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THE CHARACTER OF MAN. PSAL. 144. 3. Lord what is man that thou takest knowledge of him;
THE CHARACTER OF MAN. PSALM 144. 3. Lord what is man that thou Takest knowledge of him;
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or the sonne of man that thou makest account of him? Man is like unto vanity, &c. MY Text, and so my Sermon too, is the just character of man;
or the son of man that thou Makest account of him? Man is like unto vanity, etc. MY Text, and so my Sermon too, is the just character of man;
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A common, and stale theme, you will say; but a needfull one: we are all apt to misknow or to forget what we are;
A Common, and stale theme, you will say; but a needful one: we Are all apt to misknow or to forget what we Are;
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No blacks, nor soule-bells, nor deaths heads on our rings, nor funerall sermons, nor tombes, nor Epitaphes can fixe our hearts enough upon our fraile, and miserable condition;
No blacks, nor soule-bells, nor death's Heads on our rings, nor funeral Sermons, nor tombs, nor Epitaphs can fix our hearts enough upon our frail, and miserable condition;
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And if any man have condescended to see his face in the true looking glasse of his wretched frailty,
And if any man have condescended to see his face in the true looking glass of his wretched frailty,
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so soon as his back is turned hee forgets his shape straight;
so soon as his back is turned he forgets his shape straight;
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Especially at a Court where outward glory would seem to shoulder out the thoughts of poore despicable mortality;
Especially At a Court where outward glory would seem to shoulder out the thoughts of poor despicable mortality;
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Give mee leave therefore, (Honourable and beloved) to ring my owne knell in your eares this day,
Give me leave Therefore, (Honourable and Beloved) to ring my own knell in your ears this day,
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and to call home your eyes a little, and to shew you that which I feare you too seldome see, your selves.
and to call home your eyes a little, and to show you that which I Fear you too seldom see, your selves.
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Lent and funeralls are wont still to go both in one Livery: There is no book so well worthy reading as this living one;
Lent and funerals Are wont still to go both in one Livery: There is no book so well worthy reading as this living one;
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Even now David spake as a King of men, Of people subdued under him; now hee speakes as an humble vassall to God:
Even now David spoke as a King of men, Of people subdued under him; now he speaks as an humble vassal to God:
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Lord what is man that thou takest knowledge of him? In one breath is both soveraignty and subjection;Lord what is man that thou Takest knowledge of him? In one breath is both sovereignty and subjection;
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An absolute soveraignty over his people; My people are subdued under me; An humble subjection to the God of Kings;
an absolute sovereignty over his people; My people Are subdued under me; an humble subjection to the God of Kings;
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Lord, what is man? Yea, in the very same word wherein is the profession of that soveraignty, there is an acknowledgement of subjection; Thou hast subdued my people; Lord, what is man? Yea, in the very same word wherein is the profession of that sovereignty, there is an acknowledgement of subjection; Thou hast subdued my people;
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In that he had people, he was a King; that they might be his people, a subjugation was requisite;
In that he had people, he was a King; that they might be his people, a subjugation was requisite;
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and that subjugation was Gods, and not his own;
and that subjugation was God's, and not his own;
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Thou hast subdued; Lo David had not subdued his people, if God had not subdued them for him;Thou hast subdued; Lo David had not subdued his people, if God had not subdued them for him;
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Hee was a great King, but they were a stiffe people; The God that made them swayed them to a due subjection;
He was a great King, but they were a stiff people; The God that made them swayed them to a due subjection;
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The great Conquerors of worlds, could not conquer hearts, if hee that molded hearts did not temper them:
The great Conquerors of world's, could not conquer hearts, if he that moulded hearts did not temper them:
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By me Kings raigne saith the Eternall wisdome;By me Kings Reign Says the Eternal Wisdom;
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and he that had courage enough to encoūter a Beare, a Lion, Goliah, yet can say: Thou hast subdued my people.
and he that had courage enough to encounter a Bear, a lion, Goliath, yet can say: Thou hast subdued my people.
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Contrarily, in that lowliest subjection of himselfe, there is an acknowledgement of greatnesse;
Contrarily, in that lowliest subjection of himself, there is an acknowledgement of greatness;
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though he abaseth himselfe with a What is man, yet withall, he addes, thou takest knowledge of him, thou makest account of him;
though he abaseth himself with a What is man, yet withal, he adds, thou Takest knowledge of him, thou Makest account of him;
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And this knowledge, this account of God, doth more exalt man, then his own vanity can depresse him.
And this knowledge, this account of God, does more exalt man, then his own vanity can depress him.
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My Text then, yee see, is Davids rapture, expressed in an extaticall question of sudden wonder;
My Text then, ye see, is Davids rapture, expressed in an Ecstatical question of sudden wonder;
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a wonder at God, and at man; Mans vilenesse:
a wonder At God, and At man; men vileness:
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What is man? Gods mercy and favour, in his knowledge, in his estimation of man:What is man? God's mercy and favour, in his knowledge, in his estimation of man:
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Lo, there are but two lessons that we need to take out here, in the world, God, and man; and here they are both:
Lo, there Are but two Lessons that we need to take out Here, in the world, God, and man; and Here they Are both:
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Man in the notion of his wretchednesse; God, in the notion of his bounty:
Man in the notion of his wretchedness; God, in the notion of his bounty:
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Let us (if you please) take a short view of both, and in the one see cause of our humiliation, of our joy and thankfulnesse in the other,
Let us (if you please) take a short view of both, and in the one see cause of our humiliation, of our joy and thankfulness in the other,
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& if in the former, there be a sad Lent of mortification, there is in the latter, a chearfull Easter of our raising and exaltation.
& if in the former, there be a sad Lent of mortification, there is in the latter, a cheerful Easter of our raising and exaltation.
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Many a one besides David, wonders at himselfe, one wonders at his own honor, and though hee will not say so,
Many a one beside David, wonders At himself, one wonders At his own honour, and though he will not say so,
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yet thinkes What a great man am I? Is not this great Babel which I have built? This is Nebuchadnezars wonder:
yet thinks What a great man am I? Is not this great Babel which I have built? This is Nebuchadnezars wonder:
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Another wonders at his person, and findes either a good face, or a faire eye,
another wonders At his person, and finds either a good face, or a fair eye,
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or an exquisite hand, or a well shap't leg, or some gay fleece to admire in himselfe: This was Absalous wonder:
or an exquisite hand, or a well shaped leg, or Some gay fleece to admire in himself: This was Absalous wonder:
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Another wonders at his wit, and learning:
another wonders At his wit, and learning:
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How came I by all this? Turba haec. This vulgar that knowes not the law, is accursed. This was the Pharisees wonder.
How Come I by all this? Turba haec. This Vulgar that knows not the law, is accursed. This was the Pharisees wonder.
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Another wonders at his wealth, Soule, take thine ease, as the Epicure in the Gospell. Davids wonder is as much above, as against all these; hee wonders at his vilenesse:
another wonders At his wealth, Soul, take thine ease, as the Epicure in the Gospel. Davids wonder is as much above, as against all these; he wonders At his vileness:
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Like as the chosen vessell would boast of nothing, but his infirmities: Lord what is man?
Like as the chosen vessel would boast of nothing, but his infirmities: Lord what is man?
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How well this hangs together? No sooner had hee said, Thou hast subdued my people under me, then he adds, Lord what is man?
How well this hangs together? No sooner had he said, Thou hast subdued my people under me, then he adds, Lord what is man?
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Some vaine heart would have beene lifted up with a conceit of his own eminence; Who I? I am not as other men; I have people under me; and people of my owne; and people subdued to mee;
some vain heart would have been lifted up with a conceit of his own eminence; Who I? I am not as other men; I have people under me; and people of my own; and people subdued to me;
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This is to bee more then a man;
This is to be more then a man;
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I know who hath said, I said ye are Gods. Besides Alexander the great, how many of the Roman Cesars have been transported with this self-admiration,
I know who hath said, I said you Are God's Beside Alexander the great, how many of the Roman Caesars have been transported with this self-admiration,
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and have challenged Temples, Altars, Sacrifices. How have they shared the moneths of the yeare among them;
and have challenged Temples, Altars, Sacrifices. How have they shared the months of the year among them;
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April must be Neronius, May Claudius, Iune Germanicus, September Antoninus, Domitian will have October, November is for Tiberius, by the same token, that when it was tendered to him, he askt the Senat wittily (as Xiphiline reports it) what they would doe when they should have more then twelve Cesars; But if there were not moneths enow for them, in the yeare;
April must be Neronius, May Claudius, Iune Germanicus, September Antoninus, Domitian will have October, November is for Tiberius, by the same token, that when it was tendered to him, he asked the Senate wittily (as Xiphiline reports it) what they would do when they should have more then twelve Caesars; But if there were not months enough for them, in the year;
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there were starres enow in the Skie, there was elbow-room enough in their imaginary heaven for their deification.
there were Stars enough in the Sky, there was elbow-room enough in their imaginary heaven for their deification.
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What tell I you of these ▪ a sory Clearchus of Pontus, as Suidas tells us, would be worshipped,
What tell I you of these ▪ a sorry Clearchus of Pontus, as Suidas tells us, would be worshipped,
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and have his son called Lightning;
and have his son called Lightning;
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Menecrates the Physitian (though not worthy to bee Esculapius his Apothecaries boy) yet would be Iupiter: Empedocles the Philosopher,Menecrates the physician (though not worthy to be Esculapius his Apothecaries boy) yet would be Iupiter: Empedoc the Philosopher,
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if it had not been for his shoo would have gone for Immortall. Sejanus will be sacrificing to himself.
if it had not been for his shoo would have gone for Immortal. Sejanus will be sacrificing to himself.
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I could tyre you with these prodigies of pride.
I could tyre you with these prodigies of pride.
