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THE TEMPLE. 2. COR. 6.16. What agreement hath the Temple of God with Jdols?
THE TEMPLE. 2. COR. 6.16. What agreement hath the Temple of God with Idols?
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IT is not fit, they should bee too familiar or neare together in this world, whose portions shall bee so farre asunder in the world to come.
IT is not fit, they should be too familiar or near together in this world, whose portions shall be so Far asunder in the world to come.
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The Sheepe and Goates are indeed now blended promiscuously, and none can distinguish them here, but hee that shall separate them hereafter:
The Sheep and Goats Are indeed now blended promiscuously, and none can distinguish them Here, but he that shall separate them hereafter:
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the right and left hand of the last Tribunall shall declare them. But they that be alien or opposite to vs in Faith and Profession, are manifest,
the right and left hand of the last Tribunal shall declare them. But they that be alien or opposite to us in Faith and Profession, Are manifest,
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and we haue a frequent charge De non commiscendo. Now the neerer this ill match'd coniunction, the more intolerable: the same boord, ill; the same bed, worse;
and we have a frequent charge De non commiscendo. Now the nearer this ill matched conjunction, the more intolerable: the same board, ill; the same Bed, Worse;
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worst of all, the same Temple. So the Apostle begins his dehortation, Bee not vnequally yoked with vnbeleeuers:
worst of all, the same Temple. So the Apostle begins his dehortation, be not unequally yoked with unbelievers:
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so he ends it, What agreement hath the Temple of God with Idoles!
so he ends it, What agreement hath the Temple of God with Idols!
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Diuers seeds of graine in one ground, diuers kinds of beasts in one yoke, diuers sorts of cloth in one garment, were expressely forbidden vnder the Law:
Diverse seeds of grain in one ground, diverse Kinds of beasts in one yoke, diverse sorts of cloth in one garment, were expressly forbidden under the Law:
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and shall seuerall Religions bee allowed in one Church vnder the Gospell? The absurdnes of such a mixture is here illustrated by many oppositions;
and shall several Religions be allowed in one Church under the Gospel? The absurdness of such a mixture is Here illustrated by many oppositions;
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the sound of all which is Interrogatiue, the sense Negatiue.
the found of all which is Interrogative, the sense Negative.
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Righteousnesse and Vnrighteousnesse, Light and Darknesse, Christ and Beliall, the Beleeuer and the Infidel; these can haue no societie, no communion, no concord, no coniunction;Righteousness and Unrighteousness, Light and Darkness, christ and Belial, the Believer and the Infidel; these can have no society, no communion, no concord, no conjunction;
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and What agreement hath the Temple of God with Idols? I need not by Art diuide these words, for they are diuided by nature.
and What agreement hath the Temple of God with Idols? I need not by Art divide these words, for they Are divided by nature.
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Now as Quae Deus coniunxit, nemo separet, Those things that God hath ioyned together, let no man put asunder:
Now as Quae Deus coniunxit, nemo separet, Those things that God hath joined together, let no man put asunder:
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so Quae Deus separauit, nemo coniungat, Those things that God hath put asunder, let no man ioyne together.
so Quae Deus separauit, nemo conjungat, Those things that God hath put asunder, let no man join together.
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The scope of the Text, and the matter of my Discourse, is to separate Idols from the Temple of God;
The scope of the Text, and the matter of my Discourse, is to separate Idols from the Temple of God;
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the holy Ghost hath diuided them to my hands: they cannot agree in his sentence, let them neuer agree in our practise:
the holy Ghost hath divided them to my hands: they cannot agree in his sentence, let them never agree in our practice:
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cursed is hee that goes about to compound this controuersie. The Temple is holy, Idols prophane;
cursed is he that Goes about to compound this controversy. The Temple is holy, Idols profane;
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it is not lawfull to mixe Sacra profanis. The Temple is for God, Idols for the Deuill:
it is not lawful to mix Sacra profanis. The Temple is for God, Idols for the devil:
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God and the Deuill admit no reconciliation.
God and the devil admit no reconciliation.
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Therefore as two hostile nations, after some treatie of peace, neither liking the proposed conditions, breake off in a rage, In hoc vterque consentimus, quòd consentire nolumus, in this we both consent, that we wil not consent at all;
Therefore as two hostile Nations, After Some treaty of peace, neither liking the proposed conditions, break off in a rage, In hoc Utterque consentimus, quòd consentire nolumus, in this we both consent, that we will not consent At all;
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so be it heere agreed, that no agreement can bee made.
so be it Here agreed, that no agreement can be made.
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In composing differences betwixt man and man, betwixt family and family, betwixt kingdome and kingdome, Beati Pacifici, Blessed are the Peace makers.
In composing differences betwixt man and man, betwixt family and family, betwixt Kingdom and Kingdom, Beati Pacifici, Blessed Are the Peace makers.
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But in reconciling Christ and Behal, the Temple of God and Idols, Maledicti pacifici, Cursed are the peace-makers.
But in reconciling christ and Behal, the Temple of God and Idols, Maledicti Pacifici, Cursed Are the peacemakers.
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Heere Bella geri placeat magnos habitura triumphos.
Here Bella geri placeat Magnos habitura triumphos.
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God himselfe in Paradise did first put the quarrell, his Apostle hath heere giuen the Alarme,
God himself in Paradise did First put the quarrel, his Apostle hath Here given the Alarm,
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and hee deserues a malediction that sounds a retreat.
and he deserves a malediction that sounds a retreat.
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But as no battell can be well fought without order, and martial array, so no discourse can bee made profitable without some method.
But as no battle can be well fought without order, and martial array, so no discourse can be made profitable without Some method.
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The Temple therefore wee will suppose to be Gods Castle, and Idolatry the Inuasion of it.
The Temple Therefore we will suppose to be God's Castle, and Idolatry the Invasion of it.
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This Castle is but one, Idols are many.
This Castle is but one, Idols Are many.
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The Champions that God hath set to defend his Castle, are especially or principally Princes and Pastors, the Magistracy and the Ministery;
The Champions that God hath Set to defend his Castle, Are especially or principally Princes and Pastors, the Magistracy and the Ministry;
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the aduersary forces that fight against it bee the Deuils mercenary Souldiers. The Munition on the one side is the Diuine Scripture, the sacred Word of God:
the adversary forces that fight against it be the Devils mercenary Soldiers. The Munition on the one side is the Divine Scripture, the sacred Word of God:
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the Engines, Ordnance, and Instruments of assault on the other side, are Idols, Traditions, and those carnall inuentions, wherewith the corrupt heart of man seekes to batter it.
the Engines, Ordnance, and Instruments of assault on the other side, Are Idols, Traditions, and those carnal Inventions, wherewith the corrupt heart of man seeks to batter it.
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This Siege is continuall, this feud implacable, the difference irreconcileable.
This Siege is continual, this feud implacable, the difference Irreconcilable.
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Yet at last the warre shall end, with the ruine of those enemies, in the triumph of the righteous,
Yet At last the war shall end, with the ruin of those enemies, in the triumph of the righteous,
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and to the euerlasting glory of God? Now though this warre bee euery way spirituall, it is diuers wayes considerable.
and to the everlasting glory of God? Now though this war be every Way spiritual, it is diverse ways considerable.
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There is a materiall, and there is a mysticall Temple: there are externall, and internall Idols: there bee ordinary, and extraordinary Souldiers.
There is a material, and there is a mystical Temple: there Are external, and internal Idols: there be ordinary, and extraordinary Soldiers.
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Euery Christian, as hee is a Temple of God, so not without the assault of Idols: there is a ciuill warre, a Rebellion within him, wherewith hee is continually exercised.
Every Christian, as he is a Temple of God, so not without the assault of Idols: there is a civil war, a Rebellion within him, wherewith he is continually exercised.
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In this militant estate of the Church none are free:
In this militant estate of the Church none Are free:
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onely he that giues full allowance to his owne corruptions, is not a Temple of God, but a Synagogue of Satan;
only he that gives full allowance to his own corruptions, is not a Temple of God, but a Synagogue of Satan;
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a sinke of vncleannesse, rather then a Sanctuary of holinesse. Thus from one generall arise many particulars;
a sink of uncleanness, rather then a Sanctuary of holiness. Thus from one general arise many particulars;
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and you will say, Behold a company; as Leah said of her sonne Gad, a Troupe commeth.
and you will say, Behold a company; as Leah said of her son Gad, a Troop comes.
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Yet all these branches haue but one root:
Yet all these branches have but one root:
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they are but like the wheeles of a Clocke, taken a little in sunder to view,
they Are but like the wheels of a Clock, taken a little in sunder to view,
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then to bee put together againe. Let not their number discourage your attention.
then to be put together again. Let not their number discourage your attention.
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When a wealthy fauourite of the world sent his seruant to bespeake lodging for him, he told the Host, Here will come to night the Lord of such a Mannor, the Land-lord of such a Town, the Keeper of such a Forrest, the Master of such an Office, the Lay-parson of such a Parish, a Knight, a Iustice of Peace, a Gentleman, an Vsurer, and my Master;
When a wealthy favourite of the world sent his servant to bespeak lodging for him, he told the Host, Here will come to night the Lord of such a Manor, the Landlord of such a Town, the Keeper of such a Forest, the Master of such an Office, the lay-parson of such a Parish, a Knight, a justice of Peace, a Gentleman, an Usurer, and my Master;
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Alas, answeres the Host, I haue not lodging for halfe so many: Bee content, replies the seruant, for all these are but one man.
Alas, answers the Host, I have not lodging for half so many: be content, replies the servant, for all these Are but one man.
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So if you distrust your memories for roome to entertaine so many obseruations, yet be comforted,
So if you distrust your memories for room to entertain so many observations, yet be comforted,
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for all haue but this one Summe, There is no agreement betwixt the Temple of God and Idols.
for all have but this one Sum, There is no agreement betwixt the Temple of God and Idols.
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The Temple. That which was built by Salomon, was iustly called the Wonder of the world:
The Temple. That which was built by Solomon, was justly called the Wonder of the world:
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a white and glorious Monument, set on the hill of Sion, inuiting passengers to see it,
a white and glorious Monument, Set on the hill of Sion, inviting passengers to see it,
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and amazing their eyes when they beheld it.
and amazing their eyes when they beheld it.
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It was of white Marble without, of Cedar and Gold within, all of the best, all beautifull, precious, durable.
It was of white Marble without, of Cedar and Gold within, all of the best, all beautiful, precious, durable.
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So magnificent was that holy Structure, that al nations haue admired it, all times celebrated it Beautifull for situation, the ioy of the whole earth is Mount Sion.
So magnificent was that holy Structure, that all Nations have admired it, all times celebrated it Beautiful for situation, the joy of the Whole earth is Mount Sion.
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While the fauour of heauen was set vpon Ierusalem, the ioy of the whole earth was mount Sion.
While the favour of heaven was Set upon Ierusalem, the joy of the Whole earth was mount Sion.
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It is fit, hee that made the world a house for Man, should haue a house in this world made for himselfe:
It is fit, he that made the world a house for Man, should have a house in this world made for himself:
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neither could it be too costly, seeing all the materialls that went to it were his owne.
neither could it be too costly, seeing all the materials that went to it were his own.
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Euery rotten Cottage is too good for Satan, no Fabricke could be too sumptuous for God.
Every rotten Cottage is too good for Satan, no Fabric could be too sumptuous for God.
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While his people dwelt in Tents, Himselfe was content to dwell in a Tabernacle:
While his people dwelled in Tents, Himself was content to dwell in a Tabernacle:
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in the flitting condition of Israel, hee would haue his owne house a moueable, that they might neuer remoue without him.
in the flitting condition of Israel, he would have his own house a moveable, that they might never remove without him.
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But when their residence was setled in the promised Land, he would haue his Tabernacle turned into a Temple;
But when their residence was settled in the promised Land, he would have his Tabernacle turned into a Temple;
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that they dwelling where he appoynted them, Hee might also dwell among them. The former was for motion, the latter for rest:
that they Dwelling where he appointed them, He might also dwell among them. The former was for motion, the latter for rest:
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the one for progresse, the other his standing house. All this while God had but one House at once:
the one for progress, the other his standing house. All this while God had but one House At once:
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first the Tabernacle, then that gaue place to the Temple, and Salomons Temple being defaced, was supplied by Zorobabels. Now he hath many houses,
First the Tabernacle, then that gave place to the Temple, and Solomon's Temple being defaced, was supplied by Zorobabels. Now he hath many houses,
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euen so many as there bee nations, as there bee congregations, as there bee persons professing Christ.
even so many as there be Nations, as there be congregations, as there be Persons professing christ.
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Wee haue houses of our owne, why should not God haue his? A Prince hath more houses then one,
we have houses of our own, why should not God have his? A Prince hath more houses then one,
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why should the King of Heauen be abridg'd? A King in his owne person can dwell but in one house at once, let God haue neuer so many, hee can at once fill them all.
why should the King of Heaven be abridged? A King in his own person can dwell but in one house At once, let God have never so many, he can At once fill them all.
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Hee hath a house of flesh, so euery Beleeuer is his Temple: a house of stone, so this materiall one is his Temple:
He hath a house of Flesh, so every Believer is his Temple: a house of stone, so this material one is his Temple:
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a house neither of flesh nor stone, but immateriall, immortall in the heauens. And as Christ sayes, that in his Fathers House there are many Mansions;
a house neither of Flesh nor stone, but immaterial, immortal in the heavens. And as christ Says, that in his Father's House there Are many Mansions;
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so in his Fathers militant Church there are many houses.
so in his Father's militant Church there Are many houses.
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It were vaine to aske what God should doe with a house, when wee consider what we do with our owne:
It were vain to ask what God should do with a house, when we Consider what we do with our own:
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what, but dwell in it? But how God doth dwell in it, seemes to be a question:
what, but dwell in it? But how God does dwell in it, seems to be a question:
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seeing the Apostle saith, that hee dwells not in Temples made with hands. Indeed he dwels not in them, as wee dwell in ours.
seeing the Apostle Says, that he dwells not in Temples made with hands. Indeed he dwells not in them, as we dwell in ours.
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Our house defends vs, God defends his house: our house comprehends vs, God comprehends his house.
Our house defends us, God defends his house: our house comprehends us, God comprehends his house.
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Wee are onely within our houses, and they are without vs: God is so within his house, that hee is also without it, elsewhere, euery where,
we Are only within our houses, and they Are without us: God is so within his house, that he is also without it, elsewhere, every where,
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yea his house is within him. When we are abroad, we cannot keepe our houses;
yea his house is within him. When we Are abroad, we cannot keep our houses;
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yea when wee are in them asleepe, they serue to keepe vs. God can neuer be absent from his,
yea when we Are in them asleep, they serve to keep us God can never be absent from his,
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nor doth the keeper of this Temple euer sleepe.
nor does the keeper of this Temple ever sleep.
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Now euery materiall Temple, wherein the Saints are assembled, the truth of the Gospell is preached and professed, the holy Sacraments duely administred,
Now every material Temple, wherein the Saints Are assembled, the truth of the Gospel is preached and professed, the holy Sacraments duly administered,
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and the Lords Name is inuocated and worshipped, is the Temple of God.
and the lords Name is invocated and worshipped, is the Temple of God.
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Why is it called His Temple, but for the testification of his presence? When Cain stood excommunicated for murdering his brother,
Why is it called His Temple, but for the testification of his presence? When Cain stood excommunicated for murdering his brother,
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and might not come to the place appointed for Gods seruice, he is said to be cast out from the presence of the Lord.
and might not come to the place appointed for God's service, he is said to be cast out from the presence of the Lord.
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Some haue interpreted the like of Ionahs flying from his presence; some have interpreted the like of Jonahs flying from his presence;
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that he fled from the place where the Prophets vsed to stand ready to besent of God. that he fled from the place where the prophets used to stand ready to besent of God.
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Nadab and Abihu dyed before the Lord; that is, before the Altar of the Lord. Nadab and Abihu died before the Lord; that is, before the Altar of the Lord.
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That which was done before the Arke or Altar, in the Tabernacle or Temple, was said to be done coram Domino. And yet too many come to the Temple with so little reuerence,
That which was done before the Ark or Altar, in the Tabernacle or Temple, was said to be done coram Domino. And yet too many come to the Temple with so little Reverence,
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as if they thought God were not at home, or did not dwell in his owne house.
as if they Thought God were not At home, or did not dwell in his own house.
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But the Lord is present in his Temple:
But the Lord is present in his Temple:
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in vaine shall wee hope to finde him elsewhere, if we do not seek him here.
in vain shall we hope to find him elsewhere, if we do not seek him Here.
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I will bee in the midst of you, gathered together in my Name: not any where, not euery where, but here. I will be in the midst of you, gathered together in my Name: not any where, not every where, but Here.
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Indeed, no place excludes him, but this place is sure of him: hee fills all places with his presence, hee fills this with his gracious presence.
Indeed, no place excludes him, but this place is sure of him: he fills all places with his presence, he fills this with his gracious presence.
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Heere hee both heares vs, and is heard of vs: Audit orantes, docet audientes; hee heares our prayers, and teacheth vs our lessons.
Here he both hears us, and is herd of us: Audit Orantes, docet Audientes; he hears our Prayers, and Teaches us our Lessons.
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No place sends vp faithfull prayers in vaine, no place hath such a promise of hearing as the Temple.
No place sends up faithful Prayers in vain, no place hath such a promise of hearing as the Temple.
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It is the Lords Court of Audience, his Highnesse Court of Requests. There humble soules open their grieuances, from thence they returne loaden with graces.
It is the lords Court of Audience, his Highness Court of Requests. There humble Souls open their grievances, from thence they return loaded with graces.
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Why are many so voyd of goodnesse, but because they are negligent of the publike deuotions? They seek not the Lord where hee may bee found,
Why Are many so void of Goodness, but Because they Are negligent of the public devotions? They seek not the Lord where he may be found,
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therefore deserue to misse him where they pretend to seek him.
Therefore deserve to miss him where they pretend to seek him.
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Why should they thinke to finde God in their Closets, while they care not to seeke him in his Temples? When wee need the helpe of our friend, do we tarry till we meet him by chance,
Why should they think to find God in their Closets, while they care not to seek him in his Temples? When we need the help of our friend, do we tarry till we meet him by chance,
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or till hee come to vs, or shall wee not rather go home to his house? Peter and Iohn went vp into the Temple at the houre of Prayer:
or till he come to us, or shall we not rather go home to his house? Peter and John went up into the Temple At the hour of Prayer:
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they thought it not sufficient to pray in their priuate chambers, but ioyne themselues with the Congregation, as a Nauy Royall to transport their holy Merchandise to heauen. they Thought it not sufficient to pray in their private chambers, but join themselves with the Congregation, as a Navy Royal to transport their holy Merchandise to heaven.
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Lift vp your hands in the Sanctuary, and blesse the Lord. Pure hands are accepted in euery place; but especially in the Sanctuary. Lift up your hands in the Sanctuary, and bless the Lord. Pure hands Are accepted in every place; but especially in the Sanctuary.
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What followes? The Lord that made heauen and earth, blesse thee out of Sion. Hee sayes not, the Lord that made heauen, blesse thee vpon earth:
What follows? The Lord that made heaven and earth, bless thee out of Sion. He Says not, the Lord that made heaven, bless thee upon earth:
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nor, the Lord that made earth, blesse thee out of heauen: but the Lord that made heauen and earth, blesse thee out of Sion.
nor, the Lord that made earth, bless thee out of heaven: but the Lord that made heaven and earth, bless thee out of Sion.
ccx, dt n1 cst vvd n1, vvb pno21 av pp-f n1: cc-acp dt n1 cst vvd n1 cc n1, vvb pno21 av pp-f np1.
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Blessings come originally from heauen, mediately through Sion.
Blessings come originally from heaven, mediately through Sion.
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In the Temple let vs seeke, in the Temple wee shall finde those precious treasures and comforts of Iesus Christ.
In the Temple let us seek, in the Temple we shall find those precious treasures and comforts of Iesus christ.
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This Temple is not without some enemies.
This Temple is not without Some enemies.
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Besides those prophane Polititians, that thinke with one Eustathius, that there is no vse of Temples:
Beside those profane Politicians, that think with one Eustathius, that there is no use of Temples:
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or those Massilians, who (as Damascen reports) did adde to other Heresies Templorum contemptum: or those Pseudo-Apostoli, that laughed at a Temple full of Suppliants,
or those Massilians, who (as Damascene reports) did add to other Heresies Templorum contemptum: or those Pseudo-Apostoli, that laughed At a Temple full of Suppliants,
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as a house full of fooles.
as a house full of Fools.
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Or those that bee of Ieroboams mind, who to settle himselfe in the kingdome of Israel, diuerts the people from Gods house at Ierusalem.
Or those that be of Ieroboams mind, who to settle himself in the Kingdom of Israel, diverts the people from God's house At Ierusalem.
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In stead of that snowy & glittering Temple, they shall haue two golden representations. Sion is too farre off, these shall bee neere home:
In stead of that snowy & glittering Temple, they shall have two golden representations. Sion is too Far off, these shall be near home:
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that is a tedious way of deuotion, these both compendious and plausible. As Iosephus brings him in perswading them;
that is a tedious Way of devotion, these both compendious and plausible. As Iosephus brings him in persuading them;
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My good people and friends, you cannot but know that no place is without God, and that no place doth containe God;
My good people and Friends, you cannot but know that no place is without God, and that no place does contain God;
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wheresoeuer we pray, he can heare vs; wheresoeuer we worship, hee can see vs:
wheresoever we pray, he can hear us; wheresoever we worship, he can see us:
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therefore the Temple is superfluous, the iourney needlesse, God is better able to come to you,
Therefore the Temple is superfluous, the journey needless, God is better able to come to you,
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then you are to goe to him. Beside these, the Temple of God hath two kinds of foes. 1. The Anabaptists tell vs;
then you Are to go to him. Beside these, the Temple of God hath two Kinds of foes. 1. The Anabaptists tell us;
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that the old superstition hath made those houses fitter for Stables then for Churches;
that the old Superstition hath made those houses fitter for Stables then for Churches;
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that they ought no more to be called Templa Dei, but Templa Idolorum; as they pretend, the Passeouer was called in those corrupt times, not Pascha Dei, but Pascha Iudaeorum. By the same reason they would haue remoued all Princes,
that they ought no more to be called Templa Dei, but Templa Idolorum; as they pretend, the Passover was called in those corrupt times, not Pascha Dei, but Pascha Jews. By the same reason they would have removed all Princes,
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because some haue abused their gouernments.
Because Some have abused their governments.
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But we say, though euill men abuse good things, yet if a kingdome were not a lawfull State, Dauid and Iosias would neuer haue been Kings;
But we say, though evil men abuse good things, yet if a Kingdom were not a lawful State, David and Iosias would never have been Kings;
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for good men doe not vse euill things.
for good men do not use evil things.
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The Temple in Christs time was become a denne of theeues, yet euen then and there did hee send vp deuout and holy Prayers.
The Temple in Christ time was become a den of thieves, yet even then and there did he send up devout and holy Prayers.
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It is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti, and that which proceeds ex abusu boni: the former is malum simpliciter, the other is but malum per accidens. No man pulles downe his house,
It is a gross ignorance that cannot distinguish betwixt a fault that proceeds ex Nature facti, and that which proceeds ex abusu boni: the former is malum simpliciter, the other is but malum per Accidents. No man pulls down his house,
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because vncleannesse hath been committed in one of the chambers. Let offenders be remoued from the Temple, not the Temple demolished because of offences.
Because uncleanness hath been committed in one of the chambers. Let offenders be removed from the Temple, not the Temple demolished Because of offences.
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The Kingdome of God shall be taken from you, saith Christ; not quite taken away, but onely taken from the Iewes. The Kingdom of God shall be taken from you, Says christ; not quite taken away, but only taken from the Iewes.
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When GOD threatned the like to Saul, he did not meane to haue no more Kings,
When GOD threatened the like to Saul, he did not mean to have no more Kings,
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or to reduce it to the former state of Iudges: no, onely the kingdome shall lose Saul, but Israel shall not lose the kingdome.
or to reduce it to the former state of Judges: no, only the Kingdom shall loose Saul, but Israel shall not loose the Kingdom.
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It is a Maxime in nature, Things dedicated to God, are not to bee transferred to the vses of men:
It is a Maxim in nature, Things dedicated to God, Are not to be transferred to the uses of men:
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a principle in Philosophy, Quae rectè data sunt, eripi non licet:
a principle in Philosophy, Quae rectè data sunt, eripi non licet:
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and a prouerbe among our children, To giue a thing, and take a thing, is fit for the Deuils darling.
and a proverb among our children, To give a thing, and take a thing, is fit for the Devils darling.
cc dt n1 p-acp po12 n2, pc-acp vvi dt n1, cc vvb dt n1, vbz j p-acp dt ng1 n-jn.
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2. The Sacrilegious, to whom God is beholding, if they let his Temple stand;
2. The Sacrilegious, to whom God is beholding, if they let his Temple stand;
crd dt j, p-acp ro-crq np1 vbz vvg, cs pns32 vvb po31 n1 vvi;
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but for the maintenance of it, they will bee so bold with him, as either to share halfe, or leaue him none.
but for the maintenance of it, they will be so bold with him, as either to share half, or leave him none.
cc-acp p-acp dt n1 pp-f pn31, pns32 vmb vbi av j p-acp pno31, c-acp av-d pc-acp vvi j-jn, cc vvi pno31 pix.
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There bee many that pray in the Temple, who yet also prey on the Temple:
There be many that pray in the Temple, who yet also prey on the Temple:
pc-acp vbi d cst vvb p-acp dt n1, r-crq av av n1 p-acp dt n1:
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as if a thiefe should doe homage to that house in the day, which hee meanes to robbe in the night.
as if a thief should do homage to that house in the day, which he means to rob in the night.
c-acp cs dt n1 vmd vdi n1 p-acp d n1 p-acp dt n1, r-crq pns31 vvz pc-acp vvi p-acp dt n1.
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But alas, why should I touch that sore which is all dead flesh? or speake against Sacriledge In orbe sacrilego, among them that delight in it? Where Lawyers are feeed, hired, bribed to maintaine Sacriledge, God and his poore Ministers may euen hold their peace.
But alas, why should I touch that soar which is all dead Flesh? or speak against Sacrilege In orbe Sacrilego, among them that delight in it? Where Lawyers Are feed, hired, bribed to maintain Sacrilege, God and his poor Ministers may even hold their peace.
p-acp uh, q-crq vmd pns11 vvi cst av-j r-crq vbz d j n1? cc vvi p-acp n1 p-acp fw-la fw-la, p-acp pno32 cst vvb p-acp pn31? q-crq n2 vbr n1, vvn, vvd pc-acp vvi n1, np1 cc po31 j n2 vmb av-j vvi po32 n1.
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Something would be spoken for Sions sake, but I take this place and time for neither the right Vbi nor Quando. We know, Abigail would not tell Nabal of his drunkennesse, till hee was awoke from his wine.
Something would be spoken for Zions sake, but I take this place and time for neither the right Vbi nor Quando. We know, Abigail would not tell Nabal of his Drunkenness, till he was awoke from his wine.
pi vmd vbi vvn p-acp n2 n1, cc-acp pns11 vvb d n1 cc n1 p-acp d dt n-jn fw-la ccx fw-la. pns12 vvb, np1 vmd xx vvi np1 pp-f po31 n1, c-acp pns31 vbds vvd p-acp po31 n1.
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Whensoeuer it shall please God to awake you from this intoxication, we may then find a season to speak to you.
Whensoever it shall please God to awake you from this intoxication, we may then find a season to speak to you.
c-crq pn31 vmb vvi np1 pc-acp vvi pn22 p-acp d n1, pns12 vmb av vvi dt n1 pc-acp vvi p-acp pn22.
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But God keepe you from Nabals destiny;
But God keep you from Nabals destiny;
p-acp np1 vvb pn22 p-acp npg1 n1;
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that when this sinne shall bee obiected to your Consciences on your death-beds, your hearts doe not then die in you like a stone. that when this sin shall be objected to your Consciences on your deathbeds, your hearts do not then die in you like a stone.
cst c-crq d n1 vmb vbi vvn p-acp po22 n2 p-acp po22 n2, po22 n2 vdb xx av vvb p-acp pn22 vvb dt n1.
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One thing let me beg of you in the Name of him, whom you thus wrong:
One thing let me beg of you in the Name of him, whom you thus wrong:
crd n1 vvb pno11 vvi pp-f pn22 p-acp dt n1 pp-f pno31, ro-crq pn22 av vvi:
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Howsoeuer you persist to robbe the Temple of the due Salary, yet doe not stand to iustifie it.
Howsoever you persist to rob the Temple of the due Salary, yet do not stand to justify it.
c-acp pn22 vvb pc-acp vvi dt n1 pp-f dt j-jn n1, av vdb xx vvi pc-acp vvi pn31.
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By imploring mercy perhaps you may bee saued, but by iustifying the Iniury, you cannot but be lost.
By imploring mercy perhaps you may be saved, but by justifying the Injury, you cannot but be lost.
p-acp vvg n1 av pn22 vmb vbi vvn, cc-acp p-acp vvg dt n1, pn22 vmbx p-acp vbi vvn.
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As the French King, Francis the first said to a woman kneeling and crying to him for Iustice;
As the French King, Francis the First said to a woman kneeling and crying to him for justice;
p-acp dt jp n1, np1 dt ord vvd p-acp dt n1 vvg cc vvg p-acp pno31 p-acp n1;
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Stand vp woman, for Iustice Iowe thee; if thou beg'st any thing, beg mercy.
Stand up woman, for justice Jove thee; if thou beggest any thing, beg mercy.
vvb a-acp n1, p-acp n1 pns11 pno21; cs pns21 vv2 d n1, vvb n1.
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So if you request any thing of God, let it bee mercy, for he owes you Iustice:
So if you request any thing of God, let it be mercy, for he owes you justice:
av cs pn22 vvb d n1 pp-f np1, vvb pn31 vbi n1, c-acp pns31 vvz pn22 n1:
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and in this poynt, God be mercifull to you all.
and in this point, God be merciful to you all.
cc p-acp d n1, np1 vbb j p-acp pn22 d.
