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THE SINNERS MOVRNING HABITE. IOB. CHAP. 42. VER. 6. Wherefore I abhorre my selfe, and repent in dust and ashes.
THE SINNERS MOURNING HABITE. JOB. CHAP. 42. VER. 6. Wherefore I abhor my self, and Repent in dust and Ashes.
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THis is in many deare regards a mourning and penitentiall season, therefore I thought best to accommodate it with a penitentiall Sermon. I abhorre my selfe, &c. Affliction is a winged Chariot, that mounts vp the soule toward heauen:
THis is in many deer regards a mourning and penitential season, Therefore I Thought best to accommodate it with a penitential Sermon. I abhor my self, etc. Affliction is a winged Chariot, that mounts up the soul towards heaven:
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nor doe wee euer so rightly vnderstand Gods Maiestie, as when wee are not able to stand vnder our owne miserie.
nor do we ever so rightly understand God's Majesty, as when we Are not able to stand under our own misery.
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It was Naamans leprosie that brought him to the knowledge of the Prophet, and the Prophet brought him to the sauing knowledge of the true God:
It was Naamans leprosy that brought him to the knowledge of the Prophet, and the Prophet brought him to the Saving knowledge of the true God:
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had he not beene a leper, hee had still beene a sinner. Schola crucis, schola lucis: there is no such Schoole instructing, as the crosse afflicting.
had he not been a leper, he had still been a sinner. School crucis, School lucis: there is no such School instructing, as the cross afflicting.
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If Paul had not beene buffeted by Satan, hee might haue gone nigh to buffet God, through danger of being puffed vp with his reuelations.
If Paul had not been buffeted by Satan, he might have gone High to buffet God, through danger of being puffed up with his revelations.
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The Lord hath many messengers, by whom he solicites man: He sends one health, to make him a strongman:
The Lord hath many messengers, by whom he solicits man: He sends one health, to make him a strongman:
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another wealth, to make him a rich man: another sicknesse, to make him a weake man:
Another wealth, to make him a rich man: Another sickness, to make him a weak man:
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another loss•s, to make him a poore man: another age, to make him an old man:
Another loss•s, to make him a poor man: Another age, to make him an old man:
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another death, to make him no man. But among them all, none dispatcheth the busines surer or sooner then affliction:
Another death, to make him no man. But among them all, none dispatcheth the business Surer or sooner then affliction:
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if that faile of bringing a man home, nothing can doe it. He is stil importunate for an answere; yea, hee speakes, and strikes.
if that fail of bringing a man home, nothing can do it. He is still importunate for an answer; yea, he speaks, and strikes.
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Doe wee complaine of his incessant blowes? alas, hee doth but his office, he waites for our Repentance;
Do we complain of his incessant blows? alas, he does but his office, he waits for our Repentance;
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let vs giue the messenger his errand, and hee will be gone. Let him take the proud man in hand, he will humble him:
let us give the Messenger his errand, and he will be gone. Let him take the proud man in hand, he will humble him:
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he can make the Drunkard sober; the Lascinious chast: the Angry patient; the Couetous charitable;
he can make the Drunkard Sobrium; the Lascivious chaste: the Angry patient; the Covetous charitable;
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fetch the Vnthrift Sonne backe againe to his Father, whom a full purse had put into an itch of trauelling:
fetch the Unthrift Son back again to his Father, whom a full purse had put into an itch of travelling:
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the only breaker of those wild Colts.
the only breaker of those wild Colts.
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Ier. 5. the waters of that Deluge, which (though they put men in feare of their liues) beare them vp in the Arke of Repentance higher toward heauen.Jeremiah 5. the waters of that Deluge, which (though they put men in Fear of their lives) bear them up in the Ark of Repentance higher towards heaven.
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It brought the brethren to the acquaintance of Ioseph, and makes many a poore sinner familiar with the Lord Iesus.
It brought the brothers to the acquaintance of Ioseph, and makes many a poor sinner familiar with the Lord Iesus.
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Iob was not ignorant of God before, while he sate in the Sun-shine of peace; but resting his head on the bosome of plenty, hee could lye at his ease,Job was not ignorant of God before, while he sat in the Sunshine of peace; but resting his head on the bosom of plenty, he could lie At his ease,
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and contemplate the goodnesse of his Maker.
and contemplate the Goodness of his Maker.
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But as when the Sunne shines forth in his most glorious brightnesse, we are then least able to looke vpon him:
But as when the Sun shines forth in his most glorious brightness, we Are then least able to look upon him:
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wee may solace our selues in his diffused rayes and comfortable light, but wee cannot fixe our eyes vpon that burning Carbuncle.
we may solace our selves in his diffused rays and comfortable Light, but we cannot fix our eyes upon that burning Carbuncle.
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These outward things do so engrosse vs, take vp our consideration, and drowne our contemplatiue facultie in our sense;
These outward things do so engross us, take up our consideration, and drown our contemplative faculty in our sense;
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that so long, wee onely obserue the effects of Gods goodnesse, rather then the goodnesse of God it selfe.
that so long, we only observe the effects of God's Goodness, rather then the Goodness of God it self.
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Necessitie teacheth vs the worth of a friend;
Necessity Teaches us the worth of a friend;
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as Absynthium, wormewood rubbed vpon the eyes, makes them smart a little, but they see the clearer.
as Absinthe, wormwood rubbed upon the eyes, makes them smart a little, but they see the clearer.
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Therefore Iob confesed, that in his prosperity hee had onely (as it were) heard of God;
Therefore Job confessed, that in his Prosperity he had only (as it were) herd of God;
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but now in his tryall hee had seene him.
but now in his trial he had seen him.
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I heard of thee by the hearing of the eare, but now mine eye seeth thee : I herd of thee by the hearing of the ear, but now mine eye sees thee:
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that is, he had obtained a more cleare and perspicuous vision of him; the eye being more apprehensiue of the obiect then the eare.
that is, he had obtained a more clear and perspicuous vision of him; the eye being more apprehensive of the Object then the ear.
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Segniiùs irritant animos dimissa per aures. Segniiùs irritant Animos Dimissa per aures.
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When wee heare a man described, our Imagination conceiues an Idea or forme of him but darkely:
When we hear a man described, our Imagination conceives an Idea or Form of him but darkly:
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if wee see him, and in tentiuely looke vpon him, there is an impression of him in our minds:
if we see him, and in tentiuely look upon him, there is an impression of him in our minds:
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wee know his stature, his gesture, his complection, his proportion. Sic oculos, sic ille manus, sic or a ferebat.
we know his stature, his gesture, his complexion, his proportion. Sic Eyes, sic Isle manus, sic or a ferebat.
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Such a more full and perfect apprehension of God did calamity work in this holy man;
Such a more full and perfect apprehension of God did calamity work in this holy man;
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and from that speculation proceedes this humiliation; Wherefore I abhorre my selfe, and repent in dust and ashes.
and from that speculation proceeds this humiliation; Wherefore I abhor my self, and Repent in dust and Ashes.
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Where wee may consider three degrees of mortification; the Sicknesse, the Death, and the Buriall of Sinne.
Where we may Consider three Degrees of mortification; the Sickness, the Death, and the Burial of Sin.
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I abhorre my selfe, there sinne is sicke and wounded: I repent, there it is wounded and dead:I abhor my self, there sin is sick and wounded: I Repent, there it is wounded and dead:
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In dust and ashes, there it is dead and buried. To denie ones selfe, maimes concupiscence, that it cannot thriue:In dust and Ashes, there it is dead and buried. To deny ones self, maims concupiscence, that it cannot thrive:
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to repent, kills it, that it cannot liue: in dust and ashes, buries it, that it cannot rise vp againe.
to Repent, kills it, that it cannot live: in dust and Ashes, buries it, that it cannot rise up again.
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I throw it into the Graue, I couer it with mould, I rake it vp in dust and ashes.
I throw it into the Grave, I cover it with mould, I rake it up in dust and Ashes.
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But I will not pull the Text in peeces; only I follow the manuduction of the words:
But I will not pull the Text in Pieces; only I follow the manuduction of the words:
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for there is not a superfluous word in the verse, as the Psalmist said of the Army of Israel, There was not one feeble person among them.
for there is not a superfluous word in the verse, as the Psalmist said of the Army of Israel, There was not one feeble person among them.
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It beginnes as high as the glory of Heauen, and ends as low as the basest of Earth.
It begins as high as the glory of Heaven, and ends as low as the Basest of Earth.
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The first word [ Therefore ] respects an infinite God: the last words [ Dust and ashes ] declare an humbled man.
The First word [ Therefore ] respects an infinite God: the last words [ Dust and Ashes ] declare an humbled man.
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The meditation of the former is the cause of the latter, and the condition of the latter is the way to the former.
The meditation of the former is the cause of the latter, and the condition of the latter is the Way to the former.
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To study God, is the way to make an humble man: and an humble man is in the way to come vnto God.
To study God, is the Way to make an humble man: and an humble man is in the Way to come unto God.
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Such a consideration will cast vs down to dust and ashes: such a prostration will lift vs vp to glory and blessednesse.
Such a consideration will cast us down to dust and Ashes: such a prostration will lift us up to glory and blessedness.
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Here then is a Iacobs Ladder, but of foure rounds. Diuinitie is the Highest, I haue se•ne th•e, Therefore.
Here then is a Iacobs Ladder, but of foure rounds. Divinity is the Highest, I have se•ne th•e, Therefore.
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Mortalitie is the lowest, Dust and ashes. Betweene both these, sit two others, Shame and Sorrow ;
Mortality is the lowest, Dust and Ashes. Between both these, fit two Others, Shame and Sorrow;
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no man can abhorre himselfe, without Shame ; nor Repent, without Sorrow. Let your honourable patience admit Iob descending these foure staires;
no man can abhor himself, without Shame; nor repent, without Sorrow. Let your honourable patience admit Job descending these foure stairs;
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euen so low as he went; and may all your soules rise as high as he is.
even so low as he went; and may all your Souls rise as high as he is.
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Wherefore. This referrs vs to the motiue that humbled him; and that appeares by the context, to be a double meditation;
Wherefore. This refers us to the motive that humbled him; and that appears by the context, to be a double meditation;
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one of Gods maiestie, another of his mercie. 1. Of his maiestie;
one of God's majesty, Another of his mercy. 1. Of his majesty;
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which being so infinite, and beyond the comprehension of man, hee considered by way of comparison, or relation to the creatures;
which being so infinite, and beyond the comprehension of man, he considered by Way of comparison, or Relation to the creatures;
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the great Beh•moth of the Land, the greater Leuiathan of the Sea; vpon which hee hath spent the precedent Chapters.
the great Beh•moth of the Land, the greater Leviathan of the Sea; upon which he hath spent the precedent Chapters.
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Mathematicians wonder at the Sun, that it being so much bigger then the Earth, it doth not set it on fire, and burne it to ashes: but here is the wonder;
Mathematicians wonder At the Sun, that it being so much bigger then the Earth, it does not Set it on fire, and burn it to Ashes: but Here is the wonder;
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that God being so infinitely great, and wee so infinitely euill, we are not consumed. VVhatsoe••r the Lord would doe, that did he, in heauen, in earth, in the Sea, and in all deepe places.
that God being so infinitely great, and we so infinitely evil, we Are not consumed. VVhatsoe••r the Lord would do, that did he, in heaven, in earth, in the Sea, and in all deep places.
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If mans power could doe according to his will, or Gods will would doe according to his power, who could stand? I will destroy man from the face of the earth, saith the Lord. The originall word is, I will steepe him,
If men power could do according to his will, or God's will would do according to his power, who could stand? I will destroy man from the face of the earth, Says the Lord. The original word is, I will steep him,
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as a man steepes a piece of earth in water, till it tu•ne to dirt: for man is but clay, and forgets his maker, and his matter.
as a man steeps a piece of earth in water, till it tu•ne to dirt: for man is but clay, and forgets his maker, and his matter.
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None but God can reduce man to his first principles, and the originall graines whereof he was made:
None but God can reduce man to his First principles, and the original grains whereof he was made:
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and there is no dust so high, but this great God is able to giue him steeping.
and there is no dust so high, but this great God is able to give him steeping.
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2. Or this was a meditation of his mercy, then which nothing more humbles a heart of flesh.
2. Or this was a meditation of his mercy, then which nothing more humbles a heart of Flesh.
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VVith thee, O Lord, is forgiuenesse, that thou mightest bee feared. One would thinke, that punishment should procure feare, and forgiuenesse loue: With thee, Oh Lord, is forgiveness, that thou Mightest be feared. One would think, that punishment should procure Fear, and forgiveness love:
p-acp pno21, uh n1, vbz n1, cst pns21 vmd2 vbi vvn. crd vmd vvi, cst n1 vmd vvi n1, cc n1 n1:
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but nemo magis diligit, quàm qui maximè veretur offendere: no man more truely loues God, then hee that is most fearefull to offend him.
but nemo magis diligit, quàm qui maximè veretur offendere: no man more truly loves God, then he that is most fearful to offend him.
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Thy mercie reacheth to the heauens, and thy faithfulnesse to the cloudes ; that is, aboue all sublimities.Thy mercy reaches to the heavens, and thy faithfulness to the Clouds; that is, above all sublimities.
po21 n1 vvz p-acp dt n2, cc po21 n1 p-acp dt n2; d vbz, p-acp d n2.
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God is glorious in all his workes, but most glorious in his workes of mercie:
God is glorious in all his works, but most glorious in his works of mercy:
np1 vbz j p-acp d po31 n2, cc-acp ds j p-acp po31 n2 pp-f n1:
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and this may bee one reason, why Saint Paul calls the Gospell of Christ, a Glorious Gospell. Salomon tels vs, It is the glory of a man to passe by an offence:
and this may be one reason, why Saint Paul calls the Gospel of christ, a Glorious Gospel. Solomon tells us, It is the glory of a man to pass by an offence:
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herein is God most Glorious, in that he pasleth by all the offences of his children.
herein is God most Glorious, in that he pasleth by all the offences of his children.
av vbz n1 av-ds j, p-acp cst pns31 vvz p-acp d dt n2 pp-f po31 n2.
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Lord, who can know thee, and not loue thee;
Lord, who can know thee, and not love thee;
n1, r-crq vmb vvi pno21, cc xx vvi pno21;
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know thee, and not feare thee? feare thee for thy Iustice, and loue thee for thy mercie:
know thee, and not Fear thee? Fear thee for thy justice, and love thee for thy mercy:
vvb pno21, cc xx vvi pno21? vvb pno21 p-acp po21 n1, cc vvb pno21 p-acp po21 n1:
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yea feare thee for thy mercie, and loue thee for thy Iustice, for thou art infinitely good in both.
yea Fear thee for thy mercy, and love thee for thy justice, for thou art infinitely good in both.
uh vvb pno21 p-acp po21 n1, cc vvb pno21 p-acp po21 n1, c-acp pns21 vb2r av-j j p-acp d.
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Put both these together, and here is matter of humiliation, euen to dust and ashes. So Abraham interceding for Sodome ;
Put both these together, and Here is matter of humiliation, even to dust and Ashes. So Abraham interceding for Sodom;
vvb d d av, cc av vbz n1 pp-f n1, av p-acp n1 cc n2. av np1 vvg p-acp np1;
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Behold, I haue taken vpon mee to speake vnto the Lord, which am but dust and ashes. Behold, I have taken upon me to speak unto the Lord, which am but dust and Ashes.
vvb, pns11 vhb vvn p-acp pno11 pc-acp vvi p-acp dt n1, r-crq vbm p-acp n1 cc n2.
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Quanto magis Sancti Diuinitatis interna conspîciunt, tanto magis se nihil esse cognoscu•t. It is a certaine conclusion; no proud man knowes God. Quanto magis Sancti Diuinitatis Interna conspîciunt, tanto magis se nihil esse cognoscu•t. It is a certain conclusion; no proud man knows God.
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Non sum dignus, I am not worthy, is the voice of the Saints: they know God, and God knowes them.Non sum Dignus, I am not worthy, is the voice of the Saints: they know God, and God knows them.
fw-fr fw-la fw-la, pns11 vbm xx j, vbz dt n1 pp-f dt n2: pns32 vvb np1, cc np1 vvz pno32.
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Moses was the meekest man vpon earth, and therefore God is said to know him by name. Moses was the Meekest man upon earth, and Therefore God is said to know him by name.
np1 vbds dt js n1 p-acp n1, cc av np1 vbz vvn pc-acp vvi pno31 p-acp n1.
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I am lesse then the least of thy mercies, saith •acob ; I am less then the least of thy Mercies, Says •acob;
pns11 vbm av-dc cs dt ds pp-f po21 n2, vvz vvi;
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loe, hee was honoured to bee Father of the 12. Tribes, and Heire of the Blessing. Quis ego sum Domine, sayes Dauid, who am I, O Lord? Hee was aduanced from that lowly conceite to bee King of Israel. I am not worthy to loose the latchet of Christs shooe, saith Iohn Baptist. Loe, hee was esteemed worthy to lay his hand on Christs head.
lo, he was honoured to be Father of the 12. Tribes, and Heir of the Blessing. Quis ego sum Domine, Says David, who am I, Oh Lord? He was advanced from that lowly conceit to be King of Israel. I am not worthy to lose the latchet of Christ shoe, Says John Baptist. Lo, he was esteemed worthy to lay his hand on Christ head.
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I am not worthy that thou shouldest come vnder my roofe, sayes the Centurion: therefore Christ commended him, I haue not found so great faith, no not in Israel. I am not worthy that thou Shouldst come under my roof, Says the Centurion: Therefore christ commended him, I have not found so great faith, no not in Israel.
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I am the least of the Apostles, saith Paul, not worthy to be called an Apostle : I am the least of the Apostles, Says Paul, not worthy to be called an Apostle:
pns11 vbm dt ds pp-f dt n2, vvz np1, xx j pc-acp vbi vvn dt n1:
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therefore hee is honoured with the title of The Apostle. Behold the handmaid of the Lord, saith the holy Virgin:
Therefore he is honoured with the title of The Apostle. Behold the handmaid of the Lord, Says the holy Virgae:
av pns31 vbz vvn p-acp dt n1 pp-f dt n1. vvb dt n1 pp-f dt n1, vvz dt j n1:
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therefore shee was honoured to be the Mother of the Lord, and to haue all generations call her Blessed. This Non sum dignus, the humble annihilation of themselues, hath gotten them the honor of Saints.
Therefore she was honoured to be the Mother of the Lord, and to have all generations call her Blessed. This Non sum Dignus, the humble annihilation of themselves, hath got them the honour of Saints.
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In spirituall graces, let vs study to be great, and not to know it:
In spiritual graces, let us study to be great, and not to know it:
p-acp j n2, vvb pno12 vvi pc-acp vbi j, cc xx pc-acp vvi pn31:
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as the fixed Starres are (euery one) bigger then the earth, yet appeare to vs lesse then torches. In alto non altum sapere ;
as the fixed Stars Are (every one) bigger then the earth, yet appear to us less then Torches. In alto non altum Sapere;
c-acp dt j-vvn n2 vbr (d crd) jc av dt n1, av vvb p-acp pno12 dc cs n2. p-acp fw-mi fw-fr fw-la fw-la;
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not to bee high-minded in high deserts, is the way to blessed preferment. Humilitie is not onely a vertue it selfe, but a vessell to containe other vertues:
not to be High-minded in high deserts, is the Way to blessed preferment. Humility is not only a virtue it self, but a vessel to contain other Virtues:
xx pc-acp vbi j p-acp j n2, vbz dt n1 p-acp j-vvn n1. n1 vbz xx av-j dt n1 pn31 n1, cc-acp dt n1 pc-acp vvi j-jn n2:
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like embers, which keepe the fire aliue that is hidden vnder it.
like embers, which keep the fire alive that is hidden under it.
av-j n2, r-crq vvb dt n1 j cst vbz vvn p-acp pn31.
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It emptieth it selfe, by a modest estimation of the owne worth, that Christ may fill it.
It emptieth it self, by a modest estimation of the own worth, that christ may fill it.
pn31 vvz pn31 n1, p-acp dt j n1 pp-f dt d n1, cst np1 vmb vvi pn31.
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It wrastleth with God, like Iacob ; and winnes by yeelding:
It wrestleth with God, like Iacob; and wins by yielding:
pn31 vvz p-acp np1, av-j np1; cc vvz p-acp vvg:
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and the lower it stoopes to the ground, the more aduantage it gets to obtaine the blessing.
and the lower it stoops to the ground, the more advantage it gets to obtain the blessing.
cc dt jc pn31 vvz p-acp dt n1, dt av-dc n1 pn31 vvz pc-acp vvi dt n1.
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All our pride, O Lord, is from the want of knowing Thee: O thou infinite Maker, Reueale thy selfe yet more vnto vs;
All our pride, Oh Lord, is from the want of knowing Thee: Oh thou infinite Maker, Reveal thy self yet more unto us;
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so shall wee abhorre our selues, and repent in dust and ashes.
so shall we abhor our selves, and Repent in dust and Ashes.
av vmb pns12 vvb po12 n2, cc vvi p-acp n1 cc n2.
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I abhorre my selfe. It is a deepe degree of mortification, for a man to abhorre himselfe. To abhorre others is easie: to deny others, more easie: to despise others, most easie.
I abhor my self. It is a deep degree of mortification, for a man to abhor himself. To abhor Others is easy: to deny Others, more easy: to despise Others, most easy.
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But it is hard to despise a mans selfe: to deny himselfe, harder: hardest of all, to abhor himselfe.
But it is hard to despise a men self: to deny himself, harder: Hardest of all, to abhor himself.
p-acp pn31 vbz j pc-acp vvi dt ng1 n1: pc-acp vvi px31, av-jc: js pp-f d, p-acp vvb px31.
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Euery one is apt to thinke well, speake well, doe well to himselfe. Not only Charity, a spirituall vertue, but also Lust, a carnall vice, begins at home.
Every one is apt to think well, speak well, do well to himself. Not only Charity, a spiritual virtue, but also Lust, a carnal vice, begins At home.
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There is no direct Commandement in the Bible, for a man to loue himselfe; because we are all so naturally prone to it.
There is no Direct Commandment in the bible, for a man to love himself; Because we Are all so naturally prove to it.
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Indeed, we are bound to loue our selues; so much is implied in the Precept; Love thy neighbour as thy selfe ;
Indeed, we Are bound to love our selves; so much is implied in the Precept; Love thy neighbour as thy self;
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therefore loue Thy selfe, But Modus praecipiendus, vt tibiprosis ; so loue thy selfe, as to doe thy selfe good. Therefore love Thy self, But Modus praecipiendus, vt tibiprosis; so love thy self, as to do thy self good.
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But for a man, vpon good termes, to abhorre himselfe; this is the wonder! He is more then a meere Sonne of Eue, that does not ouervalue himselfe.
But for a man, upon good terms, to abhor himself; this is the wonder! He is more then a mere Son of Eue, that does not overvalue himself.
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Qui se non admiratur, mirabilis est : hee that doth not admire himselfe, is a man to be admired.Qui se non admiratur, mirabilis est: he that does not admire himself, is a man to be admired.
fw-la fw-la fw-fr fw-la, fw-la fw-la: pns31 cst vdz xx vvi px31, vbz dt n1 pc-acp vbi vvn.
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Nor is this disease of proud flesh, peculiar onely to those persons, whose imperious commands, surly salutations, insolent controulements, witnesse to the world how little they abhorre themselues.
Nor is this disease of proud Flesh, peculiar only to those Persons, whose imperious commands, surly salutations, insolent controulements, witness to the world how little they abhor themselves.
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But it haunts euen the baser condition, and fomes out at the common iawes. A proud beggar was the Wisemans monster;
But it haunts even the baser condition, and fomes out At the Common Jaws. A proud beggar was the Wiseman's monster;
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but pride is the daughter of Riches. It is against reason, indeed, that metalls should make difference of men:
but pride is the daughter of Riches. It is against reason, indeed, that metals should make difference of men:
cc-acp n1 vbz dt n1 pp-f n2. pn31 vbz p-acp n1, av, cst n2 vmd vvi n1 pp-f n2:
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against religion, that it should make such a difference of Christian men. Yet commonly, Reputation is measured by the acre;
against Religion, that it should make such a difference of Christian men. Yet commonly, Reputation is measured by the acre;
p-acp n1, cst pn31 vmd vvi d dt n1 pp-f njp n2. av av-j, n1 vbz vvn p-acp dt n1;
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and the altitude of Countenance is taken by the Pole of Aduancement. And as the seruant values himselfe higher or lower, according as his master is:
and the altitude of Countenance is taken by the Pole of Advancement. And as the servant value's himself higher or lower, according as his master is:
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so the master esteemes himselfe greater or lesse, according as his master, that is, as his Money or Estate is.
so the master esteems himself greater or less, according as his master, that is, as his Money or Estate is.
av dt n1 vvz px31 jc cc av-dc, vvg p-acp po31 n1, cst vbz, c-acp po31 n1 cc n1 vbz.
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His heart is proportionably enlarged with his house: his good, and his blood riseth together:
His heart is proportionably enlarged with his house: his good, and his blood Riseth together:
po31 n1 vbz av-j vvn p-acp po31 n1: po31 j, cc po31 n1 vvz av:
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Is not this the great Babylon, which I haue built for the honour of my Maiestie ? But you know, hee was turned into a beast that said so. Is not this the great Babylon, which I have built for the honour of my Majesty? But you know, he was turned into a beast that said so.
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Gold and siluer are heauy metalls, and sinke downe in the ballance: yet by a preposterous inuersion, they lift the heart of man vpwards:
Gold and silver Are heavy metals, and sink down in the balance: yet by a preposterous inversion, they lift the heart of man upwards:
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as the plummet of a clocke, which, while it selfe poyseth downewards, lifts vp the striking hammer.
as the plummet of a clock, which, while it self poiseth downwards, lifts up the striking hammer.
c-acp dt n1 pp-f dt n1, r-crq, cs pn31 n1 vvz av-j, vvz a-acp dt j-vvg n1.
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As Saul vpon his annointing, so many a one vpon his aduancing, is turned quite into another man.
As Saul upon his anointing, so many a one upon his advancing, is turned quite into Another man.
p-acp np1 p-acp po31 vvg, av d dt pi p-acp po31 vvg, vbz vvn av p-acp j-jn n1.
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God I thanke thee, sayes the Pharisee, that I am not as other men are, nor as this Publican: God I thank thee, Says the Pharisee, that I am not as other men Are, nor as this Publican:
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not as other men, and for this hee thankes God:
not as other men, and for this he thanks God:
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as if because hee thought better of himselfe, God must needs thinke better of him too.
as if Because he Thought better of himself, God must needs think better of him too.
c-acp cs c-acp pns31 vvd av-jc pp-f px31, np1 vmb av vvi av-jc pp-f pno31 av.
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Now hee must no more take it as hee hath done; a new port, for a new report.
Now he must no more take it as he hath done; a new port, for a new report.
av pns31 vmb av-dx av-dc vvi pn31 c-acp pns31 vhz vdn; dt j n1, p-acp dt j n1.
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He abhorres all men, but admires himselfe. Yet after these blustring insolencies, and windie ostentations, all this thing is but a man,
He abhors all men, but admires himself. Yet After these blustering insolences, and windy ostentations, all this thing is but a man,
pns31 vvz d n2, cc-acp vvz px31. av p-acp d j-vvg n2, cc j n2, d d n1 vbz p-acp dt n1,
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and that (God knowes) a very foolish one. But the children of grace haue learned anothe• lesson, to thinke well of other men, and to abhor themselues.
and that (God knows) a very foolish one. But the children of grace have learned anothe• Lesson, to think well of other men, and to abhor themselves.
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And indeed, if we consider what Master we haue serued, & what wages deserued, we haue iust cause to abhorre our selues.
And indeed, if we Consider what Master we have served, & what wages deserved, we have just cause to abhor our selves.
cc av, cs pns12 vvb r-crq n1 pns12 vhb vvn, cc r-crq n2 vvd, pns12 vhb j n1 p-acp vvb po12 n2.
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What part of vs hath not sinned, that it should not merit to be despised? Run all ouer this little Ile of man, & find me one mēber of the body,
What part of us hath not sinned, that it should not merit to be despised? Run all over this little I'll of man, & find me one member of the body,
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or faculty of the soule, that can say with Iobs messenger, Ego solus aufugi ;
or faculty of the soul, that can say with Jobs Messenger, Ego solus aufugi;
cc n1 pp-f dt n1, cst vmb vvi p-acp n2 n1, fw-la fw-la fw-la;
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I alone haue escaped. What one action can wee iustifie? Produce ex tot millibus, vnum. I alone have escaped. What one actium can we justify? Produce ex tot millibus, One.
pns11 av-j vhb vvn. q-crq crd n1 vmb pns12 vvi? vvb fw-la fw-la fw-la, fw-la.
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Where is that Innocencie, which desires not to stand onely in the sight of Mercie? There is in our worst workes wickednesse, in our best weaknesse, errour in all.
Where is that Innocence, which Desires not to stand only in the sighed of Mercy? There is in our worst works wickedness, in our best weakness, error in all.
q-crq vbz cst n1, r-crq vvz xx pc-acp vvi av-j p-acp dt n1 pp-f n1? pc-acp vbz p-acp po12 js n2 n1, p-acp po12 js n1, n1 p-acp d.
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What time, what place, are not witnesses against vs? The very Sabbath, the day of Rest, hath not rested from our euills.
What time, what place, Are not Witnesses against us? The very Sabbath, the day of Rest, hath not rested from our evils.
q-crq n1, r-crq n1, vbr xx n2 p-acp pno12? dt j n1, dt n1 pp-f n1, vhz xx vvn p-acp po12 n2-jn.
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The very Temple, that holy place, hath beene defiled with our obliquities.
The very Temple, that holy place, hath been defiled with our obliquities.
dt j n1, cst j n1, vhz vbn vvn p-acp po12 n2.
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Our chambers, our beds, our boords, the ground we tread, the ayre wee breath, can tell our follies.
Our chambers, our Beds, our boards, the ground we tread, the air we breath, can tell our follies.
po12 n2, po12 n2, po12 n2, dt n1 pns12 vvb, dt n1 pns12 vvb, vmb vvi po12 n2.
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There is no occasion, which, if it doe not testifie what euill we haue done, yet can say, what good we should, and haue not done.
There is no occasion, which, if it do not testify what evil we have done, yet can say, what good we should, and have not done.
pc-acp vbz dx n1, r-crq, cs pn31 vdb xx vvi r-crq n-jn pns12 vhb vdn, av vmb vvi, r-crq j pns12 vmd, cc vhb xx vdn.
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If all this do not humble vs, looke we vp (with Iob heere) to the Maiestie which we haue offend•d.
If all this do not humble us, look we up (with Job Here) to the Majesty which we have offend•d.
cs d d vdb xx vvi pno12, vvb pns12 a-acp (p-acp np1 av) p-acp dt n1 r-crq pns12 vhb vvn.
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To spoile the Armes of a common Subiect, or to counterfeit his Seale, is no such haynous or capitall crime.
To spoil the Arms of a Common Subject, or to counterfeit his Seal, is no such heinous or capital crime.
p-acp n1 dt n2 pp-f dt j n-jn, cc pc-acp vvi po31 n1, vbz dx d j cc j n1.
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But to deface the Armes of the King, to counterfeit his Broad Seale, or priuy Signet, is no lesse then Treason:
But to deface the Arms of the King, to counterfeit his Broad Seal, or privy Signet, is no less then Treason:
p-acp pc-acp vvi dt n2 pp-f dt n1, pc-acp vvi po31 j n1, cc j n1, vbz dx dc cs n1:
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because the disgrace redounds vpon the person of the King. Euery sinne dishonors God, & offers to sticke ignominy vpon that infinite Maiestie; therefore deserues an infinite penaltie.
Because the disgrace redounds upon the person of the King. Every sin dishonours God, & offers to stick ignominy upon that infinite Majesty; Therefore deserves an infinite penalty.
c-acp dt n1 vvz p-acp dt n1 pp-f dt n1. d n1 vvz np1, cc vvz pc-acp vvi n1 p-acp d j n1; av vvz dt j n1.
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Against thee, O Lord, against thee haue I sinned. I, thy creature; against Thee, my Maker: Against thee, Oh Lord, against thee have I sinned. I, thy creature; against Thee, my Maker:
p-acp pno21, uh n1, p-acp pno21 vhb pns11 vvn. pns11, po21 n1; p-acp pno21, po11 n1:
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heere is a transcendencie, which when a man considers, hee is worthie to bee abhorred of all men, that does not abhorre himselfe.
Here is a transcendency, which when a man considers, he is worthy to be abhorred of all men, that does not abhor himself.
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Yet when God, and our owne selues, stand in competition, which do we most respect? Temptation is on our left hand, in a beautifull resemblance, to seduce vs. The will, the glory, the Iudgement of God, is on our right hand, to direct vs:
Yet when God, and our own selves, stand in competition, which do we most respect? Temptation is on our left hand, in a beautiful resemblance, to seduce us The will, the glory, the Judgement of God, is on our right hand, to Direct us:
av c-crq np1, cc po12 d n2, vvb p-acp n1, r-crq vdb pns12 av-ds n1? n1 vbz p-acp po12 j n1, p-acp dt j n1, pc-acp vvi pno12 dt n1, dt n1, dt n1 pp-f np1, vbz p-acp po12 j-jn n1, pc-acp vvi pno12:
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doe we now abhorre our selues? Commoditie sets off inquitie, & wooes vs to be rich, though sinners:
do we now abhor our selves? Commodity sets off inquitie, & Woes us to be rich, though Sinners:
vdb pns12 av vvb po12 n2? n1 vvz a-acp n1, cc vvz pno12 pc-acp vbi j, cs n2:
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Christ bids vs first s•ek thee kingdome of Heauen, and tells vs that other things shall come without seeking, they shall bee added vnto vs:
christ bids us First s•ek thee Kingdom of Heaven, and tells us that other things shall come without seeking, they shall be added unto us:
np1 vvz pno12 ord vvb pno21 n1 pp-f n1, cc vvz pno12 d j-jn n2 vmb vvi p-acp vvg, pns32 vmb vbi vvn p-acp pno12:
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Doe we now abhorre our selues? Such a sinne is pleasing to my lust and concupiscence,
Do we now abhor our selves? Such a sin is pleasing to my lust and concupiscence,
vdb pns12 av vvb po12 n2? d dt n1 vbz vvg p-acp po11 n1 cc n1,
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but it is displeasing to God and my Conscience:
but it is displeasing to God and my Conscience:
cc-acp pn31 vbz vvg p-acp np1 cc po11 n1:
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Doe I now abhorre my selfe? That wee loue God farre better then our selues, is soone said;
Do I now abhor my self? That we love God Far better then our selves, is soon said;
vdb pns11 av vvb po11 n1? cst pns12 vvb np1 av-j av-jc cs po12 n2, vbz av vvn;
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but to prooue it, is not so easily done. Hee must Deny himselfe, that will bee Christs seruant.
but to prove it, is not so Easily done. He must Deny himself, that will be Christ servant.
cc-acp pc-acp vvi pn31, vbz xx av av-j vdn. pns31 vmb vvi px31, cst vmb vbi npg1 n1.
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Many haue denied their Masters, many haue denied their Friends, many haue denyed their Kinred, not a few haue denied their Brothers, some haue denied their owne Parents,
Many have denied their Masters, many have denied their Friends, many have denied their Kindred, not a few have denied their Brother's, Some have denied their own Parents,
av-d vhb vvn po32 n2, d vhb vvn po32 n2, d vhb vvn po32 n1, xx dt d vhb vvn po32 n2, d vhb vvn po32 d n2,
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but to denie themselues, durus hic sermo, this is a hard taske. Negare suos, sua, se ;
but to deny themselves, Durus hic sermon, this is a hard task. Negare suos, sua, se;
cc-acp p-acp vvb px32, fw-la fw-la n1, d vbz dt j n1. fw-la fw-la, fw-la, fw-la;
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to denie their profits, to deny their pleasures, to denie their lustes, to denie their reasons, to denie themselues? no, to doe all this they vtterly denie.
to deny their profits, to deny their pleasures, to deny their lusts, to deny their Reasons, to deny themselves? no, to do all this they utterly deny.
pc-acp vvi po32 n2, pc-acp vvi po32 n2, pc-acp vvi po32 n2, pc-acp vvi po32 n2, pc-acp vvi px32? uh-dx, pc-acp vdi d d pns32 av-j vvi.
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Yet hee that repents truely, abhorres himselfe; Non se vt conditum, sed se vt perditum ; not the creature that God made, but the creature that himselfe made.
Yet he that repents truly, abhors himself; Non se vt conditum, sed se vt perditum; not the creature that God made, but the creature that himself made.
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Repentance loues Animam, non malitiam, carnem, non carnalitatem ; the Soule, not the venime of the soule;
Repentance loves Animam, non Malitiam, Carnem, non carnalitatem; the Soul, not the venom of the soul;
n1 vvz fw-la, fw-la fw-la, fw-la, fw-la fw-la; dt n1, xx dt n1 pp-f dt n1;
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the flesh, not the fl•shlinesse of it. So farre as hee hath corrupted himselfe, so farre he abhorres hims•lfe;
the Flesh, not the fl•shlinesse of it. So Far as he hath corrupted himself, so Far he abhors hims•lfe;
dt n1, xx dt n1 pp-f pn31. av av-j c-acp pns31 vhz vvn px31, av av-j pns31 vvz n1;
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and could rather wish non esse, not to be at all, then malum •sse, to be displeasing to his Maker.
and could rather wish non esse, not to be At all, then malum •sse, to be displeasing to his Maker.
cc vmd av-c vvi fw-fr fw-la, xx pc-acp vbi p-acp d, cs fw-la fw-la, pc-acp vbi vvg p-acp po31 n1.
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Thus, if wee despise our selues, God will honour vs: if we abhorre our selues, God will accept vs:
Thus, if we despise our selves, God will honour us: if we abhor our selves, God will accept us:
av, cs pns12 vvb po12 n2, np1 vmb vvi pno12: cs pns12 vvb po12 n2, np1 vmb vvi pno12:
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if wee denie our selues, God will acknowledge vs: if wee hate our selues, God will loue vs:
if we deny our selves, God will acknowledge us: if we hate our selves, God will love us:
cs pns12 vvb po12 n2, np1 vmb vvi pno12: cs pns12 vvb po12 n2, np1 vmb vvi pno12:
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if wee condemne our selues, God will acquite vs: if we punish our selues, God will spare vs:
if we condemn our selves, God will acquit us: if we Punish our selves, God will spare us:
cs pns12 vvb po12 n2, np1 vmb vvi pno12: cs pns12 vvi po12 n2, np1 vmb vvi pno12:
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yea, thus if we seeme lost to our selues, wee shall bee found in the day of Iesus Christ.
yea, thus if we seem lost to our selves, we shall be found in the day of Iesus christ.
uh, av cs pns12 vvb vvn p-acp po12 n2, pns12 vmb vbi vvn p-acp dt n1 pp-f np1 np1.
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I repent. Repentance hath much acquaintance in the world, and few friends: it is better knowen then practised;
I Repent. Repentance hath much acquaintance in the world, and few Friends: it is better known then practised;
pns11 vvb. n1 vhz d n1 p-acp dt n1, cc d n2: pn31 vbz jc vvn cs vvn;
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and yet not more knowen, then trusted. My scope, now, shall not bee the definition of it, but a perswasion to it. It is euery mans medicine;
and yet not more known, then trusted. My scope, now, shall not be the definition of it, but a persuasion to it. It is every men medicine;
cc av xx av-dc vvn, av vvn. po11 n1, av, vmb xx vbi dt n1 pp-f pn31, cc-acp dt n1 p-acp pn31. pn31 vbz d ng1 n1;
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an vniuersall Antidote, that makes many a Mithridates venture on poyson.
an universal Antidote, that makes many a Mithridates venture on poison.
dt j n1, cst vvz d dt np1 vvb p-acp n1.
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They make bolde to sinne, as if they were sure to repent. But the medicine was made for the wound, not the wound for the medicine.
They make bold to sin, as if they were sure to Repent. But the medicine was made for the wound, not the wound for the medicine.
pns32 vvb j p-acp n1, c-acp cs pns32 vbdr j p-acp vvb. p-acp dt n1 vbds vvn p-acp dt n1, xx dt n1 p-acp dt n1.
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Wee haue read, if not seene, the Battell betwixt those two venimous creatures, the Toad and the Spider:
we have read, if not seen, the Battle betwixt those two venomous creatures, the Toad and the Spider:
pns12 vhb vvn, cs xx vvn, dt n1 p-acp d crd j n2, dt n1 cc dt n1:
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where the greater, being ouer-match'd with the poyson of the lesse, hath recourse to a certaine hearbe, some thinke the Plantane;
where the greater, being overmatched with the poison of the less, hath recourse to a certain herb, Some think the Plantain;
c-crq dt jc, vbg j p-acp dt n1 pp-f dt av-dc, vhz n1 p-acp dt j n1, d vvb dt n1;
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with which shee expells the infection, and renewes the fight: but at last, the hearbe being wasted, the Toad bursts and dies.
with which she expels the infection, and renews the fight: but At last, the herb being wasted, the Toad bursts and die.
p-acp r-crq pns31 vvz dt n1, cc vvz dt n1: cc-acp p-acp ord, dt n1 vbg vvn, dt n1 n2 cc vvz.
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Wee sucke in sinne, the poyson of that old Serpent, and presume to driue it out againe with Repentance: but how if this Hearbe of grace bee not found in our Gardens? As Traian was marching foorth with his armie, a poore woman sollicited him to doe her iustice vpon the murderers of her onely sonne.
we suck in sin, the poison of that old Serpent, and presume to driven it out again with Repentance: but how if this Herb of grace be not found in our Gardens? As Trajan was marching forth with his army, a poor woman solicited him to do her Justice upon the murderers of her only son.
pns12 vvi p-acp n1, dt n1 pp-f d j n1, cc vvb pc-acp vvi pn31 av av p-acp n1: cc-acp q-crq cs d n1 pp-f n1 vbb xx vvn p-acp po12 n2? p-acp np1 vbds vvg av p-acp po31 n1, dt j n1 vvn pno31 pc-acp vdi po31 n1 p-acp dt n2 pp-f po31 j n1.
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I will doe thee Iustice, woman, sayes the Emperour, when I returne. The woman presently replyed;
I will do thee justice, woman, Says the Emperor, when I return. The woman presently replied;
pns11 vmb vdi pno21 n1, n1, vvz dt n1, c-crq pns11 vvb. dt n1 av-j vvd;
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But what if my Lord neuer returne? How farre soeuer we haue runne out, we hope to make all reckonings euen, when Repentance comes:But what if my Lord never return? How Far soever we have run out, we hope to make all reckonings even, when Repentance comes:
cc-acp q-crq cs po11 n1 av-x vvi? c-crq av-j av pns12 vhb vvn av, pns12 vvb pc-acp vvi d n2-vvg av-j, c-crq n1 vvz:
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but what if Repentance neuer comes? It is not many yeares, more incitations, and abundance of meanes, that can worke it:
but what if Repentance never comes? It is not many Years, more incitations, and abundance of means, that can work it:
cc-acp q-crq cs n1 av-x vvz? pn31 vbz xx d n2, dc n2, cc n1 pp-f n2, cst vmb vvi pn31:
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but Repentance is the faire gift of God. One would thinke it a short Lesson; yet Israel was fortie yeares a learning it;
but Repentance is the fair gift of God. One would think it a short lesson; yet Israel was fortie Years a learning it;
cc-acp n1 vbz dt j n1 pp-f np1. pi vmd vvi pn31 dt j n1; av np1 vbds crd n2 dt n1 pn31;
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and they not sooner got it, but presently forgot it. Reu. 16. We reade of men plagued with heat, and paines, and sores ;
and they not sooner god it, but presently forgotten it. Reu. 16. We read of men plagued with heat, and pains, and sores;
cc pns32 xx av-c vvn pn31, cc-acp av-j vvd pn31. np1 crd pns12 vvb pp-f n2 vvn p-acp n1, cc n2, cc n2;
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yet they repented not. Iudas could haue a broken necke, not a broken heart. There is no such inducement to sinne, as the presumption of ready Repentance:
yet they repented not. Iudas could have a broken neck, not a broken heart. There is no such inducement to sin, as the presumption of ready Repentance:
av pns32 vvd xx. np1 vmd vhi dt j-vvn n1, xx dt j-vvn n1. pc-acp vbz dx d n1 p-acp n1, c-acp dt n1 pp-f j n1:
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as if God had no speciall riches of his owne; but euery sinner might command them at his pleasure.
as if God had no special riches of his own; but every sinner might command them At his pleasure.
c-acp cs np1 vhd dx j n2 pp-f po31 d; cc-acp d n1 vmd vvi pno32 p-acp po31 n1.
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The King hath Earth of his owne, he lets his subiects walke vpon it: he hath a Sea, lets them saile on it:
The King hath Earth of his own, he lets his Subjects walk upon it: he hath a Sea, lets them sail on it:
dt n1 vhz n1 pp-f po31 d, pns31 vvz po31 n2-jn vvi p-acp pn31: pns31 vhz dt n1, vvz pno32 vvi p-acp pn31:
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his Land yeelds fruit, let them eate it: his fountaines water, let them drinke it.
his Land yields fruit, let them eat it: his fountains water, let them drink it.
po31 n1 vvz n1, vvb pno32 vvi pn31: po31 n2 vvi, vvb pno32 vvi pn31.
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But the moneys in his Exchequer, the garments in his Wardrope, the Iewels in his Iewel-house, none may meddle with,
But the moneys in his Exchequer, the garments in his Wardrobe, the Jewels in his Jewelhouse, none may meddle with,
p-acp dt n2 p-acp po31 n1, dt n2 p-acp po31 n1, dt n2 p-acp po31 n1, pix vmb vvi p-acp,
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but they to whom hee disposeth them. Gods common blessings are not denied: his Sunne shines, his raine falls, on the righteous and vnrighteous.
but they to whom he Disposeth them. God's Common blessings Are not denied: his Sun shines, his rain falls, on the righteous and unrighteous.
cc-acp pns32 p-acp ro-crq pns31 vvz pno32. npg1 j n2 vbr xx vvn: po31 n1 vvz, po31 n1 vvz, p-acp dt j cc j-u.
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But the treasures of heauen, the robes of glory, the Iewels of Grace and Repentance ; these hee keepes in his owne hands;
But the treasures of heaven, the robes of glory, the Jewels of Grace and Repentance; these he keeps in his own hands;
p-acp dt n2 pp-f n1, dt n2 pp-f n1, dt n2 pp-f vvb cc n1; d pns31 vvz p-acp po31 d n2;
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and giues, not where he may, but where he will. Mans heart is like a doore with a Spring locke:
and gives, not where he may, but where he will. men heart is like a door with a Spring lock:
cc vvz, xx c-crq pns31 vmb, cc-acp c-crq pns31 vmb. ng1 n1 vbz av-j dt n1 p-acp dt n1 n1:
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pull the doore after you, it lockes of it selfe; but you cannot open it againe without a key.
pull the door After you, it locks of it self; but you cannot open it again without a key.
vvb dt n1 p-acp pn22, pn31 n2 pp-f pn31 n1; cc-acp pn22 vmbx vvi pn31 av p-acp dt n1.
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Mans heart doth naturally locke our grace;
men heart does naturally lock our grace;
ng1 n1 vdz av-j vvi po12 n1;
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none but hee that hath the Key of the house of Dauid, can open the doore, and put it in. none but he that hath the Key of the house of David, can open the door, and put it in.
pix cc-acp pns31 cst vhz dt n1 pp-f dt n1 pp-f np1, vmb vvi dt n1, cc vvd pn31 p-acp.
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God hath made a promise To Repentance, not Of Repentance: wee may trust to that promise, but there is no trusting to our selues.
God hath made a promise To Repentance, not Of Repentance: we may trust to that promise, but there is no trusting to our selves.
np1 vhz vvn dt n1 p-acp np1-n, xx pp-f n1: pns12 vmb vvi p-acp d n1, cc-acp pc-acp vbz dx vvg p-acp po12 n2.
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Nature flatters it selfe with that singular instance of mercy; one malefactor on the crosse repenting at his last houre.
Nature flatters it self with that singular instance of mercy; one Malefactor on the cross repenting At his last hour.
n1 vvz pn31 n1 p-acp d j n1 pp-f n1; crd n1 p-acp dt n1 vvg p-acp po31 ord n1.
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But such hath beene Satans policie, to draw euill out of good, that the calling and sauing of that one soule, hath bin the occasion of the losse of many thousands.
But such hath been Satan policy, to draw evil out of good, that the calling and Saving of that one soul, hath been the occasion of the loss of many thousands.
p-acp d vhz vbn npg1 n1, pc-acp vvi j-jn av pp-f j, cst dt n-vvg cc vvg pp-f d crd n1, vhz vbn dt n1 pp-f dt n1 pp-f d crd.
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Wheresoeuer Repentance is, shee doth not deliberate, tarries not to aske questions, and examine circumstances; but bestirres her ioynts, cals her wits & senses together:
Wheresoever Repentance is, she does not deliberate, tarries not to ask questions, and examine Circumstances; but bestirs her Joints, calls her wits & Senses together:
c-crq n1 vbz, pns31 vdz xx vvi, vvz xx pc-acp vvi n2, cc vvi n2; cc-acp vvz po31 n2, vvz po31 n2 cc n2 av:
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summons her tongue to praying, her feet to walking, her hands to working, her eyes to weeping, her heart to groaning.
summons her tongue to praying, her feet to walking, her hands to working, her eyes to weeping, her heart to groaning.
vvb pno31 n1 p-acp vvg, po31 n2 p-acp vvg, po31 n2 p-acp vvg, po31 n2 p-acp vvg, po31 n1 p-acp vvg.
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There is no need to bid her goe, for shee runnes:
There is no need to bid her go, for she runs:
pc-acp vbz dx n1 pc-acp vvi pno31 vvi, c-acp pns31 vvz:
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she runnes to the word for direction, to her own heart for remorse and compunction, to God for grace and pardon:
she runs to the word for direction, to her own heart for remorse and compunction, to God for grace and pardon:
pns31 vvz p-acp dt n1 p-acp n1, p-acp po31 d n1 p-acp n1 cc n1, p-acp np1 p-acp n1 cc n1:
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and wheresoeuer shee findeth Christ, shee layeth faster hold on him, then the Shunnamite did on the feet of Elisha; As the Lord liueth,
and wheresoever she finds christ, she Layeth faster hold on him, then the Shunnamite did on the feet of Elisha; As the Lord lives,
cc c-crq pns31 vvz np1, pns31 vvz jc n1 p-acp pno31, cs dt n1 vdd p-acp dt n2 pp-f np1; c-acp dt n1 vvz,
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and as thy soule liueth, I will not let thee goe: no Gehesi can beate her off.and as thy soul lives, I will not let thee go: no Gehesi can beat her off.
cc p-acp po21 n1 vvz, pns11 vmb xx vvi pno21 vvb: dx np1 vmb vvi pno31 a-acp.
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She resolues that her knees shall grow to the pauement, till mercy hath answered her from heauen.
She resolves that her knees shall grow to the pavement, till mercy hath answered her from heaven.
pns31 vvz cst po31 n2 vmb vvi p-acp dt n1, c-acp n1 vhz vvn pno31 p-acp n1.
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As if she had felt an earth quake in her soule, not vnlike that Iaylor, when he felt the foundations of his prison shaken;
As if she had felt an earth quake in her soul, not unlike that Jailer, when he felt the foundations of his prison shaken;
p-acp cs pns31 vhd vvn dt n1 vvi p-acp po31 n1, xx av-j d n1, c-crq pns31 vvd dt n2 pp-f po31 n1 vvn;
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shee calls for a light the Gospell of truth, and springs in trembling; she calls for a Light the Gospel of truth, and springs in trembling;
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and the fi•st voice of her lips is, O what shall I doe to be saued ? Shee lowes with mourning,
and the fi•st voice of her lips is, Oh what shall I do to be saved? Shee lowes with mourning,
cc dt js n1 pp-f po31 n2 vbz, uh q-crq vmb pns11 vdi pc-acp vbi vvn? np1 vvz p-acp n1,
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like the Kine that carried the Arke ; and neuer rests till shee comes to Bethshemesh, the fieldes of mercie.
like the Kine that carried the Ark; and never rests till she comes to Bethshemesh, the fields of mercy.
av-j dt n2 cst vvd dt n1; cc av-x vvz c-acp pns31 vvz p-acp np1, dt n2 pp-f n1.
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The good Starre that guides her, is the promise of God: this giues her light through all the darke clouds of her sorrow.
The good Star that guides her, is the promise of God: this gives her Light through all the dark Clouds of her sorrow.
dt j n1 cst vvz pno31, vbz dt n1 pp-f np1: d vvz po31 n1 p-acp d dt j n2 pp-f po31 n1.
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Confidence is her life, and soule: she drawes no other breath then the perswasion of mercie;
Confidence is her life, and soul: she draws no other breath then the persuasion of mercy;
n1 vbz po31 n1, cc n1: pns31 vvz dx j-jn n1 av dt n1 pp-f n1;
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that the King of Israel is a mercifull King. that the King of Israel is a merciful King.
cst dt n1 pp-f np1 vbz dt j n1.
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Faith is the heart-blood of Repentance. The matter, composition, constitution, substance of it, is amendment of life:Faith is the Heart blood of Repentance. The matter, composition, constitution, substance of it, is amendment of life:
n1 vbz dt n1 pp-f n1. dt n1, n1, n1, n1 pp-f pn31, vbz n1 pp-f n1:
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there be many counterfets that walke in her habite, as King Ahab had his shadowes; but that's her substance.
there be many counterfeits that walk in her habit, as King Ahab had his shadows; but that's her substance.
pc-acp vbi d n2-jn cst vvb p-acp po31 n1, c-acp n1 np1 vhd po31 n2; cc-acp d|vbz po31 n1.
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Her countenance is spare and thinne; shee hath not eyes standing out with fatnesse. Her diet is abstinence;
Her countenance is spare and thin; she hath not eyes standing out with fatness. Her diet is abstinence;
po31 n1 vbz j cc j; pns31 vhz xx n2 vvg av p-acp n1. po31 n1 vbz n1;
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her garment and liuery, Sackcloth and ashes: the Paper in her hand, is a Petition; her dialect is Miser•re ;
her garment and livery, sackcloth and Ashes: the Paper in her hand, is a Petition; her dialect is Miser•re;
po31 n1 cc n1, n1 cc n2: dt n1 p-acp po31 n1, vbz dt vvb; po31 n1 vbz vbr;
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and lest her owne lusts should bee bane within her, she sweats them out with confession and teares.
and lest her own Lustiest should be bane within her, she sweats them out with Confessi and tears.
cc cs po31 d n2 vmd vbi n1 p-acp pno31, pns31 vvz pno32 av p-acp n1 cc n2.
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Wee know, there is no other fortification against the Iudgements of God, but Repentance. His forccs be inuisible, inuincible;
we know, there is no other fortification against the Judgments of God, but Repentance. His forccs be invisible, invincible;
pns12 vvb, pc-acp vbz dx j-jn n1 p-acp dt n2 pp-f np1, cc-acp n1. po31 n2 vbb j, j;
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not repelled with sword and target: neither portcullice, nor fortresse can keepe them out:
not repelled with sword and target: neither portcullice, nor fortress can keep them out:
xx vvn p-acp n1 cc n1: dx n1, ccx n1 vmb vvi pno32 av:
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there is nothing in the world that can encounter them but Repentance. They had long since laid our honour in the dust, rotted our carkases in the pit, sunke our soules into hell,
there is nothing in the world that can encounter them but Repentance. They had long since laid our honour in the dust, rotted our carcases in the pit, sunk our Souls into hell,
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but for Repentance. Which of those Saints, that are now saued in heauen, haue not sinned vpon earth? What could saue them but Repentance? Their infirmities are recorded, not onely for the instruction of those that stand, but also for the consolation of them that are fallen.
but for Repentance. Which of those Saints, that Are now saved in heaven, have not sinned upon earth? What could save them but Repentance? Their infirmities Are recorded, not only for the instruction of those that stand, but also for the consolation of them that Are fallen.
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Instruunt Patriarchae, non solùm docentes, sed & errantes. They doe not onely teach vs by their Doctrines, but euen by their very errours.Instruunt Patriarchae, non solùm docentes, sed & errands. They do not only teach us by their Doctrines, but even by their very errors.
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Noah was ouercome with a little wine, that escaped drowning with the world in that Deluge of water.Noah was overcome with a little wine, that escaped drowning with the world in that Deluge of water.
np1 vbds vvn p-acp dt j n1, cst vvd vvg p-acp dt n1 p-acp d n1 pp-f n1.
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Lot was scorched with the flame of vnnaturall lust, that escaped burning in the fire of Sodome, Sampson, the strongest;Lot was scorched with the flame of unnatural lust, that escaped burning in the fire of Sodom, Sampson, the Strongest;
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Salomon, the wisest, fell by a woman. One Balme recouered them all, blessed Repentance. Let our soules, from these premises,Solomon, the Wisest, fell by a woman. One Balm recovered them all, blessed Repentance. Let our Souls, from these premises,
np1, dt js, vvd p-acp dt n1. crd n1 vvd pno32 d, j-vvn n1. vvb po12 n2, p-acp d n2,
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and vpon the assurance of Gods promises, conclude; that if we repent, our sinnes are not greater, Gods mercies cannot bee lesse.
and upon the assurance of God's promises, conclude; that if we Repent, our Sins Are not greater, God's Mercies cannot be less.
cc p-acp dt n1 pp-f npg1 n2, vvb; cst cs pns12 vvi, po12 n2 vbr xx jc, npg1 n2 vmbx vbi av-dc.
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Thus was Niniueh ouerthrowen, that she might not be ouerthrowen. Quae peccatis perit, fletibus stetit. Euery man must either bee a Niniuite, or a Sodomite:
Thus was Nineveh overthrown, that she might not be overthrown. Quae peccatis perit, fletibus Stetit. Every man must either be a Nineveh, or a Sodomite:
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a Niniuite sorrowing for sinne, or a Sodomite suffering for sinne. Doleat peccata reus, vt deleat peccata Deus.
a Nineveh sorrowing for sin, or a Sodomite suffering for sin. doleat Peccata Rhesus, vt deleat Peccata Deus.
dt n1 vvg p-acp n1, cc dt n1 vvg p-acp n1. j n1 fw-la, fw-la fw-la n1 fw-la.
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If wee grieue, God will forgiue.
If we grieve, God will forgive.
cs pns12 vvb, np1 vmb vvi.
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Nor yet must wee thinke, with this one short word ( I repent ) to answere for the multitude of our offences;
Nor yet must we think, with this one short word (I Repent) to answer for the multitude of our offences;
ccx av vmb pns12 vvi, p-acp d crd j n1 (pns11 vvb) pc-acp vvi p-acp dt n1 pp-f po12 n2;
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as if we that had sinned in parcels, should be forgiuen in grosse.
as if we that had sinned in parcels, should be forgiven in gross.
c-acp cs pns12 cst vhd vvn p-acp n2, vmd vbi vvn p-acp j.
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It were a rare fauour, if we paying but one particular of a whole Booke of debts, should be granted a generall acquittance for them all.
It were a rare favour, if we paying but one particular of a Whole Book of debts, should be granted a general acquittance for them all.
pn31 vbdr dt j n1, cs po12 vvg p-acp crd j pp-f dt j-jn n1 pp-f n2, vmd vbi vvn dt j n1 p-acp pno32 d.
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No, let vs reckon vp our sinnes to God in confession, that our hearts may find a plenary absolution.
No, let us reckon up our Sins to God in Confessi, that our hearts may find a plenary absolution.
uh-dx, vvb pno12 vvi a-acp po12 n2 p-acp np1 p-acp n1, cst po12 n2 vmb vvi dt j-jn n1.
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Nor is it enough to recount them, but wee must recant them.
Nor is it enough to recount them, but we must recant them.
ccx vbz pn31 d pc-acp vvi pno32, cc-acp pns12 vmb vvi pno32.
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Doe we thinke, that because wee doe not remember them, that God hath forgotten them? Are not debts of many yeares standing, to be called for? Mans Iustice doth not forbeare olde offenders:
Do we think, that Because we do not Remember them, that God hath forgotten them? are not debts of many Years standing, to be called for? men justice does not forbear old offenders:
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no tract of time can eate out the Characters of blood.
no tract of time can eat out the Characters of blood.
uh-dx n1 pp-f n1 vmb vvi av dt n2 pp-f n1.
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Thou writest bitter things against me, when thou makest mee to possesse the sinnes of my youth. Thou Writer bitter things against me, when thou Makest me to possess the Sins of my youth.
pns21 vv2 j n2 p-acp pno11, c-crq pns21 vv2 pno11 pc-acp vvi dt n2 pp-f po11 n1.
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These things hast thou done, saith God, and I held my peace: therefore thou thoughtest mee altogether such a one as thy selfe:
These things hast thou done, Says God, and I held my peace: Therefore thou thoughtest me altogether such a one as thy self:
d n2 vh2 pns21 vdn, vvz np1, cc pns11 vvd po11 n1: av pns21 vvd2 pno11 av d dt pi p-acp po21 n1:
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but I will reprooue thee, and set them in order before thine eyes. but I will reprove thee, and Set them in order before thine eyes.
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Therefore let vs number all the sinnes wee can, and then God will forgiue vs all the sinnes that wee haue.
Therefore let us number all the Sins we can, and then God will forgive us all the Sins that we have.
av vvb pno12 vvi d dt n2 pns12 vmb, cc av np1 vmb vvi pno12 d dt n2 cst pns12 vhb.
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If wee could truely weigh our iniquities, we must needs find a necessitie, either of repenting, or of perishing. Shall wee make God to frowne vpon vs in heauen, arme all his creatures against vs on earth? shall w•e force his curses vpon vs and ours? Take his rod,
If we could truly weigh our iniquities, we must needs find a necessity, either of repenting, or of perishing. Shall we make God to frown upon us in heaven, arm all his creatures against us on earth? shall w•e force his curses upon us and ours? Take his rod,
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and teach it to scourge vs with all temporall plagues;
and teach it to scourge us with all temporal plagues;
cc vvb pn31 pc-acp vvi pno12 p-acp d j n2;
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and not repent? Shall wee wound our owne consciences with sinnes, that they may wound vs with eternall torments;
and not Repent? Shall we wound our own Consciences with Sins, that they may wound us with Eternal torments;
cc xx vvi? vmb pns12 vvi po12 d n2 p-acp n2, cst pns32 vmb vvi pno12 p-acp j n2;
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make a hell in our bosomes heere, and open the gates of that lower hell to deuoure vs hereafter;
make a hell in our bosoms Here, and open the gates of that lower hell to devour us hereafter;
vvb dt n1 p-acp po12 n2 av, cc vvi dt n2 pp-f d jc n1 pc-acp vvi pno12 av;
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and not repent? Doe wee, by sinne, giue Satan a right in vs, a power ouer vs, an aduantage against vs;
and not Repent? Do we, by sin, give Satan a right in us, a power over us, an advantage against us;
cc xx vvi? vdb pns12, p-acp n1, vvb np1 dt j-jn p-acp pno12, dt n1 p-acp pno12, dt n1 p-acp pno12;
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and not labour to crosse his mischiefes by repentance? Doe wee cast Brimstone into that infernall fire,
and not labour to cross his mischiefs by Repentance? Do we cast Brimstone into that infernal fire,
cc xx vvi pc-acp vvi po31 n2 p-acp n1? vdb pns12 vvd n1 p-acp d j n1,
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as if it could not bee hote enough, or wee should faile of tortures except wee make our selues our owne tormentors;
as if it could not be hight enough, or we should fail of tortures except we make our selves our own tormentors;
c-acp cs pn31 vmd xx vbi j av-d, cc pns12 vmd vvi pp-f n2 c-acp pns12 vvb po12 n2 po12 d n2;
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and not rather seeke to quench those flames with our penitent teares?
and not rather seek to quench those flames with our penitent tears?
cc xx av-c vvi pc-acp vvi d n2 p-acp po12 j-jn n2?
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If we could see the farewell of sin, we would abhorre it, and our selues for it;
If we could see the farewell of since, we would abhor it, and our selves for it;
cs pns12 vmd vvi dt n1 pp-f n1, pns12 vmd vvi pn31, cc po12 n2 p-acp pn31;
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Could Dauid haue conceiued the griefe of his broken bones, before-hand; he had escaped those aspersions of lust and blood.
Could David have conceived the grief of his broken bones, beforehand; he had escaped those Aspersions of lust and blood.
vmd np1 vhb vvn dt n1 pp-f po31 j-vvn n2, av; pns31 vhd vvn d n2 pp-f n1 cc n1.
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Had Achan foreseene the stones about his eares, before he filch'd those accursed things, hee would neuer haue fingerd them.
Had achan foreseen the stones about his ears, before he filched those accursed things, he would never have fingerd them.
vhd np1 vvn dt n2 p-acp po31 n2, c-acp pns31 vvn d j-vvn n2, pns31 vmd av-x vhi j-vvn pno32.
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But it may be said of vs, as it was of our first parents; when they had once sinned and fallen;
But it may be said of us, as it was of our First Parents; when they had once sinned and fallen;
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Tunc aperti sunt oculi eorum, Then their eyes were opened; Then, not before. In this place comes in Repentance ; Tunc Openly sunt oculi Their, Then their eyes were opened; Then, not before. In this place comes in Repentance;
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as a rectifier of disorders, a recaller of aberrations, a repairer of all decayes and breaches.
as a rectifier of disorders, a recaller of aberrations, a repairer of all decays and Breaches.
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So it pleaseth Gods mercy, that the daughter should be the death of the mother. Peccatum tristitiam peperit, tristitia peccatum conteret.
So it Pleases God's mercy, that the daughter should be the death of the mother. Peccatum tristitiam Peperit, Tristitia peccatum Conteret.
av pn31 vvz ng1 n1, cst dt n1 vmd vbi dt n1 pp-f dt n1. fw-la fw-la n1, fw-la fw-la fw-la.
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Sin bred sorrow, sorrow shall kill sinne: as the oyle of Scorpions healeth the sting of Scorpions.
since bred sorrow, sorrow shall kill sin: as the oil of Scorpions heals the sting of Scorpions.
n1 vvn n1, n1 vmb vvi n1: c-acp dt n1 pp-f n2 vvz dt n1 pp-f n2.
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If I should giue you the picture of Repentance, I would tell you, that shee is a Virgine faire and louely:
If I should give you the picture of Repentance, I would tell you, that she is a Virgae fair and lovely:
cs pns11 vmd vvi pn22 dt n1 pp-f n1, pns11 vmd vvi pn22, cst pns31 vbz dt n1 j cc j:
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and those teares which seeme to doe violence to her beautie, rather indeed grace it. Her Brest is sore with the strokes of her owne penitent hands;
and those tears which seem to do violence to her beauty, rather indeed grace it. Her Breast is soar with the Strokes of her own penitent hands;
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which are alwayes, either in Moses his posture in the Mount, lifted vp towards heauen ;
which Are always, either in Moses his posture in the Mount, lifted up towards heaven;
r-crq vbr av, av-d p-acp np1 po31 n1 p-acp dt n1, vvd a-acp p-acp n1;
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or the Publicans in the Temple, smiting her bosome. Her knees are hardened with constant praying, her voyce is hoarce with calling to heauen;
or the Publicans in the Temple, smiting her bosom. Her knees Are hardened with constant praying, her voice is hoarse with calling to heaven;
cc dt n2 p-acp dt n1, vvg po31 n1. po31 n2 vbr vvn p-acp j n-vvg, po31 n1 vbz j p-acp vvg p-acp n1;
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and when shee cannot speake, she deliuers her mind in groanes.
and when she cannot speak, she delivers her mind in groans.
cc c-crq pns31 vmbx vvi, pns31 vvz po31 n1 p-acp n2.
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There is not a teare falles from her, but an Angell holds a bottell to catch it.
There is not a tear falls from her, but an Angel holds a Bottle to catch it.
pc-acp vbz xx dt n1 vvz p-acp pno31, cc-acp dt n1 vvz dt n1 p-acp vvb pn31.
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Shee thinkes euery mans sinnes lesse then her owne, euery mans good deeds more. Her compunctions are vnspeakeable;
Shee thinks every men Sins less then her own, every men good Deeds more. Her compunctions Are unspeakable;
np1 vvz d ng1 n2 av-dc cs po31 d, d ng1 j n2 av-dc. po31 n2 vbr j;
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knowen onely to God, and her selfe. Shee could wish, not onely men; but euen beasts, and trees, and stones, to mourne with her.
known only to God, and her self. Shee could wish, not only men; but even beasts, and trees, and stones, to mourn with her.
vvn av-j p-acp np1, cc po31 n1. np1 vmd vvi, xx av-j n2; cc-acp av n2, cc n2, cc n2, pc-acp vvi p-acp pno31.
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Shee thinks, no Sunne should shine, because shee takes no pleasure in it; that the Lilies should bee cloathed in black, because she is so apparelled.
Shee thinks, no Sun should shine, Because she Takes no pleasure in it; that the Lilies should be clothed in black, Because she is so appareled.
np1 vvz, dx n1 vmd vvi, c-acp pns31 vvz dx n1 p-acp pn31; cst dt n2 vmd vbi vvn p-acp j-jn, c-acp pns31 vbz av vvn.
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Mercy comes downe, like a glorious Cherub, and lights on her bosome, with this message from God;Mercy comes down, like a glorious Cherub, and lights on her bosom, with this message from God;
n1 vvz a-acp, av-j dt j n1, cc n2 p-acp po31 n1, p-acp d n1 p-acp np1;
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I haue heard thy prayers, and seene thy teares: I have herd thy Prayers, and seen thy tears:
pns11 vhb vvn po21 n2, cc vvn po21 n2:
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so with a handkerchiefe of comfort, dries her cheeks, and telles her that she is accepted in Iesus Christ.
so with a handkerchief of Comfort, dries her cheeks, and tells her that she is accepted in Iesus christ.
av p-acp dt n1 pp-f n1, vvz po31 n2, cc vvz pno31 cst pns31 vbz vvn p-acp np1 np1.
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In dust and ashes. I haue but one staire more, downe from both Text and Pulpit;
In dust and Ashes. I have but one stair more, down from both Text and Pulpit;
p-acp n1 cc n2. pns11 vhb cc-acp crd n1 av-dc, a-acp p-acp d n1 cc n1;
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and it is a very low one; Dust and ashes. An adorned body is not the vehicle of an humbled soule.
and it is a very low one; Dust and Ashes. an adorned body is not the vehicle of an humbled soul.
cc pn31 vbz dt av j pi; n1 cc n2. dt j-vvn n1 vbz xx dt n1 pp-f dt j-vvn n1.
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Iob, before his affliction was not poore. Doubtlesse, hee had his Wardrobe, his change and choise of garments.Job, before his affliction was not poor. Doubtless, he had his Wardrobe, his change and choice of garments.
np1, p-acp po31 n1 vbds xx j. av-j, pns31 vhd po31 n1, po31 n1 cc n1 pp-f n2.
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Yet now, how doth his humbled soule contemne them! as if hee threw away his vesture, saying;
Yet now, how does his humbled soul contemn them! as if he threw away his vesture, saying;
av av, q-crq vdz po31 j-vvn n1 vvb pno32! c-acp cs pns31 vvd av po31 n1, vvg;
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I haue worne thee for pompe, giuen countenance to a silken case;
I have worn thee for pomp, given countenance to a silken case;
pns11 vhb vvn pno21 p-acp n1, vvn n1 p-acp dt j n1;
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I quite mistooke thy nature, get thee from mee, I am weary of thy seruice, thou hast made mee honourable with men, thou canst get mee no estimation before the Lord.
I quite mistook thy nature, get thee from me, I am weary of thy service, thou hast made me honourable with men, thou Canst get me no estimation before the Lord.
pns11 av vvd po21 n1, vvb pno21 p-acp pno11, pns11 vbm j pp-f po21 n1, pns21 vh2 vvn pno11 j p-acp n2, pns21 vm2 vvi pno11 dx n1 p-acp dt n1.
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Repentance giues a farewell, not onely to wonted delights, but euen to naturall refreshings. Iob lies not on a bed of Roses and Violets, as did the Sybarites ;Repentance gives a farewell, not only to wonted delights, but even to natural refreshings. Job lies not on a Bed of Roses and Violets, as did the Sybarites;
n1 vvz dt n1, xx av-j p-acp j n2, cc-acp av-j p-acp j n2-vvg. np1 vvz xx p-acp dt n1 pp-f n2 cc n2, c-acp vdd dt np2;
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nor on a couch beautified with the Tapestrie of Egypt; but on a bed of Ashes. Sackcloth is his apparell;
nor on a couch beautified with the Tapestry of Egypt; but on a Bed of Ashes. sackcloth is his apparel;
ccx p-acp dt n1 vvn p-acp dt n1 pp-f np1; cc-acp p-acp dt n1 pp-f n2. n1 vbz po31 n1;
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dust and ashes the lace and embroyderie of it.dust and Ashes the lace and embroidery of it.
n1 cc n2 dt n1 cc n1 pp-f pn31.
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Thus Niniu•hs King, vpon that fearefull sentence, rose from his throne, layd his robe from him, couered himselfe with sackcloth, and sate in ashes. Thus Niniu•hs King, upon that fearful sentence, rose from his throne, laid his robe from him, covered himself with Sackcloth, and sat in Ashes.
av n2 n1, p-acp cst j n1, vvd p-acp po31 n1, vvd po31 n1 p-acp pno31, vvd px31 p-acp n1, cc vvd p-acp n2.
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O what an alteration can repentance make? From a King of the earth, to a worme of the earth: from a foot-cloth, to sackcloth:
O what an alteration can Repentance make? From a King of the earth, to a worm of the earth: from a footcloth, to Sackcloth:
sy r-crq dt n1 vmb n1 vvi? p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1: p-acp dt n1, p-acp n1:
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from a Throne, to a dunghill: from sitting in State, to lying in ashes!
from a Throne, to a dunghill: from sitting in State, to lying in Ashes!
p-acp dt n1, p-acp dt n1: p-acp vvg p-acp n1, p-acp vvg p-acp n2!
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Whom all the reuerence of the world attended on, to whom the head was vncouered, the knee bowed, the body prostrated;
Whom all the Reverence of the world attended on, to whom the head was uncovered, the knee bowed, the body prostrated;
ro-crq d dt n1 pp-f dt n1 vvd a-acp, p-acp ro-crq dt n1 vbds vvn, dt n1 vvd, dt n1 vvn;
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who had as many salutations, as the firmament starres, God saue the King: Hee throwes away Crowne, scepter, Maiestie, and all, and sits in ashes.
who had as many salutations, as the firmament Stars, God save the King: He throws away Crown, sceptre, Majesty, and all, and sits in Ashes.
r-crq vhd p-acp d n2, c-acp dt n1 n2, np1 p-acp dt n1: pns31 vvz av n1, n1, n1, cc d, cc vvz p-acp n2.
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How many doth the golden Cup of Honour make drunke, and driuen from all sense of mortalitie!
How many does the golden Cup of Honour make drunk, and driven from all sense of mortality!
c-crq d vdz dt j n1 pp-f n1 vvb vvn, cc vvn p-acp d n1 pp-f n1!
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Riches and hearts ease, are such vsuall intoxications to the soules of men; that it is rare to finde any of them so low as Dust and Ashes.
Riches and hearts ease, Are such usual intoxications to the Souls of men; that it is rare to find any of them so low as Dust and Ashes.
n2 cc n2 vvi, vbr d j n2 p-acp dt n2 pp-f n2; cst pn31 vbz j pc-acp vvi d pp-f pno32 av av-j c-acp n1 cc n2.
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Dust, as the remembrance of his originall: Ashes, as the representation of his end: Dust, that was the mother:Dust, as the remembrance of his original: Ashes, as the representation of his end: Dust, that was the mother:
n1, p-acp dt n1 pp-f po31 n-jn: n2, p-acp dt n1 pp-f po31 n1: n1, cst vbds dt n1:
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Ashes, that shall bee the daugther of our Bodies.Ashes, that shall be the daughter of our Bodies.
n2, cst vmb vbi dt n1 pp-f po12 n2.
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Dust, the matter of our substance, the house of our soules, the originall graines whereof wee were made, the top of all our kinred.Dust, the matter of our substance, the house of our Souls, the original grains whereof we were made, the top of all our kindred.
n1, dt n1 pp-f po12 n1, dt n1 pp-f po12 n2, dt j-jn n2 c-crq pns12 vbdr vvn, dt n1 pp-f d po12 n1.
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The glory of the strongest man, the beautie of the fairest woman; all is but dust. Dust ;
The glory of the Strongest man, the beauty of the Fairest woman; all is but dust. Dust;
dt n1 pp-f dt js n1, dt n1 pp-f dt js n1; d vbz p-acp n1. n1;
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the onely compounder of differences, the absoluer of all distinctions: who can say, which was the Client, which the Lawyer:
the only compounder of differences, the absolver of all Distinctions: who can say, which was the Client, which the Lawyer:
dt j n1 pp-f n2, dt n1 pp-f d n2: r-crq vmb vvi, r-crq vbds dt n1, r-crq dt n1:
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which the borrower, which the lender: which the captiue, which the Conqueror; when they all lie together in blended dust? Dust ;
which the borrower, which the lender: which the captive, which the Conqueror; when they all lie together in blended dust? Dust;
r-crq dt n1, r-crq dt n1: r-crq dt j-jn, r-crq dt n1; c-crq pns32 d vvb av p-acp j-vvn n1? n1;
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not Marble, nor Porphyrie, Gold nor precious stone, was the matter of our bodies;
not Marble, nor Porphyry, Gold nor precious stone, was the matter of our bodies;
xx n1, ccx n1, n1 ccx j n1, vbds dt n1 pp-f po12 n2;
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but earth, and the fractions of the earth, dust. Dust, the sport of the winde, the very slaue of the beesome.
but earth, and the fractions of the earth, dust. Dust, the sport of the wind, the very slave of the Besom.
cc-acp n1, cc dt n2 pp-f dt n1, n1. n1, dt n1 pp-f dt n1, dt j n1 pp-f dt n1.
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This is the pit from whence wee are digged; and this is the pit, to which we shall bee resolued.
This is the pit from whence we Are dug; and this is the pit, to which we shall be resolved.
d vbz dt n1 p-acp c-crq pns12 vbr vvn; cc d vbz dt n1, p-acp r-crq pns12 vmb vbi vvn.
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Dust thou art, and to dust thou shalt returne againe. Dust thou art, and to dust thou shalt return again.
n1 pns21 vb2r, cc p-acp n1 pns21 vm2 vvi av.
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They that sit in the dust, and feele their owne materials about them, may well renounce the ornaments of pride, the gulfe of auarice, the foolish lustes of concupiscence.
They that fit in the dust, and feel their own materials about them, may well renounce the Ornament of pride, the gulf of avarice, the foolish lusts of concupiscence.
pns32 d vvb p-acp dt n1, cc vvi po32 d n2-jn p-acp pno32, vmb av vvi dt n2 pp-f n1, dt n1 pp-f n1, dt j n2 pp-f n1.
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Let the couetous thinke, what doe I scrape for? a little golden dust: the ambitious, what doe I aspire for? a little honourable dust: the libidinous, what doe I languish for? a little animated dust, blowen away with the breath of Gods displeasure.
Let the covetous think, what do I scrape for? a little golden dust: the ambitious, what do I aspire for? a little honourable dust: the libidinous, what do I languish for? a little animated dust, blown away with the breath of God's displeasure.
vvb dt j vvi, q-crq vdb pns11 vvi p-acp? dt j j n1: dt j, q-crq vdb pns11 vvi p-acp? dt j j n1: dt j, q-crq vdb pns11 vvi p-acp? dt j j-vvn n1, vvn av p-acp dt n1 pp-f npg1 n1.
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O how goodly this building of man appeares, when it is clothed with beautie and honour!
Oh how goodly this building of man appears, when it is clothed with beauty and honour!
uh q-crq j d n-vvg pp-f n1 vvz, c-crq pn31 vbz vvn p-acp n1 cc n1!
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A face full of maiestie, the throne of comelinesse; wherein the whitenesse of the Lilie contends with the sanguine of the Rose:
A face full of majesty, the throne of comeliness; wherein the whiteness of the Lily contends with the sanguine of the Rose:
dt n1 j pp-f n1, dt n1 pp-f n1; c-crq dt n1 pp-f dt n1 vvz p-acp dt j pp-f dt n1:
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an actiue hand, an erected countenance, an eye sparkling out lustre, a smoothe complexion, arising from an excellent temperature and composition:
an active hand, an erected countenance, an eye sparkling out lustre, a smooth complexion, arising from an excellent temperature and composition:
dt j n1, dt vvn n1, dt n1 vvg av n1, dt vvi n1, vvg p-acp dt j n1 cc n1:
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whereas other creatures, by reason of their cold and grosse humours, are growne ouer, beasts with haire, foules with feathers, fishes with scales.
whereas other creatures, by reason of their cold and gross humours, Are grown over, beasts with hair, fowls with Feathers, Fish with scales.
cs j-jn n2, p-acp n1 pp-f po32 j-jn cc j n2, vbr vvn a-acp, n2 p-acp n1, n2 p-acp n2, n2 p-acp n2.
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O what a workman was this, that could raise such a Fabricke out of the earth,
O what a workman was this, that could raise such a Fabric out of the earth,
sy r-crq dt n1 vbds d, cst vmd vvi d dt n1 av pp-f dt n1,
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and lay such orient colours vpon Dust !
and lay such orient colours upon Dust!
cc vvd d j-jn n2 p-acp n1!
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yet all is but Dust, walking, talking, breathing dust: all this beautie but the effect of a well concocted food,
yet all is but Dust, walking, talking, breathing dust: all this beauty but the Effect of a well concocted food,
av d vbz p-acp n1, vvg, vvg, j-vvg n1: d d n1 p-acp dt n1 pp-f dt av vvn n1,
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and life it selfe but a walk from dust to dust. Yea, and this man,
and life it self but a walk from dust to dust. Yea, and this man,
cc n1 pn31 n1 p-acp dt n1 p-acp n1 p-acp n1. uh, cc d n1,
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or that woman, is neuer so beautifull, as when they sit weeping for their sinnes in the dust: as Mary Magdalen was then fairest,
or that woman, is never so beautiful, as when they fit weeping for their Sins in the dust: as Marry Magdalen was then Fairest,
cc d n1, vbz av-x av j, c-acp c-crq pns32 vvb vvg p-acp po32 n2 p-acp dt n1: c-acp uh np1 vbds av av-j,
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when she kneeled in the dust, bathing the feet of Christ with her teares, and wiping them with her haires:
when she kneeled in the dust, bathing the feet of christ with her tears, and wiping them with her hairs:
c-crq pns31 vvd p-acp dt n1, vvg dt n2 pp-f np1 p-acp po31 n2, cc vvg pno32 p-acp po31 n2:
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like heauen, faire sight-ward, to vs that are without; but more faire to them that are within.
like heaven, fair sight-ward, to us that Are without; but more fair to them that Are within.
av-j n1, j n1, p-acp pno12 cst vbr p-acp; cc-acp av-dc j p-acp pno32 cst vbr a-acp.
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The Dust is come of the same house that wee are:
The Dust is come of the same house that we Are:
dt n1 vbz vvn pp-f dt d n1 cst pns12 vbr:
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and when she sees vs proud, and forgetfull of our selues, shee thinkes with her selfe,
and when she sees us proud, and forgetful of our selves, she thinks with her self,
cc c-crq pns31 vvz pno12 j, cc j pp-f po12 n2, pns31 vvz p-acp po31 n1,
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Why should not shee, that is descended as well as we, beare vp her plumes as high as ours.
Why should not she, that is descended as well as we, bear up her plumes as high as ours.
q-crq vmd xx pns31, cst vbz vvn a-acp av c-acp pns12, vvb a-acp po31 n2 p-acp j c-acp png12.
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Therefore she so often borrowes wings of the winde, to mount aloft into the ayre, and in the streets and high wayes, dasheth herselfe into our eyes:
Therefore she so often borrows wings of the wind, to mount aloft into the air, and in the streets and high ways, dasheth herself into our eyes:
av pns31 av av vvz n2 pp-f dt n1, pc-acp vvi av p-acp dt n1, cc p-acp dt n2 cc j n2, vvz px31 p-acp po12 n2:
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as if shee would say, Are you my kinred, and will not know me? will you take no notice of your owne mother? To taxe the folly of our ambition, the dust in the street takes pleasure to bee ambitious.
as if she would say, are you my kindred, and will not know me? will you take no notice of your own mother? To Tax the folly of our ambition, the dust in the street Takes pleasure to be ambitious.
c-acp cs pns31 vmd vvi, vbr pn22 po11 n1, cc vmb xx vvi pno11? vmb pn22 vvb dx n1 pp-f po22 d n1? p-acp vvi dt n1 pp-f po12 n1, dt n1 p-acp dt n1 vvz n1 pc-acp vbi j.
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The Iewes in their mourning, vsed to rend their garments;
The Iewes in their mourning, used to rend their garments;
dt np2 p-acp po32 n1, vvd pc-acp vvi po32 n2;
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as if they would bee reuenged on them, for encreasing their pride, and keeping them from the sight of their nakednesse.
as if they would be revenged on them, for increasing their pride, and keeping them from the sighed of their nakedness.
c-acp cs pns32 vmd vbi vvn p-acp pno32, p-acp j-vvg po32 n1, cc vvg pno32 p-acp dt n1 pp-f po32 n1.
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Then they put on sackcloth, and that sackcloth they sprinkled ouer with dust, and ouerstrawed with ashes: to put God in minde, that if hee should arme his displeasure against them, he should but contend with dust and ashes ;
Then they put on Sackcloth, and that Sackcloth they sprinkled over with dust, and ouerstrawed with Ashes: to put God in mind, that if he should arm his displeasure against them, he should but contend with dust and Ashes;
cs pns32 vvd p-acp n1, cc d n1 pns32 vvd a-acp p-acp n1, cc vvn p-acp n2: pc-acp vvi np1 p-acp n1, cst cs pns31 vmd vvi po31 n1 p-acp pno32, pns31 vmd cc-acp vvi p-acp n1 cc n2;
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and what glory could that bee for him? Shall the dust praise thee, O God;
and what glory could that be for him? Shall the dust praise thee, Oh God;
cc r-crq n1 vmd d vbi p-acp pno31? vmb dt n1 vvb pno21, uh np1;
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or, art thou glorified in the pit? Nay, rather, how often doth the Lord spare vs, because hee remembers wee are but dust? To shew that they had lifted vp themselues aboue their creation, or, art thou glorified in the pit? Nay, rather, how often does the Lord spare us, Because he remembers we Are but dust? To show that they had lifted up themselves above their creation,
cc, vb2r pns21 vvn p-acp dt n1? uh, av-c, c-crq av vdz dt n1 vvb pno12, c-acp pns31 vvz pns12 vbr p-acp n1? pc-acp vvi cst pns32 vhd vvn a-acp px32 p-acp po32 n1,
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and forgot of what they are made;
and forgotten of what they Are made;
cc vvn pp-f r-crq pns32 vbr vvn;
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now by by Repentance returning to their first Image, in all prostrate humility they lay in the dust ;
now by by Repentance returning to their First Image, in all prostrate humility they lay in the dust;
av p-acp p-acp n1 vvg p-acp po32 ord n1, p-acp d j n1 pns32 vvd p-acp dt n1;
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confessing, that the wind doth not more easily disperse the dust, then the breath of God was able to bring them to nothing.
confessing, that the wind does not more Easily disperse the dust, then the breath of God was able to bring them to nothing.
vvg, cst dt n1 vdz xx av-dc av-j vvi dt n1, av dt n1 pp-f np1 vbds j pc-acp vvi pno32 p-acp pix.
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Thus, Dust is not onely Materia nostra, or Mater, our Mother, or matter wherof we are made;
Thus, Dust is not only Materia nostra, or Mater, our Mother, or matter whereof we Are made;
av, n1 vbz xx av-j fw-la fw-la, cc fw-la, po12 n1, cc n1 c-crq pns12 vbr vvn;
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for our foundation is in the dust. But Patria nostra, our Countrey where we shall dwell;
for our Foundation is in the dust. But Patria nostra, our Country where we shall dwell;
p-acp po12 n1 vbz p-acp dt n1. p-acp fw-la fw-la, po12 n1 c-crq pns12 vmb vvi;
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Awake yee that dwell in the dust. Awake ye that dwell in the dust.
vvb pn22 cst vvb p-acp dt n1.
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We are no better then the dust wee shake off from our feete, or brush off from our clothes.
We Are no better then the dust we shake off from our feet, or brush off from our clothes.
pns12 vbr dx jc cs dt n1 pns12 vvb a-acp p-acp po12 n2, cc vvb a-acp p-acp po12 n2.
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O, therefore let vs turne to God in dust, before hee turne vs into dust. Yea, Saint Augustine goes further,
O, Therefore let us turn to God in dust, before he turn us into dust. Yea, Saint Augustine Goes further,
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and sayes, that not onely the bodies of all men, but euen the soules of some men, are no better then dust. They are so set vpon earth,
and Says, that not only the bodies of all men, but even the Souls of Some men, Are no better then dust. They Are so Set upon earth,
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and earthly things, that they are transformed into earth and dust: and so become the food of that old Serpent, whose punishment was to eate the dust.
and earthly things, that they Are transformed into earth and dust: and so become the food of that old Serpent, whose punishment was to eat the dust.
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For Ashes, they are the Embleme or representation of greater misery: Dust onely shewes vs, that wee haue deserued the dissolution of our bodies;
For Ashes, they Are the Emblem or representation of greater misery: Dust only shows us, that we have deserved the dissolution of our bodies;
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Ashes put vs in mind that wee haue merited also the destruction of our Soules. Ashes are the leauings of the fire, the offalls of consumed substances.Ashes put us in mind that we have merited also the destruction of our Souls. Ashes Are the leavings of the fire, the offals of consumed substances.
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When God shall giue vp the largest buildings of Nature to the rage of that Element, it shall reduce them to a narrowe roome, the remnants shall bee but ashes. This was all the Monument of those famous cities, Sodome, Gomorra, and the rest;
When God shall give up the Largest buildings of Nature to the rage of that Element, it shall reduce them to a narrow room, the remnants shall be but Ashes. This was all the Monument of those famous cities, Sodom, Gomorra, and the rest;
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heapes of ashes. Ecce vix totam Hercules impleuit vrnam, sayes the Poet; that great Gyant scarce makes a pitcher of ashes. heaps of Ashes. Ecce vix Whole Hercules impleuit vrnam, Says the Poet; that great Giant scarce makes a pitcher of Ashes.
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For this cause, the Ancients vsed to repent in Ashes ;
For this cause, the Ancients used to Repent in Ashes;
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remonstrating to themselues, that they deserued burning in endlesse fire, more then those Ashes wherein they wallowed.
remonstrating to themselves, that they deserved burning in endless fire, more then those Ashes wherein they wallowed.
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Yea, if Abraham compared himselfe to dust and ashes, I may compare my soule to a sparke hid in the Ashes: which,
Yea, if Abraham compared himself to dust and Ashes, I may compare my soul to a spark hid in the Ashes: which,
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when sickenesse and death shall stirre vp;
when sickness and death shall stir up;
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like fire, shee takes her flight vpwards, and leaues the heauy fruitlesse ashes of my bodie behind her.
like fire, she Takes her flight upwards, and leaves the heavy fruitless Ashes of my body behind her.
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In both, wee haue a L•sson of our owne mortalitie. The finger of GOD hath written the Epitaph of man;
In both, we have a L•sson of our own mortality. The finger of GOD hath written the Epitaph of man;
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the condition of his bodie, like Characters printed in the Dust. Mans body, so well as the yce, expounds that Riddle;
the condition of his body, like Characters printed in the Dust. men body, so well as the ice, expounds that Riddle;
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the gignit filia matrem: the daughter begets the mother;
the gignit filia matrem: the daughter begets the mother;
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Dust begot a bodie, and a bodie begets Dust. Our bodies were a• first strong Cities;Dust begotten a body, and a body begets Dust. Our bodies were a• First strong Cities;
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but then wee made them the Forts of Rebels: our offended Liege sent his Serieant Death to arrest vs of high Treason.
but then we made them the Forts of Rebels: our offended Liege sent his sergeant Death to arrest us of high Treason.
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And though for his mercies sake in Christ, hee pardoned our sinnes, yet hee suffers vs no more to haue such strong houses;
And though for his Mercies sake in christ, he pardoned our Sins, yet he suffers us no more to have such strong houses;
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but lets vs dwell in paper Cottages, mudde walles, mortall bodies. Methusalem liued nine hundred sixtie nine yeares;
but lets us dwell in paper Cottages, mud walls, Mortal bodies. Methuselah lived nine hundred sixtie nine Years;
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yet hee was the sonne of Enoch, who was the sonne of Iared, who was the sonne of Malaleel, who was the sonne of Cainan, who was the sonne of Enos, who was the sonne of Seth, who was the sonne of Adam, who was the sonne of Dust. Aske the woman that hath conceiued a childe in her wombe;
yet he was the son of Enoch, who was the son of Jarred, who was the son of Malaleel, who was the son of Cainan, who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of Dust. Ask the woman that hath conceived a child in her womb;
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Will it bee a Sonne? Peraduenture so: Will it bee well formed and featured? Peraduenture so:
Will it be a Son? Peradventure so: Will it be well formed and featured? Peradventure so:
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Will it be wise? Peraduenture so: Will it be rich? Peraduenture so: Will it be long-liued? Peraduenture so:
Will it be wise? Peradventure so: Will it be rich? Peradventure so: Will it be long-lived? Peradventure so:
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Will it be mortall? Yes, this is without peraduenture; it will die.
Will it be Mortal? Yes, this is without Peradventure; it will die.
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Euen a Heathen, when hee heard that his son was dead, could say without changing countenance, Scio me genuisse mortalem ;
Eve a Heathen, when he herd that his son was dead, could say without changing countenance, Scio me genuisse mortalem;
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I know that I begot a mortall man. An olde man is said to giue Alexander a little Iewell;
I know that I begotten a Mortal man. an old man is said to give Alexander a little Jewel;
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and tolde him, that it had this vertue;
and told him, that it had this virtue;
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so long as hee kept it bright, it would out-value the most fine golde or precious stone in the world;
so long as he kept it bright, it would outvalue the most fine gold or precious stone in the world;
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but if it once tooke dust, it would not bee worth a feather. What meant the Sage, but to giue the Monarch an Embleme of his owne body;
but if it once took dust, it would not be worth a feather. What meant the Sage, but to give the Monarch an Emblem of his own body;
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which being animated with a Soule, commanded the world; but once fallen to dust, it would be worth nothing:
which being animated with a Soul, commanded the world; but once fallen to dust, it would be worth nothing:
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for a liuing dog is better then a dead Lyon.
for a living dog is better then a dead lion.
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I conclude, I call you not to casting Dust on your heads, or sitting in Ashes ▪ but to that sorrow and compunction of Soule, whereof the other was but an externall Symbole or testimonie.
I conclude, I call you not to casting Dust on your Heads, or sitting in Ashes ▪ but to that sorrow and compunction of Soul, whereof the other was but an external Symbol or testimony.
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Let vs rend our hearts, and spare our garments; humble our soules, without afflicting our bodies. Let us rend our hearts, and spare our garments; humble our Souls, without afflicting our bodies.
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It is not a corps wrapp'd in Dust and Ashes, but a contrite heart, which the Lord will not despise.
It is not a corpse wrapped in Dust and Ashes, but a contrite heart, which the Lord will not despise.
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Let vs repent our sinnes, and amend our liues:
Let us Repent our Sins, and amend our lives:
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so God will pardon vs by the merites, saue vs by the mercies, and crowne vs with the glories of Iesus Christ.
so God will pardon us by the merits, save us by the Mercies, and crown us with the Glories of Iesus christ.
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A VISITATION SERMON. ACTES 15.36.
A VISITATION SERMON. ACTS 15.36.
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And some dayes after, Paul said vnto Barnabas, Let vs goe againe and visite our Brethren, in euery Citie where wee haue preached the Word of the Lord, and see how they doe.
And Some days After, Paul said unto Barnabas, Let us go again and visit our Brothers, in every city where we have preached the Word of the Lord, and see how they do.
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THere bee certaine royall Lawes, which Christ and his Apostles made for eternal vse: to the obseruation whereof all Christian Nations and persons are vnchangeably bound.
THere be certain royal Laws, which christ and his Apostles made for Eternal use: to the observation whereof all Christian nations and Persons Are unchangeably bound.
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And there be some ritual things, which were at the first conuenient, but variable according to the difference of times and places.
And there be Some ritual things, which were At the First convenient, but variable according to the difference of times and places.
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Strictly to impose all these circumstances on vs, were to make vs, not the sonnes, but the slaues of the Apostles.
Strictly to impose all these Circumstances on us, were to make us, not the Sons, but the slaves of the Apostles.
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That is a fond scrupulositie, which would presse vs in all fashions with a conformitie to the Primitiue times:
That is a found scrupulosity, which would press us in all fashions with a conformity to the Primitive times:
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as if the Spouse of Christ might not weare a lace or a border, for which shee could not plead prescription.
as if the Spouse of christ might not wear a lace or a border, for which she could not plead prescription.
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Diuersitas rituum commendat vnitatem fidei, saith our Anselme. Let vs keepe the substance; for the shadow, God hath left vs at libertie.Diuersitas rituum commendat vnitatem fidei, Says our Anselm. Let us keep the substance; for the shadow, God hath left us At liberty.
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But yet when wee looke backe vpon those first patternes, & find a rule of discipline fit for the present times;
But yet when we look back upon those First patterns, & find a Rule of discipline fit for the present times;
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in vaine wee should study a new, that are so wel accommodated with the old.
in vain we should study a new, that Are so well accommodated with the old.
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The businesse of the Text, and Day, is a Visitation: a practice, which at the first view of the words, can plead Antiquitie;
The business of the Text, and Day, is a Visitation: a practice, which At the First view of the words, can plead Antiquity;
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and by a reuiew, shall plead the great vtilitie. I know there be diuers kinds of Visitations: but whether they be National, Prouinciall, Paroeciall, or Capitular;
and by a review, shall plead the great utility. I know there be diverse Kinds of Visitations: but whither they be National, Provincial, Paroeciall, or Capitular;
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they all haue Authoritatem vberrimam, being grounded vpon a practise Apostolicall: and vsum saluberrimum, (to vse the words of Saint Augustine ) being of a physicall nature, to preuent or cure distemperatures in the Church of God.
they all have Authoritatem vberrimam, being grounded upon a practice Apostolical: and vsum saluberrimum, (to use the words of Saint Augustine) being of a physical nature, to prevent or cure distemperatures in the Church of God.