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I could tell you of a Xerxes that will be correcting the Hellespont, and writing letters of threat to the mountain Athos:
I could tell you of a Xerxes that will be correcting the Hellespont, and writing letters of threat to the mountain Athos:
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of one of his proud Sultan successors Sapores that writ himselfe Brother to the Sun, and Moone:
of one of his proud Sultan Successors Sapores that writ himself Brother to the Sun, and Moon:
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of his great neighbour of China that styles himself Heire apparent to the living Sun: and the wise Cham of Tartary, Son of the highest God;
of his great neighbour of China that styles himself Heir apparent to the living Sun: and the wise Cham of Tartary, Son of the highest God;
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Caligula would NONLATINALPHABET as Dio, counter-thunder to God; and will bee no lesse then Iupiter Latialis; And the Scythian Roylus can say;Caligula would as Dio, counter-thunder to God; and will be no less then Iupiter Latialis; And the Scythian Roylus can say;
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It is easie for him to destroy all that the Sun lookes upon;
It is easy for him to destroy all that the Sun looks upon;
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Lord God! how can the vaine pride of man befoole him, and carry him away to ridiculous affectations? The man after Gods own heart is in another vain;
Lord God! how can the vain pride of man befool him, and carry him away to ridiculous affectations? The man After God's own heart is in Another vain;
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when he lookes downward, he sees the people crouching under him, and confesses his own just predominancy,
when he looks downward, he sees the people crouching under him, and Confesses his own just predominancy,
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but when hee lookes either upward to God, or inward to himselfe, he sayes, Lord what is man? It should not be, it is not in the power of earthly greatnesse to raise the regenerate heart above it selfe,
but when he looks either upward to God, or inward to himself, he Says, Lord what is man? It should not be, it is not in the power of earthly greatness to raise the regenerate heart above it self,
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or to make it forget the true groūds of his own humiliation. Avolet, quantum volet palea, as he said:
or to make it forget the true grounds of his own humiliation. Avolet, quantum volet palea, as he said:
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Let the light chaffe bee hoised into the ayre, with every winde (as Psal. 1.) the solid grain lyes close,
Let the Light chaff be hoist into the air, with every wind (as Psalm 1.) the solid grain lies close,
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and falls so much the lower, by how much it is more weighty.
and falls so much the lower, by how much it is more weighty.
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It is but the smoke that mounts up in the furnace, it is but the drosse that swells up in the lump, the pure metall sinkes to the bottome,
It is but the smoke that mounts up in the furnace, it is but the dross that Swells up in the lump, the pure metal sinks to the bottom,
pn31 vbz p-acp dt n1 cst vvz a-acp p-acp dt n1, pn31 vbz p-acp dt n1 cst vvz a-acp p-acp dt n1, dt j n1 vvz p-acp dt n1,
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if there be any part of the crucible lower then other, there you shall finde it.
if there be any part of the crucible lower then other, there you shall find it.
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The proud mountaines shelve off the rain, and are barren; the humble vallies soak it up, and are fruitfull.
The proud Mountains shelve off the rain, and Are barren; the humble valleys soak it up, and Are fruitful.
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Set this pattern before you ye great ones whom God hath raised to the height of worldly honor:
Set this pattern before you the great ones whom God hath raised to the height of worldly honour:
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Oh be ye as humble as ye are great:
O be you as humble as you Are great:
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the more high you are in others eyes, be so much more lowly in your owne,
the more high you Are in Others eyes, be so much more lowly in your own,
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as knowing that hee was no lesse then a King that said, Lord what is man?
as knowing that he was no less then a King that said, Lord what is man?
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The time was when David made this wonder upon another occasion.
The time was when David made this wonder upon Another occasion.
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Psal. 8. 3, 4. When I see the heavens, the moon and the stars that thou hast ordained, Lord what is man? When looking over that great night-piece,Psalm 8. 3, 4. When I see the heavens, the moon and the Stars that thou hast ordained, Lord what is man? When looking over that great night-piece,
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and turning over the vast volume of the world (as Gerson termes it) hee saw in that large folio, amongst those huge capitall letters, what a little insēsible daghespoint man is, he breaks forth into an amazed exclamation Lord what is man? Indeed,
and turning over the vast volume of the world (as Gerson terms it) he saw in that large folio, among those huge capital letters, what a little insensible daghespoint man is, he breaks forth into an amazed exclamation Lord what is man? Indeed,
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how could he doe other? To compare such a mite, a mote, a nothing with that goodly and glorious vault of heaven,
how could he do other? To compare such a mite, a mote, a nothing with that goodly and glorious vault of heaven,
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and with those worlds of light, so much bigger then so many globes of earth, hanging,
and with those world's of Light, so much bigger then so many globes of earth, hanging,
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and moving regularly in that bright and spacious contignation of the firmament, it must needs astonish humane reason,
and moving regularly in that bright and spacious contignation of the firmament, it must needs astonish humane reason,
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and make it ashamed of its own poorenesse:
and make it ashamed of its own poorness:
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Certainly, if there could bee any man that when hee knowes the frame of the world could wonder at any thing in himselfe, save his owne nothingnesse, I should as much wonder at him,
Certainly, if there could be any man that when he knows the frame of the world could wonder At any thing in himself, save his own nothingness, I should as much wonder At him,
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as at the world it selfe. There David wondred to cōpare man with the world;
as At the world it self. There David wondered to compare man with the world;
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here he wonders too to compare man, with a world of men, and to see that God had done so much for him above others in his advancement, deliverances, victories.
Here he wonders too to compare man, with a world of men, and to see that God had done so much for him above Others in his advancement, Deliverances, victories.
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But if any man had rather to take this Psalme as a sacred Rhapsody, gathered out of the 18. and 8. and 39. Psalmes; and this sentence as universall; I oppose not;
But if any man had rather to take this Psalm as a sacred Rhapsody, gathered out of the 18. and 8. and 39. Psalms; and this sentence as universal; I oppose not;
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Let this wonder be generall, not so much of David, a man selected, as of David, a man.
Let this wonder be general, not so much of David, a man selected, as of David, a man.
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These two are well joyned, Lord, What? For however man when hee is considered in himselfe,
These two Are well joined, Lord, What? For however man when he is considered in himself,
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or compared with his fellow-creatures, may be something; yet when he comes into mention with his maker, he is lesse then nothing.
or compared with his fellow-creatures, may be something; yet when he comes into mention with his maker, he is less then nothing.
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Match him with the beast of the field, yea of the desert;
Match him with the beast of the field, yea of the desert;
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even there, however, as Chrysostom, every beast hath some one ill quality, but man hath all;
even there, however, as Chrysostom, every beast hath Some one ill quality, but man hath all;
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yet, in regard of rule, what a jolly Lord he is; here is omnia subjecisti, thou hast put all things in subjection to him;
yet, in regard of Rule, what a jolly Lord he is; Here is omnia subjecisti, thou hast put all things in subjection to him;
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Not the fiercest Lyon, not the hugest Elephant, or the wildest Tyger, but, either by force,
Not the Fiercest lion, not the hugest Elephant, or the Wildest Tiger, but, either by force,
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or wile man becomes his master;
or wile man becomes his master;
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and though they have left that originall awe, which they bare to him so soon as ever he forsook his loyalty to his King;
and though they have left that original awe, which they bore to him so soon as ever he forsook his loyalty to his King;
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yet still they doe, (not without regret) acknowledge the impressions of Majesty in that upright face of his;
yet still they do, (not without regret) acknowledge the impressions of Majesty in that upright face of his;
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Wherfore are they but for man? Some for his labor as the oxe; some for his service as the horse:
Wherefore Are they but for man? some for his labour as the ox; Some for his service as the horse:
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some for his pleasure as the dog, or the ape: some for his exercise, as the beasts of the forest, all for man:
Some for his pleasure as the dog, or the ape: Some for his exercise, as the beasts of the forest, all for man:
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But when we look up at his infinite Creator, Lord what is man? O God, thou art an intelligible sphere, whose center is every where, whose circumference is no where but in thy selfe:
But when we look up At his infinite Creator, Lord what is man? Oh God, thou art an intelligible sphere, whose centre is every where, whose circumference is no where but in thy self:
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Man is a mere center without a circumference.
Man is a mere centre without a circumference.
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Thou, O God, in una essentia omnia praehabes, in one essence forecomprisest all things, as Aquinas out of Dionysiw; man, in a poore imperfect composition holds nothing.
Thou, Oh God, in una Essentia omnia praehabes, in one essence forecomprisest all things, as Aquinas out of Dionysiw; man, in a poor imperfect composition holds nothing.
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Thou art light, hast light, dwellest in light inaccessible; Man of himselfe is as darke as earth, yea as hell.
Thou art Light, hast Light, dwellest in Light inaccessible; Man of himself is as dark as earth, yea as hell.
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Thou art God alsufficient, the very heathen could say, (NONLATINALPHABET); It is for none but God to want nothing: Man wants all but evill;
Thou art God All-sufficient, the very heathen could say, (); It is for none but God to want nothing: Man Wants all but evil;
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Shortly, thou art all holinesse, power, justice, wisdome, mercy, truth, perfection: Man is nothing but defect, error, ignorance, injustice, impotence, corruption;
Shortly, thou art all holiness, power, Justice, Wisdom, mercy, truth, perfection: Man is nothing but defect, error, ignorance, injustice, impotence, corruption;
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Lord then, what is man to thee but a fit subject for thy wrath, yet let it bee rather a meet object of thy commiseration;
Lord then, what is man to thee but a fit Subject for thy wrath, yet let it be rather a meet Object of thy commiseration;
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Behold we are vile, thou art glorious; let us adore thine infinitenesse, doe thou pitty our wretchednesse. Lord what is man? Leave wee comparisons;
Behold we Are vile, thou art glorious; let us adore thine infiniteness, do thou pity our wretchedness. Lord what is man? Leave we comparisons;
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Let us take man as he is himselfe;
Let us take man as he is himself;
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It is a rule of our olde country man of Hales, the acute master of Bonaventure, that a man should bee rigidus sibi, pius aliis, rigorous to himselfe, kinde to others:
It is a Rule of our old country man of Hales, the acute master of Bonaventure, that a man should be rigidus sibi, Pius Others, rigorous to himself, kind to Others:
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Surely, as Nazianzen observes, in one kinde, that nothing is more pleasing to talk of then other mens businesses,
Surely, as Nazianzen observes, in one kind, that nothing is more pleasing to talk of then other men's businesses,
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so, there is nothing more easie, then for a man to be wittily bitter in invectives against his own condition;
so, there is nothing more easy, then for a man to be wittily bitter in invectives against his own condition;
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who hath not braine, and gall enough to be a Timon, depreciari carnem hanc (as Tertullian speakes,) to disparage humanity;
who hath not brain, and Gall enough to be a Timon, depreciari Carnem hanc (as Tertullian speaks,) to disparage humanity;
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and like an angry Lion to beat himselfe to blood with his owne sterne; Neither is it more rife for dogs to bark at men, then men at themselves.
and like an angry lion to beatrice himself to blood with his own stern; Neither is it more rife for Dogs to bark At men, then men At themselves.