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It was Dauids earnest prayer, One thing haue I desired of the Lord, and that will I seeke after;
It was David earnest prayer, One thing have I desired of the Lord, and that will I seek After;
pn31 vbds npg1 j n1, crd n1 vhb pns11 vvn pp-f dt n1, cc cst vmb pns11 vvi a-acp;
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that I may dwell in the house of the Lord all the dayes of my life, to behold the beautie of the Lord,
that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,
cst pns11 vmb vvi p-acp dt n1 pp-f dt n1 d dt n2 pp-f po11 n1, pc-acp vvi dt n1 pp-f dt n1,
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and to enquire in his Temple. There are many that pray Dauids words, but not with Dauids heart.and to inquire in his Temple. There Are many that pray David words, but not with David heart.
cc pc-acp vvi p-acp po31 n1. pc-acp vbr d cst vvb npg1 n2, cc-acp xx p-acp npg1 n1.
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Vnum petij, one thing I haue desired, De praeterito, for the time past:One petij, one thing I have desired, De praeterito, for the time passed:
fw-la fw-la, crd n1 pns11 vhb vvn, fw-fr fw-la, p-acp dt n1 vvn:
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& hoc requiram, this I will still seeke after, de futuro, for the time to come:& hoc Requiram, this I will still seek After, de futuro, for the time to come:
cc fw-la fw-la, d pns11 vmb av vvi a-acp, fw-fr fw-la, p-acp dt n1 pc-acp vvi:
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I haue required it long, and this suite I will vrge till I haue obtained it.
I have required it long, and this suit I will urge till I have obtained it.
pns11 vhb vvn pn31 av-j, cc d n1 pns11 vmb vvi c-acp pns11 vhb vvn pn31.
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What? to dwell in some of the houses of God all the dayes of my life,
What? to dwell in Some of the houses of God all the days of my life,
q-crq? pc-acp vvi p-acp d pp-f dt n2 pp-f np1 d dt n2 pp-f po11 n1,
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and to leaue them to my children after me: not to serue him there with deuotion, but to make the place mine owne possession.
and to leave them to my children After me: not to serve him there with devotion, but to make the place mine own possession.
cc pc-acp vvi pno32 p-acp po11 n2 p-acp pno11: xx pc-acp vvi pno31 a-acp p-acp n1, cc-acp pc-acp vvi dt n1 po11 d n1.
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These loue the House of God too well, they loue it to Haue, and to Hold: but because the Conueyance is made by the Lawyer,
These love the House of God too well, they love it to Have, and to Hold: but Because the Conveyance is made by the Lawyer,
np1 vvb dt n1 pp-f np1 av av, pns32 vvb pn31 p-acp vhb, cc p-acp vvb: cc-acp c-acp dt n1 vbz vvn p-acp dt n1,
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and not by the Minister, their Title will bee found naught in the end:
and not by the Minister, their Title will be found nought in the end:
cc xx p-acp dt n1, po32 n1 vmb vbi vvn pix p-acp dt n1:
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and if there bee not a Nifi prius to preuent them, yet at the great day of vniuersall Audite, the Iudge of all the world shal condemne them.
and if there be not a Nifi prius to prevent them, yet At the great day of universal Audite, the Judge of all the world shall condemn them.
cc cs pc-acp vbb xx dt np1 fw-la p-acp vvi pno32, av p-acp dt j n1 pp-f j fw-la, dt n1 pp-f d dt n1 vmb vvi pno32.
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By this way, the neerer to the Church, the further from God.
By this Way, the nearer to the Church, the further from God.
p-acp d n1, dt jc p-acp dt n1, dt jc p-acp np1.
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The Lords Temple is ordained to gaine vs to him, not for vs to gaine it from him.
The lords Temple is ordained to gain us to him, not for us to gain it from him.
dt n2 n1 vbz vvn pc-acp vvi pno12 p-acp pno31, xx p-acp pno12 pc-acp vvi pn31 p-acp pno31.
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If we loue the Lord, we will loue the habitation of his House, and the place where his Honour dwelleth:
If we love the Lord, we will love the habitation of his House, and the place where his Honour dwells:
cs pns12 vvb dt n1, pns12 vmb vvi dt n1 pp-f po31 n1, cc dt n1 c-crq po31 n1 vvz:
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that so by being humble frequenters of his Temple below, we may be made noble Saints of his House aboue, the glorious kingdome of Iesus Christ.
that so by being humble frequenters of his Temple below, we may be made noble Saints of his House above, the glorious Kingdom of Iesus christ.
cst av p-acp vbg j n2 pp-f po31 n1 a-acp, pns12 vmb vbi vvn j n2 pp-f po31 n1 a-acp, dt j n1 pp-f np1 np1.
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These bee the enemies to the Temple, whereof the first would separate Dominum à Templo, the other Templum à Domino. they would take God from the Temple, these would take the Temple from God.
These be the enemies to the Temple, whereof the First would separate Dominum à Templo, the other Templum à Domino. they would take God from the Temple, these would take the Temple from God.
d vbb dt n2 p-acp dt n1, c-crq dt ord vmd vvi fw-la fw-fr fw-la, dt j-jn np1 fw-fr fw-la. pns32 vmd vvi np1 p-acp dt n1, d vmd vvi dt n1 p-acp np1.
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Let mee conclude this poynt with two watch-words. 1. The first concernes vs of the Ministery, the wayters of the Temple.
Let me conclude this point with two watchwords. 1. The First concerns us of the Ministry, the waiters of the Temple.
vvb pno11 vvi d n1 p-acp crd n2. crd dt ord vvz pno12 pp-f dt n1, dt n2 pp-f dt n1.
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It hath been an old saying, De Templo omne bonum, de Templo omne malum: all good or euill comes from the Temple.
It hath been an old saying, De Templo omne bonum, de Templo omne malum: all good or evil comes from the Temple.
pn31 vhz vbn dt j n-vvg, fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: d j cc av-jn vvz p-acp dt n1.
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Where the Pastor is good, and the people good, hee may say to them, as Paul to his Corinthians, Nonne opus meum vos estis in Domino, Are not ye my work in the Lord? Where the Pastor is bad, Where the Pastor is good, and the people good, he may say to them, as Paul to his Corinthians, Nonne opus meum vos Ye are in Domino, are not you my work in the Lord? Where the Pastor is bad,
c-crq dt n1 vbz j, cc dt n1 j, pns31 vmb vvi p-acp pno32, c-acp np1 p-acp po31 np1, n1 fw-la fw-la fw-fr fw-la p-acp fw-la, vbr xx pn22 po11 n1 p-acp dt n1? c-crq dt n1 vbz j,
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and the people no better, they may say to him, Nonne destructis nostra tu es in seculo, art not thou our destruction in the world? It is no wonder,
and the people no better, they may say to him, Nonne destructis nostra tu es in seculo, art not thou our destruction in the world? It is no wonder,
cc dt n1 av-dx av-jc, pns32 vmb vvi p-acp pno31, n1 fw-la fw-la fw-la fw-la p-acp fw-la, n1 xx pns21 po12 n1 p-acp dt n1? pn31 vbz dx n1,
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if an abused Temple make a disordered people. A wicked Priest is the worst creature vpon Gods earth:
if an abused Temple make a disordered people. A wicked Priest is the worst creature upon God's earth:
cs dt j-vvn n1 vvi dt j-vvn n1. dt j n1 vbz dt js n1 p-acp npg1 n1:
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no sinne is so blacke, as that shall appeare from vnder a white Surplesse. Euery mans iniquitie is so much the hainouser, as his place is holyer.
no sin is so black, as that shall appear from under a white surplice. Every men iniquity is so much the hainouser, as his place is Holier.
dx n1 vbz av j-jn, c-acp d vmb vvi p-acp p-acp dt j-jn n1. d ng1 n1 vbz av av-d dt jc, c-acp po31 n1 vbz jc.
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The sinne of the Clergy is like a Rheume, which rising from the stomach into the head, drops downe vpon the lungs, fretting most noble and the vitall parts, till all the members languish into corruption.
The sin of the Clergy is like a Rheum, which rising from the stomach into the head, drops down upon the lungs, fretting most noble and the vital parts, till all the members languish into corruption.
dt n1 pp-f dt n1 vbz av-j dt n1, r-crq vvg p-acp dt n1 p-acp dt n1, vvz a-acp p-acp dt n2, vvg av-ds j cc dt j n2, c-acp d dt n2 vvb p-acp n1.
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The lewd sonnes of Eli were so much the lesse tolerable, by sinning in the Tabernacle.
The lewd Sons of Eli were so much the less tolerable, by sinning in the Tabernacle.
dt j n2 pp-f np1 vbdr av av-d dt av-dc j, p-acp vvg p-acp dt n1.
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Their sacrifices might doe away the sinnes of others; no sacrifice could doe away their owne.
Their Sacrifices might do away the Sins of Others; no sacrifice could do away their own.
po32 n2 vmd vdi av dt n2 pp-f n2-jn; dx n1 vmd vdi av po32 d.
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Many a soule was the cleaner for the blood of those beasts they shed; their owne soules were the fouler by it.
Many a soul was the cleaner for the blood of those beasts they shed; their own Souls were the Fowler by it.
av-d dt n1 vbds dt jc p-acp dt n1 pp-f d n2 pns32 vvd; po32 d n2 vbdr dt jc p-acp pn31.
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By one and the same seruice, they did expiate the peoples offences, and multiply their owne.
By one and the same service, they did expiate the peoples offences, and multiply their own.
p-acp crd cc dt d n1, pns32 vdd vvi dt ng1 n2, cc vvi po32 d.
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Our Clergie is no Charter for heauen.
Our Clergy is no Charter for heaven.
po12 n1 vbz dx n1 p-acp n1.
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Such men are like the conueyances of Land, Euidences and Instruments to settle others in the kingdome of heauen,
Such men Are like the conveyances of Land, Evidences and Instruments to settle Others in the Kingdom of heaven,
d n2 vbr av-j dt n2 pp-f n1, n2 cc n2 pc-acp vvi n2-jn p-acp dt n1 pp-f n1,
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while themselues haue no part of that they conuey.
while themselves have no part of that they convey.
cs px32 vhb dx n1 pp-f cst pns32 vvi.
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It is no vnpossible thing, for men at once to shew the way to Heauen with their tongue,
It is no unpossible thing, for men At once to show the Way to Heaven with their tongue,
pn31 vbz dx j n1, c-acp n2 p-acp a-acp pc-acp vvi dt n1 p-acp n1 p-acp po32 n1,
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and lead the way to Hell with their foot.
and led the Way to Hell with their foot.
cc vvi dt n1 p-acp n1 p-acp po32 n1.
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It was not a Iewish Ephod, it is not a Romish Cowle, that can priuiledge an euill doer from punishment.
It was not a Jewish Ephod, it is not a Romish Cowl, that can privilege an evil doer from punishment.
pn31 vbds xx dt jp n1, pn31 vbz xx dt jp n1, cst vmb vvi dt j-jn n1 p-acp n1.
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Therefore it was Gods charge to the executioners of his Iudgements, Begin at my owne Sanctuary:
Therefore it was God's charge to the executioners of his Judgments, Begin At my own Sanctuary:
av pn31 vbds npg1 n1 p-acp dt n2 pp-f po31 n2, vvb p-acp po11 d n1:
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and the Apostle tells vs, that Iudgement shall begin at the house of God. and Christ entring into his Propheticall Office, began reformation at his Fathers house.
and the Apostle tells us, that Judgement shall begin At the house of God. and christ entering into his Prophetical Office, began Reformation At his Father's house.
cc dt n1 vvz pno12, cst n1 vmb vvi p-acp dt n1 pp-f np1. cc np1 vvg p-acp po31 j n1, vvd n1 p-acp po31 ng1 n1.
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Let our deuout and holy behauiour preuent this;
Let our devout and holy behaviour prevent this;
vvb po12 j cc j n1 vvi d;
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and by our reuerent carriage in the Temple of God, let vs honour the God of the Temple.
and by our reverent carriage in the Temple of God, let us honour the God of the Temple.
cc p-acp po12 j n1 p-acp dt n1 pp-f np1, vvb pno12 vvi dt n1 pp-f dt n1.
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It should be our endeuour to raise vp seed vnto our elder Brother, to winne soules vnto Christ.
It should be our endeavour to raise up seed unto our elder Brother, to win Souls unto christ.
pn31 vmd vbi po12 n1 pc-acp vvi a-acp n1 p-acp po12 n1 n1, pc-acp vvi n2 p-acp np1.
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Nunquam cessate lucrari Christo, qui lucrati estis à Christo. Never cessate lucrari Christ, qui lucrati Ye are à Christ.
fw-la n1 fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la.
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If Christ, while hee was vpon the Crosse, saith Bernard, had giuen mee some drops of his owne blood in a Violl,
If christ, while he was upon the Cross, Says Bernard, had given me Some drops of his own blood in a Viol,
cs np1, cs pns31 vbds p-acp dt n1, vvz np1, vhd vvn pno11 d n2 pp-f po31 d n1 p-acp dt n1,
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how carefully would I haue kept them, how dearely esteemed them, how laid them next my heart? But now he did not thinke it fit to trust me with those drops,
how carefully would I have kept them, how dearly esteemed them, how laid them next my heart? But now he did not think it fit to trust me with those drops,
c-crq av-j vmd pns11 vhi vvn pno32, c-crq av-jn vvd pno32, c-crq vvd pno32 ord po11 n1? p-acp av pns31 vdd xx vvi pn31 j pc-acp vvi pno11 p-acp d n2,
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but hee hath intrusted to me a flocke of his lambes, those soules for whom hee shed his blood,
but he hath Entrusted to me a flock of his Lambs, those Souls for whom he shed his blood,
cc-acp pns31 vhz vvn p-acp pno11 dt n1 pp-f po31 n2, d n2 p-acp ro-crq pns31 vvd po31 n1,
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like whom his owne blood was not so deare vnto him:
like whom his own blood was not so deer unto him:
av-j ro-crq po31 d n1 vbds xx av j-jn p-acp pno31:
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vpon these let mee spend my care, my loue, my labour, that I may present them holy Saints to my deare Lord Iesus.
upon these let me spend my care, my love, my labour, that I may present them holy Saints to my deer Lord Iesus.
p-acp d vvb pno11 vvi po11 n1, po11 n1, po11 n1, cst pns11 vmb vvi pno32 j n2 p-acp po11 j-jn n1 np1.
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2. The other concernes all Christians; that they beware, lest for the abuses of men, they despise the Temple of God.
2. The other concerns all Christians; that they beware, lest for the Abuses of men, they despise the Temple of God.
crd dt n-jn vvz d np1; cst pns32 vvb, cs p-acp dt n2 pp-f n2, pns32 vvb dt n1 pp-f np1.
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For as the Altar cannot sanctifie the Priest, so nor can the vnholinesse of the Priest dishallow the Altar.
For as the Altar cannot sanctify the Priest, so nor can the unholiness of the Priest dishallow the Altar.
p-acp p-acp dt n1 vmbx vvi dt n1, av ccx vmb dt n1 pp-f dt n1 j dt n1.
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His sin is his owne, and cannot make you guiltie:
His since is his own, and cannot make you guilty:
po31 n1 vbz po31 d, cc vmbx vvi pn22 j:
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the vertue and comfort is from God, and this is still able to make you holy.
the virtue and Comfort is from God, and this is still able to make you holy.
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When wee read, that the sinne of the Priests was great before the Lord, for men abhorred the offering of the Lord:
When we read, that the sin of the Priests was great before the Lord, for men abhorred the offering of the Lord:
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this we all confesse, was ill done of the Priests; and I hope no man thinks, it was well done of the people.
this we all confess, was ill done of the Priests; and I hope no man thinks, it was well done of the people.
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Say their sinnes, yea their very persons were worthy to be abhorred, shall men therefore scorne the Sanctuary,
Say their Sins, yea their very Persons were worthy to be abhorred, shall men Therefore scorn the Sanctuary,
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& cast that contempt on the Seruice of God, which belongs to the vices of man? This were to adde our owne euill to the euill of others,
& cast that contempt on the Service of God, which belongs to the vices of man? This were to add our own evil to the evil of Others,
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and to offend God because he was offended.
and to offend God Because he was offended.
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Cannot the faults of men displease vs, but wee must needs fall out with God? Doe we not prouoke him iustly to abhorre our soules,
Cannot the Faults of men displease us, but we must needs fallen out with God? Do we not provoke him justly to abhor our Souls,
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when we so vniustly contemne his seruice? Know, that he is able to sanctifie thy heart,
when we so unjustly contemn his service? Know, that he is able to sanctify thy heart,
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euen by the ministery of that man whose heart hee hath not yet sanctified. The vertue consists not in the humane action, but in the diuine Institution.
even by the Ministry of that man whose heart he hath not yet sanctified. The virtue consists not in the humane actium, but in the divine Institution.
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Wee say of the Sacraments themselues, much more of the Ministers; Isti non tribuunt, quod per istos tribuitur:
we say of the Sacraments themselves, much more of the Ministers; Isti non tribuunt, quod per istos tribuitur:
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these doe not giue vs, what God doth giue vs by them.
these do not give us, what God does give us by them.
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But this age is ficke of such a wanton levitie, that wee make choyce of the Temple, according to our fancy of the Preacher:
But this age is ficke of such a wanton levity, that we make choice of the Temple, according to our fancy of the Preacher:
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and so tye vp the free Spirit of God from blowing where he pleaseth, that he shall be beholding to the grace of the Speaker,
and so tie up the free Spirit of God from blowing where he Pleases, that he shall be beholding to the grace of the Speaker,
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for giuing grace to the hearer. So whereas Paul ties Faith to hearing, they will tie hearing to Faith;
for giving grace to the hearer. So whereas Paul ties Faith to hearing, they will tie hearing to Faith;
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and as they beleeue the holinesse of the man, so they expect fruit of the Sermon.
and as they believe the holiness of the man, so they expect fruit of the Sermon.
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This is to make Paul something, and Apollos something;
This is to make Paul something, and Apollos something;
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wheras Paul himselfe sayes they are both nothing. God onely giues the encrease, and who shall appoint him by whom he shall giue it? Let the seed bee good,
whereas Paul himself Says they Are both nothing. God only gives the increase, and who shall appoint him by whom he shall give it? Let the seed be good,
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and the ground good, and the Lord will send fruit whosoeuer bee the Sower.
and the ground good, and the Lord will send fruit whosoever be the Sour.
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But while you make hearing a matter of sport, Preaching is too often become an exercise of wit.
But while you make hearing a matter of sport, Preaching is too often become an exercise of wit.
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Words are but the Images of matter, and (you shall heare anon) it is not lawfull to worship Images.
Words Are but the Images of matter, and (you shall hear anon) it is not lawful to worship Images.
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It dangerously misbecomes the Temple, when any thing shall bee intended there, but the glory of God,
It dangerously misbecomes the Temple, when any thing shall be intended there, but the glory of God,
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and gaining of soules to Iesus Christ. Thus much concerning the Temple; the next poynt I must fall vpon is
and gaining of Souls to Iesus christ. Thus much Concerning the Temple; the next point I must fallen upon is
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Jdols. Idol in Greeke signifies a resemblance or representation, and differs not from Image in Latine:
Idols. Idol in Greek signifies a resemblance or representation, and differs not from Image in Latin:
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both at first taken in a good sense: but the corruption of times hath bred a corruption of words;
both At First taken in a good sense: but the corruption of times hath bred a corruption of words;
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and Idol is now only taken for the Image of a false god.
and Idol is now only taken for the Image of a false god.
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Euery Idol is an Image, but euery Image is not an Idol but euery Image made and vsed for religious purposes, is an Idol.
Every Idol is an Image, but every Image is not an Idol but every Image made and used for religious Purposes, is an Idol.
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The Images of God are Idols; wherwith Popery abounds.
The Images of God Are Idols; wherewith Popery abounds.
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An old man, sitting in a chaire, with a triple Crowne on his head, and Pontificall robes on his backe, a Doue hanging at his beard,
an old man, sitting in a chair, with a triple Crown on his head, and Pontifical robes on his back, a Dove hanging At his beard,
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and a Crucifixe in his armes; is their Image of the Trinitie.
and a Crucifix in his arms; is their Image of the Trinity.
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This Picture sometime ferues them for a god in their Churches, and somtime for a signe at thir tap-houses:
This Picture sometime ferues them for a god in their Churches, and sometime for a Signen At their tap-houses:
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so that it is a common saying in many of their Cities, Such a Gentleman lyes at the Trinity,
so that it is a Common saying in many of their Cities, Such a Gentleman lies At the Trinity,
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and his seruants at Gods head. This they seeme to doe, as if they would in some sort requite their Maker:
and his Servants At God's head. This they seem to do, as if they would in Some sort requite their Maker:
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because God made man according to his Image, therfore they, by way of recompence, will make God according to mans Image.
Because God made man according to his Image, Therefore they, by Way of recompense, will make God according to men Image.
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But this certainly they durst not doe, without putting the second Commandement out of their Catechismes,
But this Certainly they durst not do, without putting the second Commandment out of their Catechisms,
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and the whole Decalogue out of their Consciences. I intend no polemicall discourse of this poynt, by examining their Arguments:
and the Whole Decalogue out of their Consciences. I intend no polemical discourse of this point, by examining their Arguments:
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that businesse is fitter for the Schoole, then the Pulpit. And, O God, that either Schoole or Pulpit in Christendome should be troubled about it!
that business is fitter for the School, then the Pulpit. And, Oh God, that either School or Pulpit in Christendom should be troubled about it!
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that any man should dare to make that a question, which the Lord hath so plainely and punctually forbidden!
that any man should Dare to make that a question, which the Lord hath so plainly and punctually forbidden!
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Beside the Iniquity, how grieuous is the absurdity? How is a body without a spirit,
Beside the Iniquity, how grievous is the absurdity? How is a body without a Spirit,
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like to a spirit without a body? A visible picture, like an inuisible nature? How would the King take it in scorne, to haue his picture made like a Wesell or a Hedgehog? And yet the difference betwixt the greatest Monarch,
like to a Spirit without a body? A visible picture, like an invisible nature? How would the King take it in scorn, to have his picture made like a Weasel or a Hedgehog? And yet the difference betwixt the greatest Monarch,
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and the least Emmet, is nothing to the distance betwixt a finite & an infinite. If they alledge with the Anthropomorphites, that the Scripture attributes to God hands, and feet, and eyes:
and the least Emmet, is nothing to the distance betwixt a finite & an infinite. If they allege with the Anthropomorphites, that the Scripture attributes to God hands, and feet, and eyes:
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why therefore may they not represent him in the same formes? But we say, the Scripture also speaks of his couering vs with the shadow of his wings;
why Therefore may they not represent him in the same forms? But we say, the Scripture also speaks of his covering us with the shadow of his wings;
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why therfore do they not paint him like a Bird with feathers? If they say, that he appeared to Daniel in this forme,
why Therefore do they not paint him like a Bird with Feathers? If they say, that he appeared to daniel in this Form,
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because hee is there called the Ancient of dayes: wee answere, that Gods Commandements, and not his apparitions, be rules to vs:
Because he is there called the Ancient of days: we answer, that God's commandments, and not his apparitions, be rules to us:
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by the former we shall be iudged, and not by the latter.
by the former we shall be judged, and not by the latter.
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It is mad Religion, to neglect what he bids vs doe, and to imitate what he hath done:
It is mad Religion, to neglect what he bids us doe, and to imitate what he hath done:
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as if we should despise his Lawes, and goe about to counterfeit his thunder.
as if we should despise his Laws, and go about to counterfeit his thunder.
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God is too infinite for the comprehension of our soules, why should we then labour to bring him into the narrow compasse of bords & stones? Certenly, that should not be Imaged, which cannot be Imagined. But Christ was a man,
God is too infinite for the comprehension of our Souls, why should we then labour to bring him into the narrow compass of boards & stones? Certainly, that should not be Imaged, which cannot be Imagined. But christ was a man,
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why may not his Image be made? Some answer, that no man can make an Image of Christ, without leauing out the chiefe part of him, which is his Diuinitie.
why may not his Image be made? some answer, that no man can make an Image of christ, without leaving out the chief part of him, which is his Divinity.
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It was the Godhead vnited to the manhood, that makes him Christ: sure this cannot be painted.
It was the Godhead united to the manhood, that makes him christ: sure this cannot be painted.
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But why should wee make Christs Image without Christs warrant? The Lord hath forbidden the making of any Image,
But why should we make Christ Image without Christ warrant? The Lord hath forbidden the making of any Image,
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whether of things in heauen, where Christ is; or of things on earth, where Christ was; to worship them.
whither of things in heaven, where christ is; or of things on earth, where christ was; to worship them.
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Now till God reuoke that precept, what can authorise this practice?
Now till God revoke that precept, what can authorise this practice?
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Their Images of the Saints, employed to such religious purposes, make them no lesse then Idola•ers. It is a silly shift to say, the honor done to the Images, reflects vpon the represented Saints.
Their Images of the Saints, employed to such religious Purposes, make them no less then Idola•ers. It is a silly shift to say, the honour done to the Images, reflects upon the represented Saints.
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When they cloath an Image, is the Saint ere the gayer or warmer? when they offer to an Image, is the Saint ere the richer? When they kneele to an Image, the Saint esteemes himselfe no more worshipped,
When they cloth an Image, is the Saint ere the Gayer or warmer? when they offer to an Image, is the Saint ere the Richer? When they kneel to an Image, the Saint esteems himself no more worshipped,
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then the King holds himselfe honoured, when a man speaks to his picture be fore his face.
then the King holds himself honoured, when a man speaks to his picture be before his face.
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Therefore some of them are driuen to confesse plainly, that the Image is worshipped for it selfe.
Therefore Some of them Are driven to confess plainly, that the Image is worshipped for it self.
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But could the Saints in heauen be heard speak vpon earth, they would disclaime that honour, which is preiudiciall to their Maker.
But could the Saints in heaven be herd speak upon earth, they would disclaim that honour, which is prejudicial to their Maker.
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As Caluin is not afraid to say of the blessed Virgin, that shee would hold it lesse despite done to her,
As Calvin is not afraid to say of the blessed Virgae, that she would hold it less despite done to her,
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if they should pull her by the haire of the head, or trample her in the dirt,
if they should pull her by the hair of the head, or trample her in the dirt,
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then to set her in riuality with her Sonne and God and Sauiour.
then to Set her in rivality with her Son and God and Saviour.
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But they tell vs, that they worship not the Images of false Gods, as did the Pagans;
But they tell us, that they worship not the Images of false God's, as did the Pagans;
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but onely the Images of Gods owne seruants, and choise friends.
but only the Images of God's own Servants, and choice Friends.
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But will the iealous God endure this, that his honor be taken from him, vpon condition it be not bestowed vpon his enemies,
But will the jealous God endure this, that his honour be taken from him, upon condition it be not bestowed upon his enemies,
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but on his friends? Idolatry is called Adultery in the Scriptures: and shall a woman quit her selfe from offence, because though she doe commit adultery,
but on his Friends? Idolatry is called Adultery in the Scriptures: and shall a woman quit her self from offence, Because though she do commit adultery,
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yet it is with none but her husbands friends? Is this done in a good meaning,
yet it is with none but her Husbands Friends? Is this done in a good meaning,
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or in loue to Christ? It is but a bad excuse of a wife, to say that shee exceedingly loues her husband,
or in love to christ? It is but a bad excuse of a wife, to say that she exceedingly loves her husband,
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therefore must haue some other man to kisse and embrace in his absence, and all this in loue to her husband.
Therefore must have Some other man to kiss and embrace in his absence, and all this in love to her husband.
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Wee are all by nature prone to Idolatrie: when we were little children, we loued babies:
we Are all by nature prove to Idolatry: when we were little children, we loved babies:
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and being growne men, we are apt to loue Images. And as Babies be childrens Idols, so Idols & Images be mens Babies.
and being grown men, we Are apt to love Images. And as Babies be Children's Idols, so Idols & Images be men's Babies.
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It seemes that Idols are fittest for Babes, therefore so the Apostle fits his caution, Babes keepe your selues from Idols.
It seems that Idols Are Fittest for Babes, Therefore so the Apostle fits his caution, Babes keep your selves from Idols.
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As all our knowledge comes by sense, so we naturally desire a sensible obiect of deuotion:
As all our knowledge comes by sense, so we naturally desire a sensible Object of devotion:
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finding it easier to see Pictures, then to comprehend Doctrines, and to forme prayers to the Images of men,
finding it Easier to see Pictures, then to comprehend Doctrines, and to Form Prayers to the Images of men,
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then to forme man to the Image of God.
then to Form man to the Image of God.
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Nor can they excuse themselues from Idolatry, by saying they put their confidence in God, not in the Images of God.
Nor can they excuse themselves from Idolatry, by saying they put their confidence in God, not in the Images of God.
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For when the Israelites had made their golden Calfe, and danced about it, one calfe about another;
For when the Israelites had made their golden Calf, and danced about it, one calf about Another;
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they were not such beasts, as to thinke that beast their God.
they were not such beasts, as to think that beast their God.
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But so can Superstition besot the mind, that it makes vs not men, before it can wake vs Idolaters.
But so can Superstition besot the mind, that it makes us not men, before it can wake us Idolaters.