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Generally, the forme of the words is a Motion ; the matter, a Visitation. 1. The motion was Pauls, the forwardest souldier in all the army of Christ:
Generally, the Form of the words is a Motion; the matter, a Visitation. 1. The motion was Paul's, the forwardest soldier in all the army of christ:
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that winged Husbandman, who plowed vp the fallow hearts of the Gentiles that with a holy zeale, greater then the ambition of Alexander, would sooner haue wanted ground;
that winged Husbandman, who plowed up the fallow hearts of the Gentiles that with a holy zeal, greater then the ambition of Alexander, would sooner have wanted ground;
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then desire to trauell in the busines of his Master.
then desire to travel in the business of his Master.
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Terra citius d•fecisset, quàm studium praedicandi ▪ Indeed, he had found an vnusuall mercy, as himselfe deliuers it. Terra Quickly d•fecisset, quàm studium praedicandi ▪ Indeed, he had found an unusual mercy, as himself delivers it.
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The grace of our Lord was exceeding abundant toward me: vsing an extraordinary phrase, to expresse an extraordinary grace:The grace of our Lord was exceeding abundant towards me: using an extraordinary phrase, to express an extraordinary grace:
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a word neuer the like vsed, for a mercy neuer the like exhibited. There is ' Oyle in the widdowes cruse to sustaine;
a word never the like used, for a mercy never the like exhibited. There is ' Oil in the widow's cruse to sustain;
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Aarons was far more, it ran down to the skirts of his clothing. Such a superabundant grace was in Paul. For Sanctification ; Aaron's was Far more, it ran down to the skirts of his clothing. Such a superabundant grace was in Paul. For Sanctification;
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many Saints are commended for some speciall vertues;
many Saints Are commended for Some special Virtues;
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Abraham for Faith, Moses for Meeknesse, Dauid for Thankfulnesse, Iob for Patience; Paul is praised for them all. For subduing of vices ;Abraham for Faith, Moses for Meekness, David for Thankfulness, Job for Patience; Paul is praised for them all. For subduing of vices;
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men most sanctified haue had some tangs; as Dauid of anger for Nabals churlish answere; Hezekiah had a smacke of pride;
men most sanctified have had Some tangs; as David of anger for Nabals churlish answer; Hezekiah had a smack of pride;
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setting aside concupiscence, Paul had no spot. For knowledge ; he was rapt vp into heauen, there learned his Diuinitie among the Angels;
setting aside concupiscence, Paul had no spot. For knowledge; he was rapt up into heaven, there learned his Divinity among the Angels;
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his Schoole being Paradise, his Vniuersitie the third Heauen, and God his Tutor. For power ; his very clothes wrought myracles.
his School being Paradise, his university the third Heaven, and God his Tutor. For power; his very clothes wrought Miracles.
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God so trusted Paul, that he cōmitted his whole Church vnto him. Thus was he honoured:
God so trusted Paul, that he committed his Whole Church unto him. Thus was he honoured:
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the other Apostles were sent a Christo mortali, Paul a Christo immortali. And with the like superabundant grace did he answer his charge;
the other Apostles were sent a Christ mortali, Paul a Christ immortali. And with the like superabundant grace did he answer his charge;
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that though he were Nouissimus in ordine, he was primus in merito. Yea, hee is well called Gods Arrow, wounding euery soule that heard him, with the loue of Christ.
that though he were Newest in Order, he was primus in merito. Yea, he is well called God's Arrow, wounding every soul that herd him, with the love of christ.
cst cs pns31 vbdr j p-acp n1, pns31 vbds fw-la p-acp fw-la. uh, pns31 vbz av vvn npg1 n1, vvg d n1 cst vvd pno31, p-acp dt n1 pp-f np1.
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This was his motion, one act of his Apostolicall care. 2. The matter is a Visitation ;
This was his motion, one act of his Apostolical care. 2. The matter is a Visitation;
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to visite is a word of great latitude, and signifies the performance of all Pastorall duties:
to visit is a word of great latitude, and signifies the performance of all Pastoral duties:
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to instruct the ignorant, to comfort: the weake, to correct the stubborne, to confirme the religious.
to instruct the ignorant, to Comfort: the weak, to correct the stubborn, to confirm the religious.
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Strictly, it imports a Superiours scrutiny or examination of things vnder his charge: as • Steward in a Family ouerlookes the vnder-seruants;
Strictly, it imports a Superiors scrutiny or examination of things under his charge: as • Steward in a Family overlooks the under-servants;
np1, pn31 vvz dt n2-jn n1 cc n1 pp-f n2 p-acp po31 n1: c-acp • n1 p-acp dt n1 vvz dt n2;
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praising the forward, prouoking the sluggard, & rectifying disorders, which are ready to creepe in through the least conniuence.
praising the forward, provoking the sluggard, & rectifying disorders, which Are ready to creep in through the least connivance.
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This we shall the better apprehend, if we let the Text fall into parts; of which we shall finde seuen.
This we shall the better apprehend, if we let the Text fallen into parts; of which we shall find seuen.
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1. The Visiters, Paul and Barnabas ; for this Office was at first Apostolicall, and hath euer since been Episcopall. 2. The visired, Their Brethren ;
1. The Visiters, Paul and Barnabas; for this Office was At First Apostolical, and hath ever since been Episcopal. 2. The visired, Their Brothers;
crd dt n2, np1 cc np1; p-acp d n1 vbds p-acp ord j, cc vhz av c-acp vbn np1. crd dt vvd, po32 n2;
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whether the people vnder the Pastors, or the Pastors set ouer the people:
whither the people under the Pastors, or the Pastors Set over the people:
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for as they ought to visite their owne particular charges, so the Bishops to visite them:
for as they ought to visit their own particular charges, so the Bishops to visit them:
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yea, and euen those Visiters may be visited, by such Delegates as the Prince appoynts, who is the chiefe Visiter vnder Christ.
yea, and even those Visiters may be visited, by such Delegates as the Prince appoints, who is the chief Visiter under christ.
uh, cc av d n2 vmb vbi vvn, p-acp d n2 p-acp dt n1 vvz, r-crq vbz dt j-jn n1 p-acp np1.
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3. The exercise, or frequent vse of this office, Let vs go againe. For the rarenesse of performing this dutie may breed much inconuenience.
3. The exercise, or frequent use of this office, Let us go again. For the rareness of performing this duty may breed much inconvenience.
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4. The moderation, or seasonablenesse of it;
4. The moderation, or seasonableness of it;
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After certaine dayes. There must bee some intermission, or else the assiduitie may make it a burden, or bring it into contempt.After certain days. There must be Some intermission, or Else the assiduity may make it a burden, or bring it into contempt.
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5. The latitude or extent of it; In euery citie ; not calling all the world to one place;
5. The latitude or extent of it; In every City; not calling all the world to one place;
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as the Bishop of Rome did in his glory, summoning all Nations to his Consistorie. They visite euery Citie, they compell not euery citie to visit them.
as the Bishop of Rome did in his glory, summoning all nations to his Consistory. They visit every city, they compel not every City to visit them.
c-acp dt n1 pp-f np1 vdd p-acp po31 n1, vvg d n2 p-acp po31 n1. pns32 vvi d n1, pns32 vvb xx d n1 pc-acp vvi pno32.
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Nor doe they balke the greatest for feare, nor neglect the meanest in contempt; but euery Citie.
Nor do they balk the greatest for Fear, nor neglect the Meanest in contempt; but every city.
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6. The limitation, restraint, or confining of this Exercise; Where we haue preached the Word of God.
6. The limitation, restraint, or confining of this Exercise; Where we have preached the Word of God.
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Pagans are out of their walke; they meddle not with vnbeleeuers: but with those grounds wherin they haue sowen the seeds of the Gospell.
Pagans Are out of their walk; they meddle not with unbelievers: but with those grounds wherein they have sown the seeds of the Gospel.
ng1-jn vbr av pp-f po32 n1; pns32 vvb xx p-acp n2: cc-acp p-acp d n2 c-crq pns32 vhb vvn dt n2 pp-f dt n1.
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7. Lastly, the intent and scope of all, To see how they doe; Quomodo se habeant ;
7. Lastly, the intent and scope of all, To see how they do; Quomodo se habeant;
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whether they faile, or thriue in their spirituall growth. These be the passages; whereof with what breuitie I can, and with what fidelitie I ought.
whither they fail, or thrive in their spiritual growth. These be the passages; whereof with what brevity I can, and with what Fidis I ought.
cs pns32 vvb, cc vvi p-acp po32 j n1. np1 vbb dt n2; c-crq p-acp r-crq n1 pns11 vmb, cc p-acp r-crq n1 pns11 vmd.
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The Visiters, Paul and Barnabas. There is difference, I know, betwixt the Apostles and Bishops. For besides their immediate calling, and extraordinary endowments;
The Visiters, Paul and Barnabas. There is difference, I know, betwixt the Apostles and Bishops. For beside their immediate calling, and extraordinary endowments;
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the Apostles function was an vnlimited circuite, Ite in vniuersum orbem, the Bishops is a fixed or positiue residence in one Citie.
the Apostles function was an unlimited circuit, Item in vniuersum orbem, the Bishops is a fixed or positive residence in one city.
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All those acts, which proceeded from supernaturall priuiledge, ceased with their cause; as the gift of tongues, of miracles, & the like.
All those acts, which proceeded from supernatural privilege, ceased with their cause; as the gift of tongues, of Miracles, & the like.
av-d d n2, r-crq vvd p-acp j n1, vvn p-acp po32 n1; c-acp dt n1 pp-f n2, pp-f n2, cc dt j.
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Those tooles that serue for the foundation, are not the fittest for the roofe.
Those tools that serve for the Foundation, Are not the Fittest for the roof.
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The great Master-Builder made choise of such for the first stones, whi•h he• meant not to imploy in the walles.
The great Master-Builder made choice of such for the First stones, whi•h he• meant not to employ in the walls.
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But this is the first thing I would here note; The first foundation of the Church was laid in an Inequalitie;
But this is the First thing I would Here note; The First Foundation of the Church was laid in an Inequality;
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and hath euer since so continued. and hath ever since so continued.
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Paritie in gouernment is the mother of confusion and disorder, & disorder doth ill become the Church of God.
Parity in government is the mother of confusion and disorder, & disorder does ill become the Church of God.
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Where all the strings or voyces be vnisons or of one tenour, there can be no harmony.
Where all the strings or voices be unisons or of one tenor, there can be no harmony.
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There bee NONLATINALPHABET, Seers: which signifies the dutie of each Pastor ouer his flock. And there bee NONLATINALPHABET, Ouerseers, such as must visite and ouerlooke both flocke and Seers.
There be, Seers: which signifies the duty of each Pastor over his flock. And there be, Overseers, such as must visit and overlook both flock and Seers.
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In the old Testament, together with the paritie of Priesthood, there was an imparitie of gouernment:In the old Testament, together with the parity of Priesthood, there was an imparity of government:
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one Leuite aboue another, Priests aboue them, the High Priest aboue them all. Christ himselfe is said to bee a Priest after the Order of Melchisadech:
one Levite above Another, Priests above them, the High Priest above them all. christ himself is said to be a Priest After the Order of Melchizedek:
pi np1 p-acp n-jn, n2 p-acp pno32, dt j n1 p-acp pno32 d. np1 px31 vbz vvn pc-acp vbi dt n1 p-acp dt n1 pp-f np1:
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he was of some order then: but wee haue those that would be Priests without any order at all; that refuse to be ordered.
he was of Some order then: but we have those that would be Priests without any order At all; that refuse to be ordered.
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Take away difference, and what will follow, but an Anabaptisticall ataxie or confusion? It was the saying of Bishop Iewell, or the Iewell of Bishops;
Take away difference, and what will follow, but an Anabaptistical ataxy or confusion? It was the saying of Bishop Jewel, or the Jewel of Bishops;
vvb av n1, cc q-crq vmb vvi, cc-acp dt j n1 cc n1? pn31 vbds dt n-vvg pp-f n1 n1, cc dt n1 pp-f n2;
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All Priests haue Idem Ministerium, sed diuersam potestatem. A Bishop and an Archbishop differ not in Potestate Ordinis, sed in potestate Regiminis.
All Priests have Idem Ministerium, sed diuersam potestatem. A Bishop and an Archbishop differ not in Potestate Order, sed in potestate Regiminis.
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Nor doth a Bishop differ from a Pastor, quoad virtutem Sacerdotij, sed quo•d potentiam Iurisdictionis. There is one indeleble character of Priesthood to them both.
Nor does a Bishop differ from a Pastor, quoad virtutem Sacerdotij, sed quo•d potentiam Iurisdictionis. There is one indelible character of Priesthood to them both.
ccx vdz dt n1 vvb p-acp dt n1, av fw-la fw-la, fw-la fw-la fw-la fw-la. pc-acp vbz pi j n1 pp-f n1 p-acp pno32 d.
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That great Clauiger of heauen, who opens and no man shuts, shuts and no man opens, hath left two Keyes for the gouernment of the Church: That great Claviger of heaven, who Opens and no man shuts, shuts and no man Opens, hath left two Keys for the government of the Church:
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the one Clauem Scientiae, the preaching of the Gospell, which is the more essentiall part of our function:
the one Clauem Scientiae, the preaching of the Gospel, which is the more essential part of our function:
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for a necessitie is laid vpon vs, and woe vnto vs if we preach not the Gospell, if we turne not that Key. The other Clauem Potentiae, the Key of Iurisdiction or Discipline;
for a necessity is laid upon us, and woe unto us if we preach not the Gospel, if we turn not that Key. The other Clauem Potentiae, the Key of Jurisdiction or Discipline;
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which makes the Church Aciem ordinatam, an Army well marshalled.
which makes the Church Aciem ordinatam, an Army well marshaled.
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The former imposeth a Dutie, and Haec oportet facere: the latter importeth a Decencie, and Haec decet fieri. Thus did the great Shepheard of Israel gouerne his flocke;
The former Imposes a Duty, and Haec oportet facere: the latter imports a Decency, and Haec Deceit fieri. Thus did the great Shepherd of Israel govern his flock;
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with Two Staues. One the Staffe of Bands, sound Doctrine: the other the Staffe of Beautie, orderly Discipline. with Two Staves. One the Staff of Bans, found Doctrine: the other the Staff of Beauty, orderly Discipline.
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Saint Paul ioynes them both together; Saint Paul joins them both together;
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the stedfastnesse of their faith, and the comelinesse of their Order, and makes them the matter of his Ioy in the Collossians. Without order, Faith it selfe would bee at a losse.the steadfastness of their faith, and the comeliness of their Order, and makes them the matter of his Joy in the Colossians. Without order, Faith it self would be At a loss.
dt n1 pp-f po32 n1, cc dt n1 pp-f po32 n1, cc vvz pno32 dt n1 pp-f po31 vvb p-acp dt njp2. p-acp n1, n1 pn31 n1 vmd vbi p-acp dt n1.
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Euen the Starres doe not fight from heauen, but in their order. Therefore is our Ministery called Orders, to shew that wee are bound to Order aboue other Professions.
Eve the Stars do not fight from heaven, but in their order. Therefore is our Ministry called Order, to show that we Are bound to Order above other Professions.
np1 dt n2 vdb xx vvi p-acp n1, p-acp p-acp po32 n1. av vbz po12 n1 vvn n1, pc-acp vvi cst pns12 vbr vvn p-acp n1 p-acp j-jn n2.
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This orderly distinction of Ecclesiasticall persons is set downe by the Holy Ghost, 1. Cor. 12. placing some as the head, other as the eyes, other as the feet:
This orderly distinction of Ecclesiastical Persons is Set down by the Holy Ghost, 1. Cor. 12. placing Some as the head, other as the eyes, other as the feet:
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all members of one Body, with mutuall concord, equall amity, but vnequal dignitie. To be a Bishop then, is not a Numerall, but a Munerall function;
all members of one Body, with mutual concord, equal amity, but unequal dignity. To be a Bishop then, is not a Numeral, but a Munerall function;
d n2 pp-f crd n1, p-acp j n1, j-jn n1, cc-acp j n1. pc-acp vbi dt n1 av, vbz xx dt n1, cc-acp dt n1 n1;
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a priority in order, a superioritie in degree.
a priority in order, a superiority in degree.
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Who is a faithfull and wise seruant, whom his Lord hath made ruler ouer his houshold; Who is a faithful and wise servant, whom his Lord hath made ruler over his household;
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Quem Dominus constituit super familiā? All Ministers of Christ haue their due honour, some are worthy of double honour.Whom Dominus Constituted super familiā? All Ministers of christ have their due honour, Some Are worthy of double honour.
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Farre be it from vs sinners, to grudge them that honour, whereof God himselfe hath pronounced them worthy. This first. Againe,
far be it from us Sinners, to grudge them that honour, whereof God himself hath pronounced them worthy. This First. Again,
av-j vbb pn31 p-acp pno12 n2, pc-acp vvi pno32 d n1, c-crq np1 px31 vhz vvn pno32 j. d ord. av,
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Paul and Barnabas. Obseruat. Paul was a man of ardent zeale, Barnabas is interpreted the son of cōsolation. Paul would haue Barnabas along with him;Paul and Barnabas. Obseruat. Paul was a man of Ardent zeal, Barnabas is interpreted the son of consolation. Paul would have Barnabas along with him;
np1 cc np1. fw-la. np1 vbds dt n1 pp-f j n1, np1 vbz vvn dt n1 pp-f n1. np1 vmd vhi np1 a-acp p-acp pno31;
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that the lenitie of the one might somewhat mittigate and qualifie the feruour of the other.
that the lenity of the one might somewhat mitigate and qualify the fervour of the other.
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Thus Moses was with Elias, whē they both met with Christ transfigured on the Mount. Elias was a fiery spirited Prophet, inflamed with holy zeale:
Thus Moses was with Elias, when they both met with christ transfigured on the Mount. Elias was a fiery spirited Prophet, inflamed with holy zeal:
av np1 vbds p-acp np1, c-crq pns32 d vvd p-acp np1 vvd p-acp dt n1. np1 vbds dt j vvn n1, vvn p-acp j n1:
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Moses a Prophet of a meeke and mild spirit: these two together are fit seruants to wait vpon the Son of God.Moses a Prophet of a meek and mild Spirit: these two together Are fit Servants to wait upon the Son of God.
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I doe not say, that either Paul wanted compassion, or Barnabas feruency:
I do not say, that either Paul wanted compassion, or Barnabas fervency:
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but this I say, that both these tempers are a happy composition in a Visiter: and make his Brest like the sacred Arke, wherein lay both Aarons Rod, and the Golden pot of Manna: the Rod of correction, the Manna of consolation:
but this I say, that both these tempers Are a happy composition in a Visiter: and make his Breast like the sacred Ark, wherein lay both Aaron's Rod, and the Golden pot of Manna: the Rod of correction, the Manna of consolation:
cc-acp d pns11 vvb, cst d d n2 vbr dt j n1 p-acp dt n1: cc vvi po31 n1 av-j dt j n1, c-crq vvd d npg1 n1, cc dt j n1 pp-f n1: dt n1 pp-f n1, dt n1 pp-f n1:
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the one a corrosiue, the other a cordiall.
the one a corrosive, the other a cordial.
dt pi dt n-jn, dt j-jn dt j.
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Spirituall Fathers should be like naturall mothers, that haue both vbera, and verbera: or like Bees, hauing much honey, but not without a sting.
Spiritual Father's should be like natural mother's, that have both Udders, and Verbera: or like Bees, having much honey, but not without a sting.
j n2 vmd vbi av-j j n2, cst vhb d fw-fr, cc fw-fr: cc j n2, vhg d n1, cc-acp xx p-acp dt n1.
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Onely, let the sting bee the least in their desire or intention, and the last in execution:
Only, let the sting be the least in their desire or intention, and the last in execution:
j, vvb dt n1 vbb dt ds p-acp po32 n1 cc n1, cc dt ord p-acp n1:
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like God himselfe, Qui habet in Potestate vindictam, sed mauult in vsu misericordiam. There haue been some, who did put lime and galle into the milke;
like God himself, Qui habet in Potestate vindictam, sed mauult in vsu misericordiam. There have been Some, who did put lime and Gall into the milk;
av-j np1 px31, fw-fr fw-la p-acp fw-la fw-la, fw-la n1 p-acp fw-la fw-la. pc-acp vhi vbn d, r-crq vdd vvi n1 cc n1 p-acp dt n1;
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yea ministred pro lacte ven•num: Bone•s and Gardiners, that gaue too sharpe physicke for the disposition of their patients.
yea ministered Pro Lacte ven•num: Bone•s and Gardiners, that gave too sharp physic for the disposition of their patients.
uh vvd fw-la n1 fw-la: j cc n2, cst vvd av j n1 p-acp dt n1 pp-f po32 n2.
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That (as the Antiochians said of Iulian, taking occasion by the Bull which hee stamped on his coyne) haue goared the world to death.
That (as the antiochians said of Iulian, taking occasion by the Bull which he stamped on his coin) have gored the world to death.
d (c-acp dt njp2 vvd pp-f np1, vvg n1 p-acp dt n1 r-crq pns31 vvd p-acp po31 n1) vhb vvn dt n1 p-acp n1.
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That, as if they had Sauls Commission to vexe the Church of Christ, haue concluded their Visitations in blood.
That, as if they had Saul's Commission to vex the Church of christ, have concluded their Visitations in blood.
cst, c-acp cs pns32 vhd np1 n1 p-acp vvb dt n1 pp-f np1, vhb vvn po32 n2 p-acp n1.
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But mercy, no lesse then holinesse, becomes the brestplate of Aaron. I deny not the necessitie of Iurisdiction, both correctiue & coactiue:
But mercy, no less then holiness, becomes the breastplate of Aaron. I deny not the necessity of Jurisdiction, both corrective & coactive:
p-acp n1, av-dx av-dc cs n1, vvz dt n1 pp-f np1. pns11 vvb xx dt n1 pp-f n1, d j cc j:
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the one restraining where is too much forwardnesse, the other inforcing where is slacknesse.
the one restraining where is too much forwardness, the other enforcing where is slackness.
dt pi vvg r-crq vbz av d n1, dt n-jn vvg r-crq vbz n1.
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There is a Rod, and there is a Sword. Veniam ad vos in virga? that's the Rod. Vtinam abs•indantur qui perturbant vos ;
There is a Rod, and there is a Sword. Veniam ad vos in virga? that's the Rod. Vtinam abs•indantur qui perturbant vos;
pc-acp vbz dt n1, cc pc-acp vbz dt n1. fw-la fw-la fw-fr fw-la fw-la? cst|vbz dt n1. fw-la fw-la fw-la n1 fw-fr;
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that's the Sword. If we obserue Gods proceeding in the Church, we shall finde how hee hath fitted men to the times and occasions.
that's the Sword. If we observe God's proceeding in the Church, we shall find how he hath fitted men to the times and occasions.
d|vbz dt n1. cs pns12 vvb n2 vvg p-acp dt n1, pns12 vmb vvi c-crq pns31 vhz vvn n2 p-acp dt n2 cc n2.
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In the low and afflicted estate of Israel, they had Moses ; a man of meeke spirit, and mighty in wonders.
In the low and afflicted estate of Israel, they had Moses; a man of meek Spirit, and mighty in wonders.
p-acp dt j cc j-vvn n1 pp-f np1, pns32 vhd np1; dt n1 pp-f j n1, cc j p-acp n2.
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Meeke, because hee had to doe with a teatchy and froward people:
Meek, Because he had to do with a teatchy and froward people:
j, c-acp pns31 vhd pc-acp vdi p-acp dt j cc j n1:
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mighty in wonders, because he had to doe with a Pharaoh. When they were setled in a quiet consistence, they had a graue & holy Samuel. In their corrupted declination, they had a hote-spirited Eliah ;
mighty in wonders, Because he had to do with a Pharaoh. When they were settled in a quiet consistence, they had a graven & holy Samuel. In their corrupted declination, they had a hote-spirited Elijah;
j p-acp n2, c-acp pns31 vhd pc-acp vdi p-acp dt np1. c-crq pns32 vbdr vvn p-acp dt j-jn n1, pns32 vhd dt j cc j np1. p-acp po32 j-vvn n1, pns32 vhd dt j np1;
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who came in a tempest, as he went out in a whirlewind. These times of ours be of a sinfull and depraued condition;
who Come in a tempest, as he went out in a whirlwind. These times of ours be of a sinful and depraved condition;
r-crq vvd p-acp dt n1, c-acp pns31 vvd av p-acp dt n1. np1 n2 pp-f png12 vbi pp-f dt j cc j-vvn n1;
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therefore haue need to be visited with spirits more stirring then those of the common mould. Imo, veni Paule cum virga ; come Paul with thy Rod.
Therefore have need to be visited with spirits more stirring then those of the Common mould. Imo, veni Paul cum virga; come Paul with thy Rod.
av vhb n1 pc-acp vbi vvn p-acp n2 av-dc vvg cs d pp-f dt j n1. fw-la, fw-la np1 fw-la fw-la; vvb np1 p-acp po21 n1.
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Rather let vs smart with correction, then run on to confusion.
Rather let us smart with correction, then run on to confusion.
av-c vvb pno12 vvi p-acp n1, av vvb a-acp p-acp n1.
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The Visited.
The Visited.
dt vvn.
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Their Brethren. Such was that great Apostles humilitie, that he calls all beleeuers Brethren: to shew that he had but the priuiledge of a Brother ;Their Brothers. Such was that great Apostles humility, that he calls all believers Brothers: to show that he had but the privilege of a Brother;
po32 n2. d vbds d j n2 n1, cst pns31 vvz d n2 n2: pc-acp vvi cst pns31 vhd p-acp dt n1 pp-f dt n1;
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and did no otherwise then all the rest, beare the armes of the Elder. Yea,
and did not otherwise then all the rest, bear the arms of the Elder. Yea,
cc vdd xx av av d dt n1, vvb dt n2 pp-f dt n1. uh,
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why should not an Apostle accept of that title, when the eternall Son of God is not ashamed to call vs brethren? The weakest Christian is a Brother to the holyest Saint, therefore not to be contemned.
why should not an Apostle accept of that title, when the Eternal Son of God is not ashamed to call us brothers? The Weakest Christian is a Brother to the Holiest Saint, Therefore not to be contemned.
q-crq vmd xx dt n1 vvb pp-f d n1, c-crq dt j n1 pp-f np1 vbz xx j pc-acp vvi pno12 n2? dt js np1 vbz dt n1 p-acp dt js n1, av xx pc-acp vbi vvn.
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It is most vnnaturall for a man to despise his brother, the sonne of his owne father.
It is most unnatural for a man to despise his brother, the son of his own father.
pn31 vbz av-ds j-u p-acp dt n1 pc-acp vvi po31 n1, dt n1 pp-f po31 d n1.
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It is a brand set vpon that tongue, which must burne with quenchlesse flames; That it spake against his brother, and slandered his owne mothers sonne.
It is a brand Set upon that tongue, which must burn with quenchless flames; That it spoke against his brother, and slandered his own mother's son.
pn31 vbz dt n1 vvn p-acp d n1, r-crq vmb vvi p-acp j n2; cst pn31 vvd p-acp po31 n1, cc vvd po31 d ng1 n1.
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Bishops are in the chiefest respect Brethren to the Ministers, in a meaner regard they are Fathers. They are our Fathers, but in that respect whereby they gouerne vs:
Bishops Are in the chiefest respect Brothers to the Ministers, in a meaner regard they Are Father's. They Are our Father's, but in that respect whereby they govern us:
n2 vbr p-acp dt js-jn n1 n2 p-acp dt n2, p-acp dt jc n1 pns32 vbr n2. pns32 vbr po12 n2, p-acp p-acp d n1 c-crq pns32 vvb pno12:
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but in that respect which doth saue vs, they are our Brethren. Fratres in salute, Patres in ordine ad salutem.
but in that respect which does save us, they Are our Brothers. Brothers in salute, Patres in Order ad salutem.
cc-acp p-acp d n1 r-crq vdz vvi pno12, pns32 vbr po12 n2. np1 p-acp vvi, fw-la p-acp n1 fw-la fw-la.
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Euen Princes should not scorne the Brotherhood of their subiects: for howsoeuer on earth there is a necessitie of these ceremoniall differences;
Even Princes should not scorn the Brotherhood of their Subjects: for howsoever on earth there is a necessity of these ceremonial differences;
av n2 vmd xx vvi dt n1 pp-f po32 n2-jn: c-acp c-acp p-acp n1 pc-acp vbz dt n1 pp-f d j n2;
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yet in the graue for our bodies, in heauen for our soules, there is no such distinction.
yet in the graven for our bodies, in heaven for our Souls, there is no such distinction.
av p-acp dt n1 p-acp po12 n2, p-acp n1 p-acp po12 n2, pc-acp vbz dx d n1.
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If there be any disparitie after this life, it shall be Secundum opera, not secundum officia: proportioned to the works they haue done, not to the honours they haue borne.
If there be any disparity After this life, it shall be Secundum opera, not secundum Offices: proportioned to the works they have done, not to the honours they have born.
cs pc-acp vbb d n1 p-acp d n1, pn31 vmb vbi fw-la fw-la, xx fw-la fw-la: vvn p-acp dt n2 pns32 vhb vdn, xx p-acp dt n2 pns32 vhb vvn.
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Saint Paul calls Timothie, in one place his Sonne, in another place his Brother.
Saint Paul calls Timothy, in one place his Son, in Another place his Brother.
n1 np1 vvz np1, p-acp crd n1 po31 n1, p-acp j-jn n1 po31 n1.
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Bishops are brethren to Ministers in a three-fold relation. 1. By nature, so are all men. 2. By grace,
Bishops Are brothers to Ministers in a threefold Relation. 1. By nature, so Are all men. 2. By grace,
n2 vbr n2 p-acp n2 p-acp dt j n1. crd p-acp n1, av vbr d n2. crd p-acp n1,
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so are all Christians. 3. By office, so are all Pastors. He that Mat. 24.45. was called Rector super familiam, Ruler ouer the houshold:
so Are all Christians. 3. By office, so Are all Pastors. He that Mathew 24.45. was called Rector super familiam, Ruler over the household:
av vbr d np1. crd p-acp n1, av vbr d ng1. pns31 cst np1 crd. vbds vvn np1 fw-la fw-la, n1 p-acp dt n1:
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the same is also termed, ver. 49. NONLATINALPHABET, a fellow seruant with the rest of the meany.
the same is also termed, ver. 49., a fellow servant with the rest of the meany.
dt d vbz av vvn, fw-la. crd, dt n1 n1 p-acp dt n1 pp-f dt zz.
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All seruants vnder one Lord, though some superior in office to the rest.
All Servants under one Lord, though Some superior in office to the rest.
av-d n2 p-acp crd n1, cs d j-jn p-acp n1 p-acp dt n1.
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As in the ciuill State, within that honourable ranke, both Earles and Lords are called Barons,
As in the civil State, within that honourable rank, both Earls and lords Are called Barons,
p-acp p-acp dt j n1, p-acp cst j n1, d n2 cc n2 vbr vvn n2,
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yet their dignities are not equall: euery Earle being a Baron, but not euery Baron an Earle.
yet their dignities Are not equal: every Earl being a Baron, but not every Baron an Earl.
av po32 n2 vbr xx j-jn: d n1 vbg dt n1, cc-acp xx d n1 dt n1.
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So in the State Ecclesiasticall, in respect of the generall seruice of Christ, the dispensation of his Word and Mysteries, Bishops and Priests are all Brethren, and fellow-Presbyters:
So in the State Ecclesiastical, in respect of the general service of christ, the Dispensation of his Word and Mysteres, Bishops and Priests Are all Brothers, and fellow-Presbyters:
av p-acp dt n1 j, p-acp n1 pp-f dt j n1 pp-f np1, dt n1 pp-f po31 n1 cc n2, n2 cc n2 vbr d n2, cc j:
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yet though the Stiles be communicable, the termes are not convertible: for euery Bishop is a Priest, but euery Priest is not a Bishop.
yet though the Stile be communicable, the terms Are not convertible: for every Bishop is a Priest, but every Priest is not a Bishop.
av cs dt n1 vbb j, dt n2 vbr xx j: c-acp d n1 vbz dt n1, cc-acp d n1 vbz xx dt n1.
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As this therefore no way diminisheth their authoritie, for Episcopus est sacerdotum Princeps, saith Ignatius: so it commendeth their humilitie, to call vs Brethren. If wee offend, Paterna agant, let them correct vs as their children:
As this Therefore no Way diminisheth their Authority, for Episcopus est Sacerdotum Princeps, Says Ignatius: so it commends their humility, to call us Brothers. If we offend, Paterna Agent, let them correct us as their children:
p-acp d av dx n1 vvz po32 n1, p-acp fw-la fw-la fw-la fw-la, vvz np1: av pn31 vvz po32 n1, pc-acp vvi pno12 n1. cs pns12 vvb, fw-la j, vvb pno32 vvi pno12 p-acp po32 n2:
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while wee doe well, Fraterna teneant, let them encourage vs as their Brethren. God is not tyed to meanes:
while we do well, Fraterna teneant, let them encourage us as their Brothers. God is not tied to means:
cs pns12 vdb av, fw-la fw-la, vvb pno32 vvi pno12 p-acp po32 n2. np1 vbz xx vvn p-acp n2:
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for illumination of the mind, hee often lights a great Lampe of the Sanctuary at a little wax Taper,
for illumination of the mind, he often lights a great Lamp of the Sanctuary At a little wax Taper,
p-acp n1 pp-f dt n1, pns31 av vvz dt j n1 pp-f dt n1 p-acp dt j n1 n1,
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as he did Paul by Ananias. And for mouing of affections, often with a puffe of winde hee stirres vp the waues of the great Ocean.
as he did Paul by Ananias. And for moving of affections, often with a puff of wind he stirs up the waves of the great Ocean.
c-acp pns31 vdd np1 p-acp np1. cc p-acp vvg pp-f n2, av p-acp dt n1 pp-f n1 pns31 n2 a-acp dt n2 pp-f dt j n1.
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Deus non est parvus in paru• ; not straitned according to the smalnesse of the Organ.Deus non est Small in paru•; not straitened according to the smallness of the Organ.
fw-la fw-fr fw-la fw-la p-acp n1; xx vvn vvg p-acp dt n1 pp-f dt n1.
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On the one side loue and grauitie, on the other side obedience and sinceritie, on all sides holinesse and humilitie, becomes the Ministers of Iesus Christ.
On the one side love and gravity, on the other side Obedience and sincerity, on all sides holiness and humility, becomes the Ministers of Iesus christ.
p-acp dt crd n1 n1 cc n1, p-acp dt j-jn n1 n1 cc n1, p-acp d n2 n1 cc n1, vvz dt n2 pp-f np1 np1.
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The Exercise, or due practise of this office. Let vs goe againe. Let vs goe, that is, goe personally.
The Exercise, or due practice of this office. Let us go again. Let us go, that is, go personally.
dt n1, cc j-jn n1 pp-f d n1. vvb pno12 vvi av. vvb pno12 vvi, cst vbz, vvb av-j.
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Let vs goe againe, that is, goe frequently. 1. Let vs goe ; not send our Deputie, but go our selues.
Let us go again, that is, go frequently. 1. Let us go; not send our Deputy, but go our selves.
vvb pno12 vvi av, cst vbz, vvb av-j. crd vvb pno12 vvi; xx vvi po12 n1, cc-acp vvb po12 n2.
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He that sends, sees by anothers eyes, and takes the state of things vpon trust.
He that sends, sees by another's eyes, and Takes the state of things upon trust.
pns31 cst vvz, vvz p-acp ng1-jn n2, cc vvz dt n1 pp-f n2 p-acp n1.
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If wee goe, wee see by our owne, and our owne eyes be our best informers.
If we go, we see by our own, and our own eyes be our best informers.
cs pns12 vvb, pns12 vvb p-acp po12 d, cc po12 d n2 vbb po12 js n2.
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How is he Episcopus, that neuer ouerlooks. So Saint Ierome in his Epistle to Nepotian, nitatur esse quod dicitur.
How is he Episcopus, that never overlooks. So Saint Jerome in his Epistle to Nepotian, nitatur esse quod dicitur.
q-crq vbz pns31 fw-la, cst av-x vvz. av n1 np1 p-acp po31 n1 p-acp njp, fw-la fw-la fw-la fw-la.
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Hee is an ill Shepheard, that does not know Vultum pecoris. Know the state of thy flockes, and the face of thy herds.
He is an ill Shepherd, that does not know Vultum pecoris. Know the state of thy flocks, and the face of thy herds.
pns31 vbz dt j-jn n1, cst vdz xx vvi fw-la fw-la. vvb dt n1 pp-f po21 n2, cc dt n1 pp-f po21 n2.
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Desire to see them, quomodo Moses voluit videre Deum, NONLATINALPHABET, face to face. In the Prouerb, Domini oculus pascit equū, & vestigia eius pinguefaciunt agrum.
Desire to see them, quomodo Moses voluit To see God,, face to face. In the Proverb, Domini oculus pascit equū, & vestigia eius pinguefaciunt agrum.
vvb pc-acp vvi pno32, fw-la np1 fw-la fw-la fw-la,, n1 p-acp n1. p-acp dt n1, fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la.
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The Masters eye feeds the horse; the presence of the Bishop, like the Northwind, dispels infection. It was Pauls continuall feare; some preuarication in his absence.
The Masters eye feeds the horse; the presence of the Bishop, like the Northwind, dispels infection. It was Paul's continual Fear; Some prevarication in his absence.
dt ng1 n1 vvz dt n1; dt n1 pp-f dt n1, av-j dt n1, vvz n1. pn31 vbds npg1 j n1; d n1 p-acp po31 n1.
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I feare I shall not find you such as I would, and that I shall be found to you such as you would not. I Fear I shall not find you such as I would, and that I shall be found to you such as you would not.
pns11 vvb pns11 vmb xx vvi pn22 d c-acp pns11 vmd, cc cst pns11 vmb vbi vvn p-acp pn22 d c-acp pn22 vmd xx.
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Saint Peters Shadow wrought miracles, but now the Bishops shadow will work no miracles.
Saint Peter's Shadow wrought Miracles, but now the Bishops shadow will work no Miracles.
n1 npg1 n1 vvn n2, cc-acp av dt ng1 n1 vmb vvi dx n2.
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This is one speciall thing to be visited and examined, the residence of Pastors in their Charges.
This is one special thing to be visited and examined, the residence of Pastors in their Charges.
d vbz pi j n1 pc-acp vbi vvn cc vvn, dt n1 pp-f ng1 p-acp po32 n2.
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It is an vnhappy thing for a man to be a stranger at home. Damasus compares such to wanton women;
It is an unhappy thing for a man to be a stranger At home. Damasus compares such to wanton women;
pn31 vbz dt j n1 p-acp dt n1 pc-acp vbi dt n1 p-acp n1-an. np1 vvz d p-acp j-jn n2;
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which no sooner beare children, but presently put them forth to nurse, that with lesse trouble they may returne to their old pleasure• Peraldus, a Popish writer, is so bitter against those that feed their flocks by Deputies, that hee sayes, It is as if a man should marry a wife,
which no sooner bear children, but presently put them forth to nurse, that with less trouble they may return to their old pleasure• Peraldus, a Popish writer, is so bitter against those that feed their flocks by Deputies, that he Says, It is as if a man should marry a wife,
r-crq av-dx av-c vvi n2, cc-acp av-j vvd pno32 av p-acp n1, cst p-acp dc n1 pns32 vmb vvi p-acp po32 j n1 np1, dt j n1, vbz av j p-acp d cst vvb po32 n2 p-acp n2, cst pns31 vvz, pn31 vbz c-acp cs dt n1 vmd vvi dt n1,
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and suffer another to get children by her. •ludque Clictovaei, magis salsum quam falsum; Vicariam quidem salutem, personalem verò perniciem, talisbusmanere.
and suffer Another to get children by her. •ludque Clictovaei, magis salsum quam falsum; Vicarage quidem salutem, personalem verò perniciem, talisbusmanere.
cc vvi j-jn pc-acp vvi n2 p-acp pno31. fw-la np1, fw-la fw-la fw-la fw-la; np1 fw-la fw-la, fw-la fw-la fw-la, n1.
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I know, there is a Residence Persona•l, and Pastorall:
I know, there is a Residence Persona•l, and Pastoral:
pns11 vvb, pc-acp vbz dt n1 av, cc n-jn:
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and hee that is a stranger to the Pulpit, though he straggle not out of the bounds of his Parish, is the greatest Non-resident.
and he that is a stranger to the Pulpit, though he straggle not out of the bounds of his Parish, is the greatest Nonresident.
cc pns31 cst vbz dt n1 p-acp dt n1, cs pns31 vvi xx av pp-f dt n2 pp-f po31 n1, vbz dt js j.
(10) part (DIV2)
62
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482
And I grant, that in some cases a dispensation is requisite; Cedat minus maiori ;
And I grant, that in Some cases a Dispensation is requisite; Cedat minus maiori;
cc pns11 vvb, cst p-acp d n2 dt n1 vbz j; fw-la fw-la fw-la;
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yet it is no hurt to pray, God perswade them all to dwell in their owne Tents.
yet it is no hurt to pray, God persuade them all to dwell in their own Tents.
av pn31 vbz dx n1 pc-acp vvi, np1 vvi pno32 d pc-acp vvi p-acp po32 d n2.
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But it is not well, for a Preacher to bee like a doore, when it is once oyled, then to leaue creaking.
But it is not well, for a Preacher to be like a door, when it is once oiled, then to leave creaking.
p-acp pn31 vbz xx av, p-acp dt n1 pc-acp vbi av-j dt n1, c-crq pn31 vbz a-acp vvn, cs pc-acp vvi vvg.
(10) part (DIV2)
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485
It was a Friers conceit vpon Gen. 6. when the Clergie, those sonnes of God, began to doat vpon the daughters of men, to be enamoured on temporall preferments;
It was a Friars conceit upon Gen. 6. when the Clergy, those Sons of God, began to dote upon the daughters of men, to be enamoured on temporal preferments;
pn31 vbds dt ng1 n1 p-acp np1 crd c-crq dt n1, d n2 pp-f np1, vvd pc-acp vvi p-acp dt n2 pp-f n2, pc-acp vbi vvn p-acp j n2;
(10) part (DIV2)
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then by such mariages, monsters were begot in the Church, and the Sanctuary of God was filled with Gyants, far from the shape of Christians.
then by such marriages, monsters were begotten in the Church, and the Sanctuary of God was filled with Giants, Far from the shape of Christians.
av p-acp d n2, n2 vbdr vvn p-acp dt n1, cc dt n1 pp-f np1 vbds vvn p-acp n2, av-j p-acp dt n1 pp-f np1.
(10) part (DIV2)
62
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487
It is pitie, but the Bishop should forbid the Bannes;
It is pity, but the Bishop should forbid the Banns;
pn31 vbz n1, cc-acp dt n1 vmd vvi dt n2;
(10) part (DIV2)
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488
and if any such Marriage be, it is more then time to make it a nullitie;
and if any such Marriage be, it is more then time to make it a nullity;
cc cs d d n1 vbi, pn31 vbz dc cs n1 pc-acp vvi pn31 dt n1;
(10) part (DIV2)
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by diuorcing them from Idlenesse, couetousnesse, and ambition.
by divorcing them from Idleness, covetousness, and ambition.
p-acp j-vvg pno32 p-acp n1, n1, cc n1.
(10) part (DIV2)
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490
The faithfull Steward is hee that giues the houshold their portion of meate in due season. The faithful Steward is he that gives the household their portion of meat in due season.
dt j n1 vbz pns31 cst vvz dt n1 po32 n1 pp-f n1 p-acp j-jn n1.
(10) part (DIV2)
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1. Hee must giue them all meat, young and olde, rich and poore, weake and strong. 2. In due season, that is,
1. He must give them all meat, young and old, rich and poor, weak and strong. 2. In due season, that is,
crd pns31 vmb vvi pno32 d n1, j cc j, j cc j, j cc j. crd p-acp j-jn n1, cst vbz,
(10) part (DIV2)
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492
when their appetites call for it;
when their appetites call for it;
c-crq po32 n2 vvb p-acp pn31;
(10) part (DIV2)
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493
nay, hee must not alwayes stay till they desire it. 3. Proprijs manibus, he must do it with his owne hands:
nay, he must not always stay till they desire it. 3. Proprijs manibus, he must do it with his own hands:
uh-x, pns31 vmb xx av vvi c-acp pns32 vvb pn31. crd fw-la fw-la, pns31 vmb vdi pn31 p-acp po31 d n2:
(10) part (DIV2)
62
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494
hee is but a deputie, and therefore is not euermore allowed a deputy. Let vs go our selues.
he is but a deputy, and Therefore is not evermore allowed a deputy. Let us go our selves.
pns31 vbz p-acp dt n1, cc av vbz xx av vvn dt n1. vvb pno12 vvi po12 n2.
(10) part (DIV2)
62
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495
2. Let vs goe againe. The building of the Church goes slowly forward: though there bee many labourers, there be more hinderers:
2. Let us go again. The building of the Church Goes slowly forward: though there be many labourers, there be more hinderers:
crd vvb pno12 vvi av. dt n-vvg pp-f dt n1 vvz av-j j: cs pc-acp vbb d n2, pc-acp vbi dc n2:
(10) part (DIV2)
63
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496
God neuer had so many friends, as enemies.
God never had so many Friends, as enemies.
np1 av-x vhd av d n2, c-acp n2.
(10) part (DIV2)
63
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497
If the Ouerseers looke not well to the businesse, too many will make Church-worke of it;
If the Overseers look not well to the business, too many will make Church work of it;
cs dt n2 vvb xx av p-acp dt n1, av d vmb vvi n1 pp-f pn31;
(10) part (DIV2)
63
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498
for such loytering is now fallen into a Prouerbe.
for such loitering is now fallen into a Proverb.
p-acp d n-vvg vbz av vvn p-acp dt n1.
(10) part (DIV2)
63
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499
Men are fickle, as were the Galatians, and Churches of Asia: if they be not often visited, they will soone be corrupted.
Men Are fickle, as were the Galatians, and Churches of Asia: if they be not often visited, they will soon be corrupted.
n2 vbr j, c-acp vbdr dt np1, cc n2 pp-f np1: cs pns32 vbb xx av vvn, pns32 vmb av vbi vvn.
(10) part (DIV2)
63
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500
Luther said in Wittenberge, that a few fanaticall fellowes had pulled downe more in a short space,Luther said in Wittenberg, that a few fanatical Fellows had pulled down more in a short Molle,
np1 vvd p-acp np1, cst dt d j n2 vhd vvn a-acp av-dc p-acp dt j n1,
(10) part (DIV2)
63
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501
then all they could build vp againe in twentie yeares. The deuill is alwayes busie; and it is no small labour to earth that Fox.
then all they could built up again in twentie Years. The Devil is always busy; and it is no small labour to earth that Fox.
cs d pns32 vmd vvi a-acp av p-acp crd n2. dt n1 vbz av j; cc pn31 vbz dx j n1 p-acp n1 cst n1.
(10) part (DIV2)
63
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502
The plant which we would haue thriue, must be often watered. The Apostles did visite to confirme, and comfort, because that was a time of persecution. Our mischiefe is intestine;
The plant which we would have thrive, must be often watered. The Apostles did visit to confirm, and Comfort, Because that was a time of persecution. Our mischief is intestine;
dt n1 r-crq pns12 vmd vhi vvi, vmb vbi av vvn. dt n2 vdd vvi pc-acp vvi, cc n1, c-acp d vbds dt n1 pp-f n1. po12 n1 vbz j;
(10) part (DIV2)
63
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503
Pax a paganis, pax ab haereticis, nulla pax a falsis filijs. Pax a Paganis, pax ab Heretics, nulla pax a falsis Filiius.
n1 dt fw-la, fw-la fw-la fw-la, fw-la fw-la dt fw-la fw-la.
(10) part (DIV2)
63
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504
Let but Moses turne his back, and ascend the mount, to bee Israels Lieger with God, the people presently speake of making a Calfe.
Let but Moses turn his back, and ascend the mount, to be Israel's Lieger with God, the people presently speak of making a Calf.
vvb p-acp np1 vvb po31 n1, cc vvi dt n1, pc-acp vbi npg1 n1 p-acp np1, dt n1 av-j vvi pp-f vvg dt n1.
(10) part (DIV2)
63
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505
Hee went but on their Ambassage to their Maker: yet as if they had seene him take his heeles, and run into the wildernesse;
He went but on their Ambassage to their Maker: yet as if they had seen him take his heals, and run into the Wilderness;
pns31 vvd p-acp p-acp po32 n1 p-acp po32 n1: av c-acp cs pns32 vhd vvn pno31 vvi po31 n2, cc vvi p-acp dt n1;
(10) part (DIV2)
63
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506
he is no sooner vanished out of their sight, then out of their mind, and they fall to Idolatry.
he is no sooner vanished out of their sighed, then out of their mind, and they fallen to Idolatry.
pns31 vbz av-dx av-c vvn av pp-f po32 n1, cs av pp-f po32 n1, cc pns32 vvb p-acp n1.
(10) part (DIV2)
63
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507
Our Churches are not like Irish timber: if they bee not continually swept, there will bee spiders and cobwebs.
Our Churches Are not like Irish timber: if they be not continually swept, there will be spiders and cobwebs.
po12 n2 vbr xx av-j jp n1: cs pns32 vbb xx av-j vvn, pc-acp vmb vbi n2 cc n2.
(10) part (DIV2)
63
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508
If the seruants sleepe, the Masters field is not priuiledged from Tares. Therefore to preuent dangers,
If the Servants sleep, the Masters field is not privileged from Tares. Therefore to prevent dangers,
cs dt ng1 n1, dt ng1 n1 vbz xx vvn p-acp n2. av pc-acp vvi n2,
(10) part (DIV2)
63
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509
and to heale diseases, frequent visitation is necessary for the Church of Christ.
and to heal diseases, frequent Visitation is necessary for the Church of christ.
cc pc-acp vvi n2, j n1 vbz j p-acp dt n1 pp-f np1.
(10) part (DIV2)
63
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510
The Moderation, or seasonablenes of it. After certaine dayes. Ex assiduitate vilitas ; that which is too common, b•comes cheape, and loseth credit.
The Moderation, or seasonableness of it. After certain days. Ex assiduitate vilitas; that which is too Common, b•comes cheap, and loses credit.
dt n1, cc n1 pp-f pn31. p-acp j n2. fw-la fw-la fw-la; cst r-crq vbz av j, vvz j, cc vvz n1.
(11) part (DIV2)
63
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511
Due respirations are requisite in the holiest actes.
Due respirations Are requisite in the Holiest acts.
av-jn n2 vbr j p-acp dt js n2.
(11) part (DIV2)
64
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512
God is so fauourable to his creatures, that he requires them not to bee ouertoyled in the workes of his owne seruice.
God is so favourable to his creatures, that he requires them not to be overtoiled in the works of his own service.
np1 vbz av j p-acp po31 n2, cst pns31 vvz pno32 xx pc-acp vbi j-vvn p-acp dt n2 pp-f po31 d n1.
(11) part (DIV2)
64
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513
When the Temple was a preparing, the thirtie thousand workmen wrought not continuedly, but with intermission. One moneth they were in Lebanon, and two at home:
When the Temple was a preparing, the thirtie thousand workmen wrought not continuedly, but with intermission. One Monn they were in Lebanon, and two At home:
c-crq dt n1 vbds dt vvg, dt crd crd n2 vvd xx av-j, cc-acp p-acp n1. crd n1 pns32 vbdr p-acp np1, cc crd p-acp n1-an:
(11) part (DIV2)
64
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so their labour was more generous, & lesse burthensome. Euer, ten thousand did work, while twentie thousand breathed.
so their labour was more generous, & less burdensome. Ever, ten thousand did work, while twentie thousand breathed.
av po32 n1 vbds av-dc j, cc av-dc j. av, crd crd vdd vvi, cs crd crd vvn.
(11) part (DIV2)
64
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515
The mind that is ouerlaid with businesse, growes dull and heauy: ouer lauish expence of spirits leaues it heart-lesse.
The mind that is overlaid with business, grows dull and heavy: over lavish expense of spirits leaves it heartless.
dt n1 cst vbz vvn p-acp n1, vvz j cc j: p-acp j n1 pp-f n2 vvz pn31 j.
(11) part (DIV2)
64
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516
The best horse will tire soonest, if the reines lye loose on his necke. Perfection comes by leasure, and no excellent thing is done at once.
The best horse will tire soonest, if the reins lie lose on his neck. Perfection comes by leisure, and no excellent thing is done At once.
dt js n1 vmb vvi av-s, cs dt n2 vvb j p-acp po31 n1. n1 vvz p-acp n1, cc dx j n1 vbz vdn p-acp a-acp.
(11) part (DIV2)
64
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517
The Gourd, which came vp in a night, withered in a day: but the plants that liue long, rise slowly.
The Gourd, which Come up in a night, withered in a day: but the plants that live long, rise slowly.
dt n1, r-crq vvd a-acp p-acp dt n1, vvn p-acp dt n1: cc-acp dt n2 cst vvb av-j, vvb av-j.
(11) part (DIV2)
64
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518
It is the rising and setting of many Sunnes, that ripens the businesse both of nature and arte.
It is the rising and setting of many Suns, that ripens the business both of nature and art.
pn31 vbz dt n-vvg cc vvg pp-f d n2, cst vvz dt n1 av-d pp-f n1 cc n1.
(11) part (DIV2)
64
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519
Who would not rather chuse many competent meales, then buy the gluttony of one day, with the fast of a whole weeke? Therefore the reuerend Fathers of the Church obserue their due times of Visiting ;
Who would not rather choose many competent meals, then buy the gluttony of one day, with the fast of a Whole Week? Therefore the reverend Father's of the Church observe their due times of Visiting;
q-crq vmd xx av-c vvi d j n2, av vvb dt n1 pp-f crd n1, p-acp dt n1 pp-f dt j-jn n1? av dt j-jn n2 pp-f dt n1 vvb po32 j-jn n2 pp-f vvg;
(11) part (DIV2)
64
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520
and particular Pastors haue their set dayes of feeding. Hee is an ill Fisher, that neuer mends his net;
and particular Pastors have their Set days of feeding. He is an ill Fisher, that never mends his net;
cc j ng1 vhb po32 j-vvn n2 pp-f vvg. pns31 vbz dt j-jn n1, cst av-x vvz po31 n1;
(11) part (DIV2)
64
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521
a bad Mower that neuer whets his Sythe.
a bad Mower that never whets his Sith.
dt j n1 cst av-x vvz po31 a-acp.
(11) part (DIV2)
64
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522
There bee some so mad of hearing, that as if their Preacher had ribbs of yron,
There be Some so mad of hearing, that as if their Preacher had ribs of iron,
pc-acp vbi d av j pp-f vvg, cst c-acp cs po32 n1 vhd n2 pp-f n1,
(11) part (DIV2)
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523
and a spirit of Angelicall nature, they will not suffer him to breath. But are as impatient of such a pause, as Saul was of Dauids sicknes;
and a Spirit of Angelical nature, they will not suffer him to breath. But Are as impatient of such a pause, as Saul was of David sickness;
cc dt n1 pp-f j n1, pns32 vmb xx vvi pno31 p-acp n1. cc-acp vbr p-acp j pp-f d dt n1, c-acp np1 vbds pp-f npg1 n1;
(11) part (DIV2)
65
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524
Bring him to me in the bed, that I may slay him. Such, & no more is their pitie to their Minister: Bring him to me in the Bed, that I may slay him. Such, & no more is their pity to their Minister:
vvb pno31 p-acp pno11 p-acp dt n1, cst pns11 vmb vvi pno31. d, cc dx dc vbz po32 n1 p-acp po32 n1:
(11) part (DIV2)
65
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525
Bring him though he lye sicke in his bed; spare him not, though his heate and heart be spent.
Bring him though he lie sick in his Bed; spare him not, though his heat and heart be spent.
vvb pno31 cs pns31 vvb j p-acp po31 n1; vvb pno31 xx, cs po31 n1 cc n1 vbb vvn.
(11) part (DIV2)
65
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526
And if wee satisfie not their vnseasonable, vnreasonable desires, they exclaime and breake out into bitter inuectiues against vs:
And if we satisfy not their unseasonable, unreasonable Desires, they exclaim and break out into bitter invectives against us:
cc cs pns12 vvb xx po32 j, j-u n2, pns32 vvb cc vvi av p-acp j n2 p-acp pno12:
(11) part (DIV2)
65
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527
not vnlike the Chinois, that whip their gods, when they doe not answere them.
not unlike the Chinois, that whip their God's, when they do not answer them.
xx av-j dt np1, cst vvb po32 n2, c-crq pns32 vdb xx vvi pno32.
(11) part (DIV2)
65
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528
Such misgouern'd feeders should bee stinted to their measure, as the Israelites were to an Omer.
Such misgoverned feeders should be stinted to their measure, as the Israelites were to an Omer.
d j-vvn n2 vmd vbi vvd p-acp po32 n1, c-acp dt np2 vbdr p-acp dt np1.
(11) part (DIV2)
65
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529
God will neuer thanke vs for killing our selues, to humour our hearers.
God will never thank us for killing our selves, to humour our hearers.
np1 vmb av-x vvb pno12 p-acp vvg po12 n2, pc-acp vvi po12 n2.
(11) part (DIV2)
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530
The Extent, or latitude of it.
The Extent, or latitude of it.
dt n1, cc n1 pp-f pn31.
(12) part (DIV2)
65
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531
In euery Citie. First, such was their fauour and indulgence, they went to euery city, not summoned euery citie to appeare before them.In every city. First, such was their favour and indulgence, they went to every City, not summoned every City to appear before them.
p-acp d n1. ord, d vbds po32 n1 cc n1, pns32 vvd p-acp d n1, xx vvn d n1 pc-acp vvi p-acp pno32.
(12) part (DIV2)
66
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532
Our graue Diocesans doe follow the blessed Apostles in this step:
Our graven Diocesans do follow the blessed Apostles in this step:
po12 j n2 vdb vvi dt j-vvn n2 p-acp d n1:
(12) part (DIV2)
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533
they visite vs in our seuerall Deanries and Diuisions, without compelling the remote dwellers to trauell vnto their Consistories.
they visit us in our several Deaneries and Divisions, without compelling the remote dwellers to travel unto their Consistories.
pns32 vvi pno12 p-acp po12 j n2 cc n2, p-acp vvg dt j n2 pc-acp vvi p-acp po32 n2.
(12) part (DIV2)
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534
Againe, In euery Citie: such was their impartiall Iustice, and most equall loue to all: the greatest were not exempted from their Iurisdiction, nor the least neglected of their compassion.
Again, In every city: such was their impartial justice, and most equal love to all: the greatest were not exempted from their Jurisdiction, nor the least neglected of their compassion.
av, p-acp d n1: d vbds po32 j n1, cc av-ds j-jn n1 p-acp d: dt js vbdr xx vvn p-acp po32 n1, ccx dt ds j-vvn pp-f po32 n1.
(12) part (DIV2)
67
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535
The holiest Congregations may bee blemished with some malefactors.
The Holiest Congregations may be blemished with Some malefactors.
dt js n2 vmb vbi vvn p-acp d n2.
(12) part (DIV2)
67
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536
Rome, and Corinth, and Ephesus, though they were all famous cities, had no lesse need of Apostles for their Visitants,Rome, and Corinth, and Ephesus, though they were all famous cities, had no less need of Apostles for their Visitants,
np1, cc np1, cc np1, c-acp pns32 vbdr d j n2, vhd dx dc n1 pp-f n2 p-acp po32 n2,
(12) part (DIV2)
67
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537
then they had for their Founders. Three traytors kindle a fire, two hundred and fifty Captains bring sticks to it, and all Israel is ready to warme themselues at it.
then they had for their Founders. Three Traitors kindle a fire, two hundred and fifty Captains bring sticks to it, and all Israel is ready to warm themselves At it.
cs pns32 vhd p-acp po32 n2. crd n2 vvi dt n1, crd crd cc crd n2 vvb n2 p-acp pn31, cc d np1 vbz j pc-acp vvi px32 p-acp pn31.
(12) part (DIV2)
67
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538
It was happy for Israel when they had but one Achan, and yet that one Achan was enough to make them vnhappy.
It was happy for Israel when they had but one achan, and yet that one achan was enough to make them unhappy.
pn31 vbds j p-acp np1 c-crq pns32 vhd p-acp crd np1, cc av d crd np1 vbds av-d pc-acp vvi pno32 j.
(12) part (DIV2)
67
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539
The innocence of so many thousands was not so forcible to excuse his one sinne,
The innocence of so many thousands was not so forcible to excuse his one sin,
dt n1 pp-f av d crd vbds xx av j pc-acp vvi po31 crd n1,
(12) part (DIV2)
67
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540
as his one sinne was to taynt all the people. One euill man may kindle that fire, which the whole world cannot quench.
as his one sin was to taint all the people. One evil man may kindle that fire, which the Whole world cannot quench.
c-acp po31 crd n1 vbds pc-acp vvi d dt n1. crd j-jn n1 vmb vvi d n1, r-crq dt j-jn n1 vmbx vvi.
(12) part (DIV2)
67
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541
Shall Ieroboam be an Idolater alone? No, he can no sooner set vp his Calues, but his subiects,
Shall Jeroboam be an Idolater alone? No, he can no sooner Set up his Calves, but his Subjects,
vmb np1 vbi dt n1 j? uh-dx, pns31 vmb av-dx av-c vvn a-acp po31 n2, p-acp po31 n2-jn,
(12) part (DIV2)
67
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542
like beast, are presently downe on their knees.
like beast, Are presently down on their knees.
j n1, vbr av-j a-acp p-acp po32 n2.
(12) part (DIV2)
67
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543
Where stands that Eutopia, that citie, which is in so good case, that it need not bee visited? Sin doth multiply so fast, that the poore Preacher cannot out-preach it:
Where Stands that Eutopia, that City, which is in so good case, that it need not be visited? since does multiply so fast, that the poor Preacher cannot outpreach it:
c-crq vvz d np1, cst n1, r-crq vbz p-acp av j n1, cst pn31 vvb xx vbi vvn? n1 vdz vvi av av-j, cst dt j n1 vmbx j pn31:
(12) part (DIV2)
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544
yea, it is well if the Bishop himselfe with all his authoritie can suppresse it. Wee cannot say alwayes whence these euills come, but we are sure they are.
yea, it is well if the Bishop himself with all his Authority can suppress it. we cannot say always whence these evils come, but we Are sure they Are.
uh, pn31 vbz n1 cs dt n1 px31 p-acp d po31 n1 vmb vvi pn31. pns12 vmbx vvi av c-crq d n2-jn vvb, cc-acp pns12 vbr j pns32 vbr.
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You haue peraduenture heard or seene a Motion, a Puppet-play; how the little Idoles leape, and mooue, and run strangely vp and downe.
You have Peradventure herd or seen a Motion, a Puppet-play; how the little Idols leap, and move, and run strangely up and down.
pn22 vhb av vvn cc vvn dt n1, dt n1; c-crq dt j n2 vvi, cc vvi, cc vvi av-j a-acp cc a-acp.
(12) part (DIV2)
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Wee know it is not of themselues;
we know it is not of themselves;
pns12 vvb pn31 vbz xx pp-f px32;
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but there is a fellow, behind, which we see not, it is he that doth the feat.
but there is a fellow, behind, which we see not, it is he that does the feat.
cc-acp pc-acp vbz dt n1, a-acp, r-crq pns12 vvb xx, pn31 vbz pns31 cst vdz dt n1.
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We see in our Parishes strange motions; a drunken companion bearding his Minister, a contentious Incendiary vexing him with actions and slanders:
We see in our Parishes strange motions; a drunken Companion bearding his Minister, a contentious Incendiary vexing him with actions and slanders:
pns12 vvb p-acp po12 n2 j n2; dt j n1 vvg po31 n1, dt j n-jn vvg pno31 p-acp n2 cc n2:
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an obstinate Papist carries away his Recusancie, scornes the Preacher, seduceth the people: this is a strange kinde of Puppet play:
an obstinate Papist carries away his Recusancy, scorns the Preacher, seduceth the people: this is a strange kind of Puppet play:
dt j njp vvz av po31 n1, vvz dt n1, vvz dt n1: d vbz dt j n1 pp-f n1 n1:
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but God knowes who it is behind the curtaine, that giues them their motion: onely we are sure, they cannot thus moue themselues.
but God knows who it is behind the curtain, that gives them their motion: only we Are sure, they cannot thus move themselves.
cc-acp np1 vvz r-crq pn31 vbz p-acp dt n1, cst vvz pno32 po32 n1: av-j pns12 vbr j, pns32 vmbx av vvi px32.
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There are many meetings, and much adoe, as if sinne should be punished: a Iury is impannell'd, a sore charge is giuen:
There Are many meetings, and much ado, as if sin should be punished: a Jury is impaneled, a soar charge is given:
pc-acp vbr d n2, cc d n1, c-acp cs n1 vmd vbi vvn: dt n1 vbz vvn, dt j n1 vbz vvn:
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the drunkard shall bee made an example, Good-ale shall be talk'd with, whoredome shall be whipt, and all shall be well: we looke for present reformation.
the drunkard shall be made an Exampl, good-ale shall be talked with, whoredom shall be whipped, and all shall be well: we look for present Reformation.
dt n1 vmb vbi vvn dt n1, n1 vmb vbi vvn p-acp, n1 vmb vbb vvd, cc d vmb vbi av: pns12 vvb p-acp j n1.
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But it commonly proues like the Iugglers feast in Suidas ;
But it commonly Proves like the Jugglers feast in Suidas;
p-acp pn31 av-j vvz av-j dt ng1 n1 p-acp np1;
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a Table furnished with all manner of dainties in shew, wherof when they came to taste, they found nothing but aire.
a Table furnished with all manner of dainties in show, whereof when they Come to taste, they found nothing but air.
dt n1 vvn p-acp d n1 pp-f n2-j p-acp n1, c-crq c-crq pns32 vvd pc-acp vvi, pns32 vvd pix cc-acp n1.
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But I passe from the Extent, to
But I pass from the Extent, to
p-acp pns11 vvb p-acp dt n1, p-acp
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The Limitation, or restraint of it. Where wee haue preached the Word of the Lord. Not euery citie, but euery citie and place that hath receiued the word of Instruction.
The Limitation, or restraint of it. Where we have preached the Word of the Lord. Not every City, but every City and place that hath received the word of Instruction.
dt n1, cc n1 pp-f pn31. c-crq pns12 vhb vvn dt n1 pp-f dt n1. xx d n1, p-acp d n1 cc n1 cst vhz vvn dt n1 pp-f n1.
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No visiting a Garden, but where some seeds haue beene planted: that which is all weeds, is left to an higher visitation;
No visiting a Garden, but where Some seeds have been planted: that which is all weeds, is left to an higher Visitation;
uh-dx vvg dt n1, cc-acp c-crq d n2 vhb vbn vvn: cst r-crq vbz d n2, vbz vvn p-acp dt jc n1;
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God shall iudge them that are without. God shall judge them that Are without.
np1 vmb vvi pno32 cst vbr p-acp.
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One would think that the word of God were so preuailing, that it should beat downe enormities faster then Satan can raise them.
One would think that the word of God were so prevailing, that it should beatrice down enormities faster then Satan can raise them.
crd vmd vvi d dt n1 pp-f np1 vbdr av j-vvg, cst pn31 vmd vvi a-acp n2 av-jc cs np1 vmb vvi pno32.
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But wee finde by miserable experience, that euen in those cities where the Gospell hath abounded, sinne hath superabounded;
But we find by miserable experience, that even in those cities where the Gospel hath abounded, sin hath superabounded;
cc-acp pns12 vvb p-acp j n1, cst av-j p-acp d n2 c-crq dt n1 vhz vvn, n1 vhz vvn;
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and that this glorious Sun hath not dispelled and ouercome all those fogges and mists that haue surg'd from hell.
and that this glorious Sun hath not dispelled and overcome all those fogs and mists that have surged from hell.
cc cst d j n1 vhz xx vvn cc vvn d d n2 cc n2 cst vhb vvn p-acp n1.
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But if the Sunne cause a stench, it is a signe there is some dunghill nigh:
But if the Sun cause a stench, it is a Signen there is Some dunghill High:
p-acp cs dt n1 n1 dt n1, pn31 vbz dt n1 a-acp vbz d n1 av-j:
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let it reflect vpon a bed of Roses, there is all sweetnesse.
let it reflect upon a Bed of Roses, there is all sweetness.
vvb pn31 vvi p-acp dt n1 pp-f n2, pc-acp vbz d n1.
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Shall wee lay the blame vpon the Preachers? that were vniust in our owne consciences.
Shall we lay the blame upon the Preachers? that were unjust in our own Consciences.
vmb pns12 vvi dt n1 p-acp dt n2? cst vbdr j p-acp po12 d n2.
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What Citie in the world is so rich in her spirituall prouision, as this? Some whole countreyes within the Christian pale, haue not so many learned and painefull Pastors,
What city in the world is so rich in her spiritual provision, as this? some Whole countries within the Christian pale, have not so many learned and painful Pastors,
q-crq n1 p-acp dt n1 vbz av j p-acp po31 j n1, c-acp d? d j-jn n2 p-acp dt njp j, vhb xx av d j cc j ng1,
(13) part (DIV2)
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as bee within these walles and liberties.
as bee within these walls and Liberties.
p-acp n1 p-acp d n2 cc n2.
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It lookes light the firmament in a cleare night, bespangled with refulgent starres, of different magnitude,
It looks Light the firmament in a clear night, bespangled with refulgent Stars, of different magnitude,
pn31 vvz av-j dt n1 p-acp dt j n1, vvn p-acp j n2, pp-f j n1,
(13) part (DIV2)
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but all yeelding comfortable light, to guide our feet in the way of peace. The Church in Constantinople, wherein Nazianzen preached, was called NONLATINALPHABET the Resurrection Church ;
but all yielding comfortable Light, to guide our feet in the Way of peace. The Church in Constantinople, wherein Nazianzen preached, was called the Resurrection Church;
cc-acp d j-vvg j n1, pc-acp vvi po12 n2 p-acp dt n1 pp-f n1. dt n1 p-acp np1, c-crq np1 vvd, vbds vvn dt n1 n1;
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in respect of the great concourse and assembly of people. Most Churches in this Citie may well beare that name.
in respect of the great concourse and assembly of people. Most Churches in this city may well bear that name.
p-acp n1 pp-f dt j n1 cc n1 pp-f n1. ds n2 p-acp d n1 vmb av vvi d n1.
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Where is the fault then? I could happily tel you of some causes:
Where is the fault then? I could happily tell you of Some Causes:
q-crq vbz dt n1 av? pns11 vmd av-j vvi pn22 pp-f d n2:
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the great profanation of Gods Sabbath, the perfunctory hearing of his sacred word, the cages of vncleane birds, Brothels and drinking Schooles, the negligence of the secular Magistrate, the exemplary corruption of Rulers, the sinfull indulgence of parents and matters in their families,
the great profanation of God's Sabbath, the perfunctory hearing of his sacred word, the cages of unclean Birds, Brothels and drinking Schools, the negligence of the secular Magistrate, the exemplary corruption of Rulers, the sinful indulgence of Parents and matters in their families,
dt j n1 pp-f npg1 n1, dt n1 vvg pp-f po31 j n1, dt n2 pp-f j n2, n2 cc vvg n2, dt n1 pp-f dt j n1, dt j n1 pp-f n2, dt j n1 pp-f n2 cc n2 p-acp po32 n2,
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when the mouths of their children and seruants bee filled with vncorrected oathes and blasphemies.
when the mouths of their children and Servants be filled with uncorrected Oaths and Blasphemies.
c-crq dt n2 pp-f po32 n2 cc n2 vbb vvn p-acp j n2 cc n2.
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O that wee might see an end of these things, before wee see an end of all things. The last poynt is,
O that we might see an end of these things, before we see an end of all things. The last point is,
sy cst pns12 vmd vvi dt n1 pp-f d n2, c-acp pns12 vvb dt n1 pp-f d n2. dt ord n1 vbz,
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The Intent, or end of all To see how they doe. First, to see how the Pastors doe, whom they had set ouer particular Congregations.
The Intent, or end of all To see how they do. First, to see how the Pastors doe, whom they had Set over particular Congregations.
dt n1, cc n1 pp-f d pc-acp vvi c-crq pns32 vdb. ord, pc-acp vvi c-crq dt ng1 n1, ro-crq pns32 vhd vvn p-acp j n2.
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The Apostles had been carefull in their first election; and good reason;
The Apostles had been careful in their First election; and good reason;
dt n2 vhd vbn j p-acp po32 ord n1; cc j n1;
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Lay hands suddenly vpon no man, saith Saint Paul. There is a Story in the Legend,Lay hands suddenly upon no man, Says Saint Paul. There is a Story in the Legend,
vvb n2 av-j p-acp dx n1, vvz n1 np1. pc-acp vbz dt n1 p-acp dt n1,
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how a Bishop deuoted to the seruice of our Lady, in the agony of death, prayed her to bee his Mediator,
how a Bishop devoted to the service of our Lady, in the agony of death, prayed her to be his Mediator,
c-crq dt n1 j-vvn p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f n1, vvd pno31 pc-acp vbi po31 n1,
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as hee had been her Chaplaine.
as he had been her Chaplain.
c-acp pns31 vhd vbn po31 n1.
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To whom she answered, that for his other sinnes she had obtained pardon, but his rash imposition of hands, was a case which her Sonne would reserue to hims•lfe.
To whom she answered, that for his other Sins she had obtained pardon, but his rash imposition of hands, was a case which her Son would reserve to hims•lfe.
p-acp ro-crq pns31 vvd, cst p-acp po31 j-jn n2 pns31 vhd vvn n1, cc-acp po31 j n1 pp-f n2, vbds dt n1 r-crq po31 n1 vmd vvi p-acp n1.
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But some that were fit in the choise, may prooue vnworthy in the progresse;
But Some that were fit in the choice, may prove unworthy in the progress;
p-acp d cst vbdr j p-acp dt n1, vmb vvi j p-acp dt n1;
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therefore must be visited, to see how they doe. For if the Physician be sicke, what shall become of his patients? Certainly, a Ministers life is full of honour heere and hereafter too,
Therefore must be visited, to see how they do. For if the physician be sick, what shall become of his patients? Certainly, a Ministers life is full of honour Here and hereafter too,
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so it is full of danger heere and heereafter too.
so it is full of danger Here and hereafter too.
av pn31 vbz j pp-f n1 av cc av av.
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O what an honour is it to labour in Gods haruest, to bee an Ambassador from Christ, to remit and retaine sinnes, to dresse and leade the Bride, to sit on thrones,
O what an honour is it to labour in God's harvest, to be an Ambassador from christ, to remit and retain Sins, to dress and lead the Bride, to fit on thrones,
sy r-crq dt n1 vbz pn31 pc-acp vvi p-acp ng1 n1, pc-acp vbi dt n1 p-acp np1, pc-acp vvi cc vvi n2, pc-acp vvi cc vvi dt n1, pc-acp vvi p-acp n2,
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and iudge the nations? Againe, what a danger is it to answere for soules lost by our silence, to bee guilty of blood, by either teaching,
and judge the Nations? Again, what a danger is it to answer for Souls lost by our silence, to be guilty of blood, by either teaching,
cc vvi dt n2? av, q-crq dt n1 vbz pn31 pc-acp vvi p-acp n2 vvn p-acp po12 n1, pc-acp vbi j pp-f n1, p-acp d n-vvg,
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or liuing amisse? For howsoeuer the doctrine it selfe bee the Light, yet the Preachers life is the Lanthorne that carries it,
or living amiss? For howsoever the Doctrine it self be the Light, yet the Preachers life is the Lanthorn that carries it,
cc vvg av? p-acp c-acp dt n1 pn31 n1 vbi dt n1, av dt n2 n1 vbz dt n1 cst vvz pn31,
(14) part (DIV2)
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and keepes it from blowing out:
and keeps it from blowing out:
cc vvz pn31 p-acp vvg av:
(14) part (DIV2)
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and it is an easier defect to want Latine or learning, then to want honestie and discretion.
and it is an Easier defect to want Latin or learning, then to want honesty and discretion.
cc pn31 vbz dt jc n1 pc-acp vvi jp cc n1, cs pc-acp vvi n1 cc n1.
(14) part (DIV2)
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God hath giuen vs the Keyes ;
God hath given us the Keys;
np1 vhz vvn pno12 dt n2;
(14) part (DIV2)
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but if they rust vpon our hands, whether through foule carriage, or want of vse, they will but serue to lock our selues out of doores.
but if they rust upon our hands, whither through foul carriage, or want of use, they will but serve to lock our selves out of doors.
cc-acp cs pns32 vvb p-acp po12 n2, cs p-acp j n1, cc n1 pp-f n1, pns32 vmb cc-acp vvi pc-acp vvi po12 n2 av pp-f n2.
(14) part (DIV2)
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Therfore we must submit to a Visitation.
Therefore we must submit to a Visitation.
av pns12 vmb vvi p-acp dt n1.
(14) part (DIV2)
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How they doe. What must it be examined, what store of soules they haue conuerted? No, it is the measure, not the successe, that God looks to.How they do. What must it be examined, what store of Souls they have converted? No, it is the measure, not the success, that God looks to.
c-crq pns32 vdb. q-crq vmb pn31 vbi vvn, r-crq n1 pp-f n2 pns32 vhb vvn? uh-dx, pn31 vbz dt n1, xx dt n1, cst np1 vvz p-acp.
(14) part (DIV2)
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592
Saint Paul himselfe doth not say, Plus profui omnibus, I did more good then the rest:
Saint Paul himself does not say, Plus profui omnibus, I did more good then the rest:
n1 np1 px31 vdz xx vvi, fw-fr fw-la fw-la, pns11 vdd dc j cs dt n1:
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but Plus laborani omnibus, I tooke more paines then the rest. • laboured more abundantly then they all. but Plus laborani omnibus, I took more pains then the rest. • laboured more abundantly then they all.
p-acp fw-fr fw-la fw-la, pns11 vvd dc n2 cs dt n1. • vvd av-dc av-j cs pns32 d.
(14) part (DIV2)
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Our reward shal be according to our works, not according to the fruit of our workes.
Our reward shall be according to our works, not according to the fruit of our works.
po12 vvb vmb vbi vvg p-acp po12 n2, xx vvg p-acp dt n1 pp-f po12 n2.
(14) part (DIV2)
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And our labour, how euer fruitlesse among men, shall not bee in vaine in the Lord.
And our labour, how ever fruitless among men, shall not be in vain in the Lord.
cc po12 n1, c-crq av j p-acp n2, vmb xx vbi p-acp j p-acp dt n1.
(14) part (DIV2)
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It was the complaint of a great Prophet, I haue laboured in vaine, & spent my strength for nought,
It was the complaint of a great Prophet, I have laboured in vain, & spent my strength for nought,
pn31 vbds dt n1 pp-f dt j n1, pns11 vhb vvn p-acp j, cc vvn po11 n1 p-acp pix,
(14) part (DIV2)
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597
yet my reward is with the Lord. yet my reward is with the Lord.
av po11 n1 vbz p-acp dt n1.
(14) part (DIV2)
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598
Though we cannot saue you, yet our desire and endeuour to do it, shall saue our selues.
Though we cannot save you, yet our desire and endeavour to do it, shall save our selves.
cs pns12 vmbx vvi pn22, av po12 n1 cc n1 pc-acp vdi pn31, vmb vvi po12 n2.
(14) part (DIV2)
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599
We giue God what we haue, he askes vs no more: this is enough to honour him, and reward vs.
We give God what we have, he asks us no more: this is enough to honour him, and reward us
pns12 vvb np1 r-crq pns12 vhb, pns31 vvz pno12 av-dx av-dc: d vbz av-d pc-acp vvi pno31, cc vvb pno12
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How they doe. What, how they thriue in their temporals, what riches or preferments be giuen them? no,How they do. What, how they thrive in their temporals, what riches or preferments be given them? no,
c-crq pns32 vdb. q-crq, c-crq pns32 vvi p-acp po32 n2, r-crq n2 cc n2 vbb vvn pno32? uh-dx,
(14) part (DIV2)
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601
as this is none of our ambition, so it is none of our lucke or portion.
as this is none of our ambition, so it is none of our luck or portion.
c-acp d vbz pix pp-f po12 n1, av pn31 vbz pix pp-f po12 n1 cc n1.
(14) part (DIV2)
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602
Men sucke our milke, like Mules, and then kicke vs with their heeles.
Men suck our milk, like Mules, and then kick us with their heals.
np1 vvi po12 n1, av-j n2, cc av vvb pno12 p-acp po32 n2.
(14) part (DIV2)
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603
Cominaeus sayes, he that would be a Fauorite, must not haue a hard name, that so he might bee easily remembred, when promotions are a dealing.Cominaeus Says, he that would be a Favourite, must not have a hard name, that so he might be Easily remembered, when promotions Are a dealing.
np1 vvz, pns31 cst vmd vbi dt n1, vmb xx vhi dt j n1, cst av pns31 vmd vbi av-j vvn, c-crq n2 vbr dt n-vvg.
(14) part (DIV2)
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604
It seemes that Preachers haue hard names, for none remember them in the poynt of benefit.
It seems that Preachers have hard names, for none Remember them in the point of benefit.
pn31 vvz d n2 vhb j n2, c-acp pix vvb pno32 p-acp dt n1 pp-f n1.
(14) part (DIV2)
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605
The world regards them, as poore folks doe their children;
The world regards them, as poor folks do their children;
dt n1 vvz pno32, c-acp j n2 vdb po32 n2;
(14) part (DIV2)
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606
they would bee loth to haue any more of them, because they are troubled to maintaine them they haue.
they would be loath to have any more of them, Because they Are troubled to maintain them they have.
pns32 vmd vbi j pc-acp vhi d dc pp-f pno32, c-acp pns32 vbr vvn pc-acp vvi pno32 pns32 vhb.
(14) part (DIV2)
73
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607
In Ier•boams time the lowest of the people were made Priests, & now Priests are made the lowest of the people.
In Ier•boams time the lowest of the people were made Priests, & now Priests Are made the lowest of the people.
p-acp vvz n1 dt js pp-f dt n1 vbdr vvn n2, cc av n2 vbr vvn dt js pp-f dt n1.
(14) part (DIV2)
73
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608
A layman, like a Mathematicall line, runs on ad infinitum: onely the Preacher is bound to his competencie, yea, and defrauded of that.
A layman, like a Mathematical line, runs on ad infinitum: only the Preacher is bound to his competency, yea, and defrauded of that.
dt n1, av-j dt j n1, vvz p-acp fw-la fw-la: av-j dt n1 vbz vvn p-acp po31 n1, uh, cc vvd pp-f d.
(14) part (DIV2)
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609
But let all preferments goe, so long as wee can find preferment in your consciences, and bee the instruments of your saluation, we are content.
But let all preferments go, so long as we can find preferment in your Consciences, and be the Instruments of your salvation, we Are content.
cc-acp vvb d n2 vvi, av av-j c-acp pns12 vmb vvi n1 p-acp po22 n2, cc vbb dt n2 pp-f po22 n1, pns12 vbr j.
(14) part (DIV2)
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610
How they doe. Not onely the Pastors, but euen all the Brethren ; their errors must also be looked into.How they do. Not only the Pastors, but even all the Brothers; their errors must also be looked into.
c-crq pns32 vdb. xx av-j dt ng1, cc-acp av d dt n2; po32 n2 vmb av vbi vvn p-acp.
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S. Paul mentions the house of Cloê, 1 Cor. 1. It hath been declared to me,1 Cor. 1.11. by them which are of the house of Cloê, that there are contentions and faults among you ;
S. Paul mentions the house of Cloê, 1 Cor. 1. It hath been declared to me,1 Cor. 1.11. by them which Are of the house of Cloê, that there Are contentions and Faults among you;
np1 np1 n2 dt n1 pp-f n1, crd np1 crd pn31 vhz vbn vvn p-acp n1 np1 crd. p-acp pno32 r-crq vbr pp-f dt n1 pp-f n1, cst a-acp vbr n2 cc n2 p-acp pn22;
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from thence hee had information of their disorders.
from thence he had information of their disorders.
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Answerable to which, we haue Church-wardens, they are the house of Cloê, bound by oath to present misdemeanors, that sins may haue their iust censure.
Answerable to which, we have Churchwardens, they Are the house of Cloê, bound by oath to present misdemeanors, that Sins may have their just censure.
j p-acp r-crq, pns12 vhb n2, pns32 vbr dt n1 pp-f n1, vvn p-acp n1 p-acp j n2, cst n2 vmb vhi po32 j n1.
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Let them on the one side, take heed of splene, that they do nothing maliciously. So their accusation may be iust, and their affection vniust:
Let them on the one side, take heed of spleen, that they do nothing maliciously. So their accusation may be just, and their affection unjust:
vvb pno32 p-acp dt crd n1, vvb n1 pp-f n1, cst pns32 vdb pix av-j. av po32 n1 vmb vbi j, cc po32 n1 j:
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& in doing that they shall sin, which they had sinned in not doing. Ill• d•t poenam, tu amisisti laudem. On the other side: of conniuence and partialitie;
& in doing that they shall sin, which they had sinned in not doing. Ill• d•t poenam, tu amisisti Laudem. On the other side: of connivance and partiality;
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for there is an Omnia benè that swallowes all vanities. Drunkennes, vncleannes, swearing, profanation of the Sabbath, goe abroad all the yeare;
for there is an Omnia benè that Swallows all vanities. drunkenness, uncleanness, swearing, profanation of the Sabbath, go abroad all the year;
c-acp pc-acp vbz dt fw-la fw-la d n2 d n2. n1, n1, vvg, n1 pp-f dt n1, vvb av d dt n1;
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and when the Visitation comes, they are lock'd vp with an Omnia bene. This is not that Charitie that couereth sinne, but a miserable indulgence that cherisheth sinne.
and when the Visitation comes, they Are locked up with an Omnia bene. This is not that Charity that Covereth sin, but a miserable indulgence that Cherishes sin.
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In the Creation there was an Omnia bene ;
In the Creation there was an Omnia bene;
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God reviewed all his workes, and they were exceeding good. In our Redemption there was an Omnia bene; He hath done all things well, hee hath made the Blinde to see, and the Lame to goe ; a iust confession & applause.
God reviewed all his works, and they were exceeding good. In our Redemption there was an Omnia bene; He hath done all things well, he hath made the Blind to see, and the Lame to go; a just Confessi & applause.
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Here was an Omnia bene indeed, but there neuer was an Omnia bene since.
Here was an Omnia bene indeed, but there never was an Omnia bene since.
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Let there bee therefore a Visitation with the Rod, lest God come to visite with f•re.
Let there be Therefore a Visitation with the Rod, lest God come to visit with f•re.
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God hath a fourefold Visitation. 1. A Visitation of Grace and Mercie: Visitauit & redemit, He hath visited and redeemed his people.
God hath a fourfold Visitation. 1. A Visitation of Grace and Mercy: Visitauit & Redeemeth, He hath visited and redeemed his people.
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He came not onely to see vs, but to saue vs:
He Come not only to see us, but to save us:
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not only to liue among vs, but to die for vs. So Paul applies that of the Psalme, What is •an that thou art mindfull of him, and the Son of man that thou visitest him? The time wherin Ierusalem heard the oracles,
not only to live among us, but to die for us So Paul Applies that of the Psalm, What is •an that thou art mindful of him, and the Son of man that thou visitest him? The time wherein Ierusalem herd the oracles,
xx av-j pc-acp vvi p-acp pno12, cc-acp pc-acp vvi p-acp pno12 av np1 vvz d pp-f dt n1, q-crq vbz n1 cst pns21 vb2r j pp-f pno31, cc dt n1 pp-f n1 cst pns21 js pno31? dt n1 c-crq np1 vvd dt n2,
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and saw the miracles of our blessed Sauiour, is called The day of her visitation.
and saw the Miracles of our blessed Saviour, is called The day of her Visitation.
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2. A visitation of pit•e and compassion so when God relleued S•ra's barrennes, he is said to visite her. Thus he did visit Iob in his sicknesse, Thy visitation hath preserued my Spirit.
2. A Visitation of pit•e and compassion so when God relleued S•ra's Barrenness, he is said to visit her. Thus he did visit Job in his sickness, Thy Visitation hath preserved my Spirit.
crd dt n1 pp-f n1 cc n1 av c-crq np1 vvd npg1 n1, pns31 vbz vvn p-acp vvi pno31. av pns31 vdd vvi np1 p-acp po31 n1, po21 n1 vhz vvn po11 n1.
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This dutie hee commends to vs for true religion indeed.
This duty he commends to us for true Religion indeed.
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Pure religion and vndefiled before God, is to visite the fatherlesse & widowes in their affliction. Pure Religion and undefiled before God, is to visit the fatherless & Widows in their affliction.
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To these works hee promiseth the kingdome of heauen; You haue visited me when I was sicke, or in prison; Therefore come ye blessed.
To these works he promises the Kingdom of heaven; You have visited me when I was sick, or in prison; Therefore come you blessed.
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3. A visitation of seuerity and co•rection; so Iob cals his tryall a vis•tation: and we call the Pestilence, Gods visitation.
3. A Visitation of severity and co•rection; so Job calls his trial a vis•tation: and we call the Pestilence, God's Visitation.
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This he threatned euen to the offenders of the house of Dauid, I will visite their transgression with the rod, and their iniquitie with stripes.
This he threatened even to the offenders of the house of David, I will visit their Transgression with the rod, and their iniquity with stripes.
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This visitation is not without mercy; yea; it is an argument of mercy; for when God refuseth to visit, that is the sorest visitation of all.
This Visitation is not without mercy; yea; it is an argument of mercy; for when God Refuseth to visit, that is the Sorest Visitation of all.
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Therefore wee pray, Looke downe from heauen, O Lord behold, and visit thy Vi••. 4. Lastly, a visitation of wrath and fury;
Therefore we pray, Look down from heaven, Oh Lord behold, and visit thy Vi••. 4. Lastly, a Visitation of wrath and fury;
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Shall I not visite for these things, saith the Lord? Shall not my soule bee auenged •n su•h a Nation as this? So he visited Egypt, Shall I not visit for these things, Says the Lord? Shall not my soul be avenged •n su•h a nation as this? So he visited Egypt,
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when hee slew their first borne; the old world, when he drowned it, Sodome, when he burned it;
when he slew their First born; the old world, when he drowned it, Sodom, when he burned it;
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I will go downe and see. I will go down and see.
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Thus shall he one day visite the wicked, with fire and brimstone, and a horrible tempest:
Thus shall he one day visit the wicked, with fire and brimstone, and a horrible tempest:
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this shall bee the portion of their cup. Gods visitation cannot be eluded or auoyded;
this shall be the portion of their cup. God's Visitation cannot be eluded or avoided;
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there will be no appealing to a higher Court, no reuoking by Prohibitions, no hiding from the censure, no corrupting the Iudge, no answering the matter by Proxie, no commuting the penaltie;
there will be not appealing to a higher Court, no revoking by Prohibitions, no hiding from the censure, no corrupting the Judge, no answering the matter by Proxy, no commuting the penalty;
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no preuenting, but either by liuing innocent, or dying penitent. Therefore let vs all visite our selues, that wee may saue God the labour.
no preventing, but either by living innocent, or dying penitent. Therefore let us all visit our selves, that we may save God the labour.
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This is a dutie to which wee are all naturally backward:
This is a duty to which we Are all naturally backward:
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like Elephants, that chuse troubled waters, and refuse to drinke in cleare springs, for feare of seeing their owne deformities.
like Elephants, that choose troubled waters, and refuse to drink in clear springs, for Fear of seeing their own deformities.
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Or vnthrifts, that are run so farre in arrerages, they are loth to heare of a reckoning.
Or unthrifts, that Are run so Far in arrearages, they Are loath to hear of a reckoning.
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Or, it may bee, we haue chiding consciences;
Or, it may be, we have chiding Consciences;
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and then, like those that are troubled with curst and scolding wiues at home, loue to be rambling abroad.
and then, like those that Are troubled with cursed and scolding wives At home, love to be rambling abroad.
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But it is better to haue our wounds searched while they are greene, then to haue our limbes cut off for being festered.
But it is better to have our wounds searched while they Are green, then to have our limbs Cut off for being festered.
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Descend wee then, into the depth and corners of our owne hearts; let vs begin our visitation there;
Descend we then, into the depth and corners of our own hearts; let us begin our Visitation there;
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mortifying all our rebellious lusts, and subduing our affections to the will of our Maker.
mortifying all our rebellious Lustiest, and subduing our affections to the will of our Maker.
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So onely shall wee passe cleare and vncondemned by the great Bishop of our Soules, Iesus Christ. I haue done;
So only shall we pass clear and uncondemned by the great Bishop of our Souls, Iesus christ. I have done;
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Deo gloria, vobis gratia, mihi venia. Amen. God gloria, vobis Gratia, mihi Venia. Amen.
fw-la fw-la, fw-la fw-la, fw-la fw-la. uh-n.
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THE HOLY CHOICE. ACTES. 1.24. And they prayed;
THE HOLY CHOICE. ACTS. 1.24. And they prayed;
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and said, Thou Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen.
and said, Thou Lord, which Knowest the hearts of all men, show whither of these two thou hast chosen.
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THe businesse of the day is an Election ; an election into one of the most Noble Offices of the Kingdome;
THe business of the day is an Election; an election into one of the most Noble Offices of the Kingdom;
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the gouernment of this Honourable Citie, which (let not enuie heare it) hath no parallel vnder the Sunne.
the government of this Honourable city, which (let not envy hear it) hath not parallel under the Sun.
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The businesse of my Text is an Election too;
The business of my Text is an Election too;
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an election into the highest office in the Church, to be an Apostle and Witnesse of Iesus Christ.
an election into the highest office in the Church, to be an Apostle and Witness of Iesus christ.
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If you please to spare the paterne in foure circumstances;
If you please to spare the pattern in foure Circumstances;
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as, 1. This office is spiritual, yours temporall. 2. This place was voyd by Apostasie or decession, yours is supplied by succession. 3. This election is by Lots, yours is by Suffrages. 4. This choice was but one of two, it may be your number exceeds:
as, 1. This office is spiritual, yours temporal. 2. This place was void by Apostasy or decession, yours is supplied by succession. 3. This election is by Lots, yours is by Suffrages. 4. This choice was but one of two, it may be your number exceeds:
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the rest will sute well enough, and the same God that was in the one, be also present in the other, by the assistance of his holy spirit.
the rest will suit well enough, and the same God that was in the one, be also present in the other, by the assistance of his holy Spirit.
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The argument of the Text is a prayer to God for his direction in their choice:
The argument of the Text is a prayer to God for his direction in their choice:
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yea indeed, that hee would chuse a man for them:
yea indeed, that he would choose a man for them:
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including a strong reason of such a request, because he doth know the hearts of all men. They begin with prayer ;
including a strong reason of such a request, Because he does know the hearts of all men. They begin with prayer;
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this was the vsuall maner in the Church of God. So Moses prayed for the choice of his Successor.
this was the usual manner in the Church of God. So Moses prayed for the choice of his Successor.
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Let the Lord, the God of the spirits of all flesh set a man ouer the Congregation. Let the Lord, the God of the spirits of all Flesh Set a man over the Congregation.
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Christ sent not his Apostles to that holy work, without a prayer ▪ Sanctifie them through thy truth.
christ sent not his Apostles to that holy work, without a prayer ▪ Sanctify them through thy truth.
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In the chusing of those seuen Deacons, they first prayed, and then laid their hands vpon them. In the choosing of those seuen Deacons, they First prayed, and then laid their hands upon them.
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Thus were Kings Inaugurated, with Sacrifice and Prayer. It is not fit, he that is chosen for God, should bee chosen without God.
Thus were Kings Inaugurated, with Sacrifice and Prayer. It is not fit, he that is chosen for God, should be chosen without God.
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But for this, Samuel himselfe may be mistaken, and chuse seuen wrong, before hee hit vpon the right. In this;
But for this, Samuel himself may be mistaken, and choose seuen wrong, before he hit upon the right. In this;
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I cannot but commend your religious care; that businesses of so great a consequence be alwayes sanctified with a blessing.
I cannot but commend your religious care; that businesses of so great a consequence be always sanctified with a blessing.
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Those which in a due proportion, must represent God to the world, ought to be consecrated to that Maiestie which they resemble, by publike deuotions.
Those which in a due proportion, must represent God to the world, ought to be consecrated to that Majesty which they resemble, by public devotions.
d r-crq p-acp dt j-jn n1, vmb vvi np1 p-acp dt n1, pi pc-acp vbi vvn p-acp d n1 r-crq pns32 vvb, p-acp j n2.
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Euery important action requires Prayer, much more that which concernes a whole citie.
Every important actium requires Prayer, much more that which concerns a Whole City.
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When Samuel came to Bethlehem to annoynt Dauid, he calls the whole Citie to the Sacrifice.
When Samuel Come to Bethlehem to anoint David, he calls the Whole city to the Sacrifice.
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Indeed the Family of Iesse was sanctified in a more speciall manner: this businesse was most theirs, and all Israels in them.
Indeed the Family of Iesse was sanctified in a more special manner: this business was most theirs, and all Israel's in them.
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The feare of God should take full possession of all our hearts, that are this day assembled:
The Fear of God should take full possession of all our hearts, that Are this day assembled:
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but those with whom God hath more to doe then with the rest, should bee more holy then the rest.
but those with whom God hath more to do then with the rest, should be more holy then the rest.
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The choice of your Wardens and Masters in your seuerall Companies hath a solemne forme;
The choice of your Wardens and Masters in your several Companies hath a solemn Form;
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and it is the honour of your greatest Feasts, that the first dish is a Sermon.
and it is the honour of your greatest Feasts, that the First dish is a Sermon.
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Charitie forbid, that any should think, you admit such a Custome, rather for conuenience then deuotion ▪ as if Preaching were but a necessary complement to a Solemnitie, as Wine and Musicke.
Charity forbid, that any should think, you admit such a Custom, rather for convenience then devotion ▪ as if Preaching were but a necessary compliment to a Solemnity, as Wine and Music.
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I am perswaded better things of you:
I am persuaded better things of you:
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but if there should be any such peruerse spirits, that like the Gouernor of a people called Aequi, when the Romans came to him, Iussit c•s ad quercum dicere, bade them speak to the Oake, for he had other businesse:
but if there should be any such perverse spirits, that like the Governor of a people called Aequi, when the Roman Come to him, Iussit c•s ad quercum dicere, bade them speak to the Oak, for he had other business:
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but they replied, Et h•c sacrataquercus andiat f•dus a v•bis violatum ; let this Oake beare witnesse, that you haue broke the league which you haue couenanted.
but they replied, Et h•c sacrataquercus andiat f•dus a v•bis violatum; let this Oak bear witness, that you have broke the league which you have covenanted.