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Alas, to what purpose is this currish clamour? Wee are miserable enough though wee would flatter our selves;
Alas, to what purpose is this currish clamour? we Are miserable enough though we would flatter our selves;
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To whose insultation can we be thus exposed but to our owne? I come not hither to sponge you with this vineger,
To whose insultation can we be thus exposed but to our own? I come not hither to sponge you with this vinegar,
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& gall, but give mee leave a little, though not to aggravate, yet to deplore our wretchednes;
& Gall, but give me leave a little, though not to aggravate, yet to deplore our wretchedness;
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There can bee no ill blood in this:
There can be no ill blood in this:
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Amaritudo sermonum medicina animarū, this bitternesse is medicinall, saith S. Ambrose; I doe not feare wee shall live so long as to know our selves too well.Amaritudo Sermons medicina animarū, this bitterness is medicinal, Says S. Ambrose; I do not Fear we shall live so long as to know our selves too well.
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Lord then what is man? What in his being? What in his depravation? How miserable in both?Lord then what is man? What in his being? What in his depravation? How miserable in both?
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What should I fetch the poore wretched infant out of the blinde cavernes of nature, to shame us with our conceptions,
What should I fetch the poor wretched infant out of the blind caverns of nature, to shame us with our conceptions,
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and to make us blush at the substance, nourishment, posture of that which shall be a man;
and to make us blush At the substance, nourishment, posture of that which shall be a man;
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There he lyes, senselesse for some moneths (as the heathen Oratour truly observes,) as if hee had no soule.
There he lies, senseless for Some months (as the heathen Orator truly observes,) as if he had no soul.
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When hee comes forth into the large womb of the world, his first greeting of his mother is with cryes and lamentations, (and more hee would cry if hee could know into what a world he comes) recompencing her painefull throwes with continuall unquietnes;
When he comes forth into the large womb of the world, his First greeting of his mother is with cries and lamentations, (and more he would cry if he could know into what a world he comes) recompensing her painful throws with continual unquietness;
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what sprawling, what wringing, what impotēce is here? There lyes the poore little Lording of the world, not able to helpe himselfe;
what sprawling, what wringing, what impotence is Here? There lies the poor little Lording of the world, not able to help himself;
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whiles the new yeaned Lambe rises up on the knees, and seeks for the teates of her damme, knowing where and how to finde reliefe,
while the new yeaned Lamb rises up on the knees, and seeks for the teats of her dam, knowing where and how to find relief,
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so soone as it begins to bee.
so soon as it begins to be.
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Alas, what can man doe, if hee bee let alone, but make faces, and noyses, and dye? Lord what is man? This is his ingresse into the world;
Alas, what can man do, if he be let alone, but make faces, and noises, and die? Lord what is man? This is his ingress into the world;
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his progresse, in it, is no better. From an impotent birth, hee goes on to a silly childhood;
his progress, in it, is no better. From an impotent birth, he Goes on to a silly childhood;
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if no body should teach him to speake what would hee doe? Historians may talk of, Bec, that the untaught infant said;
if no body should teach him to speak what would he do? Historians may talk of, Bec, that the untaught infant said;
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I dare say he learn't it of the goates, not of nature;
I Dare say he learnt it of the Goats, not of nature;
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I shall as soone beleeve that Adam spake Dutch in Paradise according to Goropius Becanus his idle fancy,
I shall as soon believe that Adam spoke Dutch in Paradise according to Goropius Becanus his idle fancy,
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as that the childe meant to speak an articulate word unbidden:
as that the child meant to speak an articulate word unbidden:
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And if a mother or nurse did not tend him, how soone would he be both noysome, & nothing;
And if a mother or nurse did not tend him, how soon would he be both noisome, & nothing;
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Where other creatures stand upon their owne feet and are wrapt in their owne naturall mantles,
Where other creatures stand upon their own feet and Are wrapped in their own natural mantles,
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and tend upon their dams for their sustenance, and finde them out amongst ten thousand. Yea the very spider weaves so soon as ever it comes out of the egge:
and tend upon their dams for their sustenance, and find them out among ten thousand. Yea the very spider weaves so soon as ever it comes out of the egg:
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Assoone as age and nurture can feoffe him in any wit, hee falls to shifts; all his ambition is to please himselfe in those crude humours of his yong vanity:
As soon as age and nurture can feoff him in any wit, he falls to shifts; all his ambition is to please himself in those crude humours of his young vanity:
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If hee can but elude the eyes of a nurse or Tutor, how safe hee is? Neither is he yet capable of any other care,
If he can but elude the eyes of a nurse or Tutor, how safe he is? Neither is he yet capable of any other care,
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but how to decline his own good, and to be a safe truant;
but how to decline his own good, and to be a safe truant;
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It is a large time that our Casuists give him, that, at seven yeares, hee begins to lye;
It is a large time that our Casuists give him, that, At seven Years, he begins to lie;
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Vpon time and tutorage, what devises hee hath to feed his appetite? what fetches to live? And if,
Upon time and tutorage, what devises he hath to feed his appetite? what Fetches to live? And if,
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now, many successions of experiments have furnisht him with a thousand helps, yet, as it is in the text (NONLATINALPHABET) What is Adam, and the son of Enosh? How was it with the first man? how with the next? Could we look so far back as to see Adam and Eve, when they were new turned out of Paradise;
now, many successions of experiments have furnished him with a thousand helps, yet, as it is in the text () What is Adam, and the son of Enosh? How was it with the First man? how with the next? Could we look so Far back as to see Adam and Eve, when they were new turned out of Paradise;
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in dignam exilio terram (as Nazianzen speakes of his Pontick habitation) Oh that hard-driven, and miserable paire!in dignam exilio terram (as Nazianzen speaks of his Pontic habitation) O that hard-driven, and miserable pair!
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The perfection of their invention and judgement was lost in their sinne; their soule was left no lesse naked then the body.
The perfection of their invention and judgement was lost in their sin; their soul was left no less naked then the body.
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How wofully doe we thinke they did scramble to live? they had water and earth before them,
How woefully do we think they did scramble to live? they had water and earth before them,
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but fire, an active and usefull element, was yet unknowne;
but fire, an active and useful element, was yet unknown;
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Plants they had, but metalls whereby they might make use of those plants, and redact them to any forme,
Plants they had, but metals whereby they might make use of those plants, and redact them to any Form,
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for instruments of work, were yet (till Tubal-cain) to seek.
for Instruments of work, were yet (till Tubal-cain) to seek.
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Here was Adam delving with a jawbone, and harrowing with sticks tyed uncouthly together, and paring his nailes with his teeth:
Here was Adam delving with a jawbone, and harrowing with sticks tied uncouthly together, and paring his nails with his teeth:
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there Eve making a comb of her fingers;
there Eve making a comb of her fingers;
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& tying her raw-skin'd breeches together with rindes of trees, or pinning them up with thornes.
& tying her raw-skined breeches together with rinds of trees, or pinning them up with thorns.
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Here was Adam tearing off some arme of a tree, to drive in those stakes which he hath pointed with some sharp flint;
Here was Adam tearing off Some arm of a tree, to drive in those stakes which he hath pointed with Some sharp flint;
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there Eve fetching in her water in a shell;
there Eve fetching in her water in a shell;
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Here Adam the first mid ▪ wife to his miserable consort, and Eve wrapping her little one in a skin, lately borrowed from some beast;
Here Adam the First mid ▪ wife to his miserable consort, and Eve wrapping her little one in a skin, lately borrowed from Some beast;
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and laying it on a pillow of leaves, or grasse;
and laying it on a pillow of leaves, or grass;
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Their fist was their hammer, their hand their dish, their armes and legges their ladder, heaven their Canopy, and earth their fetherbed;
Their fist was their hammer, their hand their dish, their arms and legs their ladder, heaven their Canopy, and earth their featherbed;
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& now (NONLATINALPHABET) What is Adam? In time Art beganne to improve nature; Every dayes experiments brought forth something;
& now () What is Adam? In time Art began to improve nature; Every days experiments brought forth something;
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and now, man durst affect to dwell, not safe, but faire; to be clad, not warme but fine;
and now, man durst affect to dwell, not safe, but fair; to be clad, not warm but fine;
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and the palate waxt by degrees, wanton, & wilde; the back and the belly strove whether should be more luxurious;
and the palate waxed by Degrees, wanton, & wild; the back and the belly strove whither should be more luxurious;
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and the eye affected to be more prodigal then they both; and ever since, the ambition of these three hath spent, & wearyed the world;
and the eye affected to be more prodigal then they both; and ever since, the ambition of these three hath spent, & wearied the world;
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so as in the other extreme we may well cry out, Lord what is man?
so as in the other extreme we may well cry out, Lord what is man?
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For, to rise up with his age and the worlds now, when man is grown ripe in all professions,
For, to rise up with his age and the world's now, when man is grown ripe in all professions,
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an exquisite artist, a learned Philosopher, a stout champion, a deep politician, whither doth he bend all his powers,
an exquisite artist, a learned Philosopher, a stout champion, a deep politician, whither does he bend all his Powers,
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but to attain his own ends, to crosse anothers? to greaten himselfe, to supplant a rivall, to kill an enemy, to embroile a world;
but to attain his own ends, to cross another's? to greaten himself, to supplant a rival, to kill an enemy, to embroil a world;
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Mans heart (as Bernard well) is a mill, ever grinding some grist, or other, of his own devise;
men heart (as Bernard well) is a mill, ever grinding Some grist, or other, of his own devise;
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and I may adde, if there bee no graine to work upon, sets it self on fire.
and I may add, if there be no grain to work upon, sets it self on fire.
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Lord what is man? (even after the accession of a professed Christianity) but a butcher of his owne kinde? Seneca told his Lucilius (the same that Iob hath) that vivere militare est; It is true now not morally but literally:Lord what is man? (even After the accession of a professed Christianity) but a butcher of his own kind? Senecca told his Lucilius (the same that Job hath) that vivere militare est; It is true now not morally but literally:
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What a wofull shambles is Christendome it selfe ever since the last Comet becomne.
What a woeful shambles is Christendom it self ever since the last Cometam become.
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Fryer Dominick was according to his mothers dream a dog with a fire brand in his mouth, sure ever since, religion hath been fiery and bloody.
