolations, and our briers be roses, in respect of those which live in perpetual death, overcharged with torments, infinitely Heavier then ours Are:
And Luther adviseth us thus to meditate on the death of Christ for our profit, our evils are nothing to Christs sorrow, and withall the lowest and meanest member of Christ in any Condition is more excellent then the highest Monarch in the world,
And Luther adviseth us thus to meditate on the death of christ for our profit, our evils Are nothing to Christ sorrow, and withal the lowest and Meanest member of christ in any Condition is more excellent then the highest Monarch in the world,
cc np1 vvz pno12 av pc-acp vvi p-acp dt n1 pp-f np1 p-acp po12 n1, po12 n2-jn vbr pix p-acp npg1 n1, cc av dt js cc js n1 pp-f np1 p-acp d n1 vbz av-dc j cs dt js n1 p-acp dt n1,
we shall suffer saith S. Peter but a while, the God of peace shall tread downe Sathan under your feet NONLATINALPHABET, in a swift time saith the Doctour of the Gentiles, that is our comfort,
we shall suffer Says S. Peter but a while, the God of peace shall tread down Sathan under your feet, in a swift time Says the Doctor of the Gentiles, that is our Comfort,
Hence do Gods servants in a publique calamitie expostulate with the Lord in these sad termes, Wherefore dost thou for sake us for ever? why hast thou left us to the length of daies? and will the Lord absent himselfe for ever.
Hence do God's Servants in a public calamity expostulate with the Lord in these sad terms, Wherefore dost thou for sake us for ever? why hast thou left us to the length of days? and will the Lord absent himself for ever.
were a man a galley Slave under the cruel Turke seven yeares with full assurance, that he should have after they were expired a temporal Kingdome, he would undergoe it willingly,
were a man a galley Slave under the cruel Turk seven Years with full assurance, that he should have After they were expired a temporal Kingdom, he would undergo it willingly,
If we would in our serious cogitations run thorough the streets of the heavenly Jerusalem, if we would visit the Patriarkes, Prophets, Apostles, Martyrs,
If we would in our serious cogitations run through the streets of the heavenly Jerusalem, if we would visit the Patriarchs, prophets, Apostles, Martyrs,
and all departed Saints, and behold the crowne of everlasting glory, which the Lord hath in his hands to set upon our heads, this would enable us to demeane our selves as Christians ought to do in this our conflict,
and all departed Saints, and behold the crown of everlasting glory, which the Lord hath in his hands to Set upon our Heads, this would enable us to demean our selves as Christians ought to do in this our conflict,
cc d j-vvn n2, cc vvb dt n1 pp-f j n1, r-crq dt n1 vhz p-acp po31 n2 pc-acp vvi p-acp po12 n2, d vmd vvi pno12 pc-acp vvi po12 n2 p-acp np1 vmd pc-acp vdi p-acp d po12 n1,
and the meditation hereof would be as the salt of the Prophet cast into the bitter waters of Jericho, it would doubtlesse sweeten them were they never so bitter to us.
and the meditation hereof would be as the salt of the Prophet cast into the bitter waters of Jericho, it would doubtless sweeten them were they never so bitter to us.
Whatsoever is no fit matter for prayer, is no fit matter for thankesgiving, That we may pray for crosses, I find not (saith he) warranted by any Scripture, nor practised by any Saint:
Whatsoever is no fit matter for prayer, is no fit matter for thanksgiving, That we may pray for Crosses, I find not (Says he) warranted by any Scripture, nor practised by any Saint:
yet indefinitely and generally we may pray for all the furtherances of grace and glorie, referring the particulars to our wise and loving God, who will turne all things, we are sure to the good of those which love him,
yet indefinitely and generally we may pray for all the furtherances of grace and glory, referring the particulars to our wise and loving God, who will turn all things, we Are sure to the good of those which love him,
av av-j cc av-j pns12 vmb vvi p-acp d dt n2 pp-f n1 cc n1, vvg dt n2-j pc-acp po12 j cc j-vvg np1, r-crq vmb vvi d n2, pns12 vbr j p-acp dt j pp-f d r-crq vvb pno31,
though it be not done without effusion of teares? I have read that the Persian Nobles counted it an exceeding great grace to be scourged by their Prince,
though it be not done without effusion of tears? I have read that the Persian Nobles counted it an exceeding great grace to be scourged by their Prince,
nor greedie of honour — he envies no man, he admires no man, he despiseth no man, malignant speeches neither winne his attention, nor please his inclination;
nor greedy of honour — he envies no man, he admires no man, he despises no man, malignant Speeches neither win his attention, nor please his inclination;
What Philosophers labour to teach us in many words, yea in many volumes, I can comprehend in this short precept, let us continue such men in our health, as we promised to be in our sicknesse.