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What doe they say? Make vs gods that shall go before vs. Euery word is wicked, absurd, sensles. 1. They had seene the power of God in many miraculous deliuerances before their eyes;
What do they say? Make us God's that shall go before us Every word is wicked, absurd, senseless. 1. They had seen the power of God in many miraculous Deliverances before their eyes;
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the voice of God had scarce yet done thundering in their eares: he had said, I am Iehouah, thou shalt haue no other gods;
the voice of God had scarce yet done thundering in their ears: he had said, I am Jehovah, thou shalt have no other God's;
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and this they trembling heard him speake out of the midst of the flames:
and this they trembling herd him speak out of the midst of the flames:
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and yet they dare speake of another god. 2. The singular number would not serue them, make vs gods. How many gods would they haue? Is there any more then one? 3. Make vs gods;
and yet they Dare speak of Another god. 2. The singular number would not serve them, make us God's. How many God's would they have? Is there any more then one? 3. Make us God's;
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and were not they strange gods that could bee made? In stead of acknowledging God their Maker, they command the making of gods. 4. This charge they put vpon Aaron, as if he were able to make a god? Aaron might helpe to spoyle a man, either himselfe or them,
and were not they strange God's that could be made? In stead of acknowledging God their Maker, they command the making of God's. 4. This charge they put upon Aaron, as if he were able to make a god? Aaron might help to spoil a man, either himself or them,
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but hee could not make a man, not one haire of a man, much lesse a god:
but he could not make a man, not one hair of a man, much less a god:
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and yet they say to him, Make vs gods. 5. And what should these gods doe? Goe before vs? Alas,
and yet they say to him, Make us God's. 5. And what should these God's do? Go before us? Alas,
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how should they goe, that were not able to stand? how goe before others, that could not moue themselues? Oh the blockishnes of men, that make blocks to worship!
how should they go, that were not able to stand? how go before Others, that could not move themselves? O the blockishness of men, that make blocks to worship!
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Otherwise, how could they that are the Images of God, fall downe before the Images of creatures.
Otherwise, how could they that Are the Images of God, fallen down before the Images of creatures.
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For health, they call vpon that which is weake: for life, they pray to that which is dead: For health, they call upon that which is weak: for life, they pray to that which is dead:
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and a prosperous iourney they beg of that which cannot set a foot forward. Yet as their sinne was bad enough, let not our vncharitablenesse make it worse.and a prosperous journey they beg of that which cannot Set a foot forward. Yet as their sin was bad enough, let not our uncharitableness make it Worse.
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Let vs not thinke them so vnreasonable, as to thinke that Calfe a God;
Let us not think them so unreasonable, as to think that Calf a God;
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or that the Idoll which they made to day, did bring them out of Egipt three moneths before.
or that the Idol which they made to day, did bring them out of Egypt three months before.
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It was the true God they meant to worship in the Calfe, and yet (at the best) euen that Idolatry was damnable.
It was the true God they meant to worship in the Calf, and yet (At the best) even that Idolatry was damnable.
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So charitie bids vs hope of the Papists, that they doe not take that bord or stone for their God,
So charity bids us hope of the Papists, that they do not take that board or stone for their God,
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yet withall wee find that God doth take them for Idolaters.
yet withal we find that God does take them for Idolaters.
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They tell vs (with a new distinction) that they forbid the people, to giue Diuine worship to Images:
They tell us (with a new distinction) that they forbid the people, to give Divine worship to Images:
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but we say, they had better forbid the people to haue Images.
but we say, they had better forbid the people to have Images.
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A blocke lies in the high way, and a watchman is set by it to warne the Passengers;
A block lies in the high Way, and a watchman is Set by it to warn the Passengers;
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Take heed, heere is a blocke.
Take heed, Here is a block.
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But how if the watchman fall a sleepe? Whether is the safer course, quite to remoue the blocke out of the way,
But how if the watchman fallen a sleep? Whither is the safer course, quite to remove the block out of the Way,
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or to trust the passengers safetie vpon the watchmans vigilancie? As for their watchmen, commonly they are as very Images as the Images themselues:
or to trust the passengers safety upon the watchman's vigilancy? As for their watchmen, commonly they Are as very Images as the Images themselves:
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and how should one blocke remoue another? When Ieroboam had set vp his two Idols in Israel, hee rakes vp his Priests out of the common kennell;
and how should one block remove Another? When Jeroboam had Set up his two Idols in Israel, he rakes up his Priests out of the Common kennel;
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the basest of the people were good enough for such a bastard deuotion: woodden priests were fit enough to wayt vpon golden Deities.
the Basest of the people were good enough for such a bastard devotion: wooden Priests were fit enough to wait upon golden Deities.
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So when Micah had made him a costly Idol, he hires him a beggerly Leuite.
So when micah had made him a costly Idol, he hires him a beggarly Levite.
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No otherwise did the Painter excuse himselfe, for drawing the Images of Peter and Paul too ruddy and high coloured in the face;
No otherwise did the Painter excuse himself, for drawing the Images of Peter and Paul too ruddy and high coloured in the face;
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that howsoeuer they were while they liued, pale with fasting and preaching, yet now they must needs become red with blushing at the errors and ignorance of their successors;
that howsoever they were while they lived, pale with fasting and preaching, yet now they must needs become read with blushing At the errors and ignorance of their Successors;
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for such with a lowd noyse they giue themselues out to be.
for such with a loud noise they give themselves out to be.
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To conclude, if it were as easie to conuince Idolaters, as it is to confound & tread downe their Idols, this labour of Confutation had bin well spared, or were soone ended.
To conclude, if it were as easy to convince Idolaters, as it is to confound & tread down their Idols, this labour of Confutation had been well spared, or were soon ended.
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But if nothing can reclaime them from this superstitious practice, let them reade their fearefull sentence.
But if nothing can reclaim them from this superstitious practice, let them read their fearful sentence.
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Their place shall be without, among the dogs, and those desperate sinners vncapable of forgiuenes.
Their place shall be without, among the Dogs, and those desperate Sinners uncapable of forgiveness.
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The strong, the Idol which they made their strength, shall bee as towe, and the maker or worshipper thereof as a sparke, and they shall both burne together in euerlasting fire, and none shal quench them. The strong, the Idol which they made their strength, shall be as tow, and the maker or worshipper thereof as a spark, and they shall both burn together in everlasting fire, and none shall quench them.
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Now the Lord open their eyes to see, and sanctifie their hearts to yeeld, that there is no agreement betwixt the Temple of God and Idols:
Now the Lord open their eyes to see, and sanctify their hearts to yield, that there is no agreement betwixt the Temple of God and Idols:
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which is the next point, whereof I shall speake with what breuitie I can, and with what fidelitie I ought.
which is the next point, whereof I shall speak with what brevity I can, and with what Fidis I ought.
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No agreement.
No agreement.
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There bee some points which the wrangling passions of men haue left further asunder, then they found them;
There be Some points which the wrangling passion of men have left further asunder, then they found them;
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about which there needed not haue bin such a noyse.
about which there needed not have been such a noise.
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But things that are in their owne natures contrary, and opposed by the ordinance of God, can neuer be reconciled.
But things that Are in their own nature's contrary, and opposed by the Ordinance of God, can never be reconciled.
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An enemy may be made a friend, but enmity can neuer bee made friendship. The ayre that is now light, may become darke:
an enemy may be made a friend, but enmity can never be made friendship. The air that is now Light, may become dark:
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but light can neuer become darknesse. Contraries in the abstract are out of all composition. The sicke body be recouered to health, but health can neuer be sicknes.
but Light can never become darkness. Contraries in the abstract Are out of all composition. The sick body be recovered to health, but health can never be sickness.
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The sinner may be made righteous, but sinne can neuer become righteousnes.
The sinner may be made righteous, but sin can never become righteousness.
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Fire and water, peace and warre, loue and hatred, truth and falshood, faith and infidelity, Religion and Idolatry, can neuer be made friends:
Fire and water, peace and war, love and hatred, truth and falsehood, faith and infidelity, Religion and Idolatry, can never be made Friends:
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there can bee no agreement betwixt the Temple of God and Idols. God is Ens entium, All in all:
there can be no agreement betwixt the Temple of God and Idols. God is Ens entium, All in all:
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an Idol is nothing in the world, saith the Apostle: now All and Nothing are most contrary.
an Idol is nothing in the world, Says the Apostle: now All and Nothing Are most contrary.
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Idolatry quite takes away Faith, a fundamentall part of Christian religion: for an Idol is a thing visible, but Faith is of things inuisible.
Idolatry quite Takes away Faith, a fundamental part of Christian Religion: for an Idol is a thing visible, but Faith is of things invisible.
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The Idol is a false euidence of things seene, Faith is a true euidence of things not seen.
The Idol is a false evidence of things seen, Faith is a true evidence of things not seen.
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Besides, God can defend himselfe, saue his friends, plague his enemies: but Idols nec hostes abscindere possunt quasi dij, nec se abscondere quasi homines;
Beside, God can defend himself, save his Friends, plague his enemies: but Idols nec hosts abscindere possunt quasi dij, nec se abscondere quasi homines;
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they can neither reuenge themselus on prouokers, like gods; nor hide themselues from iniurers, like men.
they can neither revenge themselves on provokers, like God's; nor hide themselves from injurers, like men.
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The foolish Philistims thought that the same house could hold both the Arke & Dagon; as if an insensible Statue were a fit companion for the liuing God.
The foolish philistines Thought that the same house could hold both the Ark & Dagon; as if an insensible Statue were a fit Companion for the living God.
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In the morning they come to thanke Dagon for the victory, and to fall downe before him,
In the morning they come to thank Dagon for the victory, and to fallen down before him,
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before whom they thought the God of Israel was fallen: and loe, now they find the keeper flat on his face before the prisoner.
before whom they Thought the God of Israel was fallen: and lo, now they find the keeper flat on his face before the prisoner.
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Had they formerly of their own accord, with awfull reuerence, laid him in this posture of an humble prostration;
Had they formerly of their own accord, with awful Reverence, laid him in this posture of an humble prostration;
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yet God would not haue brooked the indignity of such an entertainment.
yet God would not have brooked the indignity of such an entertainment.
av np1 vmd xx vhi vvn dt n1 pp-f d dt n1.
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But seeing they durst set vp their Idol cheeke by cheeke with their Maker, let them goe read their folly in the Temple floore,
But seeing they durst Set up their Idol cheek by cheek with their Maker, let them go read their folly in the Temple floor,
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& confesse that hee which did cast their god so low, could cast them lower.
& confess that he which did cast their god so low, could cast them lower.
cc vvb cst pns31 r-crq vdd vvi po32 n1 av j, vmd vvi pno32 vvi.
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Such a shame doth the Lord owe all them, which wil be making matches betwixt him and Belial. Yet they consider not,
Such a shame does the Lord owe all them, which will be making Matches betwixt him and Belial. Yet they Consider not,
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how should this God raise vs, who is not able to stand, or rise himself? Strange they must confesse it, that whereas Dagon was wont to stand, and themselues to fall down;
how should this God raise us, who is not able to stand, or rise himself? Strange they must confess it, that whereas Dagon was wont to stand, and themselves to fallen down;
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now Dagon was fallen down, and themselues stood; & must help vp with their owne god.
now Dagon was fallen down, and themselves stood; & must help up with their own god.
av np1 vbds vvn a-acp, cc px32 vvd; cc vmb vvi a-acp p-acp po32 d n1.
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Yea, their god seemes to worship them on his face, and to craue that succour from them, which he was neuer able to giue them.
Yea, their god seems to worship them on his face, and to crave that succour from them, which he was never able to give them.
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Yet in his place they set him againe; and now lift vp those hands to him, which helped to lift him vp;
Yet in his place they Set him again; and now lift up those hands to him, which helped to lift him up;
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and prostrate those faces to him, before whom he lay prostrate. So can Idolatry turne men into the stockes and stones which they worship:
and prostrate those faces to him, before whom he lay prostrate. So can Idolatry turn men into the stocks and stones which they worship:
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They that make them, are like vnto them. They that make them, Are like unto them.
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But will the Lord put it vp thus? No, the next fall shall burst it to pieces;
But will the Lord put it up thus? No, the next fallen shall burst it to Pieces;
cc-acp vmb dt n1 vvd pn31 a-acp av? uh-dx, dt ord n1 vmb vvi pn31 p-acp n2;
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that they may sensibly perceiue, how God scornes a Competitor, and that there is no agreement betwixt Him and Idols. Now what is the difference betwixt the Philistims and Papists? The Philistims would set God in the Temple of Idols, the Papists would set Idols in the Temple of God.
that they may sensibly perceive, how God scorns a Competitor, and that there is no agreement betwixt Him and Idols. Now what is the difference betwixt the philistines and Papists? The philistines would Set God in the Temple of Idols, the Papists would Set Idols in the Temple of God.
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Both agree in this, that they would make God and Idols agree together.
Both agree in this, that they would make God and Idols agree together.
av-d vvb p-acp d, cst pns32 vmd vvi np1 cc n2 vvb av.
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But Manasseh found to his cost, that an Idol might not be indured in the house of God.
But Manasses found to his cost, that an Idol might not be endured in the house of God.
p-acp np1 vvn p-acp po31 n1, cst dt n1 vmd xx vbi vvn p-acp dt n1 pp-f np1.
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How vaine then, are the endeuours to reconcile our church with that of Rome; when God hath interposed this barre, there is No agreement betwixt him and Idols? Either they must receiue the Temple without Idols,
How vain then, Are the endeavours to reconcile our Church with that of Room; when God hath interposed this bar, there is No agreement betwixt him and Idols? Either they must receive the Temple without Idols,
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or we must admit Idols with the Temple, or this composition cannot be. There is a contention betwixt Spaine & the Netherlanders, concerning the right of that Country:
or we must admit Idols with the Temple, or this composition cannot be. There is a contention betwixt Spain & the Netherlanders, Concerning the right of that Country:
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but should not the Inhabitants well fortifie the coasts, the raging sea would soone determine the controuersie,
but should not the Inhabitants well fortify the coasts, the raging sea would soon determine the controversy,
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and by force of her waues take it from them both. There is a contestation betwixt vs and the Pontificians, which is the true Church:
and by force of her waves take it from them both. There is a contestation betwixt us and the Pontificians, which is the true Church:
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but should not wee in meane time carefully defend the Faith of Christ against Idols, Superstition would quickly decide the busines,
but should not we in mean time carefully defend the Faith of christ against Idols, Superstition would quickly decide the business,
cc-acp vmd xx pns12 p-acp j n1 av-j vvi dt n1 pp-f np1 p-acp n2, n1 vmd av-j vvi dt n1,
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and take the possession of truth from vs both. A proud & peruerse stomach keeps them from yeelding to vs:
and take the possession of truth from us both. A proud & perverse stomach keeps them from yielding to us:
cc vvb dt n1 pp-f n1 p-acp pno12 d. dt j cc j n1 vvz pno32 p-acp vvg p-acp pno12:
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God and his holy word forbids our yeelding to them: they will haue Idols or no Temple, we wil haue the Temple and no Idols:
God and his holy word forbids our yielding to them: they will have Idols or no Temple, we will have the Temple and no Idols:
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now till the agreement bee made betwixt the Temple and Idols, no atonement can be hoped betwixt vs & them.
now till the agreement be made betwixt the Temple and Idols, no atonement can be hoped betwixt us & them.
av c-acp dt n1 vbi vvn p-acp dt n1 cc n2, dx n1 vmb vbi vvn p-acp pno12 cc pno32.
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I Paul say vnto you, that if ye be circumcised, Christ shall profit you nothing. I Paul say unto you, that if you be circumcised, christ shall profit you nothing.
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He that would not endure a little leauen in the lumpe, what would hee haue said of a little poyson? If Moses ioyned with Christ, the ceremoniall Law with the Gospell, were so offensiue to him;
He that would not endure a little leaven in the lump, what would he have said of a little poison? If Moses joined with christ, the ceremonial Law with the Gospel, were so offensive to him;
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how would hee haue brooked Christ and Belial, light and darknes, righteousnes and vnrighteousnes, the cup of the Lord and the cup of deuils, the Table of the Lord,
how would he have brooked christ and Belial, Light and darkness, righteousness and unrighteousness, the cup of the Lord and the cup of Devils, the Table of the Lord,
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and the table of deuils, the Temple of God and Idols? In the tuning of an Instrument, those strings that be right we meddle not with,
and the table of Devils, the Temple of God and Idols? In the tuning of an Instrument, those strings that be right we meddle not with,
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but set the rest higher or lower, so as they make a proportion & harmony with the former.
but Set the rest higher or lower, so as they make a proportion & harmony with the former.
cc-acp vvd dt n1 av-jc cc av-jc, av c-acp pns32 vvb dt n1 cc n1 p-acp dt j.
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The same God who of his gracious mercy, hath put vs in the right & vniarring harmony of truth, bring them home in true consent to vs,
The same God who of his gracious mercy, hath put us in the right & unjarring harmony of truth, bring them home in true consent to us,
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but neuer suffer vs to fall back vnto them. Hitherto the contention between vs hath not been for circumstance, but substance;
but never suffer us to fallen back unto them. Hitherto the contention between us hath not been for circumstance, but substance;
cc-acp av-x vvb pno12 pc-acp vvi av p-acp pno32. av dt n1 p-acp pno12 vhz xx vbn p-acp n1, cc-acp n1;
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not for the bounds, but for the whole Inheritance:
not for the bounds, but for the Whole Inheritance:
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whether God or man, grace or nature, the bloud of Christ or the milke of Mary, the written Canon or vnwritten Tradition, Gods ordinance in establishing Kings,
whither God or man, grace or nature, the blood of christ or the milk of Marry, the written Canon or unwritten Tradition, God's Ordinance in establishing Kings,
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or the Popes vsurpation in deposing them, shall take place in our consciences, and be the rule of our faiths and liues.
or the Popes usurpation in deposing them, shall take place in our Consciences, and be the Rule of our faiths and lives.
cc dt ng1 n1 p-acp vvg pno32, vmb vvi n1 p-acp po12 n2, cc vbb dt n1 pp-f po12 n2 cc n2.
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We haue but one Foundation, the infallible word of God:
We have but one Foundation, the infallible word of God:
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they haue a new foundation, the voice of their Church, which they equalize in presumption of certaintie with the other.
they have a new Foundation, the voice of their Church, which they equalise in presumption of certainty with the other.
pns32 vhb dt j n1, dt n1 pp-f po32 n1, r-crq pns32 vvb p-acp n1 pp-f n1 p-acp dt n-jn.
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Wee haue but one Head, that is Christ; they haue gotten a new head, & dare not but beleeue him, whatsoeuer Christ saies.
we have but one Head, that is christ; they have got a new head, & Dare not but believe him, whatsoever christ Says.
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Sponsus Ecclesiae nostrae Christus, Christ is our husband: they haue a new husband. While Rome was a holy Church, she had a holy husband:Sponsus Ecclesiae Nostrae Christus, christ is our husband: they have a new husband. While Rome was a holy Church, she had a holy husband:
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but now as Christ said to the woman of Samaria, He whom thou now hast, is not thine husband:
but now as christ said to the woman of Samaria, He whom thou now haste, is not thine husband:
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so he whom the Romanists haue now got, is an adulterer, he is no husband.
so he whom the Romanists have now god, is an adulterer, he is no husband.
av pns31 ro-crq dt np1 vhb av vvn, vbz dt n1, pns31 vbz dx n1.
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So that here is Foundation against foundation, Head against head, Husband against adulterer, Doctrine against doctrine, Faith against vnbeliefe, Religion against superstition, the Temple of God against Idols;
So that Here is Foundation against Foundation, Head against head, Husband against adulterer, Doctrine against Doctrine, Faith against unbelief, Religion against Superstition, the Temple of God against Idols;
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and all these so diametrally opposed, that the two Poles shall sooner meet, then these be reconciled.
and all these so diametrally opposed, that the two Poles shall sooner meet, then these be reconciled.
cc d d av av-j vvn, cst dt crd n2 vmb av-c vvi, cs d vbb vvn.
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Michael and the Dragon cannot agree in one Heauen, nor the Arke and Dagon in one house,Michael and the Dragon cannot agree in one Heaven, nor the Ark and Dagon in one house,
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nor Iacob and Esau in one wombe, nor Iohn and Cerinthus in one Bath, nor the cleane and the leprous in one camp,
nor Iacob and Esau in one womb, nor John and Cerinthus in one Bath, nor the clean and the leprous in one camp,
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nor truth and falshood in one mouth, nor the Lord and Mammon in one heart, nor religion & superstition in one kingdom, nor God and Idols in one Temple.
nor truth and falsehood in one Mouth, nor the Lord and Mammon in one heart, nor Religion & Superstition in one Kingdom, nor God and Idols in one Temple.
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The silly old Hermite was sory, that God and the Deuill should be at such odds,
The silly old Hermit was sorry, that God and the devil should be At such odds,
dt j j n1 vbds j, cst np1 cc dt n1 vmd vbi p-acp d n2,
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and he would vndertake to make them friends:
and he would undertake to make them Friends:
cc pns31 vmd vvi pc-acp vvi pno32 n2:
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but the Deuill bad him euen spare his labour, for they two were euerlastingly fallen out.
but the devil bade him even spare his labour, for they two were everlastingly fallen out.
cc-acp dt n1 vvd pno31 av-j vvi po31 n1, c-acp pns32 crd vbdr av-j vvn av.
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No lesse vaine a busines doth that man attempt, that would worke an agreement betwixt the Temple of God and Idols.
No less vain a business does that man attempt, that would work an agreement betwixt the Temple of God and Idols.
av-dx av-dc j dt n1 vdz d n1 n1, cst vmd vvi dt n1 p-acp dt n1 pp-f np1 cc n2.
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I take leaue of this point with a caution.
I take leave of this point with a caution.
pns11 vvb n1 pp-f d n1 p-acp dt n1.
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Flie the places of infection, come not within the smoke of Idols, lest it smother the zeale of Gods Temple in your hearts. Reuolting Israel cals for gods;
Fly the places of infection, come not within the smoke of Idols, lest it smother the zeal of God's Temple in your hearts. Revolting Israel calls for God's;
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but why should this god of theirs be fashioned like a Calfe? What may bee the reason of this shape? Whence had they the originall of such an Idol? Most likely in Egypt:
but why should this god of theirs be fashioned like a Calf? What may be the reason of this shape? Whence had they the original of such an Idol? Most likely in Egypt:
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they had seen a blacke Calfe with white spots worshipped there.
they had seen a black Calf with white spots worshipped there.
pns32 vhd vvn dt j-jn n1 p-acp j-jn n2 vvn a-acp.
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This Image stil ran in their minds, and stole their hearts, & now they long to haue it set vp before their eyes.
This Image still ran in their minds, and stole their hearts, & now they long to have it Set up before their eyes.
d n1 av vvd p-acp po32 n2, cc vvd po32 n2, cc av pns32 av-j pc-acp vhi pn31 vvn a-acp p-acp po32 n2.
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Egypt wil not out of their fancies: when they wanted meat, they thought of the Egyptian flesh pots:
Egypt will not out of their fancies: when they wanted meat, they Thought of the Egyptian Flesh pots:
np1 vmb xx av pp-f po32 n2: c-crq pns32 vvd n1, pns32 vvd pp-f dt jp n1 n2:
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now they want Moses, they thinke of the Egyptian Idols. They brought gold out of Egypt; that very gold was contagious:
now they want Moses, they think of the Egyptian Idols. They brought gold out of Egypt; that very gold was contagious:
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the very Eare-rings and Iewels of Egypt are fit to make Idols.
the very Earrings and Jewels of Egypt Are fit to make Idols.
dt j n2 cc n2 pp-f np1 vbr j pc-acp vvi n2.
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The Egyptian burdens made them run to the true God, the Egyptian examples led them to a false god.
The Egyptian burdens made them run to the true God, the Egyptian Examples led them to a false god.
dt jp n2 vvd pno32 vvi p-acp dt j np1, dt jp n2 vvd pno32 p-acp dt j n1.
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What meane our wanderers by running to Rome & such superstitious places, vnlesse they were weary of the Church of God,
What mean our wanderers by running to Room & such superstitious places, unless they were weary of the Church of God,
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& would fetch home Idols? If it were granted, that there is some little truth among them,
& would fetch home Idols? If it were granted, that there is Some little truth among them,
cc vmd vvi av-an n1? cs pn31 vbdr vvn, cst pc-acp vbz d j n1 p-acp pno32,
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yet who is so simple as to seeke his corne among a great heap of chaffe, and that far off;
yet who is so simple as to seek his corn among a great heap of chaff, and that Far off;
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who may haue it at home, winnowed and clensed to his hand?
who may have it At home, winnowed and cleansed to his hand?
r-crq vmb vhi pn31 p-acp n1-an, vvn cc vvd p-acp po31 n1?
(6) part (DIV2)
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The very sight of euill is dangerous, and they bee rare eyes that doe not conuey this poison to our hearts.
The very sighed of evil is dangerous, and they be rare eyes that do not convey this poison to our hearts.
dt j n1 pp-f n-jn vbz j, cc pns32 vbb j n2 cst vdb xx vvi d n1 p-acp po12 n2.
(6) part (DIV2)
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I haue heard of some, that euen by laboring in the Spanish galleys, haue come home the slaues of their superstitions.
I have herd of Some, that even by labouring in the Spanish galleys, have come home the slaves of their superstitions.
pns11 vhb vvn pp-f d, cst av-j p-acp vvg p-acp dt jp n2, vhb vvn av-an dt n2 pp-f po32 n2.
(6) part (DIV2)
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Egypt was alwayes an vnlucky place for Israel, as Rome is for England.
Egypt was always an unlucky place for Israel, as Rome is for England.
np1 vbds av dt j n1 p-acp np1, c-acp np1 vbz p-acp np1.
(6) part (DIV2)
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The people soiourned there, and they brought home one Calfe: Ieroboam soiourned there, and he brought home Two calues: an old woman (in all likelihood) had soiourned there,
The people sojourned there, and they brought home one Calf: Jeroboam sojourned there, and he brought home Two calves: an old woman (in all likelihood) had sojourned there,
dt n1 vvd a-acp, cc pns32 vvd av-an crd n1: np1 vvd a-acp, cc pns31 vvd av-an crd n2: dt j n1 (p-acp d n1) vhd vvd a-acp,
(6) part (DIV2)
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and shee brought home a great many.
and she brought home a great many.
cc pns31 vvd av-an dt j d.
(6) part (DIV2)
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385
The Romish Idols haue not the shape of calues, they haue the sense and meaning of those calues:
The Romish Idols have not the shape of calves, they have the sense and meaning of those calves:
dt jp n2 vhb xx dt n1 pp-f n2, pns32 vhb dt n1 cc n1 pp-f d n2:
(6) part (DIV2)
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and to fill the Temple full of Calues, what is it but to make Religion guilty of Pulls?
and to fill the Temple full of Calves, what is it but to make Religion guilty of Pulls?
cc pc-acp vvi dt n1 j pp-f n2, r-crq vbz pn31 p-acp pc-acp vvi n1 j pp-f vvz?
(6) part (DIV2)
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Consider it well, ye that make no scruple of superstitious assemblies; it will bee hard for you to dwell in a Temple of Idols vntainted.
Consider it well, you that make no scruple of superstitious assemblies; it will be hard for you to dwell in a Temple of Idols untainted.
vvb pn31 av, pn22 cst vvb dx n1 pp-f j n2; pn31 vmb vbi j p-acp pn22 pc-acp vvi p-acp dt n1 pp-f n2 j.
(6) part (DIV2)
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388
Not to sinne the sins of the place we liue in, is as strange, as for pure liquor tunn'd vp in a musty vessel, not to smel of the caske.
Not to sin the Sins of the place we live in, is as strange, as for pure liquour tunned up in a musty vessel, not to Smell of the cask.
xx p-acp n1 dt n2 pp-f dt n1 pns12 vvb p-acp, vbz a-acp j, c-acp p-acp j n1 n1 a-acp p-acp dt j n1, xx pc-acp vvi pp-f dt n1.
(6) part (DIV2)
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389
Egypt will teach euen a Ioseph to sweare: a Peter will learne to curse in the high Priests Hall.
Egypt will teach even a Ioseph to swear: a Peter will Learn to curse in the high Priests Hall.
np1 vmb vvi av-j dt np1 pc-acp vvi: dt np1 vmb vvi pc-acp vvi p-acp dt j ng1 n1.
(6) part (DIV2)
33
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If we be not scorch'd with the fire of bad company, we shall be sure to be black'd with the smoke.
If we be not scorched with the fire of bad company, we shall be sure to be blacked with the smoke.
cs pns12 vbb xx j-vvn p-acp dt n1 pp-f j n1, pns12 vmb vbi j pc-acp vbi vvn p-acp dt n1.
(6) part (DIV2)
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The soundest body that is, may be infected with a contagious ayre.
The soundest body that is, may be infected with a contagious air.
dt js n1 cst vbz, vmb vbi vvn p-acp dt j n1.
(6) part (DIV2)
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Indeed a man may trauel through Ethiopia vnchanged, but he cannot dwell there without a complexion discoloured.
Indeed a man may travel through Ethiopia unchanged, but he cannot dwell there without a complexion discoloured.
np1 dt n1 vmb vvi p-acp np1 j, cc-acp pns31 vmbx vvi a-acp p-acp dt n1 vvn.
(6) part (DIV2)
33
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393
How hath the common practise of others brought men to the deuillish fashion of swearing,
How hath the Common practice of Others brought men to the devilish fashion of swearing,
np1 vhz dt j n1 pp-f n2-jn vvn n2 p-acp dt j n1 pp-f vvg,
(6) part (DIV2)
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or to the bruitish habit of drinking, by their owne confessions? Superstition, if it haue once got a secret liking of the heart,
or to the brutish habit of drinking, by their own confessions? Superstition, if it have once god a secret liking of the heart,
cc p-acp dt j n1 pp-f vvg, p-acp po32 d n2? n1, cs pn31 vhb a-acp vvd dt j-jn n-vvg pp-f dt n1,
(6) part (DIV2)
33
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like the plague will hang in the very clothes; and after long concealement, breake forth in an vnlook'd for infection.
like the plague will hang in the very clothes; and After long concealment, break forth in an unlooked for infection.
av-j dt n1 vmb vvi p-acp dt j n2; cc p-acp j n1, vvb av p-acp dt j-vvn-u p-acp n1.
(6) part (DIV2)
33
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396
The Israelites, after all their ayring in the wildernesse, will still smell of Egypt. We read God saying, Out of Egypt haue I called my Sonne.
The Israelites, After all their airing in the Wilderness, will still smell of Egypt. We read God saying, Out of Egypt have I called my Son.
dt np2, p-acp d po32 vvg p-acp dt n1, vmb av vvi pp-f np1. pns12 vvb np1 vvg, av pp-f np1 vhb pns11 vvn po11 n1.