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So when we come to preach to your soules, if you should secretly bid vs speake to the walls;
So when we come to preach to your Souls, if you should secretly bid us speak to the walls;
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loe euen the very walls will be witnesses against you at the last day. Though Saul be King ouer Samuel, yet Samuel must teach Saul how to bee King. Wee may instruct; though wee may not rule;
lo even the very walls will be Witnesses against you At the last day. Though Saul be King over Samuel, yet Samuel must teach Saul how to be King. we may instruct; though we may not Rule;
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yea, wee must instruct them that shall rule.
yea, we must instruct them that shall Rule.
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Therefore as wee obey your call in comming to speake, so doe you obey Gods command in vouchsafing to heare.
Therefore as we obey your call in coming to speak, so do you obey God's command in vouchsafing to hear.
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Let vs apply our selues to him with deuotion, and then hee will bee graciously present at our Election.
Let us apply our selves to him with devotion, and then he will be graciously present At our Election.
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This Prayer respects two things, Quem, the person whom they intreat. things, Quid, the matter for which they intreat
This Prayer respects two things, Whom, the person whom they entreat. things, Quid, the matter for which they entreat
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The Person is described by His Omnipotence; Lord. His Omniscience, That knowest the hearts of men. Omnipotence; Lord.
The Person is described by His Omnipotence; Lord. His Omniscience, That Knowest the hearts of men. Omnipotence; Lord.
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Wee acknowledge thy right, thou art fit to bee thine owne chuser. Lord, there bee many on earth called Lords;
we acknowledge thy right, thou art fit to be thine own chooser. Lord, there be many on earth called lords;
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but those are Lords of earth, and those Lords are earth, & those Lords must returne to earth. This Lord is Almightie;
but those Are lords of earth, and those lords Are earth, & those lords must return to earth. This Lord is Almighty;
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raising out of the dust to the hon•ur of Princes, and laying the honour of Princes in the dust.
raising out of the dust to the hon•ur of Princes, and laying the honour of Princes in the dust.
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Lord, of what? nay, not qualified; not Lord of such a Countie, Barony, Seigniorie; nor Lord by vertue of Office and Deputation: but in abstracto, most absolute: His Lordship is vniuersall:Lord, of what? nay, not qualified; not Lord of such a County, Barony, Signiory; nor Lord by virtue of Office and Deputation: but in abstracto, most absolute: His Lordship is universal:
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Lord of heauen, the owner of those glorious mansions: Lord of earth, disposer of all Kingdomes and Principalities:Lord of heaven, the owner of those glorious mansions: Lord of earth, disposer of all Kingdoms and Principalities:
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Lord of hell, to locke vp the old Dragon and his crew in the bottomlesse pit:Lord of hell, to lock up the old Dragon and his crew in the bottomless pit:
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Lord of Death, to vnlocke the graues: hee keepes the Key, that shall let all bodies out of their earthy prisons. A potent Lord ;Lord of Death, to unlock the graves: he keeps the Key, that shall let all bodies out of their earthy prisons. A potent Lord;
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whither shall we goe to get out of his Dominion? To heauen? there wee cannot misse him:
whither shall we go to get out of his Dominion? To heaven? there we cannot miss him:
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To hell? there wee cannot bee without him: In ayre, earth, or sea; in light or darknesse, wee are sure to finde him.
To hell? there we cannot be without him: In air, earth, or sea; in Light or darkness, we Are sure to find him.
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Whither then, except to Purgatory? That Terra incognita is not mentioned in his Lordship: the Pope may keepe the key of that himselfe.
Whither then, except to Purgatory? That Terra incognita is not mentioned in his Lordship: the Pope may keep the key of that himself.
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But for the rest, hee is too sawcie; exalting his vniuersal Lordship, and hedging in the whole Christian world for his Diocesse.
But for the rest, he is too saucy; exalting his universal Lordship, and hedging in the Whole Christian world for his Diocese.
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Stretching his arme to heauen, in rubricking what Saints he lift: to hell, in freeing what prisoners hee lift:
Stretching his arm to heaven, in rubricking what Saints he lift: to hell, in freeing what Prisoners he lift:
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on earth, in setting vp, or pulling downe what Kings hee list: but that some haue cut short his busie fingers.
on earth, in setting up, or pulling down what Kings he list: but that Some have Cut short his busy fingers.
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To the Lord of all they commend the choyce of his owne seruants. Euery mortall Lord hath this power in his owne Family:
To the Lord of all they commend the choice of his own Servants. Every Mortal Lord hath this power in his own Family:
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how much more that Lord, which makes Lords? who is so fit to chuse,
how much more that Lord, which makes lords? who is so fit to choose,
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as he that can chuse the fit? Who so fit to chuse, as hee that can make those fit whom he doth chuse? It is He alone that can giue power and grace to the elected,
as he that can choose the fit? Who so fit to choose, as he that can make those fit whom he does choose? It is He alone that can give power and grace to the elected,
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therefore not to be left out in the election. How can the Apostle preach, or the Magistrate gouerne, without him;
Therefore not to be left out in the election. How can the Apostle preach, or the Magistrate govern, without him;
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when none of vs all can mooue but in him? It is happy, when wee doe remit all doubts to his decision,
when none of us all can move but in him? It is happy, when we do remit all doubts to his decision,
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and resigne our selues to his disposition. Wee must not be our owne Caruers, but let Gods choyce be ours.
and resign our selves to his disposition. we must not be our own Carvers, but let God's choice be ours.
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When we know his pleasure, let vs shew our obedience.
When we know his pleasure, let us show our Obedience.
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And for you, vpon whom this Election falls, remember how you are bound to honour that Lord of heauen, that hath ordained such honour for you vpon earth:
And for you, upon whom this Election falls, Remember how you Are bound to honour that Lord of heaven, that hath ordained such honour for you upon earth:
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that so in all things wee may glorifie his blessed Name. Omniscience: it is Gods peculiar, to bee the searcher of the heart.
that so in all things we may Glorify his blessed Name. Omniscience: it is God's peculiar, to be the searcher of the heart.
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The heart of man is deceitfull aboue all things, and desperately wicked; who can know it? Who? Eg• Domi••s, I the Lord search the heart. The heart of man is deceitful above all things, and desperately wicked; who can know it? Who? Eg• Domi••s, I the Lord search the heart.
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Hee hath made no window into it, for man or Angel, to looke in: onely it hath a doore, and he keepes the key himselfe.
He hath made no window into it, for man or Angel, to look in: only it hath a door, and he keeps the key himself.
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But why the Heart? Here was an Apostle to bee chosen:
But why the Heart? Here was an Apostle to be chosen:
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now wisdome, learning, eloquence, memorie, might seeme to bee more necessary qualities, then the Heart. No, they are all nothing to an honest Heart. I denie not,
now Wisdom, learning, eloquence, memory, might seem to be more necessary qualities, then the Heart. No, they Are all nothing to an honest Heart. I deny not,
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but Learning to diuide the Word, Elocution to pronounce it, Wisdome to discerne the truth, Boldnesse to deliuer it, bee all parts requireable in a Preacher.
but Learning to divide the Word, Elocution to pronounce it, Wisdom to discern the truth, Boldness to deliver it, be all parts requirable in a Preacher.
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But as if all these were scarse worth mention in respect of the Heart ;
But as if all these were scarce worth mention in respect of the Heart;
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they say not, Thou that knowest which of them hath the subtiler wit, or abler memory;
they say not, Thou that Knowest which of them hath the subtler wit, or abler memory;
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but which hath the truer heart: not which is the greater Scholer, but which is the better man; Thou that knowest the Heart.
but which hath the truer heart: not which is the greater Scholar, but which is the better man; Thou that Knowest the Heart.
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Samuel being sent to annoynt a sonne of Iesse, when Eliab, the eldest came foorth, a man of a goodly presence, fit for his person to succeed Saul ;Samuel being sent to anoint a son of Iesse, when Eliab, the eldest Come forth, a man of a goodly presence, fit for his person to succeed Saul;
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he thinkes with himselfe, This choyce is soone made, sure this is the head vpon which I must spend my holy Oyle.
he thinks with himself, This choice is soon made, sure this is the head upon which I must spend my holy Oil.
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The priuiledge of Nature and of Stature, his primogeniture and proportion giues it him; This is hee.
The privilege of Nature and of Stature, his primogeniture and proportion gives it him; This is he.
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But euen the holyest Prophet, when hee speakes without God, runnes into errour. Signes and apparances are the guides of our eyes;
But even the Holiest Prophet, when he speaks without God, runs into error. Signs and appearances Are the guides of our eyes;
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and these are seldome without a true falshood, or an vncertaine truth. Saul had a goodly person, but a bad heart:
and these Are seldom without a true falsehood, or an uncertain truth. Saul had a goodly person, but a bad heart:
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hee was higher then all, many were better then hee. It is not hard for the best Iudgement to erre in the shape.
he was higher then all, many were better then he. It is not hard for the best Judgement to err in the shape.
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Philox•menes, a magnanimous and valiant Souldier, being inuited to Magyas his house to dinner, came in due season,Philox•menes, a magnanimous and valiant Soldier, being invited to Magyars his house to dinner, Come in due season,
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but found not his Host at home.
but found not his Host At home.
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A seruant seeing one so plaine in clothes, and somewhat deformed in bodie, thought him some sorry fellow,
A servant seeing one so plain in clothes, and somewhat deformed in body, Thought him Some sorry fellow,
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and set him to cleaue wood. Whereat Magyas (being returned) wondering, he receiued from him this answere; Expendo poenas deformitatis meae ; I pay for my vnhandsomnesse.
and Set him to cleave wood. Whereat Magyars (being returned) wondering, he received from him this answer; Expendo poenas deformitatis meae; I pay for my unhandsomeness.
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All is not valour, that lookes bigge, and goes braue. Hee that iudgeth by the inside, checked Samuel for his misconceit;
All is not valour, that looks big, and Goes brave. He that Judgeth by the inside, checked Samuel for his misconceit;
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Looke not on his Countenance or Stature, for I haue refused him: for the Lord seeth not as man seeth. Look not on his Countenance or Stature, for I have refused him: for the Lord sees not as man sees.
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Dauids countenance was ingenuous and beautifull, but had it promised so much as Eliabs or Abinadabs, hee had not been left in the field,David countenance was ingenuous and beautiful, but had it promised so much as Eliab's or Abinadabs, he had not been left in the field,
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while his Brethren sate at the table. Iesse could find nothing in Dauid worthy the competition of honour with his brethren:
while his Brothers sat At the table. Iesse could find nothing in David worthy the competition of honour with his brothers:
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God could finde something to preferre him before them all. His father thought him fit to keepe sheepe, thought his Brethren fit to rule men.
God could find something to prefer him before them all. His father Thought him fit to keep sheep, Thought his Brothers fit to Rule men.
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God thinkes him fit to rule, and his Brethren to serue; and by his owne immediate choyce destines him to the Throne. Here was all the difference;
God thinks him fit to Rule, and his Brothers to serve; and by his own immediate choice destinies him to the Throne. Here was all the difference;
np1 vvz pno31 j pc-acp vvi, cc po31 n2 pc-acp vvi; cc p-acp po31 d j n1 n2 pno31 p-acp dt n1. av vbds d dt n1;
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Samuel and Iesse went by the outside, God by the inside: they saw the composition of the body, hee the disposition of the mind.Samuel and Iesse went by the outside, God by the inside: they saw the composition of the body, he the disposition of the mind.
np1 cc np1 vvd p-acp dt n1-an, np1 p-acp dt n1-an: pns32 vvd dt n1 pp-f dt n1, pns31 dt n1 pp-f dt n1.
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Israel desires a King of God, and that King was chosen by the Head:
Israel Desires a King of God, and that King was chosen by the Head:
np1 vvz dt n1 pp-f np1, cc cst n1 vbds vvn p-acp dt n1:
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God will chuse a King for Israel, and that King is chosen by the Heart. If in our choyce for God,
God will choose a King for Israel, and that King is chosen by the Heart. If in our choice for God,
np1 vmb vvi dt n1 p-acp np1, cc d n1 vbz vvn p-acp dt n1. cs p-acp po12 n1 p-acp np1,
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or for our selues, wee altogether follow the eye, and suffer our thoughts to be guided by outward respects, we shall be deceiued.
or for our selves, we altogether follow the eye, and suffer our thoughts to be guided by outward respects, we shall be deceived.
cc p-acp po12 n2, pns12 av vvb dt n1, cc vvi po12 n2 pc-acp vbi vvn p-acp j n2, pns12 vmb vbi vvn.
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Why doe they not say, Thou that knowest the estates of men, who is rich, and fit to support a high place;
Why do they not say, Thou that Knowest the estates of men, who is rich, and fit to support a high place;
q-crq vdb pns32 xx vvi, pns21 cst vv2 dt n2 pp-f n2, r-crq vbz j, cc j pc-acp vvi dt j n1;
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and who so poore that the place must support him? I heare some call Wealth, Substance ;
and who so poor that the place must support him? I hear Some call Wealth, Substance;
cc r-crq av j cst dt n1 vmb vvi pno31? pns11 vvb d vvi n1, n1;
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but certainly at b•st, it is but a meere circumstance. It is like the Planet Mercury ;
but Certainly At b•st, it is but a mere circumstance. It is like the Planet Mercury;
cc-acp av-j p-acp n1, pn31 vbz p-acp dt j n1. pn31 vbz av-j dt n1 np1;
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if it bee ioyned with a good Heart, it is vsefull; if with a bad and corrupt one, dangerous.
if it be joined with a good Heart, it is useful; if with a bad and corrupt one, dangerous.
cs pn31 vbb vvn p-acp dt j n1, pn31 vbz j; cs p-acp dt j cc j pi, j.
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But howsoeuer at the Beame of the Sanctuary, money makes not the man, yet it often addes some mettall to the man;
But howsoever At the Beam of the Sanctuary, money makes not the man, yet it often adds Some mettle to the man;
cc-acp c-acp p-acp dt n1 pp-f dt n1, n1 vvz xx dt n1, av pn31 av vvz d n1 p-acp dt n1;
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makes his Iustice the bolder, and in lesse hazard of being vitiated. But pauperis sapientia plus valet quam diuitis abundantia.
makes his justice the bolder, and in less hazard of being vitiated. But pauperis sapientia plus valet quam diuitis abundantia.
vvz po31 n1 dt jc, cc p-acp dc n1 pp-f vbg vvd. p-acp fw-la fw-la fw-fr n1 fw-la fw-la fw-la.
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If the poore man haue Wisdome to deliuer the Citie, hee is worthy to gouerne the Citie.
If the poor man have Wisdom to deliver the city, he is worthy to govern the city.
cs dt j n1 vhb n1 pc-acp vvi dt n1, pns31 vbz j pc-acp vvi dt n1.
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I yeeld, that something is due to the State of Authoritie; Ad populum Phaleras: So Agrippa came to the Tribunall with great pompe and attendance.
I yield, that something is due to the State of authority; Ad Populum Phaleras: So Agrippa Come to the Tribunal with great pomp and attendance.
pns11 vvb, cst pi vbz j-jn p-acp dt n1 pp-f n1; fw-la fw-la np1: av np1 vvd p-acp dt n1 p-acp j n1 cc n1.
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This is requisite to keepe awe in the people, that the Magistracie bee not exposed to contempt.
This is requisite to keep awe in the people, that the Magistracy be not exposed to contempt.
d vbz j pc-acp vvi n1 p-acp dt n1, cst dt n1 vbb xx vvn p-acp n1.
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B•t Magistratus, non vestitus, indicat virum: Wise gouernment, not rich garment, shewes an able man. It was not riches, that they regarded.
B•t Magistratus, non vestitus, indicat virum: Wise government, not rich garment, shows an able man. It was not riches, that they regarded.
j np1, fw-fr fw-la, fw-la fw-la: j n1, xx j n1, vvz dt j n1. pn31 vbds xx n2, cst pns32 vvd.
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Why doe they not say, Thou that knowest the Birth or Blood of men? I know, it is a reuerend thing to see an ancient Castle or Palace not in decay;
Why do they not say, Thou that Knowest the Birth or Blood of men? I know, it is a reverend thing to see an ancient Castle or Palace not in decay;
q-crq vdb pns32 xx vvi, pns21 cst vv2 dt n1 cc n1 pp-f n2? pns11 vvb, pn31 vbz dt j-jn n1 pc-acp vvi dt j n1 cc n1 xx p-acp n1;
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or a faire Tree, sound and perfect timber.
or a fair Tree, found and perfect timber.
cc dt j n1, n1 cc j n1.
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But as foule Birds build their nests in an olde forsaken house, and doated trees are good for nothing but the fire;
But as foul Birds built their nests in an old forsaken house, and doted trees Are good for nothing but the fire;
cc-acp c-acp j n2 vvb po32 n2 p-acp dt j j-vvn n1, cc vvd n2 vbr j p-acp pix cc-acp dt n1;
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so the decay of Vertue is the ruine of Nobilitie. To speake morally, Actiue worth is better then Passiue;
so the decay of Virtue is the ruin of Nobilt. To speak morally, Active worth is better then Passive;
av dt n1 pp-f n1 vbz dt n1 pp-f n1. p-acp vvi av-j, j n1 vbz jc cs j;
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this last we haue from our Ancestors, the first from our selues.
this last we have from our Ancestors, the First from our selves.
d vvb pns12 vhb p-acp po12 n2, dt ord p-acp po12 n2.
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Let mee rather see one vertue in a man aliue, then all the rest in his pedigree dead.
Let me rather see one virtue in a man alive, then all the rest in his pedigree dead.
vvb pno11 av-c vvb crd n1 p-acp dt n1 j, cs d dt n1 p-acp po31 n1 j.
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Nature is regular in the bruite Creatures; Eagles doe not produce crauens; and it was a monstrous fable, that Ni•ippus his Ewe should yeane a Lyon.
Nature is regular in the bruit Creatures; Eagles do not produce cravens; and it was a monstrous fable, that Ni•ippus his Ewe should yean a lion.
n1 vbz j p-acp dt n1 n2; n2 vdb xx vvi vvz; cc pn31 vbds dt j n1, cst np1 po31 n1 vmd vvi dt n1.
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But in man shee failes, and may bring forth the like proportion, not the like disposition.
But in man she fails, and may bring forth the like proportion, not the like disposition.
p-acp p-acp n1 pns31 vvz, cc vmb vvi av dt j n1, xx dt j n1.
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Children doe often resemble their Parents in face and features, not in heart and qualities. It is the earthly part that followes the seed;
Children do often resemble their Parents in face and features, not in heart and qualities. It is the earthly part that follows the seed;
np1 vdb av vvi po32 n2 p-acp n1 cc n2, xx p-acp n1 cc n2. pn31 vbz dt j n1 cst vvz dt n1;
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wisedome, valour, vertue, are of another beginning. Honour sits best vpon the backe of merit: I had rather bee good without Honour, then Honourable without goodnesse.
Wisdom, valour, virtue, Are of Another beginning. Honour sits best upon the back of merit: I had rather be good without Honour, then Honourable without Goodness.
n1, n1, n1, vbr a-acp j-jn n1. n1 vvz js p-acp dt n1 pp-f n1: pns11 vhd av-c vbi j p-acp n1, av j p-acp n1.
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Cottages haue yeelded this as well as Palaces. Agathocles was the sonne of a Potter, Bion of an infamous Curtisan. In holy Writ;
Cottages have yielded this as well as Palaces. Agathocles was the son of a Potter, Bion of an infamous Courtesan. In holy Writ;
n2 vhb vvn d c-acp av c-acp n2. np1 vbds dt n1 pp-f dt n1, np1 pp-f dt j n1. p-acp j vvn;
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Gideon was a poore Thrasher, Dauid a Shepheard; gideon was a poor Thrasher, David a Shepherd;
np1 vbds dt j n1, np1 dt n1;
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yet both mightie men of valour, both chosen to rule, both speciall Sauiours of their Countrey.
yet both mighty men of valour, both chosen to Rule, both special Saviour's of their Country.
av d j n2 pp-f n1, av-d vvn pc-acp vvi, d j ng1 pp-f po32 n1.
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Farre bee it from vs to condemne all honour of the first head, when noble deseruings haue raised it;
far be it from us to condemn all honour of the First head, when noble deservings have raised it;
av-j vbb pn31 p-acp pno12 pc-acp vvi d n1 pp-f dt ord n1, c-crq j n2-vvg vhb vvn pn31;
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though before it could shewe nothing but a White Shield. Indeed, it is not the Birth, but the new Birth, that makes men truely Noble.
though before it could show nothing but a White Shield. Indeed, it is not the Birth, but the new Birth, that makes men truly Noble.
cs p-acp pn31 vmd vvi pix cc-acp dt j-jn n1. np1, pn31 vbz xx dt n1, cc-acp dt j n1, cst vvz n2 av-j j.
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Why doe they not say, Thou that knowest the wisedome and policie of men? Certainly, this is requisite to a man of place;
Why do they not say, Thou that Knowest the Wisdom and policy of men? Certainly, this is requisite to a man of place;
q-crq vdb pns32 xx vvi, pns21 cst vv2 dt n1 cc n1 pp-f n2? av-j, d vbz j p-acp dt n1 pp-f n1;
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without which hee is a blinde P•lyphemus, a strong arme without an eye.
without which he is a blind P•lyphemus, a strong arm without an eye.
p-acp r-crq pns31 vbz dt j np1, dt j n1 p-acp dt n1.
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But a man may bee wise for himselfe, not for God, not for the publike good.
But a man may be wise for himself, not for God, not for the public good.
p-acp dt n1 vmb vbi j p-acp px31, xx p-acp np1, xx p-acp dt j j.
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An Ante is a wise creature for it selfe, but a shrewed thing in a Garden.
an Ante is a wise creature for it self, but a Shrewed thing in a Garden.
dt n1 vbz dt j n1 p-acp pn31 n1, cc-acp dt j-vvn n1 p-acp dt n1.
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Magistrates, that are great louers of themselues, are seldome true louers of their Countrey. All their actions bee motions, that haue recourse to one Center, that is, themselues.
Magistrates, that Are great lovers of themselves, Are seldom true lovers of their Country. All their actions be motions, that have recourse to one Centre, that is, themselves.
np1, cst vbr j n2 pp-f px32, vbr av j n2 pp-f po32 n1. av-d po32 n2 vbb n2, cst vhb n1 p-acp crd n1, cst vbz, px32.
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A cunning head without an honest heart, is but like him that can packe the Cards,
A cunning head without an honest heart, is but like him that can pack the Cards,
dt j-jn n1 p-acp dt j n1, vbz cc-acp av-j pno31 cst vmb vvi dt n2,
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yet when hee hath done, cannot play the Game, or like a house with many conuenient Staires, Entries,
yet when he hath done, cannot play the Game, or like a house with many convenient Stairs, Entries,
av c-crq pns31 vhz vdn, vmbx vvi dt n1, cc av-j dt n1 p-acp d j n2, n2,
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and other passages, but neuer a faire roome; all the inwards bee sluttish and offensiue. It is not then, Thou that knowest the Wealth, or the Birth, or the Head, but the Heart ;
and other passages, but never a fair room; all the inward be sluttish and offensive. It is not then, Thou that Knowest the Wealth, or the Birth, or the Head, but the Heart;
cc j-jn n2, cc-acp av-x dt j n1; d dt n2-j vbi j cc j. pn31 vbz xx av, pns21 cst vv2 dt n1, cc dt n1, cc dt n1, cc-acp dt n1;
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as if in an Election, that were the maine; it is all if the rest be admitted on the By.
as if in an Election, that were the main; it is all if the rest be admitted on thee By.
c-acp cs p-acp dt n1, cst vbdr dt j; pn31 vbz av-d cs dt n1 vbb vvn p-acp pno32 p-acp.
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Heere then wee haue three remarkeable obseruations, 1. What kind of Hearts God will not chuse,
Here then we have three remarkable observations, 1. What kind of Hearts God will not choose,
av av pns12 vhb crd j n2, crd q-crq n1 pp-f n2 np1 vmb xx vvi,
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and we may guesse at them. 2. What Hearts hee will chuse, and himselfe describes them. 3. Why hee will chuse men especially by the Heart.
and we may guess At them. 2. What Hearts he will choose, and himself describes them. 3. Why he will choose men especially by the Heart.
cc pns12 vmb vvi p-acp pno32. crd q-crq n2 pns31 vmb vvi, cc px31 vvz pno32. crd uh-crq pns31 vmb vvi n2 av-j p-acp dt n1.
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First what kind of Hearts hee will not chuse; and of these (among many) I will mention but three.
First what kind of Hearts he will not choose; and of these (among many) I will mention but three.
ord q-crq n1 pp-f n2 pns31 vmb xx vvi; cc pp-f d (p-acp d) pns11 vmb vvi p-acp crd.
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1. C•r di•isum, a distracted Heart; part wherof is dedicated to the Lord, and part to the world.
1. C•r di•isum, a distracted Heart; part whereof is dedicated to the Lord, and part to the world.
crd vvb fw-la, dt j-vvn n1; vvb c-crq vbz vvn p-acp dt n1, cc n1 p-acp dt n1.
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But hee that made all, will not bee contented with a piece. Aut Caesar, aut nihil.
But he that made all, will not be contented with a piece. Or Caesar, Or nihil.
p-acp pns31 cst vvd d, vmb xx vbi vvn p-acp dt n1. fw-la np1, fw-la fw-la.
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The seruice of two Masters, in the obedience of their contrary, commands, is incompetible, sensu composito. Indeed Zacheus did first serue the world, and not Christ;
The service of two Masters, in the Obedience of their contrary, commands, is incompetible, sensu composito. Indeed Zacchaeus did First serve the world, and not christ;
dt n1 pp-f crd n2, p-acp dt n1 pp-f po32 n-jn, n2, vbz j, fw-la fw-la. av np1 vdd ord vvi dt n1, cc xx np1;
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afterward Christ, and not the world; but neuer the world and Christ together. Many diuisions followed sinne. 1. It diuided the heart from God;
afterwards christ, and not the world; but never the world and christ together. Many divisions followed sin. 1. It divided the heart from God;
av np1, cc xx dt n1; cc-acp av-x dt n1 cc np1 av. av-d n2 vvd n1. crd pn31 vvd dt n1 p-acp np1;
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Your sinnes haue seperated betweene you and your God. 2. It diuided heart from heart. Your Sins have separated between you and your God. 2. It divided heart from heart.
po22 n2 vhb vvn p-acp pn22 cc po22 n1. crd pn31 vvd n1 p-acp n1.
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God by Marriage made one of two, sinne doth often by preuarication make two of one.
God by Marriage made one of two, sin does often by prevarication make two of one.
np1 p-acp n1 vvd crd pp-f crd, n1 vdz av p-acp n1 vvi crd pp-f crd.
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It diuided the tongue from the heart.
It divided the tongue from the heart.
pn31 vvd dt n1 p-acp dt n1.
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So Cain answered God, when hee questioned him about Abel, Am I my Brothers keeper? As if hee would say, Goe looke. 4. It diuided tongue from tongue, at the building of Babell ;
So Cain answered God, when he questioned him about Abel, Am I my Brother's keeper? As if he would say, Go look. 4. It divided tongue from tongue, At the building of Babel;
np1 np1 vvd np1, c-crq pns31 vvd pno31 p-acp np1, vbm pns11 po11 ng1 n1? c-acp cs pns31 vmd vvi, vvb vvi. crd pn31 vvd n1 p-acp n1, p-acp dt n-vvg pp-f np1;
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that when one called for Bricke, his fellow brings him morter:
that when one called for Brick, his fellow brings him mortar:
cst c-crq pi vvd p-acp n1, po31 n1 vvz pno31 n1:
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and when hee spake of comming downe, the other falles a remoouing the ladder. 5. It diuided the heart from it selfe;
and when he spoke of coming down, the other falls a removing the ladder. 5. It divided the heart from it self;
cc c-crq pns31 vvd pp-f vvg a-acp, dt n-jn vvz dt vvg dt n1. crd pn31 vvd dt n1 p-acp pn31 n1;
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They spake with a double heart. The originall is, A heart and a heart: one for the Church, another for the Change: They spoke with a double heart. The original is, A heart and a heart: one for the Church, Another for the Change:
pns32 vvd p-acp dt j-jn n1. dt n-jn vbz, dt n1 cc dt n1: crd p-acp dt n1, j-jn p-acp dt n1:
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one for Sundayes, another for working dayes: one for the King, another for the Pope. A man without a heart, is a wonder:
one for Sundayes, Another for working days: one for the King, Another for the Pope. A man without a heart, is a wonder:
pi p-acp np2, j-jn p-acp vvg n2: crd p-acp dt n1, j-jn p-acp dt n1. dt n1 p-acp dt n1, vbz dt n1:
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788
but a man with two hearts, is a monster. It is said of Iudas, There were many hearts in one man:
but a man with two hearts, is a monster. It is said of Iudas, There were many hearts in one man:
cc-acp dt n1 p-acp crd n2, vbz dt n1. pn31 vbz vvn pp-f np1, a-acp vbdr d n2 p-acp crd n1:
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and wee read of the Saints, There was one heart in many men. Dabo illis cor vnum, a speciall blessing.
and we read of the Saints, There was one heart in many men. Dabo illis cor One, a special blessing.
cc pns12 vvb pp-f dt n2, pc-acp vbds crd n1 p-acp d n2. fw-la fw-la fw-la fw-la, dt j n1.
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790
Now this diuision of heart is intolerable in a Magistrate; when hee plyes his owne cause vnder the pretence of anothers;
Now this division of heart is intolerable in a Magistrate; when he plies his own cause under the pretence of another's;
av d n1 pp-f n1 vbz j p-acp dt n1; c-crq pns31 vvz po31 d n1 p-acp dt n1 pp-f j-jn;
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791
and cares not who lose, so hee bee a gayner. Saint Ierome calles this C•r malè locatum ;
and Cares not who loose, so he be a gainer. Saint Jerome calls this C•r malè locatum;
cc vvz xx r-crq vvb, av pns31 vbb dt n1. n1 np1 vvz d vvb fw-la fw-la;
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792
for many haue hearts, but not in their right places. C•r habet in ventre gulosus, l•sciuus in libidine, cupidus in lucris.
for many have hearts, but not in their right places. C•r habet in ventre gulosus, l•sciuus in libidine, cupidus in lucris.
p-acp d vhb n2, cc-acp xx p-acp po32 j-jn n2. vvb fw-la p-acp n1 fw-la, fw-la p-acp fw-la, fw-la p-acp fw-la.
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793
Naturally, if the heart bee remooued from the proper seate, it instantly dyes. The eye vnnested from the head, cannot see:
Naturally, if the heart be removed from the proper seat, it instantly dies. The eye unnested from the head, cannot see:
av-j, cs dt n1 vbi vvn p-acp dt j n1, pn31 av-jn vvz. dt n1 vvn p-acp dt n1, vmbx vvi:
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794
the foote sundered from the body, cannot goe: so spiritually, let the heart bee vncentred from Christ, it is dead.
the foot sundered from the body, cannot go: so spiritually, let the heart be uncentred from christ, it is dead.
dt n1 vvn p-acp dt n1, vmbx vvi: av av-j, vvb dt n1 vbi vvn p-acp np1, pn31 vbz j.
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Thus the Coward is sayd to haue his heart at his heele, the timorous hath his heart at his mouth, the enuious hath his heart in his eyes, the Prodigall hath his heart in his hand, the foole hath his heart in his tongue, the couetous locks it vp in his chest.
Thus the Coward is said to have his heart At his heel, the timorous hath his heart At his Mouth, the envious hath his heart in his eyes, the Prodigal hath his heart in his hand, the fool hath his heart in his tongue, the covetous locks it up in his chest.
av dt n1 vbz vvn pc-acp vhi po31 n1 p-acp po31 n1, dt j vhz po31 n1 p-acp po31 n1, dt j vhz po31 n1 p-acp po31 n2, dt n-jn vhz po31 n1 p-acp po31 n1, dt n1 vhz po31 n1 p-acp po31 n1, dt j n2 pn31 a-acp p-acp po31 n1.
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He that knowes the hearts of all men, will not chuse a diuided or misplaced heart.
He that knows the hearts of all men, will not choose a divided or misplaced heart.
pns31 cst vvz dt n2 pp-f d n2, vmb xx vvi dt j-vvn cc j-vvn n1.
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2. C•r lapideum, a hard or stony heart.
2. C•r lapideum, a hard or stony heart.
crd vvb fw-la, dt j cc j n1.
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798
This is Ingratum ad beneficia, infidum ad co•silia, inverecundum ad turpia, inhumanum ad bona, temerarium ad omnia.
This is Ungrateful ad Benefices, infidum ad co•silia, inverecundum ad Turpia, inhumanum ad Bona, Rashly ad omnia.
d vbz np1 fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la.
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A Rocke, which all the Floods of that infinite Sea of Gods mercies and Iudgements cannot soften.
A Rock, which all the Floods of that infinite Sea of God's Mercies and Judgments cannot soften.
dt n1, r-crq d dt n2 pp-f d j n1 pp-f npg1 n2 cc n2 vmbx vvi.
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800
A Stitthy, that is still the harder for beating. It hath all the properties of a stone:
A Stiffy, that is still the harder for beating. It hath all the properties of a stone:
dt j, cst vbz av dt jc p-acp vvg. pn31 vhz d dt n2 pp-f dt n1:
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801
it is as cold as a stone, as heauie as a stone, as hard as a stone, as senselesse as a stone.
it is as cold as a stone, as heavy as a stone, as hard as a stone, as senseless as a stone.
pn31 vbz a-acp j-jn c-acp dt n1, c-acp j c-acp dt n1, c-acp av-j c-acp dt n1, c-acp j c-acp dt n1.
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802
No perswasions can heate it, no prohibitions can stay it, no instructions can teach it, no compassions can mollifie it.
No persuasions can heat it, no prohibitions can stay it, no instructions can teach it, no compassions can mollify it.
uh-dx n2 vmb vvi pn31, dx n2 vmb vvi pn31, dx n2 vmb vvi pn31, dx n2 vmb vvi pn31.
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803
Were it of yron, it might bee wrought: were it of lead, it might bee molten, and cast into some better forme:
Were it of iron, it might be wrought: were it of led, it might be melted, and cast into Some better Form:
vbdr pn31 pp-f n1, pn31 vmd vbi vvn: vbdr pn31 pp-f n1, pn31 vmd vbi vvn, cc vvd p-acp d jc n1:
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804
were it of earth, it might bee tempered to another fashion: but being stone, nothing remaines but that it bee broken.
were it of earth, it might be tempered to Another fashion: but being stone, nothing remains but that it be broken.
vbdr pn31 pp-f n1, pn31 vmd vbi vvn p-acp j-jn n1: cc-acp vbg n1, pix vvz cc-acp cst pn31 vbb vvn.
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805
What was Pharaohs greatest plague ▪ was it the murraine of Beastes? was it the plague of Boyles? was it the destruction of the Fruits? was it the turning of their Riuers into Blood? was it the striking of their First borne with death? No,
What was Pharaohs greatest plague ▪ was it the murrain of Beasts? was it the plague of Boyles? was it the destruction of the Fruits? was it the turning of their rivers into Blood? was it the striking of their First born with death? No,
q-crq vbds np1 js n1 ▪ vbds pn31 dt n1 pp-f n2? vbds pn31 dt n1 pp-f np1? vbds pn31 dt n1 pp-f dt n2? vbds pn31 dt n-vvg pp-f po32 n2 p-acp n1? vbds pn31 dt n-vvg pp-f po32 ord vvn p-acp n1? uh-dx,
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806
though all these plagues were grieuous, yet one was more grieuous then all; Cor durum, his hard heart.
though all these plagues were grievous, yet one was more grievous then all; Cor durum, his hard heart.
cs d d n2 vbdr j, av pi vbds av-dc j cs d; fw-la fw-la, po31 j n1.
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807
Hee that knowes all hearts, knowes how ill this would be in a Magistrate:
He that knows all hearts, knows how ill this would be in a Magistrate:
pns31 cst vvz d n2, vvz c-crq av-jn d vmd vbi p-acp dt n1:
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808
a heart, which no cryes of Orphans, no teares of Widowes, no mourning of the oppressed, can melt into pitie.
a heart, which no cries of Orphans, no tears of Widows, no mourning of the oppressed, can melt into pity.
dt n1, r-crq dx n2 pp-f n2, dx n2 pp-f n2, dx n1 pp-f dt j-vvn, vmb vvi p-acp n1.
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809
From such a Heart good Lord deliuer vs. 3. Cor cupidum, a couetous heart; the desires whereof are neuer filled.
From such a Heart good Lord deliver us 3. Cor Cupidum, a covetous heart; the Desires whereof Are never filled.
p-acp d dt n1 j n1 vvb pno12 crd fw-la fw-la, dt j n1; dt n2 q-crq vbr av vvn.
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810
A handfull of corne put to the whole heape, encreaseth it; yea, adde water to the Sea, it hath so much the more:
A handful of corn put to the Whole heap, increases it; yea, add water to the Sea, it hath so much the more:
dt n1 pp-f n1 vvn p-acp dt j-jn n1, vvz pn31; uh, vvb n1 p-acp dt n1, pn31 vhz av av-d dt av-dc:
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but hee that loueth Siluer, shall neuer bee satisfied with Siluer. One desire may bee filled, but another comes.
but he that loves Silver, shall never be satisfied with Silver. One desire may be filled, but Another comes.
cc-acp pns31 cst vvz n1, vmb av-x vbi vvn p-acp n1. crd n1 vmb vbi vvn, cc-acp j-jn vvz.
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812
Crescit amor nummi, quantùm ipsa pecu•ia creseit. Naturall desires are finite, as thirst is satisfied with drinke, and hunger with meate. But vnnatuall desires bee infinite;Crescit amor nummi, quantùm ipsa pecu•ia creseit. Natural Desires Are finite, as thirst is satisfied with drink, and hunger with meat. But vnnatuall Desires be infinite;
fw-la fw-la fw-la, fw-la fw-la fw-la n1. j n2 vbr j, c-acp n1 vbz vvn p-acp n1, cc n1 p-acp n1. p-acp j n2 vbb j;
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813
as it fares with the body in burning Feuers; Quò plus sunt potae, plus sitiuntur aquae:
as it fares with the body in burning Fevers; Quò plus sunt potae, plus sitiuntur Water:
c-acp pn31 vvz p-acp dt n1 p-acp j-vvg n2; fw-la fw-fr fw-la fw-la, fw-fr fw-la fw-la:
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814
So it is in the couetous heart, Vt cùm possideat plurima, plura petat. Grace can neuer fill the purse, nor wealth the heart.
So it is in the covetous heart, Vt cùm possideat Many, plura petat. Grace can never fill the purse, nor wealth the heart.
av pn31 vbz p-acp dt j n1, fw-la fw-la fw-la fw-la, fw-la fw-la. n1 vmb av-x vvi dt n1, ccx n1 dt n1.
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815
This vice is in all men iniquitie, but in a Magistrate Blasphemie:
This vice is in all men iniquity, but in a Magistrate Blasphemy:
d n1 vbz p-acp d n2 n1, cc-acp p-acp dt n1 n1:
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816
the roote of all euill in euery man, the rot of all goodnesse in a great Man. It leaues them,
the root of all evil in every man, the rot of all Goodness in a great Man. It leaves them,
dt n1 pp-f d n-jn p-acp d n1, dt n1 pp-f d n1 p-acp dt j n1 pn31 vvz pno32,
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817
like those Idoles in the Psalme; neither eyes to see, nor eares to heare;
like those Idols in the Psalm; neither eyes to see, nor ears to hear;
av-j d n2 p-acp dt n1; dx n2 pc-acp vvi, ccx n2 pc-acp vvi;
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818
but onely hands to handle, Such m•n will transgresse for handfulls of barley, and morsells of bread;
but only hands to handle, Such m•n will transgress for handfuls of Barley, and morsels of bred;
cc-acp j n2 pc-acp vvi, d n1 vmb vvi p-acp n2 pp-f n1, cc n2 pp-f n1;
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and a very dramme of profite put into the Scole of Iustice, turnes i• to the wrong side.
and a very dram of profit put into the Scole of justice, turns i• to the wrong side.
cc dt j n1 pp-f n1 vvn p-acp dt n1 pp-f n1, vvz n1 p-acp dt j-jn n1.
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820
There is not among all the charmes of Hell, a more damnable spell to inchant a Magistrate, then the loue of Money.
There is not among all the charms of Hell, a more damnable spell to inchant a Magistrate, then the love of Money.
pc-acp vbz xx p-acp d dt n2 pp-f n1, dt av-dc j n1 pc-acp vvi dt n1, cs dt n1 pp-f n1.
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821
This turnes Iudgement into Worm•wood, or at least into vineger:
This turns Judgement into Worm•wood, or At least into vinegar:
d vvz n1 p-acp np1, cc p-acp ds p-acp n1:
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for if Iniustice doe not make it bitter as Wormewood, yet shifts and delayes will make it sowre as vineger.
for if Injustice do not make it bitter as Wormwood, yet shifts and delays will make it sour as vinegar.
c-acp cs n1 vdb xx vvi pn31 j c-acp n1, av n2 cc n2 vmb vvi pn31 j c-acp n1.
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823
O how sor did and execrable should bribes bee to them, and stinke worse in their nostrils then Vespasians tribute of vrine!
O how sor did and execrable should Bribes be to them, and stink Worse in their nostrils then Vespasians tribute of urine!
sy q-crq p-acp vdd cc j vmd n2 vbi p-acp pno32, cc n1 av-jc p-acp po32 n2 av npg1 n1 pp-f n1!
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824
Let them not onely binde their owne hands, and the hands of their seruants, that may take;
Let them not only bind their own hands, and the hands of their Servants, that may take;
vvb pno32 xx av-j vvi po32 d n2, cc dt n2 pp-f po32 n2, cst vmb vvi;
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825
but euen binde the hands of them that would offer. Hee that vseth Integritie, doeth the former:
but even bind the hands of them that would offer. He that uses Integrity, doth the former:
cc-acp av vvi dt n2 pp-f pno32 cst vmd vvi. pns31 cst vvz n1, vdz dt j:
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but hee that constantly professeth Integritie, doth the latter. It is not enough to auoyde the fault, but euen the suspition:
but he that constantly Professes Integrity, does the latter. It is not enough to avoid the fault, but even the suspicion:
cc-acp pns31 cst av-j vvz n1, vdz dt d. pn31 vbz xx av-d pc-acp vvi dt n1, cc-acp av-j dt n1:
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It is some discredit to the Iudge, when a Clyent with his bribe comes to bee denyed:
It is Some discredit to the Judge, when a Client with his bribe comes to be denied:
pn31 vbz d n1 p-acp dt n1, c-crq dt n1 p-acp po31 n1 vvz pc-acp vbi vvn:
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for if his vsuall carriage had giuen him no hope of speeding, hee would not offer.
for if his usual carriage had given him no hope of speeding, he would not offer.
c-acp cs po31 j n1 vhd vvn pno31 dx n1 pp-f j-vvg, pns31 vmd xx vvi.
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829
A Seruant, that is a fauourite or inward, giues suspition of corruption, and is commonly thought but a by-way;
A Servant, that is a favourite or inward, gives suspicion of corruption, and is commonly Thought but a byway;
dt n1, cst vbz dt n1 cc j, vvz n1 pp-f n1, cc vbz av-j vvn p-acp dt n1;
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830
some post•rne or back-dore for a gift to come in, when the broad fore-gates are shut against it.
Some post•rne or backdoor for a gift to come in, when the broad fore-gates Are shut against it.
d n1 cc n1 p-acp dt n1 pc-acp vvi p-acp, c-crq dt j n2 vbr vvn p-acp pn31.
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831
This makes many aspire to Offices and great places, not to doe good, but to get goods;
This makes many aspire to Offices and great places, not to do good, but to get goods;
np1 vvz d vvi p-acp n2 cc j n2, xx pc-acp vdi j, cc-acp pc-acp vvi n2-j;
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832
as some loue to bee stirring the fire, if it bee but to warme their owne fingers.
as Some love to be stirring the fire, if it be but to warm their own fingers.
c-acp d n1 pc-acp vbi vvg dt n1, cs pn31 vbi cc-acp pc-acp vvi po32 d n2.
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833
Whatsoeuer affaires passe through their hands, they crooke them all to their owne endes;
Whatsoever affairs pass through their hands, they crook them all to their own ends;
r-crq n2 vvb p-acp po32 n2, pns32 n1 pno32 d p-acp po32 d n2;
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834
and care not what becomes of the publike good, so they may aduance their owne priuate:
and care not what becomes of the public good, so they may advance their own private:
cc vvb xx r-crq vvz pp-f dt j j, av pns32 vmb vvi po32 d j-jn:
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835
and would •et their neighbours house on fire, and it were but to rost their owne egges.
and would •et their neighbours house on fire, and it were but to rost their own eggs.
cc vmd vvi po32 ng1 n1 p-acp n1, cc pn31 vbdr cc-acp pc-acp vvi po32 d n2.
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836
Let them banish Couetousnesse, with as great a hatred as Amnon did Thamar ; first thrust it out of their hearts, then shut and locke the dore after it:
Let them banish Covetousness, with as great a hatred as Amnon did Tamar; First thrust it out of their hearts, then shut and lock the door After it:
vvb pno32 vvi n1, p-acp p-acp j dt n1 c-acp np1 vdd np1; ord vvn pn31 av pp-f po32 n2, av vvn cc vvi dt n1 p-acp pn31:
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837
for the couetous heart is none of them that God chuseth. Next let vs see what kinde of hearts of God will chuse;
for the covetous heart is none of them that God chooseth. Next let us see what kind of hearts of God will choose;
c-acp dt j n1 vbz pix pp-f pno32 cst np1 vvz. ord vvd pno12 vvi r-crq n1 pp-f n2 pp-f np1 vmb vvi;
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838
and they be furnished with these vertues fit for a Magistrate. 1. There is Cor sapiens, a wise heart; and this was Salomons suite;
and they be furnished with these Virtues fit for a Magistrate. 1. There is Cor sapiens, a wise heart; and this was Solomon's suit;
cc pns32 vbb vvn p-acp d n2 j p-acp dt n1. crd pc-acp vbz fw-la fw-la, dt j n1; cc d vbds np1 n1;
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839
An vnderstanding heart. Hee saw, hee had power enough, but not wisedome enough; and that Royaltie without wisedome, was no better then an eminent dishonour; an understanding heart. He saw, he had power enough, but not Wisdom enough; and that Royalty without Wisdom, was no better then an eminent dishonour;
dt vvg n1. pns31 vvd, pns31 vhd n1 av-d, cc-acp xx n1 av-d; cc d n1 p-acp n1, vbds av-dx jc cs dt j n1;
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840
a very Calfe made of golden Eare-rings. There is no Trade of life, but a peculiar wisedome belongs to it;
a very Calf made of golden Earrings. There is no Trade of life, but a peculiar Wisdom belongs to it;
dt j n1 vvd pp-f j n2. pc-acp vbz dx n1 pp-f n1, cc-acp dt j n1 vvz p-acp pn31;
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841
without which all is tedious and vnprofitable:
without which all is tedious and unprofitable:
p-acp r-crq d vbz j cc j-u:
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842
how much more to the highest and busiest vocation, the gouernment of men? An ignorant ruler is like a blind Pilot;
how much more to the highest and Busiest vocation, the government of men? an ignorant ruler is like a blind Pilot;
c-crq av-d av-dc p-acp dt js cc js n1, dt n1 pp-f n2? dt j n1 vbz av-j dt j n1;
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843
who shall saue the vessell from ruine? 2. Cor patiens ; a meeke heart:
who shall save the vessel from ruin? 2. Cor Patient; a meek heart:
r-crq vmb vvi dt n1 p-acp n1? crd fw-la n1; dt j n1:
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844
what is it to discerne the cause, and not to bee patient of the proceedings? The first Gouernour that God set ouer his Israel, was Moses ;
what is it to discern the cause, and not to be patient of the proceedings? The First Governor that God Set over his Israel, was Moses;
r-crq vbz pn31 pc-acp vvi dt n1, cc xx pc-acp vbi j pp-f dt n2-vvg? dt ord n1 cst np1 vvd p-acp po31 np1, vbds np1;
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845
a man of the meekest spirit vpon earth.
a man of the Meekest Spirit upon earth.
dt n1 pp-f dt js n1 p-acp n1.
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846
How is hee fit to gouerne others, that hath not learn'd to gouerne himselfe? He that cannot rule a Boat on the riuer, is not to bee trusted with steering a Vessell on the Ocean.
How is he fit to govern Others, that hath not learned to govern himself? He that cannot Rule a Boat on the river, is not to be trusted with steering a Vessel on the Ocean.
q-crq vbz pns31 j pc-acp vvi n2-jn, cst vhz xx vvn pc-acp vvi px31? pns31 cst vmbx vvi dt n1 p-acp dt n1, vbz xx pc-acp vbi vvn p-acp vvg dt n1 p-acp dt n1.
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847
Nor yet must this patience degenerate into cowardlinesse: Moses that was so meeke in his owne cause, in Gods cause was as resolute. So there is also
Nor yet must this patience degenerate into cowardliness: Moses that was so meek in his own cause, in God's cause was as resolute. So there is also
ccx av vmb d n1 j p-acp n1: np1 cst vbds av j p-acp po31 d n1, p-acp ng1 n1 vbds a-acp j. av a-acp vbz av
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848
3. Cor magnanimum, a heart of fortitude and courage.
3. Cor magnanimum, a heart of fortitude and courage.
crd fw-la fw-la, dt n1 pp-f n1 cc n1.
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849
The rulers and squares that regulate others, are not made of lead or soft wood, such as will bend or bow.
The Rulers and squares that regulate Others, Are not made of led or soft wood, such as will bend or bow.
dt n2 cc n2-jn cst vvb n2-jn, vbr xx vvn pp-f n1 cc j n1, d c-acp vmb vvi cc n1.
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850
The principall Columnes of a house, had need be heart of Oke. A timorous and flexible Magistrate is not fit for these corrupt times.
The principal Columns of a house, had need be heart of Oak. A timorous and flexible Magistrate is not fit for these corrupt times.
dt j-jn n2 pp-f dt n1, vhd n1 vbi n1 pp-f n1. dt j cc j n1 vbz xx j p-acp d j n2.
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851
If either threatnings can terrifie him, or fauour melt him, or perswasions swerue him from Iustice, hee shall not want temptations.
If either threatenings can terrify him, or favour melt him, or persuasions swerve him from justice, he shall not want temptations.
cs d n2-vvg vmb vvi pno31, cc n1 vvb pno31, cc n2 vvb pno31 p-acp n1, pns31 vmb xx vvi n2.
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852
The Braine that must dispell the fumes, ascending from a corrupt liuer, stomach, or spleene, had need bee of a strong constitution.
The Brain that must dispel the fumes, ascending from a corrupt liver, stomach, or spleen, had need be of a strong constitution.
dt n1 cst vmb n1 dt n2, vvg p-acp dt j n1, n1, cc n1, vhd n1 vbi pp-f dt j n1.
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853
The couragious spirit that resolues to doe the will of heauen, what malignant powers soeuer would crosse it on earth, is the heart God chuseth.
The courageous Spirit that resolves to do the will of heaven, what malignant Powers soever would cross it on earth, is the heart God chooseth.
dt j n1 cst vvz pc-acp vdi dt n1 pp-f n1, r-crq j n2 av vmd vvi pn31 p-acp n1, vbz dt n1 np1 vvz.
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854
4. Lastly, there is Cor. honestum, an honest heart.
4. Lastly, there is Cor. Honesty, an honest heart.
crd ord, pc-acp vbz np1 fw-la, dt j n1.
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855
Without this, courage will prooue but legall Iniustice, policie but meere subtiltie, and abilitie but the Deuills Anuile to forge mischiefes. Priuate men haue many curbes;
Without this, courage will prove but Legal Injustice, policy but mere subtlety, and ability but the Devils Anuile to forge mischiefs. Private men have many curbs;
p-acp d, n1 vmb vvi p-acp j n1, n1 p-acp j n1, cc n1 p-acp dt n2 n1 pc-acp vvi n2. j n2 vhb d n2;
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856
but men in authoritie, if they feare not God, haue nothing else to feare. If hee bee a simple Dastard, hee feares all men:
but men in Authority, if they Fear not God, have nothing Else to Fear. If he be a simple Dastard, he fears all men:
cc-acp n2 p-acp n1, cs pns32 vvb xx np1, vhb pix av pc-acp vvi. cs pns31 vbb dt j n-jn, pns31 vvz d n2:
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857
if a head-strong commander, he feares no man;
if a headstrong commander, he fears no man;
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like that vniust Iudge, that feared neither God nor Man. This is the ground of all fidelitie to King and Countrey, Religion. Such was Constantines Maxime;
like that unjust Judge, that feared neither God nor Man. This is the ground of all Fidis to King and Country, Religion. Such was Constantines Maxim;
av-j d j n1, cst vvd dx n1 ccx n1 d vbz dt n1 pp-f d n1 p-acp n1 cc n1, n1. d vbds npg1 n1;
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Hee cannot bee faithfull to mee, that is vnfaithfull to God.
He cannot be faithful to me, that is unfaithful to God.
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As this honourable place of the Kings Lieutenāt-ship hath a Sword-bearer, so the Magistrate himselfe is the Lords Sword-bearer, saith Saint Paul. And as hee may neuer drawe this Sword in his priuate quarrell,
As this honourable place of the Kings Lieutenantship hath a Sword-bearer, so the Magistrate himself is the lords Sword-bearer, Says Saint Paul. And as he may never draw this Sword in his private quarrel,
p-acp d j n1 pp-f dt ng1 n1 vhz dt n1, av dt n1 px31 vbz dt n2 n1, vvz n1 np1. cc c-acp pns31 vmb av-x vvi d n1 p-acp po31 j n1,
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so hee must not let if bee sheathed when Gods cause calls for it. It is lenitie and conniuence that hath inuited contempt to great places.
so he must not let if be sheathed when God's cause calls for it. It is lenity and connivance that hath invited contempt to great places.
av pns31 vmb xx vvi cs vbi vvn c-crq npg1 n1 vvz p-acp pn31. pn31 vbz n1 cc n1 cst vhz vvn n1 p-acp j n2.
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Did Iustice carrie a seuerer hand, they durst not traduce their Rulers in Songs and Saty•s, the burden whereof will bee their owne shame. Magistrates are our ciuill Fathers:
Did justice carry a severer hand, they durst not traduce their Rulers in Songs and Saty•s, the burden whereof will be their own shame. Magistrates Are our civil Father's:
vdd n1 vvi dt jc n1, pns32 vvd xx vvi po32 n2 p-acp n2 cc n2, dt n1 c-crq vmb vbi po32 d n1. ng1 vbr po12 j n2:
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and what deserue they but the curse of Cham, that lay open the nakednesse of their Fathers? When Alexander had conquered Darius, and casually found his slaine bodie lying naked, hee threw his owne coat ouer him, saying, I will couer the destinie of a King.
and what deserve they but the curse of Cham, that lay open the nakedness of their Father's? When Alexander had conquered Darius, and casually found his slain body lying naked, he threw his own coat over him, saying, I will cover the destiny of a King.
cc q-crq vvb pns32 p-acp dt n1 pp-f n1, cst vvd av-j dt n1 pp-f po32 n2? c-crq np1 vhd vvn np1, cc av-j vvd po31 j-vvn n1 vvg j, pns31 vvd po31 d n1 p-acp pno31, vvg, pns11 vmb vvi dt n1 pp-f dt n1.
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It is God alone that casteth contempt vpon Princes ;
It is God alone that Cast contempt upon Princes;
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which that hee may not doe, let them preserue Cor mundum, a cleane heart, not conscious of ill demerits.
which that he may not do, let them preserve Cor Mundum, a clean heart, not conscious of ill demerits.
r-crq cst pns31 vmb xx vdi, vvb pno32 vvi fw-la fw-la, dt j n1, xx j pp-f j-jn n2.
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Such a one sits on the Iudgement-Seat, as one that neuer forgets that hee must appeare before the Iudgement-Seate of Christ.
Such a one sits on the Iudgement-Seat, as one that never forgets that he must appear before the Iudgement-Seate of christ.
d dt pi vvz p-acp dt n1, c-acp pi cst av-x vvz cst pns31 vmb vvi p-acp dt n1 pp-f np1.
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So hee executeth Iustice, as neuer losing the sense of Mercy:
So he Executeth justice, as never losing the sense of Mercy:
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so hee sheweth Mercie, as not offering violence to Iustice, Hee can at once, punish the offence,
so he shows Mercy, as not offering violence to justice, He can At once, Punish the offence,
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and pitie the offender, Hee remembers his oath, and feares to violate it: to an enemie hee is not cruell, to a friend hee will not bee partiall.
and pity the offender, He remembers his oath, and fears to violate it: to an enemy he is not cruel, to a friend he will not be partial.
cc vvb dt n1, pns31 vvz po31 n1, cc vvz pc-acp vvi pn31: p-acp dt n1 pns31 vbz xx j, p-acp dt n1 pns31 vmb xx vbi j.
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And if euer hee haue but once cut the skirt of Iustice, as Dauid the lappe of Sauls garment, his Heart smites him for it.
And if ever he have but once Cut the skirt of justice, as David the lap of Saul's garment, his Heart smites him for it.
cc cs av pns31 vhb cc-acp a-acp vvd dt n1 pp-f n1, c-acp np1 dt n1 pp-f np1 n1, po31 n1 vvz pno31 p-acp pn31.
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Hee minds no other clocke on the Bench, but that of his owne Conscience. Hee will not offend the Iust, nor affoord a good looke to varlets:
He minds no other clock on the Bench, but that of his own Conscience. He will not offend the Just, nor afford a good look to varlets:
pns31 vvz dx j-jn n1 p-acp dt n1, cc-acp d pp-f po31 d n1. pns31 vmb xx vvi dt j, ccx vvi dt j n1 p-acp n2:
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nor yet doth hee so d•sregard their persons, as to wrong their causes. Hee will maintaine Pietie, but not neglect Equitie.
nor yet does he so d•sregard their Persons, as to wrong their Causes. He will maintain Piety, but not neglect Equity.
ccx av vdz pns31 av n1 po32 n2, c-acp pc-acp vvi po32 n2. pns31 vmb vvi n1, cc-acp xx vvi n1.
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In Court, hee lookes not before him on the person, nor about him on the beholders, nor behind him for bribes;
In Court, he looks not before him on the person, nor about him on the beholders, nor behind him for Bribes;
p-acp n1, pns31 vvz xx p-acp pno31 p-acp dt n1, ccx p-acp pno31 p-acp dt n2, ccx p-acp pno31 p-acp n2;
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nay, hee will not touch them in his Cloffer or Chamber, lest the timber and stones in the wall should-witnesse against him.
nay, he will not touch them in his Cloffer or Chamber, lest the timber and stones in the wall should-witness against him.
uh-x, pns31 vmb xx vvi pno32 p-acp po31 n1 cc n1, cs dt n1 cc n2 p-acp dt n1 n1 p-acp pno31.
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So hee helpes the Church, that the Common-wealth bee no loser: so hee lookes to the Common-wealth, that the Church may not bee wronged.
So he helps the Church, that the Commonwealth be no loser: so he looks to the Commonwealth, that the Church may not be wronged.
av pns31 vvz dt n1, cst dt n1 vbb dx n1: av pns31 vvz p-acp dt n1, cst dt n1 vmb xx vbi vvn.
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The lewd feare him, the good praise him, the poore blesse him; hee hath been a Father to Orphans, a Husband to distressed Widowes.
The lewd Fear him, the good praise him, the poor bless him; he hath been a Father to Orphans, a Husband to distressed Widows.
dt j n1 pno31, dt j n1 pno31, dt j vvi pno31; pns31 vhz vbn dt n1 p-acp n2, dt n1 p-acp j-vvn n2.
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Many prayers are layde vp for him in Heauen;
Many Prayers Are laid up for him in Heaven;
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and when hee dies, they with the assist•nce of Angels, shall beare him vp to blessednesse.
and when he die, they with the assist•nce of Angels, shall bear him up to blessedness.
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Lastly, let vs see why God will chuse men by the heart. I denie not, but wisedome and courage, moderation and •atience, are all requisite concur•ences:
Lastly, let us see why God will choose men by the heart. I deny not, but Wisdom and courage, moderation and •atience, Are all requisite concur•ences:
ord, vvb pno12 vvi c-crq np1 vmb vvi n2 p-acp dt n1. pns11 vvb xx, cc-acp n1 cc n1, n1 cc n1, vbr d j n2:
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but the Heart is the Primum Mobile, that sets all the wheeles a going, and improoues them to the right end.
but the Heart is the Primum Mobile, that sets all the wheels a going, and improoues them to the right end.
cc-acp dt n1 vbz dt fw-la np1, cst vvz d dt n2 dt vvg, cc vvz pno32 p-acp dt j-jn n1.
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When God begins to make a man good, he begins at the heart: as Nature in forming, so God in reforming, begins there.
When God begins to make a man good, he begins At the heart: as Nature in forming, so God in reforming, begins there.
c-crq np1 vvz pc-acp vvi dt n1 j, pns31 vvz p-acp dt n1: c-acp n1 p-acp vvg, av np1 p-acp vvg, vvz a-acp.
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As the eye is the first that begins to die, and the last that begins to liue:
As the eye is the First that begins to die, and the last that begins to live:
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so the heart is the first that liues, and the last that dies.
so the heart is the First that lives, and the last that die.
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It is said of the Spider, that in the morning, before shee seekes out for her prey, shee mends her broken webbe;
It is said of the Spider, that in the morning, before she seeks out for her prey, she mends her broken web;
pn31 vbz vvn pp-f dt n1, cst p-acp dt n1, c-acp pns31 vvz av p-acp po31 n1, pns31 vvz po31 j-vvn n1;
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and in doing that, she alwayes begins in the midst.
and in doing that, she always begins in the midst.
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Before wee pursue the profits and baits of this world, let vs first amend our life;
Before we pursue the profits and baits of this world, let us First amend our life;
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and when wee vndertake this, let vs bee sure to begin at the heart. The Heart is the Fort or Citadell in this little Ile of man;
and when we undertake this, let us be sure to begin At the heart. The Heart is the Fort or Citadel in this little I'll of man;
cc c-crq pns12 vvb d, vvb pno12 vbi j pc-acp vvi p-acp dt n1. dt n1 vbz dt n1 cc n1 p-acp d j pns11|vmb pp-f n1;
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let vs fortifie that, or all will bee lost.
let us fortify that, or all will be lost.
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And as naturally, the heart is first in being, so here the Will (which is meant by the Heart) is chiefe in commanding.
And as naturally, the heart is First in being, so Here the Will (which is meant by the Heart) is chief in commanding.
cc c-acp av-j, dt n1 vbz ord p-acp n1, av av dt n1 (r-crq vbz vvn p-acp dt n1) vbz j-jn p-acp vvg.
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The Centurions seruants did not more carefully obey him, when hee sayd to one Goe, and he goeth, to another Come,
The Centurions Servants did not more carefully obey him, when he said to one Go, and he Goes, to Another Come,
dt ng1 n2 vdd xx av-dc av-j vvi pno31, c-crq pns31 vvd p-acp crd vvb, cc pns31 vvz, p-acp j-jn vvb,
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and hee commeth, to a third, Doe this, and hee doth it: then all the members obserue the Heart ;and he comes, to a third, Do this, and he does it: then all the members observe the Heart;
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if it say to the eye, See, it seeth: to the eare, Heare, it hearkeneth: to the tongue, Speake, it speaketh:
if it say to the eye, See, it sees: to the ear, Hear, it harkeneth: to the tongue, Speak, it speaks:
cs pn31 vvb p-acp dt n1, vvb, pn31 vvz: p-acp dt n1, vvb, pn31 vvz: p-acp dt n1, vvb, pn31 vvz:
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to the foot, Walke, it walketh: to the hand, Worke, it worketh.
to the foot, Walk, it walks: to the hand, Work, it works.
p-acp dt n1, vvb, pn31 vvz: p-acp dt n1, vvb, pn31 vvz.
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If the Heart lead the way to God, not a member of the body, no• a facultie os the soule, will stay behinde.
If the Heart led the Way to God, not a member of the body, no• a faculty os the soul, will stay behind.
cs dt n1 vvb dt n1 p-acp np1, xx dt n1 pp-f dt n1, n1 dt n1 fw-la dt n1, vmb vvi a-acp.
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As when the Sunne ariseth in the morning, Birds rise from their nestes, Beastes from their dennes, and Men from their beds.
As when the Sun arises in the morning, Birds rise from their nests, Beasts from their dens, and Men from their Beds.
p-acp c-crq dt n1 vvz p-acp dt n1, n2 vvb p-acp po32 n2, n2 p-acp po32 n2, cc n2 p-acp po32 n2.
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They all say to the Heart, as the Israelites did to Ioshuah; All that thou commandest vs, wee will doe: and whither so•uer thou sendest vs, wee will goe:
They all say to the Heart, as the Israelites did to Joshua; All that thou Commandest us, we will do: and whither so•uer thou sendest us, we will go:
pns32 d vvb p-acp dt n1, p-acp dt np2 vdd p-acp np1; d cst pns21 vv2 pno12, pns12 vmb vdi: cc c-crq av pns21 vv2 pno12, pns12 vmb vvi:
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onely the Lord bee with thee. only the Lord be with thee.
av-j dt n1 vbb p-acp pno21.
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Therefore the penitent Publican smote his heart, as if hee would call vp that, to call vp all the rest.
Therefore the penitent Publican smote his heart, as if he would call up that, to call up all the rest.
av dt j-jn n1 vvd po31 n1, c-acp cs pns31 vmd vvi a-acp d, pc-acp vvi a-acp d dt n1.
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It cannot command and goe without.
It cannot command and go without.
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No part of man can sinne without the heart, the heart can sin without all the rest.
No part of man can sin without the heart, the heart can sin without all the rest.
dx n1 pp-f n1 vmb vvi p-acp dt n1, dt n1 vmb vvi p-acp d dt n1.
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The Wolfe goes to the flocke, purposing to deuoure a Lambe, and is preuented by the vigilancie of the Shepheard; yet Lupus exit, Lupus regreditur ;
The Wolf Goes to the flock, purposing to devour a Lamb, and is prevented by the vigilancy of the Shepherd; yet Lupus exit, Lupus regreditur;
dt n1 vvz p-acp dt n1, vvg pc-acp vvi dt n1, cc vbz vvn p-acp dt n1 pp-f dt n1; av np1 fw-la, np1 fw-la;
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hee went foorth a Wolfe, and comes home a Wolfe. The heart intends a sinne, which is neuer brought into action;
he went forth a Wolf, and comes home a Wolf. The heart intends a sin, which is never brought into actium;
pns31 vvd av dt n1, cc vvz av-an dt n1. dt n1 vvz dt n1, r-crq vbz av-x vvn p-acp n1;
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yet it sinnes in that very intention. The hand cannot offend without the heart, the heart can offend without the hand.
yet it Sins in that very intention. The hand cannot offend without the heart, the heart can offend without the hand.
av pn31 n2 p-acp d j n1. dt n1 vmbx vvi p-acp dt n1, dt n1 vmb vvi p-acp dt n1.
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The heart is like a Mill:
The heart is like a Mill:
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if the winde or water bee violent, the Mill will goe whether the Miller will or not;
if the wind or water be violent, the Mill will go whither the Miller will or not;
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yet hee may chuse what kind of graine it shall grind, wheat or darnell. If the affections bee strong and passionate, the heart will bee working:
yet he may choose what kind of grain it shall grind, wheat or darnel. If the affections be strong and passionate, the heart will be working:
av pns31 vmb vvi r-crq n1 pp-f n1 pn31 vmb vvi, n1 cc n1. cs dt n2 vbb j cc j, dt n1 vmb vbi vvg:
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yet the Christian by grace, may keepe out lustes, and supply it with good thoughts. The Heart is Gods peculiar;
yet the Christian by grace, may keep out lusts, and supply it with good thoughts. The Heart is God's peculiar;
av dt njp p-acp n1, vmb vvi av n2, cc vvi pn31 p-acp j n2. dt n1 vbz ng1 j;
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the thing hee especially cares for: My sonne, giue mee thy heart: and good reason, for I gaue my owne Sonnes heart to death for it. Non minus tuum, quia meum ;
the thing he especially Cares for: My son, give me thy heart: and good reason, for I gave my own Sons heart to death for it. Non minus tuum, quia meum;
dt n1 pns31 av-j vvz p-acp: po11 n1, vvb pno11 po21 n1: cc j n1, c-acp pns11 vvd po11 d ng1 n1 p-acp n1 p-acp pn31. fw-fr fw-la fw-la, fw-la fw-la;
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It is not lesse thine, for being mine: yea, it cannot be thine comfortably, vnlesse it bee mine perfectly.
It is not less thine, for being mine: yea, it cannot be thine comfortably, unless it be mine perfectly.
pn31 vbz xx av-dc png21, c-acp vbg png11: uh, pn31 vmbx vbi png21 av-j, cs pn31 vbb png11 av-j.
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God requires it principally, but not onely: giue him that, and all the rest will follow.
God requires it principally, but not only: give him that, and all the rest will follow.
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He that giues me fire, needs not bee requested for light and heat; for they are inseparable.
He that gives me fire, needs not be requested for Light and heat; for they Are inseparable.
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Non corticis, sed cordis Deus. God doth not regard the rinde of the lipps, but the root of the heart. Non corticis, sed Cordis Deus. God does not regard the rind of the lips, but the root of the heart.
fw-fr fw-la, fw-la fw-la fw-la. np1 vdz xx vvi dt n1 pp-f dt n2, cc-acp dt n1 pp-f dt n1.
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It was the Oracles answere, to him that would bee instructed which was the best Sacrifice;
It was the Oracles answer, to him that would be instructed which was the best Sacrifice;
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Da medium Lunae, Solem simul, & canis iram: which three characters make Cor, the Heart. Mans Affection is Gods Hall: mans Memorie, his Library: mans Intellect, his Priuie Chamber ;Dam medium Lunae, Solemn simul, & canis iram: which three characters make Cor, the Heart. men Affection is God's Hall: men Memory, his Library: men Intellect, his Privy Chamber;
n1 fw-la np1, j fw-la, cc fw-la fw-la: r-crq crd n2 vvb fw-la, dt n1. ng1 n1 vbz n2 n1: vvz n1, po31 n1: vvz n1, po31 j n1;
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but his Closset, Sacrary, or Chappell, is the Heart. So Saint Augustine glosseth the Pater noster; Qui es in coelis, which art in heauen, that is, in a heauenly Heart.
but his Closet, Sacrary, or Chapel, is the Heart. So Saint Augustine Glosseth the Pater Noster; Qui es in Coelis, which art in heaven, that is, in a heavenly Heart.
cc-acp po31 n1, np1, cc n1, vbz dt n1. av n1 np1 vvz dt fw-la fw-la; fw-la fw-la p-acp fw-la, r-crq n1 p-acp n1, cst vbz, p-acp dt j n1.
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All outward workes an hypocrite may doe, onely hee failes in the Heart: and because hee failes there, he is lost euery where.
All outward works an hypocrite may do, only he fails in the Heart: and Because he fails there, he is lost every where.
d j n2 dt n1 vmb vdi, av-j pns31 vvz p-acp dt n1: cc c-acp pns31 vvz a-acp, pns31 vbz vvn d q-crq.
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Let the flesh looke neuer so faire, the good Cater will not buy it, if the liuer bee spak'd.
Let the Flesh look never so fair, the good Cater will not buy it, if the liver be spaked.
vvb dt n1 vvb av av j, dt j n1 vmb xx vvi pn31, cs dt n1 vbb j.
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Who will put that timber into the building of his house, which is rotten at the heart? Man iudgeth the heart by the workes, God iudgeth the workes by the heart:
Who will put that timber into the building of his house, which is rotten At the heart? Man Judgeth the heart by the works, God Judgeth the works by the heart:
q-crq vmb vvi d n1 p-acp dt n-vvg pp-f po31 n1, r-crq vbz vvn p-acp dt n1? n1 vvz dt n1 p-acp dt n2, np1 vvz dt n2 p-acp dt n1:
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All other powers of man may be suspended from doing their offices, but onely the Will, that is the Heart. Therefore God will excuse all necessary defects,
All other Powers of man may be suspended from doing their Offices, but only the Will, that is the Heart. Therefore God will excuse all necessary defects,
d j-jn n2 pp-f n1 vmb vbi vvn p-acp vdg po32 n2, cc-acp av-j dt vmb, cst vbz dt n1. av np1 vmb vvi d j n2,
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but onely of the Heart. The blinde man cannot serue God with his eyes, hee is excused:
but only of the Heart. The blind man cannot serve God with his eyes, he is excused:
cc-acp av-j pp-f dt n1. dt j n1 vmbx vvi np1 p-acp po31 n2, pns31 vbz vvn:
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the deafe cannot serue God with his eares, hee is excused: the dumbe cannot serue God with his tongue, hee is excused:
the deaf cannot serve God with his ears, he is excused: the dumb cannot serve God with his tongue, he is excused:
dt j vmbx vvi np1 p-acp po31 n2, pns31 vbz vvn: dt j vmbx vvi np1 p-acp po31 n1, pns31 vbz vvn:
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the creeple cannot serue God with his feete, hee is excused.
the creeple cannot serve God with his feet, he is excused.
dt n1 vmbx vvi np1 p-acp po31 n2, pns31 vbz vvn.
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But no man is excused for not seruing God with his Heart. Deus non respicit quantum homo valet, sed quantum velit.
But no man is excused for not serving God with his Heart. Deus non respicit quantum homo valet, sed quantum velit.
p-acp dx n1 vbz vvn c-acp xx vvg np1 p-acp po31 n1. np1 fw-fr fw-la fw-la fw-la n1, fw-la fw-la fw-la.
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Saint Chrysostome seemed to bee angrie with the Apostle, for saying, Behold, w•e haue left all, and followed thee.
Saint Chrysostom seemed to be angry with the Apostle, for saying, Behold, w•e have left all, and followed thee.
n1 np1 vvd pc-acp vbi j p-acp dt n1, p-acp vvg, vvb, av vhb vvn d, cc vvd pno21.
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What haue you left? an angle, a couple of broken ne•tes, and a weather beaten Fish-boat;
What have you left? an angle, a couple of broken ne•tes, and a weather beaten Fish-boat;
q-crq vhb pn22 vvn? dt n1, dt n1 pp-f j-vvn n2, cc dt n1 j-vvn n1;
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a faire deale to speak of.
a fair deal to speak of.
dt j n1 pc-acp vvi pp-f.
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But at last hee corrects himselfe, I crie you mercie, Saint Peter ▪ you haue forsaken all indeed:
But At last he corrects himself, I cry you mercy, Saint Peter ▪ you have forsaken all indeed:
p-acp p-acp ord pns31 vvz px31, pns11 vvb pn22 n1, n1 np1 ▪ pn22 vhb vvn d av:
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for he t•uly leaues all, that leaues Quod vel capit mundus, vel cupit: that takes his Heart from the world, and giues it to Christ.
for he t•uly leaves all, that leaves Quod vel Capital World, vel Cupit: that Takes his Heart from the world, and gives it to christ.
c-acp pns31 av-j vvz d, cst vvz fw-la fw-la fw-la fw-la, fw-la fw-la: cst vvz po31 n1 p-acp dt n1, cc vvz pn31 p-acp np1.
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All other faculties of man apprehend their obiects, when they are brought home to them, onely the Will, the Heart goes home to the obiect.
All other faculties of man apprehend their objects, when they Are brought home to them, only the Will, the Heart Goes home to the Object.
d j-jn n2 pp-f n1 vvi po32 n2, c-crq pns32 vbr vvn av-an p-acp pno32, av-j dt n1, dt n1 vvz av-an p-acp dt n1.
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Colour must come to the eye, before it can see it: sound to the eare, before it can heare it:
Colour must come to the eye, before it can see it: found to the ear, before it can hear it:
n1 vmb vvi p-acp dt n1, c-acp pn31 vmb vvi pn31: vvb p-acp dt n1, c-acp pn31 vmb vvi pn31:
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the obiect to bee apprehended is brought home to the vnderstanding, and past things are recollected to the memory;
the Object to be apprehended is brought home to the understanding, and past things Are recollected to the memory;
dt n1 pc-acp vbi vvn vbz vvn av-an p-acp dt n1, cc j n2 vbr vvd p-acp dt n1;
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before either can doe her office. But the heart goes home to the obiect. Vbi the saurus, ibi cor.
before either can do her office. But the heart Goes home to the Object. Vbi the saurus, There cor.
p-acp d vmb vdi po31 n1. p-acp dt n1 vvz av-an p-acp dt n1. fw-la dt fw-la, fw-la fw-la.
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Not where the heart is, there will be the treasure: but where the treasure is, there will be the heart.
Not where the heart is, there will be the treasure: but where the treasure is, there will be the heart.
xx c-crq dt n1 vbz, pc-acp vmb vbi dt n1: cc-acp c-crq dt n1 vbz, pc-acp vmb vbi dt n1.
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Blessed are the pure in heart, for they shall see God. Of all, the pure heart is beholding to God, and shall one day behold God. Blessed Are the pure in heart, for they shall see God. Of all, the pure heart is beholding to God, and shall one day behold God.
vvn vbr dt j p-acp n1, c-acp pns32 vmb vvi np1. pp-f d, dt j n1 vbz vvg p-acp np1, cc vmb crd n1 vvi np1.
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Therefore Dadid prayes, Cor mundum crea in me, Deus: Create in mee a cleane heart, O God.
Therefore Dadid prays, Cor Mundum crea in me, Deus: Create in me a clean heart, Oh God.
av vvn vvz, fw-la fw-la fw-la p-acp pno11, fw-mi: vvb p-acp pno11 dt j n1, uh np1.
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The Lord rested from the workes of his Creation the seuenth day; but so dearely hee loues cleane hearts, that hee restes from creating them no day.
The Lord rested from the works of his Creation the Seventh day; but so dearly he loves clean hearts, that he rests from creating them no day.
dt n1 vvd p-acp dt n2 pp-f po31 n1 dt ord n1; cc-acp av av-jn pns31 vvz j n2, cst pns31 n2 p-acp vvg pno32 dx n1.
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As Iehu said to •e••nadab, Est t•bi cor r•ctum, Is thy heart righ•? Then giue mee thy hand, come vp into my charriot.
As Iehu said to •e••nadab, Est t•bi cor r•ctum, Is thy heart righ•? Then give me thy hand, come up into my chariot.
p-acp np1 vvd p-acp vvb, fw-la fw-la fw-la fw-la, vbz po21 n1 n1? av vvb pno11 po21 n1, vvb a-acp p-acp po11 n1.
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So this is Gods question, Is thy heart vpright? Then giue mee thy hand, ascend my triumphant Charriot, the euerlasting glory of heauen. To conclude;
So this is God's question, Is thy heart upright? Then give me thy hand, ascend my triumphant Chariot, the everlasting glory of heaven. To conclude;
av d vbz npg1 n1, vbz po21 n1 av-j? av vvb pno11 po21 n1, vvb po11 j n1, dt j n1 pp-f n1. pc-acp vvi;
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because there is such difference of hearts, and such need of a good one;
Because there is such difference of hearts, and such need of a good one;
c-acp pc-acp vbz d n1 pp-f n2, cc d n1 pp-f dt j pi;
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940
they put it to Him that knowes them all, and knowes which is best of all.
they put it to Him that knows them all, and knows which is best of all.
pns32 vvd pn31 p-acp pno31 cst vvz pno32 d, cc vvz r-crq vbz js pp-f d.
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941
For howsoeuer Nature knowes no difference; nor is there any Quorum praecordia Titan De meliore luto finxit:
For howsoever Nature knows no difference; nor is there any Quorum praecordia Titan De meliore Luto finxit:
p-acp c-acp n1 vvz dx n1; ccx vbz pc-acp d fw-la fw-la np1 fw-fr fw-la fw-la fw-la:
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yet in regard of grace, the sanctified heart is of purer metall then common ones.
yet in regard of grace, the sanctified heart is of Purer metal then Common ones.
av p-acp n1 pp-f n1, dt j-vvn n1 vbz pp-f jc n1 av j pi2.
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A little liuing stone in Gods building, is worth a whole Quarrey of the world. One honest heart is better then a thousand other ▪ the richest Mine,
A little living stone in God's building, is worth a Whole Quarry of the world. One honest heart is better then a thousand other ▪ the Richest Mine,
dt j j-vvg n1 p-acp npg1 n1, vbz j dt j-jn n1 pp-f dt n1. crd j n1 vbz jc cs dt crd n-jn ▪ dt js n1,
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and the coursest mould, haue not such a disproportion of value. Man often failes in his Election, God cannot erre.
and the Coursest mould, have not such a disproportion of valve. Man often fails in his Election, God cannot err.
cc dt vv2 n1, vhb xx d dt n1 pp-f n1. n1 av vvz p-acp po31 n1, np1 vmbx vvi.
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The choise heere was extraordinary, by lots: yours is ordinary by Suffrages; Gods hand is in both.
The choice Here was extraordinary, by lots: yours is ordinary by Suffrages; God's hand is in both.
dt n1 av vbds j, p-acp n2: png22 vbz j p-acp n2; npg1 n1 vbz p-acp av-d.
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946
Great is the benefit of good Magistrates:
Great is the benefit of good Magistrates:
j vbz dt n1 pp-f j n2:
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947
that wee may sit vnder our owne Vines, goe in and out in peace, eate our bread in saftie,
that we may fit under our own Vines, go in and out in peace, eat our bred in safety,
cst pns12 vmb vvi p-acp po12 d n2, vvb p-acp cc av p-acp n1, vvb po12 n1 p-acp n1,
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948
and (which is aboue all) leade our liues in honest libertie:
and (which is above all) lead our lives in honest liberty:
cc (r-crq vbz p-acp d) vvb po12 n2 p-acp j n1:
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949
for all this wee are beholding, vnder God to the Magistrate, first the Supreme, then the subordinate.
for all this we Are beholding, under God to the Magistrate, First the Supreme, then the subordinate.
c-acp d d pns12 vbr vvg, p-acp np1 p-acp dt n1, ord dt j, cs dt j.
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950
They are Trees, vnder whose branches the people build and sing, and bring vp their young ones in religious nourture.
They Are Trees, under whose branches the people built and sing, and bring up their young ones in religious nurture.
pns32 vbr n2, p-acp rg-crq n2 dt n1 vvi cc vvi, cc vvb a-acp po32 j pi2 p-acp j n1.
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951
That Silence in heauen about halfe an houre, when the golden vialls were filled with sweet odours, and the prayers of the Saints ascended as pillars of smoke and Incense, is referred by some, to the peace of the Church vnder Constantine. It is the King of Mexico's Oath, when hee takes his Crowne;
That Silence in heaven about half an hour, when the golden vials were filled with sweet odours, and the Prayers of the Saints ascended as pillars of smoke and Incense, is referred by Some, to the peace of the Church under Constantine. It is the King of Mexico's Oath, when he Takes his Crown;
cst n1 p-acp n1 p-acp j-jn dt n1, c-crq dt j n2 vbdr vvn p-acp j n2, cc dt n2 pp-f dt n2 vvn p-acp n2 pp-f n1 cc n1, vbz vvn p-acp d, p-acp dt n1 pp-f dt n1 p-acp np1. pn31 vbz dt n1 pp-f npg1 n1, c-crq pns31 vvz po31 n1;
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952
Iustitiam se administraturum, effecturum vt Sol cursum teneat, Nubes pluant, Rivi currant, terra producat fructus ;Iustitiam se administraturum, effecturum vt Sol Cursum Tenet, Clouds pluant, Rivi currant, terra Produceth fructus;
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la n1, fw-la n1 fw-la;
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953
that hee will minister Iustice, hee will make the Sunne holde his course, the Cloudes to raine, the Riuers to runne, and the Earth to fructifie.
that he will minister justice, he will make the Sun hold his course, the Clouds to rain, the rivers to run, and the Earth to fructify.
cst pns31 vmb vvi n1, pns31 vmb vvi dt n1 vvb po31 n1, dt n2 pc-acp vvi, dt n2 pc-acp vvi, cc dt n1 pc-acp vvi.
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The meaning is, that the vpright and diligent administration of Iustice, will bring all these blessings of God vpon a Countrey.
The meaning is, that the upright and diligent administration of justice, will bring all these blessings of God upon a Country.
dt n1 vbz, cst dt av-j cc j n1 pp-f n1, vmb vvi d d n2 pp-f np1 p-acp dt n1.
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955
If wee compare this Citie with many in forraine parts, how ioyfully may wee admire our owne happines!
If we compare this city with many in foreign parts, how joyfully may we admire our own happiness!
cs pns12 vvb d n1 p-acp d p-acp j n2, c-crq av-j vmb pns12 vvi po12 d n1!
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956
Those murders and massacres, rapes and constuprations, and other mischiefes, that bee there as common as nights, be rare with vs. I will not say that all our people are better then theirs, I dare say, our Gouernment is better then theirs.
Those murders and massacres, rapes and constuprations, and other mischiefs, that be there as Common as nights, be rare with us I will not say that all our people Are better then theirs, I Dare say, our Government is better then theirs.
d n2 cc n2, n2 cc n2, cc j-jn n2, cst vbb a-acp p-acp j c-acp n2, vbb j p-acp pno12 pns11 vmb xx vvi cst d po12 n1 vbr av-jc cs png32, pns11 vvb vvi, po12 n1 vbz jc cs png32.
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957
Merchants make higher vse, and are more glad of calme Seas, then common passengers. So should Christians more reioyce in peace, then can the heathen:
Merchants make higher use, and Are more glad of Cam Seas, then Common passengers. So should Christians more rejoice in peace, then can the heathen:
np1 vvb jc n1, cc vbr av-dc j pp-f j-jn n2, av j n2. av vmd njpg2 dc vvi p-acp n1, av vmb dt j-jn:
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958
because they know how to improoue it to richer ends, the glory of God, and saluation of their owner soules.
Because they know how to improve it to Richer ends, the glory of God, and salvation of their owner Souls.
c-acp pns32 vvb c-crq pc-acp vvi pn31 p-acp jc n2, dt n1 pp-f np1, cc n1 pp-f po32 n1 n2.
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959
Proceed yee graue and honourable Senatours, in your former approoued courses, to the suppressing of vice and disorders,
Proceed ye graven and honourable Senators, in your former approved courses, to the suppressing of vice and disorders,
vvb pn22 j cc j n2, p-acp po22 j j-vvn n2, p-acp dt vvg pp-f n1 cc n2,
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960
and to the maintenance of Truth and Peace among vs. It is none of the least renownes of this famous Citie, the Wisedome and Equitie of the Gouernours.
and to the maintenance of Truth and Peace among us It is none of the least renowns of this famous city, the Wisdom and Equity of the Governors.
cc p-acp dt n1 pp-f n1 cc n1 p-acp pno12 pn31 vbz pix pp-f dt ds n2 pp-f d j n1, dt n1 cc n1 pp-f dt n2.
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961
To repeat the worthy acts done by the Lords Maiors of London, were fitter for a Chronicle;
To repeat the worthy acts done by the lords Majors of London, were fitter for a Chronicle;
p-acp vvi dt j n2 vdn p-acp dt n2 ng1 pp-f np1, vbdr jc p-acp dt n1;
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962
they are too large for a Sermon.
they Are too large for a Sermon.
pns32 vbr av j c-acp dt n1.
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963
But it is high time to blesse you with a Dismission, and to dismisse you with a Blessing.
But it is high time to bless you with a Dismission, and to dismiss you with a Blessing.
p-acp pn31 vbz j n1 pc-acp vvi pn22 p-acp dt n1, cc pc-acp vvi pn22 p-acp dt n1.
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964
That Almightie God, that knowes the hearts of all, sanctifie your hearts to gouerne, and ours to obey;
That Almighty God, that knows the hearts of all, sanctify your hearts to govern, and ours to obey;
cst j-jn np1, cst vvz dt n2 pp-f d, vvb po22 n2 pc-acp vvi, cc png12 pc-acp vvi;
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that wee all seeking to doe good one to another, He may doe good vnto vs all.
that we all seeking to do good one to Another, He may do good unto us all.
cst pns12 d vvg pc-acp vdi j crd p-acp n-jn, pns31 vmb vdi j p-acp pno12 d.
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966
To this blessed and eternall God, the Father, the Sonne, and the Holy Ghost, bee all glory and praise for euer. Amen.
To this blessed and Eternal God, the Father, the Son, and the Holy Ghost, be all glory and praise for ever. Amen.
p-acp d j-vvn cc j np1, dt n1, dt n1, cc dt j n1, vbb d n1 cc vvi p-acp av. uh-n.
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967
THE BARREN TREE. LVKE. Cap. 13. Vers. 7. Then said hee to the Dresser of his Vineyard;
THE BARREN TREE. LUKE. Cap. 13. Vers. 7. Then said he to the Dresser of his Vineyard;
dt j n1. np1. np1 crd np1 crd av vvd pns31 p-acp dt n1 pp-f po31 n1;
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968
Behold, these three yeares I come seeking fruit on this Fig-tree, and find none: cut it downe, why cumbreth it the ground?
Behold, these three Years I come seeking fruit on this Fig tree, and find none: Cut it down, why cumbereth it the ground?
vvb, d crd n2 pns11 vvb vvg n1 p-acp d n1, cc vvb pix: vvd pn31 a-acp, q-crq vvz pn31 dt n1?
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969
NEwes is brought to Christ, of a certaine Iudgement, which was not more Pilates, then Gods, vpon some Galileans;
NEwes is brought to christ, of a certain Judgement, which was not more Pilate's, then God's, upon Some Galileans;
n1 vbz vvn p-acp np1, pp-f dt j n1, r-crq vbds xx av-dc np2, cs n2, p-acp d np1;
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970
who, while they were sacrificing, were sacrificed; their blood being mingled with the blood of the beasts, on the same altar.
who, while they were sacrificing, were sacrificed; their blood being mingled with the blood of the beasts, on the same altar.
r-crq, cs pns32 vbdr vvg, vbdr vvn; po32 n1 vbg vvn p-acp dt n1 pp-f dt n2, p-acp dt d n1.
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971
Lest this should be wholly attributed to Pilates crueltie, without due respect had of the omnipotent Iustice, hee samples it with another;
Lest this should be wholly attributed to Pilate's cruelty, without due respect had of the omnipotent justice, he samples it with Another;
cs d vmd vbi av-jn vvn p-acp np2 n1, p-acp j-jn n1 vhd pp-f dt j n1, pns31 n2 pn31 p-acp j-jn;
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of eighteene men miscarrying by the fall of a Tower. No Pilate threw downe this, here was no humane Executioner:
of eighteene men miscarrying by the fallen of a Tower. No Pilate threw down this, Here was no humane Executioner:
pp-f crd n2 vvg p-acp dt n1 pp-f dt n1. uh-dx np1 vvd a-acp d, av vbds dx j n1:
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973
the matter of their death was morter and stones, these had no purpose to kill them.
the matter of their death was mortar and stones, these had no purpose to kill them.
dt n1 pp-f po32 n1 vbds n1 cc n2, d vhd dx n1 pc-acp vvi pno32.
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974
This therefore, must bee an inuisible hand, working by an insensible creature: the Instrument may bee diuers, the Iudge is the same. Now, Poena paucorum, terror omnium:
This Therefore, must be an invisible hand, working by an insensible creature: the Instrument may be diverse, the Judge is the same. Now, Poena Paucorum, terror omnium:
np1 av, vmb vbi dt j n1, vvg p-acp dt j n1: dt n1 vmb vbi j, dt n1 vbz dt d. av, fw-la fw-la, n1 fw-la:
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as an exhalation drawne from the earth, fired and sent backe againe to the earth, smites onely one place, but terrifieth the whole countrey.
as an exhalation drawn from the earth, fired and sent back again to the earth, smites only one place, but terrifieth the Whole country.
p-acp dt n1 vvn p-acp dt n1, vvn cc vvd av av p-acp dt n1, vvz av-j crd n1, cc-acp vvz dt j-jn n1.
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976
So their ruines should be our terrours, let them teach vs, that they may not touch vs. They are hitherto but like Moses his Rodde turned into a Serpent:
So their ruins should be our terrors, let them teach us, that they may not touch us They Are hitherto but like Moses his Rod turned into a Serpent:
av po32 n2 vmd vbi po12 n2, vvb pno32 vvi pno12, cst pns32 vmb xx vvi pno12 pns32 vbr av p-acp j np1 po31 n1 vvn p-acp dt n1:
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not into a Beare or Lyon, lest it should haue deuoured Pharaoh: but into a Serpent, that hee might be more afraid then hurt.
not into a Bear or lion, lest it should have devoured Pharaoh: but into a Serpent, that he might be more afraid then hurt.
xx p-acp dt n1 cc n1, cs pn31 vmd vhi vvn np1: cc-acp p-acp dt n1, cst pns31 vmd vbi av-dc j cs n1.
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978
It is Gods speciall fauour to vs, that others bee made examples for vs, and not wee made examples for others.
It is God's special favour to us, that Others be made Examples for us, and not we made Examples for Others.
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Nothing could teach them, let them teach vs. Of these fearefull Instances our Sauiour makes this vse; setting downe a peremptory couclusion: Vel poenitendum, vel pereundum:
Nothing could teach them, let them teach us Of these fearful Instances our Saviour makes this use; setting down a peremptory couclusion: Vel poenitendum, vel pereundum:
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Except yee repent, yee shall all likewise perish. Such venge•nce is no way to bee auoyded, but by repentance.Except ye Repent, ye shall all likewise perish. Such venge•nce is no Way to be avoided, but by Repentance.
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But here the Iewes might flatter themselues;
But Here the Iewes might flatter themselves;
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If wee be greater sinners then they, how comes it to passe that wee speed better then they? To this silent obiection, Christ makes an Apologicall answere, verse 6. You are not spared because you are more righteous,
If we be greater Sinners then they, how comes it to pass that we speed better then they? To this silent objection, christ makes an Apologicall answer, verse 6. You Are not spared Because you Are more righteous,
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but because God to you is more gracious. You deserue such or sorer Iudgements; and the reason of this impunitie is not to bee looked for in your innocence, but in the Lordes patience:
but Because God to you is more gracious. You deserve such or Sorer Judgments; and the reason of this impunity is not to be looked for in your innocence, but in the lords patience:
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not because you are not worse to him, but because hee is better to you:
not Because you Are not Worse to him, but Because he is better to you:
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who offers you space and grace to amend, if (at least) at last you will bring foorth the fruites of Repentance.
who offers you Molle and grace to amend, if (At least) At last you will bring forth the fruits of Repentance.
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There be some termes in the Text; (as that the Vineyard is the Church, euery Christian a Fig-tree, God the Owner, euery Pastor a Dresser: ) wherein your vnderstandings may well preuent my discour•e:
There be Some terms in the Text; (as that the Vineyard is the Church, every Christian a Fig tree, God the Owner, every Pastor a Dresser:) wherein your understandings may well prevent my discour•e:
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these known and familiar things I take as granted of all hands.
these known and familiar things I take as granted of all hands.
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It is a Parable, therefore not to bee forced euery way, nor made to warrant a conclusion which the Author neuer meant.
It is a Parable, Therefore not to be forced every Way, nor made to warrant a conclusion which the Author never meant.
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This were, when it offers vs the company a myle, to compell it to goe with vs twaine:
This were, when it offers us the company a mile, to compel it to go with us twaine:
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or to make Christes Messenger speake our errand. Such is the trade of Rome; what their owne policie hath made necessarie, they will teach God to make good:
or to make Christ's Messenger speak our errand. Such is the trade of Room; what their own policy hath made necessary, they will teach God to make good:
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this is to picke darknesse out of the Su••e.
this is to pick darkness out of the Su••e.
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No, Verificatur in sensu suo. like a good creature, it does onely that it was made for.
No, Verified in sensu Sue. like a good creature, it does only that it was made for.
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A Parable is not like a Looking-glasse, to represent all formes and faces: but a well drawne Picture, to remonstrate that person whereof it is a counterfeit.
A Parable is not like a Looking glass, to represent all forms and faces: but a well drawn Picture, to remonstrate that person whereof it is a counterfeit.
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It is like a knife, with the haft it cutts not, with the backe it cuts not, it cuts with the edge.
It is like a knife, with the haft it cuts not, with the back it cuts not, it cuts with the edge.
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A Candle is made to light vs, not to heate vs: a Stoue is made to heate vs, not to •ight vs:
A Candle is made to Light us, not to heat us: a Stove is made to heat us, not to •ight us:
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if this Parable, like the Sunne, may giue both light and heate; the more profitable, the more acceptable.
if this Parable, like the Sun, may give both Light and heat; the more profitable, the more acceptable.
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Then sayd hee to the Dresser, &c. That part of it, to which I limit my present Discourse, deliuers it selfe to vs in these foure passages. A Consultation; Then said he to the Dresser, etc. That part of it, to which I limit my present Discourse, delivers it self to us in these foure passages. A Consultation;
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Then sayd hee to the Dress•r of his Vineyard. A Complaint. Behold, these three yeeres I come seeking fruit on this Fig-tree, and find none. A Sentence; Cut it downe. A Reason;Then said he to the Dress•r of his Vineyard. A Complaint. Behold, these three Years I come seeking fruit on this Fig tree, and find none. A Sentence; cut it down. A Reason;
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Why cumbers it the ground? The Consultation. Then said be vnto, &c. Dixit, non percussit: hee spake, hee stroke not:Why cumbers it the ground? The Consultation. Then said be unto, etc. Dixit, non percussit: he spoke, he stroke not:
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hee might haue spared words, and begunne with wounds. The Tree had rather deserued the Axe and Fire, then a Consultation of recouery.
he might have spared words, and begun with wounds. The Tree had rather deserved the Axe and Fire, then a Consultation of recovery.
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How easily would man haue reiected his hopelesse brother ▪ as when a piece of clay will not worke to his minde, the Potter throwes it away:
How Easily would man have rejected his hopeless brother ▪ as when a piece of clay will not work to his mind, the Potter throws it away:
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or wee cast foule ragges to the dung-hill, little thinking that they may become white paper.
or we cast foul rags to the dunghill, little thinking that they may become white paper.
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But with God, Verba antecedunt verbera ; hee will bee heard before hee bee felt. Our first Parents, when they had sinned, Vocem andiuerunt, Heard the voyce of God:
But with God, Verba antecedunt Verbera; he will be herd before he be felt. Our First Parents, when they had sinned, Vocem andiuerunt, Herd the voice of God:
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Hee reasoned with them, before he condemned them. If the fathers word can correct the child, hee will let the rod alone. He reasoned with them, before he condemned them. If the Father's word can correct the child, he will let the rod alone.
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Wicked men vse the sudden Arguments of steele and yron; as Ioab discoursed with Amasa, in the fift ribbe, they speake Daggers poynts.