Fryer Dominick was according to his mother's dream a dog with a fire brand in his Mouth, sure ever since, Religion hath been fiery and bloody.
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Homicida cucurbitarum, was the style that S. Austin gave to Manicheus; now every man abroad strives to be bomicida Christianorum: As if men were growne to the resolution of the old Tartars, of whō Haytonus; they thought it no sin to kill a man,Homicide cucurbitarum, was the style that S. Austin gave to Manicheus; now every man abroad strives to be bomicida Christians: As if men were grown to the resolution of the old Tartars, of whom Haytonus; they Thought it no since to kill a man,
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but not to pull off their horses bridle when hee should feed, this they held mortall.
but not to pull off their Horses bridle when he should feed, this they held Mortal.
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What hils of carcasses are here? What rivers of blood;
What hills of carcases Are Here? What Rivers of blood;
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At tu domine usquequo? How long Lord, how long shall men play the men in killing? and seek glory in these ambitious murders.At tu domine Usquequo? How long Lord, how long shall men play the men in killing? and seek glory in these ambitious murders.
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Oh stay, stay thou preserver of men, these impetuous rages of inhumane mankinde, and scatter the people that delight in warre:
O stay, stay thou preserver of men, these impetuous rages of inhumane mankind, and scatter the people that delight in war:
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And blessings be upon the anointed head of the King of our peace, under whose happy scepter we enjoy these calme & comfortable times,
And blessings be upon the anointed head of the King of our peace, under whose happy sceptre we enjoy these Cam & comfortable times,
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whiles all the rest of the world is weltring in blood, and scorching in their mutuall flames;
while all the rest of the world is weltering in blood, and scorching in their mutual flames;
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May all the blessings of our peace returne upon him, who is (under God) the author of these blessings,
May all the blessings of our peace return upon him, who is (under God) the author of these blessings,
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and upon his seed for ever, and ever.
and upon his seed for ever, and ever.
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How willingly would I now forget (as an old man easily might) to turne back to the dispositions, studies, courses of man, commonly bent upon the prosecution whether of his lust, or malice:
How willingly would I now forget (as an old man Easily might) to turn back to the dispositions, studies, courses of man, commonly bent upon the prosecution whither of his lust, or malice:
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Wo ▪ is me, how is his time spent? In hollow visits, in idle courtings, in Epicurean pamperings, in fantastick dressings, in lawlesse disports, in deepe plots, crafty conveyances, quarrelous law-suits, spightfull underminings, corrading of riches, cozēing in cōtracts, revenging of wrongs, suppressing the emulous, oppressing inferiours, mutining against authority, eluding of lawes,
Woe ▪ is me, how is his time spent? In hollow visits, in idle courtings, in Epicurean pamperings, in fantastic dressings, in lawless disports, in deep plots, crafty conveyances, quarrellous lawsuits, spiteful underminings, corroding of riches, cozening in contracts, revenging of wrongs, suppressing the emulous, oppressing inferiors, Mutinying against Authority, eluding of laws,
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and what shall I say? in doing all but what hee should, so as in this, man approves Polybius his word too true, that he is both the craftiest of all creatures, & most vicious;
and what shall I say? in doing all but what he should, so as in this, man approves Polybius his word too true, that he is both the craftiest of all creatures, & most vicious;
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and in the best and all his wayes makes good the word in my text (even in this sense) Man is like unto vanity;
and in the best and all his ways makes good the word in my text (even in this sense) Man is like unto vanity;
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yea like is not the same;
yea like is not the same;
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Man is altogether vanity. Psal. 39. 6. Indeed so more then vanity that we may rather say vanity is like to man;Man is altogether vanity. Psalm 39. 6. Indeed so more then vanity that we may rather say vanity is like to man;
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What a deale of variety of vanity here is; Ones is a starved vanity, anothers a pamperd one;
What a deal of variety of vanity Here is; Ones is a starved vanity, another's a pampered one;
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ones a loviall vanity, anothers a sullen one; ones a silken vanity, anothers a ragged one;
ones a loviall vanity, another's a sullen one; ones a silken vanity, another's a ragged one;
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ones a carelesse vanity, anothers a carking;
ones a careless vanity, another's a carking;
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and all these rivulets runne into one common Ocean of vanity, at last, universa vanitas omnis homo; In this busie variety doth he weare out the time and himselfe, till age or sicknesse summon him to his dissolution;
and all these rivulets run into one Common Ocean of vanity, At last, universa vanitas omnis homo; In this busy variety does he wear out the time and himself, till age or sickness summon him to his dissolution;
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But the whiles, in the few minutes of our life, how are our drams of pleasure lost in our pounds of gal;
But the while, in the few minutes of our life, how Are our drams of pleasure lost in our pounds of Gall;
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Anguish of soule, troubles of minde, distempers of body, losses of estate, blemishes of reputation, miscariages of children, mis-casualties, unquietnesse, paines, griefes, feares take up our hearts,
Anguish of soul, Troubles of mind, distempers of body, losses of estate, blemishes of reputation, miscarriages of children, mis-casualties, unquietness, pains, griefs, fears take up our hearts,
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and forbid us to enjoy, not happinesse, but our very selves;
and forbid us to enjoy, not happiness, but our very selves;
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so as our whole life sits like Augustus, inter suspiria & lachrymas betwixt sighes and teares;
so as our Whole life sits like Augustus, inter Suspiria & lachrymas betwixt sighs and tears;
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and all these hasten us on to our end;
and all these hasten us on to our end;
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and wo is me, how soon is that upon us? I remember Gerson brings in an Englishman asking a Frenchman Quot annos habes? (how many yeares are you?) a usuall latin phrase when we aske after a mans age;
and woe is me, how soon is that upon us? I Remember Gerson brings in an Englishman asking a Frenchman Quot annos habes? (how many Years Are you?) a usual latin phrase when we ask After a men age;
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his answer is Annos non habeo; I am of no yeares at al, but death hath forborn me these fifty;
his answer is Annos non habeo; I am of no Years At all, but death hath forborn me these fifty;
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Surely we cannot make account of one minute: besides the vanity of unprofitablenesse, here is the vanity of transitorinesse.
Surely we cannot make account of one minute: beside the vanity of unprofitableness, Here is the vanity of transitoriness.
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How doth the momentaninesse of this misery adde to the misery;
How does the momentaninesse of this misery add to the misery;
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what a flowre, a vapour, a smoke, a bubble, a shadow, a dreame of a shadow our life is? We are going,
what a flower, a vapour, a smoke, a bubble, a shadow, a dream of a shadow our life is? We Are going,
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and then a carelesse life is shut up in a disconsolate end, and God thinkes it enough to threat, Ye shall die like men:
and then a careless life is shut up in a disconsolate end, and God thinks it enough to threat, You shall die like men:
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Alas, this wormeaten apple soon falls; vitreum hoc corpusculum (as Erasmus termes it) is soone crackt, and broken.
Alas, this Worm-eaten apple soon falls; vitreum hoc corpusculum (as Erasmus terms it) is soon cracked, and broken.
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It is not for every one to have his soule suckt out of his mouth with a kisse as the Iewes say of Moses. He that came into the world with cryes, goes out with groanes;
It is not for every one to have his soul sucked out of his Mouth with a kiss as the Iewes say of Moses. He that Come into the world with cries, Goes out with groans;
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The pangs of death, the anguish of conscience, the shrieking of friends, the frights of hell meet now together to render him perfectly miserable,
The pangs of death, the anguish of conscience, the shrieking of Friends, the frights of hell meet now together to render him perfectly miserable,
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and now, Lord, what is man? Well, he dyes, saith the Psalmist, and then all his thoughts perish;
and now, Lord, what is man? Well, he dies, Says the Psalmist, and then all his thoughts perish;
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Lo what a word here is? All his thoughts perish. What is man but for his thoughts? Those are the only improvement of reason,
Lo what a word Here is? All his thoughts perish. What is man but for his thoughts? Those Are the only improvement of reason,
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and that in an infinite variety:
and that in an infinite variety:
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One bends his thoughts upon some busie controversies, perhaps nec gemino ab ovo; another, upon some deep plot of State to be molded up (like to China clay) some hundred yeares after, another, hath cast models in his brain of some curious fabrick wherewith he will enrich the surface of the earth;
One bends his thoughts upon Some busy controversies, perhaps nec gemino ab ovo; Another, upon Some deep plot of State to be moulded up (like to China clay) Some hundred Years After, Another, hath cast models in his brain of Some curious fabric wherewith he will enrich the surface of the earth;
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another hath in his active imagination hookt in his neighbours inheritance, and takes care to convey it;
Another hath in his active imagination hookt in his neighbours inheritance, and Takes care to convey it;
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one studies Art, another fraud, another the art of fraud; one is laying a foundation for future greatnesse, as low as hell;
one studies Art, Another fraud, Another the art of fraud; one is laying a Foundation for future greatness, as low as hell;
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another, is laying on a gilded roof where is no firme foundation, each one is taken up with severall thoughts,
Another, is laying on a gilded roof where is no firm Foundation, each one is taken up with several thoughts,
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when hee dies all those thoughts perish;
when he die all those thoughts perish;
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all those castles in the ayre (NONLATINALPHABET, as Aristophanes his word is) vanish to nothing;
all those Castles in the air (, as Aristophanes his word is) vanish to nothing;
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onely his ill thoughts stick by him, and wait on his soule to his hell: But I have not yet done with the body:
only his ill thoughts stick by him, and wait on his soul to his hell: But I have not yet done with the body:
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Rameses which signifieth wormes, is our last station in this wildernesse; yet one step lower e corpore vermes, e vermibus faetor, as Bernard well:Rameses which signifies worms, is our last station in this Wilderness; yet one step lower e corpore vermes, e vermibus faetor, as Bernard well:
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Hee that was rotted with disorder, would be sweetned with odors;
He that was rotted with disorder, would be sweetened with odours;
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but it is more then all Arabia can doe, neither is there more horror in the face of death, then in his breath, noysomenesse.
but it is more then all Arabia can do, neither is there more horror in the face of death, then in his breath, noisomeness.
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Lord what is man? But alas, it is well for this part that it is for the time senselesse;Lord what is man? But alas, it is well for this part that it is for the time senseless;
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the living Spirit payes the while for all, which if it bee but a mere mans, is hurried by divels immediatly, into the dreadfull regions of horror,
the living Spirit pays the while for all, which if it be but a mere men, is hurried by Devils immediately, into the dreadful regions of horror,
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and death, and there lyes for ever, and ever, and ever in unsufferable, unutterable, unconceivable torments, without all possibility of intermission, of mitigation.
and death, and there lies for ever, and ever, and ever in unsufferable, unutterable, unconceivable torments, without all possibility of intermission, of mitigation.