(6) part (DIV2)
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That God did call his Sonne out of Egypt, it is no wonder: the wonder is that hee did call him into Egypt.
That God did call his Son out of Egypt, it is no wonder: the wonder is that he did call him into Egypt.
cst np1 vdd vvi po31 n1 av pp-f np1, pn31 vbz dx n1: dt n1 vbz cst pns31 vdd vvi pno31 p-acp np1.
(6) part (DIV2)
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398
It is true, that Egypt could not hurt Christ: the King doth not follow the Court, the Court waits vpon the King:
It is true, that Egypt could not hurt christ: the King does not follow the Court, the Court waits upon the King:
pn31 vbz j, cst np1 vmd xx vvi np1: dt n1 vdz xx vvi dt n1, dt n1 vvz p-acp dt n1:
(6) part (DIV2)
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wheresoeuer Christ was, there was the Church. But be our Israelites so sure of their sonnes, when they send them into Egypt,
wheresoever christ was, there was the Church. But be our Israelites so sure of their Sons, when they send them into Egypt,
c-crq np1 vbds, pc-acp vbds dt n1. cc-acp vbb po12 np1 av j pp-f po32 n2, c-crq pns32 vvb pno32 p-acp np1,
(6) part (DIV2)
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or any superstitious places? It was their presumption to send them in, let it bee their repentance to call them out.
or any superstitious places? It was their presumption to send them in, let it be their Repentance to call them out.
cc d j n2? pn31 vbds po32 n1 pc-acp vvi pno32 p-acp, vvb pn31 vbb po32 n1 pc-acp vvi pno32 av.
(6) part (DIV2)
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401
The familiar societie of orthodox Christians with mis-beleeuers, hath by God euer been most strictly forbidden:
The familiar society of orthodox Christians with misbelievers, hath by God ever been most strictly forbidden:
dt j-jn n1 pp-f n1 np1 p-acp n2, vhz p-acp np1 av vbn av-ds av-j vvn:
(6) part (DIV2)
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and the neerer this coniunction, the more dangerous, and displeasing to the forbidder. No man can chuse a worse friend, then one whom God holds his enemy.
and the nearer this conjunction, the more dangerous, and displeasing to the forbidder. No man can choose a Worse friend, then one whom God holds his enemy.
cc dt av-jc d n1, dt av-dc j, cc vvg p-acp dt av. dx n1 vmb vvi dt jc n1, cs pi r-crq np1 vvz po31 n1.
(6) part (DIV2)
34
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403
When Religion and Superstition meet in one bed, they commonly produce a mungrell generation.
When Religion and Superstition meet in one Bed, they commonly produce a mongrel generation.
c-crq n1 cc n1 vvi p-acp crd n1, pns32 av-j vvi dt n1 n1.
(6) part (DIV2)
34
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404
If Dauid marry Maachah, their issue proues an Absolon. If Salomon loue idolatrous women, here is enough to ouerthrow him with all his wisdome. If David marry Maacah, their issue Proves an Absalom. If Solomon love idolatrous women, Here is enough to overthrow him with all his Wisdom.
cs np1 vvb np1, po32 n1 vvz dt np1. cs np1 vvb j n2, av vbz av-d pc-acp vvi pno31 p-acp d po31 n1.
(6) part (DIV2)
34
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405
Other strange women only tempt to lust, these to mis-religion;
Other strange women only tempt to lust, these to mis-religion;
av-jn j n2 av-j vvi p-acp n1, d p-acp n1;
(6) part (DIV2)
34
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406
and by ioyning his heart to theirs, hee shall disioyne it from God. One Religion matching with another, not seldome breed an Atheist, one of no religion at all.
and by joining his heart to theirs, he shall disjoin it from God. One Religion matching with Another, not seldom breed an Atheist, one of no Religion At all.
cc p-acp vvg po31 n1 p-acp png32, pns31 vmb vvi pn31 p-acp np1. crd n1 vvg p-acp j-jn, xx av vvi dt n1, crd pp-f dx n1 p-acp d.
(6) part (DIV2)
34
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407
I doe not say, this is a sufficient cause of diuorce after it is done, but of restraint before it is done.
I do not say, this is a sufficient cause of divorce After it is done, but of restraint before it is done.
pns11 vdb xx vvi, d vbz dt j n1 pp-f n1 p-acp pn31 vbz vdn, cc-acp pp-f n1 p-acp pn31 vbz vdn.
(6) part (DIV2)
34
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408
They may be one flesh, though they be not one spirit. The difference of religion or vertue makes no diuorce here, the great Iudges sentence shall doe that heereafter.
They may be one Flesh, though they be not one Spirit. The difference of Religion or virtue makes no divorce Here, the great Judges sentence shall do that hereafter.
pns32 vmb vbi crd n1, c-acp pns32 vbb xx crd n1. dt n1 pp-f n1 cc n1 vvz dx n1 av, dt j ng1 n1 vmb vdi d av.
(6) part (DIV2)
34
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409
And the beleeuing husband is neuer the further from heauen, though hee cannot bring his vnbeleeuing wife along with him.
And the believing husband is never the further from heaven, though he cannot bring his unbelieving wife along with him.
cc dt vvg n1 vbz av-x dt av-jc p-acp n1, cs pns31 vmbx vvi po31 vvg n1 a-acp p-acp pno31.
(6) part (DIV2)
34
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410
The better shall not carry vp the worse to heauen, nor the worse pull downe the better to hell.
The better shall not carry up the Worse to heaven, nor the Worse pull down the better to hell.
dt jc vmb xx vvi a-acp dt jc p-acp n1, ccx dt jc vvb a-acp dt jc p-acp n1.
(6) part (DIV2)
34
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411
Quod fieri non debuit, factum valet. Quod fieri non Debt, factum valet.
fw-la fw-la fw-la fw-la, fw-la n1.
(6) part (DIV2)
34
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412
But now, is there no tree in the Garden, but the forbidden? none for me to loue,
But now, is there no tree in the Garden, but the forbidden? none for me to love,
p-acp av, vbz pc-acp dx n1 p-acp dt n1, cc-acp dt j-vvn? pix p-acp pno11 pc-acp vvi,
(6) part (DIV2)
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413
but one that hates the truth? Yes, let vs say to them in plaine fidelitie,
but one that hates the truth? Yes, let us say to them in plain Fidis,
cc-acp pi cst vvz dt n1? uh, vvb pno12 vvi p-acp pno32 p-acp j n1,
(6) part (DIV2)
34
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414
as the sonnes of Iacob did to the Shichemites in dissembling policie; Wee cannot giue our sister to a man that is vncircumcised:
as the Sons of Iacob did to the Shichemites in dissembling policy; we cannot give our sister to a man that is uncircumcised:
c-acp dt n2 pp-f np1 vdd p-acp dt vvz p-acp j-vvg n1; pns12 vmbx vvi po12 n1 p-acp dt n1 cst vbz j:
(6) part (DIV2)
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415
either consent you to vs in the truth of our Religion, or wee will not consent to you in the league of our Communion.
either consent you to us in the truth of our Religion, or we will not consent to you in the league of our Communion.
av-d vvi pn22 p-acp pno12 p-acp dt n1 pp-f po12 n1, cc pns12 vmb xx vvi p-acp pn22 p-acp dt n1 pp-f po12 n1.
(6) part (DIV2)
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Saint Chrysostome calls this a plaine deniall of Christ.
Saint Chrysostom calls this a plain denial of christ.
n1 np1 vvz d dt j n1 pp-f np1.
(6) part (DIV2)
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Hee that eateth of the meate offered to Idols, Gustu negauit Christum, hath denied Christ with his tasting.
He that Eateth of the meat offered to Idols, Gustu negauit Christ, hath denied christ with his tasting.
pns31 cst vvz pp-f dt n1 vvd p-acp n2, fw-la fw-la np1, vhz vvn np1 p-acp po31 n-vvg.
(6) part (DIV2)
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418
If hee but handle those things with delight, Tactu negauit Christum, hee hath denied Christ with his touching.
If he but handle those things with delight, Tactu negauit Christ, he hath denied christ with his touching.
cs pns31 p-acp vvi d n2 p-acp n1, fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 vvg.
(6) part (DIV2)
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Though hee touch not, taste not, yet if he stand to looke vpon the Idolatry with patience, Visu negauit Christum, hee hath denied Christ with his eyes.
Though he touch not, taste not, yet if he stand to look upon the Idolatry with patience, Visu negauit Christ, he hath denied christ with his eyes.
cs pns31 vvb xx, vvb xx, av cs pns31 vvb pc-acp vvi p-acp dt n1 p-acp n1, fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 n2.
(6) part (DIV2)
35
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420
If he listen to those execrable charmes, Auditu negauit Christum, hee hath denyed Christ with his eares.
If he listen to those execrable charms, Auditu negauit Christ, he hath denied christ with his ears.
cs pns31 vvb p-acp d j n2, fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 n2.
(6) part (DIV2)
35
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421
Omitting all these, if he doe but smell to the Incense with pleasure, O doratu negauit Christum, hee hath denied Christ with his smelling It is said of the Israelites, Commisti sunt inter gentes, They were mingled among the Heathen.
Omitting all these, if he do but smell to the Incense with pleasure, O doratu negauit Christ, he hath denied christ with his smelling It is said of the Israelites, Commisti sunt inter gentes, They were mingled among the Heathen.
vvg d d, cs pns31 vdb cc-acp vvi p-acp dt n1 p-acp n1, fw-la fw-la fw-la np1, pns31 vhz vvn np1 p-acp po31 vvg pn31 vbz vvn pp-f dt np2, fw-la fw-la fw-la fw-la, pns32 vbdr vvn p-acp dt j-jn.
(6) part (DIV2)
35
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422
What followed? Presently, they learned their works. The reason why the Rauen returned not to Noahs Arke, is giuen by some,
What followed? Presently, they learned their works. The reason why the Raven returned not to Noahs Ark, is given by Some,
q-crq vvd? av-j, pns32 vvd po32 n2. dt n1 c-crq dt n1 vvd xx p-acp npg1 n1, vbz vvn p-acp d,
(6) part (DIV2)
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because it met with a dead carkase by the way.
Because it met with a dead carcase by the Way.
c-acp pn31 vvd p-acp dt j n1 p-acp dt n1.
(6) part (DIV2)
35
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424
Why doe we pray, Deliuer vs from euill; but that wee imply, (besides all other mischiefes) there is an infectious power in it to make vs euill? Let vs doe that wee pray,
Why do we pray, Deliver us from evil; but that we imply, (beside all other mischiefs) there is an infectious power in it to make us evil? Let us do that we pray,
q-crq vdb pns12 vvb, vvb pno12 p-acp n-jn; p-acp cst pns12 vvb, (p-acp d j-jn n2) pc-acp vbz dt j n1 p-acp pn31 pc-acp vvi pno12 j-jn? vvb pno12 vdb cst pns12 vvb,
(6) part (DIV2)
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425
and pray that wee may doe it.
and pray that we may do it.
cc vvb cst pns12 vmb vdi pn31.
(6) part (DIV2)
35
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426
Yea Lord, free vs from Egypt, estrange vs from Rome, separate vs from Idols, deliuer vs from euill, For thine is the kingdome, the power,
Yea Lord, free us from Egypt, estrange us from Room, separate us from Idols, deliver us from evil, For thine is the Kingdom, the power,
uh n1, vvb pno12 p-acp np1, vvi pno12 p-acp n1, vvb pno12 p-acp n2, vvb pno12 p-acp n-jn, p-acp png21 vbz dt n1, dt n1,
(6) part (DIV2)
35
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427
and the glorie, for euer and euer. Amen. Thus farre we haue taken a literall suruey of the Text;and the glory, for ever and ever. Amen. Thus Far we have taken a literal survey of the Text;
cc dt n1, c-acp av cc av. uh-n. av av-j pns12 vhb vvn dt j n1 pp-f dt n1;
(6) part (DIV2)
35
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428
concerning the materiall Temple, externall or obiectuall Idols, and the impossibilitie of their agreement. Now to come neerer home to our selues in a morall Exposition: here first
Concerning the material Temple, external or obiectuall Idols, and the impossibility of their agreement. Now to come nearer home to our selves in a moral Exposition: Here First
vvg dt j-jn n1, j cc j n2, cc dt n1 pp-f po32 n1. av pc-acp vvi av-jc n1-an p-acp po12 n2 p-acp dt j n1: av ord
(6) part (DIV2)
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The Temple of God Is the Church of Christ;
The Temple of God Is the Church of christ;
dt n1 pp-f np1 vbz dt n1 pp-f np1;
(7) part (DIV2)
36
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430
and they are so like, that we often interchange the tearmes, calling a Temple the Church,
and they Are so like, that we often interchange the terms, calling a Temple the Church,
cc pns32 vbr av av-j, cst pns12 av vvi dt n2, vvg dt n1 dt n1,
(7) part (DIV2)
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431
& the Church a Temple of God. The materiall Temple vnder the Law was a figure of the spirituall vnder the Gospell.
& the Church a Temple of God. The material Temple under the Law was a figure of the spiritual under the Gospel.
cc dt n1 dt n1 pp-f np1. dt j-jn n1 p-acp dt n1 vbds dt n1 pp-f dt j p-acp dt n1.
(7) part (DIV2)
37
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432
The former was distinguished into three roomes; the Porch, the holy place, and the Sanctum Sanctorum, or Holy of holies.
The former was distinguished into three rooms; the Porch, the holy place, and the Sanctum Sanctorum, or Holy of holies.
dt j vbds vvn p-acp crd n2; dt n1, dt j n1, cc dt fw-la fw-la, cc j pp-f n2-jn.
(7) part (DIV2)
37
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433
The Porch prefigured Baptisme, which is the doore whereby we enter into the Church of Christ.
The Porch prefigured Baptism, which is the door whereby we enter into the Church of christ.
dt n1 vvd n1, r-crq vbz dt n1 c-crq pns12 vvb p-acp dt n1 pp-f np1.
(7) part (DIV2)
37
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434
The Holy place, the communion of the militant church vply earth, separated from the world.
The Holy place, the communion of the militant Church vply earth, separated from the world.
dt j n1, dt n1 pp-f dt j n1 vvi n1, vvn p-acp dt n1.
(7) part (DIV2)
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435
The Hoon of holies, whereinto the high Priest only entred, & that once a yeare, presignified the glorious kingdome of heauen, wherinto the Lord Iesus entred once for all.
The Hoon of holies, whereinto the high Priest only entered, & that once a year, presignified the glorious Kingdom of heaven, whereinto the Lord Iesus entered once for all.
dt np1 pp-f n2-jn, c-crq dt j n1 av-j vvd, cc cst a-acp dt n1, vvd dt j n1 pp-f n1, c-crq dt n1 np1 vvd a-acp p-acp d.
(7) part (DIV2)
37
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436
There was one Court of the Temple common, whither accesse was denied to none: though they were vncleane or vncircumcised, thus farre they might be admitted.
There was one Court of the Temple Common, whither access was denied to none: though they were unclean or uncircumcised, thus Far they might be admitted.
pc-acp vbds crd n1 pp-f dt n1 j, q-crq n1 vbds vvn p-acp pix: cs pns32 vbdr j cc j, av av-j pns32 vmd vbi vvn.
(7) part (DIV2)
37
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There was another Court within that, allowed to none but the Israelites, & of them to none but the cleane.
There was Another Court within that, allowed to none but the Israelites, & of them to none but the clean.
pc-acp vbds j-jn n1 p-acp d, vvn p-acp pix cc-acp dt np2, cc pp-f pno32 p-acp pix cc-acp dt j.
(7) part (DIV2)
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438
There was a third, proper only to the Priests and Leuites, whither the Laitie might not come:
There was a third, proper only to the Priests and Levites, whither the Laity might not come:
pc-acp vbds dt ord, j av-j p-acp dt n2 cc np2, c-crq dt np1 vmd xx vvi:
(7) part (DIV2)
37
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439
thus farre they might bring their offerings, but further they might not offer to goe.
thus Far they might bring their offerings, but further they might not offer to go.
av av-j pns32 vmd vvi po32 n2, cc-acp av-j pns32 vmd xx vvi pc-acp vvi.
(7) part (DIV2)
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440
In the Temple it selfe there was one roome, into which the Leuites might not enter, the Priests might.
In the Temple it self there was one room, into which the Levites might not enter, the Priests might.
p-acp dt n1 pn31 n1 a-acp vbds crd n1, p-acp r-crq dt np2 vmd xx vvi, dt n2 vmd.
(7) part (DIV2)
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441
Another, whither the Priests might not come; but onely the high Priest, and euen hee but once yearely.
another, whither the Priests might not come; but only the high Priest, and even he but once yearly.
j-jn, c-crq dt n2 vmd xx vvi; cc-acp av-j dt j n1, cc av pns31 p-acp a-acp j.
(7) part (DIV2)
37
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442
Some passages of the Christian Church are common to all, euen to the vncleane hypocrites, and foule-hearted sinners.
some passages of the Christian Church Are Common to all, even to the unclean Hypocrites, and foul-hearted Sinners.
d n2 pp-f dt njp n1 vbr j p-acp d, av p-acp dt j n2, cc j n2.
(7) part (DIV2)
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They haue accesse to Gods holy ordinances, and tread in his Courts; as the Pharisee came into the congregation, and Iudas receiued the Communion.
They have access to God's holy ordinances, and tread in his Courts; as the Pharisee Come into the congregation, and Iudas received the Communion.
pns32 vhb n1 p-acp npg1 j n2, cc vvi p-acp po31 n2; c-acp dt np1 vvd p-acp dt n1, cc np1 vvd dt n1.
(7) part (DIV2)
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Other are secret and reserued, wherein the faithfull onely conuerse with God, and solace themselues in the sweet fruition of his gracious presence.
Other Are secret and reserved, wherein the faithful only converse with God, and solace themselves in the sweet fruition of his gracious presence.
n-jn vbr j-jn cc vvn, c-crq dt j j n1 p-acp np1, cc vvi px32 p-acp dt j n1 pp-f po31 j n1.
(7) part (DIV2)
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The materiall Temple in three diuisions, seemed to be a cleare representation of the Church in three degrees.
The material Temple in three divisions, seemed to be a clear representation of the Church in three Degrees.
dt j-jn n1 p-acp crd n2, vvd pc-acp vbi dt j n1 pp-f dt n1 p-acp crd n2.
(7) part (DIV2)
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The first signified the externall and visible face of the Church, from which no professor of Christ is debarred.
The First signified the external and visible face of the Church, from which no professor of christ is debarred.
dt ord vvd dt j cc j n1 pp-f dt n1, p-acp r-crq dx n1 pp-f np1 vbz vvn.
(7) part (DIV2)
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The second, the communion of the inuisible Church vpon earth. The last, the highest heauen of Gods glorified Saints.
The second, the communion of the invisible Church upon earth. The last, the highest heaven of God's glorified Saints.
dt ord, dt n1 pp-f dt j n1 p-acp n1. dt ord, dt js n1 pp-f n2 vvn n2.
(7) part (DIV2)
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Neither did those roomes more exceed one another, then do these parts of the spirituall house of Christ.
Neither did those rooms more exceed one Another, then do these parts of the spiritual house of christ.
av-d vdd d n2 av-dc vvi pi j-jn, av vdb d n2 pp-f dt j n1 pp-f np1.
(7) part (DIV2)
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What are the most polished corners of the Temple, to the spirituall & liuing stones of the Church? What be pebles to Saphirs,
What Are the most polished corners of the Temple, to the spiritual & living stones of the Church? What be pebbles to Saphirs,
q-crq vbr dt av-ds j-vvn n2 pp-f dt n1, p-acp dt j cc j-vvg n2 pp-f dt n1? q-crq vbb n2 p-acp n2,
(7) part (DIV2)
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or marbles to Diamonds? Howsoeuer some are more transported with insensible monuments, then with liuing Saints.
or marbles to Diamonds? Howsoever Some Are more transported with insensible monuments, then with living Saints.
cc n2 p-acp n2? c-acp d vbr dc vvn p-acp j n2, av p-acp j-vvg n2.
(7) part (DIV2)
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451
As it was a complaint long since, Fulget Ecclesia in parietibus, luget in pauperibus. Yet Temples are built for men, not men for Temples:
As it was a complaint long since, Fulget Ecclesia in parietibus, luget in pauperibus. Yet Temples Are built for men, not men for Temples:
p-acp pn31 vbds dt n1 av-j a-acp, vvb np1 p-acp fw-la, n1 p-acp fw-la. av n2 vbr vvn p-acp n2, xx n2 p-acp n2:
(7) part (DIV2)
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and what is a glorious edifice, when the whole world is not worth one soule? Dead walls bee of small value, to the liuing Temples of the holy Ghost:
and what is a glorious edifice, when the Whole world is not worth one soul? Dead walls be of small valve, to the living Temples of the holy Ghost:
cc r-crq vbz dt j n1, c-crq dt j-jn n1 vbz xx j crd n1? j n2 vbi pp-f j n1, p-acp dt j-vvg n2 pp-f dt j n1:
(7) part (DIV2)
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yea, the temple of our body, to the temple of Christs Body, his Church:
yea, the temple of our body, to the temple of Christ Body, his Church:
uh, dt n1 pp-f po12 n1, p-acp dt n1 pp-f npg1 n1, po31 n1:
(7) part (DIV2)
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yea the Temple of Gods Church militant on earth, to that which is triumphant in heauen.
yea the Temple of God's Church militant on earth, to that which is triumphant in heaven.
uh dt n1 pp-f npg1 n1 j p-acp n1, p-acp cst r-crq vbz j p-acp n1.
(7) part (DIV2)
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455
What is siluer and gold, Cedar and Marble, to those diuine graces, faith, truth, pietie, holinesse? Salomons Temple did last but some 430. yeares, the Church is for eternitie.
What is silver and gold, Cedar and Marble, to those divine graces, faith, truth, piety, holiness? Solomon's Temple did last but Some 430. Years, the Church is for eternity.
q-crq vbz n1 cc n1, n1 cc n1, p-acp d j-jn n2, n1, n1, n1, n1? np1 n1 vdd vvi p-acp d crd n2, dt n1 vbz p-acp n1.
(7) part (DIV2)
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The Temple took vp but a little space of ground, at most the Hill Sion, the Church is vniuersally spread:
The Temple took up but a little Molle of ground, At most the Hill Sion, the Church is universally spread:
dt n1 vvd a-acp p-acp dt j n1 pp-f n1, p-acp ds dt n1 np1, dt n1 vbz av-j vvn:
(7) part (DIV2)
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in all parts of the world God hath his chosen.
in all parts of the world God hath his chosen.
p-acp d n2 pp-f dt n1 np1 vhz po31 vvn.
(7) part (DIV2)
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458
Did our intellectuall eyes truely behold the beauty of this Temple, wee would with that good Emperor, esteeme it better to be a member of the Church, then head of the kingdome.
Did our intellectual eyes truly behold the beauty of this Temple, we would with that good Emperor, esteem it better to be a member of the Church, then head of the Kingdom.
vdd po12 j n2 av-j vvi dt n1 pp-f d n1, pns12 vmd p-acp d j n1, vvb pn31 jc pc-acp vbi dt n1 pp-f dt n1, cs n1 pp-f dt n1.
(7) part (DIV2)
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We would set this one thing against all worldly glories.
We would Set this one thing against all worldly Glories.
pns12 vmd vvi d crd n1 p-acp d j n2.
(7) part (DIV2)
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460
As when Henry 4. that late Great king of France, was told of the king of Spaines ample dominions:
As when Henry 4. that late Great King of France, was told of the King of Spaines ample Dominions:
p-acp c-crq np1 crd d j j n1 pp-f np1, vbds vvn pp-f dt n1 pp-f npg1 j n2:
(7) part (DIV2)
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as first he is king of Castile, and I (quoth Henry ) am king of France:
as First he is King of Castile, and I (quoth Henry) am King of France:
c-acp ord pns31 vbz n1 pp-f np1, cc pns11 (vvd np1) vbm n1 pp-f np1:
(7) part (DIV2)
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he is king of Nauarre, and I am king of France: he is king of Portugall, and I am king of France:
he is King of Navarre, and I am King of France: he is King of Portugal, and I am King of France:
pns31 vbz n1 pp-f np1, cc pns11 vbm n1 pp-f np1: pns31 vbz n1 pp-f np1, cc pns11 vbm n1 pp-f np1:
(7) part (DIV2)
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he is king of Naples, and I am king of France: he is king of the Sicilies, and I am king of France:
he is King of Naples, and I am King of France: he is King of the Sicilies, and I am King of France:
pns31 vbz n1 pp-f np1, cc pns11 vbm n1 pp-f np1: pns31 vbz n1 pp-f dt np2, cc pns11 vbm n1 pp-f np1:
(7) part (DIV2)
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hee is king of Noua Hispania, the West Indies, and I am king of France: he thought the kingdome of France equiualent to all these.
he is King of Noua Spain, the West Indies, and I am King of France: he Thought the Kingdom of France equivalent to all these.
pns31 vbz n1 pp-f fw-la np1, dt n1 np1, cc pns11 vbm n1 pp-f np1: pns31 vvd dt n1 pp-f np1 j p-acp d d.
(7) part (DIV2)
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465
So let thy soule, O Christian, solace it selfe against all the wants of thy mortall pilgrimage, in this, that thou art a member of the church.
So let thy soul, Oh Christian, solace it self against all the Wants of thy Mortal pilgrimage, in this, that thou art a member of the Church.
av vvb po21 n1, uh np1, vvi pn31 n1 p-acp d dt n2 pp-f po21 j-jn n1, p-acp d, cst pns21 vb2r dt n1 pp-f dt n1.
(7) part (DIV2)
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Another hath more wit or learning, yet I am a Christian: another hath more honour and preferment on earth, yet I am a Christian:
another hath more wit or learning, yet I am a Christian: Another hath more honour and preferment on earth, yet I am a Christian:
n-jn vhz dc n1 cc n1, av pns11 vbm dt njp: j-jn vhz dc n1 cc n1 p-acp n1, av pns11 vbm dt njp:
(7) part (DIV2)
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another hath more siluer and gold and riches, yet I am a Christian: another hath large possessions, yet I haue an Inheritance in heauen, I am a Christian.
Another hath more silver and gold and riches, yet I am a Christian: Another hath large possessions, yet I have an Inheritance in heaven, I am a Christian.
j-jn vhz dc n1 cc n1 cc n2, av pns11 vbm dt njp: j-jn vhz j n2, av pns11 vhb dt n1 p-acp n1, pns11 vbm dt njp.
(7) part (DIV2)
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468
Dauid thought it not so happy to bee a King in his owne house, as to bee a doore-keeper in Gods house.David Thought it not so happy to be a King in his own house, as to be a doorkeeper in God's house.
np1 vvd pn31 xx av j pc-acp vbi dt n1 p-acp po31 d n1, c-acp pc-acp vbi dt n1 p-acp npg1 n1.
(7) part (DIV2)
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469
Were our hearts throughly sanctified, we would vnder-value all honours to this, that we are parts of this spirituall Temple, the members of Iesus Christ.
Were our hearts thoroughly sanctified, we would undervalue all honours to this, that we Are parts of this spiritual Temple, the members of Iesus christ.
np1 po12 n2 av-j vvn, pns12 vmd n1 d n2 p-acp d, cst pns12 vbr n2 pp-f d j n1, dt n2 pp-f np1 np1.
(7) part (DIV2)
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Jdols. Euery deuice of man in the seruice of God is a meere Idol.
Idols. Every device of man in the service of God is a mere Idol.
n2. d n1 pp-f n1 p-acp dt n1 pp-f np1 vbz dt j n1.
(8) part (DIV2)
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Whatsoeuer we inuent out of Gods Schoole, or substitute in Gods roome, is to vs an Idol.
Whatsoever we invent out of God's School, or substitute in God's room, is to us an Idol.
r-crq pns12 vvi av pp-f npg1 n1, cc n1 p-acp ng1 n1, vbz p-acp pno12 dt n1.
(8) part (DIV2)
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Howsoeuer we flatter our selues, with reflecting all the honour on God, yet hee will reflect the vengeance on vs. Shall a man speake deceitfully for God, or tell a lye for his glory? Hee is not so penurious of meanes to honour himselfe,
Howsoever we flatter our selves, with reflecting all the honour on God, yet he will reflect the vengeance on us Shall a man speak deceitfully for God, or tell a lie for his glory? He is not so penurious of means to honour himself,
c-acp pns12 vvb po12 n2, p-acp vvg d dt n1 p-acp np1, av pns31 vmb vvi dt n1 p-acp pno12 vmb dt n1 vvb av-j p-acp np1, cc vvb dt n1 p-acp po31 n1? pns31 vbz xx av j pp-f n2 pc-acp vvi px31,
(8) part (DIV2)
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as to be beholding to vs for a lye.
as to be beholding to us for a lie.
c-acp pc-acp vbi vvg p-acp pno12 p-acp dt n1.
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The doctrine of vniuersall grace seemes to make much for Gods glory, but himselfe sayes it is a lye;
The Doctrine of universal grace seems to make much for God's glory, but himself Says it is a lie;
dt n1 pp-f j n1 vvz pc-acp vvi av-d p-acp npg1 n1, cc-acp px31 vvz pn31 vbz dt n1;
(8) part (DIV2)
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for he will haue mercie on whom he will haue mercy, and whom hee will hee hardneth.
for he will have mercy on whom he will have mercy, and whom he will he Hardeneth.
p-acp pns31 vmb vhi n1 p-acp ro-crq pns31 vmb vhi n1, cc r-crq pns31 vmb pns31 vvz.
(8) part (DIV2)
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To say that Christ in the wombe wrought many miracles, hath a faire shew of honouring him;
To say that christ in the womb wrought many Miracles, hath a fair show of honouring him;
pc-acp vvi cst np1 p-acp dt n1 vvd d n2, vhz dt j n1 pp-f vvg pno31;
(8) part (DIV2)
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but who can say it is not a lye? Sure, wee reade no such matter.
but who can say it is not a lie? Sure, we read no such matter.
cc-acp q-crq vmb vvi pn31 vbz xx dt n1? j, pns12 vvb dx d n1.