Wicked men use the sudden Arguments of steel and iron; as Ioab discoursed with Amasa, in the fift rib, they speak Daggers points.
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So Zedekiah disputed with the Prophet, a word and a blow ▪ yea, a blow without a word: So Zedekiah disputed with the Prophet, a word and a blow ▪ yea, a blow without a word:
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he strucke him first, and spoke to him afterwards. God deales otherwise; Behold, I stand at the doore, and knocke:
he struck him First, and spoke to him afterwards. God deals otherwise; Behold, I stand At the door, and knock:
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hee knockes at the doore, does not presently breake it open. Hee giues vs warning of his Iudgements, that gaue him no warning of our sinnes.
he knocks At the door, does not presently break it open. He gives us warning of his Judgments, that gave him no warning of our Sins.
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Why doeth hee thus? That wee might see our miserable estate, and fall to timely deprecation:
Why doth he thus? That we might see our miserable estate, and fallen to timely deprecation:
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that so punishing our selues, wee might saue him a labour.
that so punishing our selves, we might save him a labour.
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Dixit, non destinauit: as if the Lord would double and repeat his thoughts, before hee decreed it to irreuocable ruine. A diuine president of moderation!Dixit, non destinauit: as if the Lord would double and repeat his thoughts, before he decreed it to irrevocable ruin. A divine president of moderation!
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If he that cannot transgresse in his wrath, nor exceed in his Iustice, will yet Consulere amicum, aduise with his friend:
If he that cannot transgress in his wrath, nor exceed in his justice, will yet Consult Amicum, advise with his friend:
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how ought fraile man to suspend his furious purposes to m•ture deliberation? It is too common with vs, to attempt dangerous and desperate actions, without further counsell then our owne greene thoughts.
how ought frail man to suspend his furious Purposes to m•ture deliberation? It is too Common with us, to attempt dangerous and desperate actions, without further counsel then our own green thoughts.
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So Anger is made a Solicitor, Passion a Iudge, and Rashnesse an Executioner. The wise man first considers, then speakes or does:
So Anger is made a Solicitor, Passion a Judge, and Rashness an Executioner. The wise man First considers, then speaks or does:
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the mad man first speakes or does, and then considers. Which driues him on necessitie to pl•y the after-game;
the mad man First speaks or does, and then considers. Which drives him on necessity to pl•y the aftergame;
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with shame and sor•ow to recouer his former estate, or giue it lost for euer.
with shame and sor•ow to recover his former estate, or give it lost for ever.
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O holy deliberation, whither art thou fled? Dauids H•rpe did cast the euill spirit out, this would keepe him from euer comming in.
O holy deliberation, whither art thou fled? David H•rpe did cast the evil Spirit out, this would keep him from ever coming in.
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It is a Porter at the Gate of Gods spirituall Temple, Man;
It is a Porter At the Gate of God's spiritual Temple, Man;
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that would be as sure to keepe out his enemies, as Dauid would haue bin ready to let in his friends.
that would be as sure to keep out his enemies, as David would have been ready to let in his Friends.
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How many desperate precipices of sin would be preuented, were this Rule remembred; Consule Cultorem? For matter of estate, we are counselled by the Lawyer:
How many desperate precipices of since would be prevented, were this Rule remembered; Consul Cultorem? For matter of estate, we Are counseled by the Lawyer:
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for health of body, aduised by the Physician:
for health of body, advised by the physician:
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we trust the Pilot to steere our course by Sea, the Suruey or to mete out our Land:
we trust the Pilot to steer our course by Sea, the Survey or to meet out our Land:
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but for the soule let it be as barren as this Fig-tree, we take no counsell of the Gardiner.
but for the soul let it be as barren as this Fig tree, we take no counsel of the Gardener.
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Doe worldlings consult the Preacher, concerning their vsurious trade before they vndertake it? Doe Gallants aduise with him,
Doe worldlings consult the Preacher, Concerning their usurious trade before they undertake it? Doe Gallants advise with him,
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before they meet in Aceldama, the field of blood? O that they would admit an answere from such a friend,
before they meet in Aceldama, the field of blood? O that they would admit an answer from such a friend,
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before they giue an answere to such an enemy.
before they give an answer to such an enemy.
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Dixit Vinitori. Such is the honour God do•h his Ministers, to acquaint them with his owne purposes.Dixit Vinitori. Such is the honour God do•h his Ministers, to acquaint them with his own Purposes.
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Surely, the Lord will do nothing, but he first reuealeth it to his seruants, the Prophets. Surely, the Lord will do nothing, but he First Revealeth it to his Servants, the prophets.
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Nothing, which may conduce to the office of their Ministery, and the good of his Church.
Nothing, which may conduce to the office of their Ministry, and the good of his Church.
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To you it is giuen to know the •ysteries of the kingdome of Heauen. To you, not to the world, they haue no such reuelation. To you it is given to know the •ysteries of the Kingdom of Heaven. To you, not to the world, they have no such Revelation.
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It is giuen, it's none of your inheritance you were not borne to it. To knowe Mysteries, Sapere alta not common things.It is given, it's none of your inheritance you were not born to it. To know Mysteres, Sapere Alta not Common things.
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Of the kingdome (not secular; such mysteries are for the knowledge of Statizing Iesuites;Of the Kingdom (not secular; such Mysteres Are for the knowledge of Stabilizing Iesuites;
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but) of heauen. Shall I hide from Abraham the thing that I mean to do? The matter concerned Sodome, not Abraham: yet was it reuealed to Abraham, not to Sodome. But doth God need any mans counsell? Who hath at any time beene his Counseller? Will the Potter take aduice of his pots? No;
but) of heaven. Shall I hide from Abraham the thing that I mean to do? The matter concerned Sodom, not Abraham: yet was it revealed to Abraham, not to Sodom. But does God need any men counsel? Who hath At any time been his Counsellor? Will the Potter take Advice of his pots? No;
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when Christ asked Philip where supply of bread might bee had for the multitude; This be• said to prooue him:
when christ asked Philip where supply of bred might be had for the multitude; This be• said to prove him:
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for he himselfe knew what he would doe. His questions are not his, but our satisfactions.for he himself knew what he would do. His questions Are not his, but our satisfactions.
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Thus doth hee credit his owne Ordinance, teaching the world how to esteeme of them whom himselfe so singularly honors.
Thus does he credit his own Ordinance, teaching the world how to esteem of them whom himself so singularly honours.
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How poore a place soeuer they finde in mens thoughts, the King of heauen and earth cals them to his counsel.
How poor a place soever they find in men's thoughts, the King of heaven and earth calls them to his counsel.
q-crq j dt n1 av pns32 vvb p-acp ng2 n2, dt n1 pp-f n1 cc n1 vvz pno32 p-acp po31 n1.
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Priest, was a title whereof the Princes of Israel were ambitious: Priest, was a title whereof the Princes of Israel were ambitious:
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they would not, euery man haue written his name on his rod, but in hope that this Dignitie might fall to his lot.
they would not, every man have written his name on his rod, but in hope that this Dignity might fallen to his lot.
pns32 vmd xx, d n1 vhb vvn po31 n1 p-acp po31 n1, cc-acp p-acp n1 cst d n1 vmd vvi p-acp po31 n1.
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Now, is the Ministery of the Gospell inferiour to that of the Lawe? Was the seruice of death more glorious then the seruice of life,
Now, is the Ministry of the Gospel inferior to that of the Law? Was the service of death more glorious then the service of life,
av, vbz dt n1 pp-f dt n1 j-jn p-acp d pp-f dt n1? vbds dt n1 pp-f n1 av-dc j cs dt n1 pp-f n1,
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and saluation? lf the Euangelicall Couenant bee better, is the Ministration worse? The Sonnes of the great thinke scorne of such an imployment:
and salvation? lf the Evangelical Covenant be better, is the Ministration Worse? The Sons of the great think scorn of such an employment:
cc n1? zz dt np1 n1 vbb j, vbz dt n1 av-jc? dt n2 pp-f dt j vvb n1 pp-f d dt n1:
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what they held an honor, these count a disparagement: In one and the same subiect meets their ambition and our scorne.
what they held an honour, these count a disparagement: In one and the same Subject meets their ambition and our scorn.
r-crq pns32 vvd dt n1, d n1 dt n1: p-acp crd cc dt d n-jn vvz po32 n1 cc po12 n1.
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It is ill when the Figge-tree shall despise the Dresser, but it would bee farre worse if the Dresser should despise the Fig-tree.
It is ill when the Fig tree shall despise the Dresser, but it would be Far Worse if the Dresser should despise the Fig tree.
pn31 vbz j-jn c-crq dt n1 vmb vvi dt n1, p-acp pn31 vmd vbi av-j av-jc cs dt n1 vmd vvi dt n1.
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To the Dresser. This is the whole Congregation of his Ministers, to whom he hath committed the culture of his Vineyard:To the Dresser. This is the Whole Congregation of his Ministers, to whom he hath committed the culture of his Vineyard:
p-acp dt n1. d vbz dt j-jn n1 pp-f po31 n2, p-acp ro-crq pns31 vhz vvn dt n1 pp-f po31 n1:
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all which, by an Enallage numeri, are summ'd vp in one Dresser. 1. Quia Cor vnum, because they haue all one heart. 2. Quia officium vnum ;
all which, by an Enallagen Numeri, Are summed up in one Dresser. 1. Quia Cor One, Because they have all one heart. 2. Quia officium One;
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all their labours meet in that one common terme; the •dification of the Body of Christ.
all their labours meet in that one Common term; the •dification of the Body of christ.
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3. It is vsuall to name one proceteris, for all the rest. Peter sayes, Though I should die with thee ▪ I will not denie thee.
3. It is usual to name one proceteris, for all the rest. Peter Says, Though I should die with thee ▪ I will not deny thee.
crd pn31 vbz j pc-acp vvi crd fw-la, p-acp d dt n1. np1 vvz, cs pns11 vmd vvi p-acp pno21 ▪ pns11 vmb xx vvi pno21.
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Did Peter onely promise this? No, but So sayd likewise the rest of the Disciples.
Did Peter only promise this? No, but So said likewise the rest of the Disciples.
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Had not this been a Parable, I neuer found a place of more probable colour for the high Priest of Rome to chalenge his vniuersall Supremacy by.
Had not this been a Parable, I never found a place of more probable colour for the high Priest of Room to challenge his universal Supremacy by.
vhd xx d vbn dt n1, pns11 av-x vvd dt n1 pp-f dc j n1 p-acp dt j n1 pp-f n1 pc-acp vvi po31 j n1 p-acp.
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But surely, he will neuer dresse Christes Vineyard, as it ought, vnlesse in a Parable. Nay, would his Instruments forbeare to sowe it with brambles, to manure it with blood,
But surely, he will never dress Christ's Vineyard, as it ought, unless in a Parable. Nay, would his Instruments forbear to sow it with brambles, to manure it with blood,
p-acp av-j, pns31 vmb av-x vvb npg1 n1, c-acp pn31 vmd, cs p-acp dt n1. uh-x, vmd po31 n2 vvb pc-acp vvi pn31 p-acp n2, pc-acp vvi pn31 p-acp n1,
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and to cast Nabaoth out of his own vineyard, it were somewhat. But let them passe!
and to cast Nabaoth out of his own vineyard, it were somewhat. But let them pass!
cc pc-acp vvi n1 av pp-f po31 d n1, pn31 vbdr av. cc-acp vvb pno32 vvi!
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When the Spirit wrote to a whole Church, he inscribes his Epistle vnder one particular name, Angelo Ecclesiae, to the Angell of the Church.
When the Spirit wrote to a Whole Church, he inscribes his Epistle under one particular name, Angelo Ecclesiae, to the Angel of the Church.
c-crq dt n1 vvd p-acp dt j-jn n1, pns31 vvz po31 n1 p-acp crd j n1, np1 np1, p-acp dt n1 pp-f dt n1.
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To the Dresser. Dressing implies labour and heedfulneesse.To the Dresser. Dressing Implies labour and heedfulneesse.
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I might here touch vpon the Ministers diligence, that Christs Vineyard neuer lie rude and vnpolishd through his default.
I might Here touch upon the Ministers diligence, that Christ Vineyard never lie rude and vnpolishd through his default.
pns11 vmd av vvi p-acp dt ng1 n1, cst npg1 n1 av-x vvb j cc j-vvn p-acp po31 n1.
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But this age will looke to that well enough:
But this age will look to that well enough:
p-acp d n1 vmb vvi p-acp d av av-d:
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neuer did the Egyptians call so fast vpon the Israelites for making of Brickes, as the people call on vs for making of Sermons:
never did the egyptians call so fast upon the Israelites for making of Bricks, as the people call on us for making of Sermons:
av-x vdd dt njp2 vvb av av-j p-acp dt np2 p-acp vvg pp-f n2, c-acp dt n1 vvb p-acp pno12 p-acp vvg pp-f n2:
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& our allowance of materials is much alike. They think it recompense bountifull enough to praise our paines;
& our allowance of materials is much alike. They think it recompense bountiful enough to praise our pains;
cc po12 n1 pp-f n2-jn vbz d av. pns32 vvb pn31 vvi j av-d pc-acp vvi po12 n2;
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1058
as if wee could liue like Camelions, vpon the subtill ayre of Commendations. So they serue vs as Carriers do their Horses;
as if we could live like Chameleons, upon the subtle air of Commendations. So they serve us as Carriers do their Horses;
c-acp cs pns12 vmd vvi av-j n2, p-acp dt j n1 pp-f n2. av pns32 vvb pno12 p-acp n2 vdb po32 n2;
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1059
lay heauy burdens vpon their backes, and then hang belles at their eares to make them musicke.
lay heavy burdens upon their backs, and then hang Bells At their ears to make them music.
vvb j n2 p-acp po32 n2, cc av vvb n2 p-acp po32 n2 pc-acp vvi pno32 n1.
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But be our reward little or much, God forbid we should slacke dressing the Vineyard of Iesus Christ.
But be our reward little or much, God forbid we should slack dressing the Vineyard of Iesus christ.
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1061
To the Dresser. Why to him? Vt intercederet that he might pleade for the Tree.To the Dresser. Why to him? Vt intercederet that he might plead for the Tree.
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1062
So vnwilling is God to destroy, that hee woul• haue vs manacle his hands with our prayers:
So unwilling is God to destroy, that he woul• have us manacle his hands with our Prayers:
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1063
he would bee intreated to forbeare.
he would be entreated to forbear.
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1064
Goe thy wayes downe, for the people which thou broughtest out of Egypt, haue corrupted themselues. Why this to Moses ? That hee might pray for them. Go thy ways down, for the people which thou Broughtest out of Egypt, have corrupted themselves. Why this to Moses? That he might pray for them.
vvb po21 n2 a-acp, p-acp dt n1 r-crq pns21 vvd2 av pp-f np1, vhb vvn px32. q-crq d p-acp np1? cst pns31 vmd vvi p-acp pno32.
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1065
He that meant to spare them in mercy, meant withall that Moses should bee beholden to him for that mercie.
He that meant to spare them in mercy, meant withal that Moses should be beholden to him for that mercy.
pns31 cst vvd pc-acp vvi pno32 p-acp n1, vvd av d np1 vmd vbi vvi p-acp pno31 p-acp d n1.
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1066
And Moses indeed chargeth the Lord, sets vpon him with so holy a violence, that as if his prayers could vincere inuincibilem, he heares, Let me alone. O that euery Vine-dresser were full of this graciou• •ffection to the trees vnder his charge:
And Moses indeed charges the Lord, sets upon him with so holy a violence, that as if his Prayers could vincere inuincibilem, he hears, Let me alone. Oh that every Vine-dresser were full of this graciou• •ffection to the trees under his charge:
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yea, who feares God, and in some measure hath it not? The people forgot Moses, Moses remembers the people:
yea, who fears God, and in Some measure hath it not? The people forgotten Moses, Moses remembers the people:
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1068
they could be merry and happy without him, he would not be happy without them. Me• robbe vs of our meanes, lode vs with reproches:
they could be merry and happy without him, he would not be happy without them. Me• rob us of our means, load us with Reproaches:
pns32 vmd vbi j cc j p-acp pno31, pns31 vmd xx vbi j p-acp pno32. np1 vvb pno12 pp-f po12 n2, n1 pno12 p-acp n2:
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1069
all our reuenge is to solicite heauen for them by our supplications: they sue vs, wee sue for them:
all our revenge is to solicit heaven for them by our supplications: they sue us, we sue for them:
d po12 n1 vbz pc-acp vvi n1 p-acp pno32 p-acp po12 n2: pns32 vvb pno12, pns12 vvb p-acp pno32:
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they impouerish our temporall condition, wee pray for their eternall saluation.
they impoverish our temporal condition, we pray for their Eternal salvation.
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1071
Wee could neuer hope for goo• to our selues, if wee should not returne them this good for their euill.
we could never hope for goo• to our selves, if we should not return them this good for their evil.
pns12 vmd av-x vvi p-acp n1 p-acp po12 n2, cs pns12 vmd xx vvi pno32 d j p-acp po32 n-jn.
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Corah had drawne a multitude to rebell against Moses and Aaron, Moses and Aaron pray for their rebels. Corah had drawn a multitude to rebel against Moses and Aaron, Moses and Aaron pray for their rebels.
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1073
They were worthy of death, and they had it; yet would these mercifull Leaders hau• preuented it:
They were worthy of death, and they had it; yet would these merciful Leaders hau• prevented it:
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1074
refusing to buy their owne peace with the losse of such enemies.
refusing to buy their own peace with the loss of such enemies.
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Yea, they are so farre from caruing their owne iust reuenge, that they would not haue the Lord to reuenge for them.
Yea, they Are so Far from carving their own just revenge, that they would not have the Lord to revenge for them.
uh, pns32 vbr av av-j p-acp n-vvg pc-acp d j n1, cst pns32 vmd xx vhi dt n1 pc-acp vvi p-acp pno32.
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Let vs fill our hearts with this great Example:
Let us fill our hearts with this great Exampl:
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the people rise vp against their Pastors, the Pastors fall on their faces for the people.
the people rise up against their Pastors, the Pastors fallen on their faces for the people.
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Certainly, if God had not meant to heare vs, he would neuer inuite vs to pray.
Certainly, if God had not meant to hear us, he would never invite us to pray.
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1079
But as it pleaseth Him to make vs His mouth to you; so also, your mouth to Him:
But as it Pleases Him to make us His Mouth to you; so also, your Mouth to Him:
cc-acp c-acp pn31 vvz pno31 pc-acp vvi pno12 po31 n1 p-acp pn22; av av, po22 n1 p-acp pno31:
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both to tell you, what He doth say, and to returne Him what you should say; to preach against your sinns; to pray for your soules.
both to tell you, what He does say, and to return Him what you should say; to preach against your Sins; to pray for your Souls.
av-d pc-acp vvi pn22, r-crq pns31 vdz vvi, cc pc-acp vvi pno31 r-crq pn22 vmd vvi; pc-acp vvi p-acp po22 n2; pc-acp vvi p-acp po22 n2.
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Doe you heare vs pleade for Christ, for Christ heares vs plead for you. Indeed, wee are men of polluted lippes and liues:
Do you hear us plead for christ, for christ hears us plead for you. Indeed, we Are men of polluted lips and lives:
vdb pn22 vvi pno12 vvi p-acp np1, p-acp np1 vvz pno12 vvi p-acp pn22. np1, pns12 vbr n2 pp-f j-vvn n2 cc n2:
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1082
but as Gods power is not straitned through our weakness, so, nor is his mercy lessened through our vnworthinesse.
but as God's power is not straitened through our weakness, so, nor is his mercy lessened through our unworthiness.
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1083
Therefore as Paul had his, Vae mihi si non praedicauero ;
Therefore as Paul had his, Vae mihi si non praedicauero;
av c-acp np1 vhd po31, fw-la fw-la fw-la fw-la fw-la;
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1084
Woe vnto mee, if I Preach not: So Moses, in effect, had his Vae mihi, si non intercessero, woe vnto me, if I pray not: God forbid I should cease praying for you.
Woe unto me, if I Preach not: So Moses, in Effect, had his Vae mihi, si non intercessero, woe unto me, if I pray not: God forbid I should cease praying for you.
n1 p-acp pno11, cs pns11 vvb xx: av np1, p-acp n1, vhd po31 fw-la fw-la, fw-la fw-fr fw-la, n1 p-acp pno11, cs pns11 vvb xx: np1 vvb pns11 vmd vvi vvg p-acp pn22.
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1085
But as all our Preaching can work no good vpon you, but through the holy Ghost:
But as all our Preaching can work no good upon you, but through the holy Ghost:
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so all our Praying can bring no good to you, but through Iesus Christ.
so all our Praying can bring no good to you, but through Iesus christ.
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1087
Wee pray for you, forget not you to pray for vs. Indeed, weake ones pray with vs, malicious ones pray against vs, couetous ones prey vpon vs ▪ fewe pray for vs. We intreat for you, do you intreat for vs;
we pray for you, forget not you to pray for us Indeed, weak ones pray with us, malicious ones pray against us, covetous ones prey upon us ▪ few prey for us We entreat for you, do you entreat for us;
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and that onely Mediator betwixt God and man plead for vs all. The Complaint. Behold I come, &c. This hath in it two passages. His Accesse.
and that only Mediator betwixt God and man plead for us all. The Complaint. Behold I come, etc. This hath in it two passages. His Access.
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Behold, these three yeares, &c. His Successe. I find none. First, the Accesse. Behold. Ecce is here a note of complaint.Behold, these three Years, etc. His Success. I find none. First, the Access. Behold. Ecce is Here a note of complaint.
vvb, d crd n2, av po31 n1. pns11 vvb pix. ord, dt n1. vvb. fw-la vbz av dt n1 pp-f n1.
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1090
Hee that can thunder downe sinne with vengeance, raines on it showres of complaint. Behold the Tree ;
He that can thunder down sin with vengeance, reins on it showers of complaint. Behold the Tree;
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1091
he might in a moment haue put it past beholding, by throwing it into the infernall furnace.
he might in a moment have put it passed beholding, by throwing it into the infernal furnace.
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1092
Why doth he complain, that can compell? Habet in manu potentiam, in corde patientiam: there is power in his hand, but patience in his heart.
Why does he complain, that can compel? Habet in manu potentiam, in cord patientiam: there is power in his hand, but patience in his heart.
q-crq vdz pns31 vvi, cst vmb vvi? fw-la p-acp fw-la fw-la, p-acp n1 fw-la: a-acp vbz n1 p-acp po31 n1, cc-acp n1 p-acp po31 n1.
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1093
To do Iustice, we (after a sort) constraine him: but his delight is to be mercifull.
To do justice, we (After a sort) constrain him: but his delight is to be merciful.
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1094
He complaines. All complain of lost labors: the Shepheard after all his vigilance, complaines of stragling Lambes:
He complains. All complain of lost labors: the Shepherd After all his vigilance, complains of straggling Lambs:
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1095
the Gardiner after all his diligence, of withering Plants: the Husbandman after all his toyle, of leane Fields, and thin Haruests:
the Gardener After all his diligence, of withering Plants: the Husbandman After all his toil, of lean Fields, and thin Harvest's:
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1096
Merchants after many aduentures, of Wrackes and Pyracies: Tradesmen of bad debtors, and scarcitie of monies:
Merchant's After many adventures, of Wracks and Piracies: Tradesmen of bad debtors, and scarcity of moneys:
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1097
Lawyers complaine of few Clients, and Diuines of fewer Conuerts. Thus wee complaine one of another:
Lawyers complain of few Clients, and Divines of fewer Converts. Thus we complain one of Another:
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1098
but God hath iust cause to complaine of vs all.
but God hath just cause to complain of us all.
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Well, if the Lord complaine of Sinne, let not vs make our selues merry with it.
Well, if the Lord complain of Sin, let not us make our selves merry with it.
av, cs dt n1 vvb pp-f n1, vvb xx pno12 vvi po12 n2 j p-acp pn31.
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Like Sampson, it may make vs sport for a while, but will at last pull downe the house vpon our heads.
Like Sampson, it may make us sport for a while, but will At last pull down the house upon our Heads.
j np1, pn31 vmb vvi pno12 vvi p-acp dt n1, cc-acp vmb p-acp ord vvi a-acp dt n1 p-acp po12 n2.
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The voyce of the Turtle is (not) heard in our Land. Vox Turturis, vox gem••tis. The voice of the Turtle is (not) herd in our Land. Vox Turturis, vox gem••tis.
dt n1 pp-f dt n1 vbz (xx) vvn p-acp po12 n1 fw-la fw-la, fw-la fw-la.
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True penitents bee more rare then Turtles. The voyce of the Sparrow wee heare, chirping lust: of the Night-bird, buzzing ignorance:
True penitents be more rare then Turtle. The voice of the Sparrow we hear, chirping lust: of the Nightbird, buzzing ignorance:
j n2-jn vbb av-dc j cs n2. dt n1 pp-f dt n1 pns12 vvb, n-vvg n1: pp-f dt n1, j-vvg n1:
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the voyce of the Scriech-owle, croaking blasphemy: of the Popiniay, gawdy pride: the voyce of the Kite and Cormorant, couetousnesse and oppression:
the voice of the Screech-owl, croaking blasphemy: of the Popinjay, Gaudy pride: the voice of the Kite and Cormorant, covetousness and oppression:
dt n1 pp-f dt n1, j-vvg n1: pp-f dt n1, j n1: dt n1 pp-f dt n1 cc n1, n1 cc n1:
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these, and other Birdes of that wing bee common. But, Non audita est vox Turturis:
these, and other Birds of that wing be Common. But, Non audita est vox Turturis:
d, cc j-jn n2 pp-f d n1 vbi j. p-acp, fw-fr fw-la fw-la fw-la fw-la:
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who mournes for the sinne of the time, and longs to bee freed from the time of sinne? It was an vnhappy spectacle in Israel, to see at once, Lachrymantem Dominum, and ridentem populum: a weeping Sauiour, and deriding sinners.
who mourns for the sin of the time, and longs to be freed from the time of sin? It was an unhappy spectacle in Israel, to see At once, Lachrymantem Dominum, and ridentem Populum: a weeping Saviour, and deriding Sinners.
r-crq vvz p-acp dt n1 pp-f dt n1, cc vvz pc-acp vbi vvn p-acp dt n1 pp-f n1? pn31 vbds dt j n1 p-acp np1, pc-acp vvi p-acp a-acp, fw-la fw-la, cc fw-la fw-la: dt j-vvg n1, cc vvg n2.
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We complaine of our crosses and losses, wee complaine of our maladies, of our iniuries, enemies, miseries:
We complain of our Crosses and losses, we complain of our maladies, of our injuries, enemies, misery's:
pns12 vvb pp-f po12 n2 cc n2, pns12 vvb pp-f po12 n2, pp-f po12 n2, n2, n2:
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the Lord open our eyes, and soften our hearts, to see and feele the cause of all,
the Lord open our eyes, and soften our hearts, to see and feel the cause of all,
dt n1 vvb po12 n2, cc vvi po12 n2, pc-acp vvi cc vvi dt n1 pp-f d,
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and to complaine of our sinnes. I come. The Lord had often sent before, now he came himselfe;
and to complain of our Sins. I come. The Lord had often sent before, now he Come himself;
cc pc-acp vvi pp-f po12 n2. pns11 vvb. dt n1 vhd av vvn a-acp, av pns31 vvd px31;
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euen by his personall presence, accepting our nature.
even by his personal presence, accepting our nature.
av p-acp po31 j n1, vvg po12 n1.
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The Sonne of God that made vs the Sonnes of men, became the Sonne of man, to make vs the Sons of God. Hee came voluntarily:
The Son of God that made us the Sons of men, became the Son of man, to make us the Sons of God. He Come voluntarily:
dt n1 pp-f np1 cst vvd pno12 dt n2 pp-f n2, vvd dt n1 pp-f n1, pc-acp vvi pno12 dt n2 pp-f np1. pns31 vvd av-jn:
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we come into the world, not by our owne wills, but by the will of our parents;
we come into the world, not by our own wills, but by the will of our Parents;
pns12 vvb p-acp dt n1, xx p-acp po12 d n2, cc-acp p-acp dt n1 pp-f po12 n2;
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Christ came by his owne will. Hee came not for his owne benefit, but ours.
christ Come by his own will. He Come not for his own benefit, but ours.
np1 vvd p-acp po31 d n1. pns31 vvd xx p-acp po31 d n1, cc-acp png12.
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1113
What profit doth the Sunne receiue by our looking on him? Wee are the better for his light, not hee for our sight.
What profit does the Sun receive by our looking on him? we Are the better for his Light, not he for our sighed.
q-crq n1 vdz dt n1 vvb p-acp po12 vvg p-acp pno31? pns12 vbr dt jc p-acp po31 n1, xx pns31 p-acp po12 n1.
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A shower of raine that waters the earth, gets nothing to it selfe; the earth fares the better for it.
A shower of rain that waters the earth, gets nothing to it self; the earth fares the better for it.
dt n1 pp-f n1 cst vvz dt n1, vvz pix p-acp pn31 n1; dt n1 vvz dt jc p-acp pn31.
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He came for our fruites: these cannot enrich him: Lord, our well-doing extendeth not to thee.
He Come for our fruits: these cannot enrich him: Lord, our welldoing extendeth not to thee.
pns31 vvd p-acp po12 n2: d vmbx vvi pno31: n1, po12 n1 vvz xx p-acp pno21.
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Neuer came such an Inhabitant to our Countrey, as Iesus. Had God graunted men the libertie to beg of him what they would, and haue it;
Never Come such an Inhabitant to our Country, as Iesus. Had God granted men the liberty to beg of him what they would, and have it;
av-x vvd d dt n1 p-acp po12 n1, c-acp np1. vhd np1 vvd n2 dt n1 pc-acp vvi pp-f pno31 r-crq pns32 vmd, cc vhb pn31;
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they durst not haue beene so bold as to aske his onely Sonne.
they durst not have been so bold as to ask his only Son.
pns32 vvd xx vhi vbn av j c-acp pc-acp vvi po31 j n1.
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When the King giues a free concession to his subiect, to make choise of his owne sute, without deniall;
When the King gives a free concession to his Subject, to make choice of his own suit, without denial;
c-crq dt n1 vvz dt j n1 p-acp po31 n-jn, pc-acp vvi n1 pp-f po31 d n1, p-acp n1;
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he will not bee so impudent as to beg the Prince. Let vs entertaine him well, wee fare the better for him:
he will not be so impudent as to beg the Prince. Let us entertain him well, we fare the better for him:
pns31 vmb xx vbi av j c-acp pc-acp vvi dt n1. vvb pno12 vvi pno31 av, pns12 vvb dt jc p-acp pno31:
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the profit of our redemption bles•eth all the rest vnto vs. Farre bee it from vs to welcome him with scandals, with blasphemies, and neglect.
the profit of our redemption bles•eth all the rest unto us far be it from us to welcome him with scandals, with Blasphemies, and neglect.
dt n1 pp-f po12 n1 vvz d dt n1 p-acp pno12 av-j vbb pn31 p-acp pno12 pc-acp vvi pno31 p-acp n2, p-acp n2, cc n1.
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Hee may then reply, as Absolon to Hushai, Is this thy kindnes to thy friend? No, you say, we make much of him, hold him in the highest regard, trust him with our whole saluation.
He may then reply, as Absalom to Hushai, Is this thy kindness to thy friend? No, you say, we make much of him, hold him in the highest regard, trust him with our Whole salvation.
pns31 vmb av vvi, c-acp np1 p-acp np1, vbz d po21 n1 p-acp po21 n1? uh-dx, pn22 vvb, pns12 vvb av-d pp-f pno31, vvb pno31 p-acp dt js n1, vvb pno31 p-acp po12 j-jn n1.
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But knowe, Christ fares not the better for thy Faith, but for thy Charity. Faith is a beggerly receiuer, Charitie is a rich giu•r.
But know, christ fares not the better for thy Faith, but for thy Charity. Faith is a beggarly receiver, Charity is a rich giu•r.
cc-acp vvb, np1 vvz xx dt jc p-acp po21 n1, cc-acp p-acp po21 n1. n1 vbz dt j n1, n1 vbz dt j n1.
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Thy Faith is a hand that takes something from him, to enrich thy selfe: thy Charitie is a hand that giues some thing to him, in his distressed members.
Thy Faith is a hand that Takes something from him, to enrich thy self: thy Charity is a hand that gives Some thing to him, in his distressed members.
po21 n1 vbz dt n1 cst vvz pi p-acp pno31, pc-acp vvi po21 n1: po21 n1 vbz dt n1 cst vvz d n1 p-acp pno31, p-acp po31 j-vvn n2.
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Indeed Christ is the subiect of all tongus, but he is not the obiect of all hearts.
Indeed christ is the Subject of all tongues, but he is not the Object of all hearts.
np1 np1 vbz dt n-jn pp-f d n2, cc-acp pns31 vbz xx dt n1 pp-f d n2.
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The Schoole disputes of him, the Pulpit preaches of him, Profession talks of him, Profane men sweare by him, few loue him, few •erue him.
The School disputes of him, the Pulpit Preaches of him, Profession talks of him, Profane men swear by him, few love him, few •erue him.
dt n1 vvz pp-f pno31, dt n1 vvz pp-f pno31, n1 vvz pp-f pno31, j n2 vvb p-acp pno31, d vvb pno31, d vvb pno31.
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He is come, let him bee made welcome, by setting our best cheere, and choycest fruites before him.
He is come, let him be made welcome, by setting our best cheer, and Choicest fruits before him.
pns31 vbz vvn, vvb pno31 vbi vvn j-jn, p-acp vvg po12 js n1, cc js n2 p-acp pno31.
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Whom should we entertaine, if not our Sauiour?
Whom should we entertain, if not our Saviour?
ro-crq vmd pns12 vvi, cs xx po12 n1?
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1128
Seeking. But, did not Hee know before? What need hee seeke, that hath found? Hee that vnderstands our thoughts long before they are borne, cannot be nescious of our workes when they are done. My answere shall bee short:Seeking. But, did not He know before? What need he seek, that hath found? He that understands our thoughts long before they Are born, cannot be nescious of our works when they Are done. My answer shall be short:
vvg. p-acp, vdd xx pns31 vvi a-acp? q-crq n1 pns31 vvb, cst vhz vvn? pns31 cst vvz po12 n2 av-j p-acp pns32 vbr vvn, vmbx vbi j pp-f po12 n2 c-crq pns32 vbr vdn. po11 n1 vmb vbi j:
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the Lords Quaerit, is a Requirit: hee doth not seeke a thing that is hid from him,
the lords Query, is a Requires: he does not seek a thing that is hid from him,
dt n2 vvi, vbz dt n1: pns31 vdz xx vvi dt n1 cst vbz vvn p-acp pno31,
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but requi•es a debt that is due vnto him. Seeking. This is no rare, but a continued act.
but requi•es a debt that is due unto him. Seeking. This is no rare, but a continued act.
cc-acp vvz dt n1 cst vbz j-jn p-acp pno31. vvg. d vbz dx j, cc-acp dt j-vvn n1.
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It is not Veni, I came: Hee came vnto his owne, &c Nor a Venturus sum ;
It is not Veni, I Come: He Come unto his own, etc. Nor a Coming sum;
pn31 vbz xx fw-la, pns11 vvd: pns31 vvd p-acp po31 d, av ccx dt np1 n1;
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1132
Yet a little while, and I will come. But NONLATINALPHABET: as Reuel. 3.20. Sto pulsans, I stand knocking:
Yet a little while, and I will come. But: as Revel. 3.20. Sto pulsans, I stand knocking:
av dt j n1, cc pns11 vmb vvi. p-acp: c-acp vvb. crd. fw-la fw-fr, pns11 vvb vvg:
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so here, Venio querens, l come seeking. Hee seekes continually: will you heare how long?
so Here, Venio Queries, l come seeking. He seeks continually: will you hear how long?
av av, np1 fw-la, sy vvb vvg. pns31 vvz av-j: vmb pn22 vvi c-crq av-j?
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1134
These three yeares. Much time hath beene spent about the Interpretation of this time; how it is appliable to the Iewish Synagogue, to whom, it was immediatly referred.These three Years. Much time hath been spent about the Interpretation of this time; how it is appliable to the Jewish Synagogue, to whom, it was immediately referred.
d crd n2. d n1 vhz vbn vvn p-acp dt n1 pp-f d n1; c-crq pn31 vbz j p-acp dt jp n1, p-acp ro-crq, pn31 vbds av-j vvn.
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I find no great difference among Expositors, sauing onely in their tearmes. Some by the first yeare vnderstand the time before the Captiuitie;
I find no great difference among Expositors, Saving only in their terms. some by the First year understand the time before the Captivity;
pns11 vvb dx j n1 p-acp n2, vvg av-j p-acp po32 n2. d p-acp dt ord n1 vvi dt n1 p-acp dt n1;
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by the second, their returne to Iury; by the last, the comming of Christ.
by the second, their return to Jury; by the last, the coming of christ.
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1137
Some by the first yeare, conceiue the Lawe giuen by Moses: By the second, the Propheticall attestations:
some by the First year, conceive the Law given by Moses: By the second, the Prophetical attestations:
d p-acp dt ord n1, vvb dt n1 vvn p-acp np1: p-acp dt ord, dt j n2:
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1138
by the third, the grace of our Lord Iesus. Some resolue it thus;
by the third, the grace of our Lord Iesus. some resolve it thus;
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the first yeare was the time of Circumcision, from Abraham to Moses: the next, the Leuitical Law from Moses to Christ: the last is the yeare of Saluation by the Messias. Others vnderstand the first yeare to bee of the Patriarchs, the middle yeare of the Iudges, the third of the Kings.
the First year was the time of Circumcision, from Abraham to Moses: the next, the Levitical Law from Moses to christ: the last is the year of Salvation by the Messias. Others understand the First year to be of the Patriarchs, the middle year of the Judges, the third of the Kings.
dt ord n1 vbds dt n1 pp-f n1, p-acp np1 p-acp np1: dt ord, dt j n1 p-acp np1 p-acp np1: dt ord vbz dt n1 pp-f n1 p-acp dt np1. ng2-jn vvb dt ord n1 pc-acp vbi pp-f dt n2, dt j-jn n1 pp-f dt n2, dt ord pp-f dt n2.
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1140
After all this hee was intreated to forbeare it a fourth yeare, till it was instructed by the Apostles:
After all this he was entreated to forbear it a fourth year, till it was instructed by the Apostles:
p-acp d d pns31 vbds vvn pc-acp vvi pn31 dt ord n1, c-acp pn31 vbds vvn p-acp dt n2:
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1141
and then being found fruitlesse, it was cut downe by the Romanes. But I rather take a definite number to be put for an indefinite:
and then being found fruitless, it was Cut down by the Romans. But I rather take a definite number to be put for an indefinite:
cc av vbg vvn j, pn31 vbds vvn a-acp p-acp dt njp2. p-acp pns11 av-c vvb dt j n1 pc-acp vbi vvn p-acp dt j:
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1142
three yeares is time long enough to wait for the proofe of a tree:three Years is time long enough to wait for the proof of a tree:
crd ng2 vbz n1 j av-d pc-acp vvi p-acp dt n1 pp-f dt n1:
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1143
such a proportionable expectation had the Lord for that Church, If literally you would haue it, I take this to bee the probablest exposition.
such a proportionable expectation had the Lord for that Church, If literally you would have it, I take this to be the probablest exposition.
d dt j n1 vhd dt n1 p-acp d n1, cs av-j pn22 vmd vhi pn31, pns11 vvb d pc-acp vbi dt js n1.
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1144
These three yeares were the very three yeares of his Preaching, healing diseases, casting out Deuils, working Miracles before their faces.
These three Years were the very three Years of his Preaching, healing diseases, casting out Devils, working Miracles before their faces.
np1 crd ng2 vbdr dt j crd n2 pp-f po31 vvg, j-vvg n2, vvg av n2, vvg n2 p-acp po32 n2.
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1145
The other yeare which he added, was the time while the Apostles offer'd them the Gospel of saluation.
The other year which he added, was the time while the Apostles offered them the Gospel of salvation.
dt j-jn n1 r-crq pns31 vvd, vbds dt n1 cs dt n2 vvd pno32 dt n1 pp-f n1.
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1146
Whereof the refusers were cut downe, the accepters were saued. He hath likewise waited for the Church of Christianity three yeares ;
Whereof the refusers were Cut down, the accepters were saved. He hath likewise waited for the Church of Christianity three Years;
c-crq dt n2 vbdr vvn a-acp, dt n2 vbdr vvn. pns31 vhz av vvn p-acp dt n1 pp-f np1 crd ng2;
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1147
that is, three reuolutions of Ages, thrice fiue hundred yeres.
that is, three revolutions of Ages, thrice fiue hundred Years.
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1148
Or he hath tarried the leasure of the whole world three yeares: the first yeare, vnder nature: the second, vnder the Law: the third, vnder Grace:
Or he hath tarried the leisure of the Whole world three Years: the First year, under nature: the second, under the Law: the third, under Grace:
cc pns31 vhz vvn dt n1 pp-f dt j-jn n1 crd n2: dt ord n1, p-acp n1: dt ord, p-acp dt n1: dt ord, p-acp n1:
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1149
the fourth is now a passing, and who knowes how farre it is spent?
the fourth is now a passing, and who knows how Far it is spent?
dt ord vbz av dt vvg, cc r-crq vvz c-crq av-j pn31 vbz vvn?
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1150
Or to apply it to our selues, these three yeares of our visitation, hath beene so many scores of yeares.
Or to apply it to our selves, these three Years of our Visitation, hath been so many scores of Years.
cc pc-acp vvi pn31 p-acp po12 n2, d crd n2 pp-f po12 n1, vhz vbn av d n2 pp-f n2.
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1151
Conceiue the formost to be in the dayes of King Edward 6. who purged the gold from the rust and drosse of Superstition, Ignorance,
Conceive the foremost to be in the days of King Edward 6. who purged the gold from the rust and dross of Superstition, Ignorance,
vvi dt js pc-acp vbi p-acp dt n2 pp-f n1 np1 crd r-crq vvd dt n1 p-acp dt n1 cc n1 pp-f n1, n1,
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1152
and Cussenage, which it had contracted. The Sunne beganne to shine out in his bright lustre:
and Cussenage, which it had contracted. The Sun began to shine out in his bright lustre:
cc n1, r-crq pn31 vhd vvn. dt n1 vvd pc-acp vvi av p-acp po31 j n1:
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1153
the Lord came seeking our fruits; but not finding them answerable to his expectation, nor worthy of the glorious Gospell:
the Lord Come seeking our fruits; but not finding them answerable to his expectation, nor worthy of the glorious Gospel:
dt n1 vvd vvg po12 n2; cc-acp xx vvg pno32 j p-acp po31 n1, ccx j pp-f dt j n1:
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1154
hee drewe another cloud ouer our Sunne: teaching vs better to value that heauenly Manna, wherewith we were so suddenly growne wanton.
he drew Another cloud over our Sun: teaching us better to valve that heavenly Manna, wherewith we were so suddenly grown wanton.
pns31 vvd j-jn n1 p-acp po12 n1: vvg pno12 vvi pc-acp vvi d j n1, c-crq pns12 vbdr av av-j vvn j-jn.
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1155
The second yeare, vnder Queene Elizabeth, of so blessed memory: that Royall nurse, vpon whose Bosome the Church of God leaned to take her rest.
The second year, under Queen Elizabeth, of so blessed memory: that Royal nurse, upon whose Bosom the Church of God leaned to take her rest.
dt ord n1, p-acp n1 np1, pp-f av j-vvn n1: cst j n1, p-acp rg-crq n1 dt n1 pp-f np1 vvd pc-acp vvi po31 n1.
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1156
Shee did againe vindicate this Vineyard, which had so long lyen among Fryars and Monkes, that it had allmost quite forgotten the language of Canaan:
Shee did again vindicate this Vineyard, which had so long lyen among Friars and Monks, that it had almost quite forgotten the language of Canaan:
np1 vdd av vvi d n1, r-crq vhd av av-j vvn p-acp n2 cc n2, cst pn31 vhd av av vvn dt n1 pp-f np1:
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1157
Shee taught it a new to speake the Dialect of the Holy Ghost.
She taught it a new to speak the Dialect of the Holy Ghost.
pns31 vvd pn31 dt j pc-acp vvi dt n1 pp-f dt j n1.
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1158
When that Gracious Queene was taken from a Crowne of gold to a Diadem of glory, then began our third yeare ;
When that Gracious Queen was taken from a Crown of gold to a Diadem of glory, then began our third year;
c-crq d j n1 vbds vvn p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1, av vvd po12 ord n1;
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1159
wherein our present Soueraigne was sent; Dignissimus Regno, si non natus ad Regnum : vnder whom we know not, whether our Truth or Peace bee more.
wherein our present Sovereign was sent; Dignissimus Regno, si non Born ad Kingdom: under whom we know not, whither our Truth or Peace be more.
c-crq po12 j n-jn vbds vvn; j fw-la, fw-la fw-fr fw-la fw-la fw-la: p-acp ro-crq pns12 vvb xx, cs po12 n1 cc n1 vbi av-dc.
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Onely let vs blesse him, and blesse God for him, that we may all be blessed in him.
Only let us bless him, and bless God for him, that we may all be blessed in him.
j vvb pno12 vvi pno31, cc vvb np1 p-acp pno31, cst pns12 vmb d vbi vvn p-acp pno31.
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1161
Thus farre we may say of our Land, as Syluius did of Rhodes, Semper in Sole sita est:
Thus Far we may say of our Land, as Sylvius did of Rhodes, Semper in Sole sita est:
av av-j pns12 vmb vvi pp-f po12 n1, c-acp np1 vdd pp-f np1, fw-la p-acp j fw-la fw-la:
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the bright reflection of the Gospell compasseth vs round about. Now he comes this third yeare seeking our fruites:
the bright reflection of the Gospel Compasseth us round about. Now he comes this third year seeking our fruits:
dt j n1 pp-f dt n1 vvz pno12 av-j p-acp. av pns31 vvz d ord n1 vvg po12 n2:
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which when we consider, wee can say no more but Miserere Deus ; Lord bee mercifull to vs:
which when we Consider, we can say no more but miserere Deus; Lord be merciful to us:
r-crq c-crq pns12 vvb, pns12 vmb vvi av-dx dc p-acp fw-la fw-la; n1 vbb j p-acp pno12:
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for neuer were such blessings requited with such vnthankefulnesse. We condemne the Iewes for abusing Christs patience:
for never were such blessings requited with such unthankfulness. We condemn the Iewes for abusing Christ patience:
c-acp av-x vbdr d n2 vvn p-acp d n1. pns12 vvb dt np2 p-acp vvg npg1 n1:
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1165
God grant they rise not vp at the last day to condemne vs. He comes to a particular man three yeeres. 1. In Youth.
God grant they rise not up At the last day to condemn us He comes to a particular man three Years. 1. In Youth.
np1 vvb pns32 vvb xx a-acp p-acp dt ord n1 pc-acp vvi pno12 pns31 vvz p-acp dt j n1 crd n2. crd p-acp n1.
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I haue planted thee in my Vineyard, giuen thee the influence of my mercies;
I have planted thee in my Vineyard, given thee the influence of my Mercies;
pns11 vhb vvn pno21 p-acp po11 n1, vvn pno21 dt n1 pp-f po11 n2;
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1167
where is thy fruitfulnesse? Alas, the young man sends him away, with a Nondum tempus ficorum: it is too earely for me to fall to Mortification;
where is thy fruitfulness? Alas, the young man sends him away, with a Nondum Tempus ficorum: it is too early for me to fallen to Mortification;
q-crq vbz po21 n1? np1, dt j n1 vvz pno31 av, p-acp dt fw-la fw-la fw-la: pn31 vbz av av-j p-acp pno11 pc-acp vvi p-acp n1;
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1168
would you put me to pennance, before I haue had the leasure and pleasure to offend? He is ready to send Christ away in the Language of that foule Spirit;
would you put me to penance, before I have had the leisure and pleasure to offend? He is ready to send christ away in the Language of that foul Spirit;
vmd pn22 vvi pno11 p-acp n1, c-acp pns11 vhb vhn dt n1 cc n1 pc-acp vvi? pns31 vbz j pc-acp vvi np1 av p-acp dt n1 pp-f cst j n1;
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1169
Art thou come to torment mee before my time? But whose charge is it to Remember thy Creator, Diebus Iuuentutis? Then the conquest is most glorious, Art thou come to torment me before my time? But whose charge is it to remember thy Creator, Diebus Iuuentutis? Then the conquest is most glorious,
n1 pns21 vvb pc-acp vvi pno11 p-acp po11 n1? p-acp rg-crq n1 vbz pn31 p-acp vvb po21 n1, fw-la fw-la? av dt n1 vbz av-ds j,
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1170
because then it is most difficult. You say, It is neuer too late; but I am sure, It is neuer too soone, to be gracious and holy.
Because then it is most difficult. You say, It is never too late; but I am sure, It is never too soon, to be gracious and holy.
c-acp cs pn31 vbz av-ds j. pn22 vvb, pn31 vbz av av j; cc-acp pns11 vbm j, pn31 vbz av av av, pc-acp vbi j cc j.
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1171
The Deuill is a false Sexton, and sets backe the clocke of Time in prosperitie:
The devil is a false Sexton, and sets back the clock of Time in Prosperity:
dt n1 vbz dt j n1, cc vvz av dt n1 pp-f n1 p-acp n1:
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1172
in the day of trouble, hee will make it run fast enough. 2. In middle age;
in the day of trouble, he will make it run fast enough. 2. In middle age;
p-acp dt n1 pp-f n1, pns31 vmb vvi pn31 vvi av-j av-d. crd p-acp j-jn n1;
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1173
and now the buying of Farmes, and trying of Beasts ; the pleasures of Matrimony, the cares for posteritie.
and now the buying of Farms, and trying of Beasts; the pleasures of Matrimony, the Cares for posterity.
cc av dt vvg pp-f n2, cc vvg pp-f n2; dt n2 pp-f n1, dt n2 p-acp n1.
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1174
take vp all the roomes of the soule.
take up all the rooms of the soul.
vvb a-acp d dt n2 pp-f dt n1.
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1175
Men rather busie themselues to gather the fruites of earth, then to yeeld the fruites of heauen.
Men rather busy themselves to gather the fruits of earth, then to yield the fruits of heaven.
np1 av-c vvi px32 pc-acp vvi dt n2 pp-f n1, cs pc-acp vvi dt n2 pp-f n1.
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1176
Heere is strength of nature, and fulnesse of stature; but still a defect of grace. Perhaps, Christ hath now some faire promises, of fruits heereafter:
Here is strength of nature, and fullness of stature; but still a defect of grace. Perhaps, christ hath now Some fair promises, of fruits hereafter:
av vbz n1 pp-f n1, cc n1 pp-f n1; cc-acp av dt n1 pp-f n1. av, np1 vhz av d j n2, pp-f n2 av:
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1177
Let mee first go bury my Father, then. Let me First go bury my Father, then.
vvb pno11 ord vvi vvi po11 n1, av.
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1178
But (a thousand to one) he finds something in Domo, left by his father, that keepes him, a Domino, from following his Master.
But (a thousand to one) he finds something in Domo, left by his father, that keeps him, a Domino, from following his Master.
p-acp (dt crd p-acp crd) pns31 vvz pi p-acp fw-la, vvn p-acp po31 n1, cst vvz pno31, dt fw-la, p-acp vvg po31 n1.
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1179
To preuent this, it is his caution to the entertained seruant; Forget thine owne people, and thy fathers house: rather forgoe and forget thy fathers house,
To prevent this, it is his caution to the entertained servant; Forget thine own people, and thy Father's house: rather forgo and forget thy Father's house,
p-acp vvi d, pn31 vbz po31 n1 p-acp dt vvn n1; vvb po21 d n1, cc po21 ng1 n1: av-c vvi cc vvi po21 ng1 n1,
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1180
then thy Makers seruice. 3. In old age now the decay of body should argue a decay of sinne.
then thy Makers service. 3. In old age now the decay of body should argue a decay of sin.
cs po21 ng1 n1. crd p-acp j n1 av dt n1 pp-f n1 vmd vvi dt n1 pp-f n1.
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1181
The taste finds no relish in ryot, the eares cannot distinguish Musicke, the eies are dimme to pleasing obiects, very Desire failes. now all things promise mortification.
The taste finds no relish in riot, the ears cannot distinguish Music, the eyes Are dim to pleasing objects, very Desire fails. now all things promise mortification.
dt n1 vvz dx n1 p-acp n1, dt n2 vmbx vvi n1, dt n2 vbr j p-acp j-vvg n2, j vvb n2. av d n2 vvb n1.
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1182
Hee that cannot stirre abroad in the world, what should he doe but recollect himselfe, and settle his thoughts on the world to come? Now fruites, or neuer. Not yet:
He that cannot stir abroad in the world, what should he do but recollect himself, and settle his thoughts on the world to come? Now fruits, or never. Not yet:
pns31 cst vmbx vvi av p-acp dt n1, r-crq vmd pns31 vdi p-acp vvi px31, cc vvi po31 n2 p-acp dt n1 pc-acp vvi? av n2, cc av-x. xx av:
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1183
Morositie, Pride, and Auarice, are the three diseases of olde age: men couet most, when they haue time to spend least:
Morosity, Pride, and Avarice, Are the three diseases of old age: men covet most, when they have time to spend least:
n1, n1, cc n1, vbr dt crd n2 pp-f j n1: n2 vvb ds, c-crq pns32 vhb n1 pc-acp vvi av-ds:
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as cheating Tradesmen then get vp most commodities into their hands, when they meane to breake.
as cheating Tradesmen then get up most commodities into their hands, when they mean to break.
c-acp vvg n2 av vvi p-acp ds n2 p-acp po32 n2, c-crq pns32 vvb pc-acp vvi.
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1185
Still hee comes seeking fruite, and is returned with a Non inuentus.
Still he comes seeking fruit, and is returned with a Non inuentus.
j pns31 vvz vvg n1, cc vbz vvn p-acp dt fw-fr fw-la.
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1186
If yet it weare but as the Prophets signe to Hezekiah; This yeare yee shall eate such as groweth of it selfe:
If yet it wear but as the prophets Signen to Hezekiah; This year ye shall eat such as grows of it self:
cs av pn31 vbdr cc-acp c-acp dt ng1 n1 p-acp np1; d n1 pn22 vmb vvi d c-acp vvz pp-f pn31 n1:
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1187
and the second yeare such springeth of the same:
and the second year such springs of the same:
cc dt ord n1 d vvz pp-f dt d:
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1188
and in the third yeare yee shall sowe and reape, &c. the third yeare might afford him somewhat.and in the third year ye shall sow and reap, etc. the third year might afford him somewhat.
cc p-acp dt ord n1 pn22 vmb vvi cc vvi, av dt ord n1 vmd vvi pno31 av.
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1189
But doth hee forbeare all trees thus long? No, some are snatch'• away in the flower and pride of their life:
But does he forbear all trees thus long? No, Some Are snatch'• away in the flower and pride of their life:
p-acp vdz pns31 vvi d n2 av av-j? uh-dx, d vbr n1 av p-acp dt n1 cc n1 pp-f po32 n1:
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1190
yea, they bee not fewe, that will not allow themselues to liue;
yea, they be not few, that will not allow themselves to live;
uh, pns32 vbb xx d, cst vmb xx vvi px32 pc-acp vvi;
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1191
but with ryot and intemperance hasten their owne endes, before they haue well begun or learned what life is:
but with riot and intemperance hasten their own ends, before they have well begun or learned what life is:
cc-acp p-acp n1 cc n1 vvi po32 d n2, c-acp pns32 vhb av vvn cc vvn r-crq n1 vbz:
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1192
like bad Schollers, that slubber out their bookes before they haue learned their lessons.
like bad Scholars, that slubber out their books before they have learned their Lessons.
vvb j n2, cst vvb av po32 n2 c-acp pns32 vhb vvn po32 n2.
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1193
That instead of, Non est fructus, wee may say, Non est ficus, the tree it selfe is gone.
That instead of, Non est fructus, we may say, Non est ficus, the tree it self is gone.
cst av pp-f, fw-fr fw-la fw-la, pns12 vmb vvi, fw-fr fw-la fw-la, dt n1 pn31 n1 vbz vvn.
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1194
And that goodly person, which like a faire ship hath bene long a building: and was but yesterday put to sea, is to day sunke in the Maine.
And that goodly person, which like a fair ship hath be long a building: and was but yesterday put to sea, is to day sunk in the Main.
cc cst j n1, r-crq av-j dt j n1 vhz vbn av-j dt n1: cc vbds p-acp av-an vvn p-acp n1, vbz p-acp n1 vvn p-acp dt j.
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1195
We doe not eate, drinke, and sleepe, and take such refections of nature, vt non moriamur, that wee might not die; that is impossible:
We do not eat, drink, and sleep, and take such refections of nature, vt non moriamur, that we might not die; that is impossible:
pns12 vdb xx vvi, vvb, cc n1, cc vvb d n2 pp-f n1, fw-la fw-fr fw-la, cst pns12 vmd xx vvi; d vbz j:
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1196
but that wee should not dye barren, but beare some fruits vp with vs to him that made the Tree.
but that we should not die barren, but bear Some fruits up with us to him that made the Tree.
cc-acp cst pns12 vmd xx vvi j, cc-acp vvb d n2 a-acp p-acp pno12 p-acp pno31 cst vvd dt n1.
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1197
Seeking. It is fit wee should offer our fruits to God, and not put him to seeke for his owne.Seeking. It is fit we should offer our fruits to God, and not put him to seek for his own.
vvg. pn31 vbz j pns12 vmd vvi po12 n2 p-acp np1, cc xx vvi pno31 pc-acp vvi p-acp po31 d.
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1198
We should be like those ripe-figs, that fall into the mouth of the eater. We should be like those ripe-figs, that fallen into the Mouth of the eater.
pns12 vmd vbi av-j d n2, cst vvb p-acp dt n1 pp-f dt n1.
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1199
The best liquours are they that drop from their cells, of their owne accord, without pressing.
The best Liquors Are they that drop from their cells, of their own accord, without pressing.
dt js n2 vbr pns32 cst vvb p-acp po32 n2, pp-f po32 d n1, p-acp vvg.
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1200
The most acceptable of all oblations, be the Freewill-offerings. Howsoeuer, let vs bee sure not to disappoynt the Lord when he seekes.
The most acceptable of all Oblations, be the Freewill offerings. Howsoever, let us be sure not to disappoint the Lord when he seeks.
dt av-ds j pp-f d n2, vbb dt n2. c-acp, vvb pno12 vbi j xx pc-acp vvi dt n1 c-crq pns31 vvz.
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1201
On this Fig-tree. It is fit, that hee that plants a Vineyard, should taste of the Wine:On this Fig tree. It is fit, that he that plants a Vineyard, should taste of the Wine:
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1202
good reason, his owne tree should yeeld him some fruite, considering what hee hath done for it he may well challenge it. 1 He hath planted vs: wee spring not vp naturally;
good reason, his own tree should yield him Some fruit, considering what he hath done for it he may well challenge it. 1 He hath planted us: we spring not up naturally;
j n1, po31 d n1 vmd vvi pno31 d n1, vvg r-crq pns31 vhz vdn p-acp pn31 pns31 vmb av vvi pn31. vvd pns31 vhz vvn pno12: pns12 vvb xx a-acp av-j;
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1203
as the Oake growes from an Acorne, the Peach from a stone:
as the Oak grows from an Acorn, the Peach from a stone:
c-acp dt n1 vvz p-acp dt n1, dt n1 p-acp dt n1:
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1204
but a gracious hand hath set vs. We are not borne of flesh, nor of the will of blood, or of man, but of God.
but a gracious hand hath Set us We Are not born of Flesh, nor of the will of blood, or of man, but of God.
cc-acp dt j n1 vhz vvn pno12 pns12 vbr xx vvn pp-f n1, ccx pp-f dt n1 pp-f n1, cc pp-f n1, cc-acp pp-f np1.
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1205
2. Hee hath planted vs in his Vineyard within the enclosed Garden of the Church.
2. He hath planted us in his Vineyard within the enclosed Garden of the Church.
crd pns31 vhz vvn pno12 p-acp po31 n1 p-acp dt j-vvn n1 pp-f dt n1.
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1206
Had he left vs to the vnregarded wildernes, without any Dresser to looke to vs, there might haue been some excuse of our barrennesse.
Had he left us to the unregarded Wilderness, without any Dresser to look to us, there might have been Some excuse of our Barrenness.
vhd pns31 vvn pno12 p-acp dt j n1, p-acp d n1 pc-acp vvi p-acp pno12, pc-acp vmd vhi vbn d n1 pp-f po12 n1.
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1207
The ground that is left to it selfe, is (in a manner) blamelesse, though it be fruitlesse.
The ground that is left to it self, is (in a manner) blameless, though it be fruitless.
dt n1 cst vbz vvn p-acp pn31 n1, vbz (p-acp dt n1) j, cs pn31 vbb j.
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1208
But in Vineasua, which he hath fenced in with his prouidence, blessed with his sauing influence, husbanded with his Dressers diligence, forwarded with the beames of mercy,
But in Vineasua, which he hath fenced in with his providence, blessed with his Saving influence, husbanded with his Dressers diligence, forwarded with the beams of mercy,
p-acp p-acp np1, r-crq pns31 vhz vvn p-acp p-acp po31 n1, vvn p-acp po31 vvg n1, vvn p-acp po31 n2 n1, vvn p-acp dt n2 pp-f n1,
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1209
and showres more precious then the deawes of Hermon that fell vpon the hill of Sion.
and showers more precious then the dews of Hermon that fell upon the hill of Sion.
cc n2 av-dc j cs dt n2 pp-f np1 cst vvd p-acp dt n1 pp-f np1.
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1210
Where wee participate the fatnesse of the ground, are fed with vnperishing Manna, compassed about with Songs of deliuerance,
Where we participate the fatness of the ground, Are fed with unperishing Manna, compassed about with Songs of deliverance,
c-crq pns12 vvb dt n1 pp-f dt n1, vbr vvn p-acp vvg n1, vvn a-acp p-acp n2 pp-f n1,
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1211
and haue seene our desires vpon (his and) our enemies. Where Righteousnesse is our walls,
and have seen our Desires upon (his and) our enemies. Where Righteousness is our walls,
cc vhb vvn po12 n2 p-acp (po31 cc) po12 n2. q-crq n1 vbz po12 n2,
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1212
and Peace our bulwarkes, and the wayes bee milke where we set our feet.
and Peace our bulwarks, and the ways be milk where we Set our feet.
cc n1 po12 n2, cc dt n2 vbb n1 c-crq pns12 vvb po12 n2.
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1213
3 Wee are Figtrees: not brambles, no man expects Grapes from thornes. Not Okes or Cedars, to be a dwelling for the Storkes:
3 we Are Figtrees: not brambles, no man expects Grapes from thorns. Not Oaks or Cedars, to be a Dwelling for the Storks:
crd pns12 vbr n2: xx n2, dx n1 vvz n2 p-acp n2. xx n2 cc n2, pc-acp vbi dt n-vvg p-acp dt n2:
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1214
But Figtrees, apt for fruit, for pleasant fruit. If the rest be fruitlesse, they serue for other purposes:
But Figtrees, apt for fruit, for pleasant fruit. If the rest be fruitless, they serve for other Purposes:
cc-acp n2, j p-acp n1, p-acp j n1. cs dt n1 vbb j, pns32 vvb p-acp j-jn n2:
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1215
but what shall become of the barren Figtree? 4. Hee is our Lord, and Querit suum, he seekes but his owne.
but what shall become of the barren Fig tree? 4. He is our Lord, and Querit suum, he seeks but his own.
cc-acp q-crq vmb vvi pp-f dt j n1? crd pns31 vbz po12 n1, cc fw-la fw-la, pns31 vvz p-acp po31 d.
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1216
If our owne Kin• giue vs no milke, our owne sheepe afford vs no wooll, our owne land returne vs no encrease, we are displeased: whereas these be reasonlesse creatures;
If our own Kin• give us no milk, our own sheep afford us no wool, our own land return us no increase, we Are displeased: whereas these be reasonless creatures;
cs po12 d np1 vvi pno12 dx n1, po12 d n1 vvb pno12 dx n1, po12 d n1 vvb pno12 dx n1, pns12 vbr vvn: cs d vbb j n2;
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1217
but we haue sense aboue common nature, reason aboue sense, grace aboue reason: We are but tennants of these, Christ is Lord of vs:
but we have sense above Common nature, reason above sense, grace above reason: We Are but tenants of these, christ is Lord of us:
cc-acp pns12 vhb n1 p-acp j n1, n1 p-acp n1, vvb p-acp n1: pns12 vbr p-acp n2 pp-f d, np1 vbz n1 pp-f pno12:
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our sinnes bring the curse of barrennesse vpon them, but there is no fault in God, if we be vnfruitfull. 5: He comes seeking: not threatning, raging, wounding, not felling downe the tree, nor stocking it vp by the rootes;
our Sins bring the curse of Barrenness upon them, but there is no fault in God, if we be unfruitful. 5: He comes seeking: not threatening, raging, wounding, not felling down the tree, nor stocking it up by the roots;
po12 n2 vvi dt n1 pp-f n1 p-acp pno32, cc-acp pc-acp vbz dx n1 p-acp np1, cs pns12 vbb j. crd: pns31 vvz vvg: xx vvg, j-vvg, j-vvg, xx vvg a-acp dt n1, ccx n1 pn31 a-acp p-acp dt n2;
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1219
but seeking. Dignatur expectare fructus, cuilicet eradicare Infructuosos. Man is a loser by the barrenesse of his garden tree:
but seeking. Dignatur expectare fructus, cuilicet eradicare Unprofitable. Man is a loser by the barrenesse of his garden tree:
cc-acp vvg. np1 fw-la fw-la, fw-la fw-la np1. n1 vbz dt n1 p-acp dt n1 pp-f po31 n1 n1:
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were there not a tree left, God is neuer the poorer. Now lay all these together:
were there not a tree left, God is never the Poorer. Now lay all these together:
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a Lord that owes vs, wee are his trees: to come into his Vineyard, where he may be confident; wee liue on his ground:
a Lord that owes us, we Are his trees: to come into his Vineyard, where he may be confident; we live on his ground:
dt n1 cst vvz pno12, pns12 vbr po31 n2: pc-acp vvi p-acp po31 np1, c-crq pns31 vmb vbi j; pns12 vvb p-acp po31 n1:
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to looke vpon a Figtree, made of an apt disposition to good fruit; such a one as himselfe hath planted, not casually grown vp:
to look upon a Fig tree, made of an apt disposition to good fruit; such a one as himself hath planted, not casually grown up:
pc-acp vvi p-acp dt n1, vvn pp-f dt j n1 p-acp j n1; d dt pi p-acp px31 vhz vvn, xx av-j vvn a-acp:
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a tree not neglected, but whereon hee hath bestowed great care and cost; wayting, not destroying:
a tree not neglected, but whereon he hath bestowed great care and cost; waiting, not destroying:
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what can we plead for it, if it be fruitlesse? God is our Lord and Proprietary, England is his Vineyard, euery one of vs his Fig-tree,
what can we plead for it, if it be fruitless? God is our Lord and Proprietary, England is his Vineyard, every one of us his Fig tree,
r-crq vmb pns12 vvi p-acp pn31, cs pn31 vbb j? np1 vbz po12 n1 cc n1, np1 vbz po31 n1, d crd pp-f pno12 po31 n1,
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thus planted, watered, blessed by his gracious mercy: Hee comes to vs with patience, that should run to him with penitence:
thus planted, watered, blessed by his gracious mercy: He comes to us with patience, that should run to him with penitence:
av vvn, vvd, vvn p-acp po31 j n1: pns31 vvz p-acp pno12 p-acp n1, cst vmd vvi p-acp pno31 p-acp n1:
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seeking our fruites, that should make tender of them vnsought; waiting, that might command:seeking our fruits, that should make tender of them unsought; waiting, that might command:
vvg po12 n2, cst vmd vvi j pp-f pno32 j; vvg, cst vmd vvi:
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now, feare, obedience, and thankefulnesse, keepe vs from sending him backe with a Non inuenio, I finde none.
now, Fear, Obedience, and thankfulness, keep us from sending him back with a Non Invenio, I find none.
av, n1, n1, cc n1, vvb pno12 p-acp vvg pno31 av p-acp dt fw-fr fw-la, pns11 vvb pix.
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Fruit. This is that inseparable effect that God expects from euery Tree planted in his Garden.Fruit. This is that inseparable Effect that God expects from every Tree planted in his Garden.
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We are married to Christ: to what ende? That we should bring forth fruits vnto God. We Are married to christ: to what end? That we should bring forth fruits unto God.
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Hee seekes not for leaues, buds, or blossomes, but fruites. Could leaues content him, wee would not leaue him vnsatisfied:
He seeks not for leaves, buds, or blossoms, but fruits. Could leaves content him, we would not leave him unsatisfied:
pns31 vvz xx p-acp n2, n2, cc n2, cc-acp n2. vmd n2 vvi pno31, pns12 vmd xx vvi pno31 j-vvn:
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he should haue an Arbour large enough to reach to the Worlds ende. Our tongues runne apace, not seldome faster then our wittes.
he should have an Arbour large enough to reach to the World's end. Our tongues run apace, not seldom faster then our wits.
pns31 vmd vhi dt n1 j av-d pc-acp vvi p-acp dt ng1 n1. po12 n2 vvi av, xx av jc cs po12 n2.
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Wee are Gods debters, and if hee will take our words, so: that's all hee is like to haue.
we Are God's debtors, and if he will take our words, so: that's all he is like to have.
pns12 vbr ng1 n2, cc cs pns31 vmb vvi po12 n2, av: d|vbz d pns31 vbz av-j pc-acp vhi.
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Might buds please him, or blossomes: wee haue intentions to good, certaine offers and shewes of obedience:
Might buds please him, or blossoms: we have intentions to good, certain offers and shows of Obedience:
vmd n2 vvi pno31, cc n2: pns12 vhb n2 p-acp j, j n2 cc n2 pp-f n1:
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which we weare like a cloake, or some loose garment, that when Lust calls, wee may quickly slip off.
which we wear like a cloak, or Some lose garment, that when Lust calls, we may quickly slip off.
r-crq pns12 vvb av-j dt n1, cc d j n1, cst c-crq n1 vvz, pns12 vmb av-j vvi a-acp.
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But when he seekes for workes, all our Consonants be turned into Mutes, we are speachlesse. O would he aske vs for any thing but fruites :
But when he seeks for works, all our Consonants be turned into Mutes, we Are speechless. O would he ask us for any thing but fruits:
p-acp c-crq pns31 vvz p-acp n2, d po12 n2 vbb vvn p-acp n2-jn, pns12 vbr j. fw-la vmd pns31 vvi pno12 p-acp d n1 p-acp n2:
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but what should be expected from the Figtree, but Figges? but what should be expected from the Fig tree, but Figs?
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Of euery soule here hee seekes for fruites. Of the Magistrate, that he bring foorth the fruites of Iustice;
Of every soul Here he seeks for fruits. Of the Magistrate, that he bring forth the fruits of justice;
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determining causes with sinceritie of decision, and conuenience of expedition:
determining Causes with sincerity of decision, and convenience of expedition:
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being so far as equitie permits, a husband to the widdow, and a father to the fatherlesse.
being so Far as equity permits, a husband to the widow, and a father to the fatherless.
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Of the Minister, that hee bring forth the fruits of knowledge. Aarons Rod was his Pastorall staffe:
Of the Minister, that he bring forth the fruits of knowledge. Aaron's Rod was his Pastoral staff:
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in one and the same night it bought forth buds, and blossomes, and fruit. Fruitfulnesse is the best argument that God hath called vs:
in one and the same night it bought forth buds, and blossoms, and fruit. Fruitfulness is the best argument that God hath called us:
p-acp crd cc dt d n1 pn31 vvd av n2, cc n2, cc n1. n1 vbz dt js n1 cst np1 vhz vvn pno12:
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there is not a plant of his setting, but the very branches thereof shall flourish. I doe not say, our paynes shall alwayes conuert many Soules;
there is not a plant of his setting, but the very branches thereof shall flourish. I do not say, our pains shall always convert many Souls;
pc-acp vbz xx dt n1 pp-f po31 n-vvg, cc-acp dt j n2 av vmb vvi. pns11 vdb xx vvi, po12 n2 vmb av vvi d n2;
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that is Gods fruite, not ours:
that is God's fruit, not ours:
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Hee chargeth vs to bee industrious in Preaching, let Himselfe alone with the worke of sauing.
He charges us to be Industria in Preaching, let Himself alone with the work of Saving.
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Of the priuate man, he expects the fruit of his calling: to bee idle, is to bee barren of good;
Of the private man, he expects the fruit of his calling: to be idle, is to be barren of good;
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and to bee barren of good, is to bee pregnant of all euill. Bella gerant alij, Protesilaus edit.
and to be barren of good, is to be pregnant of all evil. Bella gerant alij, Protesilaus edit.
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but let vs that are called to worke, worke in our calling;
but let us that Are called to work, work in our calling;
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otherwise at last, wee shall make but a sorry answere to that Question, Vbi fructus? Let vs all produce the fruits of Charity:
otherwise At last, we shall make but a sorry answer to that Question, Vbi fructus? Let us all produce the fruits of Charity:
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rich men doe good turnes to themselues;
rich men do good turns to themselves;
j n2 vdb j n2 p-acp px32;
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as they play at Tennisse, tossing the Ball to him that will tosse it to them againe:
as they play At Tennisse, tossing the Ball to him that will toss it to them again:
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seldome to the poore, for they are not able to bandy it backe.
seldom to the poor, for they Are not able to bandy it back.
av p-acp dt j, c-acp pns32 vbr xx j pc-acp vvi pn31 av.
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Pride cuts, and Ryot shuffles, but betwixt them both, they deale the poore but a bad game.
Pride cuts, and Riot shuffles, but betwixt them both, they deal the poor but a bad game.
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The fruite of Christianitie is Mercie;
The fruit of Christianity is Mercy;
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when the rich, like full eares of Corne, humble themselues to the poore earth in Charitie. Feed him, that feeds you:
when the rich, like full ears of Corn, humble themselves to the poor earth in Charity. Feed him, that feeds you:
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giue him part of your Temporalls, from whom you expect Eternalls:
give him part of your Temporals, from whom you expect Eternals:
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you cloathe Christ with your blackes on earth, hee will clothe you with his glorious whites in heauen.
you cloth christ with your blacks on earth, he will cloth you with his glorious whites in heaven.
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Our mercie to others, is the Fruite of Gods mercy to vs. Fruite. Nothing is created for it selfe, but so placed by the most wise prouidence, that it may conferre something to the publique good;
Our mercy to Others, is the Fruit of God's mercy to us Fruit. Nothing is created for it self, but so placed by the most wise providence, that it may confer something to the public good;
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though it be but as the Widowes two Mites to the Treasurie. The poorest creature yeelds some Fruit, wherein it doth imitate the goodnesse of the Maker.
though it be but as the Widows two Mites to the Treasury. The Poorest creature yields Some Fruit, wherein it does imitate the Goodness of the Maker.
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We know not readily, what good Serpents and Vermine may doe; yet certainly, they haue their fruit ;
We know not readily, what good Serpents and Vermin may do; yet Certainly, they have their fruit;
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both in sucking vp that poyson of the earth, which would be contagious to man; in setting off the beautie of the better pieces of creation:
both in sucking up that poison of the earth, which would be contagious to man; in setting off the beauty of the better Pieces of creation:
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(for though the same hand made both the Angels in heauen, and the wormes on earth; (for though the same hand made both the Angels in heaven, and the worms on earth;
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yet the Angels appeare the more glorious being so compared) besides their hidden vertues abstracted from our knowledge.
yet the Angels appear the more glorious being so compared) beside their hidden Virtues abstracted from our knowledge.
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Of stones they make yron, rubbish serues to raise Bulwarks, the small pebble for the sling, wormes and flyes are bayts for Fishes:
Of stones they make iron, rubbish serves to raise Bulwarks, the small pebble for the sling, worms and flies Are baits for Fish:
pp-f n2 pns32 vvb n1, n1 vvz pc-acp vvi n2, dt j n1 p-acp dt n1, n2 cc n2 vbr n2 p-acp n2:
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euery th•ng is enabled with some gift for the vnniuersall benefit, and to produce those fruits is their naturall worke.
every th•ng is enabled with Some gift for the vnniuersall benefit, and to produce those fruits is their natural work.
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The Sunne comes foorth of his Chamber like a Bridegrome, fresh and liuely;
The Sun comes forth of his Chamber like a Bridegroom, fresh and lively;
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and reioyceth as a Gyant, to runne his diurnall course, to lighten vs with his refulgent beames, to generate, cheere,
and rejoices as a Giant, to run his diurnal course, to lighten us with his refulgent beams, to generate, cheer,
cc vvz p-acp dt n1, pc-acp vvi po31 j n1, pc-acp vvi pno12 p-acp po31 j n2, pc-acp vvi, n1,
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and mature things with his parentall heate:
and mature things with his parental heat:
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this is his fruite. In his absence the Moone and Starres adorne the Canopie of Heauen, reflecting their operatiue influence to quicken the lower world:
this is his fruit. In his absence the Moon and Stars adorn the Canopy of Heaven, reflecting their operative influence to quicken the lower world:
d vbz po31 n1. p-acp po31 n1 dt n1 cc n2 vvi dt n1 pp-f n1, vvg po32 j-jn n1 pc-acp vvi dt jc n1:
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this is their fruites. The curled cloudes, those bottles of raine, thinne as the liquour they containe, flye vp and downe on the wings of the winde, deliuering their moyst burdens vpon the earth, teats whereon the hungry fields and pastures doe sucke;
this is their fruits. The curled Clouds, those bottles of rain, thin as the liquour they contain, fly up and down on the wings of the wind, delivering their moist burdens upon the earth, teats whereon the hungry fields and pastures do suck;
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yet they expect no haruest from vs:
yet they expect no harvest from us:
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this is their fruites. The subtill winds come puffing out of their cauernes, to make artificiall motions, wholesome ayres, and nauigable seas;
this is their fruits. The subtle winds come puffing out of their caverns, to make artificial motions, wholesome airs, and navigable Seas;
d vbz po32 n2. dt j n2 vvb vvg av pp-f po32 n2, pc-acp vvi j n2, j n2, cc j n2;
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yet neither earth, ayre, nor sea returne them recompence:
yet neither earth, air, nor sea return them recompense:
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this is their fruits. The earth, in a thankefull imitation of the Heauens, lockes not vp her treasures within her owne Coffers;
this is their fruits. The earth, in a thankful imitation of the Heavens, locks not up her treasures within her own Coffers;
d vbz po32 n2. dt n1, p-acp dt j n1 pp-f dt n2, n2 xx p-acp po31 n2 p-acp po31 d n2;
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but without respect of her priuate benefit, is liberall of her allowance, yeelding her fatnesse and riches to innumerable creatures, that hang on her breasts,
but without respect of her private benefit, is liberal of her allowance, yielding her fatness and riches to innumerable creatures, that hang on her breasts,
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and depend vpon her as their common mother for maintenance: Of the beasts that feed vpon her, Kine giue vs their milke, Sheepe their wooll:
and depend upon her as their Common mother for maintenance: Of the beasts that feed upon her, Kine give us their milk, Sheep their wool:
cc vvb p-acp pno31 c-acp po32 j n1 p-acp n1: pp-f dt n2 cst vvb p-acp pno31, n2 vvb pno12 po32 n1, n1 po32 n1:
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euery one payes a tribute to man, their vsufructuary Lord: this is their fruites. Fruit-bearing Trees spend not all their sappe and moisture vpon themselues,
every one pays a tribute to man, their usufructuary Lord: this is their fruits. Fruit bearing Trees spend not all their sap and moisture upon themselves,
d pi vvz dt n1 p-acp n1, po32 n1 n1: d vbz po32 n2. j n2 vvb xx d po32 n1 cc n1 p-acp px32,
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or the increase of their owne magnitudes: but the principall and purer part of it is concocted into some pleasant Fruites ;
or the increase of their own magnitudes: but the principal and Purer part of it is concocted into Some pleasant Fruits;
cc dt n1 pp-f po32 d n2: cc-acp dt j-jn cc jc n1 pp-f pn31 vbz vvn p-acp d j n2;
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whereof they nor their young Springs euer come to taste;
whereof they nor their young Springs ever come to taste;
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but they proffer it vs, and when it is ripe, they voluntarily let it fall at their Masters feete.
but they proffer it us, and when it is ripe, they voluntarily let it fallen At their Masters feet.
cc-acp pns32 vvb pn31 pno12, cc c-crq pn31 vbz j, pns32 av-jn vvb pn31 vvi p-acp po32 n2 n2.
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Neuer did the Oliue annoynt it selfe with the owne Oyle, nor the Vine make it selfe drunke with the owne Grapes,
Never did the Olive anoint it self with the own Oil, nor the Vine make it self drunk with the own Grapes,
av-x vdd dt n1 vvi pn31 n1 p-acp dt d n1, ccx dt n1 vvb pn31 n1 vvn p-acp dt d n2,
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nor the Tree in my Text, deuoure the owne Figges: yet they all striue to abound with Fruites.
nor the Tree in my Text, devour the own Figs: yet they all strive to abound with Fruits.
ccx dt n1 p-acp po11 n1, vvb dt d n2: av pns32 d vvb pc-acp vvi p-acp n2.
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Let me raise your Meditations from earth to heauen:
Let me raise your Meditations from earth to heaven:
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the holy Angels there are called Ministring Spirits: those royall Armies fight for vs against our enemies:
the holy Angels there Are called Ministering Spirits: those royal Armies fight for us against our enemies:
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like Nurses, they beare vs vp in their armes, and (though vnseene) doe glorious Offices for vs:
like Nurse's, they bear us up in their arms, and (though unseen) do glorious Offices for us:
av-j n2, pns32 vvb pno12 a-acp p-acp po32 n2, cc (cs j) vdb j n2 p-acp pno12:
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this is part of their fruit. The blessed Trinitie is alwayes working: Hitherto my Father worketh, and I worke.
this is part of their fruit. The blessed Trinity is always working: Hitherto my Father works, and I work.
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The Father by his prouidence and protection, the Sonne by his mercy and mediation, the Holy Ghost by his grace and sanctification:
The Father by his providence and protection, the Son by his mercy and mediation, the Holy Ghost by his grace and sanctification:
dt n1 p-acp po31 n1 cc n1, dt n1 p-acp po31 n1 cc n1, dt j n1 p-acp po31 n1 cc n1:
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1287
all diuiding the streames of their goodnesse, for the best behoofe of the world.
all dividing the streams of their Goodness, for the best behoof of the world.
d vvg dt n2 pp-f po32 n1, p-acp dt js n1 pp-f dt n1.
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1288
The more any thing furthers the common good, the more noble is the Nature, and more resembling the Creator.
The more any thing furthers the Common good, the more noble is the Nature, and more resembling the Creator.
dt av-dc d n1 vvz dt j j, dt av-dc j vbz dt n1, cc av-dc vvg dt n1.
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1289
The Earth is fruitfull, the Sea, the Ayre, the Heauens are fruitfull;
The Earth is fruitful, the Sea, the Air, the Heavens Are fruitful;
dt n1 vbz j, dt n1, dt n1, dt n2 vbr j;
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1290
and shall not man bring foorth fruites, for whom all these are fruitfull? While all the Armies of Heauen and Earth are busied in fructifying;
and shall not man bring forth fruits, for whom all these Are fruitful? While all the Armies of Heaven and Earth Are busied in fructifying;
cc vmb xx n1 vvi av n2, p-acp ro-crq d d vbr j? cs d dt n2 pp-f n1 cc n1 vbr vvn p-acp j-vvg;
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1291
shall Man, of more singular graces and faculties, be idle, a burden to the world and himselfe? Both the Church of God for the propagation of pietie,
shall Man, of more singular graces and faculties, be idle, a burden to the world and himself? Both the Church of God for the propagation of piety,
vmb n1, pp-f dc j n2 cc n2, vbb j, dt n1 p-acp dt n1 cc px31? av-d dt n1 pp-f np1 p-acp dt n1 pp-f n1,
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1292
and the world it selfe for the vpholding of his estate, requires our Fruites. If Happinesse consisted in doing nothing, God that meant Adam so happy, would neuer haue set him about businesse:
and the world it self for the upholding of his estate, requires our Fruits. If Happiness consisted in doing nothing, God that meant Adam so happy, would never have Set him about business:
cc dt n1 pn31 n1 p-acp dt vvg pp-f po31 n1, vvz po12 n2. cs n1 vvd p-acp vdg pix, np1 cst vvd np1 av j, vmd av-x vhi vvn pno31 p-acp n1:
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1293
but as Paradise was his Store-house, so also his workhouse: his pleasure was his taske. There is no state of man that can priuiledge a folded hand:
but as Paradise was his Storehouse, so also his workhouse: his pleasure was his task. There is no state of man that can privilege a folded hand:
cc-acp c-acp n1 vbds po31 n1, av av po31 n1: po31 n1 vbds po31 n1. pc-acp vbz dx n1 pp-f n1 cst vmb vvi dt j-vvn n1:
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1294
Our life is, Vita pulueris, non puluinaris. Landes, Meanes, and Moneyes, men make the protections of Idlenesse:
Our life is, Vita pulueris, non puluinaris. Lands, Means, and Moneys, men make the protections of Idleness:
po12 n1 vbz, fw-la fw-la, fw-la fw-la. n2, n2, cc n2, n2 vvb dt n2 pp-f n1:
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1295
whereas Adam commaunded the whole earth, yet worke expected him. In Paradise all things did labour for man, now man must labour for all things.
whereas Adam commanded the Whole earth, yet work expected him. In Paradise all things did labour for man, now man must labour for all things.
cs np1 vvd dt j-jn n1, av n1 vvd pno31. p-acp n1 d n2 vdd vvi p-acp n1, av n1 vmb vvi p-acp d n2.
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1296
Adam did worke because he was happy, wee his children must worke, that wee may bee happy.Adam did work Because he was happy, we his children must work, that we may be happy.
np1 vdd vvi c-acp pns31 vbds j, pns12 po31 n2 vmb vvi, cst pns12 vmb vbi j.
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1297
Heauen is for ioyes, Hell for paines, Earth for labour. God hath three houses; this is his Worke-house, that aboue is his Ware-house.
Heaven is for Joys, Hell for pains, Earth for labour. God hath three houses; this is his Workhouse, that above is his Warehouse.
n1 vbz p-acp n2, n1 p-acp n2, n1 p-acp n1. np1 vhz crd n2; d vbz po31 n1, cst p-acp vbz png31 np1-n.
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1298
O then let vs bee fruitfull; that others benefit may bee ours, our benefit theirs; and the glory of all, the Lords.
O then let us be fruitful; that Others benefit may be ours, our benefit theirs; and the glory of all, the lords.
sy av vvb pno12 vbi j; d n2-jn n1 vmb vbi png12, po12 n1 png32; cc dt n1 pp-f d, dt n2.
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1299
If Magistrates yeeld not the Fruits of Iustice, Ministers the fruits of knowledge, priuate men the fruits of Charitie and Obedien•e;
If Magistrates yield not the Fruits of justice, Ministers the fruits of knowledge, private men the fruits of Charity and Obedien•e;
cs n2 vvb xx dt n2 pp-f n1, n2 dt n2 pp-f n1, j n2 dt n2 pp-f n1 cc n1;
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1300
it is as vnnaturall, as if the Sunne should forget to shine, or the earth to fructifie.
it is as unnatural, as if the Sun should forget to shine, or the earth to fructify.
pn31 vbz a-acp j, c-acp cs dt n1 vmd vvi pc-acp vvi, cc dt n1 pc-acp vvi.
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1301
God made all these for man, hee made man for himselfe:
God made all these for man, he made man for himself:
np1 vvd d d p-acp n1, pns31 vvd n1 p-acp px31:
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1302
of vs he lookes for Fruit, of vs let him finde it, from vs accept it, in vs increase it,
of us he looks for Fruit, of us let him find it, from us accept it, in us increase it,
pp-f pno12 pns31 vvz p-acp n1, pp-f pno12 vvi pno31 vvi pn31, p-acp pno12 vvi pn31, p-acp pno12 vvi pn31,
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1303
and to vs reward it, through Him, in whome alone wee expect mercie, Iesus Christ. The successe followes. Non inuenio.
and to us reward it, through Him, in whom alone we expect mercy, Iesus christ. The success follows. Non Invenio.
cc p-acp pno12 vvi pn31, p-acp pno31, p-acp ro-crq av-j pns12 vvb n1, np1 np1. dt n1 vvz. fw-fr fw-la.
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1304
We haue brought the Lord into his Vineyard, heard him calling for the Dresser, shewing him a Tree, telling him of a three yeares expectation:
We have brought the Lord into his Vineyard, herd him calling for the Dresser, showing him a Tree, telling him of a three Years expectation:
pns12 vhb vvn dt n1 p-acp po31 np1, vvd pno31 vvg p-acp dt n1, vvg pno31 dt n1, vvg pno31 pp-f dt crd ng2 n1:
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1305
now, if after all this we inquire for the euent; himselfe certifies vs, NONLATINALPHABET, I finde none.
now, if After all this we inquire for the event; himself certifies us,, I find none.
av, cs p-acp d d pns12 vvb p-acp dt n1; px31 vvz pno12,, pns11 vvb pix.
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1306
None? Peraduenture he came before the season;None? Peradventure he Come before the season;
pix? av pns31 vvd p-acp dt n1;
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1307
Nondum tempus erat Ficorum. When should a Tree bring forth fruits, but Tempore suo? This is the praise of the good Tree, that it brings foorth the fruit in due season. Nondum Tempus erat Ficorum. When should a Tree bring forth fruits, but Tempore Sue? This is the praise of the good Tree, that it brings forth the fruit in due season.
fw-la fw-la fw-la fw-la. q-crq vmd dt n1 vvb av n2, cc-acp fw-la fw-la? d vbz dt n1 pp-f dt j n1, cst pn31 vvz av dt n1 p-acp j-jn n1.
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1308
If the Figge-tree could haue obiected to the Owner, as Elisha to his seruant; If the Fig tree could have objected to the Owner, as Elisha to his servant;
cs dt n1 vmd vhi vvn p-acp dt n1, c-acp np1 p-acp po31 n1;
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1309
Hoccine tempus; Is this a time to plant Vineyards, or gather fruit? Or as the man replyed to his neighbour, that came to borrowe loaues at midnight;Hoccine Tempus; Is this a time to plant Vineyards, or gather fruit? Or as the man replied to his neighbour, that Come to borrow loaves At midnight;
n1 fw-la; vbz d dt n1 pc-acp vvi n2, cc vvi n1? cc p-acp dt n1 vvd p-acp po31 n1, cst vvd pc-acp vvi n2 p-acp n1;
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1310
Is this a time to lend Bread, when my selfe and family are in bed? The Spring is the season of fructifying, the Autumne of gathering.Is this a time to lend Bred, when my self and family Are in Bed? The Spring is the season of fructifying, the Autumn of gathering.
vbz d dt n1 pc-acp vvi n1, c-crq po11 n1 cc n1 vbr p-acp n1? dt n1 vbz dt n1 pp-f j-vvg, dt n1 pp-f vvg.
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1311
When the time of the singing of Birds is come, Then the Figtree puts foorth her greene Figges. When the time of the singing of Birds is come, Then the Fig tree puts forth her green Figs.
c-crq dt n1 pp-f dt n-vvg pp-f n2 vbz vvn, av dt n1 vvz av po31 j-jn n2.
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1312
But Cum fermento perfundatur puluis, when the dust is leauened with myre, and the bands of Orion haue lock'd vp the influence of Heauen. Who seeks fruit in Winter;
But Cum Fermento perfundatur Pollution, when the dust is leavened with mire, and the bans of Orion have locked up the influence of Heaven. Who seeks fruit in Winter;
p-acp fw-la fw-la fw-la fw-it, c-crq dt n1 vbz vvn p-acp n1, cc dt n2 pp-f np1 vhb vvn a-acp dt n1 pp-f n1. q-crq vvz n1 p-acp n1;
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1313
hee must be content with Winter fruit. There is the Winter of an afflicted Conscience; no maruell then if neither ripe Figges, nor so much as greene leaues appeare:
he must be content with Winter fruit. There is the Winter of an afflicted Conscience; no marvel then if neither ripe Figs, nor so much as green leaves appear:
pns31 vmb vbi j p-acp n1 n1. pc-acp vbz dt n1 pp-f dt j-vvn n1; dx n1 av cs dx j n2, ccx av av-d c-acp j-jn n2 vvi:
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1314
when all the Sappe is retyred to the Roote, as in extreame cold the bloud runnes to the heart to succour it.
when all the Sap is retired to the Root, as in extreme cold the blood runs to the heart to succour it.
c-crq d dt n1 vbz vvn p-acp dt n1, c-acp p-acp j-jn j-jn dt n1 vvz p-acp dt n1 pc-acp vvi pn31.
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1315
When the Babylonians required of their captiue Israelites some Hebrewe Songs, they could soone answere;
When the Babylonians required of their captive Israelites Some Hebrew Songs, they could soon answer;
c-crq dt njp2 vvd pp-f po32 j-jn np2 d njp n2, pns32 vmd av vvi;
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1316
How shall wee sing the Lordes Song in a strange Land? Is this a time or place to be merry? But did the Lord come out of season? No, hee required it not the first day, How shall we sing the lords Song in a strange Land? Is this a time or place to be merry? But did the Lord come out of season? No, he required it not the First day,
c-crq vmb pns12 vvi dt ng1 n1 p-acp dt j n1? vbz d dt n1 cc n1 pc-acp vbi j? cc-acp vdd dt n1 vvb av pp-f n1? uh-dx, pns31 vvd pn31 xx dt ord n1,
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1317
or moneth, but wayted the full time, expecting fruit in the Autumne or Vintage season. Non anté tempus querit, qui per triennium venit.
or Monn, but waited the full time, expecting fruit in the Autumn or Vintage season. Non anté Tempus querit, qui per triennium venit.
cc n1, cc-acp vvd dt j n1, vvg n1 p-acp dt n1 cc n1 n1. fw-fr fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la.
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1318
Hee came not with a Trienniall Visitation, as Episcopall Fathers vse to visite, once in three yeeres;
He Come not with a Triennial Visitation, as Episcopal Father's use to visit, once in three Years;
pns31 vvd xx p-acp dt j n1, c-acp np1 n2 vvb pc-acp vvi, a-acp p-acp crd n2;
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1319
but euery yeare, euery moneth in the yeare, weeke of the moneth, day of the weeke.
but every year, every Monn in the year, Week of the Monn, day of the Week.
cc-acp d n1, d n1 p-acp dt n1, n1 pp-f dt n1, n1 pp-f dt n1.
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1320
Of another Figge-tree it is said, that The time of Figges was not yet, yet hee cursed it:
Of Another Fig tree it is said, that The time of Figs was not yet, yet he cursed it:
pp-f j-jn n1 pn31 vbz vvn, cst dt n1 pp-f n2 vbds xx av, av pns31 j-vvn pn31:
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1321
Heere the time was three yeares past without fruit, yet he cursed it not. But looke to it;
Here the time was three Years passed without fruit, yet he cursed it not. But look to it;
av dt n1 vbds crd n2 vvn p-acp n1, av pns31 vvd pn31 xx. p-acp n1 p-acp pn31;
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1322
If thou wilt not fructifie Tempo•e tuo, thou shalt be cut down tempore non tuo, perish before thy time. There is not a day in the yeare, wherein hee forbeares seeking our fruit;
If thou wilt not fructify Tempo•e tuo, thou shalt be Cut down tempore non tuo, perish before thy time. There is not a day in the year, wherein he forbears seeking our fruit;
cs pns21 vm2 xx vvi vvb fw-la, pns21 vm2 vbi vvn a-acp fw-la fw-fr fw-la, vvb p-acp po21 n1. pc-acp vbz xx dt n1 p-acp dt n1, c-crq pns31 vvz vvg po12 n1;
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1323
yet Venio, non inuenio; I find none.
yet Venio, non Invenio; I find none.
av np1, fw-fr fw-la; pns11 vvb pix.
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1324
None? Nunquid quia male quasiuit Dominus ? Was there any errour in his search? Men often seeke Bona, good things, non bene, not in a good manner.None? Whether quia male quasiuit Dominus? Was there any error in his search? Men often seek Bona, good things, non bene, not in a good manner.
pix? np1 fw-la n1 fw-la fw-la? vbds a-acp d n1 p-acp po31 n1? np1 av vvi fw-la, j n2, fw-fr fw-la, xx p-acp dt j n1.
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1325
Either they faile in their Quando, as Ioseph sought Christ after a dayes iourney ; whereas hee is too precious to bee missed one houre:
Either they fail in their Quando, as Ioseph sought christ After a days journey; whereas he is too precious to be missed one hour:
av-d pns32 vvb p-acp po32 fw-la, p-acp np1 vvd np1 p-acp dt ng2 n1; cs pns31 vbz av j pc-acp vbi vvn crd n1:
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1326
They shall seeke thee Tempore inveniendi, when thou mayest be found. They shall seek thee Tempore inveniendi, when thou Mayest be found.
pns32 vmb vvi pno21 fw-la fw-la, c-crq pns21 vm2 vbi vvn.
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1327
Or in the right Vbi: as Mary sought her Son in Cognatione Carnis, among her kinred ;
Or in the right Vbi: as Marry sought her Son in Cognatione Carnis, among her kindred;
cc p-acp dt n-jn fw-la: c-acp uh vvd po31 n1 p-acp fw-la fw-la, p-acp po31 n1;
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1328
who was in Domo Patris, Iohn 2.39. in the Temple.
who was in Domo Patris, John 2.39. in the Temple.
r-crq vbds p-acp fw-la fw-la, np1 crd. p-acp dt n1.
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1329
So the Papists seeke now him in Pictures, who promised to bee found in the Scriptures.
So the Papists seek now him in Pictures, who promised to be found in the Scriptures.
np1 dt njp2 vvb av pno31 p-acp n2, r-crq vvd pc-acp vbi vvn p-acp dt n2.
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1330
Or in their Quomodo, as they that seeke aliud pro illo, aliud prae illo, another insted of him, another besides him, another with him, another before him, which they doe not seeke for him.
Or in their Quomodo, as they that seek Aliud Pro illo, Aliud Prae illo, Another instead of him, Another beside him, Another with him, Another before him, which they do not seek for him.
cc p-acp po32 np1, c-acp pns32 cst vvb vvn fw-la fw-la, vvn fw-la fw-la, j-jn av pp-f pno31, j-jn p-acp pno31, j-jn p-acp pno31, j-jn p-acp pno31, r-crq pns32 vdb xx vvi p-acp pno31.