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Oh wo wo wo to those miserable soules that ever they were created. And now, Lord what is man?
O woe woe woe to those miserable Souls that ever they were created. And now, Lord what is man?
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Ye have seen man divided by his times, in his ingresse, progresse, egresse; or, in Lactantius his termes, in his originall, state, dissolution:
You have seen man divided by his times, in his ingress, progress, egress; or, in Lactantius his terms, in his original, state, dissolution:
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See him now, at one glance, divided in his parts, Bernards two mites, A body and a soule;
See him now, At one glance, divided in his parts, Bernards two mites, A body and a soul;
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What is man then? A goodly creature he is:What is man then? A goodly creature he is:
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When I looke upon this stirring pile, I can say, I am fearefully, and wonderfully made.
When I look upon this stirring pile, I can say, I am fearfully, and wonderfully made.
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Lord, I can admire thee in me, and yet abase my selfe: thou art so much more wonderfull in thy workes, by how much I am viler:
Lord, I can admire thee in me, and yet abase my self: thou art so much more wonderful in thy works, by how much I am Viler:
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What is this body of mine but a piece of that I tread upon, a sack of dust (if not saccus stercorum as Bernard) a sewer of ill humours, a magazine of diseases, a feast of wormes;
What is this body of mine but a piece of that I tread upon, a sack of dust (if not saccus stercorum as Bernard) a sewer of ill humours, a magazine of diseases, a feast of worms;
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And as for that better part, the inmate of this ragged cottage, though as it proceeds from thee, it is a pure immortall spirit, a sparke of thine heavenly fire, a glimpse of thy divine light,
And as for that better part, the inmate of this ragged cottage, though as it proceeds from thee, it is a pure immortal Spirit, a spark of thine heavenly fire, a glimpse of thy divine Light,
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yet as it is mine, how can I pity it? Alas, how darke it is with ignorance? For what have I here but that cognitionem nocturnam, which Aquinas yeelds to worse creatures,
yet as it is mine, how can I pity it? Alas, how dark it is with ignorance? For what have I Here but that cognitionem Nocturnam, which Aquinas yields to Worse creatures,
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how foule and muddy with error, nec quis error turpitudine caret, there is no errour that is not nasty as Austin truly;
how foul and muddy with error, nec quis error turpitudine caret, there is no error that is not nasty as Austin truly;
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how earthly and grosse with mis-affections;
how earthly and gross with mis-affections;
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praecedit carnem in crimine, it ushers the flesh in sinfull courses, as Bernard; how as unlike thee,precedes Carnem in crimine, it ushers the Flesh in sinful courses, as Bernard; how as unlike thee,
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as like him that marred it? And, if both parts in their kind were good,
as like him that marred it? And, if both parts in their kind were good,
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yet put together they are naught; Earth is good, and water is good, yet put together they make mudd and mire.
yet put together they Are nought; Earth is good, and water is good, yet put together they make mud and mire.
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Lord then what is man? Lord then what is man?
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Such is nature now in her best dresse, but if ye look upon her in the worst of her depravation, ye shall not more wonder at her misery, then her ugly deformity;
Such is nature now in her best dress, but if you look upon her in the worst of her depravation, you shall not more wonder At her misery, then her ugly deformity;
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(Materia vilis, operatio turpis as Bernard) and in a detestation (more then pity) of her loathlinesse, shall cry out, Lord what is man? I doe not tell you of bloody Turkes, man-eating Canniballs, mungrell Troglodites feeding upon buried carcasses, Patavian pandarisme of their own daughters,(Materia vilis, operatio Shameful as Bernard) and in a detestation (more then pity) of her loathlinesse, shall cry out, Lord what is man? I do not tell you of bloody Turkes, man-eating Cannibals, mongrel Troglodytes feeding upon buried carcases, Patavian pandarism of their own daughters,
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or of miserable Indians idolatrously adoring their divellish Pagodes, I meddle not with these remote prodigies of lost humanity;
or of miserable Indians idolatrously adoring their devilish Pagodas, I meddle not with these remote prodigies of lost humanity;
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Yet these goe for men too, I speak of more civill wickednesse, incident to the ordinary courses of men.
Yet these go for men too, I speak of more civil wickedness, incident to the ordinary courses of men.
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It is sweetly said of S. Chrysostome; Alas, what is sicknesse, what is blindnesse, nihil sunt ista ô homo;
It is sweetly said of S. Chrysostom; Alas, what is sickness, what is blindness, nihil sunt ista o homo;
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These are nothing, unum duntaxat malum est peccare, there is no evill to sin:
These Are nothing, Unum duntaxat malum est Peccare, there is no evil to since:
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If then man be such, as man, what is he as a sinner? when his eyes are the burning glasses of concupiscence, his tongue a razor of detraction, his throat an open sepulcher of good names or patrimonies, his heart a mint of treasons,
If then man be such, as man, what is he as a sinner? when his eyes Are the burning glasses of concupiscence, his tongue a razor of detraction, his throat an open sepulcher of good names or patrimonies, his heart a mint of treasons,
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and villanies, his hands the engines of fraud and violence; Shortly, when he is debaucht with lust, with riot, with intemperance; transported with pride, insolence, fury;
and villainies, his hands the Engines of fraud and violence; Shortly, when he is debauched with lust, with riot, with intemperance; transported with pride, insolence, fury;
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pardon mee, now, man is a beast, Psal. 74. that is yet too easie, a monster;
pardon me, now, man is a beast, Psalm 74. that is yet too easy, a monster;
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yet once more pardon mee, a divell;
yet once more pardon me, a Devil;
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if the word seeme too harsh, it is my Saviours unus vestrum diabolus, one of you is a divel;
if the word seem too harsh, it is my Saviors Unus Vestrum diabolus, one of you is a Devil;
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In this case, his best is vanity, his next wickednesse, his worst is despaire and damnation.
In this case, his best is vanity, his next wickedness, his worst is despair and damnation.
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Is there any of you now that heares me this day, that findes cause to be in love with,
Is there any of you now that hears me this day, that finds cause to be in love with,
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or proud of himselfe as a man? Let me see him, and blesse my selfe:
or proud of himself as a man? Let me see him, and bless my self:
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Surely, if there be glory in shame, power in impotence, pleasure in misery, safety in danger, beauty in deformity, he hath reason.
Surely, if there be glory in shame, power in impotence, pleasure in misery, safety in danger, beauty in deformity, he hath reason.
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I remember the learned Chancellor of Paris, when in his tract upon the Magnificat, hee describes beauty, to be conformitas exemplaris; hee instances that if we see a toad well and lively pictured, We say Ecce pulchrè pictum bufonem; Oh the loathly beauty of our conformity, to the naturall condition of man, yea of Satan in him.
I Remember the learned Chancellor of paris, when in his tract upon the Magnificat, he describes beauty, to be Conformity exemplaris; he instances that if we see a toad well and lively pictured, We say Ecce pulchrè pictum bufonem; O the loathly beauty of our conformity, to the natural condition of man, yea of Satan in him.
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The philosopher did well to thanke God that hee was a man, but, if I had beene by him, I should have bidden him to bewaile himselfe that he was but a man;
The philosopher did well to thank God that he was a man, but, if I had been by him, I should have bidden him to bewail himself that he was but a man;
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and, I say to every of you, whom I now see, and speak unto; that if ye be but men, it had beene better ye had never been;
and, I say to every of you, whom I now see, and speak unto; that if you be but men, it had been better you had never been;
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If men, ye are but NONLATINALPHABET. 1 Cor. 3. 3. so the vulgar turnes it, men are but flesh,
If men, you Are but. 1 Cor. 3. 3. so the Vulgar turns it, men Are but Flesh,
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& flesh is a title given to the Egyptian horses, by way of disparagement too;
& Flesh is a title given to the Egyptian Horses, by Way of disparagement too;
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Their horses are but flesh Esa. 31. 3. and flesh and blood cannot inherite the Kingdome of God, it can, it doth, it must inherite misery, sorrow, corruption, torment;
Their Horses Are but Flesh Isaiah 31. 3. and Flesh and blood cannot inherit the Kingdom of God, it can, it does, it must inherit misery, sorrow, corruption, torment;
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It cannot claime, it cannot hope, for more, for other patrimony.
It cannot claim, it cannot hope, for more, for other patrimony.
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Oh then, as you tender your owne eternall safety, be not quiet till yee bee more then men;
O then, as you tender your own Eternal safety, be not quiet till ye be more then men;
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till yee have passed a new birth;
till ye have passed a new birth;
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It was wise Zenoes word, Difficile est hominem exuere; it is hard to put off the man;
It was wise Zeno word, Difficile est hominem exuere; it is hard to put off the man;
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hard, but necessary, off hee must, Nisi me mutassem was Socrates his word;
hard, but necessary, off he must, Nisi me mutassem was Socrates his word;
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till then, your condition, (what ever it may bee in civill and secular regards) is unexpressibly wofull.
till then, your condition, (what ever it may be in civil and secular regards) is unexpressibly woeful.
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That same interior cordis homo, the inner man of the heart (the phrase whereof S. Ambrose doth so much wonder at in S. Peter) is that, which ye must both finde, and look to;
That same interior Cordis homo, the inner man of the heart (the phrase whereof S. Ambrose does so much wonder At in S. Peter) is that, which you must both find, and look to;
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Otherwise, let your outside bee never so beautifull, never so glorious, ye are no better then misery it selfe.
Otherwise, let your outside be never so beautiful, never so glorious, you Are no better then misery it self.