(8) part (DIV2)
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478
To distribute among the Saints departed seuerall Offices;
To distribute among the Saints departed several Offices;
p-acp vvi p-acp dt n2 vvd j n2;
(8) part (DIV2)
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479
as one to haue the charge of women in child-bed, another to bee the Patron of such a Citie or Countrey; (to omit their protection of beasts, one for hogs, another for horses) seemes to honour God in thus honouring them:
as one to have the charge of women in childbed, Another to be the Patron of such a city or Country; (to omit their protection of beasts, one for hogs, Another for Horses) seems to honour God in thus honouring them:
c-acp crd pc-acp vhi dt n1 pp-f n2 p-acp n1, j-jn pc-acp vbi dt n1 pp-f d dt n1 cc n1; (p-acp vvi po32 n1 pp-f n2, pi p-acp n2, j-jn p-acp n2) vvz p-acp n1 np1 p-acp av vvg pno32:
(8) part (DIV2)
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480
but it is a lye, and a plaine derogation to his vniuersall prouidence:
but it is a lie, and a plain derogation to his universal providence:
cc-acp pn31 vbz dt n1, cc dt j n1 p-acp po31 j n1:
(8) part (DIV2)
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yea as absurd, as if the flies should take vpon them to giue the charges and offices of this kingdome.
yea as absurd, as if the flies should take upon them to give the charges and Offices of this Kingdom.
uh p-acp j, c-acp cs dt n2 vmd vvi p-acp pno32 pc-acp vvi dt n2 cc n2 pp-f d n1.
(8) part (DIV2)
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482
To say, the Saints in heauen know the occurrents of this nether world, and the condition of their ancient friends or children below, reading them in the Deitie,
To say, the Saints in heaven know the occurrents of this neither world, and the condition of their ancient Friends or children below, reading them in the Deity,
p-acp vvb, dt n2 p-acp n1 vvb dt n2 pp-f d j n1, cc dt n1 pp-f po32 j n2 cc n2 a-acp, vvg pno32 p-acp dt n1,
(8) part (DIV2)
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483
as by the reflection of a glasse; this is a fiction that carries a shew of honouring God:
as by the reflection of a glass; this is a fiction that carries a show of honouring God:
c-acp p-acp dt n1 pp-f dt n1; d vbz dt n1 cst vvz dt n1 pp-f vvg np1:
(8) part (DIV2)
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484
but it doth indeed dishonor him, by making creatures as omniscient as their Maker.
but it does indeed dishonour him, by making creatures as omniscient as their Maker.
cc-acp pn31 vdz av vvi pno31, p-acp vvg n2 p-acp j c-acp po32 n1.
(8) part (DIV2)
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485
Besides, how absurd is it to say, that Iohn in Patmos seeing Christ, did see all that Christ saw.
Beside, how absurd is it to say, that John in Patmos seeing christ, did see all that christ saw.
p-acp, c-crq j vbz pn31 pc-acp vvi, cst np1 p-acp np1 vvg np1, vdd vvi d cst np1 vvd.
(8) part (DIV2)
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486
If I standing on the ground, see a man on the top of a high Turret, doe I see all that hee seeth.
If I standing on the ground, see a man on the top of a high Turret, do I see all that he sees.
cs pns11 vvg p-acp dt n1, vvb dt n1 p-acp dt n1 pp-f dt j n1, vdb pns11 vvi d cst pns31 vvz.
(8) part (DIV2)
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487
If the sight of him that looketh, bee to be measured by the sight of him on whom hee looketh;
If the sighed of him that looks, be to be measured by the sighed of him on whom he looks;
cs dt n1 pp-f pno31 cst vvz, vbb pc-acp vbi vvn p-acp dt n1 pp-f pno31 p-acp ro-crq pns31 vvz;
(8) part (DIV2)
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488
it will follow that hee which looketh on a blinde man, should see nothing at all.
it will follow that he which looks on a blind man, should see nothing At all.
pn31 vmb vvi cst pns31 r-crq vvz p-acp dt j n1, vmd vvi pix p-acp av-d.
(8) part (DIV2)
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489
And who seeth not the blindnes of this consequēce?
And who sees not the blindness of this consequence?
cc q-crq vvz xx dt n1 pp-f d n1?
(8) part (DIV2)
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490
To say that all the worship done to the Virgin mother, redounds to the honour of her Sonne and God, is a grosse falshood.
To say that all the worship done to the Virgae mother, redounds to the honour of her Son and God, is a gross falsehood.
pc-acp vvi cst d dt n1 vdn p-acp dt n1 n1, vvz p-acp dt n1 pp-f po31 n1 cc n1, vbz dt j n1.
(8) part (DIV2)
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491
The Idolatrous Iewes might as well haue pretended the honor of God, when they worshipped the Queene of heauen.
The Idolatrous Iewes might as well have pretended the honour of God, when they worshipped the Queen of heaven.
dt j np2 n1 c-acp av vhi vvn dt n1 pp-f np1, c-crq pns32 vvd dt n1 pp-f n1.
(8) part (DIV2)
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492
That fanaticall vision of theirs, concerning the two ladders that reached vp to heauen, while Christ was preparing to iudge the world:
That fanatical vision of theirs, Concerning the two ladders that reached up to heaven, while christ was preparing to judge the world:
cst j n1 pp-f png32, vvg dt crd n2 cst vvd a-acp p-acp n1, cs np1 vbds vvg pc-acp vvi dt n1:
(8) part (DIV2)
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493
the one Red, at the top whereof Christ sate:
the one Read, At the top whereof christ sat:
dt crd j-jn, p-acp dt n1 c-crq np1 vvd:
(8) part (DIV2)
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494
the other white, at the top whereof the Virgin sate and when the Friers could not get vp the red ladder of Christ,
the other white, At the top whereof the Virgae sat and when the Friars could not get up the read ladder of christ,
dt j-jn j-jn, p-acp dt n1 c-crq dt n1 vvd cc c-crq dt n2 vmd xx vvi a-acp dt j-jn n1 pp-f np1,
(8) part (DIV2)
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but euermore tumbled downe backward, St. Francis called them vp the white ladder of our Lady, and there they were receiued.
but evermore tumbled down backward, Saint Francis called them up the white ladder of our Lady, and there they were received.
cc-acp av vvn a-acp av-j, n1 np1 vvd pno32 a-acp dt j-jn n1 pp-f po12 n1, cc a-acp pns32 vbdr vvn.
(8) part (DIV2)
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496
Did this make for the honour of Christ, when the red blood of our Sauiour is not so able to bring men to heauen,
Did this make for the honour of christ, when the read blood of our Saviour is not so able to bring men to heaven,
vdd d vvi p-acp dt n1 pp-f np1, c-crq dt j-jn n1 pp-f po12 n1 vbz xx av j pc-acp vvi n2 p-acp n1,
(8) part (DIV2)
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497
as the white milke of his mother? which must needs be the morall or meaning of it.
as the white milk of his mother? which must needs be the moral or meaning of it.
c-acp dt j-jn n1 pp-f po31 n1? r-crq vmb av vbi dt j cc n1 pp-f pn31.
(8) part (DIV2)
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498
Or the obseruation of Barrhadius the Iesuite, who made bold to aske Christ, why in his ascension to heauen he did not take his mother along with him; and makes himselfe this answer: Or the observation of Barrhadius the Iesuite, who made bold to ask christ, why in his Ascension to heaven he did not take his mother along with him; and makes himself this answer:
cc dt n1 pp-f np1 dt np1, r-crq vvd j pc-acp vvi np1, c-crq p-acp po31 n1 p-acp n1 pns31 vdd xx vvi po31 n1 a-acp p-acp pno31; cc vvz px31 d n1:
(8) part (DIV2)
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499
It may be, Lord, for feare lest thy heauenly Court should bee in doubt, which of the two they should goe first to meet, An tibi Domino suo, an ipsi Dominae suae, whether thee their Lord, or her their Lady:
It may be, Lord, for Fear lest thy heavenly Court should be in doubt, which of the two they should go First to meet, an tibi Domino Sue, an ipsi Dominae suae, whither thee their Lord, or her their Lady:
pn31 vmb vbi, n1, p-acp n1 cs po21 j n1 vmd vbi p-acp n1, r-crq pp-f dt crd pns32 vmd vvi ord pc-acp vvi, dt fw-la fw-la fw-la, dt fw-la fw-la fw-la, cs pno21 po32 n1, cc po31 po32 n1:
(8) part (DIV2)
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500
as if it had been well aduised of Christ to leaue his mother behind him, lest she should share part of his glory.
as if it had been well advised of christ to leave his mother behind him, lest she should share part of his glory.
c-acp cs pn31 vhd vbn av vvn pp-f np1 pc-acp vvi po31 n1 p-acp pno31, cs pns31 vmd vvi n1 pp-f po31 n1.
(8) part (DIV2)
41
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501
Did this make for the honour of Christ? To choke vp the knowledge of God, by preaching that Ignorance is the mother of Deuotion, hath small colour of honouring God.
Did this make for the honour of christ? To choke up the knowledge of God, by preaching that Ignorance is the mother of Devotion, hath small colour of honouring God.
vdd d vvi p-acp dt n1 pp-f np1? p-acp vvi a-acp dt n1 pp-f np1, p-acp vvg d n1 vbz dt n1 pp-f n1, vhz j n1 pp-f vvg np1.
(8) part (DIV2)
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502
The ascribing of false miracles to the liuing or departed Saints, seemes to honour God, but sure he will neuer thanke them for it.
The ascribing of false Miracles to the living or departed Saints, seems to honour God, but sure he will never thank them for it.
dt vvg pp-f j n2 p-acp dt n-vvg cc j-vvn n2, vvz p-acp n1 np1, cc-acp av-j pns31 vmb av-x vvi pno32 p-acp pn31.
(8) part (DIV2)
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503
Saint Augustine being sick, a blind man came to him, expecting that he could miraculously restore his sight:
Saint Augustine being sick, a blind man Come to him, expecting that he could miraculously restore his sighed:
n1 np1 vbg j, dt j n1 vvd p-acp pno31, vvg cst pns31 vmd av-j vvi po31 n1:
(8) part (DIV2)
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504
but that good Father sent him away with a check, Doest thou think that if I could cure thee by miracle, that I would not by miracle cure my selfe?
but that good Father sent him away with a check, Dost thou think that if I could cure thee by miracle, that I would not by miracle cure my self?
cc-acp cst j n1 vvd pno31 av p-acp dt n1, vd2 pns21 vvi cst cs pns11 vmd vvi pno21 p-acp n1, cst pns11 vmd xx p-acp n1 vvi po11 n1?
(8) part (DIV2)
41
Page 44
505
It is a foolish thought, that God will bee glorified by a lie.
It is a foolish Thought, that God will be glorified by a lie.
pn31 vbz dt j n1, cst np1 vmb vbi vvn p-acp dt n1.
(8) part (DIV2)
42
Page 44
506
Our iudiciall Astrologers, that tye mens destinies to the Starres and Planets, pretend Gods honour, who hath giuen such vertue and influence to his creatures;
Our judicial Astrologers, that tie men's destinies to the Stars and Planets, pretend God's honour, who hath given such virtue and influence to his creatures;
po12 j n2, cst vvb ng2 n2 p-acp dt n2 cc n2, vvb npg1 n1, r-crq vhz vvn d n1 cc n1 p-acp po31 n2;
(8) part (DIV2)
42
Page 44
507
but indeed make thē no better then Idols.
but indeed make them no better then Idols.
cc-acp av vvi pno32 av-dx av-jc cs n2.
(8) part (DIV2)
42
Page 44
508
Though the Sunne and Moone bee good and necessary, yet to adore the Sunne and Moone is flat Idolatry.
Though the Sun and Moon be good and necessary, yet to adore the Sun and Moon is flat Idolatry.
cs dt n1 cc n1 vbb j cc j, av pc-acp vvi dt n1 cc n1 vbz j n1.
(8) part (DIV2)
42
Page 44
509
It was not Mercury that made the theefe, nor Venus that made the strumpet:
It was not Mercury that made the thief, nor Venus that made the strumpet:
pn31 vbds xx np1 cst vvd dt n1, ccx npg1 cst vvd dt n1:
(8) part (DIV2)
42
Page 44
510
as when the husband cudgeld his adulterous wife, and shee complained that he was vnnaturall to strike his •wne flesh;
as when the husband cudgeld his adulterous wife, and she complained that he was unnatural to strike his •wne Flesh;
c-acp c-crq dt n1 vvn po31 j n1, cc pns31 vvd cst pns31 vbds j pc-acp vvi po31 j n1;
(8) part (DIV2)
42
Page 44
511
alledging that it was not shee that playd the harlot, but Venus in her:
alleging that it was not she that played the harlot, but Venus in her:
vvg cst pn31 vbds xx pns31 cst vvd dt n1, cc-acp npg1 p-acp pno31:
(8) part (DIV2)
42
Page 44
512
to whom he replied, that neither was it shee that he did beat, but Venus in her,
to whom he replied, that neither was it she that he did beatrice, but Venus in her,
p-acp ro-crq pns31 vvd, cst d vbds pn31 pns31 cst pns31 vdd vvi, cc-acp npg1 p-acp pno31,
(8) part (DIV2)
42
Page 44
513
or rather Venus out of her. To make this vsefull to our selues;
or rather Venus out of her. To make this useful to our selves;
cc av-c npg1 av pp-f pno31. pc-acp vvi d j p-acp po12 n2;
(8) part (DIV2)
42
Page 44
514
let vs take heed of fancying an other seruice of God, then hee hath prescribed vs. Euery Master in his owne family, appoints the manner how he will be serued.
let us take heed of fancying an other service of God, then he hath prescribed us Every Master in his own family, appoints the manner how he will be served.
vvb pno12 vvi n1 pp-f vvg dt j-jn n1 pp-f np1, cs pns31 vhz vvn pno12 d n1 p-acp po31 d n1, vvz dt n1 c-crq pns31 vmb vbi vvn.
(8) part (DIV2)
43
Page 44
515
He that requires our seruice, requires it his owne way; or else he holds vs to serue our selues, not him.
He that requires our service, requires it his own Way; or Else he holds us to serve our selves, not him.
pns31 cst vvz po12 n1, vvz pn31 po31 d n1; cc av pns31 vvz pno12 pc-acp vvi po12 n2, xx pno31.
(8) part (DIV2)
43
Page 44
516
Shall we make our selues wiser then our Maker, as if he did not best know what would best please him? Shall heauen giue a blessing to that, which was deuised against the will of heauen? Doth not God threaten them with the addition of plagues, that shall adde to his precepts? If such deuices be good and necessary,
Shall we make our selves Wiser then our Maker, as if he did not best know what would best please him? Shall heaven give a blessing to that, which was devised against the will of heaven? Does not God threaten them with the addition of plagues, that shall add to his Precepts? If such devices be good and necessary,
vmb pns12 vvi po12 n2 jc cs po12 n1, c-acp cs pns31 vdd xx av-j vvi r-crq vmd av-j vvi pno31? vmb n1 vvi dt n1 p-acp d, r-crq vbds vvn p-acp dt n1 pp-f n1? vdz xx np1 vvi pno32 p-acp dt n1 pp-f n2, cst vmb vvi p-acp po31 n2? cs d n2 vbb j cc j,
(8) part (DIV2)
43
Page 45
517
why did not God command them? Did he want wisdome? If they bee not necessary,
why did not God command them? Did he want Wisdom? If they be not necessary,
q-crq vdd xx np1 vvi pno32? vdd pns31 vvi n1? cs pns32 vbb xx j,
(8) part (DIV2)
43
Page 45
518
why doe wee vse them? Is it not our presumptuous folly? The Lords Ielousie is stirred vp by the rivalitie, not onely of a false God, but of a false worship.
why do we use them? Is it not our presumptuous folly? The lords Jealousy is stirred up by the rivality, not only of a false God, but of a false worship.
q-crq vdb pns12 vvb pno32? vbz pn31 xx po12 j n1? dt n2 n1 vbz vvn a-acp p-acp dt n1, xx av-j pp-f dt j np1, cc-acp pp-f dt j n1.
(8) part (DIV2)
43
Page 45
519
Nothing is more dangerous, then to mint his seruices in our owne braines.
Nothing is more dangerous, then to mint his services in our own brains.
np1 vbz av-dc j, av p-acp n1 po31 n2 p-acp po12 d n2.
(8) part (DIV2)
43
Page 45
520
In vaine doe they worship mee, teaching for doctrines, the commandements of men. Is it not grieuous for men to lose all their labour, In vain do they worship me, teaching for doctrines, the Commandments of men. Is it not grievous for men to loose all their labour,
p-acp j vdb pns32 vvb pno11, vvg p-acp n2, dt n2 pp-f n2. vbz pn31 xx j p-acp n2 pc-acp vvi d po32 n1,
(8) part (DIV2)
43
Page 45
521
and that in the maine busines of their life? That so many hundred oblations,
and that in the main business of their life? That so many hundred Oblations,
cc cst p-acp dt j n1 pp-f po32 n1? cst av d crd n2,
(8) part (DIV2)
43
Page 45
522
so many thousand prayers, so much cost of their purses, so much affliction to their bodies,
so many thousand Prayers, so much cost of their purses, so much affliction to their bodies,
av d crd n2, av d n1 pp-f po32 n2, av d n1 p-acp po32 n2,
(8) part (DIV2)
43
Page 45
523
so much anguish of their soules, should be all forceles, fruitles? Like a dog that hunts counter,
so much anguish of their Souls, should be all forceless, fruitless? Like a dog that hunt's counter,
av d n1 pp-f po32 n2, vmd vbi d j, j? j dt n1 cst vvz j,
(8) part (DIV2)
43
Page 45
524
and takes great paines to no purpose. Euill deeds may haue sometimes good meanings; but those good meanings are answered with euill recompences.
and Takes great pains to no purpose. Evil Deeds may have sometime good meanings; but those good meanings Are answered with evil recompenses.
cc vvz j n2 p-acp dx n1. j-jn n2 vmb vhi av j n2; cc-acp d j n2 vbr vvn p-acp j-jn n2.
(8) part (DIV2)
43
Page 45
525
Many bestow their labors, their goods, their bloods, and yet receiue torments in stead of thanks.
Many bestow their labors, their goods, their bloods, and yet receive torments in stead of thanks.
av-d vvb po32 n2, po32 n2-j, po32 n2, cc av vvb n2 p-acp n1 pp-f n2.
(8) part (DIV2)
44
Page 45
526
When the Apostle bids vs mortifie our earthly members, hee does not intend violence to our selues, but to our sinnes.
When the Apostle bids us mortify our earthly members, he does not intend violence to our selves, but to our Sins.
c-crq dt n1 vvz pno12 vvi po12 j n2, pns31 vdz xx vvi n1 p-acp po12 n2, cc-acp p-acp po12 n2.
(8) part (DIV2)
44
Page 45
527
There is one mortification, to cast our selues out of the world:
There is one mortification, to cast our selves out of the world:
pc-acp vbz crd n1, pc-acp vvi po12 n2 av pp-f dt n1:
(8) part (DIV2)
44
Page 46
528
there is another mortification, to cast the world out of vs. A body macerated with scourges, disabled with fastings, wearied with pilgrimages;
there is Another mortification, to cast the world out of us A body macerated with scourges, disabled with Fastings, wearied with Pilgrimages;
pc-acp vbz j-jn n1, pc-acp vvi dt n1 av pp-f pno12 dt n1 j-vvn p-acp vvz, vvn p-acp n2-vvg, vvn p-acp n2;
(8) part (DIV2)
44
Page 46
529
was none of S. Pauls mortification. Who hath required this at your hands? Where is no commaund imposed, no reward proposed;
was none of S. Paul's mortification. Who hath required this At your hands? Where is no command imposed, no reward proposed;
vbds pi pp-f n1 npg1 n1. r-crq vhz vvn d p-acp po22 n2? q-crq vbz dx n1 vvn, dx n1 vvn;
(8) part (DIV2)
44
Page 46
530
no promise made, if you doe; no punishment threatned, if you doe not;
no promise made, if you do; no punishment threatened, if you do not;
dx n1 vvd, cs pn22 vdb; dx n1 vvd, cs pn22 vdb xx;
(8) part (DIV2)
44
Page 46
531
what fruit can be expected but shame? Must wee needs either doe nothing, or that which is worse then nothing? Shall we offer so much, suffer so much,
what fruit can be expected but shame? Must we needs either do nothing, or that which is Worse then nothing? Shall we offer so much, suffer so much,
q-crq n1 vmb vbi vvn p-acp n1? vmb pns12 av av-d vdb pix, cc cst r-crq vbz jc cs pix? vmb pns12 vvi av av-d, vvb av av-d,
(8) part (DIV2)
44
Page 46
532
and all in vaine? Quis haec à vobis? Let him pay you your wages, that did set you on worke.
and all in vain? Quis haec à vobis? Let him pay you your wages, that did Set you on work.
cc d p-acp j? fw-la fw-la fw-fr fw-la? vvb pno31 vvi pn22 po22 n2, cst vdd vvi pn22 p-acp n1.
(8) part (DIV2)
44
Page 46
533
Neuer plead your owne reason, where God hath set a plaine interdiction.
Never plead your own reason, where God hath Set a plain interdiction.
av-x vvb po22 d n1, c-crq np1 vhz vvn dt j n1.
(8) part (DIV2)
44
Page 46
534
He that suffers his faith to be ouerruled by his reason, may haue a fat reason, but a leane faith.
He that suffers his faith to be overruled by his reason, may have a fat reason, but a lean faith.
pns31 cst vvz po31 n1 pc-acp vbi vvn p-acp po31 n1, vmb vhi dt j n1, cc-acp dt j n1.
(8) part (DIV2)
44
Page 46
535
That man is not worthy to bee a follower of Christ, who hath not denied himselfe; therefore denied his Reason;
That man is not worthy to be a follower of christ, who hath not denied himself; Therefore denied his Reason;
cst n1 vbz xx j pc-acp vbi dt n1 pp-f np1, r-crq vhz xx vvn px31; av vvd po31 n1;
(8) part (DIV2)
44
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536
for his reason is no small piece of himselfe.
for his reason is no small piece of himself.
p-acp po31 n1 vbz dx j n1 pp-f px31.
(8) part (DIV2)
44
Page 46
537
If Reason get the head in this diuine businesse, it presently preuailes with will, and will commands the affections:
If Reason get the head in this divine business, it presently prevails with will, and will commands the affections:
cs n1 vvb dt n1 p-acp d j-jn n1, pn31 av-j vvz p-acp n1, cc vmb vvz dt n2:
(8) part (DIV2)
44
Page 46
538
so this new Triumvirate shall gouerne the Christian, not Faith.
so this new Triumvirate shall govern the Christian, not Faith.
av d j n1 vmb vvi dt njp, xx n1.
(8) part (DIV2)
44
Page 46
539
But as when three Ambassadors were sent from Rome, to appease the discord betweene Nicomedes and Prusias; whereof one was troubled with a Megrim in his head, another had the Gowt in his toes,
But as when three ambassadors were sent from Rome, to appease the discord between Nicomedes and Prusias; whereof one was troubled with a Megrim in his head, Another had the Gout in his toes,
p-acp a-acp c-crq crd n2 vbdr vvn p-acp np1, pc-acp vvi dt n1 p-acp np1 cc np1; c-crq pi vbds vvn p-acp dt n1 p-acp po31 n1, j-jn vhd dt n1 p-acp po31 n2,
(8) part (DIV2)
44
Page 46
540
and the third was a foole;
and the third was a fool;
cc dt ord vbds dt n1;
(8) part (DIV2)
44
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541
Cato said merrily, that Ambassage had neither Head, nor Foot, nor Heart. So that man shall neither haue a head to conceiue the truth,Cato said merrily, that Ambassage had neither Head, nor Foot, nor Heart. So that man shall neither have a head to conceive the truth,
np1 vvd av-j, cst n1 vhd dx n1, ccx n1, ccx n1. av cst n1 vmb av-dx vhb dt n1 pc-acp vvi dt n1,
(8) part (DIV2)
44
Page 47
542
nor a foot to walke in the wayes of obedience, nor a heart to receiue the comforts of saluation;
nor a foot to walk in the ways of Obedience, nor a heart to receive the comforts of salvation;
ccx dt n1 pc-acp vvi p-acp dt n2 pp-f n1, ccx dt n1 pc-acp vvi dt n2 pp-f n1;
(8) part (DIV2)
44
Page 47
543
that suffers his reason, will, and affections, to vsurpe vpon his faith. Hence it comes to passe, that the most horrid sinnes are turned into Idols;
that suffers his reason, will, and affections, to usurp upon his faith. Hence it comes to pass, that the most horrid Sins Are turned into Idols;
cst vvz po31 n1, n1, cc n2, pc-acp vvi p-acp po31 n1. av pn31 vvz pc-acp vvi, cst dt av-ds j n2 vbr vvn p-acp n2;
(8) part (DIV2)
44
Page 47
544
by setting our owne reasons against the manifest will of God.
by setting our own Reasons against the manifest will of God.
p-acp vvg po12 d n2 p-acp dt j n1 pp-f np1.
(8) part (DIV2)
45
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545
Thus lies shall bee father'd vpon the Father of truth, and truth vpon the Father of lies. Thus breach of faith,
Thus lies shall be fathered upon the Father of truth, and truth upon the Father of lies. Thus breach of faith,
av vvz vmb vbi vvn p-acp dt n1 pp-f n1, cc n1 p-acp dt n1 pp-f n2. av n1 pp-f n1,
(8) part (DIV2)
45
Page 47
546
and periurie, shall be held Orthodoxe opinions.
and perjury, shall be held Orthodox opinions.
cc n1, vmb vbi vvn n1 n2.
(8) part (DIV2)
45
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547
Yea, that execrable monster, whereof this day remembers vs, Treason it selfe, shall be held good Doctrine.
Yea, that execrable monster, whereof this day remembers us, Treason it self, shall be held good Doctrine.
uh, cst j n1, c-crq d n1 vvz pno12, n1 pn31 n1, vmb vbi vvn j n1.
(8) part (DIV2)
45
Page 47
548
Rude cacodaemon, that stigmaticke Idol, that grosse deuill shall be worshiped. Si fas cadendo coelestia scandere, If this be the way to the kingdome of heauen,Rude cacodaemon, that stigmatic Idol, that gross Devil shall be worshipped. Si fas cadendo coelestia scandere, If this be the Way to the Kingdom of heaven,
j n1, cst j-jn n1, cst j n1 vmb vbi vvn. fw-mi fw-la fw-la fw-la fw-la, cs d vbb dt n1 p-acp dt n1 pp-f n1,
(8) part (DIV2)
45
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549
if thus men may merit to be starres in the Firmament, by embruing their hands in the bloud-Royall of Princes;
if thus men may merit to be Stars in the Firmament, by embruing their hands in the Blood royal of Princes;
cs av n2 vmb vvi pc-acp vbi n2 p-acp dt n1, p-acp vvg po32 n2 p-acp dt j pp-f n2;
(8) part (DIV2)
45
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550
what Iesuite will not be a Star? When such bee their principles, such must needes bee their practices.
what Iesuite will not be a Star? When such be their principles, such must needs be their practices.
r-crq np1 vmb xx vbi dt n1? c-crq d vbb po32 n2, d vmb av vbi po32 n2.
(8) part (DIV2)
45
Page 47
551
What though God condemne Treason to hell, when the Pope will aduance it to heauen? What though the Diuine Scripture doth ranke traitors among dogs & deuils,
What though God condemn Treason to hell, when the Pope will advance it to heaven? What though the Divine Scripture does rank Traitors among Dogs & Devils,
q-crq cs np1 vvb n1 p-acp n1, c-crq dt n1 vmb vvi pn31 p-acp n1? q-crq cs dt j-jn n1 vdz n1 n2 p-acp n2 cc n2,
(8) part (DIV2)
45
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552
when the Pope will number them among Saints? It was wont to be said, Ex quolibet ligno non fit Mercurius, euery block is not fit to make an Image.
when the Pope will number them among Saints? It was wont to be said, Ex quolibet ligno non fit Mercurius, every block is not fit to make an Image.
c-crq dt n1 vmb vvi pno32 p-acp n2? pn31 vbds j pc-acp vbi vvn, fw-la fw-la fw-la fw-fr j np1, d n1 vbz xx j pc-acp vvi dt n1.
(8) part (DIV2)
45
Page 47
553
Yet now, the most monstrous sinne that euer the deuill shaped in his Infernall forge, is not onely by the practice,
Yet now, the most monstrous sin that ever the Devil shaped in his Infernal forge, is not only by the practice,
av av, dt av-ds j n1 cst av dt n1 vvn p-acp po31 j n1, vbz xx av-j p-acp dt n1,
(8) part (DIV2)
45
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554
but euen by the Doctrine of Rome, turned into an Idol.
but even by the Doctrine of Rome, turned into an Idol.
cc-acp av-j p-acp dt n1 pp-f np1, vvn p-acp dt n1.
(8) part (DIV2)
45
Page 48
555
What is that we shal call fin, when murther & Treason is held religion? Alas for our age, to beare the date of these impieties!
What is that we shall call fin, when murder & Treason is held Religion? Alas for our age, to bear the date of these impieties!
q-crq vbz cst pns12 vmb vvi n1, c-crq n1 cc n1 vbz vvn n1? np1 p-acp po12 n1, pc-acp vvi dt n1 pp-f d n2!
(8) part (DIV2)
45
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556
That our posterity should euer reade in our Chronicles:
That our posterity should ever read in our Chronicles:
cst po12 n1 vmd av vvi p-acp po12 n2:
(8) part (DIV2)
45
Page 48
557
In such a yeare in such a day Traitors conspired against their lawfull & Gracious Soueraigne:
In such a year in such a day Traitors conspired against their lawful & Gracious Sovereign:
p-acp d dt n1 p-acp d dt n1 n2 vvn p-acp po32 j cc j n-jn:
(8) part (DIV2)
45
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558
and that in those dayes there was a sect of men liuing, that did labour in voluminous writings, to iustifie those horrible facts.
and that in those days there was a sect of men living, that did labour in voluminous writings, to justify those horrible facts.
cc cst p-acp d n2 a-acp vbds dt n1 pp-f n2 vvg, cst vdd vvi p-acp j n2, pc-acp vvi d j n2.