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1331
All these seeke and misse, because they seeke amisse. The world is commonly mistaken in their search:
All these seek and miss, Because they seek amiss. The world is commonly mistaken in their search:
av-d d vvb cc vvi, c-acp pns32 vvb av. dt n1 vbz av-j vvn p-acp po32 n1:
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1332
Quaerunt bona locis non suis, they seeke for things out of their proper orbes. Men seeke Honour in Pride, whereas Honour is to bee found in Humilitie.
Quaerunt Bona locis non suis, they seek for things out of their proper orbs. Men seek Honour in Pride, whereas Honour is to be found in Humility.
fw-la fw-la fw-la fw-fr fw-fr, pns32 vvb p-acp n2 av pp-f po32 j n2. np1 vvb n1 p-acp n1, cs n1 vbz pc-acp vbi vvn p-acp n1.
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1333
They seeke reputation in bloodie reuenge; alas, that is to bee found in Patience: It is the glory of a man to passe by an offence.
They seek reputation in bloody revenge; alas, that is to be found in Patience: It is the glory of a man to pass by an offence.
pns32 vvb n1 p-acp j n1; uh, cst vbz pc-acp vbi vvn p-acp n1: pn31 vbz dt n1 pp-f dt n1 pc-acp vvi p-acp dt n1.
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1334
They seeke content in Riches, which is as if one should seeke for fresh water in the midst of the Sea. But in none of these circumstances did this Seeker faile:
They seek content in Riches, which is as if one should seek for fresh water in the midst of the Sea. But in none of these Circumstances did this Seeker fail:
pns32 vvb j p-acp n2, r-crq vbz p-acp cs pi vmd vvi p-acp j n1 p-acp dt n1 pp-f dt n1 p-acp p-acp pix pp-f d n2 vdd d np1 vvi:
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1335
not in the Vbi, for he sought in the Vineyard: not in the Quando, for he came in the Vintage;not in the Vbi, for he sought in the Vineyard: not in the Quando, for he Come in the Vintage;
xx p-acp dt fw-la, c-acp pns31 vvd p-acp dt n1: xx p-acp dt fw-la, c-acp pns31 vvd p-acp dt n1;
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1336
not in the Quomodo, for he sought fruit on that Figtree, about which hee had bene at so great charges; yet I finde none.
not in the Quomodo, for he sought fruit on that Fig tree, about which he had be At so great charges; yet I find none.
xx p-acp dt np1, c-acp pns31 vvd n1 p-acp d n1, p-acp r-crq pns31 vhd vbn p-acp av j n2; av pns11 vvb pix.
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1337
None? Haply not so thicke with fruites as the Vines of Engedi: euery Land is not a Caanan, to flowe with Milke and Honey.None? Haply not so thick with fruits as the Vines of Engedi: every Land is not a Canaan, to flow with Milk and Honey.
pix? av xx av j p-acp n2 p-acp dt n2 pp-f np1: d n1 vbz xx dt np1, pc-acp vvi p-acp n1 cc n1.
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1338
But yet some competent measure, enough to pay the Land-lord rent for the ground it stands on;
But yet Some competent measure, enough to pay the Landlord rend for the ground it Stands on;
p-acp av d j n1, av-d pc-acp vvi dt n1 vvn p-acp dt n1 pn31 vvz a-acp;
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1339
no, None. If there bee none to spare, whereof the owner may make money;
no, None. If there be none to spare, whereof the owner may make money;
uh-dx, pix. cs pc-acp vbb pix pc-acp vvi, c-crq dt n1 vmb vvi n1;
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1340
yet, Sufficiat ad vsum suum, ad esum suum, that hee may eate the labours of his owne hands;
yet, Sufficiat ad vsum suum, ad esum suum, that he may eat the labours of his own hands;
av, n1 fw-la fw-la fw-la, fw-la fw-la fw-la, cst pns31 vmb vvi dt n2 pp-f po31 d n2;
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1341
no, None. If the number bee not as the Sand, yet let there bee a Remnant. If there cannot bee a whole haruest,
no, None. If the number be not as the Sand, yet let there be a Remnant. If there cannot be a Whole harvest,
uh-dx, pix. cs dt n1 vbb xx p-acp dt n1, av vvb pc-acp vbi dt n1. cs a-acp vmbx vbi dt j-jn n1,
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1342
yet let there bee a Tenth. If not a Tenth, yet let there bee some gleanings ;
yet let there be a Tenth. If not a Tenth, yet let there be Some gleanings;
av vvb pc-acp vbi dt ord. cs xx dt ord, av vvb pc-acp vbi d n2-vvg;
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1343
and that is a woefull scarcitie: and that is a woeful scarcity:
cc d vbz dt j n1:
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1344
if the gleanings bee not allowed, yet let there bee heere and there a Figge, a Grape, a Berry, on the outmost branches ;
if the gleanings be not allowed, yet let there be Here and there a Fig, a Grape, a Berry, on the outmost branches;
cs dt n2-vvg vbi xx vvn, av vvb pc-acp vbi av cc a-acp dt n1, dt n1, dt n1, p-acp dt j n2;
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1345
that the Planter may haue a taste:
that the Planter may have a taste:
cst dt np1 vmb vhi dt n1:
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1346
It is too defectiue, when Non florebit ficus, the Tree doth not flourish: but Quando non erit Vua in vitibus, I•rem. 8.13 non ficus in ficulneis:
It is too defective, when Non florebit ficus, the Tree does not flourish: but Quando non erit Vua in vitibus, I•rem. 8.13 non ficus in ficulneis:
pn31 vbz av j, c-crq fw-fr fw-la fw-la, dt n1 vdz xx vvi: p-acp fw-la fw-fr fw-la fw-la p-acp fw-la, fw-la. crd fw-la fw-la p-acp fw-la:
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when there shall not bee a Grape on the Vine, nor a Figge on the Tree ; this is a miserable sterilitie.
when there shall not be a Grape on the Vine, nor a Fig on the Tree; this is a miserable sterility.
c-crq a-acp vmb xx vbi dt n1 p-acp dt n1, ccx dt n1 p-acp dt n1; d vbz dt j n1.
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1348
Some thing hath some sauour, but None is good for nothing. Indeede all Trees are not equally loaden:
some thing hath Some savour, but None is good for nothing. Indeed all Trees Are not equally loaded:
d n1 vhz d n1, cc-acp pix vbz j p-acp pix. av d n2 vbr xx av-j vvn:
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1349
there is the measure of a hundred, of •ixtie, of thirtie;
there is the measure of a hundred, of •ixtie, of thirtie;
pc-acp vbz dt n1 pp-f dt crd, pp-f n1, pp-f crd;
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1350
an Omer, and an Ephah: but the Sacred deawes of Heauen, the graces of the Gospell, blesse vs from hauing None. I find• none.
an Omer, and an Ephah: but the Sacred dews of Heaven, the graces of the Gospel, bless us from having None. I find• none.
dt np1, cc dt np1: p-acp dt j n2 pp-f n1, dt n2 pp-f dt n1, vvb pno12 p-acp j-vvg pix. pns11 n1 pix.
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1351
None? Peraduenture none such as hee lookes for, no Fruites delicate enough for the Almighties taste.None? Peradventure none such as he looks for, no Fruits delicate enough for the Almighty's taste.
pix? av pix d c-acp pns31 vvz p-acp, dx n2 j av-d p-acp dt ng1-jn n1.
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1352
Indeed, our best fruits are neuer perfect and kindly ripened;
Indeed, our best fruits Are never perfect and kindly ripened;
np1, po12 js n2 vbr av-x j cc av-j vvn;
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1353
still they rellish sowre and earthly, and sauour of the Stocke from which they were taken.
still they relish sour and earthly, and savour of the Stock from which they were taken.
av pns32 vvb j cc j, cc n1 pp-f dt n1 p-acp r-crq pns32 vbdr vvn.
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1354
They are heauenly Plants, but growe in a foraigne and colde Climate, not well concocted,
They Are heavenly Plants, but grow in a foreign and cold Climate, not well concocted,
pns32 vbr j n2, cc-acp vvb p-acp dt j cc j-jn n1, xx av vvn,
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1355
nor worthy the charges and care bestowed vpon vs. Set Orenge or Figgetrees in this our cold Countrey, the fruit will not quit the cost of the planting and maintaining.
nor worthy the charges and care bestowed upon us Set Orange or Fig trees in this our cold Country, the fruit will not quit the cost of the planting and maintaining.
ccx j dt n2 cc n1 vvn p-acp pno12 vvb n1 cc n2 p-acp d po12 j-jn n1, dt n1 vmb xx vvi dt n1 pp-f dt n-vvg cc vvg.
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1356
But the complaint is not here of the imperfection or paucitie of fruites, but of the nullitie;
But the complaint is not Here of the imperfection or paucity of fruits, but of the nullity;
p-acp dt n1 vbz xx av pp-f dt n1 cc n1 pp-f n2, cc-acp pp-f dt n1;
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1357
None. Some reading that Text with idle eyes;None. some reading that Text with idle eyes;
pix. d vvg cst n1 p-acp j n2;
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1358
that after all our fruites, wee are still vnprofitable Trees: because they can finde no validitie of merite in their workes, throwe the Plough in the hedge, and make holyday.
that After all our fruits, we Are still unprofitable Trees: Because they can find no validity of merit in their works, throw the Plough in the hedge, and make holiday.
cst p-acp d po12 n2, pns12 vbr j j n2: c-acp pns32 vmb vvi dx n1 pp-f n1 p-acp po32 n2, vvi dt vvb p-acp dt n1, cc vvi n1.
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1359
But shall not the Seruant doe his Masters businesse;
But shall not the Servant do his Masters business;
cc-acp vmb xx dt n1 vdb po31 ng1 n1;
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1360
because hee cannot earne his Masters Inheritance? Shall the Mason say, I will share with my Soueraigne in his Kingdome,
Because he cannot earn his Masters Inheritance? Shall the Mason say, I will share with my Sovereign in his Kingdom,
c-acp pns31 vmbx vvi po31 ng1 n1? vmb dt n1 vvb, pns11 vmb vvi p-acp po11 n-jn p-acp po31 n1,
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1361
or I will not lay a stone in his building? Yet good fruits haue their reward;
or I will not lay a stone in his building? Yet good fruits have their reward;
cc pns11 vmb xx vvi dt n1 p-acp po31 n1? av j n2 vhb po32 n1;
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1362
though not by the merit of the doer, yet by the mercy of the accepter. Sowre they bee of themselues, but in Christ they haue their sweetning:
though not by the merit of the doer, yet by the mercy of the accepter. Sour they be of themselves, but in christ they have their sweetening:
cs xx p-acp dt n1 pp-f dt n1, av p-acp dt n1 pp-f dt n1. j pns32 vbb pp-f px32, cc-acp p-acp np1 pns32 vhb po32 vvg:
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1363
and the meanest fruite, which that great Angell of the Couenant shall present to his Father, with the addition of his owne precious Incense, are both receiued and rewarded.
and the Meanest fruit, which that great Angel of the Covenant shall present to his Father, with the addition of his own precious Incense, Are both received and rewarded.
cc dt js n1, r-crq d j n1 pp-f dt n1 vmb vvi p-acp po31 n1, p-acp dt n1 pp-f po31 d j n1, vbr av-d vvn cc vvn.
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1364
In their owne nature they may bee corrupt; but being dyed in the bloud of Christ, they are made pleasing to God.
In their own nature they may be corrupt; but being died in the blood of christ, they Are made pleasing to God.
p-acp po32 d n1 pns32 vmb vbi j; cc-acp vbg vvn p-acp dt n1 pp-f np1, pns32 vbr vvn vvg p-acp np1.
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1365
Yea, also profitable to the Church, and vsefull to men, seeme they neuer so poore. Euen a troubled Spring doth often quench a distressed Souldi•rs thirst:
Yea, also profitable to the Church, and useful to men, seem they never so poor. Eve a troubled Spring does often quench a distressed Souldi•rs thirst:
uh, av j p-acp dt n1, cc j p-acp n2, vvb pns32 av-x av j. np1 dt j-vvn n1 vdz av vvi dt j-vvn n2 n1:
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1366
a smal Candle doth good, where the greater Lights bee absent:
a small Candle does good, where the greater Lights be absent:
dt j n1 vdz j, c-crq dt jc n2 vbb j:
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1367
and the meanest fruite of holy Charity, euen a cuppe (though it be not of the iuyce of the grapes out of the Vineyard, but) of cold water out of the tankard, in the name of Christ, shall haue the recompence.
and the Meanest fruit of holy Charity, even a cup (though it be not of the juice of the grapes out of the Vineyard, but) of cold water out of the tankard, in the name of christ, shall have the recompense.
cc dt js n1 pp-f j n1, av-j dt n1 (cs pn31 vbb xx pp-f dt n1 pp-f dt n2 av pp-f dt n1, p-acp) pp-f j-jn n1 av pp-f dt n1, p-acp dt n1 pp-f np1, vmb vhi dt n1.
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1368
But heere the complaint is not of the meannes, or fewnesse, but of the Barennesse; None at all.
But Here the complaint is not of the meanness, or fewness, but of the Barennesse; None At all.
p-acp av dt n1 vbz xx pp-f dt n1, cc n1, cc-acp pp-f dt n1; pix p-acp d.
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1369
None? Euery Tree is knowne by the fruits, it is Christs euerlasting rule. Howsoeuer the tree liues by the sappe, and not by the fruits:None? Every Tree is known by the fruits, it is Christ everlasting Rule. Howsoever the tree lives by the sap, and not by the fruits:
pix? d n1 vbz vvn p-acp dt n2, pn31 vbz npg1 j n1. c-acp dt n1 vvz p-acp dt n1, cc xx p-acp dt n2:
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1370
yet it is knowne to liue by the fruits, and not by the sappe; for this is hidden.
yet it is known to live by the fruits, and not by the sap; for this is hidden.
av pn31 vbz vvn pc-acp vvi p-acp dt n2, cc xx p-acp dt n1; p-acp d vbz vvn.
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1371
The iust man liues by his faith, not by his workes: but he is knowne to liue by his works, not by his inuisible faith.The just man lives by his faith, not by his works: but he is known to live by his works, not by his invisible faith.
dt j n1 vvz p-acp po31 n1, xx p-acp po31 n2: cc-acp pns31 vbz vvn pc-acp vvi p-acp po31 n2, xx p-acp po31 j n1.
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1372
Neither doth the fruit make good the tree, but the tree makes good the fruit. Opera bona non faciunt iust•m, Iustus facit bona opera.
Neither does the fruit make good the tree, but the tree makes good the fruit. Opera Bona non faciunt iust•m, Justus facit Bona opera.
av-d vdz dt n1 vvb j dt n1, cc-acp dt n1 vvz j dt n1. fw-la fw-la fw-la fw-la fw-la, np1 fw-la fw-la fw-la.
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168
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1373
Good works make not a man righteous, but the righteous man doth good works. Our persons are iustified before our actions;
Good works make not a man righteous, but the righteous man does good works. Our Persons Are justified before our actions;
j n2 vvb xx dt n1 j, cc-acp dt j n1 vdz j n2. po12 n2 vbr vvn p-acp po12 n2;
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1374
as of necessitie the tree must be good, before it can beare good fruit. But how shall that tree be discerned, that hath no fruit? I finde none.
as of necessity the tree must be good, before it can bear good fruit. But how shall that tree be discerned, that hath no fruit? I find none.
c-acp pp-f n1 dt n1 vmb vbi j, c-acp pn31 vmb vvi j n1. p-acp q-crq vmb d n1 vbi vvn, cst vhz dx n1? pns11 vvb pix.
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1375
None? Why this to vs? Why such a Text in such a time? Wee abound with fruites:None? Why this to us? Why such a Text in such a time? we abound with fruits:
pix? q-crq d p-acp pno12? q-crq d dt n1 p-acp d dt n1? pns12 vvb p-acp n2:
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169
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1376
which way can you looke, and not haue your eye full of our workes? They before, in such places, haue successiuely commended our fruits. Bee it so:
which Way can you look, and not have your eye full of our works? They before, in such places, have successively commended our fruits. Bee it so:
r-crq n1 vmb pn22 vvi, cc xx vhi po22 n1 j pp-f po12 n2? pns32 a-acp, p-acp d n2, vhb av-j vvn po12 n2. n1 pn31 av:
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1377
yet Euripides being question'd why he alwaies made women bad in his Playes, whereas Sophocles euer made them good, in his:
yet Euripides being questioned why he always made women bad in his Plays, whereas Sophocles ever made them good, in his:
av npg1 vbg vvn c-crq pns31 av vvd n2 j p-acp po31 vvz, cs np1 av vvd pno32 j, p-acp po31:
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1378
answered, Sophocles makes them such as they ought to bee, but I make them such as indeed they are.
answered, Sophocles makes them such as they ought to be, but I make them such as indeed they Are.
vvd, np1 vvz pno32 d c-acp pns32 vmd pc-acp vbi, cc-acp pns11 vvb pno32 d c-acp av pns32 vbr.
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1379
Their former commendation haue told vs what we should be; but this Embleme, I feare, tels vs truely what wee are. Not all of vs; God forbid:
Their former commendation have told us what we should be; but this Emblem, I Fear, tells us truly what we Are. Not all of us; God forbid:
po32 j n1 vhb vvn pno12 r-crq pns12 vmd vbi; cc-acp d n1, pns11 vvb, vvz pno12 av-j r-crq pns12 vbr. xx d pp-f pno12; np1 vvb:
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1380
here is but one Fig-tree in a whole Vineyard thus taxed, and farre be it from vs to taxe a whole Vineyard for one barren Fig-tree.
Here is but one Fig tree in a Whole Vineyard thus taxed, and Far be it from us to Tax a Whole Vineyard for one barren Fig tree.
av vbz p-acp crd n1 p-acp dt j-jn n1 av vvn, cc av-j vbb pn31 p-acp pno12 pc-acp vvi dt j-jn n1 p-acp crd j n1.
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1381
None? Yes, enough of some fruites, but the Prophet calls them Ficos valde malos, so bad that they cannot be eaten. None? Yes, enough of Some fruits, but the Prophet calls them Ficos Valde Malos, so bad that they cannot be eaten.
pix? uh, av-d pp-f d n2, cc-acp dt n1 vvz pno32 n2 j fw-la, av j cst pns32 vmbx vbi vvn.
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1382
As the fruite o the Vine is commended for Quicknesse, the fruit of the Oliue for Fatnesse, so the fruit of the Fig-tree for Sweetnesse ; in Iothams Parable. As the fruit oh the Vine is commended for Quickness, the fruit of the Olive for Fatness, so the fruit of the Fig tree for Sweetness; in Jothams Parable.
p-acp dt n1 sy dt n1 vbz vvn p-acp n1, dt n1 pp-f dt n1 p-acp n1, av dt n1 pp-f dt n1 p-acp n1; p-acp npg1 n1.
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1383
But if it beare not Fructum natiuitatis suae, the fruit of the owne kinde, but bitter figges; But if it bear not Fruit natiuitatis suae, the fruit of the own kind, but bitter figs;
cc-acp cs pn31 vvb xx fw-la fw-la fw-la, dt n1 pp-f dt d n1, cc-acp j n2;
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1384
here had better be none at all. What an vncomfortable sight is this to Him, whose heart is set on his Orchard;
Here had better be none At all. What an uncomfortable sighed is this to Him, whose heart is Set on his Orchard;
av vhd av-jc vbi pix p-acp av-d. q-crq dt j n1 vbz d p-acp pno31, rg-crq n1 vbz vvn p-acp po31 n1;
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1385
after the cost of so deare bloud to purchase it, after such indulgent care to cheerish it,
After the cost of so deer blood to purchase it, After such indulgent care to cherish it,
p-acp dt n1 pp-f av j-jn n1 pc-acp vvi pn31, c-acp d j n1 pc-acp vvi pn31,
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1386
and the charges of so many workemen to dresse it;
and the charges of so many workmen to dress it;
cc dt n2 pp-f av d n2 pc-acp vvi pn31;
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1387
yea, after so much patience to expect it (say the Fig-tree does not beare so soone as it is planted;
yea, After so much patience to expect it (say the Fig tree does not bear so soon as it is planted;
uh, c-acp av d n1 pc-acp vvi pn31 (n1 dt n1 vdz xx vvi av av c-acp pn31 vbz vvn;
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170
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1388
in our infancie we can doe nothing, in our minoritie we will doe little; in Gods seruice:
in our infancy we can do nothing, in our minority we will do little; in God's service:
p-acp po12 n1 pns12 vmb vdi pix, p-acp po12 n1 pns12 vmb vdi j; p-acp ng1 n1:
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1389
but now it is growne fructifiable) I am non gustare fructus, not to haue so much as a taste? Yea, were this all; did barrennesse onely vsurpe it:
but now it is grown fructifiable) I am non gustare fructus, not to have so much as a taste? Yea, were this all; did Barrenness only usurp it:
cc-acp av pn31 vbz vvn j) pns11 vbm fw-la fw-la fw-la, xx pc-acp vhi av av-d c-acp dt n1? uh, vbdr d d; vdd n1 av-j vvi pn31:
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170
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1390
but there is worse then a meere orbitie or absence of goodnesse; a position of bitter fruits: Quaesiui Vuas, inve•io Labrascas:
but there is Worse then a mere orbitie or absence of Goodness; a position of bitter fruits: Quaesiui Vuas, inve•io Labrascas:
cc-acp pc-acp vbz jc cs dt j np1-n cc n1 pp-f n1; dt n1 pp-f j n2: fw-la fw-la, fw-la np1:
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1391
I find wild Grapes, luxurient fruits.
I find wild Grapes, Luxuriant fruits.
pns11 vvb j n2, vvb n2.
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1392
Instead of the hearty effects, which Wine produceth, l am answered with the melancholy preuarications of malice.
Instead of the hearty effects, which Wine Produceth, l am answered with the melancholy prevarications of malice.
av pp-f dt j n2, r-crq n1 vvz, sy vbm vvn p-acp dt j-jn n2 pp-f n1.
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170
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1393
Behold the wonder and spectacle of vnthankefulnesse; among all Gods Creatures, Man; and among men the barren Christian.
Behold the wonder and spectacle of unthankfulness; among all God's Creatures, Man; and among men the barren Christian.
vvb dt n1 cc n1 pp-f n1; p-acp d ng1 n2, n1; cc p-acp n2 dt j njp.
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171
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1394
Though Israel play the Harlot, yet let not Iudah transgresse. Though Israel play the Harlot, yet let not Iudah transgress.
cs np1 vvb dt n1, av vvb xx np1 vvi.
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1395
What may be expected from the wild Forrest of Paganisme, when the Garden of Eden yeelds such fruites? The sweet fruit of the Spirituall Fig-tree is mercie: our God is the God of Loue, our Sauiour is the Prince of Loue, the Church is knit together in Loue:
What may be expected from the wild Forest of Paganism, when the Garden of Eden yields such fruits? The sweet fruit of the Spiritual Fig tree is mercy: our God is the God of Love, our Saviour is the Prince of Love, the Church is knit together in Love:
q-crq vmb vbi vvn p-acp dt j n1 pp-f n1, c-crq dt n1 pp-f np1 vvz d n2? dt j n1 pp-f dt j n1 vbz n1: po12 n1 vbz dt n1 pp-f n1, po12 n1 vbz dt n1 pp-f n1, dt n1 vbz vvn av p-acp n1:
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1396
our Roote is Loue, our Sappe is Loue, our Ligaments Loue:
our Root is Love, our Sap is Love, our Ligaments Love:
po12 n1 vbz n1, po12 n1 vbz n1, po12 n2 n1:
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1397
now if we shall sucke the bloud one of another, violate the relations of peace, concoct all our moysture into malice;
now if we shall suck the blood one of Another, violate the relations of peace, concoct all our moisture into malice;
av cs pns12 vmb vvi dt n1 crd pp-f n-jn, vvb dt n2 pp-f n1, vvi d po12 n1 p-acp n1;
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171
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1398
here is worse then, Invenio fructum nullum, I finde none: for Invenio fructum malum, I finde cursed fruits. Wee are growne vnnaturall;
Here is Worse then, Invenio Fruit nullum, I find none: for Invenio Fruit malum, I find cursed fruits. we Are grown unnatural;
av vbz jc av, np1 fw-la fw-la, pns11 vvb pix: p-acp np1 fw-la fw-la, pns11 vvb j-vvn n2. pns12 vbr vvn j;
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1399
the hand scratcheth the eye, the mouth biteth the hand:
the hand scratcheth the eye, the Mouth bites the hand:
dt n1 vvz dt n1, dt n1 vvz dt n1:
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1400
thornes and bryers entwine and embrace one another, while (against all nature) Fig-trees denoure one another.
thorns and briers entwine and embrace one Another, while (against all nature) Figtrees denoure one Another.
n2 cc n2 vvb cc vvi pi j-jn, cs (p-acp d n1) n2 n1 crd j-jn.
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171
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1401
Lord, thou didst sow good seed in thy field, whence then hath it Tares? Here is more fruit then God would haue; Lord, thou didst sow good seed in thy field, whence then hath it Tares? Here is more fruit then God would have;
n1, pns21 vdd2 vvi j n1 p-acp po21 n1, c-crq av vhz pn31 n2? av vbz dc n1 cs np1 vmd vhi;
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171
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1402
but for that he expects, I finde none. When wee are filled with his blessings, Christ lookes for our prayses;
but for that he expects, I find none. When we Are filled with his blessings, christ looks for our praises;
cc-acp c-acp cst pns31 vvz, pns11 vvb pix. c-crq pns12 vbr vvn p-acp po31 n2, np1 vvz p-acp po12 n2;
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1403
when wee haue eaten and are fat, that wee should worship him. What fruit finds he? We sit downe to eat and drinke, and rise vp to play: for praying, playing.
when we have eaten and Are fat, that we should worship him. What fruit finds he? We fit down to eat and drink, and rise up to play: for praying, playing.
c-crq pns12 vhb vvn cc vbr j, cst pns12 vmd vvi pno31. q-crq n1 vvz pns31? pns12 vvb a-acp pc-acp vvi cc vvi, cc vvb a-acp pc-acp vvi: p-acp vvg, vvg.
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1404
When wee are scourged, hee looks for our humiliation and penance; Sure, in their affliction they will seeke me.
When we Are scourged, he looks for our humiliation and penance; Sure, in their affliction they will seek me.
c-crq pns12 vbr vvn, pns31 vvz p-acp po12 n1 cc n1; j, p-acp po32 n1 pns32 vmb vvi pno11.
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1405
What fruit finds hee? Lord, thou hast smitten them, but they have not sorrowed ; an insensible desperatnesse. What fruit finds he? Lord, thou hast smitten them, but they have not sorrowed; an insensible desperateness.
r-crq n1 vvz pns31? n1, pns21 vh2 vvn pno32, cc-acp pns32 vhb xx vvn; dt j n1.
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1406
In this case let vs pray; Lord, lesse of the fruits wee haue, and more of them wee should haue. Instead of righteousnesse, a crye: a cry indeed;
In this case let us pray; Lord, less of the fruits we have, and more of them we should have. Instead of righteousness, a cry: a cry indeed;
p-acp d n1 vvb pno12 vvi; n1, dc pp-f dt n2 pns12 vhb, cc dc pp-f pno32 pns12 vmd vhi. av pp-f n1, dt n1: dt n1 av;
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a roaring cry of the oppressors, and a mourning cry of the oppressed. Haec non sunt placido suscipienda sinu.
a roaring cry of the Oppressors's, and a mourning cry of the oppressed. Haec non sunt Placido suscipienda sinu.
dt j-vvg n1 pp-f dt n2, cc dt j-vvg n1 pp-f dt j-vvn. fw-la fw-fr fw-la fw-la fw-la fw-la.
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1408
Our Bells ring, our Chimneis smoake, our Fields reioyce, our Children dance, our selus sing and play;
Our Bells' ring, our Chimneis smoke, our Fields rejoice, our Children dance, our selves sing and play;
po12 n2 vvi, po12 n2 n1, po12 n2 vvi, po12 n2 vvi, po12 n2 vvi cc vvi;
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1409
Iouis omnia plena. But when Righteousnesse, hath sowne, and comes to reape; here is no haruest;Jove omnia plena. But when Righteousness, hath sown, and comes to reap; Here is no harvest;
fw-la fw-la fw-la. cc-acp q-crq n1, vhz vvn, cc vvz pc-acp vvi; av vbz dx n1;
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1410
NONLATINALPHABET, I finde none. And as there was neuer lesse wisdome in Greece, then in time of the Seuen Wise men:
, I find none. And as there was never less Wisdom in Greece, then in time of the Seuen Wise men:
, pns11 vvb pix. cc c-acp a-acp vbds av-x av-dc n1 p-acp np1, av p-acp n1 pp-f dt crd j n2:
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1411
so neuer lesse pietie among vs, then now, when vpon good cause most is expected. When the Sunne is brightest the Stars be darkest:
so never less piety among us, then now, when upon good cause most is expected. When the Sun is Brightest the Stars be Darkest:
av av-x av-dc n1 p-acp pno12, cs av, c-crq p-acp j n1 av-ds vbz vvn. c-crq dt n1 vbz js dt n2 vbb js:
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1412
so the cleerer our light, the more gloomy our life with the deeds of darkenes.
so the clearer our Light, the more gloomy our life with the Deeds of darkness.
av dt jc po12 n1, dt av-dc j po12 n1 p-acp dt n2 pp-f n1.
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1413
The Cimerians, that liue in a perpetuall mist, though they deny a Sunne, are not condemned of impietie, but of ignorance:
The Cimerians, that live in a perpetual missed, though they deny a Sun, Are not condemned of impiety, but of ignorance:
dt njp2, cst vvb p-acp dt j n1, cs pns32 vvb dt n1, vbr xx vvn pp-f n1, cc-acp pp-f n1:
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1414
but Anaxogoras, that saw the Sunne, and yet denied it, is not condemned of ignorance, but of impietie.
but Anaxagoras, that saw the Sun, and yet denied it, is not condemned of ignorance, but of impiety.
cc-acp np1, cst vvd dt n1, cc av vvd pn31, vbz xx vvn pp-f n1, cc-acp pp-f n1.
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1415
Former times were like Leah, bleareeyed, but fruitfull: the present, like Rachel faire but barren. We giue such acclamation to the Gospell, that we quite forget to obserue the Law.
Former times were like Leah, bleareeyed, but fruitful: the present, like Rachel fair but barren. We give such acclamation to the Gospel, that we quite forget to observe the Law.
j n2 vbdr av-j np1, vvn, p-acp j: dt j, av-j n1 j p-acp j. pns12 vvb d n1 p-acp dt n1, cst pns12 av vvb pc-acp vvi dt n1.
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1416
As vpon some solemne Festiuall, the Bells are rung in all steeples, but then the Clockes are tyed vp:
As upon Some solemn Festival, the Bells' Are rung in all steeples, but then the Clocks Are tied up:
p-acp p-acp d j n1, dt n2 vbr vvn p-acp d n2, cc-acp av dt n2 vbr vvn a-acp:
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1417
there is a great vntun'd confusion and clangor, but no man knowes how the time passeth,
there is a great untuned confusion and clangor, but no man knows how the time passes,
pc-acp vbz dt j j-vvn n1 cc n1, cc-acp dx n1 vvz c-crq dt n1 vvz,
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1418
So in this vniuersall allowance of libertie by the Gospell, which indeed reioyceth our hearts, had we the grace of sober vsage) the Clocks that tel vs how the time passes;
So in this universal allowance of liberty by the Gospel, which indeed rejoices our hearts, had we the grace of Sobrium usage) the Clocks that tell us how the time passes;
av p-acp d j n1 pp-f n1 p-acp dt n1, r-crq av vvz po12 n2, vhd pns12 dt n1 pp-f j n1) dt n2 cst vvb pno12 c-crq dt n1 vvz;
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1419
Truth and Conscience, that shew the bounded vse, and decent forme of things, are tyed vp, and cannot be heard.
Truth and Conscience, that show the bounded use, and decent Form of things, Are tied up, and cannot be herd.
n1 cc n1, cst vvb dt j-vvn n1, cc j n1 pp-f n2, vbr vvn a-acp, cc vmbx vbi vvn.
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1420
Still Fructum non inuenio, I finde no fruits. I am sorry to passe the Figtree in this plight:
Still Fruit non Invenio, I find no fruits. I am sorry to pass the Fig tree in this plighted:
j fw-la fw-fr fw-la, pns11 vvb dx n2. pns11 vbm j pc-acp vvi dt n1 p-acp d n1:
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1421
but as I finde it, so I must leaue it, till the Lord mend it. So I come to The Sentence. Cut it downe. A heauy doome!
but as I find it, so I must leave it, till the Lord mend it. So I come to The Sentence. cut it down. A heavy doom!
cc-acp c-acp pns11 vvb pn31, av pns11 vmb vvi pn31, c-acp dt n1 vvb pn31. av pns11 vvb p-acp dt n1. vvd pn31 a-acp. dt j n1!
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1422
Alas, will nothing else expiate the fault? May not the lopping off some superfluities recouer it? Take from the Sinner, the obiect of his vicious error:
Alas, will nothing Else expiate the fault? May not the lopping off Some superfluities recover it? Take from the Sinner, the Object of his vicious error:
np1, vmb pix av vvi dt n1? vmb xx dt vvg a-acp d n2 vvi pn31? vvb p-acp dt n1, dt n1 pp-f po31 j n1:
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1423
deface the Harlots beautie, that bewitcheth the Lasciuious: pull the cuppe from the mouth of the Drunkard:
deface the Harlots beauty, that bewitches the Lascivious: pull the cup from the Mouth of the Drunkard:
vvb dt ng1 n1, cst vvz dt j: vvb dt n1 p-acp dt n1 pp-f dt n1:
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1424
Nauseate the stomach of the Ryotous: strip the Popiniay of her pyed Feathers: rust the Gold, vanish the riches of the Couetous:
Nauseate the stomach of the Riotous: strip the Popinjay of her Pied Feathers: rust the Gold, vanish the riches of the Covetous:
vvb dt n1 pp-f dt j: vvb dt n1 pp-f po31 j n2: vvb dt n1, vvb dt n2 pp-f dt j:
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1425
take away Macah's gods, perhaps he will make him no more. If this will not doe, cut off some of the armes & branches:
take away Micah's God's, perhaps he will make him no more. If this will not do, Cut off Some of the arms & branches:
vvb av npg1 n2, av pns31 vmb vvi pno31 av-dx av-dc. cs d vmb xx vdi, vvb a-acp d pp-f dt n2 cc n2:
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1426
weaken his strength, sicken his body, lay him groaning and bleeding on the bed of sufferance:
weaken his strength, sicken his body, lay him groaning and bleeding on the Bed of sufferance:
vvi po31 n1, vvb po31 n1, vvb pno31 vvg cc vvg p-acp dt n1 pp-f n1:
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1427
griue his heart-strings with the sense and sorrow of his sinnes: any thing rather then Cut it down: alas no fruit can grow on it then, but sad despaire.
grieve his heartstrings with the sense and sorrow of his Sins: any thing rather then cut it down: alas no fruit can grow on it then, but sad despair.
vvi po31 n2 p-acp dt n1 cc n1 pp-f po31 n2: d n1 av-c cs vvb pn31 a-acp: uh uh-dx n1 vmb vvi p-acp pn31 av, cc-acp j n1.
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1428
A mans house is foule, or a little decayed;
A men house is foul, or a little decayed;
dt ng1 n1 vbz j, cc dt j vvn;
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1429
wil he pul it down or rather repaire it? There is hope of a Tree though the roote waxe olde in the earth, and the stock die in the ground ;
will he pull it down or rather repair it? There is hope of a Tree though the root wax old in the earth, and the stock die in the ground;
vmb pns31 vvi pn31 a-acp cc av-c vvi pn31? pc-acp vbz n1 pp-f dt n1 cs dt n1 vvi j p-acp dt n1, cc dt n1 vvi p-acp dt n1;
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1430
yet the springs of water may put new life into it: but once cut downe, all hope is cut down with it.
yet the springs of water may put new life into it: but once Cut down, all hope is Cut down with it.
av dt n2 pp-f n1 vmb vvi j n1 p-acp pn31: cc-acp c-acp vvn a-acp, d n1 vbz vvn a-acp p-acp pn31.
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1431
When a man hath taken delight in a Tree, conueniently planted in his garden;
When a man hath taken delight in a Tree, conveniently planted in his garden;
c-crq dt n1 vhz vvn n1 p-acp dt n1, av-j vvn p-acp po31 n1;
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1432
what varietie of experiments will he vse, before he cuts it downe? Alas, thus poore silly men, we reason:
what variety of experiments will he use, before he cuts it down? Alas, thus poor silly men, we reason:
r-crq n1 pp-f n2 vmb pns31 vvi, c-acp pns31 vvz pn31 a-acp? uh, av j j n2, pns12 vvb:
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1433
we measure things that be vnmeasurable, by things that be measurable, by things that be miserable.
we measure things that be unmeasurable, by things that be measurable, by things that be miserable.
pns12 vvb n2 cst vbb j, p-acp n2 cst vbb j, p-acp n2 cst vbb j.
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1434
What wee in a foolish pitty would doe, we thinke God in his mercifull wisdome should doe.
What we in a foolish pity would do, we think God in his merciful Wisdom should do.
r-crq pns12 p-acp dt j n1 vmd vdi, pns12 vvb np1 p-acp po31 j n1 vmd vdi.
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1435
Yet which of vs wold endure a dead Tree three yeeres together in his Orchard? We would say,
Yet which of us would endure a dead Tree three Years together in his Orchard? We would say,
av r-crq pp-f pno12 vmd vvi dt j n1 crd n2 av p-acp po31 n1? pns12 vmd vvi,
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1436
If it will not beare fruit, to cheere vs;
If it will not bear fruit, to cheer us;
cs pn31 vmb xx vvi n1, pc-acp vvi pno12;
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1437
it shall make a fire to warme vs. But the Lord hath bene fixe and thirtie Moones gracious in his forbearance, giue him now leaue to bee iust in his vengeance.
it shall make a fire to warm us But the Lord hath be fix and thirtie Moons gracious in his forbearance, give him now leave to be just in his vengeance.
pn31 vmb vvi dt n1 pc-acp vvi pno12 p-acp dt n1 vhz vbn vvi cc crd n2 j p-acp po31 n1, vvb pno31 av vvi pc-acp vbi j p-acp po31 n1.
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1438
If so much indulgence cannot recouer it, there is little hope of it: Cut it downe.
If so much indulgence cannot recover it, there is little hope of it: cut it down.
cs av d n1 vmbx vvi pn31, pc-acp vbz j n1 pp-f pn31: vvb pn31 a-acp.
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1439
Cut it downe. Who must doe this? The dresser. An vnpleasing office to him, that hath bestowed so much labour vpon it, esteemed it so precious, hoped for some reward at his Masters hand for his diligence about it; cut it down. Who must do this? The dresser. an unpleasing office to him, that hath bestowed so much labour upon it, esteemed it so precious, hoped for Some reward At his Masters hand for his diligence about it;
vvb pn31 a-acp. q-crq vmb vdi d? dt n1. dt j n1 p-acp pno31, cst vhz vvn av d n1 p-acp pn31, vvd pn31 av j, vvn p-acp d n1 p-acp po31 ng1 n1 p-acp po31 n1 p-acp pn31;
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1440
now to giue the fatall blow, to Cut it downe? And if it must fall, let it be Manu aliena, non sua, let anothers hand doe it.
now to give the fatal blow, to cut it down? And if it must fallen, let it be Manu Aliena, non sua, let another's hand do it.
av pc-acp vvi dt j n1, p-acp vvb pn31 a-acp? cc cs pn31 vmb vvi, vvb pn31 vbi fw-la fw-la, fw-la fw-la, vvb j-jn n1 vdb pn31.
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1441
Hagar will not behold her dying Sonne; dye he must, she was perswaded; Modo non videam, Let me not see the death of the Childe. But hee must obey; Hagar will not behold her dying Son; die he must, she was persuaded; Modo non videam, Let me not see the death of the Child. But he must obey;
np1 vmb xx vvi po31 j-vvg n1; vvb pns31 vmb, pns31 vbds vvn; fw-la fw-fr fw-la, vvb pno11 xx vvi dt n1 pp-f dt n1. p-acp pns31 vmb vvi;
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1442
Arbor non est Cul•oris, sed Patris familias: th• Tree is not the Dressers, but the Lords; Arbor non est Cul•oris, sed Patris familias: th• Tree is not the Dressers, but the lords;
np1 fw-fr fw-fr fw-la, fw-la fw-la av: n1 n1 vbz xx dt n2, p-acp dt n2;
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1443
and his owne is at his owne disposing: Cut it downe.
and his own is At his own disposing: cut it down.
cc po31 d vbz p-acp po31 d n-vvg: vvb pn31 a-acp.
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1444
Cut it downe. But how? How can the Minister be said to cut downe a barren soule? Some may conceiue here a reference to Excommunication: cut it down. But how? How can the Minister be said to Cut down a barren soul? some may conceive Here a Referente to Excommunication:
vvb pn31 a-acp. cc-acp q-crq? q-crq vmb dt n1 vbb vvn pc-acp vvi a-acp dt j n1? d vmb vvi av dt n1 p-acp n1:
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1445
Whether the Greater, which depriues a man of all benefit by the Churches publike Prayers, and the Societie of Christians.
Whither the Greater, which deprives a man of all benefit by the Churches public Prayers, and the Society of Christians.
cs dt jc, r-crq vvz dt n1 pp-f d n1 p-acp dt n2 j n2, cc dt n1 pp-f np1.
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1446
Which St. Paul calls, Tradere Satanae, to deliuer vnto Satan: Which Saint Paul calls, Tradere Satan, to deliver unto Satan:
r-crq n1 np1 vvz, fw-la np1, pc-acp vvi p-acp np1:
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1447
so himselfe Excommunicated Hymeneus and Alexander, deliuering them vnto Satan: a mi•erable condition, to be subiected to a slaue, to a dogge, a drudge;
so himself Excommunicated Hymenaeus and Alexander, delivering them unto Satan: a mi•erable condition, to be subjected to a slave, to a dog, a drudge;
av px31 vvn np1 cc np1, vvg pno32 p-acp np1: dt j n1, pc-acp vbi vvn p-acp dt n1, p-acp dt n1, dt n1;
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1448
but then especially fearefull, when God grants vnto Satan a Writ or facultie, Pro excommunicato capiendo. The ignominy of ignominy; besides the perill:
but then especially fearful, when God grants unto Satan a Writ or faculty, Pro Excommunicate capiendo. The ignominy of ignominy; beside the peril:
cc-acp av av-j j, c-crq np1 vvz p-acp np1 dt vvn cc n1, fw-la fw-it fw-la. dt n1 pp-f n1; p-acp dt n1:
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1449
For as Christ protecteth all the Trees in his Vineyard;
For as christ Protecteth all the Trees in his Vineyard;
c-acp c-acp np1 vvz d dt n2 p-acp po31 n1;
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1450
so if any be transplanted to the wilde desart, they are vnder the god of this world. Or the Lesse ;
so if any be transplanted to the wild desert, they Are under the god of this world. Or the Less;
av cs d vbb vvn p-acp dt j n1, pns32 vbr p-acp dt n1 pp-f d n1. cc dt av-dc;
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1451
which is indeed, no other properly, then an Act of the Churches Discipline, whereby she corrects her vnruly children:
which is indeed, no other properly, then an Act of the Churches Discipline, whereby she corrects her unruly children:
r-crq vbz av, dx n-jn av-j, cs dt n1 pp-f dt ng1 n1, c-crq pns31 vvz po31 j n2:
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1452
that smarting with the absence of wonted comforts, they may be humbled by repentance, and so recouer their pristine state.
that smarting with the absence of wonted comforts, they may be humbled by Repentance, and so recover their pristine state.
cst vvg p-acp dt n1 pp-f j n2, pns32 vmb vbi vvn p-acp n1, cc av vvi po32 j n1.
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1453
This censure may bee either too cruell, or to triuial. The Church of Rome grants Excommunications for things lost:
This censure may be either too cruel, or to trivial. The Church of Rome grants Excommunications for things lost:
d n1 vmb vbi av-d av j, cc p-acp j. dt n1 pp-f np1 vvz n2 p-acp n2 vvn:
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1454
a man hath lost his horse, he may haue an Excommunication against him that detaines him:
a man hath lost his horse, he may have an Excommunication against him that detains him:
dt n1 vhz vvn po31 n1, pns31 vmb vhi dt n1 p-acp pno31 cst vvz pno31:
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1455
so the Father may hap to Excommunicate his owne Sonne, and for the body of a Iade, hazard the soule of his Child.
so the Father may hap to Excommunicate his own Son, and for the body of a Jade, hazard the soul of his Child.
av dt n1 vmb vvi p-acp j po31 d n1, cc p-acp dt n1 pp-f dt n1, vvb dt n1 pp-f po31 n1.
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1456
Yea, which is worse, they publish Excommunications for sinnes not yet committed:
Yea, which is Worse, they publish Excommunications for Sins not yet committed:
uh, r-crq vbz av-jc, pns32 vvb n2 p-acp n2 xx av vvn:
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1457
The Lord of a Mannor hath set a rowe of young Elmes, he may haue an Excommunication against all those that shall do them any harme.
The Lord of a Manor hath Set a row of young Elms, he may have an Excommunication against all those that shall do them any harm.
dt n1 pp-f dt n1 vhz vvn dt n1 pp-f j n2, pns31 vmb vhi dt n1 p-acp d d cst vmb vdi pno32 d n1.
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1458
This is to hang a man, before he hath done the fact that deserues it.
This is to hang a man, before he hath done the fact that deserves it.
d vbz pc-acp vvi dt n1, c-acp pns31 vhz vdn dt n1 cst vvz pn31.
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1459
These ir-rite, forcelesse, bugbeare Excommunications, the ridiculous affordments of a mercenary Power, are not vnlike those old night spels, which blind people had from mungrel Witches, to set about their Orchards and Houses, antidotes and charmes against theeuing;
These irrite, forceless, bugbear Excommunications, the ridiculous affordments of a mercenary Power, Are not unlike those old night spells, which blind people had from mongrel Witches, to Set about their Orchards and Houses, antidotes and charms against thieving;
np1 n1, j, n1 n2, dt j n2 pp-f dt j-jn n1, vbr xx av-j d j n1 n2, r-crq j n1 vhd p-acp n1 n2, pc-acp vvi p-acp po32 n2 cc n2, n2 cc n2 p-acp vvg;
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1460
wherein distrusting the prouidence of God, they made themselues beholding to the Diuell for safetie, Creditors, that would bee paid in their moneys, may procure an Excommunication against their Debtors,
wherein distrusting the providence of God, they made themselves beholding to the devil for safety, Creditors, that would be paid in their moneys, may procure an Excommunication against their Debtors,
c-crq vvg dt n1 pp-f np1, pns32 vvd px32 vvg p-acp dt n1 p-acp n1, n2, cst vmd vbi vvn p-acp po32 n2, vmb vvi dt n1 p-acp po32 n2,
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1461
if they pay not by such a day.
if they pay not by such a day.
cs pns32 vvb xx p-acp d dt n1.
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1462
This were an excellent proiect for you Citizens, a rounder course then arrests and tedious trialls at Law.
This were an excellent project for you Citizens, a rounder course then arrests and tedious trials At Law.
d vbdr dt j vvi p-acp pn22 n2, dt jc n1 cs n2 cc j n2 p-acp n1.
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1463
But it is to bee doubted, that your Debtors would feare the Popes Parchment lesse then the Scriueners,
But it is to be doubted, that your Debtors would Fear the Popes Parchment less then the Scriveners,
p-acp pn31 vbz pc-acp vbi vvn, cst po22 n2 vmd vvi dt ng1 n1 av-dc cs dt n2,
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1464
and an Excommunication farre lesse then an Outlary. Ther's but foure things exempted from the power of their Excommunication, as Nauarrus notes:
and an Excommunication Far less then an Outlawry. Ther's but foure things exempted from the power of their Excommunication, as Navarre notes:
cc dt n1 av-j av-dc cs dt n1. pc-acp|vbz p-acp crd n2 vvn p-acp dt n1 pp-f po32 n1, c-acp np1 n2:
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1465
a Locust, an Infidel, the Deuill, and the Pope: so he hath matched them, so let them goe together.
a Locust, an Infidel, the devil, and the Pope: so he hath matched them, so let them go together.
dt n1, dt n1, dt n1, cc dt n1: av pns31 vhz vvn pno32, av vvb pno32 vvi av.
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1466
For the Excommunicate must be a man, a Christian, mortall, and an Inferiour:
For the Excommunicate must be a man, a Christian, Mortal, and an Inferior:
p-acp dt j vmb vbi dt n1, dt njp, j-jn, cc dt j-jn:
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now the Locust is not a man, the Infidell is not a Christian, the Deuill is not mortall,
now the Locust is not a man, the Infidel is not a Christian, the devil is not Mortal,
av dt n1 vbz xx dt n1, dt n1 vbz xx dt njp, dt n1 vbz xx j-jn,
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1468
and •he Pope hath no Superior. But too much of that; this is a Parable, and heere is no foundation for such a building.
and •he Pope hath no Superior. But too much of that; this is a Parable, and Here is no Foundation for such a building.
cc j n1 vhz dx j-jn. p-acp av d pp-f d; d vbz dt n1, cc av vbz dx n1 p-acp d dt n1.
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1469
Cut it downe. How? with an Axe of martiall yron? This were an exposition fit for Doway, or the Gunpowder-Enginers: cut it down. How? with an Axe of martial iron? This were an exposition fit for Doway, or the Gunpowder-Enginers:
vvd pn31 a-acp. q-crq? p-acp dt n1 pp-f j n1? d vbdr dt n1 j p-acp np1, cc dt n2:
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1470
that by Cutting it downe, vnderstood, Blow it vp : turning their Axe to a Petarre. Had God said to them, Cut it downe ;
that by Cutting it down, understood, Blow it up: turning their Axe to a Petarre. Had God said to them, cut it down;
cst p-acp vvg pn31 a-acp, vvn, vvb pn31 p-acp: vvg po32 n1 p-acp dt np1. vhd np1 vvd p-acp pno32, vvd pn31 p-acp;
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1471
the axe had bin instantly heaued vp: yea, they did it, when God said no such thing.
the axe had been instantly heaved up: yea, they did it, when God said no such thing.
dt n1 vhd vbn av-jn vvn a-acp: uh, pns32 vdd pn31, c-crq np1 vvd dx d n1.
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1472
Rather then faile of cutting it downe, they would haue stockd it vp, roote and all: this is their mercie.
Rather then fail of cutting it down, they would have stocked it up, root and all: this is their mercy.
av-c cs vvi pp-f vvg pn31 a-acp, pns32 vmd vhi vvn pn31 a-acp, n1 cc d: d vbz po32 n1.
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1473
But the Spirituall Axe is to cut downe, Culpas, non Animas: when we reade of cutting downe, remember it is meant of mens sinnes, not of their soules.
But the Spiritual Axe is to Cut down, Culpas, non Animas: when we read of cutting down, Remember it is meant of men's Sins, not of their Souls.
p-acp dt j n1 vbz pc-acp vvi a-acp, fw-la, fw-la fw-la: c-crq pns12 vvb pp-f vvg a-acp, vvb pn31 vbz vvn pp-f ng2 n2, xx pp-f po32 n2.
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1474
Preachers indeed doe wound, but it is Gladio oris, not ore gladij. with the Sword of the Spirit, not a Rouillac's Knife.
Preachers indeed do wound, but it is Gladio oris, not over gladij. with the Sword of the Spirit, not a Rouillac's Knife.
n2 av vdb vvi, cc-acp pn31 vbz np1 fw-la, xx n1 fw-la. p-acp dt n1 pp-f dt n1, xx dt npg1 n1.
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1475
If God had ment such a cutting downe, Nero had bene a fitter instrument then Paul. We read, that their sound went through the World:
If God had meant such a cutting down, Nero had be a fitter Instrument then Paul. We read, that their found went through the World:
cs np1 vhd vvn d dt vvg a-acp, np1 vhd vbn dt jc n1 av np1. pns12 vvb, cst po32 n1 vvd p-acp dt n1:
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but that their Sword went through the World, we neuer read,
but that their Sword went through the World, we never read,
p-acp cst po32 n1 vvd p-acp dt n1, pns12 av-x vvn,
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1477
Cut it downe. How then? Succide, that is, Succidendam minare, threaten that I will cut it downe. cut it down. How then? Succide, that is, Succidendam minare, threaten that I will Cut it down.
vvd pn31 a-acp. c-crq av? np1, cst vbz, fw-la fw-la, vvb cst pns11 vmb vvi pn31 a-acp.
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1478
Cast them out of my sight; Eijce, that is, Eijciendos pronuncia ; say that I will reiect them. Cast them out of my sighed; Eject, that is, Eijciendos pronuncia; say that I will reject them.
vvb pno32 av pp-f po11 n1; n1, cst vbz, fw-la fw-it; vvb cst pns11 vmb vvi pno32.
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1479
Quod moritur, moriatur: Quod succidendum est, succidatur, That which dyeth, let it die. God sometimes sends such farewels and defiances to sinners that will not repent. Quod moritur, moriatur: Quod succidendum est, succidatur, That which Dies, let it die. God sometime sends such farewells and defiances to Sinners that will not Repent.
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1480
Ephraim is ioyned to Idols, let him alone. If they will not be perswaded to returne, let them go on to their ruine, let them alone. Ephraim is joined to Idols, let him alone. If they will not be persuaded to return, let them go on to their ruin, let them alone.
np1 vbz vvn p-acp n2, vvb pno31 av-j. cs pns32 vmb xx vbi vvn pc-acp vvi, vvb pno32 vvi a-acp p-acp po32 n1, vvb pno32 av-j.
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1481
If any man will be vniust, let him be vniust: He that will be filthy, l•t him be filthy still ; let them perish. Abeat, pereat, profundat, perdat. If any man will be unjust, let him be unjust: He that will be filthy, l•t him be filthy still; let them perish. Abeat, pereat, profundat, perdat.
cs d n1 vmb vbi j, vvb pno31 vbi j: pns31 cst vmb vbi j, vvb pno31 vbi j av; vvb pno32 vvi. fw-la, fw-la, fw-la, fw-la.
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1482
Cut it downe. This was, Sententia oris, the sentence of the mouth: but it may be this was not Consilium cordis, the purpose of his heart. cut it down. This was, Sententia oris, the sentence of the Mouth: but it may be this was not Consilium Cordis, the purpose of his heart.
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1483
Saepe Deo minante quod peccans meretur, peccanti non fit quod Deus minatur. Nor can this taxe God of leuitie:Saepe God minante quod peccans meretur, Sinning non fit quod Deus minatur. Nor can this Tax God of levity:
fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-fr j fw-la fw-la fw-la. ccx vmb d vvi np1 pp-f n1:
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1484
for he that speakes with condition of repentance, may change his word without suspition of lightnesse.
for he that speaks with condition of Repentance, may change his word without suspicion of lightness.
c-acp pns31 cst vvz p-acp n1 pp-f n1, vmb vvi po31 n1 p-acp n1 pp-f n1.
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1485
Tu muto sententiam tuam, Deus mutabit suam. Thus was Niniueh cut downe: euersa •stim malo, vt aedificaretur in bono : Tu muto sententiam tuam, Deus mutabit suam. Thus was Nineveh Cut down: Overthrown •stim Malo, vt aedificaretur in Bono:
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. av vbds np1 vvd a-acp: fw-la fw-la fw-la, fw-la fw-la p-acp fw-la:
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1486
the subuersion was menaced, the conuersion was intended.
the subversion was menaced, the conversion was intended.
dt n1 vbds vvd, dt n1 vbds vvn.
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1487
The Father shuts his rebellions Sonne out of doores, will not allow him a lodging, not so much as among his seruants:
The Father shuts his rebellions Son out of doors, will not allow him a lodging, not so much as among his Servants:
dt n1 vvz po31 ng1 n1 av pp-f n2, vmb xx vvi pno31 dt n1, xx av av-d c-acp p-acp po31 n2:
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1488
yet hee does not meane to let him perish with hunger and cold in the streetes:
yet he does not mean to let him perish with hunger and cold in the streets:
av pns31 vdz xx vvi pc-acp vvi pno31 vvi p-acp n1 cc j-jn p-acp dt n2:
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1489
but when he hath well smarted for his disobedience, vpon his humble submission he is re-entertained.
but when he hath well smarted for his disobedience, upon his humble submission he is re-entertained.
cc-acp c-crq pns31 vhz av vvn p-acp po31 n1, p-acp po31 j n1 pns31 vbz j.
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1490
The very mercies of the wicked are cruell, but the very iudgements of God are sweet.
The very Mercies of the wicked Are cruel, but the very Judgments of God Are sweet.
dt j n2 pp-f dt j vbr j, p-acp dt j n2 pp-f np1 vbr j.
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1491
This Cutting downe, is Medicinale, not mortale: Disciplinans, non eradicans : for restitution, not destitution; for remidie not for ruine.
This Cutting down, is Medicinal, not mortale: Disciplinans, non eradicans: for restitution, not destitution; for remedy not for ruin.
d vvg a-acp, vbz j, xx fw-la: np1, fw-fr fw-la: p-acp n1, xx n1; p-acp n1 xx p-acp n1.
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1492
Indeed, if all this denuntiation and threatning cannot perswade them to returne, then comes their finall predition:
Indeed, if all this denunciation and threatening cannot persuade them to return, then comes their final Prediction:
np1, cs d d n1 cc vvg vmbx vvi pno32 pc-acp vvi, av vvz po32 j n1:
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1493
when they haue cut off themselues impenitently, God will cut them off impartially. But if we turne to deprecation and repentance, he will turne to commiseration and forgiuenesse.
when they have Cut off themselves impenitently, God will Cut them off impartially. But if we turn to deprecation and Repentance, he will turn to commiseration and forgiveness.
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1494
The Tree is barren, and the Lord saies.
The Tree is barren, and the Lord Says.
dt n1 vbz j, cc dt n1 vvz.
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1495
Cut it downe: the Tree fructifies, and he will say Let it stand. O then let vs humble our selues, cut it down: the Tree fructifies, and he will say Let it stand. Oh then let us humble our selves,
vvd pn31 a-acp: dt n1 vvz, cc pns31 vmb vvi vvb pn31 vvi. uh av vvb pno12 vvi po12 n2,
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1496
and with seasonable repentance Cut downe our sinnes, that this terrible Sentence may n•uer Cut downe our soules. The Reason.
and with seasonable Repentance cut down our Sins, that this terrible Sentence may n•uer cut down our Souls. The Reason.
cc p-acp j n1 vvn a-acp po12 n2, cst d j n1 vmb vvi vvn a-acp po12 n2. dt n1.
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1497
Why cumbreth it the ground? God is an vndependant Lord, and needes not giue a reason of his doings:Why cumbereth it the ground? God is an undependant Lord, and needs not give a reason of his doings:
q-crq vvz pn31 dt n1? np1 vbz dt j-jn n1, cc av xx vvi dt n1 pp-f png31 n2-vdg:
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1498
for who can call him to account, Cur ita facis? His Iudgements are not alwaies manifest, they are alwaies iust:
for who can call him to account, Cur ita facis? His Judgments Are not always manifest, they Are always just:
c-acp r-crq vmb vvi pno31 pc-acp vvi, n1 fw-la fw-la? po31 n2 vbr xx av j, pns32 vbr av j:
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1499
nor doth he things because they are good, but they are therefore good because hee doth them.
nor does he things Because they Are good, but they Are Therefore good Because he does them.
ccx vdz pns31 n2 c-acp pns32 vbr j, cc-acp pns32 vbr av j c-acp pns31 vdz pno32.
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1500
Should hee make short worke on the earth, and dispatch all barren Trees in a moment:
Should he make short work on the earth, and dispatch all barren Trees in a moment:
vmd pns31 vvi j n1 p-acp dt n1, cc vvb d j n2 p-acp dt n1:
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1501
yet thou continuest holy, O thou worship of Israel. If he strickes vs, we are not wronged;
yet thou Continuest holy, Oh thou worship of Israel. If he strikes us, we Are not wronged;
av pns21 vv2 j, uh pns21 n1 pp-f np1. cs pns31 vvz pno12, pns12 vbr xx vvn;
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1502
it is our desert, and his Iustice. If he spares vs, we haue not merited; It is his mercie.
it is our desert, and his Justice If he spares us, we have not merited; It is his mercy.
pn31 vbz po12 n1, cc po31 n1 cs pns31 vvz pno12, pns12 vhb xx vvn; pn31 vbz po31 n1.
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1503
Huic fit miserecordi•, tibi non fit iniuria: that man receiues mercie, thou hast no iniurie.Huic fit miserecordi•, tibi non fit Iniuria: that man receives mercy, thou hast no injury.
fw-la n1 n1, fw-la fw-fr j fw-la: cst n1 vvz n1, pns21 vh2 dx n1.
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1504
Yet that hee might bee iustified, and the mouth of all wickednesse stopped, he is content to giue a reason of this sentence.
Yet that he might be justified, and the Mouth of all wickedness stopped, he is content to give a reason of this sentence.
av cst pns31 vmd vbi vvn, cc dt n1 pp-f d n1 vvn, pns31 vbz j pc-acp vvi dt n1 pp-f d n1.
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1505
Thinke not I deale hardly with this Fg-tree, let vs conferre together, and heare one another with patience.
Think not I deal hardly with this Fg-tree, let us confer together, and hear one Another with patience.
vvb xx pns11 vvi av p-acp d n1, vvb pno12 vvi av, cc vvi pi j-jn p-acp n1.
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1506
I will shew thee sufficient reason of cutting it downe: doe thou shew me some cause why it should stand.
I will show thee sufficient reason of cutting it down: do thou show me Some cause why it should stand.
pns11 vmb vvi pno21 j n1 pp-f vvg pn31 a-acp: vdb pns21 vvi pno11 d n1 c-crq pn31 vmd vvi.
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1507
My reason is, It cumbers the ground. Terram reddit otiosam, inutil•m.
My reason is, It cumbers the ground. Terram Render otiosam, inutil•m.
po11 n1 vbz, pn31 n2 dt n1. fw-la n1 fw-la, fw-la.
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1508
It is not onely barren Formaliter, but Effectiue. In a word. 1. It does no good. 2. It doth much harme.
It is not only barren Formaliter, but Effective. In a word. 1. It does no good. 2. It does much harm.
pn31 vbz xx av-j j fw-la, p-acp j. p-acp dt n1. crd pn31 vdz av-dx j. crd pn31 vdz av-d vvi.
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1509
First, It does no good, therefore it is vnworthy of the nourishment. Terra bona, and Gens mala ; are an ill match:
First, It does no good, Therefore it is unworthy of the nourishment. Terra Bona, and Gens mala; Are an ill match:
ord, pn31 vdz av-dx j, av pn31 vbz j pp-f dt n1. fw-la fw-la, cc fw-la fw-la; vbr dt j-jn n1:
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1510
an opulent Land, and a pestilent People. Peccator non est dignus pane quo vescitur.
an opulent Land, and a pestilent People. Peccator non est Dignus pane quo vescitur.
dt j n1, cc dt j n1. fw-la fw-fr fw-la fw-la fw-la fw-la fw-la.
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1511
The wicked man is not worthy of the bread hee eates, of the water he drinkes, of the ayre he breathes, of the ground hee goes on.
The wicked man is not worthy of the bred he eats, of the water he drinks, of the air he breathes, of the ground he Goes on.
dt j n1 vbz xx j pp-f dt n1 pns31 vvz, pp-f dt n1 pns31 vvz, pp-f dt n1 pns31 vvz, pp-f dt n1 pns31 vvz a-acp.
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183
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1512
The rich thinkes himselfe worthy of delicate viands, costly garments: dutifull attendance, Quia Diues, because he is rich:
The rich thinks himself worthy of delicate viands, costly garments: dutiful attendance, Quia Diues, Because he is rich:
dt j vvz px31 av-j pp-f j n2, j n2: j n1, fw-la fw-la, c-acp pns31 vbz j:
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1513
yet he may not be worthy of a crumme, a rag, a respect, Quia malus, because he is euill.
yet he may not be worthy of a crumb, a rag, a respect, Quia malus, Because he is evil.
av pns31 vmb xx vbi j pp-f dt n1, dt n1, dt n1, fw-la fw-la, c-acp pns31 vbz j-jn.
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1514
It will one day grieue such fruitles Nabals, when they must receiue a multiplicitie of torments, according to the number of their abused benefits,
It will one day grieve such fruitless Nabal's, when they must receive a Multiplicity of torments, according to the number of their abused benefits,
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1515
and they wil wish that they had not fared so well vpon earth, that they might fare lesse ill in Hell.
and they will wish that they had not fared so well upon earth, that they might fare less ill in Hell.
cc pns32 vmb vvi cst pns32 vhd xx vvn av av p-acp n1, cst pns32 vmd vvi av-dc j-jn p-acp n1.
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1516
They liue in the Vineyard, eate the fat, and drinke the sweet; turning all this iuyce, not into fruitfull clusters, for the behoofe of Gods seruants;
They live in the Vineyard, eat the fat, and drink the sweet; turning all this juice, not into fruitful clusters, for the behoof of God's Servants;
pns32 vvb p-acp dt n1, vvb dt j, cc vvi dt j; vvg d d n1, xx p-acp j n2, p-acp dt n1 pp-f npg1 n2;
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1517
but into their owne armes and branches: raysing their Houses out of the ruines of Gods House.
but into their own arms and branches: raising their Houses out of the ruins of God's House.
cc-acp p-acp po32 d n2 cc n2: vvg po32 n2 av pp-f dt n2 pp-f npg1 n1.
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1518
What good doe they? Cut them downe, Why cumber they the ground? It is fit, that the Riches of the sinner should bee laid vp for the righteous: dentur dig•ioribus.
What good do they? cut them down, Why cumber they the ground? It is fit, that the Riches of the sinner should be laid up for the righteous: dentur dig•ioribus.
q-crq j vdb pns32? j-vvn pno32 a-acp, uh-crq vvi pns32 dt n1? pn31 vbz j, cst dt n2 pp-f dt n1 vmd vbi vvn a-acp p-acp dt j: fw-la fw-la.
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1519
But if God should at once cut down all the barren Trees among vs, there neuer was such a cry in Egypt,
But if God should At once Cut down all the barren Trees among us, there never was such a cry in Egypt,
cc-acp cs np1 vmd p-acp a-acp vvd a-acp d dt j n2 p-acp pno12, pc-acp av vbds d dt n1 p-acp np1,
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1520
as there would be about London. What innumerable swarmes of nothing does beleaguer this Citie? men and women, whose whole imployment is, to goe from their beds to the Tap-house,
as there would be about London. What innumerable swarms of nothing does beleaguer this city? men and women, whose Whole employment is, to go from their Beds to the Taphouse,
c-acp a-acp vmd vbi p-acp np1. q-crq j n2 pp-f pix vdz vvi d n1? n2 cc n2, rg-crq j-jn n1 vbz, pc-acp vvi p-acp po32 n2 p-acp dt n1,
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1521
then to the Play-house, where they make a match for the Brothel-house, and from thence to bed againe.
then to the Playhouse, where they make a match for the Brothel-house, and from thence to Bed again.
av p-acp dt n1, c-crq pns32 vvb dt n1 p-acp dt n1, cc p-acp av p-acp n1 av.
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1522
To omit those ambulatory Christians, that weare out the Pauement of this great Temple with their feet,
To omit those ambulatory Christians, that wear out the Pavement of this great Temple with their feet,
p-acp vvi d j np1, cst vvb av dt n1 pp-f d j n1 p-acp po32 n2,
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1523
but scarse euer touch stone of it with their knees; that are neuer further from God, then when they are neerest the Church.
but scarce ever touch stone of it with their knees; that Are never further from God, then when they Are nearest the Church.
cc-acp av-j av vvb n1 pp-f pn31 p-acp po32 n2; d vbr av av-jc p-acp np1, av c-crq pns32 vbr av-j dt n1.
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1524
To omit that rabble of begging and pilfring vagabonds, that like beasts, kn•w no other end of their creation, but recreation;
To omit that rabble of begging and pilfering vagabonds, that like beasts, kn•w no other end of their creation, but recreation;
p-acp vvi d n1 pp-f vvg cc j-vvg n2, cst av-j n2, vvb dx j-jn n1 pp-f po32 n1, cc-acp n1;
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1525
but to eate, and drinke, and sleepe.
but to eat, and drink, and sleep.
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1526
What an armie of these might bee mustred out of our Suburbs? But that Idlenesse hath disabled them to any seruice:
What an army of these might be mustered out of our Suburbs? But that Idleness hath disabled them to any service:
q-crq dt n1 pp-f d vmd vbi vvd av pp-f po12 n2? p-acp d n1 vhz vvn pno32 p-acp d n1:
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they are neither fit for God nor man. Did they yet but like wormes and insects, spend vp the corruption of the Land,
they Are neither fit for God nor man. Did they yet but like worms and insects, spend up the corruption of the Land,
pns32 vbr dx j p-acp np1 ccx n1. vdd pns32 av p-acp j n2 cc vvz, vvb a-acp dt n1 pp-f dt n1,
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1528
and leaue vs the lesse, it were somewhat.
and leave us the less, it were somewhat.
cc vvb pno12 dt av-dc, pn31 vbdr av.
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1529
But they are worse, euen diseases and vnwholsome ayres, to breed infection among vs. Let Authority looke to their castigation, or answere for their mischiefes:
But they Are Worse, even diseases and unwholesome airs, to breed infection among us Let authority look to their castigation, or answer for their mischiefs:
p-acp pns32 vbr jc, av-j n2 cc j n2, pc-acp vvi n1 p-acp pno12 vvb n1 vvi p-acp po32 n1, cc vvi p-acp po32 n2:
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1530
so farre as they deserue, let them not be spared; Cut them downe, Why comber they the Ground?
so Far as they deserve, let them not be spared; cut them down, Why cumber they the Ground?
av av-j c-acp pns32 vvb, vvb pno32 xx vbi vvn; vvb pno32 a-acp, uh-crq vvi pns32 dt n1?
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1531
The barren Tree doth no good you see; but that is not all: It doth much hurt, and that in two respects.
The barren Tree does no good you see; but that is not all: It does much hurt, and that in two respects.
dt j n1 vdz av-dx j pn22 vvb; cc-acp d vbz xx d: pn31 vdz av-d vvi, cc cst p-acp crd n2.
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1532
1 It occupies the roome where a better Tree might grow.
1 It occupies the room where a better Tree might grow.
vvd pn31 vvz dt n1 c-crq dt jc n1 vmd vvi.
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1533
The Kingdome of God shall be taken from you, and giuen to a Nation that will bring forth the Fruites thereof.
The Kingdom of God shall be taken from you, and given to a nation that will bring forth the Fruits thereof.
dt n1 pp-f np1 vmb vbi vvn p-acp pn22, cc vvn p-acp dt n1 cst vmb vvi av dt n2 av.
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1534
A fruitfull Nation would bee content with such a dwelling. Christ foretels this mutation, Paul shewes it accomplished.
A fruitful nation would be content with such a Dwelling. christ foretells this mutation, Paul shows it accomplished.
dt j n1 vmd vbi j p-acp d dt n-vvg. np1 vvz d n1, np1 vvz pn31 vvd.
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1535
They are broken off, that we (in their places) might be graffed on. Friend, how cammest thou in hither, hauing on a wedding garment? Why dost thou vsurp the seate, where a worthy guest might sit? Thus Dauid vsed to purge his Court; They Are broken off, that we (in their places) might be graffed on. Friend, how cammest thou in hither, having on a wedding garment? Why dost thou usurp the seat, where a worthy guest might fit? Thus David used to purge his Court;
pns32 vbr vvn a-acp, cst pns12 (p-acp po32 n2) vmd vbi vvn a-acp. n1, c-crq vv2 pns21 p-acp av, vhg p-acp dt n1 n1? q-crq vd2 pns21 vvi dt n1, c-crq dt j n1 vmd vvi? av np1 vvd pc-acp vvi po31 n1;
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1536
admitting the righteous into the offices of the vnrighteous. admitting the righteous into the Offices of the unrighteous.
vvg dt j p-acp dt n2 pp-f dt j-u.
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1537
As in case of calamitie• •he godly are deliuered out of trouble, and the wicked comes in his roome: so in case of felicitie, the vngodly shall bee turned out of their happinesse,
As in case of calamitie• •he godly Are Delivered out of trouble, and the wicked comes in his room: so in case of felicity, the ungodly shall be turned out of their happiness,
p-acp p-acp n1 pp-f n1 av j vbr vvn av pp-f n1, cc dt j vvz p-acp po31 n1: av p-acp n1 pp-f n1, dt j vmb vbi vvn av pp-f po32 n1,
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1538
and the reighteous shall come in their stead. A Iudge is corrupt;
and the reighteous shall come in their stead. A Judge is corrupt;
cc dt j vmb vvi p-acp po32 n1. dt n1 vbz j;
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1539
he is girded with Iustice, but the girdle saggs to that side where the purse hangeth; God will cut him down;
he is girded with justice, but the girdle saggs to that side where the purse hangs; God will Cut him down;
pns31 vbz vvn p-acp n1, cc-acp dt n1 n2 p-acp d n1 c-crq dt n1 vvz; np1 vmb vvi pno31 a-acp;
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1540
here is roome for a good man, that will doe equitie: A Magistrate is partiall, and drawes the Sword of Iustice in his owne quarrell;
Here is room for a good man, that will do equity: A Magistrate is partial, and draws the Sword of justice in his own quarrel;
av vbz n1 p-acp dt j n1, cst vmb vdi n1: dt n1 vbz j, cc vvz dt n1 pp-f n1 p-acp po31 d n1;
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1541
which he puts vp in the cause of Christ:
which he puts up in the cause of christ:
r-crq pns31 vvz a-acp p-acp dt n1 pp-f np1:
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1542
he must be cut downe, here is roome for one that •ill loue and adhere to the truth.
he must be Cut down, Here is room for one that •ill love and adhere to the truth.
pns31 vmb vbi vvn a-acp, av vbz n1 p-acp pi cst vmb vvi cc vvi p-acp dt n1.
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1543
An office is ab•sed by him that holds it; hee bought deare and hee cannot sell cheape:
an office is ab•sed by him that holds it; he bought deer and he cannot fell cheap:
dt n1 vbz vvn p-acp pno31 cst vvz pn31; pns31 vvd j-jn cc pns31 vmbx vvi j:
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1544
it is time he were cut downe; this place will maintaine a man, that will maintaine the place, with vprightnesse.
it is time he were Cut down; this place will maintain a man, that will maintain the place, with uprightness.
pn31 vbz n1 pns31 vbdr vvn a-acp; d n1 vmb vvi dt n1, cst vmb vvi dt n1, p-acp n1.
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1545
A Minister is barren, hath no milke in his breasts: Ministerium eius accipiat alter ; Let another take his office;
A Minister is barren, hath no milk in his breasts: Ministerium eius Accept altar; Let Another take his office;
dt n1 vbz j, vhz dx n1 p-acp po31 n2: fw-la fw-la n1 vvi; vvb j-jn vvb po31 n1;
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1546
here is roome for one that will feed the people.
Here is room for one that will feed the people.
av vbz n1 p-acp pi cst vmb vvi dt n1.
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1547
A prophane Patron will let none into the Lords Vineyard, but at the Non-licet - Gate;
A profane Patron will let none into the lords Vineyard, but At the non-licet - Gate;
dt j n1 vmb vvi pix p-acp dt n2 n1, cc-acp p-acp dt j - np1;
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1548
by which good men will neuer enter: his Clarke shall be Simon, himselfe will bee Magus: vengeance shall cut him downe;
by which good men will never enter: his Clerk shall be Simon, himself will be Magus: vengeance shall Cut him down;
p-acp r-crq j n2 vmb av-x vvi: png31 n1 vmb vbi np1, px31 vmb vbi np1: n1 vmb vvi pno31 a-acp;
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187
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1549
heere is roome for one that will freely put faithfull Labourers into the Vineyard. There growes an Oppressor, sculking in a corner;
Here is room for one that will freely put faithful Labourers into the Vineyard. There grows an Oppressor, skulking in a corner;
av vbz n1 p-acp pi cst vmb av-j vvi j n2 p-acp dt n1. pc-acp vvz dt n1, vvg p-acp dt n1;
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1550
the nedy cannot finde him, or if they doe, they find no fruit from him; Cut him down, here is roome for one that will pitie the poore.
the needy cannot find him, or if they do, they find no fruit from him; cut him down, Here is room for one that will pity the poor.
dt j vmbx vvi pno31, cc cs pns32 vdb, pns32 vvb dx n1 p-acp pno31; vvb pno31 a-acp, av vbz n1 p-acp pi cst vmb vvi dt j.
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187
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1551
The Lord will roote out such bastard Plants, and replenish his Garden with fruitfull Trees. 2 It drawes away nourishment from better Plants, that would beare vs fruits.
The Lord will root out such bastard Plants, and replenish his Garden with fruitful Trees. 2 It draws away nourishment from better Plants, that would bear us fruits.
dt n1 vmb vvi av d n1 n2, cc vvi po31 n1 p-acp j n2. crd pn31 vvz av n1 p-acp jc n2, cst vmd vvi pno12 n2.
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1552
For this Christ denounced a woe to those Iewish Clarkes, that keeping the Keies of heauen would neither enter themselues, nor suffer others. What should become of them, that wil neither do good,
For this christ denounced a woe to those Jewish Clerks, that keeping the Keys of heaven would neither enter themselves, nor suffer Others. What should become of them, that will neither do good,
p-acp d np1 vvn dt n1 p-acp d jp n2, cst vvg dt n2 pp-f n1 vmd av-dx vvi px32, ccx vvb n2-jn. q-crq vmd vvi pp-f pno32, cst vmb av-dx vdb j,
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188
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1553
nor suffer good to be done, but cutting downe? A great Oake pines all the vnderwood neere it,
nor suffer good to be done, but cutting down? A great Oak pines all the underwood near it,
ccx vvi j pc-acp vbi vdn, cc-acp vvg a-acp? dt j n1 vvz d dt n1 av-j pn31,
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188
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1554
yea spoiles the grasse that should feed the cattell.
yea spoils the grass that should feed the cattle.
uh n2 dt n1 cst vmd vvi dt n2.
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188
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1555
A great Oppressor engrosseth all round about him, till there bee no place left for a fertile Tree.
A great Oppressor engrosseth all round about him, till there be no place left for a fertile Tree.
dt j n1 vvz d av-j p-acp pno31, c-acp pc-acp vbi dx n1 vvn p-acp dt j n1.
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1556
Meane while, himselfe hath onely some leaues, to shaddow his Sychophants; but no fruit, vnlesse Bramble-berries, and such as the Hogs will scarce eate.
Mean while, himself hath only Some leaves, to shadow his Sychophants; but no fruit, unless bramble-berries, and such as the Hogs will scarce eat.
n1 n1, px31 vhz av-j d n2, pc-acp vvi po31 n2; cc-acp dx n1, cs n2, cc d c-acp dt n2 vmb av-j vvi.
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188
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1557
All couet to be great Trees, fewe to bee good.
All covet to be great Trees, few to be good.
d vvb pc-acp vbi j n2, d pc-acp vbi j.
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1558
The Bryar would grow vp to the bignesse of the Maple, the Maple would be as tall as the Cedar, the Cedar as strong as the Oake:
The Briar would grow up to the bigness of the Maple, the Maple would be as tall as the Cedar, the Cedar as strong as the Oak:
dt n1 vmd vvi a-acp p-acp dt n1 pp-f dt n1, dt n1 vmd vbi a-acp j c-acp dt n1, dt n1 c-acp j c-acp dt n1:
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1559
and these so spread their rootes, till they starue the rest by an insensible soaking.
and these so spread their roots, till they starve the rest by an insensible soaking.
cc d av vvd po32 n2, c-acp pns32 vvb dt n1 p-acp dt j vvg.
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1560
When mother earth, the Church, would deriue her sap to some young hopefull Plant, these intercept it.
When mother earth, the Church, would derive her sap to Some young hopeful Plant, these intercept it.
c-crq n1 n1, dt n1, vmd vvi po31 n1 p-acp d j j n1, d vvi pn31.
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189
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1561
There is maintenance due to the Minister, but the barren Impropriator stands in his way, & sucks it al from him:
There is maintenance due to the Minister, but the barren Impropriator Stands in his Way, & sucks it all from him:
pc-acp vbz n1 j-jn p-acp dt n1, cc-acp dt j n1 vvz p-acp po31 n1, cc vvz pn31 d p-acp pno31:
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1562
perhaps he leaues him some few drops, to cool• his temples, but not enough to preserue life.
perhaps he leaves him Some few drops, to cool• his Temples, but not enough to preserve life.
av pns31 vvz pno31 d d n2, p-acp n1 po31 n2, cc-acp xx av-d pc-acp vvi n1.
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1563
But the famished tree cries against him that drawes the life from it, & yeelds no fruit;
But the famished tree cries against him that draws the life from it, & yields no fruit;
p-acp dt j-vvn n1 vvz p-acp pno31 cst vvz dt n1 p-acp pn31, cc vvz dx n1;
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190
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1564
and God will heare it, Abscinde, cut it downe.
and God will hear it, Abscind, Cut it down.
cc np1 vmb vvi pn31, vvb, vvb pn31 a-acp.
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190
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1565
How charitable would Lazarus haue bene had he bene owner of Diues his estate? How would Mordecai haue promoted the good of Israel, had he bene as great a fauorite as Haman was? How freely would the conscionable man giue spiritual preferments, were he a Patron? He that feares God, would iustly render the Church her dues, did he driue such trades,
How charitable would Lazarus have be had he be owner of Diues his estate? How would Mordecai have promoted the good of Israel, had he be as great a favourite as Haman was? How freely would the conscionable man give spiritual preferments, were he a Patron? He that fears God, would justly render the Church her dues, did he driven such trades,
c-crq j vmd np1 vhb vbn vhn pns31 vbn n1 pp-f fw-la po31 n1? q-crq vmd np1 vhb vvn dt j pp-f np1, vhd pns31 vbn a-acp j dt n1 c-acp np1 vbds? c-crq av-j vmd dt j n1 vvb j n2, vbdr pns31 dt n1? pns31 cst vvz np1, vmd av-j vvi dt n1 po31 n2-jn, vdd pns31 vvi d n2,
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1566
and dwell in such houses, as you do.
and dwell in such houses, as you do.
cc vvi p-acp d n2, c-acp pn22 vdb.
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1567
But that God, who disposeth all as it pleaseth him, mend all when it pleaseth him,
But that God, who Disposeth all as it Pleases him, mend all when it Pleases him,
p-acp cst np1, r-crq vvz d p-acp pn31 vvz pno31, vvb d c-crq pn31 vvz pno31,
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1568
euen for his owne mercies sake. Thus from a plaine Text I haue deriued you familiar perswasions:
even for his own Mercies sake. Thus from a plain Text I have derived you familiar persuasions:
av p-acp po31 d ng1 n1. av p-acp dt j n1 pns11 vhb vvn pn22 j-jn n2:
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1569
for I came not hither to satisfie the curious head, but the honest heart. Admit but two considerations more, and I haue done.
for I Come not hither to satisfy the curious head, but the honest heart. Admit but two considerations more, and I have done.
c-acp pns11 vvd xx av pc-acp vvi dt j n1, cc-acp dt j n1. vvb p-acp crd n2 av-dc, cc pns11 vhb vdn.
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1570
First the Lord hath shewed vs the way to be fruitful, by his owne example. He owes vs nothing:
First the Lord hath showed us the Way to be fruitful, by his own Exampl. He owes us nothing:
ord dt n1 vhz vvn pno12 dt n1 pc-acp vbi j, p-acp po31 d n1. pns31 vvz pno12 pix:
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1571
if he withold good things, we cannot chalenge him: if he sends vs good things, we are bound to thanke him.
if he withhold good things, we cannot challenge him: if he sends us good things, we Are bound to thank him.
cs pns31 vvi j n2, pns12 vmbx vvi pno31: cs pns31 vvz pno12 j n2, pns12 vbr vvn pc-acp vvi pno31.
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1572
The last yeare, how generall was the complaint all ouer this Kingdome? The Mower could not fill his sythe,
The last year, how general was the complaint all over this Kingdom? The Mower could not fill his sith,
dt ord n1, c-crq n1 vbds dt n1 av-d p-acp d n1? dt n1 vmd xx vvi po31 c-acp,
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1573
nor the binder vp of sheues his bosome. The beasts perished for want of fodder, yea, children dyed in the street with hunger:
nor the binder up of sheues his bosom. The beasts perished for want of fodder, yea, children died in the street with hunger:
ccx dt n1 a-acp pp-f n2 po31 n1. dt n2 vvn p-acp n1 pp-f n1, uh, n2 vvn p-acp dt n1 p-acp n1:
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1574
the poore Father not being able with all his weekes labour to buy them (onely) bread.
the poor Father not being able with all his weeks labour to buy them (only) bred.
dt j n1 xx vbg j p-acp d po31 ng1 n1 pc-acp vvi pno32 (av-j) n1.
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1575
The fields were thin, and the barnes thinner:
The fields were thin, and the Barns thinner:
dt n2 vbdr j, cc dt n2 jc:
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1576
little in many places there was to gather, and the vnseasonable weather preuented the gathering of that little.
little in many places there was to gather, and the unseasonable weather prevented the gathering of that little.
av-j p-acp d n2 a-acp vbds pc-acp vvi, cc dt j n1 vvd dt n-vvg pp-f cst j.
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1577
The emptines of their bowels did iustly fill our bowels with compassion: Famine is a sore plague.
The emptiness of their bowels did justly fill our bowels with compassion: Famine is a soar plague.
dt n1 pp-f po32 n2 vdd av-j vvi po12 n2 p-acp n1: n1 vbz dt j n1.
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1578
Wee then cryed vnto the Lord for fruits, and he heard vs: Loe in how plentifull a haruest hee hath answered our desires, to his owne praise, and our comfort!
we then cried unto the Lord for fruits, and he herd us: Lo in how plentiful a harvest he hath answered our Desires, to his own praise, and our Comfort!
pns12 av vvd p-acp dt n1 p-acp n2, cc pns31 vvd pno12: uh p-acp q-crq j dt n1 pns31 vhz vvn po12 n2, p-acp po31 d n1, cc po12 n1!
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1579
Yea, he concluded all with songs and triumphs, a ioyfull haruest-home;
Yea, he concluded all with songs and Triumphos, a joyful harvest-home;
uh, pns31 vvd d p-acp n2 cc n2, dt j av-an;
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1580
the best sheafe of our Wheat, the best grape of the Vintage, the best flower of our garland, the best fruit of that royall Tree, the safe returne of our gracious Prince.
the best sheaf of our Wheat, the best grape of the Vintage, the best flower of our garland, the best fruit of that royal Tree, the safe return of our gracious Prince.
dt js n1 pp-f po12 n1, dt js n1 pp-f dt n1, dt js n1 pp-f po12 n1, dt js n1 pp-f cst j n1, dt j n1 pp-f po12 j n1.
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1581
These be the fruits of his mercie to vs, where be the fruits of our thankefulnesse to him?
These be the fruits of his mercy to us, where be the fruits of our thankfulness to him?
np1 vbb dt n2 pp-f po31 n1 p-acp pno12, q-crq vbb dt n2 pp-f po12 n1 p-acp pno31?
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1582
Secondly, the barren Fig-tree is of all most miserable, and so much the more, as it is barren in the Vineyard.
Secondly, the barren Fig tree is of all most miserable, and so much the more, as it is barren in the Vineyard.
ord, dt j n1 vbz pp-f d av-ds j, cc av av-d dt av-dc, c-acp pn31 vbz j p-acp dt n1.
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1583
The Vine fruitlesse, is of all trees most vselesse. The Vine fruitless, is of all trees most useless.
dt n1 j, vbz pp-f d n2 av-ds j.
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1584
It is compared to man, Vxor tua sicut vitis: to the best man, I am the true vine:
It is compared to man, Vxor tua sicut vitis: to the best man, I am the true vine:
pn31 vbz vvn p-acp n1, fw-la fw-la fw-la fw-la: p-acp dt js n1, pns11 vbm dt j n1:
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1585
it cheeres the heart of God and man.
it cheers the heart of God and man.
pn31 vvz dt n1 pp-f np1 cc n1.
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1586
But if barren it is good for nothing, not so much as to make a pinne to hang a hat on.
But if barren it is good for nothing, not so much as to make a pin to hang a hat on.
p-acp cs j pn31 vbz j p-acp pix, xx av av-d c-acp pc-acp vvi dt n1 pc-acp vvi dt n1 a-acp.
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1587
Oakes and Cedars are good for building, Popplars for Pales, very bushes for hedging, doted wood for firing:
oaks and Cedars Are good for building, Popplars for Pales, very Bushes for hedging, doted wood for firing:
np1 cc np1 vbr j p-acp n1, n2 p-acp n2, j n2 p-acp vvg, vvd n1 p-acp vvg:
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1588
but the fruitlesse Vine is good for nothing.
but the fruitless Vine is good for nothing.
cc-acp dt j n1 vbz j p-acp pix.
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1589
Salt keepes other things from putrefying, but if it selfe be putrefyed, what shall season it? A sweet Singer delights vs all; Salt keeps other things from putrefying, but if it self be putrefied, what shall season it? A sweet Singer delights us all;
n1 vvz j-jn n2 p-acp j-vvg, cc-acp cs pn31 n1 vbi j-vvn, r-crq vmb vvi pn31? dt j n1 vvz pno12 d;
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1590
but Quis medebitur cantatori a Serpente percusso? If a Serpent hath stung him, who shall recouer his voice? If the eye be blind, what shall looke to the eye?
but Quis medebitur cantatori a Serpent percusso? If a Serpent hath stung him, who shall recover his voice? If the eye be blind, what shall look to the eye?
cc-acp fw-la fw-la fw-mi dt n1 fw-it? cs dt n1 vhz vvn pno31, r-crq vmb vvi po31 n1? cs dt n1 vbb j, q-crq vmb vvi p-acp dt n1?
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1591
Ad nihilum valet, quod non valet ad finem suum. It is good for nothing, that is not good for the end it was made.Ad nihilum valet, quod non valet ad finem suum. It is good for nothing, that is not good for the end it was made.
fw-la fw-la n1, fw-la fw-fr n1 fw-la fw-la fw-la. pn31 vbz j p-acp pix, cst vbz xx j p-acp dt n1 pn31 vbds vvn.
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1592
If a knife bee not good to cut, we say it is good for nothing: yet may some other vse be inuented for it.
If a knife be not good to Cut, we say it is good for nothing: yet may Some other use be invented for it.
cs dt n1 vbb xx j pc-acp vvi, pns12 vvb pn31 vbz j p-acp pix: av vmb d j-jn n1 vbi vvn p-acp pn31.
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1593
If a Plough be not good to breake the ground, we say it is good for nothing;
If a Plough be not good to break the ground, we say it is good for nothing;
cs pns31 vvb vbi xx j pc-acp vvi dt n1, pns12 vvb pn31 vbz j p-acp pix;
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yet it may stop a gap. If a hound be not good to hunt, we say he is good for nothing,
yet it may stop a gap. If a hound be not good to hunt, we say he is good for nothing,
av pn31 vmb vvi dt n1. cs dt n1 vbb xx j pc-acp vvi, pns12 vvb pns31 vbz j p-acp pix,
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1595
yet may he in the night giue warning of a theefe.
yet may he in the night give warning of a thief.
av vmb pns31 p-acp dt n1 vvb n1 pp-f dt n1.
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1596
But if a Fig-tree, a Professor be not good for fruit, he is indeed, good for nothing.
But if a Fig tree, a Professor be not good for fruit, he is indeed, good for nothing.
p-acp cs dt n1, dt n1 vbb xx j p-acp n1, pns31 vbz av, j p-acp pix.
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1597
The refuse of other things haue their vses:
The refuse of other things have their uses:
dt n1 pp-f j-jn n2 vhb po32 n2:
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1598
sowre Wine will make Vineger, olde Rags make Paper, Lees are for Dyers, Soile is good to fat the Land, Potsheards and broken tiles to mend high waies, all good for somewhat:
sour Wine will make Vinegar, old Rags make Paper, Lees Are for Dyers, Soil is good to fat the Land, Potsherds and broken tiles to mend high ways, all good for somewhat:
j n1 vmb vvi n1, j n2 vvb n1, n2 vbr p-acp n2, vvb vbz j pc-acp vvi dt n1, n2 cc j-vvn n2 pc-acp vvi j n2, d j c-acp av:
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1599
yea, they offer to sel the combings of haires; Ladies and Gentlewomen know whether they be good for any purpose or no.
yea, they offer to sell the combings of hairs; Ladies and Gentlewomen know whither they be good for any purpose or no.
uh, pns32 vvb pc-acp vvd dt n2-vvg pp-f n2; n2 cc n2 vvb cs pns32 vbb j p-acp d n1 cc uh-dx.
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1600
But the fruitlesse vine, the sauourlesse Salt, the lightlesse Lampe, the Figlesse Figge-tree, the gracelesse Christian, is good for nothing.
But the fruitless vine, the savourless Salt, the lightless Lamp, the Figlesse Fig tree, the graceless Christian, is good for nothing.
p-acp dt j n1, dt j n1, dt j n1, dt j n1, dt j njp, vbz j p-acp pix.
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1601
We all haue our Stations in the Vineyard, to bring foorth fruits, but what bee those fruits? It was a smart Inuention of him, that hauing placed the Emperour,
We all have our Stations in the Vineyard, to bring forth fruits, but what be those fruits? It was a smart Invention of him, that having placed the Emperor,
pns12 d vhb po12 n2 p-acp dt n1, pc-acp vvi av n2, cc-acp q-crq vbb d n2? pn31 vbds dt j n1 pp-f pno31, cst vhg vvn dt n1,
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1602
and the Pope, reconciled, in their Maiestick Thrones, he brought the States of the world before them.
and the Pope, reconciled, in their Majestic Thrones, he brought the States of the world before them.
cc dt n1, vvn, p-acp po32 j n2, pns31 vvd dt n2 pp-f dt n1 p-acp pno32.
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1603
First comes a Counseller of State, with this Motto, I Aduise you two: then a Courtier I Flatter you three: then a Husbandman, I Feed you foure, then a Merchant, I Coussen you fiue: then a Lawyer, I Robbe you sixe :
First comes a Counsellor of State, with this Motto, I Advise you two: then a Courtier I Flatter you three: then a Husbandman, I Feed you foure, then a Merchant, I Coussen you fiue: then a Lawyer, I Rob you sixe:
np1 vvz dt n1 pp-f n1, p-acp d n1, pns11 vvb pn22 crd: av dt n1 pns11 vvb pn22 crd: av dt n1, pns11 vvb pn22 crd, av dt n1, pns11 vvi pn22 crd: av dt n1, pns11 vvb pn22 crd:
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1604
then a Souldier, I Fight for you seuen : then a Physician, I Kill you eight: Lastly a Priest, I absolue you all nine: This was his Satyre.
then a Soldier, I Fight for you seuen: then a physician, I Kill you eight: Lastly a Priest, I absolve you all nine: This was his Satire.
av dt n1, pns11 vvb p-acp pn22 crd: av dt n1, pns11 vvb pn22 crd: ord dt n1, pns11 vvi pn22 d crd: d vbds po31 n1.
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1605
But in the feare of God, as our Soueraigne doth gouerne vs in Truth and Peace;
But in the Fear of God, as our Sovereign does govern us in Truth and Peace;
p-acp p-acp dt n1 pp-f np1, c-acp po12 j-jn vdz vvi pno12 p-acp n1 cc n1;
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1606
So let the Counseller aduise, the Iudge censure, the Husbandman labour, Merchant trafficke, the Lawyer plead, the Souldier beare armes, the Diuine preach;
So let the Counsellor advise, the Judge censure, the Husbandman labour, Merchant traffic, the Lawyer plead, the Soldier bear arms, the Divine preach;
av vvb dt n1 n1, dt n1 n1, dt n1 n1, n1 n1, dt n1 vvb, dt n1 vvb n2, dt j-jn vvi;
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1607
all bring forth the fruites of righteousnesse: that this Kingdome may flourish, and bee an exemplary encouragement to our neighbours:
all bring forth the fruits of righteousness: that this Kingdom may flourish, and be an exemplary encouragement to our neighbours:
d vvb av dt n2 pp-f n1: cst d n1 vmb vvi, cc vbb dt j n1 p-acp po12 n2:
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1608
that our Children may bee blessed after vs, our Enemies conuinced, Aliens conuerted, Satan confounded, the Gospell honoured, the Lord glorified,
that our Children may be blessed After us, our Enemies convinced, Aliens converted, Satan confounded, the Gospel honoured, the Lord glorified,
cst po12 n2 vmb vbi vvn p-acp pno12, po12 n2 vvd, n2-jn vvn, np1 vvn, dt n1 vvn, dt n1 vvn,
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1609
and our owne soules eternally saued. Which grace, the happy fruit of the Gospell; and glory, the happie fruit of Grace;
and our own Souls eternally saved. Which grace, the happy fruit of the Gospel; and glory, the happy fruit of Grace;
cc po12 d n2 av-j vvn. r-crq n1, dt j n1 pp-f dt n1; cc n1, dt j n1 pp-f n1;
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1610
God the Father grant vs all for his mercies sake, God the Sonne for his merits sake, God the Holy Ghost for his Names sake:
God the Father grant us all for his Mercies sake, God the Son for his merits sake, God the Holy Ghost for his Names sake:
np1 dt n1 vvb pno12 d p-acp po31 ng1 n1, np1 dt n1 p-acp po31 ng1 n1, np1 dt j n1 p-acp po31 n2 n1:
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1611
to whom three Persons, and one most glorious God he rendred all honour and obedience, now and for euer. Amen. FINIS.
to whom three Persons, and one most glorious God he rendered all honour and Obedience, now and for ever. Amen. FINIS.
p-acp ro-crq crd n2, cc pi av-ds j np1 pns31 vvd d n1 cc n1, av cc p-acp av. uh-n. fw-la.
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THE TEMPLE. 2. COR. 6.16. What agreement hath the Temple of God with Idols?
THE TEMPLE. 2. COR. 6.16. What agreement hath the Temple of God with Idols?
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1613
IT is not fit, they should bee too familiar o• neare together in this world, whose portions shall be so farre asunder in the world to come.
IT is not fit, they should be too familiar o• near together in this world, whose portions shall be so Far asunder in the world to come.
pn31 vbz xx j, pns32 vmd vbi av j-jn n1 av-j av p-acp d n1, rg-crq n2 vmb vbi av av-j av p-acp dt n1 pc-acp vvi.