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Downe then, dust and ashes, downe with those proud plumes of the vainmiscōceits of thine own goodlinesse, beauty, glory:
Down then, dust and Ashes, down with those proud plumes of the vainmisconceits of thine own goodliness, beauty, glory:
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Thinke thy selfe but so vile as thou art, there will bee more danger of thy selfe contempt:
Think thy self but so vile as thou art, there will be more danger of thy self contempt:
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Would our vaine dames bestow so much curious cost on this woful piece, if they could see themselves,
Would our vain dams bestow so much curious cost on this woeful piece, if they could see themselves,
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as well as their glasses? Who is so foolish to cast away gilding upon a clay wall, or a crackt pitcher;
as well as their glasses? Who is so foolish to cast away gild upon a clay wall, or a cracked pitcher;
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yea to enamell a bubble? would our gallants so overpamper this wormes meat, if they could be sensible of their owne vilenesse? The Chancellor of Paris tells us of King Lewes the Saint, that he regarded not, quam delicato cibo stercus conficeretur, nec coquus vermium esse volebat;
yea to enamel a bubble? would our gallants so overpamper this worms meat, if they could be sensible of their own vileness? The Chancellor of paris tells us of King Lewes the Saint, that he regarded not, quam delicato Cibo Stercus conficeretur, nec Cook vermium esse volebat;
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hee would be no cook for the wormes; such would bee our resolution, if wee knew our selves.
he would be no cook for the worms; such would be our resolution, if we knew our selves.
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Oh seasonable and just prayer of David! Let them know they are but men!
O seasonable and just prayer of David! Let them know they Are but men!
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Could they know this, how many insolencies, and proud out-rages would be spared? how many good houres,
Could they know this, how many insolences, and proud outrages would be spared? how many good hours,
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how many useful creatures would escape their luxurious wast?
how many useful creatures would escape their luxurious waste?
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It is out of mere ignorance that man is so over-glad of himselfe, so puffed up above his brethren;
It is out of mere ignorance that man is so overglad of himself, so puffed up above his brothers;
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There are but two things, as one notes well, that the naturall man is most proud of, Knowledge, and Power;
There Are but two things, as one notes well, that the natural man is most proud of, Knowledge, and Power;
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Surely if he had one of these to purpose, hee could be proud of neither, know thy self, O man,
Surely if he had one of these to purpose, he could be proud of neither, know thy self, Oh man,
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and be proud if thou canst.
and be proud if thou Canst.
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Why then doth the rich Landlord grate upon his poore scraping Tenant? Why doth the silken courtier brow-beat his russet countriman? Why do potent Lords (decepti floridate purpurae as Ambrose speakes) trample upon that peasantly mold, which nature hath, not in kinde, differenced from their owne;
Why then does the rich Landlord grate upon his poor scraping Tenant? Why does the silken courtier browbeat his russet countryman? Why do potent lords (decepti floridate purpurae as Ambrose speaks) trample upon that peasantly mould, which nature hath, not in kind, differenced from their own;
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since, if great ones could bee more men, they would bee more miserable.
since, if great ones could be more men, they would be more miserable.
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Why do we, how dare we insult on each other since wee are all under one common doome of miserable mortality? Why doe we fixe our thoughts upon these cottages of clay, which are every houre going into dust,
Why do we, how Dare we insult on each other since we Are all under one Common doom of miserable mortality? Why do we fix our thoughts upon these cottages of clay, which Are every hour going into dust,
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and not make sure work for those glorious and eternall mansions wherein dwells our interminable,
and not make sure work for those glorious and Eternal mansions wherein dwells our interminable,
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and incomprehensible blessednesse, longing that this mortall may put on immortality, this corruptible incorruption, Come Lord Jesus, come quickly.
and incomprehensible blessedness, longing that this Mortal may put on immortality, this corruptible incorruption, Come Lord jesus, come quickly.
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Doe not thinke now that I have all this while done, as I have seen some in a throng,
Do not think now that I have all this while done, as I have seen Some in a throng,
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or as hood-winkt boyes in their sport struck my friends. The regenerate man is an Angelical creature;
or as hoodwinked boys in their sport struck my Friends. The regenerate man is an Angelical creature;
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And man, what ever he bee in other regards, yet, as he comes out of Gods mold, is the great master-piece of his Creator, (NONLATINALPHABET) thou hast taken knowledge of him:
And man, what ever he be in other regards, yet, as he comes out of God's mould, is the great masterpiece of his Creator, () thou hast taken knowledge of him:
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and (NONLATINALPHABET) reputasti eum; thou makest account of him: Turne your eyes then from mans vilenesse, to the more pleasing object of Gods mercy;
and () reputasti Eum; thou Makest account of him: Turn your eyes then from men vileness, to the more pleasing Object of God's mercy;
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&, as you have seen man in the dust of his abasement, so now, see him in the throne of his exaltation:
&, as you have seen man in the dust of his abasement, so now, see him in the throne of his exaltation:
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This grain after a little frost-biting will sprout up the more; If elsewhere, the Psalmist say, Elevans allisisti; here it is allisum elevasti. It is a great word; thou takest knowledge of him;
This grain After a little frost-biting will sprout up the more; If elsewhere, the Psalmist say, Elevans allisisti; Here it is allisum elevasti. It is a great word; thou Takest knowledge of him;
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Alas, what knowledge do we take of the gnats, that play in the sun, or the Ants,
Alas, what knowledge do we take of the gnats, that play in the sun, or the Aunts,
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or wormes, that are crawling in our grounds? yet the disproportion betwixt us and them is but finite; infinite betwixt God and us.
or worms, that Are crawling in our grounds? yet the disproportion betwixt us and them is but finite; infinite betwixt God and us.
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Thou the great God of heavē to take knowledge of such a thing as man? If a mighty Prince shall vouchsafe to spye and single out a plain homely swain in a throng (as the great Sultan did lately a Tankerd-bearer) & take speciall notice of him,
Thou the great God of heaven to take knowledge of such a thing as man? If a mighty Prince shall vouchsafe to spy and single out a plain homely swain in a throng (as the great Sultan did lately a Tankard-bearer) & take special notice of him,
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& call him but to a kisse of his hand, & nearenesse to his person, hee boasts of it, as a great favour;
& call him but to a kiss of his hand, & nearness to his person, he boasts of it, as a great favour;
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For thee, then, O God, who abasest thy selfe to behold the things in heaven it selfe, to cast thine eye, upon so poore a worme,
For thee, then, Oh God, who abasest thy self to behold the things in heaven it self, to cast thine eye, upon so poor a worm,
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as man, it must needs bee a wonderfull mercy:
as man, it must needs be a wonderful mercy:
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Exigua pauperibus magna, as Nazianzene to his Amphilochius. But God takes knowledge of many that he regards not;Small pauperibus Magna, as Nazianzene to his Amphilochius. But God Takes knowledge of many that he regards not;
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hee knowes the proud afarre off, but hee hates him;
he knows the proud afar off, but he hates him;
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That of S. Austins is right, wee are sometimes said not to know that which we approve not, it is therefore added, reputastieum, thou makest account of him; An high account indeed;
That of S. Austins is right, we Are sometime said not to know that which we approve not, it is Therefore added, reputastieum, thou Makest account of him; an high account indeed;
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David learned this of Iob; whose word is, Thou magnifiest him, and settest thy heart upon him. David learned this of Job; whose word is, Thou magnifiest him, and settest thy heart upon him.
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Iob 7. 17. Now this knowledge, this account is by David here, either appropriated to himselfe as a King,Job 7. 17. Now this knowledge, this account is by David Here, either appropriated to himself as a King,
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or diffused, and communicated to him as a man. The fore-text appropriates it; the subtext communicates it.
or diffused, and communicated to him as a man. The fore-text appropriates it; the subtext communicates it.
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In the immediate words before, had David reported what God did for him as a King, that hee was his tower for safety, his deliverer from danger, his shield for protection, his subduer of his enemies, for rule;
In the immediate words before, had David reported what God did for him as a King, that he was his tower for safety, his deliverer from danger, his shield for protection, his subduer of his enemies, for Rule;
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and now he addes, Lord what is man that thou takest knowledge of him; and the son of man that thou makest account of him;
and now he adds, Lord what is man that thou Takest knowledge of him; and the son of man that thou Makest account of him;
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intimating, that this knowledge, this account is of David, as a man of men (NONLATINALPHABET) a King of men;
intimating, that this knowledge, this account is of David, as a man of men () a King of men;
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as the Grecians title had wont to be.
as the Greeks title had wont to be.
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It is Gods truth, it can be neither paradoxe, nor parasitisme, to say that God takes speciall knowledge,
It is God's truth, it can be neither paradox, nor Parasitism, to say that God Takes special knowledge,
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and makes speciall account of Kings; especially the Kings of his Israel. I have found David my servant;
and makes special account of Kings; especially the Kings of his Israel. I have found David my servant;
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with my holy oyle have I anointed him. Psal. 88. 21. See what a peculiarity here is: with my holy oil have I anointed him. Psalm 88. 21. See what a peculiarity Here is:
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My servant, first, by a propriety, by a supereminence. My servant found out or singled from the rest of mankind, for publique administration;
My servant, First, by a propriety, by a supereminence. My servant found out or singled from the rest of mankind, for public administration;
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My anointed, when other heads are dry; Anointed with holy oyle, yea Gods holy oyle, whiles other heads with common.
My anointed, when other Heads Are dry; Anointed with holy oil, yea God's holy oil, while other Heads with Common.
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What should I tell you of their speciall ordination, Rom. 13. 1. Immediate deputation, Psal. 2. Communication of titles, Exod. 22. 28. NONLATINALPHABET specially of charge and protection;
What should I tell you of their special ordination, Rom. 13. 1. Immediate deputation, Psalm 2. Communication of titles, Exod 22. 28. specially of charge and protection;
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2 Sam. 22. 44. Thus then being chosen, thus anointed, thus ordained, thus deputed, thus entitled,
2 Sam. 22. 44. Thus then being chosen, thus anointed, thus ordained, thus deputed, thus entitled,
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thus protected, well may they acknowledge more then common knowledge and account. What will follow hence, but that they owe more to God then other men;
thus protected, well may they acknowledge more then Common knowledge and account. What will follow hence, but that they owe more to God then other men;
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since more respect calls for more duty;
since more respect calls for more duty;
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and, that we owe unto them, those respects, and observances, which Gods estimation calls for from us.
and, that we owe unto them, those respects, and observances, which God's estimation calls for from us.
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Homage, obedience, tribute, prayers, lives, are due from us to Gods Vicegerents; There are nations of whom God may say Dedi eis regem in ira:
Homage, Obedience, tribute, Prayers, lives, Are due from us to God's Vicegerents; There Are Nations of whom God may say Dedi eis regem in ira:
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Even such yet must have all these duties;
Even such yet must have all these duties;
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But when the influences of soveraignty are sweet and gentle, Sicut ros super herbam, we cannot too much poure out our selves, into gratitude to God for them, to them under God.