(8) part (DIV2)
45
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559
But oh, may those pestiferous monuments be as fast deuoured by obliuion, as the authors and abettors themselues are swallowed vp by confusion.
But o, may those pestiferous monuments be as fast devoured by oblivion, as the Authors and abettors themselves Are swallowed up by confusion.
p-acp uh, vmb d j n2 vbb a-acp av-j vvn p-acp n1, c-acp dt n2 cc n2 px32 vbr vvn a-acp p-acp n1.
(8) part (DIV2)
45
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560
And the same God deliuer vs his people from their conspiracies, that hath deliuered this his Church from their Idolatries.
And the same God deliver us his people from their conspiracies, that hath Delivered this his Church from their Idolatries.
cc dt d np1 vvb pno12 po31 n1 p-acp po32 n2, cst vhz vvn d po31 n1 p-acp po32 n2.
(8) part (DIV2)
45
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561
Thus wee haue looked abroad, but now haue we no Idols at home? O how happy was it,
Thus we have looked abroad, but now have we no Idols At home? O how happy was it,
av pns12 vhb vvn av, cc-acp av vhb pns12 dx n2 p-acp n1-an? sy q-crq j vbds pn31,
(8) part (DIV2)
46
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562
if they were as farre from the Temple, as they are from agreement with the Temple? I will not abound in this discouery;
if they were as Far from the Temple, as they Are from agreement with the Temple? I will not abound in this discovery;
cs pns32 vbdr c-acp av-j p-acp dt n1, c-acp pns32 vbr p-acp n1 p-acp dt n1? pns11 vmb xx vvi p-acp d n1;
(8) part (DIV2)
46
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563
there be three maine Idols among vs; Vaine Preasure, vaine Honor, and Riches:
there be three main Idols among us; Vain Pressure, vain Honour, and Riches:
pc-acp vbi crd j n2 p-acp pno12; j n1, j n1, cc n2:
(8) part (DIV2)
46
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564
& it is to be feared, that these three vanities haue more clients then the Trinity that made vs. The first is an Idol of the water, the next an Idol of the ayre, the last an Idol of the earth.
& it is to be feared, that these three vanities have more Clients then the Trinity that made us The First is an Idol of the water, the next an Idol of the air, the last an Idol of the earth.
cc pn31 vbz pc-acp vbi vvn, cst d crd n2 vhb dc n2 cs dt np1 cst vvd pno12 dt ord vbz dt n1 pp-f dt n1, dt ord dt n1 pp-f dt n1, dt ord dt n1 pp-f dt n1.
(8) part (DIV2)
46
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565
1. Vaine Pleasure; and oh what a world of foolish worshippers flocke to this merry Goddesse!
1. Vain Pleasure; and o what a world of foolish worshippers flock to this merry Goddess!
crd j n1; cc uh r-crq dt n1 pp-f j n2 vvb p-acp d j n1!
(8) part (DIV2)
47
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566
Shee hath a Temple in euery corner: Ebrietie sits in Tauernes, burning smoky Incense, and sacrificing drink-offrings to her.
She hath a Temple in every corner: Ebriety sits in Taverns, burning smoky Incense, and sacrificing Drink offerings to her.
pns31 vhz dt n1 p-acp d n1: n1 vvz p-acp n2, vvg j n1, cc vvg n2 p-acp pno31.
(8) part (DIV2)
47
Page 48
567
So that if a man should prophesie of wine and strong drinke, he were a Prophet fit for this age:
So that if a man should prophesy of wine and strong drink, he were a Prophet fit for this age:
av cst cs dt n1 vmd vvi pp-f n1 cc j n1, pns31 vbdr dt n1 j p-acp d n1:
(8) part (DIV2)
47
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568
but to preach sobrietie, is held but a dry doctrine. We commend wine for the excellency of it;
but to preach sobriety, is held but a dry Doctrine. We commend wine for the excellency of it;
cc-acp pc-acp vvi n1, vbz vvn p-acp dt j n1. pns12 vvb n1 p-acp dt n1 pp-f pn31;
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but if it could speak, as it can take away speech, it would complaine, that by our abuse, both the excellencies are lost:
but if it could speak, as it can take away speech, it would complain, that by our abuse, both the excellencies Are lost:
cc-acp cs pn31 vmd vvi, c-acp pn31 vmb vvi av n1, pn31 vmd vvi, cst p-acp po12 n1, d dt n2 vbr vvn:
(8) part (DIV2)
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570
for the excellent man doth so spoile the excellent wine, vntill the excellent wine hath spoiled the excellent man.
for the excellent man does so spoil the excellent wine, until the excellent wine hath spoiled the excellent man.
c-acp dt j n1 vdz av vvi dt j n1, c-acp dt j n1 vhz vvn dt j n1.
(8) part (DIV2)
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571
O that a man should take pleasure in that which makes him no man: that he should let a thiefe in at his mouth, to steale away his wit:
O that a man should take pleasure in that which makes him no man: that he should let a thief in At his Mouth, to steal away his wit:
sy cst dt n1 vmd vvi n1 p-acp d r-crq vvz pno31 dx n1: cst pns31 vmd vvi dt n1 p-acp p-acp po31 n1, pc-acp vvi av po31 n1:
(8) part (DIV2)
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572
that for a little throat-indulgence, hee should kill in himselfe both the first Adam, his reason;
that for a little throat-indulgence, he should kill in himself both the First Adam, his reason;
cst p-acp dt j n1, pns31 vmd vvi p-acp px31 av-d dt ord np1, po31 n1;
(8) part (DIV2)
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573
but euen the second Adam his regeneration, & so commit two murders at once! In euery Brothell this Idol hath her temple;
but even the second Adam his regeneration, & so commit two murders At once! In every Brothel this Idol hath her temple;
cc-acp av dt ord np1 po31 n1, cc av vvb crd n2 p-acp a-acp! p-acp d n1 d n1 vhz po31 n1;
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574
where the bed of vncleannes is the Altar, the Priest a strumpet, and the sacrifice, a burning flesh offred to Moloch. It is no rare thing for a man to make an Idol of his Mistres,
where the Bed of uncleanness is the Altar, the Priest a strumpet, and the sacrifice, a burning Flesh offered to Moloch. It is no rare thing for a man to make an Idol of his Mistress,
c-crq dt n1 pp-f n1 vbz dt n1, dt n1 dt n1, cc dt n1, dt j-vvg n1 vvn p-acp np1. pn31 vbz dx j n1 p-acp dt n1 pc-acp vvi dt n1 pp-f po31 n1,
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575
and to spend more time in her courtings, then he doth at his prayers; more cost on her body, thē vpon his own soule.
and to spend more time in her courtings, then he does At his Prayers; more cost on her body, them upon his own soul.
cc pc-acp vvi dc n1 p-acp po31 n2-vvg, av pns31 vdz p-acp po31 n2; dc n1 p-acp po31 n1, pno32 p-acp po31 d n1.
(8) part (DIV2)
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576
Images were but dead Idols, but painted Popinjayes be liuing Idols Pleasure hath a larger extent,
Images were but dead Idols, but painted Popinjays be living Idols Pleasure hath a larger extent,
n2 vbdr p-acp j n2, cc-acp j-vvn n2 vbb vvg n2 n1 vhz dt jc n1,
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577
then I can now stand to suruey: this may be called an Idol of the Water; fluid and vnsatisfying.
then I can now stand to survey: this may be called an Idol of the Water; fluid and unsatisfying.
cs pns11 vmb av vvi pc-acp vvi: d vmb vbi vvn dt n1 pp-f dt n1; j-jn cc j-vvg.
(8) part (DIV2)
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578
2. Vaine Honour is the Idol of fooles: no wise man euer sought felicity in shadows.
2. Vain Honour is the Idol of Fools: no wise man ever sought felicity in shadows.
crd j vvb vbz dt n1 pp-f n2: uh-dx j n1 av vvd n1 p-acp n2.
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579
His Temple is Pride, his Altar Ambition, his Seruice Flattery, his Sacrifice Petulancy.
His Temple is Pride, his Altar Ambition, his Service Flattery, his Sacrifice Petulancy.
po31 n1 vbz n1, po31 n1 n1, po31 n1 n1, po31 n1 n1.
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580
Silly Sennacherib, to make an Idol of a Chariot: and no wiser Prince of Tyre, to make an Idol of his own brain! Men mistake the way to bee great,
Silly Sennacherib, to make an Idol of a Chariot: and no Wiser Prince of Tyre, to make an Idol of his own brain! Men mistake the Way to be great,
j np1, pc-acp vvi dt n1 pp-f dt n1: cc dx jc n1 pp-f n1, pc-acp vvi dt n1 pp-f po31 d n1! n2 vvb dt n1 pc-acp vbi j,
(8) part (DIV2)
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581
while they neglect the way to be good. All the while a man hunts after his shadow, hee mis-spends his time and paines:
while they neglect the Way to be good. All the while a man hunt's After his shadow, he mis-spends his time and pains:
cs pns32 vvb dt n1 pc-acp vbi j. av-d dt n1 dt n1 vvz p-acp po31 n1, pns31 j po31 n1 cc n2:
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582
for the Sun is vpon his back, behind him, and his shadow is still vn-ouertaken before him:
for the Sun is upon his back, behind him, and his shadow is still vn-ouertaken before him:
c-acp dt n1 vbz p-acp po31 n1, p-acp pno31, cc po31 n1 vbz av j p-acp pno31:
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583
but let him turne his face to the Sun, & follow that, his shadow shall follow him.
but let him turn his face to the Sun, & follow that, his shadow shall follow him.
cc-acp vvb pno31 vvi po31 n1 p-acp dt n1, cc vvi d, po31 n1 vmb vvi pno31.
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584
In vaine doth that man pursue honor, his shadow, while he turnes his face from vertue and goodnes;
In vain does that man pursue honour, his shadow, while he turns his face from virtue and Goodness;
p-acp j vdz d n1 vvb n1, po31 n1, cs pns31 vvz po31 n1 p-acp n1 cc n1;
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585
he shall misse what hee so labors to catch:
he shall miss what he so labors to catch:
pns31 vmb vvi r-crq pns31 av vvz pc-acp vvi:
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586
but let him set his face toward Christ, the Sun of righteousnes, and run to the high prize of eternitie, this shadow shall wayt vpon him;
but let him Set his face towards christ, the Sun of righteousness, and run to the high prize of eternity, this shadow shall wait upon him;
cc-acp vvb pno31 vvi po31 n1 p-acp np1, dt n1 pp-f n1, cc vvi p-acp dt j n1 pp-f n1, d n1 vmb vvi p-acp pno31;
(8) part (DIV2)
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587
for those that honour me, I will honour, saith the Lord. God resisteth the proud; and good reason, for the proud resisteth God.
for those that honour me, I will honour, Says the Lord. God Resisteth the proud; and good reason, for the proud Resisteth God.
c-acp d cst vvb pno11, pns11 vmb vvi, vvz dt n1. np1 vvz dt j; cc j n1, p-acp dt j vvz np1.
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588
Other sins diuert a man from God, only Pride brings him against God, & brings God against him.
Other Sins divert a man from God, only Pride brings him against God, & brings God against him.
av-jn n2 vvb dt n1 p-acp np1, j n1 vvz pno31 p-acp np1, cc vvz np1 p-acp pno31.
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589
There is nothing in this world worth our pride, but that mosse will grow to a stone.
There is nothing in this world worth our pride, but that moss will grow to a stone.
pc-acp vbz pix p-acp d n1 j po12 n1, cc-acp cst n1 vmb vvi p-acp dt n1.
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590
Pride is euer dangerous, but thē most when it puffes vs vp with a presumption of merit.Pride is ever dangerous, but them most when it puffs us up with a presumption of merit.
n1 vbz av j, p-acp pno32 av-ds c-crq pn31 vvz pno12 a-acp p-acp dt n1 pp-f n1.
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591
Thus the Romists presume to do more good works, and those more perfect then God requires:
Thus the Romists presume to do more good works, and those more perfect then God requires:
av dt n2 vvb pc-acp vdi av-dc j n2, cc d dc j cs np1 vvz:
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592
so that he is become a debter to them, & bound to make them satisfaction.
so that he is become a debtor to them, & bound to make them satisfaction.
av cst pns31 vbz vvn dt n1 p-acp pno32, cc vvd pc-acp vvi pno32 n1.
(8) part (DIV2)
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593
But doubtles, God wil more easily beare with those sinnes wherof we repent, then with that righteousnes whereof we presume.
But doubtless, God will more Easily bear with those Sins whereof we Repent, then with that righteousness whereof we presume.
p-acp av-j, np1 vmb av-dc av-j vvi p-acp d n2 c-crq pns12 vvb, av p-acp d n1 c-crq pns12 vvb.
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594
I am not as other men are, said the Pharisee; & the clock of his tongue went truer then the dyall of his heart; I am not as other men Are, said the Pharisee; & the clock of his tongue went truer then the dial of his heart;
pns11 vbm xx c-acp j-jn n2 vbr, vvd dt np1; cc dt n1 pp-f po31 n1 vvd jc cs dt n1 pp-f po31 n1;
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595
he was not like other men indeed, sure he was like none of them that should be saued.
he was not like other men indeed, sure he was like none of them that should be saved.
pns31 vbds xx av-j j-jn n2 av, av-j pns31 vbds j pix pp-f pno32 cst vmd vbi vvn.
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49
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596
Humility is so hard a lesson to get into the heart, that Christ was faine to come downe from heauen, in his owne person to teach it.
Humility is so hard a Lesson to get into the heart, that christ was feign to come down from heaven, in his own person to teach it.
n1 vbz av j dt n1 pc-acp vvi p-acp dt n1, cst np1 vbds av-j pc-acp vvi a-acp p-acp n1, p-acp po31 d n1 pc-acp vvi pn31.
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597
Pride is euen conuersant about good workes and graces; this Saul loues to be among the Prophets.
Pride is even conversant about good works and graces; this Saul loves to be among the prophets.
n1 vbz av j p-acp j n2 cc n2; d np1 vvz pc-acp vbi p-acp dt n2.
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598
So that if a man haue some good measure of sanctification, and of assurance of eternall life;
So that if a man have Some good measure of sanctification, and of assurance of Eternal life;
av cst cs dt n1 vhb d j n1 pp-f n1, cc pp-f n1 pp-f j n1;
(8) part (DIV2)
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599
it will be hard not to be proud of that. Pride hath hurt many, Humility neuer yet did harme.
it will be hard not to be proud of that. Pride hath hurt many, Humility never yet did harm.
pn31 vmb vbi j xx pc-acp vbi j pp-f d. n1 vhz vvn d, n1 av-x av vdd vvi.
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50
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600
A man goes in at a dore, and he stoops: the dore is high enough, yet he stoops:
A man Goes in At a door, and he stoops: the door is high enough, yet he stoops:
dt n1 vvz p-acp p-acp dt n1, cc pns31 vvz: dt n1 vbz j av-d, av pns31 vvz:
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601
you will say, he needs not stoope; yea, but saith Bernard, there is no hurt in his stooping:
you will say, he needs not stoop; yea, but Says Bernard, there is no hurt in his stooping:
pn22 vmb vvi, pns31 vvz xx vvi; uh, cc-acp vvz np1, pc-acp vbz dx n1 p-acp po31 n-vvg:
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602
otherwise he may catch a knocke, this way he is safe.
otherwise he may catch a knock, this Way he is safe.
av pns31 vmb vvi dt n1, d n1 pns31 vbz j.
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603
A man may beare himselfe too high vpon the fauor of God, there is no danger in his stooping, no harme in humilitie.
A man may bear himself too high upon the favour of God, there is no danger in his stooping, no harm in humility.
dt n1 vmb vvi px31 av j p-acp dt n1 pp-f np1, pc-acp vbz dx n1 p-acp po31 n-vvg, dx n1 p-acp n1.
(8) part (DIV2)
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604
Let me rather be the lowest of Gods seruants, then the noblest among his enemies.
Let me rather be the lowest of God's Servants, then the Noblest among his enemies.
vvb pno11 av-c vbi dt js pp-f ng1 n2, cs dt js p-acp po31 n2.
(8) part (DIV2)
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605
The honour of this world is at best but a golden dreame, from which men commonly awake in contempt.
The honour of this world is At best but a golden dream, from which men commonly awake in contempt.
dt n1 pp-f d n1 vbz p-acp js p-acp dt j n1, p-acp r-crq n2 av-j vvb p-acp n1.
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606
This is an Idol of the Ayre. 3. Wealth is the couetous mans Idol; Iob shewes the form of his Canonization:
This is an Idol of the Air. 3. Wealth is the covetous men Idol; Job shows the from of his Canonization:
d vbz dt n1 pp-f dt n1. crd n1 vbz dt j ng1 n1; np1 vvz dt n1 pp-f po31 n1:
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607
He makes gold his hope, and sayes to the wedge, Thou art my confidence. As treason sets vp a new king, He makes gold his hope, and Says to the wedge, Thou art my confidence. As treason sets up a new King,
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608
for Dauid, Absolon: so couetousnes sets vp a new god, for Iehouah, Māmon. But, O miserable god, saith Luther, that cannot defend it selfe from rusting or robbing.
for David, Absalom: so covetousness sets up a new god, for Jehovah, Māmon. But, Oh miserable god, Says Luther, that cannot defend it self from rusting or robbing.
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609
And, O more miserable man, that trusts himselfe vpon the keeping of that god, which himselfe is faine to keepe.
And, Oh more miserable man, that trusts himself upon the keeping of that god, which himself is feign to keep.
np1, uh av-dc j n1, cst vvz px31 p-acp dt n-vvg pp-f d n1, r-crq px31 vbz av-j pc-acp vvi.
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610
Micah did not worship his siluer, till it was cast into the forme of an Idol: micah did not worship his silver, till it was cast into the Form of an Idol:
np1 vdd xx vvi po31 n1, c-acp pn31 vbds vvn p-acp dt n1 pp-f dt n1:
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611
these spare the labour of forming, and worship the very metall. The Superstitious adore Aurum in Idolo, gold in the Idol:
these spare the labour of forming, and worship the very metal. The Superstitious adore Aurum in Idol, gold in the Idol:
d vvb dt n1 pp-f vvg, cc vvb dt j n1. dt j vvi fw-la p-acp np1, n1 p-acp dt n1:
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51
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612
the couetous find Idolum in Auro, an Idol in the very gold.
the covetous find Idolum in Auro, an Idol in the very gold.
dt j vvi np1 p-acp fw-la, dt n1 p-acp dt j n1.
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51
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613
Metalla seemes to sound quasi NONLATINALPHABET, Post alia necessaria: when they had manured the ground, sowen seeds, gathered fruits,Metals seems to found quasi, Post Alias necessaria: when they had manured the ground, sown seeds, gathered fruits,
np1 vvz pc-acp vvi fw-la, vvb fw-la fw-la: c-crq pns32 vhd vvn dt n1, vvn n2, vvd n2,
(8) part (DIV2)
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614
and found out other things to sustaine life, then Itum est in viscera terrae, they digged into the bowels of the earth.
and found out other things to sustain life, then Itum est in viscera terrae, they dug into the bowels of the earth.
cc vvd av j-jn n2 pc-acp vvi n1, cs fw-la fw-la p-acp fw-la fw-la, pns32 vvd p-acp dt n2 pp-f dt n1.
(8) part (DIV2)
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615
O that man should lay that next his heart, which God hath placed vnder his feet!
O that man should lay that next his heart, which God hath placed under his feet!
sy cst n1 vmd vvi cst ord po31 n1, r-crq np1 vhz vvn p-acp po31 n2!
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616
that the thing which might bee best spared, should bee most admired! Mammon hath his Temple, the world:
that the thing which might be best spared, should be most admired! Mammon hath his Temple, the world:
cst dt n1 r-crq vmd vbi av-js vvn, vmd vbi av-ds j-vvn! np1 vhz po31 n1, dt n1:
(8) part (DIV2)
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617
God hath his Temple, the Church:
God hath his Temple, the Church:
np1 vhz po31 n1, dt n1:
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618
but there be many that balke Gods Temple to goe to Mammons: and they offer faire, that make some reuerence to God,
but there be many that balk God's Temple to go to Mammons: and they offer fair, that make Some Reverence to God,
cc-acp pc-acp vbi d cst vvb ng1 n1 pc-acp vvi p-acp npg1: cc pns32 vvb j, cst vvb d n1 p-acp np1,
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619
as they passe by him to the world. Hence it is, that so many get riches, and so few godlines.
as they pass by him to the world. Hence it is, that so many get riches, and so few godliness.
c-acp pns32 vvb p-acp pno31 p-acp dt n1. av pn31 vbz, cst av d vvb n2, cc av d n1.
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620
The Poets faine Pluto to be the god of Hell, & the god of Riches; (as if Riches and Hell had both one Master.) Sometime they set him forth lame and slow-paced, sometime nimble as fire.
The Poets feign Pluto to be the god of Hell, & the god of Riches; (as if Riches and Hell had both one Master.) Sometime they Set him forth lame and slow-paced, sometime nimble as fire.
dt n2 av-j np1 pc-acp vbi dt n1 pp-f n1, cc dt n1 pp-f n2; (c-acp cs n2 cc n1 vhd d crd n1.) av pns32 vvd pno31 av j cc j, av j c-acp n1.
(8) part (DIV2)
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621
When Iupiter sends him to a Souldier or a Scholer, he goes limping: when hee sends him to on of his Pandars, he flies like lightning.
When Iupiter sends him to a Soldier or a Scholar, he Goes limping: when he sends him to on of his Panders, he flies like lightning.
c-crq np1 vvz pno31 p-acp dt n1 cc dt n1, pns31 vvz j-vvg: c-crq pns31 vvz pno31 p-acp a-acp pp-f po31 n2, pns31 vvz av-j n1.
(8) part (DIV2)
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622
The morall is, the wealth that comes in Gods name, comes slowly, and with diligent labour:
The moral is, the wealth that comes in God's name, comes slowly, and with diligent labour:
dt n1 vbz, dt n1 cst vvz p-acp npg1 n1, vvz av-j, cc p-acp j n1:
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623
but that which is haled in with an euill conscience, is both hasty & abundant in the collection.
but that which is haled in with an evil conscience, is both hasty & abundant in the collection.
cc-acp cst r-crq vbz vvn p-acp p-acp dt j-jn n1, vbz d j cc j p-acp dt n1.
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624
This is the worldlings maine god, all the rest be subordinate to him. Si modo Iupiter mihi propitius sit, minores deos flocci facio:
This is the worldlings main god, all the rest be subordinate to him. Si modo Iupiter mihi Propitius sit, minores Gods flocci facio:
d vbz dt n2 j n1, d dt n1 vbb j p-acp pno31. fw-mi fw-la np1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
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625
So long as Mammon fauours them, or their Great Diana multiplies their gaines;
So long as Mammon favours them, or their Great Diana multiplies their gains;
av av-j c-acp np1 vvz pno32, cc po32 j np1 vvz po32 n2;
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626
they scorne the other petty gods, making account with a little money to buy them all.
they scorn the other Petty God's, making account with a little money to buy them all.
pns32 vvb dt j-jn j n2, vvg n1 p-acp dt j n1 pc-acp vvi pno32 d.
(8) part (DIV2)
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627
This is an Idol of the Earth.
This is an Idol of the Earth.
d vbz dt n1 pp-f dt n1.
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628
No agreement. Ye cannot serue God and Mammon; you may dispute for it, you shall neuer compound it.
No agreement. You cannot serve God and Mammon; you may dispute for it, you shall never compound it.
av-dx n1. pn22 vmbx vvi np1 cc np1; pn22 vmb vvi p-acp pn31, pn22 vmb av-x vvi pn31.
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629
Gehezi cannot run after the forbidden talents, but hee must leaue his master.Gehazi cannot run After the forbidden Talents, but he must leave his master.
np1 vmbx vvi p-acp dt j-vvn n2, cc-acp pns31 vmb vvi po31 n1.
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630
Some indeed here, haue so finely distinguished of the busines, that though they serue God, they wil serue him more thriftily,
some indeed Here, have so finely distinguished of the business, that though they serve God, they will serve him more thriftily,
d av av, vhb av av-j vvn pp-f dt n1, cst cs pns32 vvb np1, pns32 vmb vvi pno31 av-dc av-j,
(9) part (DIV2)
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631
and please him as good cheape as they can. They haue resolued not to do euill, though they may gaine by it:
and please him as good cheap as they can. They have resolved not to do evil, though they may gain by it:
cc vvb pno31 p-acp j j c-acp pns32 vmb. pns32 vhb vvn xx pc-acp vdi j-jn, cs pns32 vmb vvi p-acp pn31:
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632
yet for gaine, they will venture as neere euill, as possibly they can and misse it.
yet for gain, they will venture as near evil, as possibly they can and miss it.
av p-acp n1, pns32 vmb vvi c-acp av-j j-jn, c-acp av-j pns32 vmb cc vvi pn31.
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633
But when it comes to push, it wil be found, that for one scruple of gold, they will make no scruple of conscience.
But when it comes to push, it will be found, that for one scruple of gold, they will make no scruple of conscience.
p-acp c-crq pn31 vvz pc-acp vvi, pn31 vmb vbi vvn, cst p-acp crd n1 pp-f n1, pns32 vmb vvi dx n1 pp-f n1.
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But as those Inhabitants of Iudea, that serued both God & Idols, did indeed neither serue God nor Idols:
But as those Inhabitants of Iudea, that served both God & Idols, did indeed neither serve God nor Idols:
cc-acp c-acp d n2 pp-f np1, cst vvd d n1 cc n2, vdd av av-d vvi np1 ccx n2:
(9) part (DIV2)
52
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635
so these higlers, while they would haue two masters, haue indeed neuer a one.
so these higlers, while they would have two Masters, have indeed never a one.
av d n2, cs pns32 vmd vhi crd n2, vhb av av-x dt crd.
(9) part (DIV2)
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636
For in the euill day, their master the world will renounce them, & then their master Christ will not receiue them:
For in the evil day, their master the world will renounce them, & then their master christ will not receive them:
p-acp p-acp dt j-jn n1, po32 n1 dt n1 vmb vvi pno32, cc av po32 n1 np1 vmb xx vvi pno32:
(9) part (DIV2)
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637
so highly doth hee scorne such a competition. Man was made to serue God, and the world to serue man:
so highly does he scorn such a competition. Man was made to serve God, and the world to serve man:
av av-j vdz pns31 vvi d dt n1. n1 vbds vvn pc-acp vvi np1, cc dt n1 pc-acp vvi n1:
(9) part (DIV2)
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638
so the world at best is but Gods seruants seruant.
so the world At best is but God's Servants servant.
av dt n1 p-acp js vbz p-acp n2 ng1 n1.
(9) part (DIV2)
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639
Now if we plead our selues Gods seruāts, what an indign & preposterous thing is it, to take our owne seruant,
Now if we plead our selves God's Servants, what an indign & preposterous thing is it, to take our own servant,
av cs pns12 vvb po12 n2 n2 n2, r-crq dt j cc j n1 vbz pn31, pc-acp vvi po12 d n1,
(9) part (DIV2)
52
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640
and make him competitor with our Master? God sayes, lend, giue, clothe, feed, harbor: Mammon sayes, Take, gather, extort, oppresse, spoile:
and make him competitor with our Master? God Says, lend, give, cloth, feed, harbour: Mammon Says, Take, gather, extort, oppress, spoil:
cc vvi pno31 n1 p-acp po12 n1? np1 vvz, vvb, vvb, vvb, vvb, n1: np1 vvz, vvb, vvb, vvb, vvb, n1:
(9) part (DIV2)
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641
whether of these is our God? Euen he that is most obeyed.
whither of these is our God? Eve he that is most obeyed.
cs pp-f d vbz po12 n1? np1 pns31 cst vbz av-ds vvn.
(9) part (DIV2)
52
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642
No lesse might be said for pleasures and honors, or whatsoeuer is delectable to flesh and blood.
No less might be said for pleasures and honours, or whatsoever is delectable to Flesh and blood.
av-dx av-dc vmd vbi vvn p-acp n2 cc n2, cc r-crq vbz j p-acp n1 cc n1.
(9) part (DIV2)
52
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643
The loue of this world is enmity to God; and the East & West shall sooner vnite their forces, thē these be recōciled.The love of this world is enmity to God; and the East & West shall sooner unite their forces, them these be reconciled.
dt n1 pp-f d n1 vbz n1 p-acp np1; cc dt n1 cc n1 vmb av-c vvi po32 n2, pno32 d vbi vvn.
(9) part (DIV2)
52
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644
It is the Deuils especiall ayme, to bring these Idols neere the Temple: he finds no such pleasure to dominere in his owne hell;
It is the Devils especial aim, to bring these Idols near the Temple: he finds no such pleasure to dominere in his own hell;
pn31 vbz dt ng1 j n1, pc-acp vvi d n2 av-j dt n1: pns31 vvz dx d n1 p-acp fw-la p-acp po31 d n1;
(9) part (DIV2)
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645
but he hath a mind to Paradise: One wittily obserueth, that Christ chose poore Fishermen, as the fittest to receiue his Oracles, & to plant his Church;
but he hath a mind to Paradise: One wittily observeth, that christ chosen poor Fishermen, as the Fittest to receive his Oracles, & to plant his Church;
cc-acp pns31 vhz dt n1 p-acp n1: pi av-j vvz, cst np1 vvd j n2, c-acp dt js pc-acp vvi po31 n2, cc pc-acp vvi po31 n1;
(9) part (DIV2)
53
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646
because Satan scorned to looke so low, as to tempt them.
Because Satan scorned to look so low, as to tempt them.
c-acp np1 vvd pc-acp vvi av j, c-acp pc-acp vvi pno32.
(9) part (DIV2)
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647
He studied to preuent Christ among the Kings of the earth, and great Doctors, neuer suspecting silly fishers.