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1614
The Sheepe and Goates are indeed now blended promiscuou•ly, and none can distinguish them here, but hee that shall separate them hereafter:
The Sheep and Goats Are indeed now blended promiscuou•ly, and none can distinguish them Here, but he that shall separate them hereafter:
dt n1 cc n2 vbr av av vvd av-j, cc pix vmb vvi pno32 av, cc-acp pns31 cst vmb vvi pno32 av:
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1615
the right and left hand of the last Tribunall shall declare them. But they that be alien or opposite to vs in Faith and Profession, are manifest,
the right and left hand of the last Tribunal shall declare them. But they that be alien or opposite to us in Faith and Profession, Are manifest,
dt j-jn cc j n1 pp-f dt ord n1 vmb vvi pno32. p-acp pns32 cst vbb j cc j-jn p-acp pno12 p-acp n1 cc n1, vbr j,
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1616
and we haue a frequent charge De non commiscendo. Now the neerer this ill match'd coniunction, the more intolerable; the same boord, ill; the same bed, worse;
and we have a frequent charge De non commiscendo. Now the nearer this ill matched conjunction, the more intolerable; the same board, ill; the same Bed, Worse;
cc pns12 vhb dt j n1 fw-fr fw-fr fw-la. av dt av-jc d av-jn vvn n1, dt av-dc j; dt d n1, av-jn; dt d n1, jc;
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1617
worst of all, the same Temple. So the Apostle begins his dehortation, Bee not vnequally yoked with vnbeleeuers:
worst of all, the same Temple. So the Apostle begins his dehortation, be not unequally yoked with unbelievers:
js pp-f d, dt d n1. av dt n1 vvz po31 n1, vbb xx av-jn-u vvn p-acp n2:
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1618
so he ends it, What agreement hath the Temple of God with Idoles!
so he ends it, What agreement hath the Temple of God with Idols!
av pns31 vvz pn31, q-crq n1 vhz dt n1 pp-f np1 p-acp n2!
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1619
Diuers seeds of graine in one ground, diuers kinds of beasts in one yoke, diuers sorts of cloth in one garment, were expressely forbidden vnder the Law:
Diverse seeds of grain in one ground, diverse Kinds of beasts in one yoke, diverse sorts of cloth in one garment, were expressly forbidden under the Law:
j n2 pp-f n1 p-acp crd n1, j n2 pp-f n2 p-acp crd n1, j n2 pp-f n1 p-acp crd n1, vbdr av-j vvn p-acp dt n1:
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1620
and shall seuerall Religions bee allowed in one Church vnder the Gospell? The absurdnes of such a mixture is here illustrated by many oppositions;
and shall several Religions be allowed in one Church under the Gospel? The absurdness of such a mixture is Here illustrated by many oppositions;
cc vmb j n2 vbb vvn p-acp crd n1 p-acp dt n1? dt n1 pp-f d dt n1 vbz av vvn p-acp d n2;
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1621
the sound of all which is Interrogatiue, the sense Negatiue. Righteousnesse and Vnrighteousnesse, Light and Darknesse, Christ and Beliall, the Beleeuer and the Infidel ;
the found of all which is Interrogative, the sense Negative. Righteousness and Unrighteousness, Light and Darkness, christ and Belial, the Believer and the Infidel;
dt n1 pp-f d r-crq vbz n1, dt n1 j-jn. n1 cc n1, j cc n1, np1 cc np1, dt n1 cc dt n1;
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1622
these can haue no societie, communion, no concord, no coniunction; and What agreement hath the Temple of God with Idols?
these can have no society, communion, no concord, no conjunction; and What agreement hath the Temple of God with Idols?
d vmb vhi dx n1, n1, dx n1, dx n1; cc r-crq n1 vhz dt n1 pp-f np1 p-acp n2?
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1623
I need not by Art diuide these words, for they are diuided by nature.
I need not by Art divide these words, for they Are divided by nature.
pns11 vvb xx p-acp n1 vvi d n2, c-acp pns32 vbr vvn p-acp n1.
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1624
Now as Quae Deus coniunxit, nemo separet, Those things that God hath ioyned together, let no man put asunder:
Now as Quae Deus coniunxit, nemo separet, Those things that God hath joined together, let no man put asunder:
av c-acp fw-la fw-la fw-la, np1 n1, d n2 cst np1 vhz vvn av, vvb dx n1 vvi av:
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1625
so Quae Deus separauit, nemo coniungat, Those things that God hath put asunder, let no man ioyne together.
so Quae Deus separauit, nemo conjungat, Those things that God hath put asunder, let no man join together.
av fw-la fw-la fw-la, np1 vvd, d n2 cst np1 vhz vvn av, vvb dx n1 vvi av.
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1626
The scope of the Text, and the matter of my Discourse, is to separate Idols from the Temple of God;
The scope of the Text, and the matter of my Discourse, is to separate Idols from the Temple of God;
dt n1 pp-f dt n1, cc dt n1 pp-f po11 n1, vbz pc-acp vvi n2 p-acp dt n1 pp-f np1;
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1627
the holy Ghost hath diuided them to my hands: they cannot agree in his sentence, let them neuer agree in our practise;
the holy Ghost hath divided them to my hands: they cannot agree in his sentence, let them never agree in our practice;
dt j n1 vhz vvn pno32 p-acp po11 n2: pns32 vmbx vvi p-acp po31 n1, vvb pno32 av-x vvi p-acp po12 n1;
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1628
cursed is hee that goes about to compound this controuersie.
cursed is he that Goes about to compound this controversy.
vvn vbz pns31 cst vvz a-acp pc-acp vvi d n1.
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1629
The Temple is holy, Idols prophane, it is not lawfull to mixe Sacra profanis. The Temple is for God, Idols for the Deuill:
The Temple is holy, Idols profane, it is not lawful to mix Sacra profanis. The Temple is for God, Idols for the devil:
dt n1 vbz j, n2 j, pn31 vbz xx j pc-acp vvi fw-la fw-la. dt n1 vbz p-acp np1, n2 p-acp dt n1:
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1630
God and the Deuill admit no reconciliation.
God and the devil admit no reconciliation.
np1 cc dt n1 vvb dx n1.
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1631
Therefore as two hostile nations, after some treatie of peace, neither liking the proposed conditions, breake off in a rage, In hoc vterque consentimus, quòd consentire nolumus, in this we both consent, that we wil not consent at all;
Therefore as two hostile Nations, After Some treaty of peace, neither liking the proposed conditions, break off in a rage, In hoc Utterque consentimus, quòd consentire nolumus, in this we both consent, that we will not consent At all;
av c-acp crd j n2, p-acp d n1 pp-f n1, av-dx vvg dt j-vvn n2, vvb a-acp p-acp dt n1, p-acp fw-la fw-la fw-la, fw-la fw-la fw-la, p-acp d pns12 d n1, cst pns12 vmb xx vvi p-acp d;
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1632
so be it heere agreed, that no agreement can bee made.
so be it Here agreed, that no agreement can be made.
av vbb pn31 av vvn, cst dx n1 vmb vbi vvn.
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1633
In composing differences betwixt man and man, betwixt family and family, betwixt kingdome and kingdome, Beati Pacifici, Blessed are the Peace-makers.
In composing differences betwixt man and man, betwixt family and family, betwixt Kingdom and Kingdom, Beati Pacifici, Blessed Are the Peacemakers.
p-acp vvg n2 p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1, fw-la fw-la, vvn vbr dt n2.
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1634
But in reconciling Christ and Belial, the Temple of God and Idols, Maledicti pacifici, Cursed are the peace-makers.
But in reconciling christ and Belial, the Temple of God and Idols, Maledicti Pacifici, Cursed Are the peacemakers.
p-acp p-acp n-vvg np1 cc np1, dt n1 pp-f np1 cc n2, np1 fw-la, vvn vbr dt n2.
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1635
Heere Bella geri place at magnos habitura triumphos.
Here Bella geri place At Magnos habitura triumphos.
av fw-la fw-la n1 p-acp fw-la fw-la fw-mi.
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1636
God himselfe in Paradise did first put the quarrell, his Apostle hath heere giuen the Alarme,
God himself in Paradise did First put the quarrel, his Apostle hath Here given the Alarm,
np1 px31 p-acp n1 vdd ord vvi dt n1, po31 n1 vhz av vvn dt n1,
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1637
and hee deserues a malediction that sounds a retreat.
and he deserves a malediction that sounds a retreat.
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1638
But as no battell can be well fought without order, and martial array, so no discourse can bee made profitable without some method.
But as no battle can be well fought without order, and martial array, so no discourse can be made profitable without Some method.
cc-acp p-acp dx n1 vmb vbi av vvn p-acp n1, cc j n1, av dx n1 vmb vbi vvn j p-acp d n1.
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1639
The Temple therefore wee will suppose to be Gods Castle, and Idolatry the Inuasion of it.
The Temple Therefore we will suppose to be God's Castle, and Idolatry the Invasion of it.
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1640
This Castle is but one, Idols are many.
This Castle is but one, Idols Are many.
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1641
The Champions that God hath set to defend his Castle, are especially or principally Princes and Pastors, the Magistracy and the Ministery;
The Champions that God hath Set to defend his Castle, Are especially or principally Princes and Pastors, the Magistracy and the Ministry;
dt n2 cst np1 vhz vvn pc-acp vvi po31 n1, vbr av-j cc av-j n2 cc ng1, dt n1 cc dt n1;
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1642
the aduersary forces that fight against it bee the Deuils mercenary Souldiers. The Munition on the one side is the Diuine Scripture, the sacred Word of God:
the adversary forces that fight against it be the Devils mercenary Soldiers. The Munition on the one side is the Divine Scripture, the sacred Word of God:
dt n1 n2 cst vvb p-acp pn31 vbb dt ng1 j-jn n2. dt n1 p-acp dt crd n1 vbz dt j-jn n1, dt j n1 pp-f np1:
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1643
the Engines, Ordnance, and Instruments of assault on the other side, are Idols. Traditions, and those carnall inuentions, wherewith the corrupt heart of man seekes to batter it.
the Engines, Ordnance, and Instruments of assault on the other side, Are Idols. Traditions, and those carnal Inventions, wherewith the corrupt heart of man seeks to batter it.
dt n2, n1, cc n2 pp-f n1 p-acp dt j-jn n1, vbr n2. n2, cc d j n2, c-crq dt j n1 pp-f n1 vvz pc-acp vvi pn31.
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1644
This Siege is continuall, this feud implacable, the difference irreconcileable.
This Siege is continual, this feud implacable, the difference Irreconcilable.
d n1 vbz j, d n1 j, dt n1 j.
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1645
Yet at last the warre shall end, with the ruine of those enemies, in the triumph of the righteous,
Yet At last the war shall end, with the ruin of those enemies, in the triumph of the righteous,
av p-acp ord dt n1 vmb vvi, p-acp dt n1 pp-f d n2, p-acp dt n1 pp-f dt j,
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1646
and to the euerlasting glory of God? Now though this warre bee euery way spirituall, it is diuers wayes considerable.
and to the everlasting glory of God? Now though this war be every Way spiritual, it is diverse ways considerable.
cc p-acp dt j n1 pp-f np1? av cs d n1 vbb d n1 j, pn31 vbz j n2 j.
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1647
There is a materiall, and there is a mysticall Temple: there are externall, and internall Idols: there bee ordinary, and extraordinary Souldiers.
There is a material, and there is a mystical Temple: there Are external, and internal Idols: there be ordinary, and extraordinary Soldiers.
pc-acp vbz dt j-jn, cc pc-acp vbz dt j n1: a-acp vbr j, cc j n2: pc-acp vbi j, cc j n2.
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1648
Euery Christian, as hee is a Temple of God, so not without the assault of Idols: there is a ciuill warre, a Rebellion within him, wherewith hee is continually exercised.
Every Christian, as he is a Temple of God, so not without the assault of Idols: there is a civil war, a Rebellion within him, wherewith he is continually exercised.
d njp, c-acp pns31 vbz dt n1 pp-f np1, av xx p-acp dt n1 pp-f n2: a-acp vbz dt j n1, dt n1 p-acp pno31, c-crq pns31 vbz av-j vvn.
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1649
In this militant estate of the Church none are free:
In this militant estate of the Church none Are free:
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1650
onely he that giues full allowance to his owne corruptions, is not a Temple of God, but a Synagogue of Satan;
only he that gives full allowance to his own corruptions, is not a Temple of God, but a Synagogue of Satan;
av-j pns31 cst vvz j n1 p-acp po31 d n2, vbz xx dt n1 pp-f np1, cc-acp dt n1 pp-f np1;
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1651
a sinke of vncleannesse, rather then a Sanctuary of holinesse. Thus from one generall arise many particulars;
a sink of uncleanness, rather then a Sanctuary of holiness. Thus from one general arise many particulars;
dt n1 pp-f n1, av-c cs dt n1 pp-f n1. av p-acp crd n1 vvi d n2-j;
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and you will say, Behold a company ; as Leah said of her sonne Gad, a Troupe commeth.
and you will say, Behold a company; as Leah said of her son Gad, a Troop comes.
cc pn22 vmb vvi, vvb dt n1; c-acp np1 vvd pp-f po31 n1 n1, dt n1 vvz.
(17) sermon (DIV1)
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1653
Yet all these branches haue but one root:
Yet all these branches have but one root:
av d d n2 vhb p-acp crd n1:
(17) sermon (DIV1)
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1654
they are but like the wheeles of a Clocke, taken a little in sunder to view,
they Are but like the wheels of a Clock, taken a little in sunder to view,
pns32 vbr p-acp av-j dt n2 pp-f dt n1, vvn dt j p-acp av pc-acp vvi,
(17) sermon (DIV1)
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1655
then to bee put together againe. Let not their number discourage your attention.
then to be put together again. Let not their number discourage your attention.
cs pc-acp vbi vvn av av. vvb xx po32 n1 vvi po22 n1.
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1656
When a wealthy fouourite of the world sent his seruant to be speake lodging for him, he told the Host, Here will come to night the Lord of such a Mannor, the Land-lord of such a Town, the Keeper of such a Forrest, the Master of such an Office, the Lay-parson of such a Parish, a Knight, a Iustice of Peace, a Gentleman, an Vsurer, and my Master;
When a wealthy fouourite of the world sent his servant to be speak lodging for him, he told the Host, Here will come to night the Lord of such a Manor, the Landlord of such a Town, the Keeper of such a Forest, the Master of such an Office, the lay-parson of such a Parish, a Knight, a justice of Peace, a Gentleman, an Usurer, and my Master;
c-crq dt j n1 pp-f dt n1 vvd po31 n1 pc-acp vbi vvi n1 p-acp pno31, pns31 vvd dt n1, av vmb vvi p-acp n1 dt n1 pp-f d dt n1, dt n1 pp-f d dt n1, dt n1 pp-f d dt n1, dt n1 pp-f d dt n1, dt n1 pp-f d dt n1, dt n1, dt n1 pp-f n1, dt n1, dt n1, cc po11 n1;
(17) sermon (DIV1)
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1657
Alas, answeres the Host, I haue not lodging for halfe so many: Bee content, replies the seruant, for all these are but one man.
Alas, answers the Host, I have not lodging for half so many: be content, replies the servant, for all these Are but one man.
uh, n2 dt n1, pns11 vhb xx n1 p-acp j-jn av av-d: vbb j, vvz dt n1, p-acp d d vbr p-acp crd n1.
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1658
So if you distrust your memories for roome to entertaine so many obseruations, yet be comforted,
So if you distrust your memories for room to entertain so many observations, yet be comforted,
av cs pn22 vvb po22 n2 p-acp n1 pc-acp vvi av d n2, av vbi vvn,
(17) sermon (DIV1)
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1659
for all haue but this one Summe, There is no agreement betwixt the Temple of God and Idols.
for all have but this one Sum, There is no agreement betwixt the Temple of God and Idols.
p-acp d vhb p-acp d crd n1, pc-acp vbz dx n1 p-acp dt n1 pp-f np1 cc n2.
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1660
The Temple. That which was built by Salomon, was iustly called the Wonder of the world:
The Temple. That which was built by Solomon, was justly called the Wonder of the world:
dt n1. cst r-crq vbds vvn p-acp np1, vbds av-j vvn dt vvb pp-f dt n1:
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1661
a white and glorious Monument, set on the hill of Sion, inuiting passengers to see it,
a white and glorious Monument, Set on the hill of Sion, inviting passengers to see it,
dt j-jn cc j n1, vvn p-acp dt n1 pp-f np1, vvg n2 pc-acp vvi pn31,
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1662
and amazing their eyes when they beheld it.
and amazing their eyes when they beheld it.
cc j-vvg po32 n2 c-crq pns32 vvd pn31.
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1663
It was of white Marble without, of Cedar and Gold within, all of the best, all beautifull, precious, durable.
It was of white Marble without, of Cedar and Gold within, all of the best, all beautiful, precious, durable.
pn31 vbds pp-f j-jn n1 p-acp, pp-f n1 cc n1 a-acp, d pp-f dt js, d j, j, j.
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1664
So magnificent was that holy Structure, that al nations haue admired it, all times celebrated it.
So magnificent was that holy Structure, that all Nations have admired it, all times celebrated it.
av j vbds cst j n1, cst d n2 vhb vvn pn31, d n2 vvd pn31.
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1665
Beautifull for situation, the ioy of the whole earth is Mount Sion. Beautiful for situation, the joy of the Whole earth is Mount Sion.
j p-acp n1, dt n1 pp-f dt j-jn n1 vbz n1 np1.
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1666
While the fauour of heauen was set vpon Ierusalem, the ioy of the whole earth was mount Sion.
While the favour of heaven was Set upon Ierusalem, the joy of the Whole earth was mount Sion.
cs dt n1 pp-f n1 vbds vvn p-acp np1, dt n1 pp-f dt j-jn n1 vbds n1 np1.
(18) part (DIV2)
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1667
It is fit, hee that made the world a house for Man, should haue a house in this world made for himselfe:
It is fit, he that made the world a house for Man, should have a house in this world made for himself:
pn31 vbz j, pns31 cst vvd dt n1 dt n1 p-acp n1, vmd vhi dt n1 p-acp d n1 vvn p-acp px31:
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1668
neither could it be too costly, •eeing all the materialls that went to it were his owne.
neither could it be too costly, •eeing all the materials that went to it were his own.
dx vmd pn31 vbi av j, vvg d dt n2-jn cst vvd p-acp pn31 vbdr po31 d.
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1669
Euery rotten Cottage is too good for Satan, no Fabricke could be too sumptuous for God.
Every rotten Cottage is too good for Satan, no Fabric could be too sumptuous for God.
d j-vvn n1 vbz av j c-acp np1, dx n1 vmd vbi av j c-acp np1.
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1670
While his people dwelt in Tents, Himselfe was content to dwell in a Tabernacle:
While his people dwelled in Tents, Himself was content to dwell in a Tabernacle:
cs po31 n1 vvd p-acp n2, px31 vbds j pc-acp vvi p-acp dt n1:
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1671
in the flitting condition of Israel, hee would haue his owne house a moueable, that they might neuer remoue without him.
in the flitting condition of Israel, he would have his own house a moveable, that they might never remove without him.
p-acp dt j-vvg n1 pp-f np1, pns31 vmd vhi po31 d n1 dt j, cst pns32 vmd av-x vvi p-acp pno31.
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1672
But when their residence was setled in the promised Land, he would haue his Tabernacle turned into a Temple;
But when their residence was settled in the promised Land, he would have his Tabernacle turned into a Temple;
p-acp c-crq po32 n1 vbds vvn p-acp dt j-vvn n1, pns31 vmd vhi po31 n1 vvn p-acp dt n1;
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1673
that they dwelling where he appoynted them, Hee might also dwell among them. The former was for motion, the latter for rest:
that they Dwelling where he appointed them, He might also dwell among them. The former was for motion, the latter for rest:
cst pns32 n1 c-crq pns31 vvd pno32, pns31 vmd av vvi p-acp pno32. dt j vbds p-acp n1, dt d p-acp n1:
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1674
the one for progresse, the other his standing house. All this while God had but one House at once:
the one for progress, the other his standing house. All this while God had but one House At once:
dt pi p-acp n1, dt n-jn po31 j-vvg n1. av-d d cs np1 vhd cc-acp crd n1 p-acp a-acp:
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1675
first the Tabernacle, then that gaue place to the Temple, and Salomons Temple being defaced, was supplied by Zorobabels. Now he hath many houses,
First the Tabernacle, then that gave place to the Temple, and Solomon's Temple being defaced, was supplied by Zorobabels. Now he hath many houses,
ord dt n1, av cst vvd n1 p-acp dt n1, cc np1 n1 vbg vvn, vbds vvn p-acp n2. av pns31 vhz d n2,
(18) part (DIV2)
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1676
euen so many as there bee nations, as there bee congregations, as there bee persons professing Christ.
even so many as there be Nations, as there be congregations, as there be Persons professing christ.
av av av-d c-acp pc-acp vbi n2, c-acp pc-acp vbi n2, c-acp pc-acp vbi n2 vvg np1.
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1677
Wee haue houses of our owne, why should not God haue his? A Prince hath more houses then one,
we have houses of our own, why should not God have his? A Prince hath more houses then one,
pns12 vhb n2 pp-f po12 d, q-crq vmd xx np1 vhi png31? dt n1 vhz dc n2 cs pi,
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1678
why should the King of Heauen be abridg'd? A King in his owne person can dwell but in one house at once;
why should the King of Heaven be abridged? A King in his own person can dwell but in one house At once;
q-crq vmd dt n1 pp-f n1 vbb vvn? dt n1 p-acp po31 d n1 vmb vvi cc-acp p-acp crd n1 p-acp a-acp;
(18) part (DIV2)
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1679
let God haue neuer so many, hee can at once fill them all. Hee hath a house of flesh, so euery Beleeuer is his Temple:
let God have never so many, he can At once fill them all. He hath a house of Flesh, so every Believer is his Temple:
vvb np1 vhb av-x av av-d, pns31 vmb p-acp a-acp vvb pno32 d. pns31 vhz dt n1 pp-f n1, av d n1 vbz po31 n1:
(18) part (DIV2)
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1680
a house of stone, so this materiall one is his Temple: a house neither of flesh nor stone, but immateriall, immortall in the heauens.
a house of stone, so this material one is his Temple: a house neither of Flesh nor stone, but immaterial, immortal in the heavens.
dt n1 pp-f n1, av d j-jn crd vbz po31 n1: dt n1 av-dx pp-f n1 ccx n1, cc-acp j, j p-acp dt n2.
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1681
And as Christ sayes, that in his Fathers House there are many Mansions ; so in his Fathers militant Church there are many houses.
And as christ Says, that in his Father's House there Are many Mansions; so in his Father's militant Church there Are many houses.
cc p-acp np1 vvz, cst p-acp po31 ng1 n1 pc-acp vbr d n2; av p-acp po31 ng1 j n1 pc-acp vbr d n2.
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1682
It were vaine to aske what God should doe with a house, when wee consider what we do with our owne:
It were vain to ask what God should do with a house, when we Consider what we do with our own:
pn31 vbdr j pc-acp vvi r-crq np1 vmd vdi p-acp dt n1, c-crq pns12 vvb r-crq pns12 vdb p-acp po12 d:
(18) part (DIV2)
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1683
what, but dwell in it? But how God doth dwell in it, seemes to be a question:
what, but dwell in it? But how God does dwell in it, seems to be a question:
r-crq, cc-acp vvb p-acp pn31? p-acp c-crq np1 vdz vvi p-acp pn31, vvz pc-acp vbi dt n1:
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1684
seeing the Apostle saith, that hee dwells not in Temples made with hands: Indeed he dwels not in them, as wee dwell in ours.
seeing the Apostle Says, that he dwells not in Temples made with hands: Indeed he dwells not in them, as we dwell in ours.
vvg dt n1 vvz, cst pns31 vvz xx p-acp n2 vvn p-acp n2: av pns31 vvz xx p-acp pno32, c-acp pns12 vvb p-acp png12.
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1685
Our house defends vs, God defends his house: our house comprehends vs, God comprehends his house.
Our house defends us, God defends his house: our house comprehends us, God comprehends his house.
po12 n1 vvz pno12, np1 vvz po31 n1: po12 n1 vvz pno12, np1 vvz po31 n1.
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1686
Wee are onely within our houses, and they are without vs: God is so within his house, that hee is also without it, elsewhere, euery where,
we Are only within our houses, and they Are without us: God is so within his house, that he is also without it, elsewhere, every where,
pns12 vbr av-j p-acp po12 n2, cc pns32 vbr p-acp pno12: np1 vbz av p-acp po31 n1, cst pns31 vbz av p-acp pn31, av, d c-crq,
(18) part (DIV2)
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1687
yea his house is within him. When we are abroad, we cannot keepe our houses;
yea his house is within him. When we Are abroad, we cannot keep our houses;
uh po31 n1 vbz p-acp pno31. c-crq pns12 vbr av, pns12 vmbx vvi po12 n2;
(18) part (DIV2)
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Page 8
1688
yea when wee are in them asleepe, they serue to keepe vs. God can neuer be absent from his,
yea when we Are in them asleep, they serve to keep us God can never be absent from his,
uh q-crq pns12 vbr p-acp pno32 j, pns32 vvb pc-acp vvi pno12 n1 vmb av-x vbi j p-acp png31,
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1689
nor doth the keeper of this Temple euer sleepe.
nor does the keeper of this Temple ever sleep.
ccx vdz dt n1 pp-f d n1 av vvi.
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1690
Now euery materiall Temple, wherein the Saints are assembled, the truth of the Gospell is preached and professed, the Holy Sacraments duely administred,
Now every material Temple, wherein the Saints Are assembled, the truth of the Gospel is preached and professed, the Holy Sacraments duly administered,
av d j-jn n1, c-crq dt n2 vbr vvn, dt n1 pp-f dt n1 vbz vvn cc vvn, dt j n2 av-jn vvn,
(18) part (DIV2)
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Page 8
1691
and the Lords Name is inuocated and worshipped, is the Temple of God.
and the lords Name is invocated and worshipped, is the Temple of God.
cc dt n2 vvb vbz vvn cc vvn, vbz dt n1 pp-f np1.
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1692
Why is it called His Temple, but for the testification of his presence? When Cain stood excommunicated for murdering his brother,
Why is it called His Temple, but for the testification of his presence? When Cain stood excommunicated for murdering his brother,
q-crq vbz pn31 vvn po31 n1, cc-acp p-acp dt n1 pp-f po31 n1? c-crq np1 vvd vvn p-acp vvg po31 n1,
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1693
and might not come to the place appointed for Gods seruice, he is said to be cast out from the presence of the Lord.
and might not come to the place appointed for God's service, he is said to be cast out from the presence of the Lord.
cc vmd xx vvi p-acp dt n1 vvn p-acp npg1 n1, pns31 vbz vvn pc-acp vbi vvn av p-acp dt n1 pp-f dt n1.
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1694
Some haue interpreted the like of Ionahs flying from his presence ; some have interpreted the like of Jonahs flying from his presence;
d vhb vvn dt av-j pp-f np1 vvg p-acp po31 n1;
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1695
that he fled from the place where the Prophets vsed to stand ready to be sent of God. that he fled from the place where the prophets used to stand ready to be sent of God.
cst pns31 vvd p-acp dt n1 c-crq dt n2 vvd pc-acp vvi j pc-acp vbi vvn pp-f np1.
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1696
Nadab and Abihu dyed before the Lord ; Nadab and Abihu died before the Lord;
np1 cc np1 vvd p-acp dt n1;
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1697
that is, before the Altar of the Arke or Altar, in the Tabernacle or Temple, was said to be done coram D•mino. And yet too many come to the Temple with so little reuerence,
that is, before the Altar of the Ark or Altar, in the Tabernacle or Temple, was said to be done coram D•mino. And yet too many come to the Temple with so little Reverence,
d vbz, p-acp dt n1 pp-f dt n1 cc n1, p-acp dt n1 cc n1, vbds vvn pc-acp vbi vdn fw-la fw-la. cc av av av-d vvn p-acp dt n1 p-acp av j n1,
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1698
as if they thought God were not at home, or did not dwell in his owne house.
as if they Thought God were not At home, or did not dwell in his own house.
c-acp cs pns32 vvd np1 vbdr xx p-acp n1-an, cc vdd xx vvi p-acp po31 d n1.
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1699
But the Lord is present in his Temple:
But the Lord is present in his Temple:
p-acp dt n1 vbz j p-acp po31 n1:
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1700
in vaine shall wee hope to finde him elsewhere, if we do not seek him here I will bee in the midst of you, gathered together in my Name:
in vain shall we hope to find him elsewhere, if we do not seek him Here I will be in the midst of you, gathered together in my Name:
p-acp j vmb pns12 vvi pc-acp vvi pno31 av, cs pns12 vdb xx vvi pno31 av pns11 vmb vbi p-acp dt n1 pp-f pn22, vvd av p-acp po11 n1:
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1701
not any where, not euery where, but here. Indeed, no place excludes him, but this place is sure of him:
not any where, not every where, but Here. Indeed, no place excludes him, but this place is sure of him:
xx d c-crq, xx d c-crq, cc-acp av. np1, dx n1 vvz pno31, cc-acp d n1 vbz j pp-f pno31:
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1702
hee fills all places with his presence, hee fills this with his gracious presence. Heere hee both heares vs, and is heard of vs: Audit orantes, docet audientes ;
he fills all places with his presence, he fills this with his gracious presence. Here he both hears us, and is herd of us: Audit Orantes, docet Audientes;
pns31 vvz d n2 p-acp po31 n1, pns31 vvz d p-acp po31 j n1. av pns31 av-d vvz pno12, cc vbz vvn pp-f pno12: n1 n2, fw-la n2;
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1703
hee heares our prayers, and teacheth vs our lessons.
he hears our Prayers, and Teaches us our Lessons.
pns31 vvz po12 n2, cc vvz pno12 po12 n2.
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1704
No place sends vp faithfull prayers in vaine, no place hath such a promise of hearing as the Temple.
No place sends up faithful Prayers in vain, no place hath such a promise of hearing as the Temple.
dx n1 vvz a-acp j n2 p-acp j, dx n1 vhz d dt n1 pp-f vvg p-acp dt n1.
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1705
It is the Lords Court of Audience, his Highnesse Court of Requests. There humble soules open their grieuances, from thence they returne loaden with graces.
It is the lords Court of Audience, his Highness Court of Requests. There humble Souls open their grievances, from thence they return loaded with graces.
pn31 vbz dt ng1 n1 pp-f n1, po31 n1 n1 pp-f n2. a-acp j n2 vvi po32 n2, p-acp av pns32 vvb vvn p-acp n2.
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1706
Why are many so voyd of goodnesse, but because they are negligent of the publike deuotions? They seek not the Lord where hee may bee found,
Why Are many so void of Goodness, but Because they Are negligent of the public devotions? They seek not the Lord where he may be found,
q-crq vbr d av j pp-f n1, cc-acp c-acp pns32 vbr j pp-f dt j n2? pns32 vvb xx dt n1 c-crq pns31 vmb vbi vvn,
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1707
therefore deserue to misse him where they pretend to seek him.
Therefore deserve to miss him where they pretend to seek him.
av vvb pc-acp vvi pno31 c-crq pns32 vvb pc-acp vvi pno31.
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1708
Why should they thinke to finde God in their Closets, while they care not to seeke him in his Temples? When wee need the helpe of our friend, do we tarry till we meet him by chance,
Why should they think to find God in their Closets, while they care not to seek him in his Temples? When we need the help of our friend, do we tarry till we meet him by chance,
q-crq vmd pns32 vvi pc-acp vvi np1 p-acp po32 n2, cs pns32 vvb xx pc-acp vvi pno31 p-acp po31 n2? c-crq pns12 vvb dt n1 pp-f po12 n1, vdb pns12 vvi c-acp pns12 vvb pno31 p-acp n1,
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1709
or till hee come to vs, or shall wee not rather go home to his house? Peter and Iohn went vp into the Temple at the houre of Prayer:
or till he come to us, or shall we not rather go home to his house? Peter and John went up into the Temple At the hour of Prayer:
cc c-acp pns31 vvb p-acp pno12, cc vmb pns12 xx av-c vvi av-an p-acp po31 n1? np1 cc np1 vvd a-acp p-acp dt n1 p-acp dt n1 pp-f n1:
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1710
they thought it no sufficient to pray in their priuate chambers, but ioyne themselues with the Congregation, as a Nauy Royall to transport their holy Merchandise to heauen. they Thought it no sufficient to pray in their private chambers, but join themselves with the Congregation, as a Navy Royal to transport their holy Merchandise to heaven.
pns32 vvd pn31 dx j pc-acp vvi p-acp po32 j n2, cc-acp vvb px32 p-acp dt n1, c-acp dt n1 j pc-acp vvi po32 j n1 p-acp n1.
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Page 10
1711
Lift vp your hands in the Sanctuary, and blesse the Lord. Pure hands are accepted in euery place; but especially in the Sanctuary. Lift up your hands in the Sanctuary, and bless the Lord. Pure hands Are accepted in every place; but especially in the Sanctuary.
vvb a-acp po22 n2 p-acp dt n1, cc vvb dt n1. j n2 vbr vvn p-acp d n1; cc-acp av-j p-acp dt n1.
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1712
What followes? The Lord that made heauen and earth, blesse thee out of Sion. Hee sayes not, the Lord that made heauen, blesse thee vpon earth:
What follows? The Lord that made heaven and earth, bless thee out of Sion. He Says not, the Lord that made heaven, bless thee upon earth:
q-crq vvz? dt n1 cst vvd n1 cc n1, vvb pno21 av pp-f np1. pns31 vvz xx, dt n1 cst vvd n1, vvb pno21 p-acp n1:
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1713
nor, the Lord that made earth, blesse thee out of heauen: but the Lord that made heauen and earth, blesse thee out of Sion.
nor, the Lord that made earth, bless thee out of heaven: but the Lord that made heaven and earth, bless thee out of Sion.
ccx, dt n1 cst vvd n1, vvb pno21 av pp-f n1: cc-acp dt n1 cst vvd n1 cc n1, vvb pno21 av pp-f np1.
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1714
Blessings come originally from heauen, mediately through Sion.
Blessings come originally from heaven, mediately through Sion.
n2 vvb av-j p-acp n1, av-j p-acp np1.
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1715
In the Temple let vs seeke, in the Temple wee shall finde those precious treasures and comforts of Iesus Christ.
In the Temple let us seek, in the Temple we shall find those precious treasures and comforts of Iesus christ.
p-acp dt n1 vvb pno12 vvi, p-acp dt n1 pns12 vmb vvi d j n2 cc n2 pp-f np1 np1.
(18) part (DIV2)
204
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1716
This Temple is not without some enemies.
This Temple is not without Some enemies.
d n1 vbz xx p-acp d n2.
(18) part (DIV2)
205
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1717
Besides those prophane Polititians, that thinke with one Eustathius, that there is no vse of Temples:
Beside those profane Politicians, that think with one Eustathius, that there is no use of Temples:
p-acp d j n2, cst vvb p-acp crd np1, cst pc-acp vbz dx n1 pp-f n2:
(18) part (DIV2)
205
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1718
or those Massilians, who (as Damascen reports) did adde to other Heresies Templorum contemptum: or those Pseudo-Apostoli, that laughed at a Temple full of Suppliants,
or those Massilians, who (as Damascene reports) did add to other Heresies Templorum contemptum: or those Pseudo-Apostoli, that laughed At a Temple full of Suppliants,
cc d njp2, r-crq (c-acp n1 vvz) vdd vvi p-acp j-jn n2 np1 fw-la: cc d j, cst vvd p-acp dt n1 j pp-f n2-jn,
(18) part (DIV2)
205
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1719
as a house full of fooles. Or those that bee of Ieroboams mind.
as a house full of Fools. Or those that be of Ieroboams mind.
c-acp dt n1 j pp-f n2. cc d cst vbb pp-f vvz n1.
(18) part (DIV2)
205
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1720
who to settle himselfe in the kingdome of Israel, diuerts the people from Gods house at Ierusalem.
who to settle himself in the Kingdom of Israel, diverts the people from God's house At Ierusalem.
r-crq pc-acp vvi px31 p-acp dt n1 pp-f np1, vvz dt n1 p-acp npg1 n1 p-acp np1.
(18) part (DIV2)
205
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1721
In stead of that snowy & glittering Temple, they shall haue two golden representations. Sion is too farre off, these shall bee neere home:
In stead of that snowy & glittering Temple, they shall have two golden representations. Sion is too Far off, these shall be near home:
p-acp n1 pp-f cst j cc j-vvg n1, pns32 vmb vhi crd j n2. np1 vbz av av-j a-acp, d vmb vbi av-j av-an:
(18) part (DIV2)
205
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1722
that is a tedious way of deuotion, these both compendious and plausible. As Iosephus brings him in perswading them;
that is a tedious Way of devotion, these both compendious and plausible. As Iosephus brings him in persuading them;
cst vbz dt j n1 pp-f n1, d d j cc j. p-acp np1 vvz pno31 p-acp vvg pno32;
(18) part (DIV2)
205
Page 11
1723
My good people and friends, you cannot but know that no place is without God, and that no place doth containe God;
My good people and Friends, you cannot but know that no place is without God, and that no place does contain God;
po11 j n1 cc n2, pn22 vmbx cc-acp vvi cst dx n1 vbz p-acp np1, cc cst dx n1 vdz vvi np1;
(18) part (DIV2)
205
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1724
wheresoeuer we pray, he can heare vs; wheresoeuer we worship, hee can see vs: therefore the Temple is superfluous, the iourney needlesse;
wheresoever we pray, he can hear us; wheresoever we worship, he can see us: Therefore the Temple is superfluous, the journey needless;
c-crq pns12 vvb, pns31 vmb vvi pno12; c-crq pns12 vvb, pns31 vmb vvi pno12: av dt n1 vbz j, dt n1 j;
(18) part (DIV2)
205
Page 11
1725
God is better able to come to you, then you are to goe to him. Beside these, the Temple of God hath two kinds of foes. 1. The Anabaptists tell vs;
God is better able to come to you, then you Are to go to him. Beside these, the Temple of God hath two Kinds of foes. 1. The Anabaptists tell us;
np1 vbz jc j pc-acp vvi p-acp pn22, cs pn22 vbr pc-acp vvi p-acp pno31. p-acp d, dt n1 pp-f np1 vhz crd n2 pp-f n2. crd dt np1 vvb pno12;
(18) part (DIV2)
205
Page 11
1726
that the old superstition hath made those houses fitter for Stables then for Churches; that they ought no more to be called Templa Dei, but Templa Idolorum ;
that the old Superstition hath made those houses fitter for Stables then for Churches; that they ought no more to be called Templa Dei, but Templa Idolorum;
cst dt j n1 vhz vvn d n2 jc p-acp n2 av p-acp n2; cst pns32 vmd av-dx av-dc pc-acp vbi vvn fw-la fw-la, p-acp fw-la np1;
(18) part (DIV2)
206
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1727
as they pretend, the Passeouer was called in those corrupt times, not Pascha Dei, but Pascha Iudaeorum. By the same reason they would haue remoued all Princes,
as they pretend, the Passover was called in those corrupt times, not Pascha Dei, but Pascha Jews. By the same reason they would have removed all Princes,
c-acp pns32 vvb, dt np1 vbds vvn p-acp d j n2, xx np1 fw-la, p-acp np1 np1. p-acp dt d n1 pns32 vmd vhi vvn d n2,
(18) part (DIV2)
206
Page 11
1728
because some haue abused their gouernments.
Because Some have abused their governments.
c-acp d vhb vvn po32 n2.
(18) part (DIV2)
206
Page 11
1729
But we say, though euill men abuse good things yet if a kingdome were not a lawfull State, Dauid and Iosias would neuer haue been Kings;
But we say, though evil men abuse good things yet if a Kingdom were not a lawful State, David and Iosias would never have been Kings;
cc-acp pns12 vvb, cs j-jn n2 vvb j n2 av cs dt n1 vbdr xx dt j n1, np1 cc np1 vmd av-x vhi vbn n2;
(18) part (DIV2)
206
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1730
for good men doe not vse euill things.
for good men do not use evil things.
p-acp j n2 vdb xx vvi j-jn n2.
(18) part (DIV2)
206
Page 11
1731
The Temple in Christs time was become a denne of theeues, yet euen then and there did hee send vp deuout and holy Prayers.
The Temple in Christ time was become a den of thieves, yet even then and there did he send up devout and holy Prayers.
dt n1 p-acp npg1 n1 vbds vvn dt n1 pp-f n2, av av-j av cc a-acp vdd pns31 vvi a-acp j cc j n2.
(18) part (DIV2)
206
Page 11
1732
It is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti, and that which proceeds ex abusu boni: the former is malum simpliciter, the other is but malum per accidens. No man pulles downe his house,
It is a gross ignorance that cannot distinguish betwixt a fault that proceeds ex Nature facti, and that which proceeds ex abusu boni: the former is malum simpliciter, the other is but malum per Accidents. No man pulls down his house,
pn31 vbz dt j n1 cst vmbx vvi p-acp dt n1 cst vvz fw-la fw-la fw-la, cc cst r-crq vvz fw-la fw-la fw-la: dt j vbz fw-la fw-la, dt n-jn vbz p-acp fw-la fw-la fw-la. dx n1 vvz a-acp po31 n1,
(18) part (DIV2)
206
Page 12
1733
because vncleanesse hath been committed in one of the chambers. Let offenders be remoued from the Temple, not the Temple demolished because of offences.
Because uncleanness hath been committed in one of the chambers. Let offenders be removed from the Temple, not the Temple demolished Because of offences.
c-acp n1 vhz vbn vvn p-acp crd pp-f dt n2. vvb n2 vbb vvn p-acp dt n1, xx dt n1 vvn p-acp pp-f n2.
(18) part (DIV2)
206
Page 12
1734
The Kingdome of God shall be taken from you, saith Christ; not quite taken away, but onely taken from the Iewes. The Kingdom of God shall be taken from you, Says christ; not quite taken away, but only taken from the Iewes.
dt n1 pp-f np1 vmb vbi vvn p-acp pn22, vvz np1; xx av vvn av, cc-acp av-j vvn p-acp dt np2.
(18) part (DIV2)
206
Page 12
1735
When GOD threatned the like to Saul, he did not meane to haue no more Kings,
When GOD threatened the like to Saul, he did not mean to have no more Kings,
c-crq np1 vvd dt j p-acp np1, pns31 vdd xx vvi pc-acp vhi dx dc n2,
(18) part (DIV2)
206
Page 12
1736
or to reduce it to the former state of Iudges: no, onely the kingdome shall lose Saul, but Israel shall not lose the kingdome.
or to reduce it to the former state of Judges: no, only the Kingdom shall loose Saul, but Israel shall not loose the Kingdom.
cc pc-acp vvi pn31 p-acp dt j n1 pp-f n2: uh-dx, av-j dt n1 vmb vvi np1, p-acp np1 vmb xx vvi dt n1.
(18) part (DIV2)
206
Page 12
1737
It is a Maxime in nature, Things dedicated to God, are not to bee transferred to the vses of men:
It is a Maxim in nature, Things dedicated to God, Are not to be transferred to the uses of men:
pn31 vbz dt n1 p-acp n1, n2 vvn p-acp np1, vbr xx pc-acp vbi vvn p-acp dt n2 pp-f n2:
(18) part (DIV2)
206
Page 12
1738
a principle in Philosophy, Quae rectè data sunt, eripi non licet:
a principle in Philosophy, Quae rectè data sunt, eripi non licet:
dt n1 p-acp n1, fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la:
(18) part (DIV2)
206
Page 12
1739
and a prouerbe among our children, To giue a thing, and take a thing, is fit for the Deuils darling.
and a proverb among our children, To give a thing, and take a thing, is fit for the Devils darling.
cc dt n1 p-acp po12 n2, pc-acp vvi dt n1, cc vvb dt n1, vbz j p-acp dt ng1 n-jn.
(18) part (DIV2)
206
Page 12
1740
2. The Sacrilegious, to whom God is beholding, if they let his Temple stand;
2. The Sacrilegious, to whom God is beholding, if they let his Temple stand;
crd dt j, p-acp ro-crq np1 vbz vvg, cs pns32 vvb po31 n1 vvi;
(18) part (DIV2)
207
Page 12
1741
but for the maintenance of it, they will bee so bold with him, as either to share halfe, or leaue him none.
but for the maintenance of it, they will be so bold with him, as either to share half, or leave him none.
cc-acp p-acp dt n1 pp-f pn31, pns32 vmb vbi av j p-acp pno31, c-acp av-d pc-acp vvi j-jn, cc vvi pno31 pix.
(18) part (DIV2)
207
Page 12
1742
There bee many that pray in the Temple, who yet also prey on the Temple:
There be many that pray in the Temple, who yet also prey on the Temple:
pc-acp vbi d cst vvb p-acp dt n1, r-crq av av n1 p-acp dt n1:
(18) part (DIV2)
207
Page 12
1743
as if a thiefe should doe homage to that house in the day, which hee meanes to robbe in the night.
as if a thief should do homage to that house in the day, which he means to rob in the night.
c-acp cs dt n1 vmd vdi n1 p-acp d n1 p-acp dt n1, r-crq pns31 vvz pc-acp vvi p-acp dt n1.
(18) part (DIV2)
207
Page 12
1744
But alas, why should I touch that sore which is all dead flesh ▪ or speake against Sacriledge In orbe sacrilego, among them that delight in it? Where Lawyers are feeed, hired, bribed to maintaine Sacriledge, God and his poore Ministers may euen hold their peace.
But alas, why should I touch that soar which is all dead Flesh ▪ or speak against Sacrilege In orbe Sacrilego, among them that delight in it? Where Lawyers Are feed, hired, bribed to maintain Sacrilege, God and his poor Ministers may even hold their peace.
p-acp uh, q-crq vmd pns11 vvi cst av-j r-crq vbz d j n1 ▪ cc vvi p-acp n1 p-acp fw-la fw-la, p-acp pno32 cst vvb p-acp pn31? q-crq n2 vbr n1, vvn, vvd pc-acp vvi n1, np1 cc po31 j n2 vmb av-j vvi po32 n1.
(18) part (DIV2)
207
Page 13
1745
Something would be spoken for Sions sake, but I take this place and time for neither the right Vbi nor Quando. We know, Abigail would not tell Nabal of his drunkenesse, till hee was awoke from his wine.
Something would be spoken for Zions sake, but I take this place and time for neither the right Vbi nor Quando. We know, Abigail would not tell Nabal of his Drunkenness, till he was awoke from his wine.
pi vmd vbi vvn p-acp n2 n1, cc-acp pns11 vvb d n1 cc n1 p-acp d dt n-jn fw-la ccx fw-la. pns12 vvb, np1 vmd xx vvi np1 pp-f po31 n1, c-acp pns31 vbds vvd p-acp po31 n1.
(18) part (DIV2)
207
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1746
Whensoeuer it shall please God to awake you from this intoxication, we may then find a season to speake to you.
Whensoever it shall please God to awake you from this intoxication, we may then find a season to speak to you.
c-crq pn31 vmb vvi np1 pc-acp vvi pn22 p-acp d n1, pns12 vmb av vvi dt n1 pc-acp vvi p-acp pn22.
(18) part (DIV2)
207
Page 13
1747
But God keepe you from Nabals destiny;
But God keep you from Nabals destiny;
p-acp np1 vvb pn22 p-acp npg1 n1;
(18) part (DIV2)
207
Page 13
1748
that when this sinne shall bee obiected to your Consciences on your death-beds, your hearts doe not then die in you like a stone. that when this sin shall be objected to your Consciences on your deathbeds, your hearts do not then die in you like a stone.
cst c-crq d n1 vmb vbi vvn p-acp po22 n2 p-acp po22 n2, po22 n2 vdb xx av vvb p-acp pn22 vvb dt n1.
(18) part (DIV2)
207
Page 13
1749
One thing let me beg of you in the Name of him, whom you thus wrong:
One thing let me beg of you in the Name of him, whom you thus wrong:
crd n1 vvb pno11 vvi pp-f pn22 p-acp dt n1 pp-f pno31, ro-crq pn22 av vvi:
(18) part (DIV2)
207
Page 13
1750
Howsoeuer you persist to robbe the Temple of the due Salary, yet doe not stand to iustifie it.
Howsoever you persist to rob the Temple of the due Salary, yet do not stand to justify it.
c-acp pn22 vvb pc-acp vvi dt n1 pp-f dt j-jn n1, av vdb xx vvi pc-acp vvi pn31.
(18) part (DIV2)
207
Page 13
1751
By imploring mercy perhaps you may bee saued, but by iustifying the Iniury, you cannot but be lost.
By imploring mercy perhaps you may be saved, but by justifying the Injury, you cannot but be lost.
p-acp vvg n1 av pn22 vmb vbi vvn, cc-acp p-acp vvg dt n1, pn22 vmbx p-acp vbi vvn.
(18) part (DIV2)
207
Page 13
1752
As the French King, Francis the first said to a woman kneeling and crying to him for Iustice;
As the French King, Francis the First said to a woman kneeling and crying to him for justice;
p-acp dt jp n1, np1 dt ord vvd p-acp dt n1 vvg cc vvg p-acp pno31 p-acp n1;
(18) part (DIV2)
207
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1753
Stand vp woman, for Iustice I owe thee; if thou beg'st any thing, beg mercy.
Stand up woman, for justice I owe thee; if thou beggest any thing, beg mercy.
vvb a-acp n1, p-acp n1 pns11 vvb pno21; cs pns21 vv2 d n1, vvb n1.
(18) part (DIV2)
207
Page 13
1754
So if you request any thing of God, let it bee mercy, for he owes you Iustice:
So if you request any thing of God, let it be mercy, for he owes you justice:
av cs pn22 vvb d n1 pp-f np1, vvb pn31 vbi n1, c-acp pns31 vvz pn22 n1:
(18) part (DIV2)
207
Page 13
1755
and in this poynt, God be mercifull to you all.
and in this point, God be merciful to you all.
cc p-acp d n1, np1 vbb j p-acp pn22 d.
(18) part (DIV2)
207
Page 13
1756
It was Dauids earnest prayer, One thing haue I desired of the Lord, and that will I seeke after;
It was David earnest prayer, One thing have I desired of the Lord, and that will I seek After;
pn31 vbds npg1 j n1, crd n1 vhb pns11 vvn pp-f dt n1, cc cst vmb pns11 vvi a-acp;
(18) part (DIV2)
208
Page 14
1757
that I may dwell in the house of the Lord all the dayes of my life, to behold the beautie of the Lord,
that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,
cst pns11 vmb vvi p-acp dt n1 pp-f dt n1 d dt n2 pp-f po11 n1, pc-acp vvi dt n1 pp-f dt n1,
(18) part (DIV2)
208
Page 14
1758
and to enquire in his Temple. There are many that pray Dauids words, but not with Dauids heart.and to inquire in his Temple. There Are many that pray David words, but not with David heart.
cc pc-acp vvi p-acp po31 n1. pc-acp vbr d cst vvb npg1 n2, cc-acp xx p-acp npg1 n1.
(18) part (DIV2)
208
Page 14
1759
Vnum petij, one thing I haue desired, De praeterito, for the time past:One petij, one thing I have desired, De praeterito, for the time passed:
fw-la fw-la, crd n1 pns11 vhb vvn, fw-fr fw-la, p-acp dt n1 vvn:
(18) part (DIV2)
208
Page 14
1760
& hoc requiram, this I will still seeke after, de futuro, for the time to come:& hoc Requiram, this I will still seek After, de futuro, for the time to come:
cc fw-la fw-la, d pns11 vmb av vvi a-acp, fw-fr fw-la, p-acp dt n1 pc-acp vvi:
(18) part (DIV2)
208
Page 14
1761
I haue required it long, and this suite I will vrge till I haue obtained it.
I have required it long, and this suit I will urge till I have obtained it.
pns11 vhb vvn pn31 av-j, cc d n1 pns11 vmb vvi c-acp pns11 vhb vvn pn31.
(18) part (DIV2)
208
Page 14
1762
What? to dwell in some of the houses of God all the dayes of my life,
What? to dwell in Some of the houses of God all the days of my life,
q-crq? pc-acp vvi p-acp d pp-f dt n2 pp-f np1 d dt n2 pp-f po11 n1,
(18) part (DIV2)
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Page 14
1763
and to leaue them to my children after me: not to serue him there with deuotion, but to make the place mine owne possession.
and to leave them to my children After me: not to serve him there with devotion, but to make the place mine own possession.
cc pc-acp vvi pno32 p-acp po11 n2 p-acp pno11: xx pc-acp vvi pno31 a-acp p-acp n1, cc-acp pc-acp vvi dt n1 po11 d n1.
(18) part (DIV2)
208
Page 14
1764
These loue the House of God too well, they loue it to Haue, and to Hold: but because the Conueyance is made by the Lawyer,
These love the House of God too well, they love it to Have, and to Hold: but Because the Conveyance is made by the Lawyer,
np1 vvb dt n1 pp-f np1 av av, pns32 vvb pn31 p-acp vhb, cc p-acp vvb: cc-acp c-acp dt n1 vbz vvn p-acp dt n1,
(18) part (DIV2)
208
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1765
and not by the Minister, their Title will bee found naught in the end:
and not by the Minister, their Title will be found nought in the end:
cc xx p-acp dt n1, po32 n1 vmb vbi vvn pix p-acp dt n1:
(18) part (DIV2)
208
Page 14
1766
and if there bee not a Nifi prius to preuent them, yet at the great day of vniuersall Audite, the Iudge of all the world shal condemne them.
and if there be not a Nifi prius to prevent them, yet At the great day of universal Audite, the Judge of all the world shall condemn them.
cc cs pc-acp vbb xx dt np1 fw-la p-acp vvi pno32, av p-acp dt j n1 pp-f j fw-la, dt n1 pp-f d dt n1 vmb vvi pno32.
(18) part (DIV2)
208
Page 14
1767
By this way, the neerer to the Church, the further from God.
By this Way, the nearer to the Church, the further from God.
p-acp d n1, dt jc p-acp dt n1, dt jc p-acp np1.
(18) part (DIV2)
208
Page 14
1768
The Lords Temple is ordained to gaine vs to him, not for vs to gaine it from him.
The lords Temple is ordained to gain us to him, not for us to gain it from him.
dt n2 n1 vbz vvn pc-acp vvi pno12 p-acp pno31, xx p-acp pno12 pc-acp vvi pn31 p-acp pno31.
(18) part (DIV2)
208
Page 14
1769
If we loue the Lord, we will loue the habitation of his House, and the place where his Honour dwelleth:
If we love the Lord, we will love the habitation of his House, and the place where his Honour dwells:
cs pns12 vvb dt n1, pns12 vmb vvi dt n1 pp-f po31 n1, cc dt n1 c-crq po31 n1 vvz:
(18) part (DIV2)
208
Page 14
1770
that so by being humble frequenters of his Temple below, we may be made noble Saints of his House aboue, the glorious kingdome of Iesus Christ.
that so by being humble frequenters of his Temple below, we may be made noble Saints of his House above, the glorious Kingdom of Iesus christ.
cst av p-acp vbg j n2 pp-f po31 n1 a-acp, pns12 vmb vbi vvn j n2 pp-f po31 n1 a-acp, dt j n1 pp-f np1 np1.
(18) part (DIV2)
208
Page 15
1771
These bee the enemies to the Temple, whereof the first would separate Dominum à Templo, the other templum à Domino: they would take God from the Temple, these would take the Temple from God.
These be the enemies to the Temple, whereof the First would separate Dominum à Templo, the other Templum à Domino: they would take God from the Temple, these would take the Temple from God.
d vbb dt n2 p-acp dt n1, c-crq dt ord vmd vvi fw-la fw-fr fw-la, dt j-jn n1 fw-fr fw-la: pns32 vmd vvi np1 p-acp dt n1, d vmd vvi dt n1 p-acp np1.
(18) part (DIV2)
209
Page 15
1772
Let mee conclude this poynt with two watch-words. 1. The first concernes vs of the Ministery, the wayters of the Temple.
Let me conclude this point with two watchwords. 1. The First concerns us of the Ministry, the waiters of the Temple.
vvb pno11 vvi d n1 p-acp crd n2. crd dt ord vvz pno12 pp-f dt n1, dt n2 pp-f dt n1.
(18) part (DIV2)
209
Page 15
1773
It hath been an old saying, De Templo omne bonum, de Templo omne malum: all good or euill comes from the Temple.
It hath been an old saying, De Templo omne bonum, de Templo omne malum: all good or evil comes from the Temple.
pn31 vhz vbn dt j n-vvg, fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: d j cc av-jn vvz p-acp dt n1.
(18) part (DIV2)
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1774
Where the Pastor is good, and the people good, hee may say to them, as Paul to his Corinthians, Nonne opus meum vos estis in Domino, Are not ye my work in the Lord? Where the Pastor is bad, Where the Pastor is good, and the people good, he may say to them, as Paul to his Corinthians, Nonne opus meum vos Ye are in Domino, are not you my work in the Lord? Where the Pastor is bad,
c-crq dt n1 vbz j, cc dt n1 j, pns31 vmb vvi p-acp pno32, p-acp np1 p-acp po31 np1, n1 fw-la fw-la fw-fr fw-la p-acp fw-la, vbr xx pn22 po11 n1 p-acp dt n1? c-crq dt n1 vbz j,
(18) part (DIV2)
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1775
and the people no better, they may say to him, Nonne destructis nostra tu es in seculo, art not thou our destruction in the world? It is no wonder,
and the people no better, they may say to him, Nonne destructis nostra tu es in seculo, art not thou our destruction in the world? It is no wonder,
cc dt n1 av-dx av-jc, pns32 vmb vvi p-acp pno31, n1 fw-la fw-la fw-la fw-la p-acp fw-la, n1 xx pns21 po12 n1 p-acp dt n1? pn31 vbz dx n1,
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1776
if an abused Temple make a disordered people. A wicked Priest is the worst creature vpon Gods earth:
if an abused Temple make a disordered people. A wicked Priest is the worst creature upon God's earth:
cs dt j-vvn n1 vvi dt j-vvn n1. dt j n1 vbz dt js n1 p-acp npg1 n1:
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Page 15
1777
no sinne is so blacke, as that shall appeare from vnder a white Surplesse. Euery mans iniquitie is so much the hainouser, as his place is holyer.
no sin is so black, as that shall appear from under a white surplice. Every men iniquity is so much the hainouser, as his place is Holier.
dx n1 vbz av j-jn, c-acp d vmb vvi p-acp p-acp dt j-jn n1. d ng1 n1 vbz av av-d dt jc, c-acp po31 n1 vbz jc.
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Page 15
1778
The sinne of the Clergy is like a Rheume, which rising from the stomach into the head, drops downe vpon the lungs, fretting the most noble and vitall parts, till all the members languish into corruption.
The sin of the Clergy is like a Rheum, which rising from the stomach into the head, drops down upon the lungs, fretting the most noble and vital parts, till all the members languish into corruption.
dt n1 pp-f dt n1 vbz av-j dt n1, r-crq vvg p-acp dt n1 p-acp dt n1, vvz a-acp p-acp dt n2, vvg dt av-ds j cc j n2, c-acp d dt n2 vvb p-acp n1.
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1779
The lewd sonnes of Eli were so much the lesse tolerable, by sinning in the Tabernacle.
The lewd Sons of Eli were so much the less tolerable, by sinning in the Tabernacle.
dt j n2 pp-f np1 vbdr av av-d dt av-dc j, p-acp vvg p-acp dt n1.
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Page 16
1780
Their sacrifices might doe away the sinnes of others; no sacrifice could doe away their owne.
Their Sacrifices might do away the Sins of Others; no sacrifice could do away their own.
po32 n2 vmd vdi av dt n2 pp-f n2-jn; dx n1 vmd vdi av po32 d.
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Page 16
1781
Many a soule was the cleaner for the blood of those beasts they shed; their owne soules were the fouler by it.
Many a soul was the cleaner for the blood of those beasts they shed; their own Souls were the Fowler by it.
av-d dt n1 vbds dt jc p-acp dt n1 pp-f d n2 pns32 vvd; po32 d n2 vbdr dt jc p-acp pn31.
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Page 16
1782
By one and the same seruice, they did expiate the peoples offences, and multiply their owne.
By one and the same service, they did expiate the peoples offences, and multiply their own.
p-acp crd cc dt d n1, pns32 vdd vvi dt ng1 n2, cc vvi po32 d.
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210
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1783
Our Clergie is no Charter for heauen.
Our Clergy is no Charter for heaven.
po12 n1 vbz dx n1 p-acp n1.
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Page 16
1784
Such men are like the conueyances of Land, Euidences and Instruments to settle others in the kingdome of heauen,
Such men Are like the conveyances of Land, Evidences and Instruments to settle Others in the Kingdom of heaven,
d n2 vbr av-j dt n2 pp-f n1, n2 cc n2 pc-acp vvi n2-jn p-acp dt n1 pp-f n1,
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1785
while themselues haue no part of that they conuey.
while themselves have no part of that they convey.
cs px32 vhb dx n1 pp-f cst pns32 vvi.
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Page 16
1786
It is no vnpossible thing, for men at once to shew the way to Heauen with their tongue,
It is no unpossible thing, for men At once to show the Way to Heaven with their tongue,
pn31 vbz dx j n1, c-acp n2 p-acp a-acp pc-acp vvi dt n1 p-acp n1 p-acp po32 n1,
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Page 16
1787
and lead the way to Hell with their foot.
and led the Way to Hell with their foot.
cc vvi dt n1 p-acp n1 p-acp po32 n1.
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Page 16
1788
It was not a Iewish Ephod, it is not a Romish Cowle, that can priuiledge an euill doer from punishment.
It was not a Jewish Ephod, it is not a Romish Cowl, that can privilege an evil doer from punishment.
pn31 vbds xx dt jp n1, pn31 vbz xx dt jp n1, cst vmb vvi dt j-jn n1 p-acp n1.
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Page 16
1789
Therefore it was Gods charge to the executioners of his Iudgements, Begin at my owne Sanctuary:
Therefore it was God's charge to the executioners of his Judgments, Begin At my own Sanctuary:
av pn31 vbds npg1 n1 p-acp dt n2 pp-f po31 n2, vvb p-acp po11 d n1:
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Page 16
1790
and the Apostle tells vs, that Iudgement shall begin at the house of God: and Christ entring into his Propheticall Office, began reformation at his Fathers house.
and the Apostle tells us, that Judgement shall begin At the house of God: and christ entering into his Prophetical Office, began Reformation At his Father's house.
cc dt n1 vvz pno12, cst n1 vmb vvi p-acp dt n1 pp-f np1: cc np1 vvg p-acp po31 j n1, vvd n1 p-acp po31 ng1 n1.
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1791
Let our deuout and holy behauiour preuent this;
Let our devout and holy behaviour prevent this;
vvb po12 j cc j n1 vvi d;
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Page 16
1792
and by our reuerent carriage in the Temple of God, let vs honour the God of the Temple.
and by our reverent carriage in the Temple of God, let us honour the God of the Temple.
cc p-acp po12 j n1 p-acp dt n1 pp-f np1, vvb pno12 vvi dt n1 pp-f dt n1.
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Page 16
1793
It should be our endeuour to raise vp seed vnto our elder Brother, to winne soules vnto Christ.
It should be our endeavour to raise up seed unto our elder Brother, to win Souls unto christ.
pn31 vmd vbi po12 n1 pc-acp vvi a-acp n1 p-acp po12 n1 n1, pc-acp vvi n2 p-acp np1.
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Page 17
1794
Nunquam cessate lucrari Christo, qui lucrati estis à Christo. Never cessate lucrari Christ, qui lucrati Ye are à Christ.
fw-la n1 fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la.
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Page 17
1795
If Christ, while hee was vpon the Crosse, saith Bernard, had giuen mee some drops of his owne blood in a Violl,
If christ, while he was upon the Cross, Says Bernard, had given me Some drops of his own blood in a Viol,
cs np1, cs pns31 vbds p-acp dt n1, vvz np1, vhd vvn pno11 d n2 pp-f po31 d n1 p-acp dt n1,
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Page 17
1796
how carefully would I haue kept them, how dearely esteemed them, how laid them next my heart? But now he did not thinke it fit to trust me with those drops,
how carefully would I have kept them, how dearly esteemed them, how laid them next my heart? But now he did not think it fit to trust me with those drops,
c-crq av-j vmd pns11 vhi vvn pno32, c-crq av-jn vvd pno32, c-crq vvd pno32 ord po11 n1? p-acp av pns31 vdd xx vvi pn31 j pc-acp vvi pno11 p-acp d n2,
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Page 17
1797
But hee hath intrusted to me a flocke of his lambes, those soules for whom hee shed his blood,
But he hath Entrusted to me a flock of his Lambs, those Souls for whom he shed his blood,
cc-acp pns31 vhz vvn p-acp pno11 dt n1 pp-f po31 n2, d n2 p-acp ro-crq pns31 vvd po31 n1,
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Page 17
1798
like whom his owne blood was not so deare vnto him:
like whom his own blood was not so deer unto him:
av-j ro-crq po31 d n1 vbds xx av j-jn p-acp pno31:
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Page 17
1799
vpon these let mee spend my care, my loue, my labour, that I may present them holy Saints to my deare Lord Iesus.
upon these let me spend my care, my love, my labour, that I may present them holy Saints to my deer Lord Iesus.
p-acp d vvb pno11 vvi po11 n1, po11 n1, po11 n1, cst pns11 vmb vvi pno32 j n2 p-acp po11 j-jn n1 np1.
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Page 17
1800
2. The other concernes all Christians; that they beware, lest for the abuses of men, they despise the Temple of God.
2. The other concerns all Christians; that they beware, lest for the Abuses of men, they despise the Temple of God.
crd dt n-jn vvz d np1; cst pns32 vvb, cs p-acp dt n2 pp-f n2, pns32 vvb dt n1 pp-f np1.
(18) part (DIV2)
211
Page 17
1801
For as the Altar cannot sanctifie the Priest, so nor can the vnholinesse of the Priest dishallow the Altar.
For as the Altar cannot sanctify the Priest, so nor can the unholiness of the Priest dishallow the Altar.
p-acp p-acp dt n1 vmbx vvi dt n1, av ccx vmb dt n1 pp-f dt n1 j dt n1.
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Page 17
1802
His sin is his owne, and cannot make you guiltie:
His since is his own, and cannot make you guilty:
po31 n1 vbz po31 d, cc vmbx vvi pn22 j:
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Page 17
1803
the vertue and comfort is from God, and this is still able to make you holy.
the virtue and Comfort is from God, and this is still able to make you holy.
dt n1 cc n1 vbz p-acp np1, cc d vbz av j pc-acp vvi pn22 j.
(18) part (DIV2)
211
Page 17
1804
When wee read, that the sinne of the Priests was great before the Lord, for men abhorred the offering of the Lord :
When we read, that the sin of the Priests was great before the Lord, for men abhorred the offering of the Lord:
c-crq pns12 vvb, cst dt n1 pp-f dt n2 vbds j p-acp dt n1, c-acp n2 vvd dt n1 pp-f dt n1:
(18) part (DIV2)
211
Page 17
1805
this we all confesse, was ill done of the Priests; and I hope no man thinks, it was well done of the people.
this we all confess, was ill done of the Priests; and I hope no man thinks, it was well done of the people.
d pns12 d vvb, vbds av-jn vdn pp-f dt n2; cc pns11 vvb dx n1 vvz, pn31 vbds av vdn pp-f dt n1.
(18) part (DIV2)
211
Page 17
1806
Say their sinnes, yea their very persons were worthy to be abhorred, shall men therefore scorne the Sanctuary,
Say their Sins, yea their very Persons were worthy to be abhorred, shall men Therefore scorn the Sanctuary,
np1 po32 n2, uh po32 j n2 vbdr j pc-acp vbi vvn, vmb n2 av vvb dt n1,
(18) part (DIV2)
211
Page 17
1807
& cast that contempt on the Seruice of God, which belongs to the vices of man? This were to adde our owne euill to the euill of others,
& cast that contempt on the Service of God, which belongs to the vices of man? This were to add our own evil to the evil of Others,
cc vvd d n1 p-acp dt n1 pp-f np1, r-crq vvz p-acp dt n2 pp-f n1? d vbdr pc-acp vvi po12 d j-jn p-acp dt n-jn pp-f n2-jn,
(18) part (DIV2)
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Page 18
1808
and to offend God because he was offended.
and to offend God Because he was offended.
cc pc-acp vvi np1 c-acp pns31 vbds vvn.
(18) part (DIV2)
211
Page 18
1809
Cannot the faults of men displease vs, but wee must needs fall out with God? Doe we not prouoke him iustly to abhorre our soules,
Cannot the Faults of men displease us, but we must needs fallen out with God? Do we not provoke him justly to abhor our Souls,
vmbx dt n2 pp-f n2 vvi pno12, cc-acp pns12 vmb av vvi av p-acp np1? vdb pns12 xx vvi pno31 av-j pc-acp vvi po12 n2,
(18) part (DIV2)
211
Page 18
1810
when we so vniustly contemne his seruice? Know, that he is able to sanctifie thy heart,
when we so unjustly contemn his service? Know, that he is able to sanctify thy heart,
c-crq pns12 av av-j vvi po31 n1? vvb, cst pns31 vbz j pc-acp vvi po21 n1,
(18) part (DIV2)
211
Page 18
1811
euen by the ministery of that man whose heart hee hath not yet sanctified. The vertue consists not in the humane action, but in the diuine Institution.
even by the Ministry of that man whose heart he hath not yet sanctified. The virtue consists not in the humane actium, but in the divine Institution.
av p-acp dt n1 pp-f d n1 rg-crq n1 pns31 vhz xx av vvn. dt n1 vvz xx p-acp dt j n1, cc-acp p-acp dt j-jn n1.
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211
Page 18
1812
Wee say of the Sacraments themselues, much more of the Ministers; Isti non tribuunt, quod per istos tribuitur:
we say of the Sacraments themselves, much more of the Ministers; Isti non tribuunt, quod per istos tribuitur:
pns12 vvb pp-f dt n2 px32, av-d av-dc pp-f dt n2; fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la:
(18) part (DIV2)
211
Page 18
1813
these doe not giue vs, what God doth giue vs by them.
these do not give us, what God does give us by them.
d vdb xx vvi pno12, r-crq np1 vdz vvi pno12 p-acp pno32.
(18) part (DIV2)
211
Page 18
1814
But this age is ficke of such a wanton levitie, that wee make choyce of the Temple, according to our fancy of the Preacher:
But this age is ficke of such a wanton levity, that we make choice of the Temple, according to our fancy of the Preacher:
p-acp d n1 vbz zz pp-f d dt j-jn n1, cst pns12 vvb n1 pp-f dt n1, vvg p-acp po12 n1 pp-f dt n1:
(18) part (DIV2)
212
Page 18
1815
and so tye vp the free Spirit of God from blowing where he pleaseth, that he shall be beholding to the grace of the Speaker,
and so tie up the free Spirit of God from blowing where he Pleases, that he shall be beholding to the grace of the Speaker,
cc av vvb a-acp dt j n1 pp-f np1 p-acp vvg c-crq pns31 vvz, cst pns31 vmb vbi vvg p-acp dt n1 pp-f dt n1,
(18) part (DIV2)
212
Page 18
1816
for giuing grace to the hearer. So whereas Paul ties Faith to hearing, they will tie hearing to Faith;
for giving grace to the hearer. So whereas Paul ties Faith to hearing, they will tie hearing to Faith;
p-acp vvg n1 p-acp dt n1. av cs np1 vvz n1 p-acp vvg, pns32 vmb vvi vvg p-acp n1;
(18) part (DIV2)
212
Page 18
1817
and as they beleeue the holinesse of the man, so they expect fruit of the Sermon.
and as they believe the holiness of the man, so they expect fruit of the Sermon.
cc c-acp pns32 vvb dt n1 pp-f dt n1, av pns32 vvb n1 pp-f dt n1.
(18) part (DIV2)
212
Page 18
1818
This is to make Paul something, and Apollos something;
This is to make Paul something, and Apollos something;
d vbz pc-acp vvi np1 pi, cc np1 pi;
(18) part (DIV2)
212
Page 18
1819
wheras Paul himselfe sayes they are both nothing. God onely giues the encrease, and who shall appoint him by whom he shall giue it? Let the feed bee good,
whereas Paul himself Says they Are both nothing. God only gives the increase, and who shall appoint him by whom he shall give it? Let the feed be good,
cs np1 px31 vvz pns32 vbr d pix. np1 av-j vvz dt n1, cc r-crq vmb vvi pno31 p-acp ro-crq pns31 vmb vvi pn31? vvb dt n1 vbb j,
(18) part (DIV2)
212
Page 19
1820
and the ground good, and the Lord will send fruit whosoeuer bee the Sower.
and the ground good, and the Lord will send fruit whosoever be the Sour.
cc dt n1 j, cc dt n1 vmb vvi n1 r-crq vbb dt j.
(18) part (DIV2)
212
Page 19
1821
But while you make hearing a matter of sport, Preaching is too often become an exercise of wit.
But while you make hearing a matter of sport, Preaching is too often become an exercise of wit.
p-acp cs pn22 vvb vvg dt n1 pp-f n1, vvg vbz av av vvi dt n1 pp-f n1.
(18) part (DIV2)
212
Page 19
1822
Words are but the Images of matter, and (you shall heare anon) it is not lawfull to worship Images.
Words Are but the Images of matter, and (you shall hear anon) it is not lawful to worship Images.
n2 vbr p-acp dt n2 pp-f n1, cc (pn22 vmb vvi av) pn31 vbz xx j pc-acp vvi n2.
(18) part (DIV2)
212
Page 19
1823
It dangerously mis becomes the Temple, when any thing shall bee intended there, but the glory of God,
It dangerously miss becomes the Temple, when any thing shall be intended there, but the glory of God,
pn31 av-j vvi vvz dt n1, c-crq d n1 vmb vbi vvn a-acp, cc-acp dt n1 pp-f np1,
(18) part (DIV2)
212
Page 19
1824
and gaining of soules to Iesus Christ. Thus much concerning the Temple ; the next poynt I must fall vpon is
and gaining of Souls to Iesus christ. Thus much Concerning the Temple; the next point I must fallen upon is
cc vvg pp-f n2 p-acp np1 np1. av av-d vvg dt n1; dt ord n1 pns11 vmb vvi p-acp vbz
(18) part (DIV2)
212
Page 19
1825
Idols. Idol in Greeke signifies a resemblance or representation, and differs not from Image in Latine:
Idols. Idol in Greek signifies a resemblance or representation, and differs not from Image in Latin:
n2. n1 p-acp jp vvz dt n1 cc n1, cc vvz xx p-acp n1 p-acp jp:
(19) part (DIV2)
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Page 19
1826
both at first taken in a good sense: but the corruption of times hath bred a corruption of words;
both At First taken in a good sense: but the corruption of times hath bred a corruption of words;
av-d p-acp ord vvn p-acp dt j n1: cc-acp dt n1 pp-f n2 vhz vvn dt n1 pp-f n2;
(19) part (DIV2)
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Page 19
1827
and Idol is now only taken for the Image of a false god. Euery Idol is an Image, but euery Image is not an Idol:
and Idol is now only taken for the Image of a false god. Every Idol is an Image, but every Image is not an Idol:
cc n1 vbz av av-j vvn p-acp dt n1 pp-f dt j n1. d n1 vbz dt n1, cc-acp d n1 vbz xx dt n1:
(19) part (DIV2)
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Page 19
1828
but euery Image made and vsed for religious purposes, is an Idol. The Images of God are Idols; wherwith Popery abounds.
but every Image made and used for religious Purposes, is an Idol. The Images of God Are Idols; wherewith Popery abounds.
cc-acp d n1 vvn cc vvn p-acp j n2, vbz dt n1. dt n2 pp-f np1 vbr n2; c-crq n1 vvz.
(19) part (DIV2)
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Page 19
1829
An old man, sitting in a chaire, with a triple Crowne on his head, and Pontificall robes on his backe, a Doue hanging at his beard,
an old man, sitting in a chair, with a triple Crown on his head, and Pontifical robes on his back, a Dove hanging At his beard,
dt j n1, vvg p-acp dt n1, p-acp dt j n1 p-acp po31 n1, cc j n2 p-acp po31 n1, dt n1 vvg p-acp po31 n1,
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Page 19
1830
and a Crucifixe in his armes; is their Image of the Trinitie.
and a Crucifix in his arms; is their Image of the Trinity.
cc dt n1 p-acp po31 n2; vbz po32 n1 pp-f dt np1.
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Page 19
1831
This Picture sometime serues them for a god in their Churches, and somtime for a signe at th ir tap-houses:
This Picture sometime serves them for a god in their Churches, and sometime for a Signen At that ir tap-houses:
d n1 av vvz pno32 p-acp dt n1 p-acp po32 n2, cc av p-acp dt n1 p-acp dt zz n2:
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Page 20
1832
so that it is a common saying in many of their Cities, Such a Gentleman lyes at the Trinity,
so that it is a Common saying in many of their Cities, Such a Gentleman lies At the Trinity,
av cst pn31 vbz dt j n-vvg p-acp d pp-f po32 n2, d dt n1 vvz p-acp dt np1,
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Page 20
1833
and his seruants at Gods head. This they seeme to doe, as if they would in some sort requite their Maker:
and his Servants At God's head. This they seem to do, as if they would in Some sort requite their Maker:
cc po31 n2 p-acp npg1 n1. d pns32 vvb pc-acp vdi, c-acp cs pns32 vmd p-acp d n1 vvi po32 n1:
(19) part (DIV2)
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Page 20
1834
because God made man according to his Image, therfore they, by way of recompence, will make God according to mans Image.
Because God made man according to his Image, Therefore they, by Way of recompense, will make God according to men Image.
c-acp np1 vvd n1 vvg p-acp po31 n1, av pns32, p-acp n1 pp-f n1, vmb vvi np1 vvg p-acp ng1 n1.
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Page 20
1835
But this certainly they durst not doe, without putting the second Commandement out of their Catechismes,
But this Certainly they durst not do, without putting the second Commandment out of their Catechisms,
p-acp d av-j pns32 vvd xx vdi, p-acp vvg dt ord n1 av pp-f po32 n2,
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Page 20
1836
and the whole Decalogue out of their Consciences. I intend no polemicall discourse of this poynt, by examining their Arguments:
and the Whole Decalogue out of their Consciences. I intend no polemical discourse of this point, by examining their Arguments:
cc dt j-jn n1 av pp-f po32 n2. pns11 vvb dx j n1 pp-f d n1, p-acp vvg po32 n2:
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214
Page 20
1837
that businesse is fitter for the Schoole, then the Pulpit. And, O God, that either Schoole or Pulpit in Christendome should be troubled about it!
that business is fitter for the School, then the Pulpit. And, Oh God, that either School or Pulpit in Christendom should be troubled about it!
cst n1 vbz jc p-acp dt n1, cs dt n1. np1, uh np1, cst d n1 cc n1 p-acp np1 vmd vbi vvn p-acp pn31!
(19) part (DIV2)
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1838
that any man should dare to make that a question, which the Lord hath so plainely and punctually forbidden!
that any man should Dare to make that a question, which the Lord hath so plainly and punctually forbidden!
cst d n1 vmd vvi pc-acp vvi cst dt n1, r-crq dt n1 vhz av av-j cc av-j vvn!
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1839
Beside the Iniquity, how grieuous is the absurdity? How is a body without a spirit,
Beside the Iniquity, how grievous is the absurdity? How is a body without a Spirit,
p-acp dt n1, c-crq j vbz dt n1? q-crq vbz dt n1 p-acp dt n1,
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Page 20
1840
like to a spirit without a body? A visible picture, like an inuisible nature? How would the King take it in scorne, to haue his picture made like a Wesell or a Hedgehog? And yet the difference betwixt the greatest Monarch,
like to a Spirit without a body? A visible picture, like an invisible nature? How would the King take it in scorn, to have his picture made like a Weasel or a Hedgehog? And yet the difference betwixt the greatest Monarch,
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1841
and the least Emmet, is nothing to the distance betwixt a finite & an infinite. If they alledge with the Anthropomorphites, that the Scripture attributes to God hands, and feet, and eyes:
and the least Emmet, is nothing to the distance betwixt a finite & an infinite. If they allege with the Anthropomorphites, that the Scripture attributes to God hands, and feet, and eyes:
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1842
why therefore may they not represent him in the same formes? But we say, the Scripture also speaks of his couering vs with the Shadow of his wings;
why Therefore may they not represent him in the same forms? But we say, the Scripture also speaks of his covering us with the Shadow of his wings;
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1843
why therfore do they not paint him like a Bird with feathers? If they say, that he appeared to Daniel in this forme,
why Therefore do they not paint him like a Bird with Feathers? If they say, that he appeared to daniel in this Form,
q-crq av vdb pns32 xx vvi pno31 av-j dt n1 p-acp n2? cs pns32 vvb, cst pns31 vvd p-acp np1 p-acp d n1,
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1844
because hee is there called the Ancient of dayes: wee answere, that Gods Commandements, and not his apparitions, be rules to vs:
Because he is there called the Ancient of days: we answer, that God's commandments, and not his apparitions, be rules to us:
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1845
by the former we shall be iudged and not by the latter.
by the former we shall be judged and not by the latter.
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1846
It is mad Religion, to neglect what he bids vs doe, and to imitate what he hath done:
It is mad Religion, to neglect what he bids us doe, and to imitate what he hath done:
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1847
as if we should despise his Lawes, and goe about to counterfeit his thunder.
as if we should despise his Laws, and go about to counterfeit his thunder.
c-acp cs pns12 vmd vvi po31 n2, cc vvi a-acp pc-acp vvi po31 n1.
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1848
God is too infinite for the comprehension of our soules, why should we then labour to bring him into the narrow compasse of bords & stones? Certenly, that should not be Imaged, which cannot be Imagined. But Christ was a man,
God is too infinite for the comprehension of our Souls, why should we then labour to bring him into the narrow compass of boards & stones? Certainly, that should not be Imaged, which cannot be Imagined. But christ was a man,
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1849
why may not his Image be made? Some answer, that no man can make an Image of Christ, without leauing out the chiefe part of him, which is his Diuinitie.
why may not his Image be made? some answer, that no man can make an Image of christ, without leaving out the chief part of him, which is his Divinity.
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1850
It was the Godhead vnited to the manhood, that makes him Christ: sure this cannot be painted.
It was the Godhead united to the manhood, that makes him christ: sure this cannot be painted.
pn31 vbds dt n1 vvn p-acp dt n1, cst vvz pno31 np1: av-j d vmbx vbi vvn.
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1851
But why should wee make Christs Image without Christs warrant? The Lord hath forbidden the making of any Image,
But why should we make Christ Image without Christ warrant? The Lord hath forbidden the making of any Image,
p-acp q-crq vmd pns12 vvi npg1 n1 p-acp npg1 n1? dt n1 vhz vvn dt n-vvg pp-f d n1,
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1852
whether of things in heauen, where Christ is; or of things on earth, where Christ was; to worship them.
whither of things in heaven, where christ is; or of things on earth, where christ was; to worship them.
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1853
Now till God reuoke that precept, what can authorise this practice?
Now till God revoke that precept, what can authorise this practice?
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1854
Their Images of the Saints, employed to such religious purposes, make them no lesse then Idolaters. It is a silly shift to say, the honor done to the Images, reflects vpon the represented Saints.
Their Images of the Saints, employed to such religious Purposes, make them no less then Idolaters. It is a silly shift to say, the honour done to the Images, reflects upon the represented Saints.
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1855
When they cloath an Image, is the Saint ere the gayer or warmer? when they offer to an Image, is the Saint ere the richer? When they kneele to an Image.
When they cloth an Image, is the Saint ere the Gayer or warmer? when they offer to an Image, is the Saint ere the Richer? When they kneel to an Image.
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1856
the Saint esteemes himselfe no more worshipped, then the King holds himselfe ho•oured, when a man speaks to his picture be fore his face.
the Saint esteems himself no more worshipped, then the King holds himself ho•oured, when a man speaks to his picture be before his face.
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1857
Therefore some of them ar• driuen to confesse plainly, that the Image is worshipped for it selfe.
Therefore Some of them ar• driven to confess plainly, that the Image is worshipped for it self.
av d pp-f pno32 n1 vvn pc-acp vvi av-j, cst dt n1 vbz vvn p-acp pn31 n1.
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1858
But could the Saints in heauen be heard speak vpon earth, they would disclaime that honour, which is •reiudiciall to their Maker.
But could the Saints in heaven be herd speak upon earth, they would disclaim that honour, which is •reiudiciall to their Maker.
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1859
As Caluin is not afraid to say of the blessed Virgin, that shee would hold it lesse despite done to her,
As Calvin is not afraid to say of the blessed Virgae, that she would hold it less despite done to her,
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1860
if they should pull her by the haire of the head, or trample her in the dirt,
if they should pull her by the hair of the head, or trample her in the dirt,
cs pns32 vmd vvi pno31 p-acp dt n1 pp-f dt n1, cc vvi pno31 p-acp dt n1,
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1861
then to set •er in riuality with her Sonne and God and Sauiour.
then to Set •er in rivality with her Son and God and Saviour.
cs pc-acp vvi n1 p-acp n1 p-acp po31 n1 cc np1 cc n1.
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1862
But they tell vs, that they worship not the Images of false Gods, as did the Pagans;
But they tell us, that they worship not the Images of false God's, as did the Pagans;
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1863
but onely the Images of Gods •wne seruants, and choise friends.
but only the Images of God's •wne Servants, and choice Friends.
cc-acp av-j dt n2 pp-f n2 vvn n2, cc n1 n2.
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1864
But will •he iealous God endure this, that his hono• •e taken from him, vpon condition it be no• bestowed vpon his enemies,
But will •he jealous God endure this, that his hono• •e taken from him, upon condition it be no• bestowed upon his enemies,
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1865
but on his friends? Idolatry is called Adultery in the Scriptures: and shall a woman quit her selfe from offence, because though she doe commit adultery,
but on his Friends? Idolatry is called Adultery in the Scriptures: and shall a woman quit her self from offence, Because though she do commit adultery,
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1866
yet it is with none but her husbands friends? Is this done in a good meaning,
yet it is with none but her Husbands Friends? Is this done in a good meaning,
av pn31 vbz p-acp pix cc-acp po31 ng1 n2? vbz d vdn p-acp dt j n1,
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1867
or in loue to Christ? It is but a bad excuse of a wife, to say that shee exceedingly loues her husband,
or in love to christ? It is but a bad excuse of a wife, to say that she exceedingly loves her husband,
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1868
therefore must haue some other man to kisse and embrace in his absence, and all this in loue to her husband.
Therefore must have Some other man to kiss and embrace in his absence, and all this in love to her husband.
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1869
Wee are all by nature prone to Idolatrie: when we were little children, we loued babies:
we Are all by nature prove to Idolatry: when we were little children, we loved babies:
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1870
and being growne men, we are apt to loue Images. And as Babies be childrens Idols.
and being grown men, we Are apt to love Images. And as Babies be Children's Idols.
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1871
so Idols & Images be mens Babies.
so Idols & Images be men's Babies.
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1872
It seemes that Idols are fittest for Babes, therefore so the Apostle •its his caution, Babes keepe your selues from Idols.
It seems that Idols Are Fittest for Babes, Therefore so the Apostle •its his caution, Babes keep your selves from Idols.
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1873
As all our knowledge comes by sense, so we naturally desire a sensible obiect of deuotion:
As all our knowledge comes by sense, so we naturally desire a sensible Object of devotion:
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1874
finding it easier to see Pictures, then to comprehend Doctrines, and to forme prayers to the Images of men,
finding it Easier to see Pictures, then to comprehend Doctrines, and to Form Prayers to the Images of men,
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1875
then to forme man to the Image of God.
then to Form man to the Image of God.
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1876
Nor can they excuse themselues from Idolatry, by saying they put their confidence in God, not in the Images of God.
Nor can they excuse themselves from Idolatry, by saying they put their confidence in God, not in the Images of God.
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1877
For when the Israelites had made their golden Calfe, and danced about, one calfe about another;
For when the Israelites had made their golden Calf, and danced about, one calf about Another;
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1878
they were not such beasts, as to thinke that beast their God.
they were not such beasts, as to think that beast their God.
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Page 24
1879
But so can Superstition besot the mind, that it makes vs not men, before it can wake vs Idolaters.
But so can Superstition besot the mind, that it makes us not men, before it can wake us Idolaters.
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1880
What doe they say? Make vs gods that shall go before us.
What do they say? Make us God's that shall go before us.
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Page 24
1881
Euery word is wicked, absurd, sensles. 1. They had seene the power of God in many miraculous deliuerances before their eyes;
Every word is wicked, absurd, senseless. 1. They had seen the power of God in many miraculous Deliverances before their eyes;
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1882
the voice of God had scarce yet done thundering in their eares: he had said, I am Iehouah, thou shalt haue no other gods ;
the voice of God had scarce yet done thundering in their ears: he had said, I am Jehovah, thou shalt have no other God's;
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1883
and this they trembling heard him speake out of the midst of the flames:
and this they trembling herd him speak out of the midst of the flames:
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1884
and yet they dare speake of another god. 2. The singular number would not serue them, make vs gods. How many gods would they haue? Is there any more then one? 3. Make vs gods;
and yet they Dare speak of Another god. 2. The singular number would not serve them, make us God's. How many God's would they have? Is there any more then one? 3. Make us God's;
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1885
and were not they strange gods that could bee made? In stead of acknowledging God their Maker, they command the making of gods. 4. This charge they put vpon Aaron, as if he were able to make a god? Aaron might helpe to spoyle a man, either himselfe or them,
and were not they strange God's that could be made? In stead of acknowledging God their Maker, they command the making of God's. 4. This charge they put upon Aaron, as if he were able to make a god? Aaron might help to spoil a man, either himself or them,
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1886
but hee could not make a man, not one haire of a man, much lesse a god:
but he could not make a man, not one hair of a man, much less a god:
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1887
and yet they say to him, Make vs gods. 5. And what should these gods doe? Goe before vs? Alas,
and yet they say to him, Make us God's. 5. And what should these God's do? Go before us? Alas,
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1888
how should they goe, that were not able to stand? how goe before others, that could not moue themselues? Oh the blockishnes of men, that make blocks to worship!
how should they go, that were not able to stand? how go before Others, that could not move themselves? O the blockishness of men, that make blocks to worship!
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1889
Otherwise, how could they that are the Images of God, fall downe before the Images of creatures.
Otherwise, how could they that Are the Images of God, fallen down before the Images of creatures.
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Page 25
1890
For health, they call vpon that which is weake: for life, they pray to that which is dead: For health, they call upon that which is weak: for life, they pray to that which is dead:
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Page 25
1891
and a prosperous iourney they beg of that which cannot set a foot forward. Yet as their sinne was bad enough, let not our vncharitablenesse make it worse.and a prosperous journey they beg of that which cannot Set a foot forward. Yet as their sin was bad enough, let not our uncharitableness make it Worse.
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1892
Let vs not thinke them so vnreasonable, as to thinke that Calfe a God;
Let us not think them so unreasonable, as to think that Calf a God;
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1893
or that the Idoll which they made to day, did bring them out of Egipt three moneths before.
or that the Idol which they made to day, did bring them out of Egypt three months before.
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1894
It was the true God they meant to worship in the Calfe, and yet (at the best) euen that Idolatry was damnable.
It was the true God they meant to worship in the Calf, and yet (At the best) even that Idolatry was damnable.
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1895
So charitie bids vs hope of the Papists, that they doe not take that bord or stone for their God,
So charity bids us hope of the Papists, that they do not take that board or stone for their God,
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1896
yet withall wee find that God doth take them for Idolaters.
yet withal we find that God does take them for Idolaters.
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1897
They tell vs (with a new distinction) that they forbid the people, to giue Diuine worship to Images:
They tell us (with a new distinction) that they forbid the people, to give Divine worship to Images:
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1898
but we say, they had better forbid the people to haue Images.
but we say, they had better forbid the people to have Images.
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1899
A blocke lies in the high way, and a watchman is set by it to warne the Passengers;
A block lies in the high Way, and a watchman is Set by it to warn the Passengers;
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1900
Take heed, heere is a blocke.
Take heed, Here is a block.
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1901
But how if the watchman fall a sleepe? Whether is the safer course, quite to remoue the blocke out of the way,
But how if the watchman fallen a sleep? Whither is the safer course, quite to remove the block out of the Way,
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1902
or to trust the passengers safetie vpon the watchmans vigilancie? As for their watchmen, commonly they are as very Images as the Images themselues:
or to trust the passengers safety upon the watchman's vigilancy? As for their watchmen, commonly they Are as very Images as the Images themselves:
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Page 25
1903
and how should one blocke remoue another? When Ieroboam had set vp his two Idols in Israel, hee I rakes vp his Priests out of the common kennell;
and how should one block remove Another? When Jeroboam had Set up his two Idols in Israel, he I rakes up his Priests out of the Common kennel;
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(19) part (DIV2)
219
Page 26
1904
the basest of the people were good enough for such a bastard deuotion: woodden priests were fit enough to wayt vpon golden Deities.
the Basest of the people were good enough for such a bastard devotion: wooden Priests were fit enough to wait upon golden Deities.
dt js pp-f dt n1 vbdr j av-d p-acp d dt n1 n1: j n2 vbdr j av-d pc-acp vvi p-acp j n2.
(19) part (DIV2)
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Page 26
1905
So when Micah had made him a costly Idol, he hires him a beggerly Leuite.
So when micah had made him a costly Idol, he hires him a beggarly Levite.
av c-crq np1 vhd vvn pno31 dt j n1, pns31 n2 pno31 dt j np1.
(19) part (DIV2)
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Page 26
1906
No ortherwise did the Painter excuse himselfe, for drawing the Images of Peter and Paul too ruddy and high coloured in the face;
No ortherwise did the Painter excuse himself, for drawing the Images of Peter and Paul too ruddy and high coloured in the face;
uh-dx av vdd dt n1 vvi px31, p-acp vvg dt n2 pp-f np1 cc np1 av j cc j j-vvn p-acp dt n1;
(19) part (DIV2)
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Page 26
1907
that howsoeuer they were while they liued, pale with fasting and preaching, yet now they must needs become red with blushing at the errors and ignorance of their successors;
that howsoever they were while they lived, pale with fasting and preaching, yet now they must needs become read with blushing At the errors and ignorance of their Successors;
cst c-acp pns32 vbdr n1 pns32 vvd, j p-acp vvg cc vvg, av av pns32 vmb av vvi j-jn p-acp vvg p-acp dt n2 cc n1 pp-f po32 n2;
(19) part (DIV2)
219
Page 26
1908
for such with a lowd noyse they giue themselues out to be.
for such with a loud noise they give themselves out to be.
p-acp d p-acp dt j n1 pns32 vvb px32 av p-acp vbi.
(19) part (DIV2)
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Page 26
1909
To conclude, if it were as easie to conuince Idolaters, as it is to confound & tread downe their Idols, this labour of Confutation had bin well spared, or were soone ended.
To conclude, if it were as easy to convince Idolaters, as it is to confound & tread down their Idols, this labour of Confutation had been well spared, or were soon ended.
pc-acp vvi, cs pn31 vbdr p-acp j pc-acp vvi n2, c-acp pn31 vbz pc-acp vvi cc vvi a-acp po32 n2, d n1 pp-f n1 vhd vbn av vvn, cc vbdr av vvn.
(19) part (DIV2)
220
Page 26
1910
But if nothing can reclaime them from this superstitious practice, let them reade th•ir fearefull sentence.
But if nothing can reclaim them from this superstitious practice, let them read th•ir fearful sentence.
p-acp cs pix vmb vvi pno32 p-acp d j n1, vvb pno32 vvi n1 j n1.
(19) part (DIV2)
220
Page 26
1911
Their place shall be without, Reuel. 22.18. among the dogs, those desperate sinners vncapable of forgiuenes.
Their place shall be without, Revel. 22.18. among the Dogs, those desperate Sinners uncapable of forgiveness.
po32 n1 vmb vbi p-acp, vvb. crd. p-acp dt n2, d j n2 j pp-f n1.
(19) part (DIV2)
220
Page 26
1912
The strong, the Idol which they made their strength, shall bee as towe, and the maker or worshipper thereof as a sparke, and they shall both burne together in euerlasting fire, and none shal quench them. The strong, the Idol which they made their strength, shall be as tow, and the maker or worshipper thereof as a spark, and they shall both burn together in everlasting fire, and none shall quench them.
dt j, dt n1 r-crq pns32 vvd po32 n1, vmb vbi c-acp vvi, cc dt n1 cc n1 av p-acp dt n1, cc pns32 vmb av-d vvi av p-acp j n1, cc pix vmb vvi pno32.
(19) part (DIV2)
220
Page 26
1913
Now the Lord open their eyes to see, and sanctifie their hearts to yeeld, that there is no agreement betwixt the Temple of God and Idols:
Now the Lord open their eyes to see, and sanctify their hearts to yield, that there is no agreement betwixt the Temple of God and Idols:
av dt n1 vvb po32 n2 pc-acp vvi, cc vvi po32 n2 pc-acp vvi, cst a-acp vbz dx n1 p-acp dt n1 pp-f np1 cc n2:
(19) part (DIV2)
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Page 27
1914
which is the next point, whereof I shall speake with what breuitie I can, and with what fidelitie I ought.
which is the next point, whereof I shall speak with what brevity I can, and with what Fidis I ought.
r-crq vbz dt ord n1, c-crq pns11 vmb vvi p-acp r-crq n1 pns11 vmb, cc p-acp r-crq n1 pns11 vmd.
(19) part (DIV2)
220
Page 27
1915
No agreement.
No agreement.
dx n1.
(20) part (DIV2)
220
Page 27
1916
There bee some points which the wrangling passions of men haue left further asunder, then they found them;
There be Some points which the wrangling passion of men have left further asunder, then they found them;
pc-acp vbi d n2 r-crq dt j-vvg n2 pp-f n2 vhb vvn av-jc av, cs pns32 vvd pno32;
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221
Page 27
1917
about which there needed not haue bin such a noyse.
about which there needed not have been such a noise.
p-acp r-crq a-acp vvd xx vhi vbn d dt n1.
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Page 27
1918
But things that are in their owne natures contrary, and opposed by the ordinance of God, can neuer be reconciled.
But things that Are in their own nature's contrary, and opposed by the Ordinance of God, can never be reconciled.
p-acp n2 cst vbr p-acp po32 d n2 j-jn, cc vvn p-acp dt n1 pp-f np1, vmb av-x vbi vvn.
(20) part (DIV2)
221
Page 27
1919
An enemy may be made a friend, but enmity can neuer bee made friendship. The ayre that is now light, may become darke:
an enemy may be made a friend, but enmity can never be made friendship. The air that is now Light, may become dark:
dt n1 vmb vbi vvn dt n1, cc-acp n1 vmb av-x vbi vvn n1. dt n1 cst vbz av j, vmb vvi j:
(20) part (DIV2)
221
Page 27
1920
but light can neuer become darknesse. Contraries in the abstract are out of all composition. The sicke body be recouered to health, but health can neuer be sicknes.
but Light can never become darkness. Contraries in the abstract Are out of all composition. The sick body be recovered to health, but health can never be sickness.
cc-acp n1 vmb av-x vvi n1. n2-jn p-acp dt n-jn vbr av pp-f d n1. dt j n1 vbi vvn p-acp n1, cc-acp n1 vmb av-x vbi n1.