What Philosophers labour to teach us in many words, yea in many volumes, I can comprehend in this short precept, let us continue such men in our health, as we promised to be in our sickness.
q-crq n2 vvb pc-acp vvi pno12 p-acp d n2, uh p-acp d n2, pns11 vmb vvi p-acp d j n1, vvb pno12 vvi d n2 p-acp po12 n1, c-acp pns12 vvd pc-acp vbi p-acp po12 n1.
but virgines and maids as they were spinning, were wont to be talking of the word of God, edified one another by instruction, a rare thing then it was for Christians to denie or contemne the word of God, to be drunkards, adulterers or to tell a lie:
but Virgins and maids as they were spinning, were wont to be talking of the word of God, edified one Another by instruction, a rare thing then it was for Christians to deny or contemn the word of God, to be drunkards, Adulterers or to tell a lie:
Then might we have seene (faith S. Chrysostome ) good Christians, for no man respected his wealth, no man respected his countrie, no man respected wife, no man respected his children in comparison of Christ, all their care was to save their souls.
Then might we have seen (faith S. Chrysostom) good Christians, for no man respected his wealth, no man respected his country, no man respected wife, no man respected his children in comparison of christ, all their care was to save their Souls.
What lightnesse (saith he) irreligion and profanenesse shall he see in the one, what prayer, devotion, holy conferences and other religious exercises shall he observe in the other;
What lightness (Says he) irreligion and profaneness shall he see in the one, what prayer, devotion, holy conferences and other religious exercises shall he observe in the other;
The devill is disgraced, God is honoured, and nothing is more holy then that tongue which in adversity gives thankes to God, verily it is not inferiour to the tongue of Martyrs.
The Devil is disgraced, God is honoured, and nothing is more holy then that tongue which in adversity gives thanks to God, verily it is not inferior to the tongue of Martyrs.
as Absalom did the peoples from allegiance to King David, and thus doe the Papists by an unmannerly profanenesse, which makes them guilty of unthankfulnesse and disobedience, goe to Angels and Saints, which they have proper for every infirmitie,
as Absalom did the peoples from allegiance to King David, and thus do the Papists by an unmannerly profaneness, which makes them guilty of unthankfulness and disobedience, go to Angels and Saints, which they have proper for every infirmity,
c-acp np1 vdd dt ng1 p-acp n1 p-acp n1 np1, cc av vdb dt njp2 p-acp dt j n1, r-crq vvz pno32 j pp-f n1 cc n1, vvb p-acp n2 cc n2, r-crq pns32 vhb j p-acp d n1,
The truth is all the meanes in the world may say, as the King of Israel did to a distressed woman, which cried to him for helpe, If the Lord helpe thee not,
The truth is all the means in the world may say, as the King of Israel did to a distressed woman, which cried to him for help, If the Lord help thee not,
and so doe submit to his holy will, if we respect the efficacie of prayer, it is the reconciliation of God (saith the same Father) it is the bridg to passe over temptation;
and so do submit to his holy will, if we respect the efficacy of prayer, it is the reconciliation of God (Says the same Father) it is the bridge to pass over temptation;
it is the fortresse of afflictions, the destruction of warre, the axe of desperation, the demonstration of hope, the solution of sorrow and the diminution of anger.
it is the fortress of afflictions, the destruction of war, the axe of desperation, the demonstration of hope, the solution of sorrow and the diminution of anger.
it must travell with you by day, awake by night with you, it must not forsake you in sicknesse or in health, on the sea or on the land, living nor dying.
it must travel with you by day, awake by night with you, it must not forsake you in sickness or in health, on the sea or on the land, living nor dying.