He studied to prevent christ among the Kings of the earth, and great Doctors, never suspecting silly Fishers.
pns31 vvd pc-acp vvi np1 p-acp dt n2 pp-f dt n1, cc j n2, av-x vvg j n2.
(9) part (DIV2)
53
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648
But when he found himself deceiued, he will then make their whole profession to fare the worse for it;
But when he found himself deceived, he will then make their Whole profession to fare the Worse for it;
p-acp c-crq pns31 vvd px31 vvn, pns31 vmb av vvi po32 j-jn n1 pc-acp vvi dt av-jc p-acp pn31;
(9) part (DIV2)
53
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649
he beares the whole succession of their Tribe an old grudge. Before, he passed by them, and tempted the great Masters;
he bears the Whole succession of their Tribe an old grudge. Before, he passed by them, and tempted the great Masters;
pns31 vvz dt j-jn n1 pp-f po32 n1 dt j n1. p-acp, pns31 vvd p-acp pno32, cc vvd dt j n2;
(9) part (DIV2)
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650
now he wil sooner tempt them then Kings and Emperors.
now he will sooner tempt them then Kings and Emperor's.
av pns31 vmb av-c vvi pno32 av n2 cc n2.
(9) part (DIV2)
53
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651
The Church doth not iudge them that are without, but them within: and Satan had rather foile one within, then a hundred without. The Church does not judge them that Are without, but them within: and Satan had rather foil one within, then a hundred without.
dt n1 vdz xx vvi pno32 cst vbr p-acp, p-acp pno32 p-acp: cc np1 vhd av-c vvi pi p-acp, cs dt crd p-acp.
(9) part (DIV2)
53
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652
Hee hath a desire to all, but especially he loues a religious soule: he would eat that with more greedines, then Rachel did her Mandrakes.
He hath a desire to all, but especially he loves a religious soul: he would eat that with more greediness, then Rachel did her Mandrakes.
pns31 vhz dt n1 p-acp d, cc-acp av-j pns31 vvz dt j n1: pns31 vmd vvi cst p-acp dc n1, av np1 vdd po31 n2.
(9) part (DIV2)
53
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653
The fall of one Christian better pleaseth him, then of many vnbeleeuers. No King makes war against his owne loyall subiects, but against rebels & enemies.
The fallen of one Christian better Pleases him, then of many unbelievers. No King makes war against his own loyal Subjects, but against rebels & enemies.
dt n1 pp-f pi njp av-jc vvz pno31, av pp-f d n2. dx n1 vvz n1 p-acp po31 d j n2-jn, cc-acp p-acp n2 cc n2.
(9) part (DIV2)
53
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654
The deuill is to subtill, to spend his malice vpō them that do him ready seruice He cares not so much to multiply Idols in Babylon, as to get one into Sion. To maintaine priests of Baal in the land of Israel, at the table of Iesabel, as it were vnder Gods nose:
The Devil is to subtle, to spend his malice upon them that do him ready service He Cares not so much to multiply Idols in Babylon, as to get one into Sion. To maintain Priests of Baal in the land of Israel, At the table of Jezebel, as it were under God's nose:
dt n1 vbz p-acp j, pc-acp vvi po31 n1 p-acp pno32 cst vdb pno31 j n1 pns31 vvz xx av av-d pc-acp vvi n2 p-acp np1, a-acp pc-acp vvi pi p-acp np1. pc-acp vvi n2 pp-f np1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, c-acp pn31 vbdr p-acp npg1 n1:
(9) part (DIV2)
53
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655
or to set vp Calues at Bethel, in scorne of the Temple; this is his ambition.
or to Set up Calves At Bethel, in scorn of the Temple; this is his ambition.
cc pc-acp vvi a-acp n2 p-acp np1, p-acp n1 pp-f dt n1; d vbz po31 n1.
(9) part (DIV2)
53
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656
The Fox seldome preyes neere home, nor doth Satan meddle with his owne; they are as sure as temptation can make them.
The Fox seldom preys near home, nor does Satan meddle with his own; they Are as sure as temptation can make them.
dt n1 av vvz av-j av-an, ccx vdz np1 vvi p-acp po31 d; pns32 vbr a-acp j c-acp n1 vmb vvi pno32.
(9) part (DIV2)
53
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657
What Iailor laies more chaines vpon the shackled malefactor, that loues his prison, and would not change? The Pirate spends not a shot vpon a cole-ship;
What Jailor lays more chains upon the shackled Malefactor, that loves his prison, and would not change? The Pirate spends not a shot upon a cole-ship;
q-crq n1 vvz dc n2 p-acp dt j-vvn n1, cst vvz po31 n1, cc vmd xx vvi? dt n1 vvz xx dt n1 p-acp dt n1;
(9) part (DIV2)
53
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658
but he lets flie at the rich Merchant. Cantabit vacuus, the empty traueller may passe vnmolested:
but he lets fly At the rich Merchant. Cantabit vacuus, the empty traveller may pass unmolested:
cc-acp pns31 vvz vvi p-acp dt j n1. fw-la fw-la, dt j n1 vmb vvi vvn:
(9) part (DIV2)
53
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659
it is the full barne that inuites the thiefe.
it is the full bairn that invites the thief.
pn31 vbz dt j n1 cst vvz dt n1.
(9) part (DIV2)
53
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660
If we were not belonging to the Temple, we should not be assaulted with so many Idols; if not Christians, fewer tentations.
If we were not belonging to the Temple, we should not be assaulted with so many Idols; if not Christians, fewer tentations.
cs pns12 vbdr xx vvg p-acp dt n1, pns12 vmd xx vbi vvn p-acp av d n2; cs xx np1, d n2.
(9) part (DIV2)
53
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661
Now the more potent and malicious our aduersaries, the more resolute and strong bee our resistance.
Now the more potent and malicious our Adversaries, the more resolute and strong be our resistance.
av dt av-dc j cc j po12 n2, dt av-dc j cc j vbb po12 n1.
(9) part (DIV2)
54
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662
The more extreame the cold is without, the more doth the naturall heat fortifie it selfe within, & guard the heart.
The more extreme the cold is without, the more does the natural heat fortify it self within, & guard the heart.
dt av-dc j-jn dt n-jn vbz p-acp, dt av-dc vdz dt j n1 vvi pn31 n1 p-acp, cc vvi dt n1.
(9) part (DIV2)
54
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663
It is the note of the vngodly, that they blesse Idols: if we would not bee such, let vs blesse our selues from Idols.
It is the note of the ungodly, that they bless Idols: if we would not be such, let us bless our selves from Idols.
pn31 vbz dt n1 pp-f dt j, cst pns32 vvb n2: cs pns12 vmd xx vbi d, vvb pno12 vvi po12 n2 p-acp n2.
(9) part (DIV2)
54
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664
And as wee haue banished the materiall Idols out of our Temples, so let vs driue these spirituall ones out of our hearts Let vs say with Ephraim, we haue heard God, & seene him;
And as we have banished the material Idols out of our Temples, so let us driven these spiritual ones out of our hearts Let us say with Ephraim, we have herd God, & seen him;
cc c-acp pns12 vhb vvn dt j-jn n2 av pp-f po12 n2, av vvb pno12 vvi d j pi2 av pp-f po12 n2 vvb pno12 vvi p-acp np1, pns12 vhb vvn np1, cc vvn pno31;
(9) part (DIV2)
54
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665
What haue we to doe any more with Idols? The vices of the religious are the shame of religion: What have we to do any more with Idols? The vices of the religious Are the shame of Religion:
r-crq vhb pns12 pc-acp vdi d dc p-acp n2? dt n2 pp-f dt j vbr dt n1 pp-f n1:
(9) part (DIV2)
54
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666
the sight of this hath made the stoutest Champions of Christ melt into teares. Riuers of waters run down mine eyes, because they keep not thy law.
the sighed of this hath made the Stoutest Champions of christ melt into tears. rivers of waters run down mine eyes, Because they keep not thy law.
dt n1 pp-f d vhz vvn dt js n2 pp-f np1 vvi p-acp n2. n2 pp-f n2 vvn a-acp po11 n2, c-acp pns32 vvb xx po21 n1.
(9) part (DIV2)
54
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667
Dauid was one of those great Worthies of the world, not matchable in his times; yet he weepes.David was one of those great Worthies of the world, not matchable in his times; yet he weeps.
np1 vbds pi pp-f d j n2-j pp-f dt n1, xx j p-acp po31 n2; av pns31 vvz.
(9) part (DIV2)
54
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668
Did hee teare in pieces a beare like a kid? rescue a lambe with the death of a lyon? foile a mighty gyant, that had dared the whole army of God? Did he like a whirlewind, beare and beat down his enemies before him;
Did he tear in Pieces a bear like a kid? rescue a lamb with the death of a Lion? foil a mighty giant, that had dared the Whole army of God? Did he like a whirlwind, bear and beatrice down his enemies before him;
vdd pns31 vvi p-acp n2 dt n1 av-j dt n1? vvb dt n1 p-acp dt n1 pp-f dt n1? n1 dt j n1, cst vhd vvn dt j-jn n1 pp-f np1? vdd pns31 vvi dt n1, vvb cc vvi a-acp po31 n2 p-acp pno31;
(9) part (DIV2)
54
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669
and now does he, like a childe or a woman, fall a weeping? Yes, he had heard the name of God blasphemed, seene his holy rites prophaned, his statutes vilipended,
and now does he, like a child or a woman, fallen a weeping? Yes, he had herd the name of God blasphemed, seen his holy Rites Profaned, his statutes vilipended,
cc av vdz pns31, av-j dt n1 cc dt n1, vvb dt j-vvg? uh, pns31 vhd vvn dt n1 pp-f np1 vvd, vvn po31 j n2 vvn, po31 n2 vvd,
(9) part (DIV2)
54
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670
and violence offered to the pure and intemerate Chastity of that holy virgin, Religion: this resolued that valiant heart into teares;
and violence offered to the pure and intemerate Chastity of that holy Virgae, Religion: this resolved that valiant heart into tears;
cc n1 vvn p-acp dt j cc vvb n1 pp-f cst j n1, n1: d vvn cst j n1 p-acp n2;
(9) part (DIV2)
54
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671
Riuers of waters run down mine eyes. rivers of waters run down mine eyes.
n2 pp-f n2 vvn a-acp po11 n2.
(9) part (DIV2)
54
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672
So Paul, I tell you of them weeping, that are enemies to the Crosse of Christ.
So Paul, I tell you of them weeping, that Are enemies to the Cross of christ.
av np1, pns11 vvb pn22 pp-f pno32 vvg, cst vbr n2 p-acp dt n1 pp-f np1.
(9) part (DIV2)
54
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673
Had he with so magnanimous a courage, endured stripes and persecutions, run through perils of all sorts and sizes, fought with beasts at Ephesus, been rapt vp to heauen,
Had he with so magnanimous a courage, endured stripes and persecutions, run through perils of all sorts and sizes, fought with beasts At Ephesus, been rapt up to heaven,
vhd pns31 p-acp av j dt n1, vvd n2 cc n2, vvn p-acp n2 pp-f d n2 cc n2, vvn p-acp n2 p-acp np1, vbn vvn a-acp p-acp n1,
(9) part (DIV2)
54
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674
and learn'd his Diuinitie among the Angels;
and learned his Divinity among the Angels;
cc vvd po31 n1 p-acp dt n2;
(9) part (DIV2)
54
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675
& does he now weep? Yes, he had seene Idols in the Temple, Impiety in the Church of God:
& does he now weep? Yes, he had seen Idols in the Temple, Impiety in the Church of God:
cc vdz pns31 av vvi? uh, pns31 vhd vvn n2 p-acp dt n1, n1 p-acp dt n1 pp-f np1:
(9) part (DIV2)
54
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676
this made that great spirit melt into teares.
this made that great Spirit melt into tears.
d vvd cst j n1 vvi p-acp n2.
(9) part (DIV2)
54
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677
If we see these Idols in others, or feele them in our selues, and complaine not;
If we see these Idols in Others, or feel them in our selves, and complain not;
cs pns12 vvb d n2 p-acp n2-jn, cc vvb pno32 p-acp po12 n2, cc vvb xx;
(9) part (DIV2)
54
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678
we giue God and the Church iust cause to complaine of vs. Now the Lord deliuer his Temples from these Idols.
we give God and the Church just cause to complain of us Now the Lord deliver his Temples from these Idols.
pns12 vvb np1 cc dt n1 j n1 pc-acp vvi pp-f pno12 av dt n1 vvi po31 n2 p-acp d n2.
(9) part (DIV2)
54
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679
But all this while wee haue walked in generals; and you will say, Quod omnibus dicitur, nemini dicitur:
But all this while we have walked in generals; and you will say, Quod omnibus dicitur, Nobody dicitur:
p-acp d d cs pns12 vhb vvn p-acp n2; cc pn22 vmb vvi, fw-la fw-la fw-la, fw-la fw-la:
(9) part (DIV2)
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680
let mee now therefore come to particulars.
let me now Therefore come to particulars.
vvb pno11 av av vvn p-acp n2-j.
(9) part (DIV2)
55
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681
The Temple of God
The Temple of God
dt n1 pp-f np1
(10) part (DIV2)
55
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682
Is euery Christian: as the Church is his great Temple, so his little temple is euery man.
Is every Christian: as the Church is his great Temple, so his little temple is every man.
vbz d njp: p-acp dt n1 vbz po31 j n1, av po31 j n1 vbz d n1.
(10) part (DIV2)
56
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683
We are not onely through his grace, liuing stones in his Temple, but liuing temples in his Sion: each one bearing about him a little shrine of that infinite Maiestie.
We Are not only through his grace, living stones in his Temple, but living Temples in his Sion: each one bearing about him a little shrine of that infinite Majesty.
pns12 vbr xx av-j p-acp po31 n1, vvg n2 p-acp po31 n1, cc-acp j-vvg n2 p-acp po31 np1: d pi vvg p-acp pno31 dt j n1 pp-f cst j n1.
(10) part (DIV2)
56
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684
Wheresoeuer God dwels, there is his Temple: therefore the beleeuing heart is his Temple, for there he dwels.
Wheresoever God dwells, there is his Temple: Therefore the believing heart is his Temple, for there he dwells.
c-crq np1 vvz, pc-acp vbz po31 n1: av dt vvg n1 vbz po31 n1, c-acp a-acp pns31 vvz.
(10) part (DIV2)
56
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685
As wee poore creatures of the earth haue our being in him, so he the God of heauen hath his dwelling in vs. It is true, that the heauen of heauens is not able to containe him;
As we poor creatures of the earth have our being in him, so he the God of heaven hath his Dwelling in us It is true, that the heaven of heavens is not able to contain him;
c-acp pns12 j n2 pp-f dt n1 vhb po12 n1 p-acp pno31, av pns31 dt n1 pp-f n1 vhz po31 n1 p-acp pno12 pn31 vbz j, cst dt n1 pp-f n2 vbz xx j pc-acp vvi pno31;
(10) part (DIV2)
56
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686
yet the narrow lodgings of our renewed soules are takē vp for him. What were a house made with hands vnto the God of spirits;
yet the narrow lodgings of our renewed Souls Are taken up for him. What were a house made with hands unto the God of spirits;
av dt j n2 pp-f po12 j-vvn n2 vbr vvn a-acp p-acp pno31. q-crq vbdr dt n1 vvd p-acp n2 p-acp dt n1 pp-f n2;
(10) part (DIV2)
56
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687
vnlesse there bee a spirit for him to dwell in made without hands? Here if the Body be the Temple, the Soule is Priest:
unless there be a Spirit for him to dwell in made without hands? Here if the Body be the Temple, the Soul is Priest:
cs pc-acp vbi dt n1 p-acp pno31 pc-acp vvi p-acp vvn p-acp n2? av cs dt n1 vbb dt n1, dt n1 vbz n1:
(10) part (DIV2)
56
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688
if that be not the offerer, the Sacrifice will not be accepted.
if that be not the offerer, the Sacrifice will not be accepted.
cs d vbb xx dt n1, dt n1 vmb xx vbi vvn.
(10) part (DIV2)
56
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689
In this Spirituall Temple, first there is the Porch; which we may conceiue to be the Mouth, Therefore Dauid prayes to haue a Watch set at the doore of his lips, to ward the gate of Gods Temple.
In this Spiritual Temple, First there is the Porch; which we may conceive to be the Mouth, Therefore David prays to have a Watch Set At the door of his lips, to ward the gate of God's Temple.
p-acp d j n1, ord pc-acp vbz dt n1; r-crq pns12 vmb vvi pc-acp vbi dt n1, av np1 vvz pc-acp vhi dt vvb vvn p-acp dt n1 pp-f po31 n2, pc-acp vvi dt n1 pp-f npg1 n1.
(10) part (DIV2)
57
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690
This may seeme to be one reason of saluting in former times by a kisse; they did kisse the gate of Gods Temple.
This may seem to be one reason of saluting in former times by a kiss; they did kiss the gate of God's Temple.
d vmb vvi pc-acp vbi crd n1 pp-f vvg p-acp j n2 p-acp dt n1; pns32 vdd vvi dt n1 pp-f npg1 n1.
(10) part (DIV2)
57
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691
Here the Feare of God is the Porter; who is both ready to let in his friends,
Here the fear of God is the Porter; who is both ready to let in his Friends,
av dt vvb pp-f np1 vbz dt n1; r-crq vbz d j pc-acp vvi p-acp po31 n2,
(10) part (DIV2)
57
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692
and resolute to keepe out his enemies.
and resolute to keep out his enemies.
cc j pc-acp vvi av po31 n2.
(10) part (DIV2)
57
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693
Let him specially watch for two sorts of foes, the one, a traitor that goes out, euill speaking:
Let him specially watch for two sorts of foes, the one, a traitor that Goes out, evil speaking:
vvb pno31 av-j vvi p-acp crd n2 pp-f n2, dt pi, dt n1 cst vvz av, j-jn vvg:
(10) part (DIV2)
57
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694
the other, a thiefe that steales in, too much drinking.
the other, a thief that steals in, too much drinking.
dt n-jn, dt n1 cst vvz p-acp, av av-d vvg.
(10) part (DIV2)
57
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695
The Holy place is the sanctified mind, that which S. Paul cals the Inner man. Herebe those riches and ornaments, the diuine graces.
The Holy place is the sanctified mind, that which S. Paul calls the Inner man. Herebe those riches and Ornament, the divine graces.
dt j n1 vbz dt j-vvn n1, cst r-crq n1 np1 vvz dt j n1. np1 d n2 cc n2, dt j-jn n2.
(10) part (DIV2)
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696
Here not onely Iustice, and Faith, and Temperance, sing their parts, but the whole Quire of heauenly vertues make vp the harmony.
Here not only justice, and Faith, and Temperance, sing their parts, but the Whole Choir of heavenly Virtues make up the harmony.
av xx av-j n1, cc n1, cc n1, vvb po32 n2, cc-acp dt j-jn n1 pp-f j n2 vvb a-acp dt n1.
(10) part (DIV2)
58
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697
The Holy of holies is the purified Conscience, wherin stand the Cherubins, Faith & Loue; and the Mercy-seat, shaded with the wings of those glorious Angels:
The Holy of holies is the purified Conscience, wherein stand the Cherubim, Faith & Love; and the Mercy-seat, shaded with the wings of those glorious Angels:
dt j pp-f n2-jn vbz dt vvn n1, c-crq vvb dt n2, n1 cc n1; cc dt n1, vvn p-acp dt n2 pp-f d j n2:
(10) part (DIV2)
59
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698
frō which Propitiatory God giues the gracious testimonies of his good Spirit, witnessing with our spirits that we are his children.
from which Propitiatory God gives the gracious testimonies of his good Spirit, witnessing with our spirits that we Are his children.
p-acp r-crq j np1 vvz dt j n2 pp-f po31 j n1, vvg p-acp po12 n2 cst pns12 vbr po31 n2.
(10) part (DIV2)
59
Page 58
699
In this Sacrary doth the Lord conuerse with the soule; takes her hūble confession, giues her sweet absolution.
In this Sacrary does the Lord converse with the soul; Takes her humble Confessi, gives her sweet absolution.
p-acp d np1 vdz dt n1 vvi p-acp dt n1; vvz po31 j n1, vvz po31 j n1.
(10) part (DIV2)
59
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700
It is a place whither nor man nor Angell can enter; only the high Priest Iesus comes, not once a yeare, but daily;
It is a place whither nor man nor Angel can enter; only the high Priest Iesus comes, not once a year, but daily;
pn31 vbz dt n1 q-crq ccx n1 ccx n1 vmb vvi; av-j dt j n1 np1 vvz, xx a-acp dt n1, cc-acp av-j;
(10) part (DIV2)
59
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701
and communicates such inestimable fauours and comforts, as no tongue can expresse.
and communicates such inestimable favours and comforts, as no tongue can express.
cc n2 d j n2 cc n2, c-acp dx n1 vmb vvi.
(10) part (DIV2)
59
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702
Here we find the Arke, wherein the Royall law, and Pot of heauenly Manna are preserued.
Here we find the Ark, wherein the Royal law, and Pot of heavenly Manna Are preserved.
av pns12 vvb dt n1, c-crq dt j n1, cc n1 pp-f j n1 vbr vvn.
(10) part (DIV2)
60
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703
the one restraining vs from sinne to come by a happy preuention, the other assuring vs pardon of sinne past with a blessed consolation.
the one restraining us from sin to come by a happy prevention, the other assuring us pardon of sin passed with a blessed consolation.
dt pi vvg pno12 p-acp n1 pc-acp vvi p-acp dt j n1, dt n-jn vvg pno12 vvi pp-f n1 vvn p-acp dt j-vvn n1.
(10) part (DIV2)
60
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704
Let vs looke further vpon the golden Candlesticks, our illumined vnderstandings;
Let us look further upon the golden Candlesticks, our illumined understandings;
vvb pno12 vvi av-jc p-acp dt j n2, po12 vvn n2;
(10) part (DIV2)
60
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705
wherby we perceiue the will of our Maker, and discerne the way of our eternall peace.
whereby we perceive the will of our Maker, and discern the Way of our Eternal peace.
c-crq pns12 vvb dt n1 pp-f po12 n1, cc vvi dt n1 pp-f po12 j n1.
(10) part (DIV2)
60
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706
Then vpon the Tables of Shew-bread, which be our holy memories, that keepe the bread of life continually ready within vs. Yea, Memory is the treasury of this Temple, which so lockes vp those celestiall riches, that wee can draw them forth for vse at all opportunities.
Then upon the Tables of Shewbread, which be our holy memories, that keep the bred of life continually ready within us Yea, Memory is the treasury of this Temple, which so locks up those celestial riches, that we can draw them forth for use At all opportunities.
av p-acp dt n2 pp-f n1, r-crq vbb po12 j n2, cst vvb dt n1 pp-f n1 av-j j p-acp pno12 uh, n1 vbz dt n1 pp-f d n1, r-crq av n2 p-acp d j n2, cst pns12 vmb vvi pno32 av p-acp n1 p-acp d n2.
(10) part (DIV2)
60
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707
Here is also the Vaile, and those silken curtaines, and costly hangings; the Righteousnes of Christ, which makes vs acceptable to God;
Here is also the Veil, and those silken curtains, and costly hangings; the Righteousness of christ, which makes us acceptable to God;
av vbz av dt n1, cc d j n2, cc j n2-vvg; dt n1 pp-f np1, r-crq vvz pno12 j p-acp np1;
(10) part (DIV2)
60
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708
both hiding our own infirmities, and decking vs with his vertues. Here is the Altar for sacrifice, the contrite heart:
both hiding our own infirmities, and decking us with his Virtues. Here is the Altar for sacrifice, the contrite heart:
d vvg po12 d n2, cc vvg pno12 p-acp po31 n2. av vbz dt n1 p-acp n1, dt j n1:
(10) part (DIV2)
60
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709
the beast to be slain is not found among our heards, but among our affections; we must sacrifice our lusts:
the beast to be slave is not found among our heards, but among our affections; we must sacrifice our Lustiest:
dt n1 pc-acp vbi vvn vbz xx vvn p-acp po12 n2, cc-acp p-acp po12 n2; pns12 vmb vvi po12 n2:
(10) part (DIV2)
60
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710
the knife to kill them, which would else kill vs, is the Sword of the Spirit, the Word of God:
the knife to kill them, which would Else kill us, is the Sword of the Spirit, the Word of God:
dt n1 pc-acp vvi pno32, r-crq vmd av vvi pno12, vbz dt n1 pp-f dt n1, dt n1 pp-f np1:
(10) part (DIV2)
60
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711
the fire to consume them is holy zeale, kindled in our brests by the inspiration of God.
the fire to consume them is holy zeal, kindled in our breasts by the inspiration of God.
dt n1 pc-acp vvi pno32 vbz j n1, vvn p-acp po12 n2 p-acp dt n1 pp-f np1.
(10) part (DIV2)
60
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712
There be other sacrifices also for vs to offer in this Temple, on this Altar. Besides our praises and prayers;
There be other Sacrifices also for us to offer in this Temple, on this Altar. Beside our praises and Prayers;
pc-acp vbi j-jn n2 av p-acp pno12 pc-acp vvi p-acp d n1, p-acp d n1. p-acp po12 n2 cc n2;
(10) part (DIV2)
61
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713
the setting forth of our prayer as Incense, and the lifting vp our hands as an euening sacrifice: the setting forth of our prayer as Incense, and the lifting up our hands as an evening sacrifice:
dt vvg av pp-f po12 n1 p-acp n1, cc dt vvg a-acp po12 n2 p-acp dt n1 n1:
(10) part (DIV2)
61
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714
there is mercy, & charitable deeds.
there is mercy, & charitable Deeds.
a-acp vbz n1, cc j n2.
(10) part (DIV2)
61
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715
What is deuotion without compassion? What, sacrifice without mercy? If thy brother hath ought against thee, yea,
What is devotion without compassion? What, sacrifice without mercy? If thy brother hath ought against thee, yea,
q-crq vbz n1 p-acp n1? q-crq, n1 p-acp n1? cs po21 n1 vhz pi p-acp pno21, uh,
(10) part (DIV2)
61
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716
if thou haue ought that should haue bin thy brothers; thy oblation will stink in Gods nostrils.
if thou have ought that should have been thy Brother's; thy oblation will stink in God's nostrils.
cs pns21 vhb pi cst vmd vhi vbn po21 n2; po21 n1 vmb vvi p-acp npg1 n2.
(10) part (DIV2)
61
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717
It was an old complaint of the Church, that her stones were clothed, and her childrē naked;
It was an old complaint of the Church, that her stones were clothed, and her children naked;
pn31 vbds dt j n1 pp-f dt n1, cst po31 n2 vbdr vvn, cc po31 n2 j;
(10) part (DIV2)
61
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718
that the curious found matter to delight them, but the distressed found not bread to sustaine them.
that the curious found matter to delight them, but the distressed found not bred to sustain them.
cst dt j vvd n1 pc-acp vvi pno32, cc-acp dt j-vvn vvd xx n1 pc-acp vvi pno32.
(10) part (DIV2)
61
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719
Therfore saith S. Augustine, Si habes taurum pinguem, occide pauperibus: If thou haue a fat Bull, sacrifice it to the poore.
Therefore Says S. Augustine, Si habes Taurum pinguem, occide pauperibus: If thou have a fat Bull, sacrifice it to the poor.
av vvz n1 np1, fw-mi fw-la fw-la fw-la, n1 fw-la: cs pns21 vhb dt j n1, vvb pn31 p-acp dt j.
(10) part (DIV2)
61
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720
Though they cannot drink the blood of goats, they can eat the flesh of bulls. And he that saith, If I were hungry, I would not tell thee;
Though they cannot drink the blood of Goats, they can eat the Flesh of Bulls. And he that Says, If I were hungry, I would not tell thee;
cs pns32 vmbx vvi dt n1 pp-f n2, pns32 vmb vvi dt n1 pp-f n2. cc pns31 cst vvz, cs pns11 vbdr j, pns11 vmd xx vvi pno21;
(10) part (DIV2)
61
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721
yet wil acknowledge at the last day, I was hungry, and thou didst feed mee; Come thou blessed.
yet will acknowledge At the last day, I was hungry, and thou didst feed me; Come thou blessed.
av vmb vvi p-acp dt ord n1, pns11 vbds j, cc pns21 vdd2 vvi pno11; vvb pns21 vvn.
(10) part (DIV2)
61
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722
The poore haue Gods commendatory letters to vs, and our prayers be our commendatory letters to God:
The poor have God's commendatory letters to us, and our Prayers be our commendatory letters to God:
dt j n1 n2 j n2 p-acp pno12, cc po12 n2 vbb po12 j n2 p-acp np1:
(10) part (DIV2)
61
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723
if we will not hearken to him, how should he gratifie vs? Thus, O Christian, art thou a mouing Temple of the liuing God.
if we will not harken to him, how should he gratify us? Thus, Oh Christian, art thou a moving Temple of the living God.
cs pns12 vmb xx vvi p-acp pno31, q-crq vmd pns31 vvi pno12? av, uh np1, vb2r pns21 dt j-vvg n1 pp-f dt j-vvg np1.
(10) part (DIV2)
61
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724
Let this teach vs all to adorne these Temples with decent graces. Superstition cares not what it bestowes on materiall Fanes:
Let this teach us all to adorn these Temples with decent graces. Superstition Cares not what it bestows on material Fanes:
vvb d vvi pno12 d pc-acp vvi d n2 p-acp j n2. n1 vvz xx r-crq pn31 vvz p-acp j-jn n2:
(10) part (DIV2)
62
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725
mountainous Columnes, Marble Pillars, gorgeous Monuments, which yet are not sensible of their owne ornaments;
mountainous Columns, Marble Pillars, gorgeous Monuments, which yet Are not sensible of their own Ornament;
j n2, n1 n2, j n2, r-crq av vbr xx j pp-f po32 d n2;
(10) part (DIV2)
62
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726
spangled Crucifixes, Images clad in Silkes and Tissues, with embroydered Canopies, and Tables beset with Pearles and Diamonds.
spangled Crucifixes, Images clad in Silks and Tissues, with embroidered Canopies, and Tables beset with Pearls and Diamonds.
j-vvn vvz, n2 vvn p-acp n2 cc n2, p-acp j-vvn n2, cc n2 vvn p-acp n2 cc n2.