(20) part (DIV2)
221
Page 27
1921
The sinner may be made righteous, but sinne can neuer become righteousnes.
The sinner may be made righteous, but sin can never become righteousness.
dt n1 vmb vbi vvn j, cc-acp n1 vmb av-x vvi n1.
(20) part (DIV2)
221
Page 27
1922
Fire and water, peace and warre, loue and hatred, truth and falshood, faith and infidelity, Religion and Idolatry, can neuer be made friends:
Fire and water, peace and war, love and hatred, truth and falsehood, faith and infidelity, Religion and Idolatry, can never be made Friends:
n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n1, vmb av-x vbi vvn n2:
(20) part (DIV2)
221
Page 27
1923
there can bee no agreement betwixt the Temple of God and Idols. God is Ens entium, All in all:
there can be no agreement betwixt the Temple of God and Idols. God is Ens entium, All in all:
a-acp vmb vbi dx n1 p-acp dt n1 pp-f np1 cc n2. np1 vbz fw-la fw-la, d p-acp d:
(20) part (DIV2)
221
Page 27
1924
an Idol is nothing in the world, saith the Apostle: now All and Nothing are most contrary.
an Idol is nothing in the world, Says the Apostle: now All and Nothing Are most contrary.
dt n1 vbz pix p-acp dt n1, vvz dt n1: av d cc pix vbr av-ds j-jn.
(20) part (DIV2)
222
Page 27
1925
Idolatry quite takes away Faith, a fundamentall part of Christian religion: for an Idol is a thing visible, but Faith is of things inuisible.
Idolatry quite Takes away Faith, a fundamental part of Christian Religion: for an Idol is a thing visible, but Faith is of things invisible.
n1 av vvz av n1, dt j n1 pp-f np1 n1: c-acp dt n1 vbz dt n1 j, p-acp n1 vbz pp-f n2 j.
(20) part (DIV2)
222
Page 28
1926
The Idol is a false euidence of things seene, Faith is a true euidence of things not seen.
The Idol is a false evidence of things seen, Faith is a true evidence of things not seen.
dt n1 vbz dt j n1 pp-f n2 vvn, n1 vbz dt j n1 pp-f n2 xx vvn.
(20) part (DIV2)
222
Page 28
1927
Besides, God can defend himselfe, saue his friends, plague his enemies: but Idols nec hostes absc•ndere possunt quasi dij, nec se abscondere quasi homines ;
Beside, God can defend himself, save his Friends, plague his enemies: but Idols nec hosts absc•ndere possunt quasi dij, nec se abscondere quasi homines;
p-acp, np1 vmb vvi px31, p-acp po31 n2, vvb po31 n2: p-acp n2 fw-la n2 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
(20) part (DIV2)
222
Page 28
1928
they can neither reuenge themselus on prouokers, like gods; nor hide themselues from iniurers, like men.
they can neither revenge themselves on provokers, like God's; nor hide themselves from injurers, like men.
pns32 vmb av-dx vvi px32 p-acp n2, av-j n2; ccx vvb px32 p-acp n2, av-j n2.
(20) part (DIV2)
222
Page 28
1929
The foolish Philistims thought that the same house could hold both the Arke & Dagon ; as if an insensible Statue were a fit companion for the liuing God.
The foolish philistines Thought that the same house could hold both the Ark & Dagon; as if an insensible Statue were a fit Companion for the living God.
dt j njp2 vvd d dt d n1 vmd vvi d dt n1 cc np1; c-acp cs dt j n1 vbdr dt j n1 p-acp dt j-vvg np1.
(20) part (DIV2)
223
Page 28
1930
In the morning they come to thanke Dagon for the victory, and to fall downe before him,
In the morning they come to thank Dagon for the victory, and to fallen down before him,
p-acp dt n1 pns32 vvb pc-acp vvi np1 p-acp dt n1, cc pc-acp vvi a-acp p-acp pno31,
(20) part (DIV2)
223
Page 28
1931
before whom they thought the God of Israel was fallen: and loe, now they find the keeper flat on his face before the prisoner.
before whom they Thought the God of Israel was fallen: and lo, now they find the keeper flat on his face before the prisoner.
p-acp ro-crq pns32 vvd dt n1 pp-f np1 vbds vvn: cc uh, av pns32 vvb dt n1 av-j p-acp po31 n1 p-acp dt n1.
(20) part (DIV2)
223
Page 28
1932
Had they formerly of their own accord, with awfull reuerence, laid him in this posture of an humble prostration;
Had they formerly of their own accord, with awful Reverence, laid him in this posture of an humble prostration;
vhd pns32 av-j pp-f po32 d n1, p-acp j n1, vvd pno31 p-acp d n1 pp-f dt j n1;
(20) part (DIV2)
223
Page 28
1933
yet God would not haue brooked the indignity of such an entertainment.
yet God would not have brooked the indignity of such an entertainment.
av np1 vmd xx vhi vvn dt n1 pp-f d dt n1.
(20) part (DIV2)
223
Page 28
1934
But seeing they durst set vp their Idol cheeke by cheeke with their Maker, let them goe read their folly in the Temple floore,
But seeing they durst Set up their Idol cheek by cheek with their Maker, let them go read their folly in the Temple floor,
p-acp vvg pns32 vvd vvi a-acp po32 n1 n1 p-acp n1 p-acp po32 n1, vvb pno32 vvi vvn po32 n1 p-acp dt n1 n1,
(20) part (DIV2)
223
Page 28
1935
& confesse that hee which did cast their god so low, could cast them lower.
& confess that he which did cast their god so low, could cast them lower.
cc vvb cst pns31 r-crq vdd vvi po32 n1 av j, vmd vvi pno32 vvi.
(20) part (DIV2)
223
Page 28
1936
Such a shame doth the Lord owe all them, which wil be making matches betwixt him and Belial. Yet they consider not,
Such a shame does the Lord owe all them, which will be making Matches betwixt him and Belial. Yet they Consider not,
d dt n1 vdz dt n1 vvb d pno32, r-crq vmb vbi vvg n2 p-acp pno31 cc np1. av pns32 vvb xx,
(20) part (DIV2)
223
Page 28
1937
how should this God raise vs, who is not able to stand, or rise himselfe? Strange they must confesse it, that whereas Dagon was wont to stand,
how should this God raise us, who is not able to stand, or rise himself? Strange they must confess it, that whereas Dagon was wont to stand,
q-crq vmd d n1 vvb pno12, r-crq vbz xx j pc-acp vvi, cc vvi px31? j pns32 vmb vvi pn31, cst cs np1 vbds j pc-acp vvi,
(20) part (DIV2)
223
Page 29
1938
and themselues to fall down, now Dagon was fallen down, and themselues stood; & must help vp with their owne god.
and themselves to fallen down, now Dagon was fallen down, and themselves stood; & must help up with their own god.
cc px32 pc-acp vvi a-acp, av np1 vbds vvn a-acp, cc px32 vvd; cc vmb vvi a-acp p-acp po32 d n1.
(20) part (DIV2)
223
Page 29
1939
Yea, their god seemes to worship them on his face, and to craue that succour from them, which he was neuer able to giue them.
Yea, their god seems to worship them on his face, and to crave that succour from them, which he was never able to give them.
uh, po32 n1 vvz pc-acp vvi pno32 p-acp po31 n1, cc pc-acp vvi d n1 p-acp pno32, r-crq pns31 vbds av-x j pc-acp vvi pno32.
(20) part (DIV2)
223
Page 29
1940
Yet in his place they set him againe; and now lift vp those hands to him, which helped to lift him vp;
Yet in his place they Set him again; and now lift up those hands to him, which helped to lift him up;
av p-acp po31 n1 pns32 vvd pno31 av; cc av vvb a-acp d n2 p-acp pno31, r-crq vvd pc-acp vvi pno31 a-acp;
(20) part (DIV2)
223
Page 29
1941
and prostrate those faces to him, before whom he lay prostrate.
and prostrate those faces to him, before whom he lay prostrate.
cc vvb d n2 p-acp pno31, p-acp ro-crq pns31 vvd j.
(20) part (DIV2)
223
Page 29
1942
So can Idolatry turne men into the stockes and stones which they worship? They that make them, are like vnto them.
So can Idolatry turn men into the stocks and stones which they worship? They that make them, Are like unto them.
av vmb n1 vvi n2 p-acp dt n2 cc n2 r-crq pns32 vvb? pns32 d vvb pno32, vbr av-j p-acp pno32.
(20) part (DIV2)
223
Page 29
1943
But will the Lord put it vp thus? No, the next fall shall burst it to pieces;
But will the Lord put it up thus? No, the next fallen shall burst it to Pieces;
cc-acp vmb dt n1 vvd pn31 a-acp av? uh-dx, dt ord n1 vmb vvi pn31 p-acp n2;
(20) part (DIV2)
223
Page 29
1944
that they may sensibly perceiue, how God scornes a Competitor, and that there is no agreement betwixt Him and Idols. Now what is the difference betwixt the Philistims and Papists? The Philistims would set God in the Temple of Idols, the Papists would set Idols in the Temple of God.
that they may sensibly perceive, how God scorns a Competitor, and that there is no agreement betwixt Him and Idols. Now what is the difference betwixt the philistines and Papists? The philistines would Set God in the Temple of Idols, the Papists would Set Idols in the Temple of God.
cst pns32 vmb av-j vvi, c-crq np1 vvz dt n1, cc cst pc-acp vbz dx n1 p-acp pno31 cc n2. av q-crq vbz dt n1 p-acp dt njp2 cc njp2? dt njp2 vmd vvi np1 p-acp dt n1 pp-f n2, dt njp2 vmd vvi n2 p-acp dt n1 pp-f np1.
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Page 29
1945
Both agree in this, that they would make God and Idols agree together.
Both agree in this, that they would make God and Idols agree together.
av-d vvb p-acp d, cst pns32 vmd vvi np1 cc n2 vvb av.
(20) part (DIV2)
223
Page 29
1946
But Manasseh found to his cost, than an Idol might not be indured in the house of God.
But Manasses found to his cost, than an Idol might not be endured in the house of God.
p-acp np1 vvn p-acp po31 n1, av dt n1 vmd xx vbi vvn p-acp dt n1 pp-f np1.
(20) part (DIV2)
223
Page 29
1947
How vaine then, are the endeuours to reconcile our church with that of Rome ;
How vain then, Are the endeavours to reconcile our Church with that of Room;
q-crq j av, vbr dt n2 pc-acp vvi po12 n1 p-acp d pp-f vvb;
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224
Page 29
1948
when God hath interposed this barre, there is No agreement betwixt him and Idols? Either they must receiue the Temple without Idols,
when God hath interposed this bar, there is No agreement betwixt him and Idols? Either they must receive the Temple without Idols,
c-crq np1 vhz vvn d n1, pc-acp vbz dx n1 p-acp pno31 cc n2? av-d pns32 vmb vvi dt n1 p-acp n2,
(20) part (DIV2)
224
Page 30
1949
or we must admit Idols with the Temple, or this composition cannot be. There is a contention betwixt Spaine & the Netherlanders, concerning the right of that Country:
or we must admit Idols with the Temple, or this composition cannot be. There is a contention betwixt Spain & the Netherlanders, Concerning the right of that Country:
cc pns12 vmb vvi n2 p-acp dt n1, cc d n1 vmbx vbi. pc-acp vbz dt n1 p-acp np1 cc dt np2, vvg dt n-jn pp-f d n1:
(20) part (DIV2)
224
Page 30
1950
but should not the Inhabitants well fortifie the coasts, the raging sea would soone determine the controuersie,
but should not the Inhabitants well fortify the coasts, the raging sea would soon determine the controversy,
cc-acp vmd xx dt n2 av vvi dt n2, dt j-vvg n1 vmd av vvi dt n1,
(20) part (DIV2)
224
Page 30
1951
and by force of her waues take it from them both. There is a contestation betwixt vs and the Pontificians, which is the true Church:
and by force of her waves take it from them both. There is a contestation betwixt us and the Pontificians, which is the true Church:
cc p-acp n1 pp-f po31 n2 vvi pn31 p-acp pno32 d. pc-acp vbz dt n1 p-acp pno12 cc dt n2, r-crq vbz dt j n1:
(20) part (DIV2)
224
Page 30
1952
but should not wee in meane time carefully defend the Faith of Christ against Idols, Superstition would quickly decide the busines,
but should not we in mean time carefully defend the Faith of christ against Idols, Superstition would quickly decide the business,
cc-acp vmd xx pns12 p-acp j n1 av-j vvi dt n1 pp-f np1 p-acp n2, n1 vmd av-j vvi dt n1,
(20) part (DIV2)
224
Page 30
1953
and take the possession of truth from vs both. A proud & peruerse stomach keeps them from yeelding to vs:
and take the possession of truth from us both. A proud & perverse stomach keeps them from yielding to us:
cc vvb dt n1 pp-f n1 p-acp pno12 d. dt j cc j n1 vvz pno32 p-acp vvg p-acp pno12:
(20) part (DIV2)
224
Page 30
1954
God and his holy word forbids our yeelding to them: they will haue Idols or no Temple, we wil haue the Temple and no Idols:
God and his holy word forbids our yielding to them: they will have Idols or no Temple, we will have the Temple and no Idols:
np1 cc po31 j n1 vvz po12 j-vvg p-acp pno32: pns32 vmb vhi n2 cc dx n1, pns12 vmb vhi dt n1 cc dx n2:
(20) part (DIV2)
224
Page 30
1955
now till the agreement bee made betwixt the Temple and Idols, no atonement can be hoped betwixt vs & them.
now till the agreement be made betwixt the Temple and Idols, no atonement can be hoped betwixt us & them.
av c-acp dt n1 vbi vvn p-acp dt n1 cc n2, dx n1 vmb vbi vvn p-acp pno12 cc pno32.
(20) part (DIV2)
224
Page 30
1956
I Paul say vnto you, that if ye be circumcised, Christ shall profit you nothing. I Paul say unto you, that if you be circumcised, christ shall profit you nothing.
pns11 np1 vvb p-acp pn22, cst cs pn22 vbb j-vvn, np1 vmb vvi pn22 pix.
(20) part (DIV2)
225
Page 30
1957
He that would not endure a little leauen in the lumpe, what would hee haue said of a little poyson? If Moses ioyned with Christ, the ceremoniall Law with the Gospell, were so offensiue to him;
He that would not endure a little leaven in the lump, what would he have said of a little poison? If Moses joined with christ, the ceremonial Law with the Gospel, were so offensive to him;
pns31 cst vmd xx vvi dt j n1 p-acp dt n1, r-crq vmd pns31 vhi vvn pp-f dt j n1? cs np1 vvn p-acp np1, dt j n1 p-acp dt n1, vbdr av j p-acp pno31;
(20) part (DIV2)
225
Page 30
1958
how would hee haue brooked Christ and Belial, light and darknes, righteousnes •nd vnrighteousnes, the cup of the Lord and the cup of deuils, the Table of the Lord,
how would he have brooked christ and Belial, Light and darkness, righteousness •nd unrighteousness, the cup of the Lord and the cup of Devils, the Table of the Lord,
q-crq vmd pns31 vhi vvn np1 cc np1, j cc n1, n1 vvb n1, dt n1 pp-f dt n1 cc dt n1 pp-f n2, dt n1 pp-f dt n1,
(20) part (DIV2)
225
Page 31
1959
and the table of deuils, the Temple of God and Idols? In the tuning of an Instrument, those strings that be right we meddle not with,
and the table of Devils, the Temple of God and Idols? In the tuning of an Instrument, those strings that be right we meddle not with,
cc dt n1 pp-f n2, dt n1 pp-f np1 cc n2? p-acp dt vvg pp-f dt n1, d n2 cst vbb n-jn pns12 vvb xx p-acp,
(20) part (DIV2)
225
Page 31
1960
but set the rest higher or lower, so as they make a proportion & harmony with the former.
but Set the rest higher or lower, so as they make a proportion & harmony with the former.
cc-acp vvd dt n1 av-jc cc av-jc, av c-acp pns32 vvb dt n1 cc n1 p-acp dt j.
(20) part (DIV2)
225
Page 31
1961
The same God who of his gracious mercy, hath put vs in the right & vniarring harmony of truth, bring them home in true consent to vs,
The same God who of his gracious mercy, hath put us in the right & unjarring harmony of truth, bring them home in true consent to us,
dt d np1 r-crq pp-f po31 j n1, vhz vvn pno12 p-acp dt j-jn cc j-vvg n1 pp-f n1, vvb pno32 av-an p-acp j n1 p-acp pno12,
(20) part (DIV2)
225
Page 31
1962
but neuer suffer vs to fall back vnto them. Hitherto the contention between vs hath not been for circumstance, but substance;
but never suffer us to fallen back unto them. Hitherto the contention between us hath not been for circumstance, but substance;
cc-acp av-x vvb pno12 pc-acp vvi av p-acp pno32. av dt n1 p-acp pno12 vhz xx vbn p-acp n1, cc-acp n1;
(20) part (DIV2)
225
Page 31
1963
not for the bounds, but for the whole Inheritance:
not for the bounds, but for the Whole Inheritance:
xx p-acp dt n2, cc-acp p-acp dt j-jn n1:
(20) part (DIV2)
225
Page 31
1964
whether God or man, grace or nature, the bloud of Christ or the milke of Mary, the written Canon or vnwritten Tradition, Gods ordinance in establishing Kings,
whither God or man, grace or nature, the blood of christ or the milk of Marry, the written Canon or unwritten Tradition, God's Ordinance in establishing Kings,
cs np1 cc n1, n1 cc n1, dt n1 pp-f np1 cc dt n1 pp-f uh, dt j-vvn n1 cc j n1, ng1 n1 p-acp vvg n2,
(20) part (DIV2)
225
Page 31
1965
or the Popes vsurpation in deposing them, shall take place in our consciences, and be the rule of our faiths and liues.
or the Popes usurpation in deposing them, shall take place in our Consciences, and be the Rule of our faiths and lives.
cc dt ng1 n1 p-acp vvg pno32, vmb vvi n1 p-acp po12 n2, cc vbb dt n1 pp-f po12 n2 cc n2.
(20) part (DIV2)
225
Page 31
1966
We haue but one Foundation, he infallible word of God:
We have but one Foundation, he infallible word of God:
pns12 vhb cc-acp crd n1, pns31 j n1 pp-f np1:
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226
Page 31
1967
they haue a new foundation, the voice of their Church, which they equalize in presumption of certaintie with the other.
they have a new Foundation, the voice of their Church, which they equalise in presumption of certainty with the other.
pns32 vhb dt j n1, dt n1 pp-f po32 n1, r-crq pns32 vvb p-acp n1 pp-f n1 p-acp dt n-jn.
(20) part (DIV2)
226
Page 31
1968
Wee haue but one Head, that is Christ, they haue gotten a new head, & dare not but beleeue him, whatsoeuer Christ saies.
we have but one Head, that is christ, they have got a new head, & Dare not but believe him, whatsoever christ Says.
pns12 vhb cc-acp crd n1, cst vbz np1, pns32 vhb vvn dt j n1, cc vvb xx cc-acp vvi pno31, r-crq np1 vvz.
(20) part (DIV2)
226
Page 31
1969
Sponsus Ecclesiae nostrae Christus, Christ is our husband: they haue a new husband. While Rome was a holy Church, she had a holy husband:Sponsus Ecclesiae Nostrae Christus, christ is our husband: they have a new husband. While Rome was a holy Church, she had a holy husband:
np1 np1 fw-la fw-la, np1 vbz po12 n1: pns32 vhb dt j n1. n1 np1 vbds dt j n1, pns31 vhd dt j n1:
(20) part (DIV2)
226
Page 31
1970
but now as Christ said to the woman of Samaria, He whom thou now hast, is not thine husband:
but now as christ said to the woman of Samaria, He whom thou now haste, is not thine husband:
cc-acp av c-acp np1 vvd p-acp dt n1 pp-f np1, pns31 ro-crq pns21 av n1, vbz xx po21 n1:
(20) part (DIV2)
226
Page 32
1971
so he whom the Romanists haue now got, is an adulterer, he is no husband.
so he whom the Romanists have now god, is an adulterer, he is no husband.
av pns31 ro-crq dt np1 vhb av vvn, vbz dt n1, pns31 vbz dx n1.
(20) part (DIV2)
226
Page 32
1972
So that here is Foundation against foundation, Head against head, Husband against adulterer, Doctrine against doctrine, Faith against vnbeliefe, Religion against superstition, the Temple of God against Idols;
So that Here is Foundation against Foundation, Head against head, Husband against adulterer, Doctrine against Doctrine, Faith against unbelief, Religion against Superstition, the Temple of God against Idols;
av cst av vbz n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, dt n1 pp-f np1 p-acp n2;
(20) part (DIV2)
226
Page 32
1973
and all these so diametrally opposed, that the two Poles shall sooner meet, then these be reconciled.
and all these so diametrally opposed, that the two Poles shall sooner meet, then these be reconciled.
cc d d av av-j vvn, cst dt crd n2 vmb av-c vvi, cs d vbb vvn.
(20) part (DIV2)
226
Page 32
1974
Michael and the Dragon cannot agree in one Heauen, nor the Arke and Dagon in one house,Michael and the Dragon cannot agree in one Heaven, nor the Ark and Dagon in one house,
np1 cc dt n1 vmbx vvi p-acp crd n1, ccx dt n1 cc np1 p-acp crd n1,
(20) part (DIV2)
226
Page 32
1975
nor Iacob and Esau in one wombe, nor Ioha and Cerinthus in one Bath, nor the cleane and the leprous in one c•mp,
nor Iacob and Esau in one womb, nor John and Cerinthus in one Bath, nor the clean and the leprous in one c•mp,
ccx np1 cc np1 p-acp crd n1, ccx np1 cc np1 p-acp crd n1, ccx dt j cc dt j p-acp crd n1,
(20) part (DIV2)
226
Page 32
1976
nor truth and falshood in one mouth, nor the Lord and Mammon in one heart, nor religion & superstition in one kingdom, nor God and Idols in one Temple.
nor truth and falsehood in one Mouth, nor the Lord and Mammon in one heart, nor Religion & Superstition in one Kingdom, nor God and Idols in one Temple.
ccx n1 cc n1 p-acp crd n1, ccx dt n1 cc np1 p-acp crd n1, ccx n1 cc n1 p-acp crd n1, ccx np1 cc n2 p-acp crd n1.
(20) part (DIV2)
226
Page 32
1977
The silly old Hermite was sory, that God and the Deuill should be at such odds,
The silly old Hermit was sorry, that God and the devil should be At such odds,
dt j j n1 vbds j, cst np1 cc dt n1 vmd vbi p-acp d n2,
(20) part (DIV2)
226
Page 32
1978
and he would vndertake to make them friends:
and he would undertake to make them Friends:
cc pns31 vmd vvi pc-acp vvi pno32 n2:
(20) part (DIV2)
226
Page 32
1979
but the Deuill bad him euen spare his labour, for they two were euerlastingly fallen out.
but the devil bade him even spare his labour, for they two were everlastingly fallen out.
cc-acp dt n1 vvd pno31 av-j vvi po31 n1, c-acp pns32 crd vbdr av-j vvn av.
(20) part (DIV2)
226
Page 32
1980
No lesse vaine a busines doth that man attempt, that would worke an agreement betwixt the Temple of God and Idols.
No less vain a business does that man attempt, that would work an agreement betwixt the Temple of God and Idols.
av-dx av-dc j dt n1 vdz d n1 n1, cst vmd vvi dt n1 p-acp dt n1 pp-f np1 cc n2.
(20) part (DIV2)
226
Page 32
1981
I take leaue of this point with a caution.
I take leave of this point with a caution.
pns11 vvb n1 pp-f d n1 p-acp dt n1.
(20) part (DIV2)
227
Page 32
1982
Flie the places of infection, come not within the smoke of Idols, lest it smother the zeale of Gods Temple in your hearts. Reuolting Israel cals for gods;
Fly the places of infection, come not within the smoke of Idols, lest it smother the zeal of God's Temple in your hearts. Revolting Israel calls for God's;
n1 dt n2 pp-f n1, vvb xx p-acp dt n1 pp-f n2, cs pn31 vvb dt n1 pp-f npg1 n1 p-acp po22 n2. j-vvg np1 vvz p-acp n2;
(20) part (DIV2)
227
Page 32
1983
but why should this god of theirs be fashioned like a Calfe? What may bee the reason of this shape? Whence had they the originall of such an Idol? Most likely in Egypt:
but why should this god of theirs be fashioned like a Calf? What may be the reason of this shape? Whence had they the original of such an Idol? Most likely in Egypt:
cc-acp q-crq vmd d n1 pp-f png32 vbi vvn av-j dt n1? q-crq vmb vbi dt n1 pp-f d n1? q-crq vhd pns32 dt n-jn pp-f d dt n1? ds j p-acp np1:
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227
Page 33
1984
they had seen a blacke Calfe with white spots worshipped there.
they had seen a black Calf with white spots worshipped there.
pns32 vhd vvn dt j-jn n1 p-acp j-jn n2 vvn a-acp.
(20) part (DIV2)
227
Page 33
1985
This Image stil ran in their minds, and stole their hearts, & now they long to haue it set vp before their eyes.
This Image still ran in their minds, and stole their hearts, & now they long to have it Set up before their eyes.
d n1 av vvd p-acp po32 n2, cc vvd po32 n2, cc av pns32 av-j pc-acp vhi pn31 vvn a-acp p-acp po32 n2.
(20) part (DIV2)
227
Page 33
1986
Egypt wil not out of their fancies: when they wanted meat, they thought of the Egyptian flesh-pots:
Egypt will not out of their fancies: when they wanted meat, they Thought of the Egyptian fleshpots:
np1 vmb xx av pp-f po32 n2: c-crq pns32 vvd n1, pns32 vvd pp-f dt jp n2:
(20) part (DIV2)
227
Page 33
1987
now they want Moses, they thinke of the Egyptian Idols. They brought gold out of Egypt; that very gold was contagious;
now they want Moses, they think of the Egyptian Idols. They brought gold out of Egypt; that very gold was contagious;
av pns32 vvb np1, pns32 vvb pp-f dt jp n2. pns32 vvd n1 av pp-f np1; cst j n1 vbds j;
(20) part (DIV2)
227
Page 33
1988
the very Eare-rings and Iewels of Egypt are fit to make Idols.
the very Earrings and Jewels of Egypt Are fit to make Idols.
dt j n2 cc n2 pp-f np1 vbr j pc-acp vvi n2.
(20) part (DIV2)
227
Page 33
1989
The Egyptian burdens made them run to the true God, the Egyptian examples led them to a false god.
The Egyptian burdens made them run to the true God, the Egyptian Examples led them to a false god.
dt jp n2 vvd pno32 vvi p-acp dt j np1, dt jp n2 vvd pno32 p-acp dt j n1.
(20) part (DIV2)
227
Page 33
1990
What meane our wanderers by running to Rome & such superstitious places;
What mean our wanderers by running to Room & such superstitious places;
q-crq vvb po12 n2 p-acp vvg pc-acp vvi cc d j n2;
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227
Page 33
1991
vnlesse they were weary of the Church of God, & would fetch home Idols? If it were granted, that there is some little truth among them,
unless they were weary of the Church of God, & would fetch home Idols? If it were granted, that there is Some little truth among them,
cs pns32 vbdr j pp-f dt n1 pp-f np1, cc vmd vvi av-an n1? cs pn31 vbdr vvn, cst pc-acp vbz d j n1 p-acp pno32,
(20) part (DIV2)
227
Page 33
1992
yet who is so simple, as to seeke his corne among a great heap of chaffe, and that far off;
yet who is so simple, as to seek his corn among a great heap of chaff, and that Far off;
av q-crq vbz av j, c-acp pc-acp vvi po31 n1 p-acp dt j n1 pp-f n1, cc cst av-j a-acp;
(20) part (DIV2)
227
Page 33
1993
who may haue it at home, winnowed and clensed to his hand?
who may have it At home, winnowed and cleansed to his hand?
r-crq vmb vhi pn31 p-acp n1-an, vvn cc vvd p-acp po31 n1?
(20) part (DIV2)
227
Page 33
1994
The very sight of euill is dangerous, and they bee rare eyes that doe not conuey this poison to our hearts.
The very sighed of evil is dangerous, and they be rare eyes that do not convey this poison to our hearts.
dt j n1 pp-f n-jn vbz j, cc pns32 vbb j n2 cst vdb xx vvi d n1 p-acp po12 n2.
(20) part (DIV2)
228
Page 33
1995
I haue heard of some, that euen by laboring in the Spanish galleys, haue come home the slaues of their superstitions.
I have herd of Some, that even by labouring in the Spanish galleys, have come home the slaves of their superstitions.
pns11 vhb vvn pp-f d, cst av-j p-acp vvg p-acp dt jp n2, vhb vvn av-an dt n2 pp-f po32 n2.
(20) part (DIV2)
228
Page 33
1996
Egypt was alwayes an vnlucky place for Israel, as Rome is for England.
Egypt was always an unlucky place for Israel, as Rome is for England.
np1 vbds av dt j n1 p-acp np1, c-acp np1 vbz p-acp np1.
(20) part (DIV2)
228
Page 34
1997
The people soiourned there, and they brought home one Calfe: Ieroboam soiourned there, and he brought home Two calues: an old woman (in all likelihood) had soiourned there,
The people sojourned there, and they brought home one Calf: Jeroboam sojourned there, and he brought home Two calves: an old woman (in all likelihood) had sojourned there,
dt n1 vvd a-acp, cc pns32 vvd av-an crd n1: np1 vvd a-acp, cc pns31 vvd av-an crd n2: dt j n1 (p-acp d n1) vhd vvd a-acp,
(20) part (DIV2)
228
Page 34
1998
and shee brought home a great many.
and she brought home a great many.
cc pns31 vvd av-an dt j d.
(20) part (DIV2)
228
Page 34
1999
The Romish Idols haue not the shape of calues, they haue the sense and meaning of those calues:
The Romish Idols have not the shape of calves, they have the sense and meaning of those calves:
dt jp n2 vhb xx dt n1 pp-f n2, pns32 vhb dt n1 cc n1 pp-f d n2:
(20) part (DIV2)
228
Page 34
2000
and to fill the Temple full of Calues, what is it but to make Religion guilty of Bulls?
and to fill the Temple full of Calves, what is it but to make Religion guilty of Bulls?
cc pc-acp vvi dt n1 j pp-f n2, r-crq vbz pn31 p-acp pc-acp vvi n1 j pp-f n2?
(20) part (DIV2)
228
Page 34
2001
Consider it well, ye that make no scruple of superstitious assemblies; it will bee hard for you to dwell in a Temple of Idols vntainted.
Consider it well, you that make no scruple of superstitious assemblies; it will be hard for you to dwell in a Temple of Idols untainted.
vvb pn31 av, pn22 cst vvb dx n1 pp-f j n2; pn31 vmb vbi j p-acp pn22 pc-acp vvi p-acp dt n1 pp-f n2 j.
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229
Page 34
2002
Not to sinne the sins of the place we liue in, is as strange, as for pure liquor tunn'd vp in a musty vessel, not to smel of the caske.
Not to sin the Sins of the place we live in, is as strange, as for pure liquour tunned up in a musty vessel, not to Smell of the cask.
xx p-acp n1 dt n2 pp-f dt n1 pns12 vvb p-acp, vbz a-acp j, c-acp p-acp j n1 n1 a-acp p-acp dt j n1, xx pc-acp vvi pp-f dt n1.
(20) part (DIV2)
229
Page 34
2003
Egypt will teach euen a Ioseph to sweare: a Peter will learne to curse in the high Priests Hall.
Egypt will teach even a Ioseph to swear: a Peter will Learn to curse in the high Priests Hall.
np1 vmb vvi av-j dt np1 pc-acp vvi: dt np1 vmb vvi pc-acp vvi p-acp dt j ng1 n1.
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229
Page 34
2004
If we be not scorch'd with the fire of bad company, we shall be sure to be black'd with the smoke.
If we be not scorched with the fire of bad company, we shall be sure to be blacked with the smoke.
cs pns12 vbb xx j-vvn p-acp dt n1 pp-f j n1, pns12 vmb vbi j pc-acp vbi vvn p-acp dt n1.
(20) part (DIV2)
229
Page 34
2005
The soundest body that is, may be infected with a contagious ayre.
The soundest body that is, may be infected with a contagious air.
dt js n1 cst vbz, vmb vbi vvn p-acp dt j n1.
(20) part (DIV2)
229
Page 34
2006
Indeed a man may trauel through Ethiopia vnchanged, but he cannot dwell there without a complexion discoloured.
Indeed a man may travel through Ethiopia unchanged, but he cannot dwell there without a complexion discoloured.
np1 dt n1 vmb vvi p-acp np1 j, cc-acp pns31 vmbx vvi a-acp p-acp dt n1 vvn.
(20) part (DIV2)
229
Page 34
2007
How hath the common practise of others brought men to the deuillish fashion of swearing,
How hath the Common practice of Others brought men to the devilish fashion of swearing,
np1 vhz dt j n1 pp-f n2-jn vvn n2 p-acp dt j n1 pp-f vvg,
(20) part (DIV2)
229
Page 34
2008
or to the bruitish habit of drinking, by their owne confessions? Superstition, if it haue once got a secret liking of the heart,
or to the brutish habit of drinking, by their own confessions? Superstition, if it have once god a secret liking of the heart,
cc p-acp dt j n1 pp-f vvg, p-acp po32 d n2? n1, cs pn31 vhb a-acp vvd dt j-jn n-vvg pp-f dt n1,
(20) part (DIV2)
229
Page 34
2009
like the plague will hang in the very clothes; and after long concealement, breake forth in an vnlook'd for infection.
like the plague will hang in the very clothes; and After long concealment, break forth in an unlooked for infection.
av-j dt n1 vmb vvi p-acp dt j n2; cc p-acp j n1, vvb av p-acp dt j-vvn-u p-acp n1.
(20) part (DIV2)
229
Page 35
2010
The Israelites, after all their ayring in the wildernesse, will still smell of Egypt. We read God saying, Out of Egypt haue I called my Sonne.
The Israelites, After all their airing in the Wilderness, will still smell of Egypt. We read God saying, Out of Egypt have I called my Son.
dt np2, p-acp d po32 vvg p-acp dt n1, vmb av vvi pp-f np1. pns12 vvb np1 vvg, av pp-f np1 vhb pns11 vvn po11 n1.
(20) part (DIV2)
229
Page 35
2011
That God did call his Sonne out of Egypt, it is no wonder: the wonder is that hee did call him into Egypt.
That God did call his Son out of Egypt, it is no wonder: the wonder is that he did call him into Egypt.
cst np1 vdd vvi po31 n1 av pp-f np1, pn31 vbz dx n1: dt n1 vbz cst pns31 vdd vvi pno31 p-acp np1.
(20) part (DIV2)
229
Page 35
2012
It is true, that Egypt could not hurt Christ: the King doth not follow the Court, the Court waits vpon the King:
It is true, that Egypt could not hurt christ: the King does not follow the Court, the Court waits upon the King:
pn31 vbz j, cst np1 vmd xx vvi np1: dt n1 vdz xx vvi dt n1, dt n1 vvz p-acp dt n1:
(20) part (DIV2)
229
Page 35
2013
wheresoeuer Christ was, there was the Church. But be our Israelites so sure of their sonnes, when they send them into Egypt,
wheresoever christ was, there was the Church. But be our Israelites so sure of their Sons, when they send them into Egypt,
c-crq np1 vbds, pc-acp vbds dt n1. cc-acp vbb po12 np1 av j pp-f po32 n2, c-crq pns32 vvb pno32 p-acp np1,
(20) part (DIV2)
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Page 35
2014
or any superstitious places? It was their presumption to send them in, let it bee their repentance to call them out.
or any superstitious places? It was their presumption to send them in, let it be their Repentance to call them out.
cc d j n2? pn31 vbds po32 n1 pc-acp vvi pno32 p-acp, vvb pn31 vbb po32 n1 pc-acp vvi pno32 av.
(20) part (DIV2)
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Page 35
2015
The familiar societie of orthodox Christians with mis•beleeuers, hath by God euer been most strictly forbidden:
The familiar society of orthodox Christians with mis•beleeuers, hath by God ever been most strictly forbidden:
dt j-jn n1 pp-f n1 np1 p-acp n2, vhz p-acp np1 av vbn av-ds av-j vvn:
(20) part (DIV2)
230
Page 35
2016
and the neerer this coniunction, the more dangerous, and displeasing to the forbidder. No man can chuse a worse friend, then one whom God holds his enemy.
and the nearer this conjunction, the more dangerous, and displeasing to the forbidder. No man can choose a Worse friend, then one whom God holds his enemy.
cc dt av-jc d n1, dt av-dc j, cc vvg p-acp dt av. dx n1 vmb vvi dt jc n1, cs pi r-crq np1 vvz po31 n1.
(20) part (DIV2)
230
Page 35
2017
When Religion and Superstition meet in one bed, they commonly produce a mungrell generation.
When Religion and Superstition meet in one Bed, they commonly produce a mongrel generation.
c-crq n1 cc n1 vvi p-acp crd n1, pns32 av-j vvi dt n1 n1.
(20) part (DIV2)
230
Page 35
2018
If Dauid marry Maachah, their issue proues an Absolon. If Salomon loue idolatrous women, here is enough to ouerthrow him with all his wisdome. If David marry Maacah, their issue Proves an Absalom. If Solomon love idolatrous women, Here is enough to overthrow him with all his Wisdom.
cs np1 vvb np1, po32 n1 vvz dt np1. cs np1 vvb j n2, av vbz av-d pc-acp vvi pno31 p-acp d po31 n1.
(20) part (DIV2)
230
Page 35
2019
Other strange women only tempt to lust, these to mis-religion;
Other strange women only tempt to lust, these to mis-religion;
av-jn j n2 av-j vvi p-acp n1, d p-acp n1;
(20) part (DIV2)
230
Page 35
2020
and by ioyning his heart to theirs, hee shall di•ioyne it from God. One Religion matching with another, not seldome breed an Atheist, one of no religion at all.
and by joining his heart to theirs, he shall di•ioyne it from God. One Religion matching with Another, not seldom breed an Atheist, one of no Religion At all.
cc p-acp vvg po31 n1 p-acp png32, pns31 vmb vvi pn31 p-acp np1. crd n1 vvg p-acp j-jn, xx av vvi dt n1, crd pp-f dx n1 p-acp d.
(20) part (DIV2)
230
Page 36
2021
I doe not say, this is a sufficient cause of diuorce after it is done, but of restraint before it is done.
I do not say, this is a sufficient cause of divorce After it is done, but of restraint before it is done.
pns11 vdb xx vvi, d vbz dt j n1 pp-f n1 p-acp pn31 vbz vdn, cc-acp pp-f n1 p-acp pn31 vbz vdn.
(20) part (DIV2)
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Page 36
2022
They may be one flesh, though they be not one spirit. The difference of religion or vertue makes no diuorce here, the great Iudges sentence shall doe that heereafter.
They may be one Flesh, though they be not one Spirit. The difference of Religion or virtue makes no divorce Here, the great Judges sentence shall do that hereafter.
pns32 vmb vbi crd n1, c-acp pns32 vbb xx crd n1. dt n1 pp-f n1 cc n1 vvz dx n1 av, dt j ng1 n1 vmb vdi d av.
(20) part (DIV2)
230
Page 36
2023
And the beleeuing husband is neuer the further from heauen, though hee cannot bring his vnbeleeuing wife along with him.
And the believing husband is never the further from heaven, though he cannot bring his unbelieving wife along with him.
cc dt vvg n1 vbz av-x dt av-jc p-acp n1, cs pns31 vmbx vvi po31 vvg n1 a-acp p-acp pno31.
(20) part (DIV2)
230
Page 36
2024
The better shall not carry vp the worse to heauen, nor the worse pull downe the be•ter to hell.
The better shall not carry up the Worse to heaven, nor the Worse pull down the be•ter to hell.
dt jc vmb xx vvi a-acp dt jc p-acp n1, ccx dt jc vvb a-acp dt n1 p-acp n1.
(20) part (DIV2)
230
Page 36
2025
Quod fieri non debuit, factum valet. Quod fieri non Debt, factum valet.
fw-la fw-la fw-la fw-la, fw-la n1.
(20) part (DIV2)
230
Page 36
2026
But now, is there no tree in the Garden, but the forbidden? none for me to loue,
But now, is there no tree in the Garden, but the forbidden? none for me to love,
p-acp av, vbz pc-acp dx n1 p-acp dt n1, cc-acp dt j-vvn? pix p-acp pno11 pc-acp vvi,
(20) part (DIV2)
230
Page 36
2027
but one that hates the truth? Yes, l•t vs say to them in pl•ine fidelitie,
but one that hates the truth? Yes, l•t us say to them in pl•ine Fidis,
cc-acp pi cst vvz dt n1? uh, vvb pno12 vvi p-acp pno32 p-acp j n1,
(20) part (DIV2)
230
Page 36
2028
as the sonn•s of Iacob did to the Shichemites in dissembling policie; Wee cannot giue our sister to a man that is vncircumcised:
as the sonn•s of Iacob did to the Shichemites in dissembling policy; we cannot give our sister to a man that is uncircumcised:
c-acp dt n2 pp-f np1 vdd p-acp dt vvz p-acp j-vvg n1; pns12 vmbx vvi po12 n1 p-acp dt n1 cst vbz j:
(20) part (DIV2)
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Page 36
2029
either consent you to vs in the truth of our Religion, or wee will not consent to you in the league of our Communion.
either consent you to us in the truth of our Religion, or we will not consent to you in the league of our Communion.
av-d vvi pn22 p-acp pno12 p-acp dt n1 pp-f po12 n1, cc pns12 vmb xx vvi p-acp pn22 p-acp dt n1 pp-f po12 n1.
(20) part (DIV2)
230
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2030
Saint Chrysostome calls this a plaine deniall of Christ.
Saint Chrysostom calls this a plain denial of christ.
n1 np1 vvz d dt j n1 pp-f np1.
(20) part (DIV2)
231
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2031
H•e that eateth of the meate offered to Idols, Gustu negauit Christum, hath denied Christ with his tasting.
H•e that Eateth of the meat offered to Idols, Gustu negauit Christ, hath denied christ with his tasting.
n1 cst vvz pp-f dt n1 vvd p-acp n2, fw-la fw-la np1, vhz vvn np1 p-acp po31 n-vvg.
(20) part (DIV2)
231
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2032
If hee but handle those things with delight, Tactu negauit Christum, hee hath denied Christ with his touching.
If he but handle those things with delight, Tactu negauit Christ, he hath denied christ with his touching.
cs pns31 p-acp vvi d n2 p-acp n1, fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 vvg.
(20) part (DIV2)
231
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2033
Though hee touch not, taste not, yet if he stand to looke vpon the Idolatry with patience, Visu negauit Christum, hee hath denied Christ with his eyes.
Though he touch not, taste not, yet if he stand to look upon the Idolatry with patience, Visu negauit Christ, he hath denied christ with his eyes.
cs pns31 vvb xx, vvb xx, av cs pns31 vvb pc-acp vvi p-acp dt n1 p-acp n1, fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 n2.
(20) part (DIV2)
231
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2034
If he listen to those execrable charmes, Auditu negauit Christum, hath denyed Christ with his eares.
If he listen to those execrable charms, Auditu negauit Christ, hath denied christ with his ears.
cs pns31 vvb p-acp d j n2, fw-la fw-la np1, vhz vvn np1 p-acp po31 n2.
(20) part (DIV2)
231
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2035
Omitting all these, if he doe but smell to the Incense with pleasure, Odoratu negauit Christum, hee hath denied Christ with his smelling It is said of the Israelites, Commisti sunt inter gentes, They were mingled among the Heathen.
Omitting all these, if he do but smell to the Incense with pleasure, Odoratu negauit Christ, he hath denied christ with his smelling It is said of the Israelites, Commisti sunt inter gentes, They were mingled among the Heathen.
vvg d d, cs pns31 vdb cc-acp vvi p-acp dt n1 p-acp n1, fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 vvg pn31 vbz vvn pp-f dt np2, fw-la fw-la fw-la fw-la, pns32 vbdr vvn p-acp dt j-jn.
(20) part (DIV2)
231
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2036
What followed? Presently, they learned their works. The reason why the Rauen returned not to Noahs Arke, is giuen by some,
What followed? Presently, they learned their works. The reason why the Raven returned not to Noahs Ark, is given by Some,
q-crq vvd? av-j, pns32 vvd po32 n2. dt n1 c-crq dt n1 vvd xx p-acp npg1 n1, vbz vvn p-acp d,
(20) part (DIV2)
231
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2037
because it met with a dead carkase by the way. Why doe we pray, Deliuer vs from evill ;
Because it met with a dead carcase by the Way. Why do we pray, Deliver us from evil;
c-acp pn31 vvd p-acp dt j n1 p-acp dt n1. q-crq vdb pns12 vvb, vvb pno12 p-acp j-jn;
(20) part (DIV2)
231
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2038
but that wee imply, (besides all other mischiefes) there is an infectious power in it to make vs euill? Let vs doe that wee pray,
but that we imply, (beside all other mischiefs) there is an infectious power in it to make us evil? Let us do that we pray,
cc-acp cst pns12 vvb, (p-acp d j-jn n2) pc-acp vbz dt j n1 p-acp pn31 pc-acp vvi pno12 j-jn? vvb pno12 vdb cst pns12 vvb,
(20) part (DIV2)
231
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2039
and pray that wee may doe it.
and pray that we may do it.
cc vvb cst pns12 vmb vdi pn31.
(20) part (DIV2)
231
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2040
Yea Lord, free vs from Egypt, estrange vs from Rome, separate vs from Idols, deliuer vs from euill, For thine is the kingdome, the power,
Yea Lord, free us from Egypt, estrange us from Room, separate us from Idols, deliver us from evil, For thine is the Kingdom, the power,
uh n1, vvb pno12 p-acp np1, vvi pno12 p-acp n1, vvb pno12 p-acp n2, vvb pno12 p-acp n-jn, p-acp png21 vbz dt n1, dt n1,
(20) part (DIV2)
231
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2041
and the glorie, for euer and euer. Amen. Thus farre we haue taken a literall suruey of the Text;and the glory, for ever and ever. Amen. Thus Far we have taken a literal survey of the Text;
cc dt n1, c-acp av cc av. uh-n. av av-j pns12 vhb vvn dt j n1 pp-f dt n1;
(20) part (DIV2)
231
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2042
concerning the materiall Temple, externall or obiectuall Idols, and the impossibilitie of their agreement. Now to come neerer home to our selues in a morall Exposition: here first
Concerning the material Temple, external or obiectuall Idols, and the impossibility of their agreement. Now to come nearer home to our selves in a moral Exposition: Here First
vvg dt j-jn n1, j cc j n2, cc dt n1 pp-f po32 n1. av pc-acp vvi av-jc n1-an p-acp po12 n2 p-acp dt j n1: av ord
(20) part (DIV2)
232
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2043
The Temple of God
The Temple of God
dt n1 pp-f np1
(21) part (DIV2)
232
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2044
Is the Church of Christ, and they are so like, that we often interchange the tearmes, calling a Temple the Church,
Is the Church of christ, and they Are so like, that we often interchange the terms, calling a Temple the Church,
vbz dt n1 pp-f np1, cc pns32 vbr av av-j, cst pns12 av vvi dt n2, vvg dt n1 dt n1,
(21) part (DIV2)
233
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2045
& the Church a Temple of God. The materiall Temple vnder the Law was a figure of the spirituall vnder the Gospell.
& the Church a Temple of God. The material Temple under the Law was a figure of the spiritual under the Gospel.
cc dt n1 dt n1 pp-f np1. dt j-jn n1 p-acp dt n1 vbds dt n1 pp-f dt j p-acp dt n1.
(21) part (DIV2)
233
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2046
The former was distinguished into three roomes; the Porch, the holy place, and the Sanctum Sanctorum, or Holy of holies.
The former was distinguished into three rooms; the Porch, the holy place, and the Sanctum Sanctorum, or Holy of holies.
dt j vbds vvn p-acp crd n2; dt n1, dt j n1, cc dt fw-la fw-la, cc j pp-f n2-jn.
(21) part (DIV2)
233
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2047
The Porch prefigured Baptisme, which is the doore whereby we enter into the Church of Christ.
The Porch prefigured Baptism, which is the door whereby we enter into the Church of christ.
dt n1 vvd n1, r-crq vbz dt n1 c-crq pns12 vvb p-acp dt n1 pp-f np1.
(21) part (DIV2)
233
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2048
The Holy place, the communion of the militant church vply earth, separated from the world.
The Holy place, the communion of the militant Church vply earth, separated from the world.
dt j n1, dt n1 pp-f dt j n1 vvi n1, vvn p-acp dt n1.
(21) part (DIV2)
233
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2049
The Hoon of holies, whereinto the high Priest only entred, & that once a yeare, presignified the glorious kingdome of heauen, wherinto the Lord Iesus entred once for all.
The Hoon of holies, whereinto the high Priest only entered, & that once a year, presignified the glorious Kingdom of heaven, whereinto the Lord Iesus entered once for all.
dt np1 pp-f n2-jn, c-crq dt j n1 av-j vvd, cc cst a-acp dt n1, vvd dt j n1 pp-f n1, c-crq dt n1 np1 vvd a-acp p-acp d.
(21) part (DIV2)
233
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2050
There was one Court of the Temple common, whither accesse was denied to none: though they were vn•leane or vncircumcised, thus farre they might be admitted.
There was one Court of the Temple Common, whither access was denied to none: though they were vn•leane or uncircumcised, thus Far they might be admitted.
pc-acp vbds crd n1 pp-f dt n1 j, q-crq n1 vbds vvn p-acp pix: cs pns32 vbdr j cc j, av av-j pns32 vmd vbi vvn.
(21) part (DIV2)
233
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2051
There was another Court within that, allowed to none but the Israelites, & of them to none but the cleane.
There was Another Court within that, allowed to none but the Israelites, & of them to none but the clean.
pc-acp vbds j-jn n1 p-acp d, vvn p-acp pix cc-acp dt np2, cc pp-f pno32 p-acp pix cc-acp dt j.
(21) part (DIV2)
233
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2052
There was a third, proper only to the Priests and Leuites, whither the Laitie might not come:
There was a third, proper only to the Priests and Levites, whither the Laity might not come:
pc-acp vbds dt ord, j av-j p-acp dt n2 cc np2, c-crq dt np1 vmd xx vvi:
(21) part (DIV2)
233
Page 38
2053
thus farre they might bring their offerings, but further they might not offer to goe.
thus Far they might bring their offerings, but further they might not offer to go.
av av-j pns32 vmd vvi po32 n2, cc-acp av-j pns32 vmd xx vvi pc-acp vvi.
(21) part (DIV2)
233
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2054
In the Temple it selfe there was one roome, into which the Leuites might not enter, the Priests might.
In the Temple it self there was one room, into which the Levites might not enter, the Priests might.
p-acp dt n1 pn31 n1 a-acp vbds crd n1, p-acp r-crq dt np2 vmd xx vvi, dt n2 vmd.
(21) part (DIV2)
233
Page 39
2055
Another, whither the Priests might not come; but onely the high Priest, and euen hee but once yearely.
another, whither the Priests might not come; but only the high Priest, and even he but once yearly.
j-jn, c-crq dt n2 vmd xx vvi; cc-acp av-j dt j n1, cc av pns31 p-acp a-acp j.
(21) part (DIV2)
233
Page 39
2056
Some passages of the Christian Church are common to all, euen to the vncleane hypocrites, and foule-hearted sinners.
some passages of the Christian Church Are Common to all, even to the unclean Hypocrites, and foul-hearted Sinners.
d n2 pp-f dt njp n1 vbr j p-acp d, av p-acp dt j n2, cc j n2.
(21) part (DIV2)
233
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2057
They haue accesse to Gods holy ordinances, and tread in his Courts; as the Pharisee came into the congregation, and Iudas receiued the Communion.
They have access to God's holy ordinances, and tread in his Courts; as the Pharisee Come into the congregation, and Iudas received the Communion.
pns32 vhb n1 p-acp npg1 j n2, cc vvi p-acp po31 n2; c-acp dt np1 vvd p-acp dt n1, cc np1 vvd dt n1.
(21) part (DIV2)
233
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2058
Other are secret and reserued, wherein the faithfull onely conuerse with God, and solace themselues in the sweet fruition of his gracious presence.
Other Are secret and reserved, wherein the faithful only converse with God, and solace themselves in the sweet fruition of his gracious presence.
n-jn vbr j-jn cc vvn, c-crq dt j j n1 p-acp np1, cc vvi px32 p-acp dt j n1 pp-f po31 j n1.
(21) part (DIV2)
233
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2059
The materiall Temple in three diuisions, seemed to be a cleare representation of the Church in three degrees.
The material Temple in three divisions, seemed to be a clear representation of the Church in three Degrees.
dt j-jn n1 p-acp crd n2, vvd pc-acp vbi dt j n1 pp-f dt n1 p-acp crd n2.
(21) part (DIV2)
234
Page 39
2060
The first signified the externall and visible face of the Church, from which no professor of Christ is debarred.
The First signified the external and visible face of the Church, from which no professor of christ is debarred.
dt ord vvd dt j cc j n1 pp-f dt n1, p-acp r-crq dx n1 pp-f np1 vbz vvn.
(21) part (DIV2)
234
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2061
The second, the communion of the inuisible Church vpon earth. The last, the highest heauen of Gods glorified Saints.
The second, the communion of the invisible Church upon earth. The last, the highest heaven of God's glorified Saints.
dt ord, dt n1 pp-f dt j n1 p-acp n1. dt ord, dt js n1 pp-f n2 vvn n2.
(21) part (DIV2)
234
Page 39
2062
Neither did those roomes more exceed one another then do these parts of the spirituall house of Christ.
Neither did those rooms more exceed one Another then do these parts of the spiritual house of christ.
av-d vdd d n2 av-dc vvi pi j-jn av vdb d n2 pp-f dt j n1 pp-f np1.
(21) part (DIV2)
234
Page 39
2063
What are the most polished corners of the Temple, to the spirituall & liuing stones of the Church? What be pebles to Saphirs,
What Are the most polished corners of the Temple, to the spiritual & living stones of the Church? What be pebbles to Saphirs,
q-crq vbr dt av-ds j-vvn n2 pp-f dt n1, p-acp dt j cc j-vvg n2 pp-f dt n1? q-crq vbb n2 p-acp n2,
(21) part (DIV2)
234
Page 39
2064
or marbles to Diamonds? Howsoeuer some are more transported with insensible monuments, then with liuing Saints.
or marbles to Diamonds? Howsoever Some Are more transported with insensible monuments, then with living Saints.
cc n2 p-acp n2? c-acp d vbr dc vvn p-acp j n2, av p-acp j-vvg n2.
(21) part (DIV2)
234
Page 39
2065
As it was a complaint long since, Fulget Ecclesia in parietibus, luget in pauperibus. Yet Temples are built for men, not men for Temples:
As it was a complaint long since, Fulget Ecclesia in parietibus, luget in pauperibus. Yet Temples Are built for men, not men for Temples:
p-acp pn31 vbds dt n1 av-j a-acp, vvb np1 p-acp fw-la, n1 p-acp fw-la. av n2 vbr vvn p-acp n2, xx n2 p-acp n2:
(21) part (DIV2)
234
Page 39
2066
and what is a glorious edifice, when the whole world is not worth one soule? Dead walls bee of small value, to the liuing Temples of the holy Ghost:
and what is a glorious edifice, when the Whole world is not worth one soul? Dead walls be of small valve, to the living Temples of the holy Ghost:
cc r-crq vbz dt j n1, c-crq dt j-jn n1 vbz xx j crd n1? j n2 vbi pp-f j n1, p-acp dt j-vvg n2 pp-f dt j n1:
(21) part (DIV2)
234
Page 40
2067
yea, the temple of our body, to the temple of Christs Body, his Church:
yea, the temple of our body, to the temple of Christ Body, his Church:
uh, dt n1 pp-f po12 n1, p-acp dt n1 pp-f npg1 n1, po31 n1:
(21) part (DIV2)
234
Page 40
2068
yea the Temple of Gods Church militant on earth, to that which is triumphant in heauen.
yea the Temple of God's Church militant on earth, to that which is triumphant in heaven.
uh dt n1 pp-f npg1 n1 j p-acp n1, p-acp cst r-crq vbz j p-acp n1.
(21) part (DIV2)
234
Page 40
2069
What is siluer and gold, Cedar and Marble, to those diuine graces, faith, truth, pietie, holinesse? Salomons Temple did last but some 430. yeares, the Church is for eternitie.
What is silver and gold, Cedar and Marble, to those divine graces, faith, truth, piety, holiness? Solomon's Temple did last but Some 430. Years, the Church is for eternity.
q-crq vbz n1 cc n1, n1 cc n1, p-acp d j-jn n2, n1, n1, n1, n1? np1 n1 vdd vvi p-acp d crd n2, dt n1 vbz p-acp n1.
(21) part (DIV2)
234
Page 40
2070
The Temple took vp but a little space of ground, at most the Hill Sion, the Church is vniuersally spread:
The Temple took up but a little Molle of ground, At most the Hill Sion, the Church is universally spread:
dt n1 vvd a-acp p-acp dt j n1 pp-f n1, p-acp ds dt n1 np1, dt n1 vbz av-j vvn:
(21) part (DIV2)
234
Page 40
2071
in all parts of the world God hath his chosen.
in all parts of the world God hath his chosen.
p-acp d n2 pp-f dt n1 np1 vhz po31 vvn.
(21) part (DIV2)
234
Page 40
2072
Did our intellectuall eyes truely behold the beauty of this Temple, wee would with that good Emperor, esteeme it better to be a member of the Church, then head of the kingdome.
Did our intellectual eyes truly behold the beauty of this Temple, we would with that good Emperor, esteem it better to be a member of the Church, then head of the Kingdom.
vdd po12 j n2 av-j vvi dt n1 pp-f d n1, pns12 vmd p-acp d j n1, vvb pn31 jc pc-acp vbi dt n1 pp-f dt n1, cs n1 pp-f dt n1.
(21) part (DIV2)
235
Page 40
2073
We would set this one thing against all worldly glories.
We would Set this one thing against all worldly Glories.
pns12 vmd vvi d crd n1 p-acp d j n2.
(21) part (DIV2)
235
Page 40
2074
As when Henry 4. that late Great king of France, was told of the king of Spaines ample dominions:
As when Henry 4. that late Great King of France, was told of the King of Spaines ample Dominions:
p-acp c-crq np1 crd d j j n1 pp-f np1, vbds vvn pp-f dt n1 pp-f npg1 j n2:
(21) part (DIV2)
235
Page 40
2075
as first he is king of Castile, and I (quoth Henry ) am king of France:
as First he is King of Castile, and I (quoth Henry) am King of France:
c-acp ord pns31 vbz n1 pp-f np1, cc pns11 (vvd np1) vbm n1 pp-f np1:
(21) part (DIV2)
235
Page 40
2076
he is king of Nauarre, and I am king of France: he is king of Portugall, and I am king of France:
he is King of Navarre, and I am King of France: he is King of Portugal, and I am King of France:
pns31 vbz n1 pp-f np1, cc pns11 vbm n1 pp-f np1: pns31 vbz n1 pp-f np1, cc pns11 vbm n1 pp-f np1:
(21) part (DIV2)
235
Page 40
2077
he is king of Naples, and I am king of France: he is king of the Si•ilies, and I am king of France:
he is King of Naples, and I am King of France: he is King of the Si•ilies, and I am King of France:
pns31 vbz n1 pp-f np1, cc pns11 vbm n1 pp-f np1: pns31 vbz n1 pp-f dt n2, cc pns11 vbm n1 pp-f np1:
(21) part (DIV2)
235
Page 40
2078
hee is king of Noua Hispania ▪ the West Indies, and I am king of France;
he is King of Noua Spain ▪ the West Indies, and I am King of France;
pns31 vbz n1 pp-f fw-la np1 ▪ dt n1 np1, cc pns11 vbm n1 pp-f np1;
(21) part (DIV2)
235
Page 41
2079
he thought the kingdome of France equiualent to all these.
he Thought the Kingdom of France equivalent to all these.
pns31 vvd dt n1 pp-f np1 j p-acp d d.
(21) part (DIV2)
235
Page 41
2080
So let thy soule, O Christian, solace it selfe against all the wants of thy mortall pilgrimage, in this, that thou art a member of the church.
So let thy soul, Oh Christian, solace it self against all the Wants of thy Mortal pilgrimage, in this, that thou art a member of the Church.
av vvb po21 n1, uh np1, vvi pn31 n1 p-acp d dt n2 pp-f po21 j-jn n1, p-acp d, cst pns21 vb2r dt n1 pp-f dt n1.
(21) part (DIV2)
235
Page 41
2081
Another hath more wit or learning, yet I am a Christian: another hath more honour and preferment on earth, yet I am a Christian:
another hath more wit or learning, yet I am a Christian: Another hath more honour and preferment on earth, yet I am a Christian:
n-jn vhz dc n1 cc n1, av pns11 vbm dt njp: j-jn vhz dc n1 cc n1 p-acp n1, av pns11 vbm dt njp:
(21) part (DIV2)
235
Page 41
2082
another hath more siluer and gold and riches, yet I am a Christian: another hath large possessions, yet I haue an Inheritance in heauen, I am a Christian.
Another hath more silver and gold and riches, yet I am a Christian: Another hath large possessions, yet I have an Inheritance in heaven, I am a Christian.
j-jn vhz dc n1 cc n1 cc n2, av pns11 vbm dt njp: j-jn vhz j n2, av pns11 vhb dt n1 p-acp n1, pns11 vbm dt njp.
(21) part (DIV2)
235
Page 41
2083
Dauid thought it not so happy to bee a King in his owne house, as to bee a doore-keeper in Gods house.David Thought it not so happy to be a King in his own house, as to be a doorkeeper in God's house.
np1 vvd pn31 xx av j pc-acp vbi dt n1 p-acp po31 d n1, c-acp pc-acp vbi dt n1 p-acp npg1 n1.
(21) part (DIV2)
235
Page 41
2084
Were our hearts throughly sanctified, we would vnder-value all honours to this, that we are parts of this spirituall Temple, the members of Iesus Christ.
Were our hearts thoroughly sanctified, we would undervalue all honours to this, that we Are parts of this spiritual Temple, the members of Iesus christ.
np1 po12 n2 av-j vvn, pns12 vmd n1 d n2 p-acp d, cst pns12 vbr n2 pp-f d j n1, dt n2 pp-f np1 np1.
(21) part (DIV2)
235
Page 41
2085
Idols. Euery deuice of man in the seruice of God is a meere Idol.
Idols. Every device of man in the service of God is a mere Idol.
n2. d n1 pp-f n1 p-acp dt n1 pp-f np1 vbz dt j n1.
(22) part (DIV2)
235
Page 41
2086
Whatsoeuer we inuent out of Gods Schoole, or substitute in Gods roome, is to vs an Idol.
Whatsoever we invent out of God's School, or substitute in God's room, is to us an Idol.
r-crq pns12 vvi av pp-f npg1 n1, cc n1 p-acp ng1 n1, vbz p-acp pno12 dt n1.
(22) part (DIV2)
236
Page 41
2087
Howsoeuer we flatter our selues, with reflecting all the honour on God, yet hee will reflect the vengeance on vs. Shall a man speake deceitfully for God, or tell a lye for his glory? Hee is not so penurious of meanes to honour himselfe,
Howsoever we flatter our selves, with reflecting all the honour on God, yet he will reflect the vengeance on us Shall a man speak deceitfully for God, or tell a lie for his glory? He is not so penurious of means to honour himself,
c-acp pns12 vvb po12 n2, p-acp vvg d dt n1 p-acp np1, av pns31 vmb vvi dt n1 p-acp pno12 vmb dt n1 vvb av-j p-acp np1, cc vvb dt n1 p-acp po31 n1? pns31 vbz xx av j pp-f n2 pc-acp vvi px31,
(22) part (DIV2)
236
Page 41
2088
as to be beholding to vs for a lye.
as to be beholding to us for a lie.
c-acp pc-acp vbi vvg p-acp pno12 p-acp dt n1.
(22) part (DIV2)
236
Page 41
2089
The doctrine of vniuersall grace seemes to make much for Gods glory, but himselfe sayes it is •lye;
The Doctrine of universal grace seems to make much for God's glory, but himself Says it is •lye;
dt n1 pp-f j n1 vvz pc-acp vvi av-d p-acp npg1 n1, cc-acp px31 vvz pn31 vbz j;
(22) part (DIV2)
236
Page 41
2090
for he w•ll haue mercie on whom h• will haue mercy, and whom hee will hee hardneth.
for he w•ll have mercy on whom h• will have mercy, and whom he will he Hardeneth.
p-acp pns31 vmb vhi n1 p-acp ro-crq n1 vmb vhi n1, cc r-crq pns31 vmb pns31 vvz.
(22) part (DIV2)
236
Page 42
2091
To say that Christ in the wombe wrought many miracles, hath a faire shew of honouring him;
To say that christ in the womb wrought many Miracles, hath a fair show of honouring him;
pc-acp vvi cst np1 p-acp dt n1 vvd d n2, vhz dt j n1 pp-f vvg pno31;
(22) part (DIV2)
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2092
but who can say it is not a lye? Sure, wee reade no such matter.
but who can say it is not a lie? Sure, we read no such matter.
cc-acp q-crq vmb vvi pn31 vbz xx dt n1? j, pns12 vvb dx d n1.
(22) part (DIV2)
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2093
To distribute among the Saints departed seuerall Offices;
To distribute among the Saints departed several Offices;
p-acp vvi p-acp dt n2 vvd j n2;
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2094
as one to haue the charge of women in child-bed, another to bee the Patron of such a Citie or Countrey; (to omit their protection of beasts, one for hogs, another for horses) seemes to honour God in thus honouring them:
as one to have the charge of women in childbed, Another to be the Patron of such a city or Country; (to omit their protection of beasts, one for hogs, Another for Horses) seems to honour God in thus honouring them:
c-acp crd pc-acp vhi dt n1 pp-f n2 p-acp n1, j-jn pc-acp vbi dt n1 pp-f d dt n1 cc n1; (p-acp vvi po32 n1 pp-f n2, pi p-acp n2, j-jn p-acp n2) vvz p-acp n1 np1 p-acp av vvg pno32:
(22) part (DIV2)
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2095
but it is a lye, and a plaine derogation to his vniuersall prouidence:
but it is a lie, and a plain derogation to his universal providence:
cc-acp pn31 vbz dt n1, cc dt j n1 p-acp po31 j n1:
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2096
yea as absurd, as if the flies should take vpon them to giue the charges and offices of this kingdome.
yea as absurd, as if the flies should take upon them to give the charges and Offices of this Kingdom.
uh p-acp j, c-acp cs dt n2 vmd vvi p-acp pno32 pc-acp vvi dt n2 cc n2 pp-f d n1.
(22) part (DIV2)
236
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2097
To say, the Saints in heauen know the occurrents of this nether world, and the condition of their ancient friends or children below, reading them in the Deitie,
To say, the Saints in heaven know the occurrents of this neither world, and the condition of their ancient Friends or children below, reading them in the Deity,
p-acp vvb, dt n2 p-acp n1 vvb dt n2 pp-f d j n1, cc dt n1 pp-f po32 j n2 cc n2 a-acp, vvg pno32 p-acp dt n1,
(22) part (DIV2)
236
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2098
as by the reflection of a glasse; this is a fiction that carries a shew of honouring God:
as by the reflection of a glass; this is a fiction that carries a show of honouring God:
c-acp p-acp dt n1 pp-f dt n1; d vbz dt n1 cst vvz dt n1 pp-f vvg np1:
(22) part (DIV2)
236
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2099
but it doth indeed dishonor him, by making creatures as omniscient as their Maker.
but it does indeed dishonour him, by making creatures as omniscient as their Maker.
cc-acp pn31 vdz av vvi pno31, p-acp vvg n2 p-acp j c-acp po32 n1.
(22) part (DIV2)
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2100
Besides, how absurd is it to say, that Iohn in Patmos seeing Christ, did see all that Christ saw.
Beside, how absurd is it to say, that John in Patmos seeing christ, did see all that christ saw.
p-acp, c-crq j vbz pn31 pc-acp vvi, cst np1 p-acp np1 vvg np1, vdd vvi d cst np1 vvd.
(22) part (DIV2)
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2101
If I standing on the ground, see a man on the top of a high Turret, doe I see all that hee seeth.
If I standing on the ground, see a man on the top of a high Turret, do I see all that he sees.
cs pns11 vvg p-acp dt n1, vvb dt n1 p-acp dt n1 pp-f dt j n1, vdb pns11 vvi d cst pns31 vvz.
(22) part (DIV2)
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2102
If the sight of him that looketh, bee to be measured by the sight of him on whom hee looketh;
If the sighed of him that looks, be to be measured by the sighed of him on whom he looks;
cs dt n1 pp-f pno31 cst vvz, vbb pc-acp vbi vvn p-acp dt n1 pp-f pno31 p-acp ro-crq pns31 vvz;
(22) part (DIV2)
236
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2103
it will follow that hee which looketh on a blinde man, should see no•hing at all.
it will follow that he which looks on a blind man, should see no•hing At all.
pn31 vmb vvi cst pns31 r-crq vvz p-acp dt j n1, vmd vvi n1 p-acp d.
(22) part (DIV2)
236
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2104
And who seeth not the blindness of this consequēce?
And who sees not the blindness of this consequence?
cc q-crq vvz xx dt n1 pp-f d n1?
(22) part (DIV2)
236
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2105
To say that all the worship done to the Virgin mother, redounds to the honour of her Sonne and God, is a grosse falshood.
To say that all the worship done to the Virgae mother, redounds to the honour of her Son and God, is a gross falsehood.
pc-acp vvi cst d dt n1 vdn p-acp dt n1 n1, vvz p-acp dt n1 pp-f po31 n1 cc n1, vbz dt j n1.
(22) part (DIV2)
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2106
The Idolatrous Iewes might as well haue pretended the honor of God, when they worshipped the Queene of heauen.
The Idolatrous Iewes might as well have pretended the honour of God, when they worshipped the Queen of heaven.
dt j np2 n1 c-acp av vhi vvn dt n1 pp-f np1, c-crq pns32 vvd dt n1 pp-f n1.
(22) part (DIV2)
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2107
That fanaticall vision of theirs, concerning the two ladders that reached vp to heauen, while Christ was preparing to iudge the world: That fanatical vision of theirs, Concerning the two ladders that reached up to heaven, while christ was preparing to judge the world:
cst j n1 pp-f png32, vvg dt crd n2 cst vvd a-acp p-acp n1, cs np1 vbds vvg pc-acp vvi dt n1:
(22) part (DIV2)
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2108
the one Red, at the top whereof Christ sate: the other white, at the top whereof the Virgin sate:
the one Read, At the top whereof christ sat: the other white, At the top whereof the Virgae sat:
dt crd j-jn, p-acp dt n1 c-crq np1 vvd: dt j-jn j-jn, p-acp dt n1 c-crq dt n1 vvd:
(22) part (DIV2)
237
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2109
and when the Friers could not get vp the red ladder of Christ, but euermore tumbled downe backward, St. Francis called them vp the white ladder of our Lady, and there they were receiued.
and when the Friars could not get up the read ladder of christ, but evermore tumbled down backward, Saint Francis called them up the white ladder of our Lady, and there they were received.
cc c-crq dt n2 vmd xx vvi a-acp dt j-jn n1 pp-f np1, cc-acp av vvn a-acp av-j, n1 np1 vvd pno32 a-acp dt j-jn n1 pp-f po12 n1, cc a-acp pns32 vbdr vvn.
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2110
Did this make for the honour of Christ, when the red blood of our Sauiour is not so able to bring men to heauen,
Did this make for the honour of christ, when the read blood of our Saviour is not so able to bring men to heaven,
vdd d vvi p-acp dt n1 pp-f np1, c-crq dt j-jn n1 pp-f po12 n1 vbz xx av j pc-acp vvi n2 p-acp n1,
(22) part (DIV2)
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2111
as the white milke of his mother? which must needs be the morall or meaning of it.
as the white milk of his mother? which must needs be the moral or meaning of it.
c-acp dt j-jn n1 pp-f po31 n1? r-crq vmb av vbi dt j cc n1 pp-f pn31.
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2112
Or the obseruation of Barrhadius the Iesuite, who made bold to aske Christ, why in his ascension to heauen he did not take his mother along with him; and makes himselfe this answer: Or the observation of Barrhadius the Iesuite, who made bold to ask christ, why in his Ascension to heaven he did not take his mother along with him; and makes himself this answer:
cc dt n1 pp-f np1 dt np1, r-crq vvd j pc-acp vvi np1, c-crq p-acp po31 n1 p-acp n1 pns31 vdd xx vvi po31 n1 a-acp p-acp pno31; cc vvz px31 d n1:
(22) part (DIV2)
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2113
It may be, Lord, for feare lest thy heauenly Court should bee in doubt, which of the two they should goe first to meet, An tibi Domino suo, an ipsi Dominae suae, whether thee their Lord, or her their Lady:
It may be, Lord, for Fear lest thy heavenly Court should be in doubt, which of the two they should go First to meet, an tibi Domino Sue, an ipsi Dominae suae, whither thee their Lord, or her their Lady:
pn31 vmb vbi, n1, p-acp n1 cs po21 j n1 vmd vbi p-acp n1, r-crq pp-f dt crd pns32 vmd vvi ord pc-acp vvi, dt fw-la fw-la fw-la, dt fw-la fw-la fw-la, cs pno21 po32 n1, cc po31 po32 n1:
(22) part (DIV2)
237
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2114
as if it had been well aduised of Christ to leaue his mother behind him, lest she should share part of his glory.
as if it had been well advised of christ to leave his mother behind him, lest she should share part of his glory.
c-acp cs pn31 vhd vbn av vvn pp-f np1 pc-acp vvi po31 n1 p-acp pno31, cs pns31 vmd vvi n1 pp-f po31 n1.
(22) part (DIV2)
237
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2115
Did this make for the honour of Christ? To choke vp the knowledge of God, by preaching that Ignorance is the mother of Deuotion, hath small colour of honouring God.
Did this make for the honour of christ? To choke up the knowledge of God, by preaching that Ignorance is the mother of Devotion, hath small colour of honouring God.
vdd d vvi p-acp dt n1 pp-f np1? p-acp vvi a-acp dt n1 pp-f np1, p-acp vvg d n1 vbz dt n1 pp-f n1, vhz j n1 pp-f vvg np1.
(22) part (DIV2)
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2116
The ascribing of false miracles to the liuing or departed Saints, seemes to honour God, but sure he will neuer thanke them for it.
The ascribing of false Miracles to the living or departed Saints, seems to honour God, but sure he will never thank them for it.
dt vvg pp-f j n2 p-acp dt n-vvg cc j-vvn n2, vvz p-acp n1 np1, cc-acp av-j pns31 vmb av-x vvi pno32 p-acp pn31.
(22) part (DIV2)
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2117
Saint Augustine being sick, a blind man came to him, expecting that he could miracu•ously restore his sight:
Saint Augustine being sick, a blind man Come to him, expecting that he could miracu•ously restore his sighed:
n1 np1 vbg j, dt j n1 vvd p-acp pno31, vvg cst pns31 vmd av-j vvi po31 n1:
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237
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2118
but that good Father sent him away with a check, Doest thou think that if I could cure thee by miracle, that I would not by miracle cure my selfe?
but that good Father sent him away with a check, Dost thou think that if I could cure thee by miracle, that I would not by miracle cure my self?
cc-acp cst j n1 vvd pno31 av p-acp dt n1, vd2 pns21 vvi cst cs pns11 vmd vvi pno21 p-acp n1, cst pns11 vmd xx p-acp n1 vvi po11 n1?
(22) part (DIV2)
237
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2119
It is a foolish thought, that God will bee glorified by a lie.
It is a foolish Thought, that God will be glorified by a lie.
pn31 vbz dt j n1, cst np1 vmb vbi vvn p-acp dt n1.
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2120
Our iudiciall Astrologers, that tye mens destinies to the Starres and Planets, pretend Gods honour, who hath giuen such vertue and influence to his creatures;
Our judicial Astrologers, that tie men's destinies to the Stars and Planets, pretend God's honour, who hath given such virtue and influence to his creatures;
po12 j n2, cst vvb ng2 n2 p-acp dt n2 cc n2, vvb npg1 n1, r-crq vhz vvn d n1 cc n1 p-acp po31 n2;
(22) part (DIV2)
238
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2121
but indeed make thē no better then Idols.
but indeed make them no better then Idols.
cc-acp av vvi pno32 av-dx av-jc cs n2.
(22) part (DIV2)
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2122
Though the Sunne and Moone bee good and necessary, yet to adore the Sunne and Moone is flat Idolatry.
Though the Sun and Moon be good and necessary, yet to adore the Sun and Moon is flat Idolatry.
cs dt n1 cc n1 vbb j cc j, av pc-acp vvi dt n1 cc n1 vbz j n1.
(22) part (DIV2)
238
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2123
It was not Mercury that made the theefe, nor Venus that made the strumpet:
It was not Mercury that made the thief, nor Venus that made the strumpet:
pn31 vbds xx np1 cst vvd dt n1, ccx npg1 cst vvd dt n1:
(22) part (DIV2)
238
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2124
as when the husband cudgeld his adulterous wife, and shee complained that he was vnnaturall to strike his owne flesh;
as when the husband cudgeld his adulterous wife, and she complained that he was unnatural to strike his own Flesh;
c-acp c-crq dt n1 vvn po31 j n1, cc pns31 vvd cst pns31 vbds j pc-acp vvi po31 d n1;
(22) part (DIV2)
238
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2125
alledging that it was not shee that playd the harlot, but Venus in her:
alleging that it was not she that played the harlot, but Venus in her:
vvg cst pn31 vbds xx pns31 cst vvd dt n1, cc-acp npg1 p-acp pno31:
(22) part (DIV2)
238
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2126
to whom he replied, that neither was it shee that he did beat, but Venus in her,
to whom he replied, that neither was it she that he did beatrice, but Venus in her,
p-acp ro-crq pns31 vvd, cst d vbds pn31 pns31 cst pns31 vdd vvi, cc-acp npg1 p-acp pno31,
(22) part (DIV2)
238
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2127
or rather Venus out of her. To make this vsefull to ourselues;
or rather Venus out of her. To make this useful to ourselves;
cc av-c npg1 av pp-f pno31. pc-acp vvi d j p-acp px12;
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238
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2128
let vs take heed of fancying an other seruice of God, then hee hath prescribed vs. Euery Master in his owne family, appoints the manner how he will be serued.
let us take heed of fancying an other service of God, then he hath prescribed us Every Master in his own family, appoints the manner how he will be served.
vvb pno12 vvi n1 pp-f vvg dt j-jn n1 pp-f np1, cs pns31 vhz vvn pno12 d n1 p-acp po31 d n1, vvz dt n1 c-crq pns31 vmb vbi vvn.
(22) part (DIV2)
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2129
He that requires our seruice, requires it his owne way; or else he holds vs to serue our selues, not him.
He that requires our service, requires it his own Way; or Else he holds us to serve our selves, not him.
pns31 cst vvz po12 n1, vvz pn31 po31 d n1; cc av pns31 vvz pno12 pc-acp vvi po12 n2, xx pno31.
(22) part (DIV2)
239
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2130
Shall we make ourselues wiser then our Maker, as if he did not best know what would best please him? Shall heauen giue a blessing to that, which was deuised against the will of heauen? Doth not God threaten them with the addition of plagues, that shall adde to his precepts? If such deuices be good and necessary,
Shall we make ourselves Wiser then our Maker, as if he did not best know what would best please him? Shall heaven give a blessing to that, which was devised against the will of heaven? Does not God threaten them with the addition of plagues, that shall add to his Precepts? If such devices be good and necessary,
vmb pns12 vvi px12 jc cs po12 n1, c-acp cs pns31 vdd xx av-j vvi r-crq vmd av-j vvi pno31? vmb n1 vvi dt n1 p-acp d, r-crq vbds vvn p-acp dt n1 pp-f n1? vdz xx np1 vvi pno32 p-acp dt n1 pp-f n2, cst vmb vvi p-acp po31 n2? cs d n2 vbb j cc j,
(22) part (DIV2)
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2131
why did not God command them? Did he want wisdome? If they bee not necessary,
why did not God command them? Did he want Wisdom? If they be not necessary,
q-crq vdd xx np1 vvi pno32? vdd pns31 vvi n1? cs pns32 vbb xx j,
(22) part (DIV2)
239
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2132
why doe wee vse them? Is it not our presumptuous folly? The Lords Ielousie is stirred vp by the rivalitie, not onely of a false God, but of a false worship.
why do we use them? Is it not our presumptuous folly? The lords Jealousy is stirred up by the rivality, not only of a false God, but of a false worship.
q-crq vdb pns12 vvb pno32? vbz pn31 xx po12 j n1? dt n2 n1 vbz vvn a-acp p-acp dt n1, xx av-j pp-f dt j np1, cc-acp pp-f dt j n1.
(22) part (DIV2)
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2133
Nothing is more dangerous, then to mint his seruices in our owne braines. In vaine doe they worship mee, teaching for doctrines, the commandements of men.
Nothing is more dangerous, then to mint his services in our own brains. In vain do they worship me, teaching for doctrines, the Commandments of men.
np1 vbz av-dc j, av p-acp n1 po31 n2 p-acp po12 d n2. p-acp j vdb pns32 vvb pno11, vvg p-acp n2, dt n2 pp-f n2.
(22) part (DIV2)
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2134
Is it not gricuous for men to lose all their labour, and that in the maine busines of their life? That so many hundred oblations,
Is it not gricuous for men to loose all their labour, and that in the main business of their life? That so many hundred Oblations,
vbz pn31 xx j p-acp n2 pc-acp vvi d po32 n1, cc cst p-acp dt j n1 pp-f po32 n1? cst av d crd n2,
(22) part (DIV2)
239
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2135
so many thousand prayers, so much cost of their purses, so much affliction to their bodies,
so many thousand Prayers, so much cost of their purses, so much affliction to their bodies,
av d crd n2, av d n1 pp-f po32 n2, av d n1 p-acp po32 n2,
(22) part (DIV2)
239
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2136
so much anguish of their soules, should be all forceles, fruitles? Like a dog that hunts counter,
so much anguish of their Souls, should be all forceless, fruitless? Like a dog that hunt's counter,
av d n1 pp-f po32 n2, vmd vbi d j, j? j dt n1 cst vvz j,
(22) part (DIV2)
239
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2137
and takes great paines to no purpose. Euill deeds may haue sometimes good meanings; but those good meanings are answered with euill recompences.
and Takes great pains to no purpose. Evil Deeds may have sometime good meanings; but those good meanings Are answered with evil recompenses.
cc vvz j n2 p-acp dx n1. j-jn n2 vmb vhi av j n2; cc-acp d j n2 vbr vvn p-acp j-jn n2.
(22) part (DIV2)
239
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2138
Many bestow their labors, their goods, their bloo•s, and yet receiue torments in stead of thanks.
Many bestow their labors, their goods, their bloo•s, and yet receive torments in stead of thanks.
av-d vvb po32 n2, po32 n2-j, po32 n2, cc av vvb n2 p-acp n1 pp-f n2.
(22) part (DIV2)
240
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2139
When the Apostle bids vs mortifie our earthly members, hee does not intend violence to our selues, but to our sinnes.
When the Apostle bids us mortify our earthly members, he does not intend violence to our selves, but to our Sins.
c-crq dt n1 vvz pno12 vvi po12 j n2, pns31 vdz xx vvi n1 p-acp po12 n2, cc-acp p-acp po12 n2.
(22) part (DIV2)
240
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2140
There is one mortification, to cast our selues out of the world:
There is one mortification, to cast our selves out of the world:
pc-acp vbz crd n1, pc-acp vvi po12 n2 av pp-f dt n1:
(22) part (DIV2)
240
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2141
there is another mortification, to cast the world out of vs. A body macerated with scourges, disabled with fastings, wearied with pilgrimages;
there is Another mortification, to cast the world out of us A body macerated with scourges, disabled with Fastings, wearied with Pilgrimages;
pc-acp vbz j-jn n1, pc-acp vvi dt n1 av pp-f pno12 dt n1 j-vvn p-acp vvz, vvn p-acp n2-vvg, vvn p-acp n2;
(22) part (DIV2)
240
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2142
was none of S. Pauls mortification. Who hath required this at your hands? Where is no commaund imposed, no reward proposed;
was none of S. Paul's mortification. Who hath required this At your hands? Where is no command imposed, no reward proposed;
vbds pi pp-f n1 npg1 n1. r-crq vhz vvn d p-acp po22 n2? q-crq vbz dx n1 vvn, dx n1 vvn;
(22) part (DIV2)
240
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2143
no promise made, if you doe; no punishment threatned, if you doe not;
no promise made, if you do; no punishment threatened, if you do not;
dx n1 vvd, cs pn22 vdb; dx n1 vvd, cs pn22 vdb xx;
(22) part (DIV2)
240
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2144
what fruit can be expected but shame? Must wee needs either doe nothing, or that which is worse then nothing? Shall we offer so much, suffer so much,
what fruit can be expected but shame? Must we needs either do nothing, or that which is Worse then nothing? Shall we offer so much, suffer so much,
q-crq n1 vmb vbi vvn p-acp n1? vmb pns12 av av-d vdb pix, cc cst r-crq vbz jc cs pix? vmb pns12 vvi av av-d, vvb av av-d,
(22) part (DIV2)
240
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2145
and all in vaine? Quis haec à vobis? Let him pay you your wages, that did set you on worke.
and all in vain? Quis haec à vobis? Let him pay you your wages, that did Set you on work.
cc d p-acp j? fw-la fw-la fw-fr fw-la? vvb pno31 vvi pn22 po22 n2, cst vdd vvi pn22 p-acp n1.
(22) part (DIV2)
240
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2146
Neuer plead your owne reason, where God hath set a plaine interdiction.
Never plead your own reason, where God hath Set a plain interdiction.
av-x vvb po22 d n1, c-crq np1 vhz vvn dt j n1.
(22) part (DIV2)
240
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2147
He that suffers his faith to be ouerruled by his reason, may haue a fat reason, but a leane faith.
He that suffers his faith to be overruled by his reason, may have a fat reason, but a lean faith.
pns31 cst vvz po31 n1 pc-acp vbi vvn p-acp po31 n1, vmb vhi dt j n1, cc-acp dt j n1.
(22) part (DIV2)
240
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2148
That man is not worthy to bee a follower of Christ, who hath not denied himselfe; therefore denied his Reason;
That man is not worthy to be a follower of christ, who hath not denied himself; Therefore denied his Reason;
cst n1 vbz xx j pc-acp vbi dt n1 pp-f np1, r-crq vhz xx vvn px31; av vvd po31 n1;
(22) part (DIV2)
240
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2149
for his reason is no small piece of himselfe.
for his reason is no small piece of himself.
p-acp po31 n1 vbz dx j n1 pp-f px31.
(22) part (DIV2)
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2150
If Reason get the head in this diuine businesse, it presently preuailes with will, and will commands the affections:
If Reason get the head in this divine business, it presently prevails with will, and will commands the affections:
cs n1 vvb dt n1 p-acp d j-jn n1, pn31 av-j vvz p-acp n1, cc vmb vvz dt n2:
(22) part (DIV2)
240
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2151
so this new Triumvirate shall gouerne the Christian, not Faith.
so this new Triumvirate shall govern the Christian, not Faith.
av d j n1 vmb vvi dt njp, xx n1.
(22) part (DIV2)
240
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2152
But as when three Ambassadors were sent from Rome, to appease the discord betweene Nicomedes and Prusias ;
But as when three ambassadors were sent from Rome, to appease the discord between Nicomedes and Prusias;
p-acp a-acp c-crq crd n2 vbdr vvn p-acp np1, pc-acp vvi dt n1 p-acp np1 cc npg1;
(22) part (DIV2)
240
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2153
whereof one was troubled with a Megrim in his head, another had the Gowt in his toes,
whereof one was troubled with a Megrim in his head, Another had the Gout in his toes,
c-crq pi vbds vvn p-acp dt n1 p-acp po31 n1, j-jn vhd dt n1 p-acp po31 n2,
(22) part (DIV2)
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2154
and the third was a foole;
and the third was a fool;
cc dt ord vbds dt n1;
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2155
Cato said merrily, that Ambassage had neither Head, nor Foot, nor Heart. So that man shall neither haue a head to conceiue the truth,Cato said merrily, that Ambassage had neither Head, nor Foot, nor Heart. So that man shall neither have a head to conceive the truth,
np1 vvd av-j, cst n1 vhd dx n1, ccx n1, ccx n1. av cst n1 vmb av-dx vhb dt n1 pc-acp vvi dt n1,
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2156
nor a foot to walke in the wayes of obedience, nor a heart to receiue the comforts of saluation;
nor a foot to walk in the ways of Obedience, nor a heart to receive the comforts of salvation;
ccx dt n1 pc-acp vvi p-acp dt n2 pp-f n1, ccx dt n1 pc-acp vvi dt n2 pp-f n1;
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2157
that suffers his reason, will, and affections, to vsurpe vpon his faith. Hence it comes to passe, that the most horrid sinnes are turned into Idols;
that suffers his reason, will, and affections, to usurp upon his faith. Hence it comes to pass, that the most horrid Sins Are turned into Idols;
cst vvz po31 n1, n1, cc n2, pc-acp vvi p-acp po31 n1. av pn31 vvz pc-acp vvi, cst dt av-ds j n2 vbr vvn p-acp n2;
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2158
by setting our owne reasons against the manifest will of God.
by setting our own Reasons against the manifest will of God.
p-acp vvg po12 d n2 p-acp dt j n1 pp-f np1.
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2159
Thus lies shall bee father'd vpon the Father of truth, and truth vpon the Father of lies. Thus breach of faith,
Thus lies shall be fathered upon the Father of truth, and truth upon the Father of lies. Thus breach of faith,
av vvz vmb vbi vvn p-acp dt n1 pp-f n1, cc n1 p-acp dt n1 pp-f n2. av n1 pp-f n1,
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241
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2160
and periurie, shall be held Orthodoxe opinions.
and perjury, shall be held Orthodox opinions.
cc n1, vmb vbi vvn n1 n2.
(22) part (DIV2)
241
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2161
Yea, that execrable monster, whereof this day remembers vs, Treason it selfe, shall be held good Doctrine.
Yea, that execrable monster, whereof this day remembers us, Treason it self, shall be held good Doctrine.
uh, cst j n1, c-crq d n1 vvz pno12, n1 pn31 n1, vmb vbi vvn j n1.
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2162
Rude cacodaemon, that stigmaticke Idol, that grosse deuill shall be worshiped. Si fas caedendo coelestia scandere, If this be the way to the kingdome of heauen,Rude cacodaemon, that stigmatic Idol, that gross Devil shall be worshipped. Si fas caedendo coelestia scandere, If this be the Way to the Kingdom of heaven,
j n1, cst j-jn n1, cst j n1 vmb vbi vvn. fw-mi fw-la fw-la fw-la fw-la, cs d vbb dt n1 p-acp dt n1 pp-f n1,
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2163
if thus men may merit to be starres in the Firmament, by embruing their hands in the bloud-Royall of Princes;
if thus men may merit to be Stars in the Firmament, by embruing their hands in the Blood royal of Princes;
cs av n2 vmb vvi pc-acp vbi n2 p-acp dt n1, p-acp vvg po32 n2 p-acp dt j pp-f n2;
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2164
what Iesuite will not be a Star? When such bee their principles, such must needes bee their practices.
what Iesuite will not be a Star? When such be their principles, such must needs be their practices.
r-crq np1 vmb xx vbi dt n1? c-crq d vbb po32 n2, d vmb av vbi po32 n2.
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2165
What though God condemne Treason to hell, when the Pope will aduance it to heauen? What though the Diuinne Scripture doth ranke traitors among dogs & deuils,
What though God condemn Treason to hell, when the Pope will advance it to heaven? What though the Diuinne Scripture does rank Traitors among Dogs & Devils,
q-crq cs np1 vvb n1 p-acp n1, c-crq dt n1 vmb vvi pn31 p-acp n1? q-crq cs dt n1 n1 vdz n1 n2 p-acp n2 cc n2,
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2166
when the Pope will number them among Saints? It was wont to be said, Ex quolibet ligno non fit Mercurius, euery block is not fit to make an Image.
when the Pope will number them among Saints? It was wont to be said, Ex quolibet ligno non fit Mercurius, every block is not fit to make an Image.
c-crq dt n1 vmb vvi pno32 p-acp n2? pn31 vbds j pc-acp vbi vvn, fw-la fw-la fw-la fw-fr j np1, d n1 vbz xx j pc-acp vvi dt n1.
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2167
Yet now, the most monstrous sinne that euer the deuill shaped in his Infernall forge, is not onely by the practice,
Yet now, the most monstrous sin that ever the Devil shaped in his Infernal forge, is not only by the practice,
av av, dt av-ds j n1 cst av dt n1 vvn p-acp po31 j n1, vbz xx av-j p-acp dt n1,
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2168
but euen by the Doctrine of Rome, turned into an Idol.
but even by the Doctrine of Rome, turned into an Idol.
cc-acp av-j p-acp dt n1 pp-f np1, vvn p-acp dt n1.
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2169
What is that we shal call sin, when murther & Treason is held religion? Alas for our age, to beare the date of these impieties!
What is that we shall call since, when murder & Treason is held Religion? Alas for our age, to bear the date of these impieties!
q-crq vbz cst pns12 vmb vvi n1, c-crq n1 cc n1 vbz vvn n1? np1 p-acp po12 n1, pc-acp vvi dt n1 pp-f d n2!
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2170
That our posterity should euer reade in our Chronicles:
That our posterity should ever read in our Chronicles:
cst po12 n1 vmd av vvi p-acp po12 n2:
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2171
In such a yeare in such a day Traitors conspired against their lawfull & Gracious Soueraigne:
In such a year in such a day Traitors conspired against their lawful & Gracious Sovereign:
p-acp d dt n1 p-acp d dt n1 n2 vvn p-acp po32 j cc j n-jn:
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2172
and that in those dayes there was a sect of men liuing, that did labour in voluminous writings, to iustifie those horrible facts ▪ But oh, may those pestiferous monuments be as fast deuoured by obliuion,
and that in those days there was a sect of men living, that did labour in voluminous writings, to justify those horrible facts ▪ But o, may those pestiferous monuments be as fast devoured by oblivion,
cc cst p-acp d n2 a-acp vbds dt n1 pp-f n2 vvg, cst vdd vvi p-acp j n2, pc-acp vvi d j n2 ▪ cc-acp uh, vmb d j n2 vbb a-acp av-j vvn p-acp n1,
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2173
as the authors and abettors themselues are swallowed vp by confusion.
as the Authors and abettors themselves Are swallowed up by confusion.
c-acp dt n2 cc n2 px32 vbr vvn a-acp p-acp n1.
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2174
And the same God deliuer vs his people from their conspiracies, that hath deliuered this his Church from their Idolatries.
And the same God deliver us his people from their conspiracies, that hath Delivered this his Church from their Idolatries.
cc dt d np1 vvb pno12 po31 n1 p-acp po32 n2, cst vhz vvn d po31 n1 p-acp po32 n2.
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2175
Thus wee haue looked abroad, but now haue we no Idols at home? O how happy was it,
Thus we have looked abroad, but now have we no Idols At home? O how happy was it,
av pns12 vhb vvn av, cc-acp av vhb pns12 dx n2 p-acp n1-an? sy q-crq j vbds pn31,
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2176
if they were as farre from the Temple, as they are, from agreement with the Temple? I will not abound in this discouery;
if they were as Far from the Temple, as they Are, from agreement with the Temple? I will not abound in this discovery;
cs pns32 vbdr c-acp av-j p-acp dt n1, c-acp pns32 vbr, p-acp n1 p-acp dt n1? pns11 vmb xx vvi p-acp d n1;
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2177
there be three maine Idols among vs; Vaine P•easure, vaine Honor, and Riches:
there be three main Idols among us; Vain P•easure, vain Honour, and Riches:
pc-acp vbi crd j n2 p-acp pno12; j n1, j n1, cc n2:
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2178
& it is to be feared, that these three vanities haue more clients then the Trinity that made vs. The •irst is an Idol of the water, the next an Idol of the ayre, the last an Idol of the earth. 1. Vaine Pleasure ;
& it is to be feared, that these three vanities have more Clients then the Trinity that made us The •irst is an Idol of the water, the next an Idol of the air, the last an Idol of the earth. 1. Vain Pleasure;
cc pn31 vbz pc-acp vbi vvn, cst d crd n2 vhb dc n2 cs dt np1 cst vvd pno12 dt n1 vbz dt n1 pp-f dt n1, dt ord dt n1 pp-f dt n1, dt ord dt n1 pp-f dt n1. crd j n1;
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2179
and oh what a world of foolish worshippers flocke to this merry Goddesse! Shee hath a Temple in euery corner:
and o what a world of foolish worshippers flock to this merry Goddess! She hath a Temple in every corner:
cc uh r-crq dt n1 pp-f j n2 vvb p-acp d j n1! pns31 vhz dt n1 p-acp d n1:
(22) part (DIV2)
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2180
Ebrietie sits in Tauernes, burning smoky Incense, and sacrificing drink-offrings to her.
Ebriety sits in Taverns, burning smoky Incense, and sacrificing Drink offerings to her.
n1 vvz p-acp n2, vvg j n1, cc vvg n2 p-acp pno31.
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2181
So that if a man should prophesie of wine and strong drinke, he were a Prophet fit for this age:
So that if a man should prophesy of wine and strong drink, he were a Prophet fit for this age:
av cst cs dt n1 vmd vvi pp-f n1 cc j n1, pns31 vbdr dt n1 j p-acp d n1:
(22) part (DIV2)
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2182
but to preach sobrietie, is held but a dry doctrine. We commend wine for the excellency of it;
but to preach sobriety, is held but a dry Doctrine. We commend wine for the excellency of it;
cc-acp pc-acp vvi n1, vbz vvn p-acp dt j n1. pns12 vvb n1 p-acp dt n1 pp-f pn31;
(22) part (DIV2)
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2183
but if it could speak, as it can take away speech, it would complaine, that by our abuse, both the excellencies are lost:
but if it could speak, as it can take away speech, it would complain, that by our abuse, both the excellencies Are lost:
cc-acp cs pn31 vmd vvi, c-acp pn31 vmb vvi av n1, pn31 vmd vvi, cst p-acp po12 n1, d dt n2 vbr vvn:
(22) part (DIV2)
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2184
for the excellent man doth so spoile the excellent wine, vntill the excellent wine hath spoiled the excellent man.
for the excellent man does so spoil the excellent wine, until the excellent wine hath spoiled the excellent man.
c-acp dt j n1 vdz av vvi dt j n1, c-acp dt j n1 vhz vvn dt j n1.