But when the influences of sovereignty Are sweet and gentle, Sicut ros super Herbam, we cannot too much pour out our selves, into gratitude to God for them, to them under God.
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Even so, O thou God of Kings, still, and ever double this knowledge and deare account of thine, upon that thy Servant, whom thou hast chosen, anointed, ordained, protected, to be the great instrument of our peace, and thy glory.
Even so, Oh thou God of Kings, still, and ever double this knowledge and deer account of thine, upon that thy Servant, whom thou hast chosen, anointed, ordained, protected, to be the great Instrument of our peace, and thy glory.
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Let us now see the favour diffused, to David, not as a King, but as a man:
Let us now see the favour diffused, to David, not as a King, but as a man:
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A subject not more large, then pleasing;
A Subject not more large, then pleasing;
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what can be more pleasing then to heare our owne praises? what more ample then Gods mercies to man? we must but (NONLATINALPHABET);
what can be more pleasing then to hear our own praises? what more ample then God's Mercies to man? we must but ();
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and like skilfull limmers, draw up this large face, in a penny-breadth; or like good market men, cary but an handfull to sell the whole sack.
and like skilful limmers, draw up this large face, in a penny-breadth; or like good market men, carry but an handful to fell the Whole sack.
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O God, what a goodly creature hast thou made man? Even this very outside wants not his glory: The matter cannot disparage it.
O God, what a goodly creature hast thou made man? Even this very outside Wants not his glory: The matter cannot disparage it.
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If thou mad'st this body of earth, thou madest the heavens of nothing;
If thou Madest this body of earth, thou Madest the heavens of nothing;
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what a perfect symmetry is here in this frame? what an admirable variety (as Zeno noted of old) even of faces, all like, all unlike each other? what a Majesty in that erected countenance? what a correspondence to heaven? How doth the head of this microcosme resemble that round celestial globe,
what a perfect symmetry is Here in this frame? what an admirable variety (as Zeno noted of old) even of faces, all like, all unlike each other? what a Majesty in that erected countenance? what a correspondence to heaven? How does the head of this microcosm resemble that round celestial Globe,
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and the eyes the glittering stars in that firmament, and the intellectuall powers in it those Angelicall,
and the eyes the glittering Stars in that firmament, and the intellectual Powers in it those Angelical,
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and spirituall natures which dwell there? What should I stand courting of man in all the rest.
and spiritual nature's which dwell there? What should I stand courting of man in all the rest.
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There is not one limme, or parcell in this glorious fabrick, wherein there is not both use, and beauty, and wonder.
There is not one limb, or parcel in this glorious fabric, wherein there is not both use, and beauty, and wonder.
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The superior members give influence, and motion to the lower, the lower, supportation to the superiour, the middle contribute nourishment to both: Was it heresie;
The superior members give influence, and motion to the lower, the lower, supportation to the superior, the middle contribute nourishment to both: Was it heresy;
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or frenzy, or blasphemy, or all these, in the Paternians of old;
or frenzy, or blasphemy, or all these, in the Paternians of old;
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revived of late times, by Postellus at Paris, that mans lower parts were of a worse author? Away with that mad misanthropy:
revived of late times, by Postellus At paris, that men lower parts were of a Worse author? Away with that mad misanthropy:
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there is no inch of this living pile, which doth not bewray steps of an allwise and holy omnipotence.
there is no inch of this living pile, which does not bewray steps of an alwise and holy omnipotence.
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But oh the inside of this exquisite piece. As Socrates, Cleanthes, and Anaxarchus, though heathens, truly said;
But o the inside of this exquisite piece. As Socrates, Cleanthes, and Anaxarchus, though Heathens, truly said;
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That is the man, this is but the case.
That is the man, this is but the case.
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Surely this reasonable soule is so divine a substance, and the faculties of it invention, memory, judgement so excellent;
Surely this reasonable soul is so divine a substance, and the faculties of it invention, memory, judgement so excellent;
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that it selfe hath not power enough to admire its owne worth, what corner of earth, what creek of sea, what span of heaven is unsearcht by it? how hath it surrounded this globe,
that it self hath not power enough to admire its own worth, what corner of earth, what creek of sea, what span of heaven is unsearched by it? how hath it surrounded this Globe,
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and calculated the stars, and motions of the other? what simple, or what metall,
and calculated the Stars, and motions of the other? what simple, or what metal,
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or minerall can bee hid from it? what eclipse or conjunction, or other postures of those celestiall bodies can escape its certaine prediction? Yea, O Lord, it can aspire,
or mineral can be hid from it? what eclipse or conjunction, or other postures of those celestial bodies can escape its certain prediction? Yea, Oh Lord, it can aspire,
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and attaine to know thee the God of spirits, the wonderfull mysteries of thy salvation;
and attain to know thee the God of spirits, the wonderful Mysteres of thy salvation;
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to apprehend I meane, never (oh never) to comprehend the wonderfull relations of thy blessed, and incomprehensible essence;
to apprehend I mean, never (o never) to comprehend the wonderful relations of thy blessed, and incomprehensible essence;
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Divinae particula aurae. Lord what is man that thou thus makest account of him? I feare I shall make this Topaze but so much the darker by polishing; but, as wee may, shortly;Divinae Particula aurae. Lord what is man that thou thus Makest account of him? I Fear I shall make this Topaz but so much the Darker by polishing; but, as we may, shortly;
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Next to that the tongue hath not skill enough to tell the wonders of it selfe.
Next to that the tongue hath not skill enough to tell the wonders of it self.
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That little filme the interpreter of the soule how sweete notes, how infinite varieties of expressions can it forme;
That little film the interpreter of the soul how sweet notes, how infinite varieties of expressions can it Form;
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and wel-neare utter what ever the mind can conceive;
and well-near utter what ever the mind can conceive;
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where other creatures cā but bleat, or bellow, or bray, or grunt, not exceeding the rude uniformity of their own naturall soūd:
where other creatures can but bleat, or bellow, or bray, or grunt, not exceeding the rude uniformity of their own natural found:
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By this, we can both understād our selves, & blesse our maker; whence it is that David justly styles his tongue, his glory.
By this, we can both understand our selves, & bless our maker; whence it is that David justly styles his tongue, his glory.
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Besides his person, how hast thou, ô God, ennobled him with priviledges of his condition? How hast thou made him the sole survayor of heaven, the Lord of the creatures, the commander of the earth, the charge of Angels? Lord, what is man that thou makest this high account of him?
Beside his person, how hast thou, o God, ennobled him with privileges of his condition? How hast thou made him the sole survayor of heaven, the Lord of the creatures, the commander of the earth, the charge of Angels? Lord, what is man that thou Makest this high account of him?
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But, what is all this, yet, in comparison of what thou hast done for our soules? I am now swallowed up, O God, with the wōder,
But, what is all this, yet, in comparison of what thou hast done for our Souls? I am now swallowed up, Oh God, with the wonder,
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and astonishment of thy unconceiveable mercies. What shall I say, that ere the world was, thou lovedst man that should be;
and astonishment of thy unconceivable Mercies. What shall I say, that ere the world was, thou lovedest man that should be;
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with an everlasting love hast thou embraced him, whō thou madst happy, and foresawest forlorn, and miserable.
with an everlasting love hast thou embraced him, whom thou Madest happy, and foresawest forlorn, and miserable.
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The Angels fel, thou lettedst them goe; Man fell;
The Angels fell, thou lettedst them go; Man fell;
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and, oh thou blessed Son of the eternall Father, thou wouldst rather divest thy self of the robes of heavenly glory,
and, o thou blessed Son of the Eternal Father, thou Wouldst rather divest thy self of the robes of heavenly glory,
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and come down, and put on these rags of our flesh, & therein indure the miseries of a servile life, the scorns of wretched men, the pains of a bitter,
and come down, and put on these rags of our Flesh, & therein endure the misery's of a servile life, the scorns of wretched men, the pains of a bitter,
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and accursed death, the wrath of thy blessed, and coessentiall Father, then men should not be recovered;
and accursed death, the wrath of thy blessed, and coessential Father, then men should not be recovered;
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By thy stripes are we healed, by thy blood we are redeemed, by thy death we are quickened, by thy Spirit wee are renewed, by thy merits we are saved;
By thy stripes Are we healed, by thy blood we Are redeemed, by thy death we Are quickened, by thy Spirit we Are renewed, by thy merits we Are saved;
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and now Lord, what an account is this thou hast made of man?
and now Lord, what an account is this thou hast made of man?
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What a wonderfull honor is this to which thou hast advanced us? By thee, O Saviour, we are not only reconciled to God,
What a wonderful honour is this to which thou hast advanced us? By thee, Oh Saviour, we Are not only reconciled to God,
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but of strangers are become servāts of the high God. Acts 16. 17. Servants? yea friends. Iames 2. 23. yea sons; the sons of the highest.
but of Strangers Are become Servants of the high God. Acts 16. 17. Servants? yea Friends. James 2. 23. yea Sons; the Sons of the highest.
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Luc. 6. 35. Sons? yea heires, Haeredes cum re as S. Ambrose; coheires with Christ, Rom. 8. coinheritors of immortall glory. 1 Pet. 3. 22. Luke 6. 35. Sons? yea Heirs, Haeredes cum re as S. Ambrose; coheirs with christ, Rom. 8. coinheritors of immortal glory. 1 Pet. 3. 22.
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Yea, that, which all the Angels of heaven stand stil amazed at, and can never bee satisfied with admiring, thou hast caryed up this humane nature of ours into the inseparable union with the ever glorious,
Yea, that, which all the Angels of heaven stand still amazed At, and can never be satisfied with admiring, thou hast carried up this humane nature of ours into the inseparable Union with the ever glorious,
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and blessed Godhead, to be adored of all principalities, & powers, and thrones, and dominions of heaven.
and blessed Godhead, to be adored of all principalities, & Powers, and thrones, and Dominions of heaven.