fervent prayer will have no deniall, yea it so farre prevaileth with the Lord of all the world, that with reverence be it spoken, he is contented to be commanded by us, NONLATINALPHABET,
fervent prayer will have no denial, yea it so Far prevails with the Lord of all the world, that with Reverence be it spoken, he is contented to be commanded by us,,
and to be, as it were, at the service of our prayers, insomuch that I dare boldly say, there was never City of refuge more free for man-slayers, never holes in the rocks more open for the Doves, never was lap of a mother more ready to receive her crying babe,
and to be, as it were, At the service of our Prayers, insomuch that I Dare boldly say, there was never city of refuge more free for manslayers, never holes in the Rocks more open for the Dove, never was lap of a mother more ready to receive her crying babe,
and these earthly things will seeme the lesser, and so it is in our spirituall ascensions, the more heavenly minded we are, the greater will heavenly beauty appeare to us,
and these earthly things will seem the lesser, and so it is in our spiritual ascensions, the more heavenly minded we Are, the greater will heavenly beauty appear to us,
cc d j n2 vmb vvi dt jc, cc av pn31 vbz p-acp po12 j n2, dt av-dc j vvd pns12 vbr, dt jc vmb j n1 vvi p-acp pno12,
yea and by doting on them, and lifting up our souls to them, as the words are in the originall, making them the desire and joy of our hearts, do move the Lord justly to deprive us of them,
yea and by doting on them, and lifting up our Souls to them, as the words Are in the original, making them the desire and joy of our hearts, do move the Lord justly to deprive us of them,
and so we are in the losse of them ready to mourn without measure, and complain as Micah did of the children of Dan, You have taken away my gods, the things I made my idols,
and so we Are in the loss of them ready to mourn without measure, and complain as micah did of the children of Dan, You have taken away my God's, the things I made my Idols,
cc av pns12 vbr p-acp dt n1 pp-f pno32 j pc-acp vvi p-acp n1, cc vvi p-acp np1 vdd pp-f dt n2 pp-f uh, pn22 vhb vvn av po11 n2, dt n2 pns11 vvd po11 n2,
We reade that when some admired at the goodly building of the Temple, that our Saviour mildly checked them, and in effect said, Are these the things which you behold? I tell you the time will come when all that glorious fabrique shall be demolished,
We read that when Some admired At the goodly building of the Temple, that our Saviour mildly checked them, and in Effect said, are these the things which you behold? I tell you the time will come when all that glorious fabric shall be demolished,
pns12 vvb cst c-crq d vvd p-acp dt j n-vvg pp-f dt n1, cst po12 n1 av-j vvd pno32, cc p-acp n1 vvd, vbr d dt n2 r-crq pn22 vvb? pns11 vvb pn22 dt n1 vmb vvi c-crq d d j n1 vmb vbi vvn,
So say I to you (my brethren) are your children and riches the things you looke will prove never fading fountains of comfort to you, I tell you, you deceive your selves,
So say I to you (my brothers) Are your children and riches the things you look will prove never fading fountains of Comfort to you, I tell you, you deceive your selves,
We see how the Iews were deceived, needs would they go down to Egypt, where they promised peace unto themselves, that they should see no more warre, nor have hunger of bread:
We see how the Iews were deceived, needs would they go down to Egypt, where they promised peace unto themselves, that they should see no more war, nor have hunger of bred:
Put case thou art a poor man, art not thou rich enough, when the Lord is thy portion? Put case thou art an exiled man, is not this comfort enough, that God is with thee in banishment? Put case thou art a despised man, is it not enough for thee that the Lord respects thee? Believe and thou shalt in all estates have happinesse enough without the happines of the world:
Put case thou art a poor man, art not thou rich enough, when the Lord is thy portion? Put case thou art an exiled man, is not this Comfort enough, that God is with thee in banishment? Put case thou art a despised man, is it not enough for thee that the Lord respects thee? Believe and thou shalt in all estates have happiness enough without the happiness of the world:
The Iudge of all the world moderates and sets bounds, and saith to every calamity as to the Sea, Hither shalt thou come, and no further, and here shall thy proud waves be staied;
The Judge of all the world moderates and sets bounds, and Says to every calamity as to the Sea, Hither shalt thou come, and no further, and Here shall thy proud waves be stayed;
dt n1 pp-f d dt n1 vvz cc vvz n2, cc vvz p-acp d n1 c-acp p-acp dt n1, av vm2 pns21 vvi, cc dx av-jc, cc av vmb po21 j n2 vbb vvn;
and with patient Job to see a Redeemer, and a resurrection thorough ulcers, discomforts of friends, his wife, through the malice of Satan and through the seeming wrath of his God;
and with patient Job to see a Redeemer, and a resurrection through ulcers, discomforts of Friends, his wife, through the malice of Satan and through the seeming wrath of his God;
to see with Steven Christ standing at Gods right hand thorough a showre of stones, yea the sweet rayes of Gods favour through the thickest clouds of his wrath. FINIS.
to see with Steven christ standing At God's right hand through a shower of stones, yea the sweet rays of God's favour through the thickest Clouds of his wrath. FINIS.