(22) part (DIV2)
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2185
O that a man should take pleasure in that which makes him no man: that he should let a thiefe in at his mouth, to steale away his wit:
O that a man should take pleasure in that which makes him no man: that he should let a thief in At his Mouth, to steal away his wit:
sy cst dt n1 vmd vvi n1 p-acp d r-crq vvz pno31 dx n1: cst pns31 vmd vvi dt n1 p-acp p-acp po31 n1, pc-acp vvi av po31 n1:
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2186
that for a little throat-indulgence, he should kil in himselfe not onely the first Adam, his reason;
that for a little throat-indulgence, he should kill in himself not only the First Adam, his reason;
cst p-acp dt j n1, pns31 vmd vvi p-acp px31 xx av-j dt ord np1, po31 n1;
(22) part (DIV2)
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2187
but euen the second Adam his regeneration; & so commit two murders at once! In euery Brothell this Idol hath her temple;
but even the second Adam his regeneration; & so commit two murders At once! In every Brothel this Idol hath her temple;
cc-acp av dt ord np1 po31 n1; cc av vvb crd n2 p-acp a-acp! p-acp d n1 d n1 vhz po31 n1;
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2188
where the bed of vncleannes, is the Altar, the Priest a strumpet, and the sacrifice, a burning flesh offred to Moloch. It is no rare thing for a man to make an Idol of his Mistres,
where the Bed of uncleanness, is the Altar, the Priest a strumpet, and the sacrifice, a burning Flesh offered to Moloch. It is no rare thing for a man to make an Idol of his Mistress,
c-crq dt n1 pp-f n1, vbz dt n1, dt n1 dt n1, cc dt n1, dt j-vvg n1 vvn p-acp np1. pn31 vbz dx j n1 p-acp dt n1 pc-acp vvi dt n1 pp-f po31 n1,
(22) part (DIV2)
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2189
and to spend more time in her courtings, then he doth at his prayers ▪ more cost on her body, thē vpon his own soule.
and to spend more time in her courtings, then he does At his Prayers ▪ more cost on her body, them upon his own soul.
cc pc-acp vvi dc n1 p-acp po31 n2-vvg, av pns31 vdz p-acp po31 n2 ▪ n1 n1 p-acp po31 n1, pno32 p-acp po31 d n1.
(22) part (DIV2)
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2190
Images were but dead Idols, but painted Popiniayes be liuing Idols. Pleasure hath a larger extent, then I can now stand to suruey:
Images were but dead Idols, but painted Popinjays be living Idols. Pleasure hath a larger extent, then I can now stand to survey:
n2 vbdr p-acp j n2, cc-acp j-vvn n2 vbb vvg n2. n1 vhz dt jc n1, cs pns11 vmb av vvi pc-acp vvi:
(22) part (DIV2)
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2191
this may be called an Idol of the Water ; fluid and vnsatisfying. 2. Vaine Honour is the Idol of fooles:
this may be called an Idol of the Water; fluid and unsatisfying. 2. Vain Honour is the Idol of Fools:
d vmb vbi vvn dt n1 pp-f dt n1; j-jn cc j-vvg. crd j vvb vbz dt n1 pp-f n2:
(22) part (DIV2)
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2192
no wise man euer sought felicity in shadows. His Temple is Pride, his Altar Ambition, his Seruice Flattery, his Sacrifice Petulancy.
no wise man ever sought felicity in shadows. His Temple is Pride, his Altar Ambition, his Service Flattery, his Sacrifice Petulancy.
uh-dx j n1 av vvd n1 p-acp n2. po31 n1 vbz n1, po31 n1 n1, po31 n1 n1, po31 n1 n1.
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2193
Silly Sennacherib, to make an Idol of a Chariot: and no wiser Prince of Tyre, to make an Idol of his own brain !
Silly Sennacherib, to make an Idol of a Chariot: and no Wiser Prince of Tyre, to make an Idol of his own brain!
j np1, pc-acp vvi dt n1 pp-f dt n1: cc dx jc n1 pp-f n1, pc-acp vvi dt n1 pp-f po31 d n1!
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2194
Men mistake the way to bee great, while they neglect the way to be good. All the while a man hunts after his shadow, hee mis-spends his time and paines:
Men mistake the Way to be great, while they neglect the Way to be good. All the while a man hunt's After his shadow, he mis-spends his time and pains:
np1 vvb dt n1 pc-acp vbi j, cs pns32 vvb dt n1 pc-acp vbi j. av-d dt n1 dt n1 vvz p-acp po31 n1, pns31 j po31 n1 cc n2:
(22) part (DIV2)
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2195
for the Sun is vpon his back, behind him, and his shadow is still vn-ouertaken before him:
for the Sun is upon his back, behind him, and his shadow is still vn-ouertaken before him:
c-acp dt n1 vbz p-acp po31 n1, p-acp pno31, cc po31 n1 vbz av j p-acp pno31:
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2196
but let him turne his face to the Sun, & follow that, his shadow shall follow him.
but let him turn his face to the Sun, & follow that, his shadow shall follow him.
cc-acp vvb pno31 vvi po31 n1 p-acp dt n1, cc vvi d, po31 n1 vmb vvi pno31.
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2197
Invaine doth that man pursue honor, his shadow, while he turnes his face from vertue and goodnes;
Invaine does that man pursue honour, his shadow, while he turns his face from virtue and Goodness;
np1 vdz d n1 vvb n1, po31 n1, cs pns31 vvz po31 n1 p-acp n1 cc n1;
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2198
he shall misse what hee so labors to catch:
he shall miss what he so labors to catch:
pns31 vmb vvi r-crq pns31 av vvz pc-acp vvi:
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2199
but let him set his face toward Christ, the Sun of righteousnes, and run to the high prize of eternitie, this shadow shall wayt vpon him;
but let him Set his face towards christ, the Sun of righteousness, and run to the high prize of eternity, this shadow shall wait upon him;
cc-acp vvb pno31 vvi po31 n1 p-acp np1, dt n1 pp-f n1, cc vvi p-acp dt j n1 pp-f n1, d n1 vmb vvi p-acp pno31;
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2200
for those that honour me, I will honour, saith the Lord. God resisteth the proud ; and good reason, for the proud resisteth God.
for those that honour me, I will honour, Says the Lord. God Resisteth the proud; and good reason, for the proud Resisteth God.
c-acp d cst vvb pno11, pns11 vmb vvi, vvz dt n1. np1 vvz dt j; cc j n1, p-acp dt j vvz np1.
(22) part (DIV2)
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2201
Other sins diuert a man from God, only Pride brings him against God, & brings God against him.
Other Sins divert a man from God, only Pride brings him against God, & brings God against him.
av-jn n2 vvb dt n1 p-acp np1, j n1 vvz pno31 p-acp np1, cc vvz np1 p-acp pno31.
(22) part (DIV2)
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2202
There is nothing in this world worth our pride, but that mosse will grow to a stone.
There is nothing in this world worth our pride, but that moss will grow to a stone.
pc-acp vbz pix p-acp d n1 j po12 n1, cc-acp cst n1 vmb vvi p-acp dt n1.
(22) part (DIV2)
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2203
Pride is euer dangerous, but thē most when it puffes vs vp with a presumption of merit.Pride is ever dangerous, but them most when it puffs us up with a presumption of merit.
n1 vbz av j, p-acp pno32 av-ds c-crq pn31 vvz pno12 a-acp p-acp dt n1 pp-f n1.
(22) part (DIV2)
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2204
Thus the Romists presume to do more good works, and those more perfect then God requires:
Thus the Romists presume to do more good works, and those more perfect then God requires:
av dt n2 vvb pc-acp vdi av-dc j n2, cc d dc j cs np1 vvz:
(22) part (DIV2)
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2205
so that he is become a debter to them, & bound to make them satisfaction.
so that he is become a debtor to them, & bound to make them satisfaction.
av cst pns31 vbz vvn dt n1 p-acp pno32, cc vvd pc-acp vvi pno32 n1.
(22) part (DIV2)
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2206
But doubtles, God wil more easily beare with those sinnes wherof we repent, then with that righteousnes whereof we presume.
But doubtless, God will more Easily bear with those Sins whereof we Repent, then with that righteousness whereof we presume.
p-acp av-j, np1 vmb av-dc av-j vvi p-acp d n2 c-crq pns12 vvb, av p-acp d n1 c-crq pns12 vvb.
(22) part (DIV2)
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2207
I am not as other men are, said the Pharisee ; & the clock of his tongue went truer then the dyall of his heart; I am not as other men Are, said the Pharisee; & the clock of his tongue went truer then the dial of his heart;
pns11 vbm xx c-acp j-jn n2 vbr, vvd dt np1; cc dt n1 pp-f po31 n1 vvd jc cs dt n1 pp-f po31 n1;
(22) part (DIV2)
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2208
he was not like other men indeed, sure he was like none of them that should be saued.
he was not like other men indeed, sure he was like none of them that should be saved.
pns31 vbds xx av-j j-jn n2 av, av-j pns31 vbds j pix pp-f pno32 cst vmd vbi vvn.
(22) part (DIV2)
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2209
Humility is so hard a lesson to get into the heart, that Christ was faine to come downe from heauen, in his owne person to teach it.
Humility is so hard a Lesson to get into the heart, that christ was feign to come down from heaven, in his own person to teach it.
n1 vbz av j dt n1 pc-acp vvi p-acp dt n1, cst np1 vbds av-j pc-acp vvi a-acp p-acp n1, p-acp po31 d n1 pc-acp vvi pn31.
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2210
Pride is euen conuersant about good workes and graces; this Saul loues to be among the prophets.
Pride is even conversant about good works and graces; this Saul loves to be among the Prophets.
n1 vbz av j p-acp j n2 cc n2; d np1 vvz pc-acp vbi p-acp dt n2.
(22) part (DIV2)
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2211
So that if a man haue some good measure of sanctification, and of assurance of eternall life;
So that if a man have Some good measure of sanctification, and of assurance of Eternal life;
av cst cs dt n1 vhb d j n1 pp-f n1, cc pp-f n1 pp-f j n1;
(22) part (DIV2)
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2212
it will be hard not to be proud of that. Pride hath hurt many, Humility neuer yet did harme.
it will be hard not to be proud of that. Pride hath hurt many, Humility never yet did harm.
pn31 vmb vbi j xx pc-acp vbi j pp-f d. n1 vhz vvn d, n1 av-x av vdd vvi.
(22) part (DIV2)
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2213
A man goes in at a dore, and he stoops: the dore is high enough, yet he stoops:
A man Goes in At a door, and he stoops: the door is high enough, yet he stoops:
dt n1 vvz p-acp p-acp dt n1, cc pns31 vvz: dt n1 vbz j av-d, av pns31 vvz:
(22) part (DIV2)
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2214
you will say, he needs not stoope; yea, but saith Bernard, there is no hurt in his stooping:
you will say, he needs not stoop; yea, but Says Bernard, there is no hurt in his stooping:
pn22 vmb vvi, pns31 vvz xx vvi; uh, cc-acp vvz np1, a-acp vbz dx n1 p-acp po31 n-vvg:
(22) part (DIV2)
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2215
otherwise he may catch a knocke, this way he is safe.
otherwise he may catch a knock, this Way he is safe.
av pns31 vmb vvi dt n1, d n1 pns31 vbz j.
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2216
A man may beare himselfe too high vpon the fauor of God, there is no danger in his stooping, no harme in humilitie.
A man may bear himself too high upon the favour of God, there is no danger in his stooping, no harm in humility.
dt n1 vmb vvi px31 av j p-acp dt n1 pp-f np1, pc-acp vbz dx n1 p-acp po31 n-vvg, dx n1 p-acp n1.
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Let me rather be the lowest of Gods seruants, then the noblest among his enemies.
Let me rather be the lowest of God's Servants, then the Noblest among his enemies.
vvb pno11 av-c vbi dt js pp-f ng1 n2, cs dt js p-acp po31 n2.
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The honour of this world is at best but a golden dreame, from which men commonly awake in contempt.
The honour of this world is At best but a golden dream, from which men commonly awake in contempt.
dt n1 pp-f d n1 vbz p-acp js p-acp dt j n1, p-acp r-crq n2 av-j vvb p-acp n1.
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This is an Idol of the Ayre. 3. Wealth is the couetous mans Idol; Iob shewes the form of his Canonization:
This is an Idol of the Air. 3. Wealth is the covetous men Idol; Job shows the from of his Canonization:
d vbz dt n1 pp-f dt n1. crd n1 vbz dt j ng1 n1; np1 vvz dt n1 pp-f po31 n1:
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He m•kes gold his hope, Iob. 31.24. and sayes to the wedge, Thou art my confidence. He m•kes gold his hope, Job 31.24. and Says to the wedge, Thou art my confidence.
pns31 vvz n1 po31 n1, zz crd. cc vvz p-acp dt n1, pns21 vb2r po11 n1.
(22) part (DIV2)
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As treason sets vp a new king, for Dauid, Absolon: so couetousnes sets vp a new god,
As treason sets up a new King, for David, Absalom: so covetousness sets up a new god,
p-acp n1 vvz a-acp dt j n1, c-acp np1, np1: av n1 vvz a-acp dt j n1,
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for Iehouah, Mamon. But, O miserable god, saith Luther, that cannot defend it selfe from rusting or robbing.
for Jehovah, Mammon. But, Oh miserable god, Says Luther, that cannot defend it self from rusting or robbing.
c-acp np1, np1. p-acp, uh j n1, vvz np1, cst vmbx vvi pn31 n1 p-acp vvg cc vvg.
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And, O more miserable man, that trusts himselfe vpon the keeping of that god, which himselfe is faine to keepe.
And, Oh more miserable man, that trusts himself upon the keeping of that god, which himself is feign to keep.
np1, uh av-dc j n1, cst vvz px31 p-acp dt n-vvg pp-f d n1, r-crq px31 vbz av-j pc-acp vvi.
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Micah did not worship his siluer, till it was cast into the forme of an Idol: micah did not worship his silver, till it was cast into the Form of an Idol:
np1 vdd xx vvi po31 n1, c-acp pn31 vbds vvn p-acp dt n1 pp-f dt n1:
(22) part (DIV2)
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these spare the labour of forming, and worship the very metall. The Superstitious adore Aurum in Idolo, gold in the Idol:
these spare the labour of forming, and worship the very metal. The Superstitious adore Aurum in Idol, gold in the Idol:
d vvb dt n1 pp-f vvg, cc vvb dt j n1. dt j vvi fw-la p-acp np1, n1 p-acp dt n1:
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the couetous find Idolum in Auro, an Idol in the very gold.
the covetous find Idolum in Auro, an Idol in the very gold.
dt j vvi np1 p-acp fw-la, dt n1 p-acp dt j n1.
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Metalla seemes to sound quasi NONLATINALPHABET, Post alia necessaria: when they had manured the ground, sowen seeds, gathered fruits,Metals seems to found quasi, Post Alias necessaria: when they had manured the ground, sown seeds, gathered fruits,
np1 vvz pc-acp vvi fw-la, vvb fw-la fw-la: c-crq pns32 vhd vvn dt n1, vvn n2, vvd n2,
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and found out other things to sustaine life, then Itum est in viscer a terra, they digged into the bowels of the earth.
and found out other things to sustain life, then Itum est in viscer a terra, they dug into the bowels of the earth.
cc vvd av j-jn n2 pc-acp vvi n1, cs fw-la fw-la p-acp fw-la dt fw-la, pns32 vvd p-acp dt n2 pp-f dt n1.
(22) part (DIV2)
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O that man should lay that next his heart, which God hath placed vnder his feet!
O that man should lay that next his heart, which God hath placed under his feet!
sy cst n1 vmd vvi cst ord po31 n1, r-crq np1 vhz vvn p-acp po31 n2!
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that the thing which might bee best spared, should bee most admired! Mammon hath his Temple, the world:
that the thing which might be best spared, should be most admired! Mammon hath his Temple, the world:
cst dt n1 r-crq vmd vbi av-js vvn, vmd vbi av-ds j-vvn! np1 vhz po31 n1, dt n1:
(22) part (DIV2)
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God hath his Temple, the Church:
God hath his Temple, the Church:
np1 vhz po31 n1, dt n1:
(22) part (DIV2)
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but there be many that balke Gods Temple to goe to Mammons: and they offer faire, that make some reuerence to God,
but there be many that balk God's Temple to go to Mammons: and they offer fair, that make Some Reverence to God,
cc-acp pc-acp vbi d cst vvb ng1 n1 pc-acp vvi p-acp npg1: cc pns32 vvb j, cst vvb d n1 p-acp np1,
(22) part (DIV2)
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as they passe by him to the world. Hence it is, that so many get riches, and so few godlines.
as they pass by him to the world. Hence it is, that so many get riches, and so few godliness.
c-acp pns32 vvb p-acp pno31 p-acp dt n1. av pn31 vbz, cst av d vvb n2, cc av d n1.
(22) part (DIV2)
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2234
The Poets faine Pluto to be the god of Hell, & the god of Riches; (as if Riches and Hell had both one Master.) Sometime they set him forth lame and slow-paced, sometime nimble as fire.
The Poets feign Pluto to be the god of Hell, & the god of Riches; (as if Riches and Hell had both one Master.) Sometime they Set him forth lame and slow-paced, sometime nimble as fire.
dt n2 av-j np1 pc-acp vbi dt n1 pp-f n1, cc dt n1 pp-f n2; (c-acp cs n2 cc n1 vhd d crd n1.) av pns32 vvd pno31 av j cc j, av j c-acp n1.
(22) part (DIV2)
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When Iupiter sends him to a Souldier or a Scholer, he goes limping: when hee sends him to on of his Pandars, he flies like lightning.
When Iupiter sends him to a Soldier or a Scholar, he Goes limping: when he sends him to on of his Panders, he flies like lightning.
c-crq np1 vvz pno31 p-acp dt n1 cc dt n1, pns31 vvz j-vvg: c-crq pns31 vvz pno31 p-acp a-acp pp-f po31 n2, pns31 vvz av-j n1.
(22) part (DIV2)
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2236
The morall is, the wealth that comes in Gods name, comes slowly, and with diligent labour:
The moral is, the wealth that comes in God's name, comes slowly, and with diligent labour:
dt n1 vbz, dt n1 cst vvz p-acp npg1 n1, vvz av-j, cc p-acp j n1:
(22) part (DIV2)
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but that which is haled in with an euill conscience, is both hasty & abundant in the collection.
but that which is haled in with an evil conscience, is both hasty & abundant in the collection.
cc-acp cst r-crq vbz vvn p-acp p-acp dt j-jn n1, vbz d j cc j p-acp dt n1.
(22) part (DIV2)
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This is the worldlings maine god, all the rest be subordinate to him. Si modo Iupiter mihi propitius sit, minores deòs flocci sacio:
This is the worldlings main god, all the rest be subordinate to him. Si modo Iupiter mihi Propitius sit, minores deòs flocci sacio:
d vbz dt n2 j n1, d dt n1 vbb j p-acp pno31. fw-mi fw-la np1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
(22) part (DIV2)
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So long as Mammon fauours them, or their Great Diana multiplies their gaines;
So long as Mammon favours them, or their Great Diana multiplies their gains;
av av-j c-acp np1 vvz pno32, cc po32 j np1 vvz po32 n2;
(22) part (DIV2)
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2240
they scorne the other petty gods, making account with a little money to buy them all.
they scorn the other Petty God's, making account with a little money to buy them all.
pns32 vvb dt j-jn j n2, vvg n1 p-acp dt j n1 pc-acp vvi pno32 d.
(22) part (DIV2)
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This is an Idol of the Earth.
This is an Idol of the Earth.
d vbz dt n1 pp-f dt n1.
(22) part (DIV2)
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No agreement. Ye cannot serue God and Mammon ; you may dispute for it, you shall neuer compound it.
No agreement. You cannot serve God and Mammon; you may dispute for it, you shall never compound it.
av-dx n1. pn22 vmbx vvi np1 cc np1; pn22 vmb vvi p-acp pn31, pn22 vmb av-x vvi pn31.
(23) part (DIV2)
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2243
Gehezi cannot run after the forbidden talents, but hee must leaue his master.Gehazi cannot run After the forbidden Talents, but he must leave his master.
np1 vmbx vvi p-acp dt j-vvn n2, cc-acp pns31 vmb vvi po31 n1.
(23) part (DIV2)
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2244
Some indeed here, haue so finely distinguished of the busines, that though they serue God, they wil serue him more thriftily,
some indeed Here, have so finely distinguished of the business, that though they serve God, they will serve him more thriftily,
d av av, vhb av av-j vvn pp-f dt n1, cst cs pns32 vvb np1, pns32 vmb vvi pno31 av-dc av-j,
(23) part (DIV2)
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and please him as good cheape as they can. They haue resolued not to do euill, though they may gaine by it:
and please him as good cheap as they can. They have resolved not to do evil, though they may gain by it:
cc vvb pno31 p-acp j j c-acp pns32 vmb. pns32 vhb vvn xx pc-acp vdi j-jn, cs pns32 vmb vvi p-acp pn31:
(23) part (DIV2)
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yet for gaine, they will venture as neere euill, as possibly they can and misse it.
yet for gain, they will venture as near evil, as possibly they can and miss it.
av p-acp n1, pns32 vmb vvi c-acp av-j j-jn, c-acp av-j pns32 vmb cc vvi pn31.
(23) part (DIV2)
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But when it comes to push, it wil be found, that for onescruple of gold, they will make no s•ruple of conscience.
But when it comes to push, it will be found, that for onescruple of gold, they will make no s•ruple of conscience.
p-acp c-crq pn31 vvz pc-acp vvi, pn31 vmb vbi vvn, cst p-acp n1 pp-f n1, pns32 vmb vvi dx n1 pp-f n1.
(23) part (DIV2)
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But as those Inhabitants of Iudea, that serued both God & Idols, did indeed neither serue God nor Idols:
But as those Inhabitants of Iudea, that served both God & Idols, did indeed neither serve God nor Idols:
cc-acp c-acp d n2 pp-f np1, cst vvd d n1 cc n2, vdd av av-d vvi np1 ccx n2:
(23) part (DIV2)
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2249
so these higlers, while they would haue two masters, 〈 ◊ 〉 indeed neuer a one.
so these higlers, while they would have two Masters, 〈 ◊ 〉 indeed never a one.
av d n2, cs pns32 vmd vhi crd n2, 〈 sy 〉 av av-x dt crd.
(23) part (DIV2)
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For in the euill day, their master the world will renounce them, & then their master Christ will not receiue them:
For in the evil day, their master the world will renounce them, & then their master christ will not receive them:
p-acp p-acp dt j-jn n1, po32 n1 dt n1 vmb vvi pno32, cc av po32 n1 np1 vmb xx vvi pno32:
(23) part (DIV2)
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so highly doth hee scorne such a competition. Man was made to serue God, and the world to serue man:
so highly does he scorn such a competition. Man was made to serve God, and the world to serve man:
av av-j vdz pns31 vvi d dt n1. n1 vbds vvn pc-acp vvi np1, cc dt n1 pc-acp vvi n1:
(23) part (DIV2)
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so the world at best is but Gods seruants seruant.
so the world At best is but God's Servants servant.
av dt n1 p-acp js vbz p-acp n2 ng1 n1.
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Now if we plead our selues Gods seruāts, what an indign & preposterous thing is it, to take our owne seruant,
Now if we plead our selves God's Servants, what an indign & preposterous thing is it, to take our own servant,
av cs pns12 vvb po12 n2 n2 n2, r-crq dt j cc j n1 vbz pn31, pc-acp vvi po12 d n1,
(23) part (DIV2)
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and make him competitor with our Master? God sayes, lend, giue, clothe, feed, harbor: Mammon sayes, Take, gather, extort, oppresse, spoile:
and make him competitor with our Master? God Says, lend, give, cloth, feed, harbour: Mammon Says, Take, gather, extort, oppress, spoil:
cc vvi pno31 n1 p-acp po12 n1? np1 vvz, vvb, vvb, vvb, vvb, n1: np1 vvz, vvb, vvb, vvb, vvb, n1:
(23) part (DIV2)
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whether of these is our God? Euen he that is most obeyed.
whither of these is our God? Eve he that is most obeyed.
cs pp-f d vbz po12 n1? np1 pns31 cst vbz av-ds vvn.
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No lesse might be said for pleasures and honors, or whatsoeuer is delectable to flesh and blood.
No less might be said for pleasures and honours, or whatsoever is delectable to Flesh and blood.
av-dx av-dc vmd vbi vvn p-acp n2 cc n2, cc r-crq vbz j p-acp n1 cc n1.
(23) part (DIV2)
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The loue of this world is enmity to God ; and the East & West shall sooner vnite their forces, thé these be recōciled.The love of this world is enmity to God; and the East & West shall sooner unite their forces, the these be reconciled.
dt n1 pp-f d n1 vbz n1 p-acp np1; cc dt n1 cc n1 vmb av-c vvi po32 n2, dt d vbb vvn.
(23) part (DIV2)
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lt is the Deuils especiall ayme, to bring these Idols neere the Temple: he finds no such pleasure to dominere in his owne hell;
Lt is the Devils especial aim, to bring these Idols near the Temple: he finds no such pleasure to dominere in his own hell;
pn31 vbz dt ng1 j n1, pc-acp vvi d n2 av-j dt n1: pns31 vvz dx d n1 p-acp fw-la p-acp po31 d n1;
(23) part (DIV2)
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but he hath a mind to Paradise. One wittily obserueth, that Christ chose poore Fishermen, as the fittest to receiue his Oracles, & to plant his Church;
but he hath a mind to Paradise. One wittily observeth, that christ chosen poor Fishermen, as the Fittest to receive his Oracles, & to plant his Church;
cc-acp pns31 vhz dt n1 p-acp n1. pi av-j vvz, cst np1 vvd j n2, c-acp dt js pc-acp vvi po31 n2, cc pc-acp vvi po31 n1;
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because Satan scorned to looke so low, as to tempt them.
Because Satan scorned to look so low, as to tempt them.
c-acp np1 vvd pc-acp vvi av j, c-acp pc-acp vvi pno32.
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He studied to preuent Christ among the Kings of the earth, and great Doctors, neuer suspecting silly fishers.
He studied to prevent christ among the Kings of the earth, and great Doctors, never suspecting silly Fishers.
pns31 vvd pc-acp vvi np1 p-acp dt n2 pp-f dt n1, cc j n2, av-x vvg j n2.
(23) part (DIV2)
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But when he found himself deceiued, he will then make their whole profession to fare the worse for it;
But when he found himself deceived, he will then make their Whole profession to fare the Worse for it;
p-acp c-crq pns31 vvd px31 vvn, pns31 vmb av vvi po32 j-jn n1 pc-acp vvi dt av-jc p-acp pn31;
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he beares the whole succession of their Tribe an old grudge. Before, he passed by them, and tempted the great Masters;
he bears the Whole succession of their Tribe an old grudge. Before, he passed by them, and tempted the great Masters;
pns31 vvz dt j-jn n1 pp-f po32 n1 dt j n1. p-acp, pns31 vvd p-acp pno32, cc vvd dt j n2;
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now he wil sooner tempt them then Kings and Emperors. The Church doth not iudge them that are without, but them within :
now he will sooner tempt them then Kings and Emperor's. The Church does not judge them that Are without, but them within:
av pns31 vmb av-c vvi pno32 av n2 cc n2. dt n1 vdz xx vvi pno32 cst vbr p-acp, p-acp pno32 p-acp:
(23) part (DIV2)
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and Satan had rather foile one within, then a hundred without. Hee hath a desire to all, but especially he loues a religious soule:
and Satan had rather foil one within, then a hundred without. He hath a desire to all, but especially he loves a religious soul:
cc np1 vhd av-c vvi pi p-acp, cs dt crd p-acp. pns31 vhz dt n1 p-acp d, cc-acp av-j pns31 vvz dt j n1:
(23) part (DIV2)
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he would eat that with more greedines, then Rachel did her Mandrakes. The fall of one Christian better pleaseth him, then of many vnbeleeuers.
he would eat that with more greediness, then Rachel did her Mandrakes. The fallen of one Christian better Pleases him, then of many unbelievers.
pns31 vmd vvi cst p-acp dc n1, av np1 vdd po31 n2. dt n1 pp-f pi njp av-jc vvz pno31, av pp-f d n2.
(23) part (DIV2)
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No King makes war against his owne loyall subiects, but against rebels & enemies.
No King makes war against his own loyal Subjects, but against rebels & enemies.
dx n1 vvz n1 p-acp po31 d j n2-jn, cc-acp p-acp n2 cc n2.
(23) part (DIV2)
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2268
The deuill is to subtill, to spend his malice vpō them that do him ready seruice He cares not so much to multiply Idols in Babylon, as to get one into Sion. To maintaine priests of Baal in the land of Israel, at the table of Iesabel, as it were vnder Gods nose:
The Devil is to subtle, to spend his malice upon them that do him ready service He Cares not so much to multiply Idols in Babylon, as to get one into Sion. To maintain Priests of Baal in the land of Israel, At the table of Jezebel, as it were under God's nose:
dt n1 vbz p-acp j, pc-acp vvi po31 n1 p-acp pno32 cst vdb pno31 j n1 pns31 vvz xx av av-d pc-acp vvi n2 p-acp np1, a-acp pc-acp vvi pi p-acp np1. pc-acp vvi n2 pp-f np1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, c-acp pn31 vbdr p-acp npg1 n1:
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2269
or to set vp Calues at Bethel, in scorne of the Temple; this is his ambition.
or to Set up Calves At Bethel, in scorn of the Temple; this is his ambition.
cc pc-acp vvi a-acp n2 p-acp np1, p-acp n1 pp-f dt n1; d vbz po31 n1.
(23) part (DIV2)
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2270
The Fox seldome preyes neere home, nor doth Satan meddle with his owne; they are as sure as temptation can make them.
The Fox seldom preys near home, nor does Satan meddle with his own; they Are as sure as temptation can make them.
dt n1 av vvz av-j av-an, ccx vdz np1 vvi p-acp po31 d; pns32 vbr a-acp j c-acp n1 vmb vvi pno32.
(23) part (DIV2)
249
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2271
What Iailor laies more chaines vpon the shackled malefactor, that loues his prison, and would not change? The Pirate spends not a shot vpon a cole-ship;
What Jailor lays more chains upon the shackled Malefactor, that loves his prison, and would not change? The Pirate spends not a shot upon a cole-ship;
q-crq n1 vvz dc n2 p-acp dt j-vvn n1, cst vvz po31 n1, cc vmd xx vvi? dt n1 vvz xx dt n1 p-acp dt n1;
(23) part (DIV2)
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2272
but he lets flie at the rich Merchant. Cantabit vacuus, the empty traueller may passe vnmolested:
but he lets fly At the rich Merchant. Cantabit vacuus, the empty traveller may pass unmolested:
cc-acp pns31 vvz vvi p-acp dt j n1. fw-la fw-la, dt j n1 vmb vvi vvn:
(23) part (DIV2)
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2273
it is the full barne that inuites the thiefe.
it is the full bairn that invites the thief.
pn31 vbz dt j n1 cst vvz dt n1.
(23) part (DIV2)
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2274
If we were not belonging to the Temple, we should not be assaulted with so many Idols; if not Christians, fewer tentations.
If we were not belonging to the Temple, we should not be assaulted with so many Idols; if not Christians, fewer tentations.
cs pns12 vbdr xx vvg p-acp dt n1, pns12 vmd xx vbi vvn p-acp av d n2; cs xx np1, d n2.
(23) part (DIV2)
249
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2275
Now the more potent and malicious our aduersaries, the more resolute and strong bee our resistance.
Now the more potent and malicious our Adversaries, the more resolute and strong be our resistance.
av dt av-dc j cc j po12 n2, dt av-dc j cc j vbb po12 n1.
(23) part (DIV2)
250
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2276
The more extreame the cold is without, the more doth the naturall heat fortifie it selfe within, & guard the heart.
The more extreme the cold is without, the more does the natural heat fortify it self within, & guard the heart.
dt av-dc j-jn dt n-jn vbz p-acp, dt av-dc vdz dt j n1 vvi pn31 n1 p-acp, cc vvi dt n1.
(23) part (DIV2)
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2277
It is the note of the vngodly, that they blesse Idols: if we would not bee such, let vs blesse our selues from Idols.
It is the note of the ungodly, that they bless Idols: if we would not be such, let us bless our selves from Idols.
pn31 vbz dt n1 pp-f dt j, cst pns32 vvb n2: cs pns12 vmd xx vbi d, vvb pno12 vvi po12 n2 p-acp n2.
(23) part (DIV2)
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2278
And as wee haue banished the materiall Idols out of our Temples, so let vs driue these spirituall ones out of our hearts Let vs say with Ephraim, we haue heard God, & seene him;
And as we have banished the material Idols out of our Temples, so let us driven these spiritual ones out of our hearts Let us say with Ephraim, we have herd God, & seen him;
cc c-acp pns12 vhb vvn dt j-jn n2 av pp-f po12 n2, av vvb pno12 vvi d j pi2 av pp-f po12 n2 vvb pno12 vvi p-acp np1, pns12 vhb vvn np1, cc vvn pno31;
(23) part (DIV2)
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2279
What haue we to doe any more with Idols? The vices of the religious are the shame of religion:What have we to do any more with Idols? The vices of the religious Are the shame of Religion:
r-crq vhb pns12 pc-acp vdi d dc p-acp n2? dt n2 pp-f dt j vbr dt n1 pp-f n1:
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the sight of this hath made the stoutest Champions of Christ melt into teares. Riuers of waters run down mine eyes, because they keep not thy Law.
the sighed of this hath made the Stoutest Champions of christ melt into tears. rivers of waters run down mine eyes, Because they keep not thy Law.
dt n1 pp-f d vhz vvn dt js n2 pp-f np1 vvi p-acp n2. n2 pp-f n2 vvn a-acp po11 n2, c-acp pns32 vvb xx po21 n1.
(23) part (DIV2)
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Dauid was one of those great Worthies of the world, not matchable in his times; yet he weepes.David was one of those great Worthies of the world, not matchable in his times; yet he weeps.
np1 vbds pi pp-f d j n2-j pp-f dt n1, xx j p-acp po31 n2; av pns31 vvz.
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Did hee teare in pieces a beare like a kid? rescue a lambe with the death of a lyon? foile a mighty gyant, that had dared the whole army of God? Did he like a whirlewind, beare and beat down his enemies before him;
Did he tear in Pieces a bear like a kid? rescue a lamb with the death of a Lion? foil a mighty giant, that had dared the Whole army of God? Did he like a whirlwind, bear and beatrice down his enemies before him;
vdd pns31 vvi p-acp n2 dt n1 av-j dt n1? vvb dt n1 p-acp dt n1 pp-f dt n1? n1 dt j n1, cst vhd vvn dt j-jn n1 pp-f np1? vdd pns31 vvi dt n1, vvb cc vvi a-acp po31 n2 p-acp pno31;
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and now does he, like a childe or a woman, fall a weeping? Yes, he had heard the name of God blasphemed, seene his holy rites prophaned, his statutes vilipended,
and now does he, like a child or a woman, fallen a weeping? Yes, he had herd the name of God blasphemed, seen his holy Rites Profaned, his statutes vilipended,
cc av vdz pns31, av-j dt n1 cc dt n1, vvb dt j-vvg? uh, pns31 vhd vvn dt n1 pp-f np1 vvd, vvn po31 j n2 vvn, po31 n2 vvd,
(23) part (DIV2)
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and violence offered to the pure and intemerate Chastity of that holy virgin, Religion: this resolued that valiant heart into teares;
and violence offered to the pure and intemerate Chastity of that holy Virgae, Religion: this resolved that valiant heart into tears;
cc n1 vvn p-acp dt j cc vvb n1 pp-f cst j n1, n1: d vvn cst j n1 p-acp n2;
(23) part (DIV2)
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Riuers of waters run down mine eyes. rivers of waters run down mine eyes.
n2 pp-f n2 vvn a-acp po11 n2.
(23) part (DIV2)
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So Paul, I tell you of them weeping, that are enemies to the Crosse of Christ.
So Paul, I tell you of them weeping, that Are enemies to the Cross of christ.
av np1, pns11 vvb pn22 pp-f pno32 vvg, cst vbr n2 p-acp dt n1 pp-f np1.
(23) part (DIV2)
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2287
Had he with so magnanimous a courage, endured stripes and persecutions, run through perils of all sorts and sizes, fought with beasts at Ephesus, been rapt vp to heauen,
Had he with so magnanimous a courage, endured stripes and persecutions, run through perils of all sorts and sizes, fought with beasts At Ephesus, been rapt up to heaven,
vhd pns31 p-acp av j dt n1, vvd n2 cc n2, vvn p-acp n2 pp-f d n2 cc n2, vvn p-acp n2 p-acp np1, vbn vvn a-acp p-acp n1,
(23) part (DIV2)
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and learn'd his Diuinitie among the Angels;
and learned his Divinity among the Angels;
cc vvd po31 n1 p-acp dt n2;
(23) part (DIV2)
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& does he now weep? Yes, he had seene Idols in the Temple, Impiety in the Church of God:
& does he now weep? Yes, he had seen Idols in the Temple, Impiety in the Church of God:
cc vdz pns31 av vvi? uh, pns31 vhd vvn n2 p-acp dt n1, n1 p-acp dt n1 pp-f np1:
(23) part (DIV2)
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this made that great spirit melt into teares.
this made that great Spirit melt into tears.
d vvd cst j n1 vvi p-acp n2.
(23) part (DIV2)
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If we see these Idols in others, or feele them in our selues, and complaine not;
If we see these Idols in Others, or feel them in our selves, and complain not;
cs pns12 vvb d n2 p-acp n2-jn, cc vvb pno32 p-acp po12 n2, cc vvb xx;
(23) part (DIV2)
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we giue God and the Church iust cause to complaine of vs. Now the Lord deliuer his Temples from these Idols.
we give God and the Church just cause to complain of us Now the Lord deliver his Temples from these Idols.
pns12 vvb np1 cc dt n1 j n1 pc-acp vvi pp-f pno12 av dt n1 vvi po31 n2 p-acp d n2.
(23) part (DIV2)
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But all this while wee haue walked in generals; and you will say, Quod omnibus dicitur, nemini dicitur:
But all this while we have walked in generals; and you will say, Quod omnibus dicitur, Nobody dicitur:
p-acp d d cs pns12 vhb vvn p-acp n2; cc pn22 vmb vvi, fw-la fw-la fw-la, fw-la fw-la:
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let mee now therefore come to particulars.
let me now Therefore come to particulars.
vvb pno11 av av vvn p-acp n2-j.
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The Temple of God
The Temple of God
dt n1 pp-f np1
(24) part (DIV2)
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Is euery Christian as the Church is his great Temple, so his little temple is euery man.
Is every Christian as the Church is his great Temple, so his little temple is every man.
vbz d njp p-acp dt n1 vbz po31 j n1, av po31 j n1 vbz d n1.
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We are not onely through his grace, liuing stones in his Temple, but liuing temples in his Sion: each one bearing about him a little shrine of that infinite Maiestie.
We Are not only through his grace, living stones in his Temple, but living Temples in his Sion: each one bearing about him a little shrine of that infinite Majesty.
pns12 vbr xx av-j p-acp po31 n1, vvg n2 p-acp po31 n1, cc-acp j-vvg n2 p-acp po31 np1: d pi vvg p-acp pno31 dt j n1 pp-f cst j n1.
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Wheresoeuer God dwels, there is his Temple: therefore the beleeuing heart is his Temple, for there he dwels.
Wheresoever God dwells, there is his Temple: Therefore the believing heart is his Temple, for there he dwells.
c-crq np1 vvz, pc-acp vbz po31 n1: av dt vvg n1 vbz po31 n1, c-acp a-acp pns31 vvz.
(24) part (DIV2)
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As wee poore creatures of the earth haue our being in him, so he the God of heauen hath his dwelling in vs. It is true, that the heauen of heauens is not able to containe him;
As we poor creatures of the earth have our being in him, so he the God of heaven hath his Dwelling in us It is true, that the heaven of heavens is not able to contain him;
c-acp pns12 j n2 pp-f dt n1 vhb po12 n1 p-acp pno31, av pns31 dt n1 pp-f n1 vhz po31 n1 p-acp pno12 pn31 vbz j, cst dt n1 pp-f n2 vbz xx j pc-acp vvi pno31;
(24) part (DIV2)
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yet the narrow lodgings of our renewed soules are takē vp for him. What were a house made with hands vnto the God of spirits;
yet the narrow lodgings of our renewed Souls Are taken up for him. What were a house made with hands unto the God of spirits;
av dt j n2 pp-f po12 j-vvn n2 vbr vvn a-acp p-acp pno31. q-crq vbdr dt n1 vvd p-acp n2 p-acp dt n1 pp-f n2;
(24) part (DIV2)
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vnlesse there bee a spirit for him to dwell in made without hands? Here if the Body be the Temple, the Soule is Priest:
unless there be a Spirit for him to dwell in made without hands? Here if the Body be the Temple, the Soul is Priest:
cs pc-acp vbi dt n1 p-acp pno31 pc-acp vvi p-acp vvn p-acp n2? av cs dt n1 vbb dt n1, dt n1 vbz n1:
(24) part (DIV2)
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if that be not the offerer, the Sacrifice will not be accepted. In this Spirituall Temple, first there is the Porch ;
if that be not the offerer, the Sacrifice will not be accepted. In this Spiritual Temple, First there is the Porch;
cs d vbb xx dt n1, dt n1 vmb xx vbi vvn. p-acp d j n1, ord pc-acp vbz dt n1;
(24) part (DIV2)
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which we may conceiue to be the Mouth. Therefore Dauid prayes to haue a Watch set at the doore of his lips ;
which we may conceive to be the Mouth. Therefore David prays to have a Watch Set At the door of his lips;
r-crq pns12 vmb vvi pc-acp vbi dt n1. av np1 vvz pc-acp vhi dt vvb vvn p-acp dt n1 pp-f po31 n2;
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to ward the gate of Gods Temple. This may seeme to be one reason of saluting in former times by a kisse ;
to ward the gate of God's Temple. This may seem to be one reason of saluting in former times by a kiss;
pc-acp vvi dt n1 pp-f npg1 n1. d vmb vvi pc-acp vbi crd n1 pp-f vvg p-acp j n2 p-acp dt n1;
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they did kisse the gate of Gods Temple. Here the Feare of God is the Porter ;
they did kiss the gate of God's Temple. Here the fear of God is the Porter;
pns32 vdd vvi dt n1 pp-f npg1 n1. av dt vvb pp-f np1 vbz dt n1;
(24) part (DIV2)
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2306
who is both ready to let in his friends, and resolute to keepe out his enemies.
who is both ready to let in his Friends, and resolute to keep out his enemies.
r-crq vbz d j pc-acp vvi p-acp po31 n2, cc j pc-acp vvi av po31 n2.
(24) part (DIV2)
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2307
Let him specially watch for two sorts of foes, the one, a traitor that goes out, euill speaking:
Let him specially watch for two sorts of foes, the one, a traitor that Goes out, evil speaking:
vvb pno31 av-j vvi p-acp crd n2 pp-f n2, dt pi, dt n1 cst vvz av, j-jn vvg:
(24) part (DIV2)
253
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2308
the other, a thiefe that steales in, too much drinking.
the other, a thief that steals in, too much drinking.
dt n-jn, dt n1 cst vvz p-acp, av av-d vvg.
(24) part (DIV2)
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2309
The Holy place is the sanctified mind, that which S. Paul cals the Inner man. Here be those riches and ornaments, the diuine graces.
The Holy place is the sanctified mind, that which S. Paul calls the Inner man. Here be those riches and Ornament, the divine graces.
dt j n1 vbz dt j-vvn n1, cst r-crq n1 np1 vvz dt j n1. av vbb d n2 cc n2, dt j-jn n2.
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Here not onely Iustice, and Faith, and Temperance, sing their parts, but the whole Quire of heauenly vertues make vp the harmony.
Here not only justice, and Faith, and Temperance, sing their parts, but the Whole Choir of heavenly Virtues make up the harmony.
av xx av-j n1, cc n1, cc n1, vvb po32 n2, cc-acp dt j-jn n1 pp-f j n2 vvb a-acp dt n1.
(24) part (DIV2)
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The Holy of holies is the purified Conscience, wher•in stand the Cherubins, Faith & Loue; and the Mercy-feat, shaded with the wings of those glorious Angels:
The Holy of holies is the purified Conscience, wher•in stand the Cherubim, Faith & Love; and the Mercy-feat, shaded with the wings of those glorious Angels:
dt j pp-f n2-jn vbz dt vvn n1, av vvb dt n2, n1 cc n1; cc dt n1, vvn p-acp dt n2 pp-f d j n2:
(24) part (DIV2)
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frō which Propitiatory God giues the gracious testimonies of his good Spirit, witnessing with our spirits that we are his children.
from which Propitiatory God gives the gracious testimonies of his good Spirit, witnessing with our spirits that we Are his children.
p-acp r-crq j np1 vvz dt j n2 pp-f po31 j n1, vvg p-acp po12 n2 cst pns12 vbr po31 n2.
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In this Sacrary doth the Lord conuerse with the soule takes her hūble confession, giues her sweet absolution.
In this Sacrary does the Lord converse with the soul Takes her humble Confessi, gives her sweet absolution.
p-acp d np1 vdz dt n1 vvi p-acp dt n1 vvz po31 j n1, vvz po31 j n1.
(24) part (DIV2)
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It is a place whither nor man nor Angell can enter; only the high Priest Iesus comes, not once a yeare, but daily;
It is a place whither nor man nor Angel can enter; only the high Priest Iesus comes, not once a year, but daily;
pn31 vbz dt n1 q-crq ccx n1 ccx n1 vmb vvi; av-j dt j n1 np1 vvz, xx a-acp dt n1, cc-acp av-j;
(24) part (DIV2)
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2315
and communicates such inestimable fauours and comforts, as no tongue can expresse.
and communicates such inestimable favours and comforts, as no tongue can express.
cc n2 d j n2 cc n2, c-acp dx n1 vmb vvi.
(24) part (DIV2)
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2316
Here we find the Arke, wherein the Royall law, and Pot of heauenly Manna are preserued.
Here we find the Ark, wherein the Royal law, and Pot of heavenly Manna Are preserved.
av pns12 vvb dt n1, c-crq dt j n1, cc n1 pp-f j n1 vbr vvn.
(24) part (DIV2)
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2317
the one restraining vs from sinne to come by a happy preuention, the other assuring vs pardon of sinne past with a blessed consolation.
the one restraining us from sin to come by a happy prevention, the other assuring us pardon of sin passed with a blessed consolation.
dt pi vvg pno12 p-acp n1 pc-acp vvi p-acp dt j n1, dt n-jn vvg pno12 vvi pp-f n1 vvn p-acp dt j-vvn n1.
(24) part (DIV2)
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2318
Let vs looke further vpon the golden Candlesticks, our illumined vnderstandings;
Let us look further upon the golden Candlesticks, our illumined understandings;
vvb pno12 vvi av-jc p-acp dt j n2, po12 vvn n2;
(24) part (DIV2)
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2319
wherby we perceiue the will of our Maker, and discerne the way of our eternall peace.
whereby we perceive the will of our Maker, and discern the Way of our Eternal peace.
c-crq pns12 vvb dt n1 pp-f po12 n1, cc vvi dt n1 pp-f po12 j n1.
(24) part (DIV2)
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2320
Then vpon the Tables of Shew-bread, which be our holy memories, that keepe the bread of life continually ready within vs. Yea, Memory is the treasury of this Temple, which so lockes vp those celestiall riches, that wee can draw them forth for vse at all opportunities.
Then upon the Tables of Shewbread, which be our holy memories, that keep the bred of life continually ready within us Yea, Memory is the treasury of this Temple, which so locks up those celestial riches, that we can draw them forth for use At all opportunities.
av p-acp dt n2 pp-f n1, r-crq vbb po12 j n2, cst vvb dt n1 pp-f n1 av-j j p-acp pno12 uh, n1 vbz dt n1 pp-f d n1, r-crq av n2 p-acp d j n2, cst pns12 vmb vvi pno32 av p-acp n1 p-acp d n2.
(24) part (DIV2)
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2321
Here is also the Vaile, and those silken curtaines, and costly hangings; the Righteousnes of Christ, which makes vs acceptable to God;
Here is also the Veil, and those silken curtains, and costly hangings; the Righteousness of christ, which makes us acceptable to God;
av vbz av dt n1, cc d j n2, cc j n2-vvg; dt n1 pp-f np1, r-crq vvz pno12 j p-acp np1;
(24) part (DIV2)
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both hiding our own infirmities, and decking vs with his vertues. Here is the Altar for sacrifice, the contrite heart:
both hiding our own infirmities, and decking us with his Virtues. Here is the Altar for sacrifice, the contrite heart:
d vvg po12 d n2, cc vvg pno12 p-acp po31 n2. av vbz dt n1 p-acp n1, dt j n1:
(24) part (DIV2)
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2323
the beast to be slain is not found among our heards, but among our affections; we must sacrifice our lusts:
the beast to be slave is not found among our heards, but among our affections; we must sacrifice our Lustiest:
dt n1 pc-acp vbi vvn vbz xx vvn p-acp po12 n2, cc-acp p-acp po12 n2; pns12 vmb vvi po12 n2:
(24) part (DIV2)
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2324
the knife to kill them, which would else kill vs, is the Sword of the Spirit, the Word of God:
the knife to kill them, which would Else kill us, is the Sword of the Spirit, the Word of God:
dt n1 pc-acp vvi pno32, r-crq vmd av vvi pno12, vbz dt n1 pp-f dt n1, dt n1 pp-f np1:
(24) part (DIV2)
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2325
the fire to consume them is holy zeale, kindled in our brests by the inspiration of God.
the fire to consume them is holy zeal, kindled in our breasts by the inspiration of God.
dt n1 pc-acp vvi pno32 vbz j n1, vvn p-acp po12 n2 p-acp dt n1 pp-f np1.
(24) part (DIV2)
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There be other sacrifices also for vs to offer in this Temple, on this Altar. Besides our praises and prayers;
There be other Sacrifices also for us to offer in this Temple, on this Altar. Beside our praises and Prayers;
pc-acp vbi j-jn n2 av p-acp pno12 pc-acp vvi p-acp d n1, p-acp d n1. p-acp po12 n2 cc n2;
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the setting forth of our prayer as Incense, and the lifting vp our hands as an euening sacrifice: the setting forth of our prayer as Incense, and the lifting up our hands as an evening sacrifice:
dt vvg av pp-f po12 n1 p-acp n1, cc dt vvg a-acp po12 n2 p-acp dt n1 n1:
(24) part (DIV2)
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2328
there is mercy, & charitable deeds.
there is mercy, & charitable Deeds.
a-acp vbz n1, cc j n2.
(24) part (DIV2)
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2329
What is deuotion without compassion? What, sacrifice without mercy? If thy brother hath ought against thee, yea,
What is devotion without compassion? What, sacrifice without mercy? If thy brother hath ought against thee, yea,
q-crq vbz n1 p-acp n1? q-crq, n1 p-acp n1? cs po21 n1 vhz pi p-acp pno21, uh,
(24) part (DIV2)
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2330
if thou haue ought that should haue bin thy brothers; thy oblation will stink in Gods nostrils.
if thou have ought that should have been thy Brother's; thy oblation will stink in God's nostrils.
cs pns21 vhb pi cst vmd vhi vbn po21 n2; po21 n1 vmb vvi p-acp npg1 n2.
(24) part (DIV2)
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2331
It was an old complaint of the Church, that her stones were clothed, and her childrē naked, that the curious found matter to delight them,
It was an old complaint of the Church, that her stones were clothed, and her children naked, that the curious found matter to delight them,
pn31 vbds dt j n1 pp-f dt n1, cst po31 n2 vbdr vvn, cc po31 n2 j, cst dt j vvd n1 pc-acp vvi pno32,
(24) part (DIV2)
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2332
but the distressed found not bread to sustaine them. Therefore saith S. Augustine, Si habes taurum pinguem, occide pauperibus:
but the distressed found not bred to sustain them. Therefore Says S. Augustine, Si habes Taurum pinguem, occide pauperibus:
cc-acp dt j-vvn vvd xx n1 pc-acp vvi pno32. av vvz n1 np1, fw-mi fw-la fw-la fw-la, n1 fw-la:
(24) part (DIV2)
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2333
If thou haue a fat Bull, sacrifice it to the poore. Though they cannot drink the blood of goats, they can eat the flesh of bulls.
If thou have a fat Bull, sacrifice it to the poor. Though they cannot drink the blood of Goats, they can eat the Flesh of Bulls.
cs pns21 vhb dt j n1, vvb pn31 p-acp dt j. cs pns32 vmbx vvi dt n1 pp-f n2, pns32 vmb vvi dt n1 pp-f n2.
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2334
And he that saith, If I were hungry, I would not tell thee; yet wil acknowledge at the last day, I was hungry and thou didst feed mee; Come thou blessed. And he that Says, If I were hungry, I would not tell thee; yet will acknowledge At the last day, I was hungry and thou didst feed me; Come thou blessed.
cc pns31 cst vvz, cs pns11 vbdr j, pns11 vmd xx vvi pno21; av vmb vvi p-acp dt ord n1, pns11 vbds j cc pns21 vdd2 vvi pno11; vvb pns21 vvn.
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2335
The poore haue Gods commendatory letters to vs, and our prayers be our commendatory letters to God:
The poor have God's commendatory letters to us, and our Prayers be our commendatory letters to God:
dt j n1 n2 j n2 p-acp pno12, cc po12 n2 vbb po12 j n2 p-acp np1:
(24) part (DIV2)
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2336
if we will not hearken to him, how should he gratifie vs ▪ Thus, O Christian, art thou a mouing Temple of the liuing God.
if we will not harken to him, how should he gratify us ▪ Thus, Oh Christian, art thou a moving Temple of the living God.
cs pns12 vmb xx vvi p-acp pno31, q-crq vmd pns31 vvi pno12 ▪ av, uh np1, vb2r pns21 dt j-vvg n1 pp-f dt j-vvg np1.
(24) part (DIV2)
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2337
Let this teach vs all to adorne these Temples with decent graces. Superstition cares not what it bestowes on materiall Fanes:
Let this teach us all to adorn these Temples with decent graces. Superstition Cares not what it bestows on material Fanes:
vvb d vvi pno12 d pc-acp vvi d n2 p-acp j n2. n1 vvz xx r-crq pn31 vvz p-acp j-jn n2:
(24) part (DIV2)
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2338
mountainous Columnes, Marble Pillars, gorgeous Monuments, which yet are not sensible of their owne ornaments;
mountainous Columns, Marble Pillars, gorgeous Monuments, which yet Are not sensible of their own Ornament;
j n2, n1 n2, j n2, r-crq av vbr xx j pp-f po32 d n2;
(24) part (DIV2)
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2339
spangled Crucifixes, Images clad in Silkes and Tissues, with embroydered Canopies, and Tables beset with Pearles and Diamonds.
spangled Crucifixes, Images clad in Silks and Tissues, with embroidered Canopies, and Tables beset with Pearls and Diamonds.
j-vvn vvz, n2 vvn p-acp n2 cc n2, p-acp j-vvn n2, cc n2 vvn p-acp n2 cc n2.
(24) part (DIV2)
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2340
Thus bountifull is she to her superfluities; Oh that our Religion would doe something for these ancient and ruinous walls.
Thus bountiful is she to her superfluities; O that our Religion would do something for these ancient and ruinous walls.
av j vbz pns31 p-acp po31 n2; uh cst po12 n1 vmd vdi pi p-acp d j cc j n2.
(24) part (DIV2)
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2341
But how much more precious bee these spirituall Temples of our selues? How much more noble ought to be their furnitures?
But how much more precious be these spiritual Temples of our selves? How much more noble ought to be their furnitures?
p-acp c-crq av-d av-dc j vbb d j n2 pp-f po12 n2? c-crq av-d av-dc j pi pc-acp vbi po32 n2?
(24) part (DIV2)
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2342
First then, if we be the Temples of God, let vs bee holy: for holinesse, 0 Lord, becommeth thy House for euer. 2. It is Domus orationis ;
First then, if we be the Temples of God, let us be holy: for holiness, 0 Lord, becomes thy House for ever. 2. It is Domus orationis;
ord av, cs pns12 vbb dt n2 pp-f np1, vvb pno12 vbi j: p-acp n1, crd n1, vvz po21 n1 c-acp av. crd pn31 vbz fw-la fw-la;
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they must haue the continuall exercises of Prayer. In Templo vis orare? In te ora.
they must have the continual exercises of Prayer. In Templo vis orare? In te ora.
pns32 vmb vhi dt j n2 pp-f n1. p-acp fw-la fw-fr fw-la? p-acp fw-la fw-la.
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Wouldst thou pray in Gods Temple? Pray in thy selfe. 3. The sound of the high praises of God must bee heard in these Temples:
Wouldst thou pray in God's Temple? prey in thy self. 3. The found of the high praises of God must be herd in these Temples:
vmd2 pns21 vvi p-acp ng1 n1? n1 p-acp po21 n1. crd dt n1 pp-f dt j n2 pp-f np1 vmb vbi vvn p-acp d n2:
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There euery man speaks of his honour. It pleaseth the Lord to inhabite the praises of Israel. There every man speaks of his honour. It Pleases the Lord to inhabit the praises of Israel.
a-acp d n1 vvz pp-f po31 n1. pn31 vvz dt n1 p-acp vvb dt n2 pp-f np1.
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And Psal. 48. Wee haue thought of thy louing kindnes, 0 God, in the midst of thy Temple: And Psalm 48. we have Thought of thy loving kindness, 0 God, in the midst of thy Temple:
cc np1 crd pns12 vhb vvn pp-f po21 j-vvg n1, crd np1, p-acp dt n1 pp-f po21 n1:
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that is, euen in the midst of our selues, in our owne hearts. There let vs think vpon his mercies, there eccho forth his praises.
that is, even in the midst of our selves, in our own hearts. There let us think upon his Mercies, there echo forth his praises.
cst vbz, av p-acp dt n1 pp-f po12 n2, p-acp po12 d n2. pc-acp vvi pno12 vvi p-acp po31 n2, pc-acp vvi av po31 n2.
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4. The Inhabitant disposeth all the roomes of his house:
4. The Inhabitant Disposeth all the rooms of his house:
crd dt n1 vvz d dt n2 pp-f po31 n1:
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if God dwell in vs, let him rule vs. Submit thy will to his word, thy affections to his Spirit.
if God dwell in us, let him Rule us Submit thy will to his word, thy affections to his Spirit.
cs np1 vvb p-acp pno12, vvb pno31 vvi pno12 vvi po21 n1 p-acp po31 n1, po21 n2 p-acp po31 n1.
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It is fit that euery man should beare rule in his owne house. 5. Let vs bee glad when hee is in vs, and giue him no disturbance.
It is fit that every man should bear Rule in his own house. 5. Let us be glad when he is in us, and give him no disturbance.
pn31 vbz j cst d n1 vmd vvi n1 p-acp po31 d n1. crd vvb pno12 vbi j c-crq pns31 vbz p-acp pno12, cc vvi pno31 dx n1.
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Let not the foulenes of any roome make him dislike his habitation.
Let not the foulness of any room make him dislike his habitation.
vvb xx dt n1 pp-f d n1 vvi pno31 vvi po31 n1.
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Cleanse all the sluttish corners of sinne, and perfume the whole house with Myrrhe & Cassia. Still be getting neerer to thy Land-lord:
Cleanse all the sluttish corners of sin, and perfume the Whole house with Myrrh & Cassia. Still be getting nearer to thy Landlord:
vvb d dt j n2 pp-f n1, cc vvi dt j-jn n1 p-acp n1 cc n1. av vbi vvg jc p-acp po21 n1:
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other Inhabitants come home to their houses; but here the house must striue to come home to the Inhabitant.
other Inhabitants come home to their houses; but Here the house must strive to come home to the Inhabitant.
n-jn n2 vvb av-an p-acp po32 n2; cc-acp av dt n1 vmb vvi pc-acp vvi av-an p-acp dt n1.
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Whensoeuer God comes toward thee, meet him by the way, and bid him welcome to his owne.
Whensoever God comes towards thee, meet him by the Way, and bid him welcome to his own.
c-crq np1 vvz p-acp pno21, vvb pno31 p-acp dt n1, cc vvb pno31 vvi p-acp po31 d.
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6. Lastly, if we be the Lords houses, then no bodies else. The materiall Temples are not to bee diuerted to common offices:
6. Lastly, if we be the lords houses, then no bodies Else. The material Temples Are not to be diverted to Common Offices:
crd ord, cs pns12 vbb dt n2 n2, av dx n2 av. dt j-jn n2 vbr xx pc-acp vbi vvn p-acp j n2:
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much more should the spirituall be vsed only for Gods seruice. Let vs not alienate his rights:
much more should the spiritual be used only for God's service. Let us not alienate his rights:
av-d dc vmd dt j vbi vvn av-j p-acp npg1 n1. vvb pno12 xx vvi po31 n2-jn:
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thus hee will say, This is my house, heere will I dwell, for I haue a delight therein.
thus he will say, This is my house, Here will I dwell, for I have a delight therein.
av pns31 vmb vvi, d vbz po11 n1, av vmb pns11 vvi, c-acp pns11 vhb dt n1 av.
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O may we so adorne these Temples with graces, that God may take delight to dwell in vs.
Oh may we so adorn these Temples with graces, that God may take delight to dwell in us
uh vmb pns12 av vvi d n2 p-acp n2, cst np1 vmb vvi n1 pc-acp vvi p-acp pno12
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Idols. These be the Temples: the Idols that haunt them, wee better know, then know how to expell:
Idols. These be the Temples: the Idols that haunt them, we better know, then know how to expel:
n2. d vbb dt n2: dt n2 cst vvb pno32, pns12 j vvb, av vvb c-crq pc-acp vvi:
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they bee our lustes, and inordinate affections;
they be our lusts, and inordinate affections;
pns32 vbb po12 n2, cc j n2;
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the rebellions of our corrupt nature, which fight against the Soule, defile the bodie, and disgrace the Temples of Gods Spirit.
the rebellions of our corrupt nature, which fight against the Soul, defile the body, and disgrace the Temples of God's Spirit.
dt n2 pp-f po12 j n1, r-crq vvb p-acp dt n1, vvb dt n1, cc vvi dt n2 pp-f npg1 n1.
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So I passe from them, to the last poynt; that betwixt these libidinous Idols, and those spirituall Temples, there can be
So I pass from them, to the last point; that betwixt these libidinous Idols, and those spiritual Temples, there can be
av pns11 vvb p-acp pno32, p-acp dt ord n1; cst p-acp d j n2, cc d j n2, pc-acp vmb vbi
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No agreement. God wil dwel with no Inmates:
No agreement. God will dwell with no Inmates:
av-dx n1. np1 vmb vvi p-acp dx n2:
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if vncleannes be there, will the fountain of all purity abide it? Will Christ dwell with an adulterer? He that will suffer no vncleane thing to enter his citie aboue, will he himselfe dwell in an vncleane citie below? O think how execrable that sin is, which doth not onely take the members of Christ,
if uncleanness be there, will the fountain of all purity abide it? Will christ dwell with an adulterer? He that will suffer no unclean thing to enter his City above, will he himself dwell in an unclean City below? O think how execrable that since is, which does not only take the members of christ,
cs n1 vbb a-acp, vmb dt n1 pp-f d n1 vvi pn31? n1 np1 vvi p-acp dt n1? pns31 cst vmb vvi dx j n1 pc-acp vvi po31 n1 a-acp, vmb pns31 px31 vvi p-acp dt j n1 a-acp? sy vvb c-crq j d n1 vbz, r-crq vdz xx av-j vvi dt n2 pp-f np1,
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and makes them the limbs of an harlot; but euen turneth Christs Temples into stinking Brothels.
and makes them the limbs of an harlot; but even turns Christ Temples into stinking Brothels.
cc vvz pno32 dt n2 pp-f dt n1; cc-acp av vvz npg1 n2 p-acp j-vvg n2.
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Our hearts bee the Altars to send vp the sweet Incense of deuout prayers and cherefull thanksgiuings;
Our hearts be the Altars to send up the sweet Incense of devout Prayers and cheerful thanksgivings;
po12 n2 vbb dt n2 pc-acp vvi a-acp dt j n1 pp-f j n2 cc j n2-vvg;
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if the smoke of malicious thoughts bee found there, will God accept our oblations? Is it possible, that man should please his Father, that will not be reconciled to his brother? The Lamps of knowledge and sobrietie are burning within vs;
if the smoke of malicious thoughts be found there, will God accept our Oblations? Is it possible, that man should please his Father, that will not be reconciled to his brother? The Lamps of knowledge and sobriety Are burning within us;
cs dt n1 pp-f j n2 vbb vvn a-acp, vmb np1 vvi po12 n2? vbz pn31 j, cst n1 vmd vvi po31 n1, cst vmb xx vbi vvn p-acp po31 n1? dt n2 pp-f n1 cc n1 vbr vvg p-acp pno12;
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will not the deluge of drink put them out? Will the Lord dwell in a drunken body? Must we not cease to be his Temples,
will not the deluge of drink put them out? Will the Lord dwell in a drunken body? Must we not cease to be his Temples,
vmb xx dt n1 pp-f n1 vvd pno32 av? n1 dt n1 vvb p-acp dt j n1? vmb pns12 xx vvi pc-acp vbi po31 n2,
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when we become Bacchus his Tuns and tunnels? There is Manna, the bread of life within vs;
when we become Bacchus his Tons and tunnels? There is Manna, the bred of life within us;
c-crq pns12 vvb np1 po31 n2 cc n2? pc-acp vbz n1, dt n1 pp-f n1 p-acp pno12;
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will not Epicurisme & throat-indulgence corrupt it? There is peace in vs, will not pride and contention affright it? There is the loue of heauen in vs, wil not the loue of the world banish it? Shall the graces of God cohabitate with the vices of Satan? Wil the Temple of God indure Idols? No ▪ these Eagles plumes wil not brook the blending with cōmon fethers:
will not Epicurism & throat-indulgence corrupt it? There is peace in us, will not pride and contention affright it? There is the love of heaven in us, will not the love of the world banish it? Shall the graces of God cohabitate with the vices of Satan? Wil the Temple of God endure Idols? No ▪ these Eagles plumes will not brook the blending with Common Feathers:
vmb xx n1 cc n1 vvi pn31? pc-acp vbz n1 p-acp pno12, vmb xx n1 cc n1 vvi pn31? pc-acp vbz dt n1 pp-f n1 p-acp pno12, vmb xx dt n1 pp-f dt n1 vvb pn31? vmb dt n2 pp-f np1 j p-acp dt n2 pp-f np1? np1 dt n1 pp-f np1 vvi n2? uh-x ▪ d n2 n2 vmb xx vvi dt vvg p-acp j n2:
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this heauenly gold scornes the mixture of base and sophisticate metalls. Let vs search our hearts & ransake them narrowly:
this heavenly gold scorns the mixture of base and sophisticate metals. Let us search our hearts & ransake them narrowly:
d j n1 vvz dt n1 pp-f j cc j n2. vvb pno12 vvi po12 n2 cc vvi pno32 av-j:
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if we doe not cast out these Idols, God will not own vs for his Temples.
if we do not cast out these Idols, God will not own us for his Temples.
cs pns12 vdb xx vvi av d n2, np1 vmb xx vvi pno12 p-acp po31 n2.
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My House shall bee called the house of prayer: this was Gods Appropriation: But you haue made it a den of theeues: My House shall be called the house of prayer: this was God's Appropriation: But you have made it a den of thieves:
po11 n1 vmb vbi vvn dt n1 pp-f n1: d vbds npg1 n1: cc-acp pn22 vhb vvn pn31 dt n1 pp-f n2:
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this is mans Impropriation. Let vs take heed of impropriating Gods house; remembring how he hath reuēged such a profanation with scourges.
this is men Impropriation. Let us take heed of impropriating God's house; remembering how he hath revenged such a profanation with scourges.
d vbz n2 n1. vvb pno12 vvi n1 pp-f j-vvg ng1 n1; vvg c-crq pns31 vhz vvn d dt n1 p-acp vvz.
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Wee are bought with a price, therefore let vs glorifie God both in body & spirit, for they are his: we Are bought with a price, Therefore let us Glorify God both in body & Spirit, for they Are his:
pns12 vbr vvn p-acp dt n1, av vvb pno12 vvi np1 av-d p-acp n1 cc n1, c-acp pns32 vbr po31:
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His purchase, his Temple, his inheritance, his habitation: do not lose so gracious an owner, by the most vngracious sacriledge.
His purchase, his Temple, his inheritance, his habitation: do not loose so gracious an owner, by the most ungracious sacrilege.
po31 n1, po31 n1, po31 n1, po31 n1: vdb xx vvi av j dt n1, p-acp dt av-ds j n1.
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You see many ruined houses, which haue bin once kings palaces: learne by those dead spectacles to keepe your selues frō the like fortunes:
You see many ruined houses, which have been once Kings palaces: Learn by those dead spectacles to keep your selves from the like fortune's:
pn22 vvb d j-vvn n2, r-crq vhb vbn a-acp ng1 n2: vvb p-acp d j n2 pc-acp vvi po22 n2 p-acp dt j n2:
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left God say of you, Hoc Templum meum fuit, this was my house; but now because it took in Idols, I haue forsaken it.
left God say of you, Hoc Templum meum fuit, this was my house; but now Because it took in Idols, I have forsaken it.
vvd np1 vvi pp-f pn22, fw-la np1 fw-la fw-la, d vbds po11 n1; cc-acp av c-acp pn31 vvd p-acp n2, pns11 vhb vvn pn31.
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Or what if wee doe not set vp Idols in these Temples, when we make the Temples themselus Idols? or say not with Israel, Make vs gods, while we make gods of our selues? while we dresse altars,
Or what if we do not Set up Idols in these Temples, when we make the Temples themselves Idols? or say not with Israel, Make us God's, while we make God's of our selves? while we dress Altars,
cc q-crq cs pns12 vdb xx vvi a-acp n2 p-acp d n2, c-crq pns12 vvb dt n2 px32 n2? cc vvb xx p-acp np1, vvb pno12 n2, cs pns12 vvb n2 pp-f po12 n2? cs pns12 vvb n2,
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and erect shrines to our own braines, & kisse our own hands for the good they haue done vs? If we attribute something to our selues,
and erect shrines to our own brains, & kiss our own hands for the good they have done us? If we attribute something to our selves,
cc vvi vvz p-acp po12 d n2, cc vvb po12 d n2 p-acp dt j pns32 vhb vdn pno12? cs pns12 vvb pi p-acp po12 n2,
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how is Christ al in all with vs? Do we iustly blame them that worship the Beast of Rome, and yet find out a new Idolatry at home? Shal we refuse to adore the Saints & Angels,
how is christ all in all with us? Do we justly blame them that worship the Beast of Room, and yet find out a new Idolatry At home? Shall we refuse to adore the Saints & Angels,
q-crq vbz np1 d p-acp d p-acp pno12? vdb pns12 av-j vvi pno32 cst vvb dt n1 pp-f vvi, cc av vvb av dt j n1 p-acp n1-an? vmb pns12 vvi pc-acp vvi dt n2 cc n2,
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and yet giue diuine worship to our selues, dust and ashes? If victory crowne our battels,
and yet give divine worship to our selves, dust and Ashes? If victory crown our battles,
cc av vvb j-jn n1 p-acp po12 n2, n1 cc n2? cs n1 vvb po12 n2,
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if plenty fill our garners, or successe answere our endeuours;
if plenty fill our garners, or success answer our endeavours;
cs n1 vvb po12 n2, cc n1 vvb po12 n2;
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must the glory of all reflect vpon our own atchieuements? This is a rivality that God will not endure, to make so many Temples nothing but Idols.
must the glory of all reflect upon our own achievements? This is a rivality that God will not endure, to make so many Temples nothing but Idols.
vmb dt n1 pp-f d vvb p-acp po12 d n2? d vbz dt n1 cst np1 vmb xx vvi, pc-acp vvi av d n2 pix cc-acp n2.
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But as the Lancashire Iustice said of the ill-shap'd Rood, thogh it be not well fauoured enough for a god, it will serue to make an excellent deuill.
But as the Lancashire justice said of the ill-shaped Rood, though it be not well favoured enough for a god, it will serve to make an excellent Devil.
cc-acp c-acp dt np1 n1 vvd pp-f dt j n1, cs pn31 vbb xx av vvn av-d p-acp dt n1, pn31 vmb vvi pc-acp vvi dt j n1.
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So proud dust and ashes, that arrogates the honor of God, and impropriates it to himselfe;
So proud dust and Ashes, that arrogates the honour of God, and impropriates it to himself;
av j n1 cc n2, cst vvz dt n1 pp-f np1, cc vvz pn31 pc-acp px31;
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though he be too foule for a Temple, yet he is fit enough for an Idol.
though he be too foul for a Temple, yet he is fit enough for an Idol.
cs pns31 vbb av j c-acp dt n1, av pns31 vbz j av-d p-acp dt n1.
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When David prayes, Libera me ab homine malo, Deliuer me from the euill man, O Lord.
When David prays, Libera me ab homine Malo, Deliver me from the evil man, Oh Lord.
c-crq np1 vvz, np1 pno11 fw-la fw-la fw-la, vvb pno11 p-acp dt j-jn n1, uh n1.
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Saint Augustine, after much study and scrutiny to find out this euill man, at last lights vpon him;
Saint Augustine, After much study and scrutiny to find out this evil man, At last lights upon him;
n1 np1, p-acp d n1 cc n1 pc-acp vvi av d j-jn n1, p-acp ord n2 p-acp pno31;
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ab homine malo, that is, à me ipso: Deliuer me from the euill man, deliuer me from my selfe ; Deliuer Augustine from Augustine ; I am that euill man.ab homine Malo, that is, à me ipso: Deliver me from the evil man, deliver me from my self; Deliver Augustine from Augustine; I am that evil man.
zz fw-la fw-la, cst vbz, fw-fr pno11 fw-la: vvb pno11 p-acp dt j-jn n1, vvb pno11 p-acp po11 n1; vvb np1 p-acp np1; pns11 vbm d j-jn n1.
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So, of all Idolatries, God deliuer vs from a superstitious worship of our selues. Some haue Idolized their Princes, some their Mistresses, some their Manufactures;
So, of all Idolatries, God deliver us from a superstitious worship of our selves. some have Idolized their Princes, Some their Mistress's, Some their Manufactures;
np1, pp-f d n2, np1 vvb pno12 p-acp dt j n1 pp-f po12 n2. d vhb vvn po32 n2, d po32 n2, d po32 n2;
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but they are innumerable that haue Idolized themselues.
but they Are innumerable that have Idolized themselves.
cc-acp pns32 vbr j cst vhb vvn px32.
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He is a rare man that hath no Idol, no little god in a boxe, no especiall sinne in his heart, to which he giues vxorious and affectionate Indulgence.
He is a rare man that hath no Idol, no little god in a box, no especial sin in his heart, to which he gives uxorious and affectionate Indulgence.
pns31 vbz dt j n1 cst vhz dx n1, dx j n1 p-acp dt n1, dx j n1 p-acp po31 n1, p-acp r-crq pns31 vvz j cc j n1.
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The only way to mend all, is for euery man to begin with himself. In vain shall we blame those faults abroad, which we tolerate at home.
The only Way to mend all, is for every man to begin with himself. In vain shall we blame those Faults abroad, which we tolerate At home.
dt j n1 pc-acp vvi d, vbz p-acp d n1 pc-acp vvi p-acp px31. p-acp j vmb pns12 vvi d n2 av, r-crq pns12 vvi p-acp n1-an.
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That man makes himself ridiculous, who leauing his own house on fire, runs to quench his neigbors Let but euery man pull a brand from this fire, the flame will go out alone:
That man makes himself ridiculous, who leaving his own house on fire, runs to quench his neighbors Let but every man pull a brand from this fire, the flame will go out alone:
cst n1 vvz px31 j, r-crq vvg po31 d n1 p-acp n1, vvz pc-acp vvi po31 n2 vvb p-acp d n1 vvi dt n1 p-acp d n1, dt n1 vmb vvi av av-j:
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if euery soule clense his owne Temple, all shall be quit of Idols, and God wil accept of all.
if every soul cleanse his own Temple, all shall be quit of Idols, and God will accept of all.
cs d n1 vvi po31 d n1, d vmb vbi vvn pp-f n2, cc np1 vmb vvi pp-f d.
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2397
A multitude is but a heap of vnities; the more we take away, the fewer we leaue behind.
A multitude is but a heap of unities; the more we take away, the fewer we leave behind.
dt n1 vbz p-acp dt n1 pp-f n2; dt av-dc pns12 vvb av, dt d pns12 vvb a-acp.
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2398
When a field is ouer growne with weeds, the best course to haue a good generall haruest, is for euery man to weed his owneground.
When a field is over grown with weeds, the best course to have a good general harvest, is for every man to weed his owneground.
c-crq dt n1 vbz a-acp vvn p-acp n2, dt js n1 pc-acp vhi dt j n1 n1, vbz p-acp d n1 pc-acp vvi po31 n1.
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When we would haue the street cleansed let euery man sweep his owne doore, and it is quickly done.
When we would have the street cleansed let every man sweep his own door, and it is quickly done.
c-crq pns12 vmd vhi dt n1 vvd vvi d n1 vvi po31 d n1, cc pn31 vbz av-j vdn.
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But while euery man censures, & none amends, we do but talk against Idols, with still vnclensed Tēples.
But while every man censures, & none amends, we do but talk against Idols, with still uncleansed Temples.
p-acp cs d n1 n2, cc pix vvz, pns12 vdb p-acp vvi p-acp n2, p-acp av vvd n2.
(26) part (DIV2)
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Let vs pray for vniuersall repentance, like a good Iosias, to purge the houses of God.
Let us pray for universal Repentance, like a good Iosias, to purge the houses of God.
vvb pno12 vvi p-acp j n1, av-j dt j np1, pc-acp vvi dt n2 pp-f np1.
(26) part (DIV2)
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till lust and profanenesse, pride and couetousnesse, fraud and wantonnesse, malice and drunkennes, be no more found among vs:
till lust and profaneness, pride and covetousness, fraud and wantonness, malice and Drunkenness, be no more found among us:
p-acp n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n1, vbb av-dx av-dc vvn p-acp pno12:
(26) part (DIV2)
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till euery thing be cast out, and nothing let in, that is vncleane.
till every thing be cast out, and nothing let in, that is unclean.
c-acp d n1 vbi vvn av, cc pix vvb p-acp, cst vbz j.
(26) part (DIV2)
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So shall the Lord dwell in vs with content, and we shall dwell in him with comfort.
So shall the Lord dwell in us with content, and we shall dwell in him with Comfort.
av vmb dt n1 vvb p-acp pno12 p-acp n1, cc pns12 vmb vvi p-acp pno31 p-acp n1.
(26) part (DIV2)
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Here we shall be a Temple for Him, hereafter he shall be a temple for vs. So we find that glorious Citie describe, I saw no Temple therein, but the Lord God Almightie,
Here we shall be a Temple for Him, hereafter he shall be a temple for us So we find that glorious city describe, I saw no Temple therein, but the Lord God Almighty,
av pns12 vmb vbi dt n1 p-acp pno31, av pns31 vmb vbi dt n1 p-acp pno12 av pns12 vvb cst j n1 vvi, pns11 vvd dx n1 av, p-acp dt n1 np1 j-jn,
(26) part (DIV2)
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and the Lambe was the Temple of it. Wee are Gods Temple on earth, God shall bee our Temple in heauen.and the Lamb was the Temple of it. we Are God's Temple on earth, God shall be our Temple in heaven.
cc dt n1 vbds dt n1 pp-f pn31. pns12 vbr ng1 n1 p-acp n1, np1 vmb vbi po12 n1 p-acp n1.
(26) part (DIV2)
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To this purpose, the Spirit of God sanctifie vs, and bee for euer sanctified in vs. Amen.
To this purpose, the Spirit of God sanctify us, and be for ever sanctified in us Amen.
p-acp d n1, dt n1 pp-f np1 vvb pno12, cc vbi c-acp av vvn p-acp pno12 uh-n.
(26) part (DIV2)
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Some may haply (long ere this) haue preuidicated in their censures;
some may haply (long ere this) have preuidicated in their censures;
d vmb av (av-j c-acp d) vhb vvn p-acp po32 n2;
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How is this O pus diet in die sou? What is all this to the businesse of the day? I might haue preuented the obiection, by comparing Idolatrie with Treason:
How is this Oh pus diet in die sou? What is all this to the business of the day? I might have prevented the objection, by comparing Idolatry with Treason:
q-crq vbz d uh zz n1 p-acp vvi n1? q-crq vbz d d p-acp dt n1 pp-f dt n1? pns11 vmd vhi vvn dt n1, p-acp vvg n1 p-acp n1:
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the one being a breach of Allegiance to the Lord, the other a breach of allegiance to the Lords Annointed.
the one being a breach of Allegiance to the Lord, the other a breach of allegiance to the lords Anointed.
dt pi vbg dt n1 pp-f n1 p-acp dt n1, dt j-jn dt n1 pp-f n1 p-acp dt n2 vvn.
(26) part (DIV2)
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Idolatry is a Treason against God, and Treason is kind of Idolatry against the King. From both which the diuine grace, and our holy obedience deliuer vs all.
Idolatry is a Treason against God, and Treason is kind of Idolatry against the King. From both which the divine grace, and our holy Obedience deliver us all.
n1 vbz dt n1 p-acp np1, cc n1 vbz j pp-f n1 p-acp dt n1. p-acp d r-crq dt j-jn n1, cc po12 j n1 vvb pno12 d.
(26) part (DIV2)
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I conclude with application to the Time. This is one of those blessed dayes celebrated for the deliuerance of our gracious Soueraigne:
I conclude with application to the Time. This is one of those blessed days celebrated for the deliverance of our gracious Sovereign:
pns11 vvb p-acp n1 p-acp dt n1. d vbz pi pp-f d j-vvn n2 vvn p-acp dt n1 pp-f po12 j n-jn:
(26) part (DIV2)
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and well may the deliuerance of a King, of such a King, deserue a day of gratulation.
and well may the deliverance of a King, of such a King, deserve a day of gratulation.
cc av vmb dt n1 pp-f dt n1, pp-f d dt n1, vvb dt n1 pp-f n1.
(26) part (DIV2)
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When God deliuers a priuate man, he doth, as it were, repeat his Creation: but the deliuerance of a King, is alwayes a choyce piece in the Lords Chronicle.
When God delivers a private man, he does, as it were, repeat his Creation: but the deliverance of a King, is always a choice piece in the lords Chronicle.
c-crq np1 vvz dt j n1, pns31 vdz, c-acp pn31 vbdr, vvb po31 n1: cc-acp dt n1 pp-f dt n1, vbz av dt n1 n1 p-acp dt n2 n1.
(26) part (DIV2)
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The Story, how he was endangered, and how preserued, this place hath diuers times witnessed;
The Story, how he was endangered, and how preserved, this place hath diverse times witnessed;
dt n1, c-crq pns31 vbds vvn, cc c-crq vvn, d n1 vhz j n2 vvn;
(26) part (DIV2)
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and that in a more punctuall manner, then I haue either strength, or art, or time to match.
and that in a more punctual manner, then I have either strength, or art, or time to match.
cc cst p-acp dt av-dc j n1, cs pns11 vhb d n1, cc n1, cc n1 pc-acp vvi.
(26) part (DIV2)
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A hard time it seemed to be, when a King was imprisoned, when he had no guard with him but his Innocency, no subiect but a Traytor.
A hard time it seemed to be, when a King was imprisoned, when he had no guard with him but his Innocency, no Subject but a Traitor.
dt j n1 pn31 vvd pc-acp vbi, c-crq dt n1 vbds vvn, c-crq pns31 vhd dx n1 p-acp pno31 p-acp po31 n1, dx j-jn p-acp dt n1.
(26) part (DIV2)
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But there was a stronger with him, then all they could be against him. A good Prince hath more guards then one:
But there was a Stronger with him, then all they could be against him. A good Prince hath more guards then one:
p-acp a-acp vbds dt jc p-acp pno31, cs d pns32 vmd vbi p-acp pno31. dt j n1 vhz dc n2 cs pi:
(26) part (DIV2)
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he hath, 1. a subsidiary guard, consisting of morrall men. 2. An inward guard, the integritie of his owne Conscience: 3. A spirituall guard, the prayers of his faithfull subiects. 4. A celestial guard, the protection of diligent & powerfull Angels. 5. A diuine guard, his Makers prouidence that fenceth him in with a wall of fire, which shall at once both preserue him, and consume his enemies.
he hath, 1. a subsidiary guard, consisting of moral men. 2. an inward guard, the integrity of his own Conscience: 3. A spiritual guard, the Prayers of his faithful Subjects. 4. A celestial guard, the protection of diligent & powerful Angels. 5. A divine guard, his Makers providence that fenceth him in with a wall of fire, which shall At once both preserve him, and consume his enemies.
pns31 vhz, crd dt n-jn n1, vvg pp-f j n2. crd dt j n1, dt n1 pp-f po31 d n1: crd dt j n1, dt n2 pp-f po31 j n2-jn. crd dt j n1, dt n1 pp-f j cc j n2. crd dt j-jn n1, po31 ng1 n1 cst vvz pno31 p-acp p-acp dt n1 pp-f n1, r-crq vmb p-acp a-acp av-d vvi pno31, cc vvi po31 n2.
(26) part (DIV2)
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But my purpose is not to bring your thoughts back to the view of his perill,
But my purpose is not to bring your thoughts back to the view of his peril,
p-acp po11 n1 vbz xx pc-acp vvi po22 n2 av p-acp dt n1 pp-f po31 n1,
(26) part (DIV2)
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but to stir your hearts vp to thankfulnesse for his preseruation. He is iustly styled, The Defender of the Faith:
but to stir your hearts up to thankfulness for his preservation. He is justly styled, The Defender of the Faith:
cc-acp pc-acp vvi po22 n2 a-acp p-acp n1 p-acp po31 n1. pns31 vbz av-j vvn, dt n1 pp-f dt n1:
(26) part (DIV2)
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he hath euer defended the Faith, and the Faith hath euer defended him.
he hath ever defended the Faith, and the Faith hath ever defended him.
pns31 vhz av vvn dt n1, cc dt n1 vhz av vvn pno31.
(26) part (DIV2)
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Hee hath preserued the Temple of God from Idols, and therefore God hath preserued him from all his enemies.
He hath preserved the Temple of God from Idols, and Therefore God hath preserved him from all his enemies.
pns31 vhz vvn dt n1 pp-f np1 p-acp n2, cc av np1 vhz vvn pno31 p-acp d po31 n2.
(26) part (DIV2)
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Surely that Prouidence, which deliuered him from those early Conspiracies, wherewith he hath been assaulted from his cradle, meant him for some extraordinary benefit,
Surely that Providence, which Delivered him from those early Conspiracies, wherewith he hath been assaulted from his cradle, meant him for Some extraordinary benefit,
np1 cst n1, r-crq vvd pno31 p-acp d j n2, c-crq pns31 vhz vbn vvn p-acp po31 n1, vvd pno31 p-acp d j n1,
(26) part (DIV2)
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and matchlesse good to the Christian world.
and matchless good to the Christian world.
cc j j p-acp dt njp n1.
(26) part (DIV2)
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Hee that gaue him both life and Crowne (almost) together, hath still miraculously preserued them both, from all the raging violences of Rome and Hell.
He that gave him both life and Crown (almost) together, hath still miraculously preserved them both, from all the raging violences of Room and Hell.
pns31 cst vvd pno31 d n1 cc n1 (av) av, vhz av av-j vvn pno32 d, p-acp d dt j-vvg n2 pp-f n1 cc n1.
(26) part (DIV2)
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Now when the Lord deliuered him, what did he else but euen deliuer vs all? That we might reioyce in his safety,
Now when the Lord Delivered him, what did he Else but even deliver us all? That we might rejoice in his safety,
av c-crq dt n1 vvd pno31, r-crq vdd pns31 av cc-acp av-j vvb pno12 d? cst pns12 vmd vvi p-acp po31 n1,
(26) part (DIV2)
273
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as the Romans did in the recouery of Germanicus ;
as the Roman did in the recovery of Germanicus;
c-acp dt njp2 vdd p-acp dt n1 pp-f np1;
(26) part (DIV2)
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when they ran with lampes and sacrifices to the Capitoll, and there sung with shouts and acclamations;
when they ran with lamps and Sacrifices to the Capitol, and there sung with shouts and acclamations;
c-crq pns32 vvd p-acp n2 cc n2 p-acp dt np1, cc a-acp vvn p-acp n2 cc n2;
(26) part (DIV2)
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Salua Roma, salua Patria, saluus Germanicus: Salua Roma, salua Patria, saluus Germanicus:
fw-la fw-it, fw-la fw-la, fw-la np1:
(26) part (DIV2)
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the Citie is safe, the Country is safe, and all in the safetie of Germanicus. While we consider the blessings which we enioy by his gracious Gouernment;
the city is safe, the Country is safe, and all in the safety of Germanicus. While we Consider the blessings which we enjoy by his gracious Government;
dt n1 vbz j, dt n1 vbz j, cc d p-acp dt n1 pp-f np1. cs pns12 vvb dt n2 r-crq pns12 vvb p-acp po31 j n1;
(26) part (DIV2)
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that the estates we haue gotten with honest industry, may be safely conueyed to our posterity:
that the estates we have got with honest industry, may be safely conveyed to our posterity:
cst dt n2 pns12 vhb vvn p-acp j n1, vmb vbi av-j vvn p-acp po12 n1:
(26) part (DIV2)
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that we sit vnder the shadow of peace, and may teach our children to know the Lord:
that we fit under the shadow of peace, and may teach our children to know the Lord:
cst pns12 vvb p-acp dt n1 pp-f n1, cc vmb vvi po12 n2 pc-acp vvi dt n1:
(26) part (DIV2)
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that the good man may build vp Temples and Hospitals, without trembling to thinke of sauage and barbarous violences to pull them down:
that the good man may built up Temples and Hospitals, without trembling to think of savage and barbarous violences to pull them down:
cst dt j n1 vmb vvi a-acp n2 cc n2, p-acp vvg pc-acp vvi pp-f j-jn cc j n2 pc-acp vvi pno32 a-acp:
(26) part (DIV2)
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that our Deuotions be not molested with vproares, nor men called from their callings by mutinies:
that our Devotions be not molested with uproars, nor men called from their callings by mutinies:
cst po12 n2 vbb xx vvn p-acp n2, ccx n2 vvn p-acp po32 n2 p-acp n2:
(26) part (DIV2)
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that our Temples be not profaned with Idols, nor the Seruice of God blended with superstitious deuices:
that our Temples be not profaned with Idols, nor the Service of God blended with superstitious devices:
cst po12 n2 vbb xx vvn p-acp n2, ccx dt n1 pp-f np1 vvd p-acp j n2:
(26) part (DIV2)
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2437
that our temporall estate is preserued in liberity, our spirituall estate may bee improued in pietie,
that our temporal estate is preserved in liberity, our spiritual estate may be improved in piety,
cst po12 j n1 vbz vvn p-acp n1, po12 j n1 vmb vbi vvn p-acp n1,
(26) part (DIV2)
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and our eternall estate assured vs in glory: that our liues be protected, and in quiet our soules may be saued:
and our Eternal estate assured us in glory: that our lives be protected, and in quiet our Souls may be saved:
cc po12 j n1 vvn pno12 p-acp n1: cst po12 n2 vbb vvn, cc p-acp j-jn po12 n2 vmb vbi vvn:
(26) part (DIV2)
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for such a King of men, blesse we the God of Kings; and sing for his deliuerāce, as they did for their Germanicus ;
for such a King of men, bless we the God of Kings; and sing for his deliverance, as they did for their Germanicus;
c-acp d dt n1 pp-f n2, vvb pns12 dt n1 pp-f n2; cc vvb p-acp po31 n1, c-acp pns32 vdd p-acp po32 np1;
(26) part (DIV2)
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as priuatly euery day, so this day in our publike Assemblies; Salua Britannia, Salua Ecclesia, saluus IACOBVS:
as privately every day, so this day in our public Assemblies; Salua Britannia, Salua Ecclesia, saluus IACOBVS:
c-acp av-j d n1, av d n1 p-acp po12 j n2; fw-la fw-la, fw-la np1, fw-la fw-la:
(26) part (DIV2)
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Our Kingdome is safe, the Church of God is safe, our whole Estate is safe, wee are all safe and happie, in the safetie and happinesse of King IAMES.
Our Kingdom is safe, the Church of God is safe, our Whole Estate is safe, we Are all safe and happy, in the safety and happiness of King JAMES.
po12 n1 vbz j, dt n1 pp-f np1 vbz j, po12 j-jn n1 vbz j, pns12 vbr d j cc j, p-acp dt n1 cc n1 pp-f n1 np1.
(26) part (DIV2)
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2442
O that as we haue good cause to emulate, so also we would truly imitate the gratulation of Israel ;
O that as we have good cause to emulate, so also we would truly imitate the gratulation of Israel;
sy cst c-acp pns12 vhb j n1 pc-acp vvi, av av pns12 vmd av-j vvi dt n1 pp-f np1;
(26) part (DIV2)
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2443
we for our King that hath preserued the Temple, as they for their King that built the Temple;
we for our King that hath preserved the Temple, as they for their King that built the Temple;
pns12 p-acp po12 n1 cst vhz vvn dt n1, c-acp pns32 p-acp po32 n1 cst vvd dt n1;
(26) part (DIV2)
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2444
while the Leuites and singers stood with Harps and Cymbals and Viols, and the Priests blowing with Trumpets;
while the Levites and singers stood with Harps and Cymbals and Viols, and the Priests blowing with Trumpets;
cs dt np2 cc n2 vvn p-acp n2 cc n2 cc n2, cc dt n2 vvg p-acp n2;
(26) part (DIV2)
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as if they had all been one man, and made one sweet harmony to the praise of God.
as if they had all been one man, and made one sweet harmony to the praise of God.
c-acp cs pns32 vhd d vbn crd n1, cc vvd crd j n1 p-acp dt n1 pp-f np1.
(26) part (DIV2)
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For these publike & extraordinary blessings, God requires publike and extraordinary praises: that this great Assembly with prepared hearts, and religious affections, should magnifie his glorious Name:
For these public & extraordinary blessings, God requires public and extraordinary praises: that this great Assembly with prepared hearts, and religious affections, should magnify his glorious Name:
p-acp d j cc j n2, np1 vvz j cc j n2: cst d j n1 p-acp j-vvn n2, cc j n2, vmd vvi po31 j n1:
(26) part (DIV2)
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& if it were possible, by some vnusuall strain of our vnited thāks, pierce the very skies,
& if it were possible, by Some unusual strain of our united thanks, pierce the very skies,
cc cs pn31 vbdr j, p-acp d j n1 pp-f po12 j-vvn n2, vvb dt j n2,
(26) part (DIV2)
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& giue an Eccho to those celestiall Quires, singing, Honor, & praise, and glory, bee to our gracious God,
& give an Echo to those celestial Quires, singing, Honour, & praise, and glory, be to our gracious God,
cc vvi dt n1 p-acp d j n2, vvg, n1, cc n1, cc n1, vbb p-acp po12 j np1,
(26) part (DIV2)
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for all his mercifull deliuerances both of Prince and people. Yea, O Lord, still preserue thine own Annointed ▪ conuert or confound all his enemies;
for all his merciful Deliverances both of Prince and people. Yea, Oh Lord, still preserve thine own Anointed ▪ convert or confound all his enemies;
p-acp d po31 j n2 d pp-f n1 cc n1. uh, uh n1, av vvb po21 d vvn ▪ vvi cc vvi d po31 n2;
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but vpon his dead let his Crown florish.
but upon his dead let his Crown flourish.
cc-acp p-acp po31 j vvb po31 n1 vvi.
(26) part (DIV2)
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Long, long liue that royal keeper of Gods holy Temple, & the Defender of that Faith which he hath of old giuen to his Saints:
Long, long live that royal keeper of God's holy Temple, & the Defender of that Faith which he hath of old given to his Saints:
j, av-j vvb cst j n1 pp-f npg1 j n1, cc dt n1 pp-f d n1 r-crq pns31 vhz pp-f j vvn p-acp po31 n2:
(26) part (DIV2)
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and let all true-hearted Israelites say, Amen: yea, let Amen, the faithfull witnes in heauen, the Word & Truth of God, say Amen to it.
and let all truehearted Israelites say, Amen: yea, let Amen, the faithful witness in heaven, the Word & Truth of God, say Amen to it.
cc vvb d j np1 vvb, uh-n: uh, vvb uh-n, dt j n1 p-acp n1, dt n1 cc n1 pp-f np1, vvb uh-n p-acp pn31.
(26) part (DIV2)
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2453
For our selues, let vs heartily repent of our former sins, religiously amend our future liues, abandon all our intestine Idols, serue the Lord with pure hearts;
For our selves, let us heartily Repent of our former Sins, religiously amend our future lives, abandon all our intestine Idols, serve the Lord with pure hearts;
p-acp po12 n2, vvb pno12 av-j vvi pp-f po12 j n2, av-j vvb po12 j-jn n2, vvb d po12 j n2, vvb dt n1 p-acp j n2;
(26) part (DIV2)
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and still, and still, God shall deliuer both Him and vs from all our enemies.
and still, and still, God shall deliver both Him and us from all our enemies.
cc av, cc av, np1 vmb vvi av-d pno31 cc pno12 p-acp d po12 n2.
(26) part (DIV2)
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2455
This God grant for his mercies sake, Iesus Christ for his merits sake, the HolyGhost for his Names sake;
This God grant for his Mercies sake, Iesus christ for his merits sake, the Holy ghost for his Names sake;
np1 np1 vvi p-acp po31 ng1 n1, np1 np1 p-acp po31 ng1 n1, dt n1 p-acp po31 n2 n1;
(26) part (DIV2)
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2456
to whom, three persons, and one eternall God, be all praise and glory, ob•dience and thanksgiuing, world without end. FINIS.
to whom, three Persons, and one Eternal God, be all praise and glory, ob•dience and thanksgiving, world without end. FINIS.
p-acp ro-crq, crd n2, cc crd j np1, vbb d n1 cc n1, n1 cc n1, n1 p-acp n1. fw-la.
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