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Lo I, that even now could have beene sory that I was a man, begin now to be holily proud of my cōdition;
Lo I, that even now could have been sorry that I was a man, begin now to be holily proud of my condition;
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and know not whether I may change the man for the Angel. Pardon me, ye glorious Spirits;
and know not whither I may change the man for the Angel. Pardon me, you glorious Spirits;
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I durst not speake thus big of my selfe, but in the right of my Saviour, I dare, and must; non assumpsit Angelum sed hominem;
I durst not speak thus big of my self, but in the right of my Saviour, I Dare, and must; non assumpsit Angelum sed hominem;
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Howsoever man is lower then you; (Alas what should dust & ashes talk of comparing with spirituall & heavenly powers?) yet I am sure the Son of man is above you; In him will I glory:
Howsoever man is lower then you; (Alas what should dust & Ashes talk of comparing with spiritual & heavenly Powers?) yet I am sure the Son of man is above you; In him will I glory:
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In it selfe your nature is so much above ours, as it is more spirituall, and nearer to your infinite Creator:
In it self your nature is so much above ours, as it is more spiritual, and nearer to your infinite Creator:
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but if the Sonne of God hath advanced our nature above yours in uniting it to the deity, we cannot so much praise his mercy as you do for us.
but if the Son of God hath advanced our nature above yours in uniting it to the deity, we cannot so much praise his mercy as you do for us.
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Yea O ye blessed Angels (whose greatnesse though we must not adore, yet we cannot but awfully acknowledge with due veneration) I may boldly say, ye hold it in no scorn to be (NONLATINALPHABET,) serviceable spirits to the behoof of us weak and sinfull men. Heb. 1. ult.
Yea Oh the blessed Angels (whose greatness though we must not adore, yet we cannot but awfully acknowledge with due veneration) I may boldly say, you hold it in no scorn to be (,) serviceable spirits to the behoof of us weak and sinful men. Hebrew 1. ult.
uh uh dt j-vvn n2 (rg-crq n1 cs pns12 vmb xx vvi, av pns12 vmbx p-acp av-j vvi p-acp j-jn n1) pns11 vmb av-j vvi, pn22 vvb pn31 p-acp dx n1 pc-acp vbi (,) j n2 p-acp dt n1 pp-f pno12 j cc j n2. np1 crd n1.
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Ye behold the face of our heavenly father for us.
You behold the face of our heavenly father for us.
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Mat. 18. Ye beare us in your armes that we dash not our feet against the stones of offence.Mathew 18. You bear us in your arms that we dash not our feet against the stones of offence.
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Ps. 91. Yee pitch your tents about us for our defence: Ye rejoyce in heaven at our conversion;Ps. 91. Ye pitch your tents about us for our defence: You rejoice in heaven At our conversion;
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Ye cary up our parting soules into the bosome of Abraham. As this is a wonderfull joy and honor to us;
You carry up our parting Souls into the bosom of Abraham. As this is a wonderful joy and honour to us;
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so can it be no derogation from your celestiall glory and magnificence, since he whom yee professe to serve with us professes that he the Son of man came not to be served; but to serve.
so can it be no derogation from your celestial glory and magnificence, since he whom ye profess to serve with us Professes that he the Son of man Come not to be served; but to serve.
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Oh now what can we want whē we have such purveiors? What can we feare whiles wee have such Gardians? whiles we have such conveyance what can let us from ascending into our heaven?
O now what can we want when we have such purveiors? What can we Fear while we have such Guardians? while we have such conveyance what can let us from ascending into our heaven?
uh av r-crq vmb pns12 vvi c-crq pns12 vhb d n2? q-crq vmb pns12 vvi cs pns12 vhb d n2? cs pns12 vhb d n1 r-crq vmb vvi pno12 p-acp vvg p-acp po12 n1?
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How justly doe we now exult in the glory of man-hood, thus attended, thus united? But, soft, that our rejoycing be not vain,
How justly do we now exult in the glory of manhood, thus attended, thus united? But, soft, that our rejoicing be not vain,
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whiles our nature is thus glorious, our person may be miserable enough.
while our nature is thus glorious, our person may be miserable enough.
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Except we bee in Christ, united to the Son of God, wee are never the better for the uniting of this man-hood to God:
Except we be in christ, united to the Son of God, we Are never the better for the uniting of this manhood to God:
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Where should ambition dwel but at a Court? Oh, be ye ambitious of this honor, which will make you everlastingly happy.
Where should ambition dwell but At a Court? O, be you ambitious of this honour, which will make you everlastingly happy.
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What ever become of your earthly greatnes, strive to be found in Christ, to be partakers of the divine nature, to be favourites of heaven.
What ever become of your earthly greatness, strive to be found in christ, to be partakers of the divine nature, to be favourites of heaven.
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It is a great word that Zozomen speakes of Apollonius, that hee never askt any thing in all his life, of God, that he obtained not;
It is a great word that Zozomen speaks of Apollonius, that he never asked any thing in all his life, of God, that he obtained not;
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if we follow his rule, we shall bee sure to bee no lesse happy.
if we follow his Rule, we shall be sure to be no less happy.
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And now being thus dignified by the knowledge, by the accoūt of God, how should wee strive to walke worthy of so high favours, both in the duty of selfe-estimation, and of gratitude. Selfe-estimation.
And now being thus dignified by the knowledge, by the account of God, how should we strive to walk worthy of so high favours, both in the duty of self-estimation, and of gratitude. Self-estimation.
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For if God make such account of us, why do not we make high account of our selves? I know I doe now spurre a free horse,
For if God make such account of us, why do not we make high account of our selves? I know I do now spur a free horse,
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when I wish every man to think wel of one;
when I wish every man to think well of one;
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but there is an holy pride, that I must commend unto you, with S. Ierom; a pride as good, as the other is sinfull;
but there is an holy pride, that I must commend unto you, with S. Jerom; a pride as good, as the other is sinful;
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that, since God hath so advanced you, you should hold your selves too good to be the drudges of sin, the pack-horses of the world, the vassals of satan;
that, since God hath so advanced you, you should hold your selves too good to be the drudges of since, the packhorses of the world, the vassals of satan;
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and thinke these sublunary vanities too base to cary away your hearts;
and think these sublunary vanities too base to carry away your hearts;
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It was a brave word of the old Iewish Courtier Nehemiah, Should such a man as I flee? Say yee so, yee regenerate soules.
It was a brave word of the old Jewish Courtier Nehemiah, Should such a man as I flee? Say ye so, ye regenerate Souls.
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Should such a man as I debauch and sin? should such a man as I play the beast? Is it for my upright face to grovell? Is it for my affections to walk on all foure? No, let beasts be sensuall, let divels be wicked, let my heart bee as upright as my face.
Should such a man as I debauch and since? should such a man as I play the beast? Is it for my upright face to grovel? Is it for my affections to walk on all foure? No, let beasts be sensual, let Devils be wicked, let my heart be as upright as my face.
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I will hate to shame my pedigree;
I will hate to shame my pedigree;
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and scorn all the base and misbecomming pleasures of sin, & will beare my self worthy of the favourite of heaven. Gratitude.
and scorn all the base and misbecoming pleasures of since, & will bear my self worthy of the favourite of heaven. Gratitude.
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In retribution of praise, and obedience.
In retribution of praise, and Obedience.
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O God, thou mightest have made made mee a beast, yea the ugliest of crawling vermin, that I run away from;
O God, thou Mightest have made made me a beast, yea the ugliest of crawling vermin, that I run away from;
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I could not have challēged thee; thy will and thy workes are free, thy power absolute;
I could not have challenged thee; thy will and thy works Are free, thy power absolute;
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and lo, thou hast made me thy darling, the quintessence of thy Creation, man. I will praise thee for I am fearefully and wonderfully made.
and lo, thou hast made me thy darling, the quintessence of thy Creation, man. I will praise thee for I am fearfully and wonderfully made.
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Thou mightest have past by me as an out-cast reprobate soule; and so, it had bin a thousand times better for me never to have been;
Thou Mightest have passed by me as an outcast Reprobate soul; and so, it had been a thousand times better for me never to have been;
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But thou hast bought me with a price. I will praise thee, for I am no lesse wonderfully redeemed;
But thou hast bought me with a price. I will praise thee, for I am no less wonderfully redeemed;
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O God, nothing but man, & man regenerate, of all the visible works of thy hands, is capable to give thee the glory of thy mighty creation, of thy gracious redemption.
Oh God, nothing but man, & man regenerate, of all the visible works of thy hands, is capable to give thee the glory of thy mighty creation, of thy gracious redemption.
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The lowest rank of creatures have not life, the next have not sense, the third have not reason;
The lowest rank of creatures have not life, the next have not sense, the third have not reason;
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None but the last hath grace to returne thee the praise of thy blessed power, & mercy:
None but the last hath grace to return thee the praise of thy blessed power, & mercy:
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Oh let not us be wanting unto thee, who hast thus superabounded unto us. But this is not all.
O let not us be wanting unto thee, who hast thus superabounded unto us. But this is not all.
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Thankes is a poore windy payment. Our returnes to God must be reall;
Thanks is a poor windy payment. Our returns to God must be real;
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Quid retribuam? what should we render to our God lesse then all? Yea, all is too little for one mercy.Quid retribuam? what should we render to our God less then all? Yea, all is too little for one mercy.
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We owe our selves to thee, O God, as our Creator.
We owe our selves to thee, Oh God, as our Creator.
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What have we to give to thee as our bounteous redeemer, as our gracious sanctifier? Thou that owest all, take all.
What have we to give to thee as our bounteous redeemer, as our gracious sanctifier? Thou that owest all, take all.
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Oh that our bodies, soules, lives, actions could bee wholly consecrated to thee;
O that our bodies, Souls, lives, actions could be wholly consecrated to thee;
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Oh that we could really, and constantly begin here those Alleluiahs, which we shall ever continue above, amids the Quire of Saints and Angels giving all praise and honor,
O that we could really, and constantly begin Here those Alleluiahs, which we shall ever continue above, amids the Choir of Saints and Angels giving all praise and honour,
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and glory, and immortality to thee O blessed Father our Creator, to thee O blessed and coeternall Son our Redeemer, to thee O blessed and coessentiall Spirit our sanctifier, one infinite God, in three most glorious and incomprehensible persons now and evermore, Amen. FINIS.
and glory, and immortality to thee Oh blessed Father our Creator, to thee Oh blessed and coeternal Son our Redeemer, to thee Oh blessed and coessential Spirit our sanctifier, one infinite God, in three most glorious and incomprehensible Persons now and evermore, Amen. FINIS.
cc n1, cc n1 p-acp pno21 uh j-vvn n1 po12 n1, p-acp pno21 uh j-vvn cc j n1 po12 n1, p-acp pno21 uh j-vvn cc j n1 po12 n1, crd j np1, p-acp crd av-ds j cc j n2 av cc av, uh-n. fw-la.
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