(10) part (DIV2)
62
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727
Thus bountifull is she to her superfluities; Oh that our Religion would doe something for these ancient and ruinous walls.
Thus bountiful is she to her superfluities; O that our Religion would do something for these ancient and ruinous walls.
av j vbz pns31 p-acp po31 n2; uh cst po12 n1 vmd vdi pi p-acp d j cc j n2.
(10) part (DIV2)
62
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728
But how much more precious bee these spirituall Temples of our selues? How much more noble ought to be their furnitures?
But how much more precious be these spiritual Temples of our selves? How much more noble ought to be their furnitures?
p-acp c-crq av-d av-dc j vbb d j n2 pp-f po12 n2? c-crq av-d av-dc j pi pc-acp vbi po32 n2?
(10) part (DIV2)
62
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729
First then, if we be the Temples of God, let vs bee holy: for holinesse, O Lord, becommeth thy House for euer.
First then, if we be the Temples of God, let us be holy: for holiness, Oh Lord, becomes thy House for ever.
ord av, cs pns12 vbb dt n2 pp-f np1, vvb pno12 vbi j: c-acp n1, uh n1, vvz po21 n1 c-acp av.
(10) part (DIV2)
63
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730
2. It is Domus orationis; they must haue the continuall exercises of Prayer. In Templo vis orare? In te ora.
2. It is Domus orationis; they must have the continual exercises of Prayer. In Templo vis orare? In te ora.
crd pn31 vbz fw-la fw-la; pns32 vmb vhi dt j n2 pp-f n1. p-acp fw-la fw-fr fw-la? p-acp fw-la fw-la.
(10) part (DIV2)
64
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731
Wouldst thou pray in Gods Temple? Pray in thy selfe. 3. The sound of the high praises of God must bee heard in these Temples:
Wouldst thou pray in God's Temple? prey in thy self. 3. The found of the high praises of God must be herd in these Temples:
vmd2 pns21 vvi p-acp ng1 n1? n1 p-acp po21 n1. crd dt n1 pp-f dt j n2 pp-f np1 vmb vbi vvn p-acp d n2:
(10) part (DIV2)
64
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732
There euery man speaks of his honour. It pleaseth the Lord to inhabite the praises of Israel. There every man speaks of his honour. It Pleases the Lord to inhabit the praises of Israel.
a-acp d n1 vvz pp-f po31 n1. pn31 vvz dt n1 p-acp vvb dt n2 pp-f np1.
(10) part (DIV2)
65
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733
And Psal. 48. Wee haue thought of thy louing kindnes, O God, in the midst of thy Temple: And Psalm 48. we have Thought of thy loving kindness, Oh God, in the midst of thy Temple:
cc np1 crd pns12 vhb vvn pp-f po21 j-vvg n1, uh np1, p-acp dt n1 pp-f po21 n1:
(10) part (DIV2)
65
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734
that is, euen in the midst of our selues, in our owne hearts. There let vs think vpon his mercies, there eccho forth his praises.
that is, even in the midst of our selves, in our own hearts. There let us think upon his Mercies, there echo forth his praises.
cst vbz, av p-acp dt n1 pp-f po12 n2, p-acp po12 d n2. pc-acp vvi pno12 vvi p-acp po31 n2, pc-acp vvi av po31 n2.
(10) part (DIV2)
65
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735
4. The Inhabitant disposeth all the roomes of his house:
4. The Inhabitant Disposeth all the rooms of his house:
crd dt n1 vvz d dt n2 pp-f po31 n1:
(10) part (DIV2)
66
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736
if God dwell in vs, let him rule vs. Submit thy will to his word, thy affections to his Spirit.
if God dwell in us, let him Rule us Submit thy will to his word, thy affections to his Spirit.
cs np1 vvb p-acp pno12, vvb pno31 vvi pno12 vvi po21 n1 p-acp po31 n1, po21 n2 p-acp po31 n1.
(10) part (DIV2)
66
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737
It is fit that euery man should beare rule in his owne house. 5. Let vs bee glad when hee is in vs, and giue him no disturbance.
It is fit that every man should bear Rule in his own house. 5. Let us be glad when he is in us, and give him no disturbance.
pn31 vbz j cst d n1 vmd vvi n1 p-acp po31 d n1. crd vvb pno12 vbi j c-crq pns31 vbz p-acp pno12, cc vvi pno31 dx n1.
(10) part (DIV2)
66
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738
Let not the foulenes of any roome make him dislike his habitation.
Let not the foulness of any room make him dislike his habitation.
vvb xx dt n1 pp-f d n1 vvi pno31 vvi po31 n1.
(10) part (DIV2)
67
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739
Cleanse all the sluttish corners of sinne, and perfume the whole house with Myrrhe & Cassia. Still be getting neerer to thy Land-lord:
Cleanse all the sluttish corners of sin, and perfume the Whole house with Myrrh & Cassia. Still be getting nearer to thy Landlord:
vvb d dt j n2 pp-f n1, cc vvi dt j-jn n1 p-acp n1 cc n1. av vbi vvg jc p-acp po21 n1:
(10) part (DIV2)
67
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740
other Inhabitants come home to their houses; but here the house must striue to come home to the Inhabitant.
other Inhabitants come home to their houses; but Here the house must strive to come home to the Inhabitant.
n-jn n2 vvb av-an p-acp po32 n2; cc-acp av dt n1 vmb vvi pc-acp vvi av-an p-acp dt n1.
(10) part (DIV2)
67
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741
Whensoeuer God comestoward thee, meet him by the way, and bid him welcome to his owne.
Whensoever God comestoward thee, meet him by the Way, and bid him welcome to his own.
c-crq np1 j pno21, vvb pno31 p-acp dt n1, cc vvb pno31 vvi p-acp po31 d.
(10) part (DIV2)
67
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742
6. Lastly, if we be the Lords houses, then no bodies else. The materiall Temples are not to bee diuerted to common offices:
6. Lastly, if we be the lords houses, then no bodies Else. The material Temples Are not to be diverted to Common Offices:
crd ord, cs pns12 vbb dt n2 n2, av dx n2 av. dt j-jn n2 vbr xx pc-acp vbi vvn p-acp j n2:
(10) part (DIV2)
68
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743
much more should the spirituall be vsed only for Gods seruice. Let vs not alienate his rights:
much more should the spiritual be used only for God's service. Let us not alienate his rights:
av-d dc vmd dt j vbi vvn av-j p-acp npg1 n1. vvb pno12 xx vvi po31 n2-jn:
(10) part (DIV2)
68
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744
thus hee will say, This is my house, heere will I dwell, for I haue a delight therein.
thus he will say, This is my house, Here will I dwell, for I have a delight therein.
av pns31 vmb vvi, d vbz po11 n1, av vmb pns11 vvi, c-acp pns11 vhb dt n1 av.
(10) part (DIV2)
68
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745
O may we so adorne these Temples with graces, that God may take delight to dwell in vs.
Oh may we so adorn these Temples with graces, that God may take delight to dwell in us
uh vmb pns12 av vvi d n2 p-acp n2, cst np1 vmb vvi n1 pc-acp vvi p-acp pno12
(10) part (DIV2)
68
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746
Idols. These be the Temples: the Idols that haunt them, wee better know, then know how to expell:
Idols. These be the Temples: the Idols that haunt them, we better know, then know how to expel:
n2. d vbb dt n2: dt n2 cst vvb pno32, pns12 j vvb, av vvb c-crq pc-acp vvi:
(11) part (DIV2)
68
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747
they bee our lustes, and inordinate affections;
they be our lusts, and inordinate affections;
pns32 vbb po12 n2, cc j n2;
(11) part (DIV2)
69
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748
the rebellions of our corrupt nature, which fight against the Soule, defile the bodie, and disgrace the Temples of Gods Spirit.
the rebellions of our corrupt nature, which fight against the Soul, defile the body, and disgrace the Temples of God's Spirit.
dt n2 pp-f po12 j n1, r-crq vvb p-acp dt n1, vvb dt n1, cc vvi dt n2 pp-f npg1 n1.
(11) part (DIV2)
69
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749
So I passe from them, to the last poynt; that betwixt these libidinous Idols, and those spirituall Temples, there can be
So I pass from them, to the last point; that betwixt these libidinous Idols, and those spiritual Temples, there can be
av pns11 vvb p-acp pno32, p-acp dt ord n1; cst p-acp d j n2, cc d j n2, pc-acp vmb vbi
(11) part (DIV2)
69
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750
No agreement. God wil dwel with no Inmates:
No agreement. God will dwell with no Inmates:
av-dx n1. np1 vmb vvi p-acp dx n2:
(12) part (DIV2)
69
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751
if vncleannes be there, will the fountain of all purity abide it? Will Christ dwell with an adulterer? He that will suffer no vncleane thing to enter his citie aboue, will he himselfe dwell in an vncleane citie below? O think how execrable that sin is, which doth not onely take the members of Christ,
if uncleanness be there, will the fountain of all purity abide it? Will christ dwell with an adulterer? He that will suffer no unclean thing to enter his City above, will he himself dwell in an unclean City below? O think how execrable that since is, which does not only take the members of christ,
cs n1 vbb a-acp, vmb dt n1 pp-f d n1 vvi pn31? n1 np1 vvi p-acp dt n1? pns31 cst vmb vvi dx j n1 pc-acp vvi po31 n1 a-acp, vmb pns31 px31 vvi p-acp dt j n1 a-acp? sy vvb c-crq j d n1 vbz, r-crq vdz xx av-j vvi dt n2 pp-f np1,
(12) part (DIV2)
70
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752
and makes them the limbs of an harlot; but euen turneth Christs Temples into stinking Brothels.
and makes them the limbs of an harlot; but even turns Christ Temples into stinking Brothels.
cc vvz pno32 dt n2 pp-f dt n1; cc-acp av vvz npg1 n2 p-acp j-vvg n2.
(12) part (DIV2)
70
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753
Our hearts bee the Altars to send vp the sweet Incense of deuout prayers and cherefull thanksgiuings;
Our hearts be the Altars to send up the sweet Incense of devout Prayers and cheerful thanksgivings;
po12 n2 vbb dt n2 pc-acp vvi a-acp dt j n1 pp-f j n2 cc j n2-vvg;
(12) part (DIV2)
70
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754
if the smoke of malicious thoughts bee found there, will God accept our oblations? Is it possible, that man should please his Father, that will not be reconciled to his brother? The Lamps of knowledge and sobrietie are burning within vs;
if the smoke of malicious thoughts be found there, will God accept our Oblations? Is it possible, that man should please his Father, that will not be reconciled to his brother? The Lamps of knowledge and sobriety Are burning within us;
cs dt n1 pp-f j n2 vbb vvn a-acp, vmb np1 vvi po12 n2? vbz pn31 j, cst n1 vmd vvi po31 n1, cst vmb xx vbi vvn p-acp po31 n1? dt n2 pp-f n1 cc n1 vbr vvg p-acp pno12;
(12) part (DIV2)
70
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755
will not the deluge of drink put them out? Will the Lord dwell in a drunken body? Must we not cease to be his Temples,
will not the deluge of drink put them out? Will the Lord dwell in a drunken body? Must we not cease to be his Temples,
vmb xx dt n1 pp-f n1 vvd pno32 av? n1 dt n1 vvb p-acp dt j n1? vmb pns12 xx vvi pc-acp vbi po31 n2,
(12) part (DIV2)
70
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756
when we become Bacchus his Tuns and tunnels? There is Manna, the bread of life within vs;
when we become Bacchus his Tons and tunnels? There is Manna, the bred of life within us;
c-crq pns12 vvb np1 po31 n2 cc n2? pc-acp vbz n1, dt n1 pp-f n1 p-acp pno12;
(12) part (DIV2)
70
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757
will not Epicurisme & throat-indulgence corrupt it? There is peace in vs, will not pride and contention affright it? There is the loue of heauen in vs, wil not the loue of the world banish it? Shall the graces of God cohabitate with the vices of Satan? Wil the Temple of God indure Idols? No, these Eagles plumes wil not brook the blending with cōmon fethers:
will not Epicurism & throat-indulgence corrupt it? There is peace in us, will not pride and contention affright it? There is the love of heaven in us, will not the love of the world banish it? Shall the graces of God cohabitate with the vices of Satan? Wil the Temple of God endure Idols? No, these Eagles plumes will not brook the blending with Common Feathers:
vmb xx n1 cc n1 vvi pn31? pc-acp vbz n1 p-acp pno12, vmb xx n1 cc n1 vvi pn31? pc-acp vbz dt n1 pp-f n1 p-acp pno12, vmb xx dt n1 pp-f dt n1 vvb pn31? vmb dt n2 pp-f np1 j p-acp dt n2 pp-f np1? np1 dt n1 pp-f np1 vvi n2? uh-dx, d n2 n2 vmb xx vvi dt vvg p-acp j n2:
(12) part (DIV2)
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758
this heauenly gold scornes the mixture of base and sophisticate metalls. Let vs search our hearts, & ransake them narrowly:
this heavenly gold scorns the mixture of base and sophisticate metals. Let us search our hearts, & ransake them narrowly:
d j n1 vvz dt n1 pp-f j cc j n2. vvb pno12 vvi po12 n2, cc vvi pno32 av-j:
(12) part (DIV2)
70
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759
if we doe not cast out these Idols, God will not own vs for his Temples.
if we do not cast out these Idols, God will not own us for his Temples.
cs pns12 vdb xx vvi av d n2, np1 vmb xx vvi pno12 p-acp po31 n2.
(12) part (DIV2)
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760
My House shall bee called the house of prayer: this was Gods Appropriation: But you haue made it a den of theeues: My House shall be called the house of prayer: this was God's Appropriation: But you have made it a den of thieves:
po11 n1 vmb vbi vvn dt n1 pp-f n1: d vbds npg1 n1: cc-acp pn22 vhb vvn pn31 dt n1 pp-f n2:
(12) part (DIV2)
71
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761
this is mans Impropriation. Let vs take heed of impropriating Gods house; remembring howhe hath reuēged such a profanation with scourges.
this is men Impropriation. Let us take heed of impropriating God's house; remembering howhe hath revenged such a profanation with scourges.
d vbz n2 n1. vvb pno12 vvi n1 pp-f j-vvg ng1 n1; vvg n1 vhz vvn d dt n1 p-acp vvz.
(12) part (DIV2)
71
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762
Wee are bought with a price, therefore let vs glorifie God both in body & spirit, for they are his: we Are bought with a price, Therefore let us Glorify God both in body & Spirit, for they Are his:
pns12 vbr vvn p-acp dt n1, av vvb pno12 vvi np1 av-d p-acp n1 cc n1, c-acp pns32 vbr po31:
(12) part (DIV2)
71
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763
His purchase, his Temple, his inheritance, his habitation: do not lose so gracious an owner, by the most vngracious sacriledge.
His purchase, his Temple, his inheritance, his habitation: do not loose so gracious an owner, by the most ungracious sacrilege.
po31 n1, po31 n1, po31 n1, po31 n1: vdb xx vvi av j dt n1, p-acp dt av-ds j n1.
(12) part (DIV2)
71
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764
You see many ruined houses, which haue bin once kings palaces: learne by those dead spectacles to keepe your selues frō the like fortunes:
You see many ruined houses, which have been once Kings palaces: Learn by those dead spectacles to keep your selves from the like fortune's:
pn22 vvb d j-vvn n2, r-crq vhb vbn a-acp ng1 n2: vvb p-acp d j n2 pc-acp vvi po22 n2 p-acp dt j n2:
(12) part (DIV2)
71
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765
lest God say of you, Hoc Templum meum fuit, this was my house; but now because it took in Idols, I haue forsaken it.
lest God say of you, Hoc Templum meum fuit, this was my house; but now Because it took in Idols, I have forsaken it.
cs np1 vvb pp-f pn22, fw-la np1 fw-la fw-la, d vbds po11 n1; cc-acp av c-acp pn31 vvd p-acp n2, pns11 vhb vvn pn31.
(12) part (DIV2)
71
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766
Or what if wee doe not set vp Idols in these Temples, when we make the Temples themselues Idols? or say not with Israel, Make vs gods, while we make gods of our selues? while we dresse altars,
Or what if we do not Set up Idols in these Temples, when we make the Temples themselves Idols? or say not with Israel, Make us God's, while we make God's of our selves? while we dress Altars,
cc q-crq cs pns12 vdb xx vvi a-acp n2 p-acp d n2, c-crq pns12 vvb dt n2 px32 n2? cc vvb xx p-acp np1, vvb pno12 n2, cs pns12 vvb n2 pp-f po12 n2? cs pns12 vvb n2,
(12) part (DIV2)
72
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767
and erect shrines to our own braines, & kisse our own hands for the good they haue done vs? If we attribute something to our selues,
and erect shrines to our own brains, & kiss our own hands for the good they have done us? If we attribute something to our selves,
cc vvi vvz p-acp po12 d n2, cc vvb po12 d n2 p-acp dt j pns32 vhb vdn pno12? cs pns12 vvb pi p-acp po12 n2,
(12) part (DIV2)
72
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768
how is Christ al in all with vs? Do we iustly blame them that worship the Beast of Rome, and yet find out a new Idolatry at home? Shal we refuse to adore the Saints & Angels,
how is christ all in all with us? Do we justly blame them that worship the Beast of Room, and yet find out a new Idolatry At home? Shall we refuse to adore the Saints & Angels,
q-crq vbz np1 d p-acp d p-acp pno12? vdb pns12 av-j vvi pno32 cst vvb dt n1 pp-f vvi, cc av vvb av dt j n1 p-acp n1-an? vmb pns12 vvi pc-acp vvi dt n2 cc n2,
(12) part (DIV2)
72
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769
and yet giue diuine worship to our selues, dust and ashes? If victory crowne our battels,
and yet give divine worship to our selves, dust and Ashes? If victory crown our battles,
cc av vvb j-jn n1 p-acp po12 n2, n1 cc n2? cs n1 vvb po12 n2,
(12) part (DIV2)
72
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770
if plenty fill our garners, or successe answere our endeuours;
if plenty fill our garners, or success answer our endeavours;
cs n1 vvb po12 n2, cc n1 vvb po12 n2;
(12) part (DIV2)
72
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771
must the glory of all reflect vpon our own atchieuements? This is a rivality that God will not endure, to make so many Temples nothing but Idols.
must the glory of all reflect upon our own achievements? This is a rivality that God will not endure, to make so many Temples nothing but Idols.
vmb dt n1 pp-f d vvb p-acp po12 d n2? d vbz dt n1 cst np1 vmb xx vvi, pc-acp vvi av d n2 pix cc-acp n2.
(12) part (DIV2)
72
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772
But as the Lancashire Iustice said of the ill-shap'd Rood, thogh it be not well fauoured enough for a god, it will serue to make an excellent deuill.
But as the Lancashire justice said of the ill-shaped Rood, though it be not well favoured enough for a god, it will serve to make an excellent Devil.
cc-acp c-acp dt np1 n1 vvd pp-f dt j n1, cs pn31 vbb xx av vvn av-d p-acp dt n1, pn31 vmb vvi pc-acp vvi dt j n1.
(12) part (DIV2)
72
Page 64
773
So proud dust and ashes, that arrogates the honor of God, and impropriates it to himselfe;
So proud dust and Ashes, that arrogates the honour of God, and impropriates it to himself;
av j n1 cc n2, cst vvz dt n1 pp-f np1, cc vvz pn31 pc-acp px31;
(12) part (DIV2)
72
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774
though he be too foule for a Temple, yet he is fit enough for an Idol.
though he be too foul for a Temple, yet he is fit enough for an Idol.
cs pns31 vbb av j c-acp dt n1, av pns31 vbz j av-d p-acp dt n1.
(12) part (DIV2)
72
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775
When Dauid prayes, Libera me ab homine malo, Deliuer me from the euill man, O Lord.
When David prays, Libera me ab homine Malo, Deliver me from the evil man, Oh Lord.
c-crq np1 vvz, np1 pno11 fw-la fw-la fw-la, vvb pno11 p-acp dt j-jn n1, uh n1.
(12) part (DIV2)
72
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776
Saint Augustine, after much study and scrutiny to find out this euill man, at last lights vpon him;
Saint Augustine, After much study and scrutiny to find out this evil man, At last lights upon him;
n1 np1, p-acp d n1 cc n1 pc-acp vvi av d j-jn n1, p-acp ord n2 p-acp pno31;
(12) part (DIV2)
72
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777
ab homine malo, that is, à me ipso: Deliuer me from the euill man, deliuer me from my selfe; Deliuer Augustine from Augustine; I am that euill man.ab homine Malo, that is, à me ipso: Deliver me from the evil man, deliver me from my self; Deliver Augustine from Augustine; I am that evil man.
zz fw-la fw-la, cst vbz, fw-fr pno11 fw-la: vvb pno11 p-acp dt j-jn n1, vvb pno11 p-acp po11 n1; vvb np1 p-acp np1; pns11 vbm d j-jn n1.
(12) part (DIV2)
72
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778
So, of all Idolatries, God deliuer vs from a superstitious worship of our selues. Some haue Idolized their Princes, some their Mistresses, some their Manufactures;
So, of all Idolatries, God deliver us from a superstitious worship of our selves. some have Idolized their Princes, Some their Mistress's, Some their Manufactures;
np1, pp-f d n2, np1 vvb pno12 p-acp dt j n1 pp-f po12 n2. d vhb vvn po32 n2, d po32 n2, d po32 n2;
(12) part (DIV2)
72
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779
but they are innumerable that haue Idolized themselues.
but they Are innumerable that have Idolized themselves.
cc-acp pns32 vbr j cst vhb vvn px32.
(12) part (DIV2)
72
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780
He is a rare man that hath no Idol, no little god in a boxe, no especiall sinne in his heart, to which he giues vxorious and affectionate Indulgence.
He is a rare man that hath no Idol, no little god in a box, no especial sin in his heart, to which he gives uxorious and affectionate Indulgence.
pns31 vbz dt j n1 cst vhz dx n1, dx j n1 p-acp dt n1, dx j n1 p-acp po31 n1, p-acp r-crq pns31 vvz j cc j n1.
(12) part (DIV2)
72
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781
The only way to mend all, is for euery man to begin with himself. In vain shall we blame those faults abroad, which we tolerate at home.
The only Way to mend all, is for every man to begin with himself. In vain shall we blame those Faults abroad, which we tolerate At home.
dt j n1 pc-acp vvi d, vbz p-acp d n1 pc-acp vvi p-acp px31. p-acp j vmb pns12 vvi d n2 av, r-crq pns12 vvi p-acp n1-an.
(12) part (DIV2)
73
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782
That man makes himself ridiculous, who leauing his own house on fire, runs to quench his neigbors Let but euery man pull a brand from this fire, the flame will go out alone:
That man makes himself ridiculous, who leaving his own house on fire, runs to quench his neighbors Let but every man pull a brand from this fire, the flame will go out alone:
cst n1 vvz px31 j, r-crq vvg po31 d n1 p-acp n1, vvz pc-acp vvi po31 n2 vvb p-acp d n1 vvi dt n1 p-acp d n1, dt n1 vmb vvi av av-j:
(12) part (DIV2)
73
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783
if euery soule clense his owne Temple, all shall be quit of Idols, and God wil accept of all.
if every soul cleanse his own Temple, all shall be quit of Idols, and God will accept of all.
cs d n1 vvi po31 d n1, d vmb vbi vvn pp-f n2, cc np1 vmb vvi pp-f d.
(12) part (DIV2)
73
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784
A multitude is but a heap of vnities; the more we take away, the fewer we leaue behind.
A multitude is but a heap of unities; the more we take away, the fewer we leave behind.
dt n1 vbz p-acp dt n1 pp-f n2; dt av-dc pns12 vvb av, dt d pns12 vvb a-acp.
(12) part (DIV2)
73
Page 64
785
When a field is ouergrowne with weeds, the best course to haue a good generall haruest, is for euery man to weed his owne ground.
When a field is overgrown with weeds, the best course to have a good general harvest, is for every man to weed his own ground.
c-crq dt n1 vbz vvn p-acp n2, dt js n1 pc-acp vhi dt j n1 n1, vbz p-acp d n1 pc-acp vvi po31 d n1.
(12) part (DIV2)
73
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786
When we would haue the street cleansed, let euery man sweep his owne doore, and it is quickly done.
When we would have the street cleansed, let every man sweep his own door, and it is quickly done.
c-crq pns12 vmd vhi dt n1 vvn, vvb d n1 vvi po31 d n1, cc pn31 vbz av-j vdn.
(12) part (DIV2)
73
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787
But while euery man censures, & none amends, we do but talk against Idols, with still vnclensed Tēples.
But while every man censures, & none amends, we do but talk against Idols, with still uncleansed Temples.
p-acp cs d n1 n2, cc pix vvz, pns12 vdb p-acp vvi p-acp n2, p-acp av vvd n2.
(12) part (DIV2)
73
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788
Let vs pray for vniuersall repentance, like a good Iosias, to purge the houses of God:
Let us pray for universal Repentance, like a good Iosias, to purge the houses of God:
vvb pno12 vvi p-acp j n1, av-j dt j np1, pc-acp vvi dt n2 pp-f np1:
(12) part (DIV2)
74
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789
till lust and profanenesse, pride and couetousnesse, fraud and wantonnesse, malice and drunkennes, be no more found among vs:
till lust and profaneness, pride and covetousness, fraud and wantonness, malice and Drunkenness, be no more found among us:
p-acp n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n1, vbb av-dx av-dc vvn p-acp pno12:
(12) part (DIV2)
74
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790
till euery thing be cast out, and nothing let in, that is vncleane.
till every thing be cast out, and nothing let in, that is unclean.
c-acp d n1 vbi vvn av, cc pix vvb p-acp, cst vbz j.
(12) part (DIV2)
74
Page 65
791
So shall the Lord dwell in vs with content, and we shall dwell in him with comfort.
So shall the Lord dwell in us with content, and we shall dwell in him with Comfort.
av vmb dt n1 vvb p-acp pno12 p-acp n1, cc pns12 vmb vvi p-acp pno31 p-acp n1.
(12) part (DIV2)
74
Page 65
792
Here we shall be a Temple for Him, hereafter he shall be a Temple for vs. So we find that glorious Citie described, I saw no Temple therein, but the Lord God Almightie,
Here we shall be a Temple for Him, hereafter he shall be a Temple for us So we find that glorious city described, I saw no Temple therein, but the Lord God Almighty,
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(12) part (DIV2)
74
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793
and the Lambe was the Temple of it. Wee are Gods Temple on earth, God shall bee our Temple in heauen.and the Lamb was the Temple of it. we Are God's Temple on earth, God shall be our Temple in heaven.
cc dt n1 vbds dt n1 pp-f pn31. pns12 vbr ng1 n1 p-acp n1, np1 vmb vbi po12 n1 p-acp n1.
(12) part (DIV2)
74
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794
To this purpose, the Spirit of God sanctifie vs, and bee for euer sanctified in vs. Amen.
To this purpose, the Spirit of God sanctify us, and be for ever sanctified in us Amen.
p-acp d n1, dt n1 pp-f np1 vvb pno12, cc vbi c-acp av vvn p-acp pno12 uh-n.
(12) part (DIV2)
74
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795
Some may haply (long ere this) haue preiudicated in their censures;
some may haply (long ere this) have prejudicated in their censures;
d vmb av (av-j c-acp d) vhi j-vvn p-acp po32 n2;
(12) part (DIV2)
75
Page 65
796
How is this Opus diei in die suo? What is all this to the businesse of the day? I might haue preuented the obiection, by comparing Idolatrie with Treason:
How is this Opus Die in die Sue? What is all this to the business of the day? I might have prevented the objection, by comparing Idolatry with Treason:
q-crq vbz d fw-la fw-la p-acp n1 fw-la? q-crq vbz d d p-acp dt n1 pp-f dt n1? pns11 vmd vhi vvn dt n1, p-acp vvg n1 p-acp n1:
(12) part (DIV2)
75
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797
the one being a breach of Allegiance to the Lord, the other a breach of allegiance to the Lords Annointed.
the one being a breach of Allegiance to the Lord, the other a breach of allegiance to the lords Anointed.
dt pi vbg dt n1 pp-f n1 p-acp dt n1, dt j-jn dt n1 pp-f n1 p-acp dt n2 vvn.
(12) part (DIV2)
75
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798
Idolatry is a Treason against God, and Treason is a kind of Idolatry against the King.
Idolatry is a Treason against God, and Treason is a kind of Idolatry against the King.
n1 vbz dt n1 p-acp np1, cc n1 vbz dt n1 pp-f n1 p-acp dt n1.
(12) part (DIV2)
75
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799
From both which the diuine grace, and our holy obedience deliuer vs all. I conclude with application to the Time.
From both which the divine grace, and our holy Obedience deliver us all. I conclude with application to the Time.
p-acp d r-crq dt j-jn n1, cc po12 j n1 vvb pno12 d. pns11 vvb p-acp n1 p-acp dt n1.
(12) part (DIV2)
75
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800
This is one of those blessed dayes celebrated for the deliuerance of our gracious Soueraigne:
This is one of those blessed days celebrated for the deliverance of our gracious Sovereign:
d vbz pi pp-f d j-vvn n2 vvn p-acp dt n1 pp-f po12 j n-jn:
(12) part (DIV2)
76
Page 65
801
and well may the deliuerance of a King, of such a King, deserue a day of gratulation.
and well may the deliverance of a King, of such a King, deserve a day of gratulation.
cc av vmb dt n1 pp-f dt n1, pp-f d dt n1, vvb dt n1 pp-f n1.
(12) part (DIV2)
76
Page 66
802
When God deliuers a priuate man, he doth, as it were, repeat his Creation: but the deliuerance of a King, is alwayes a choyce piece in the Lords Chronicle.
When God delivers a private man, he does, as it were, repeat his Creation: but the deliverance of a King, is always a choice piece in the lords Chronicle.
c-crq np1 vvz dt j n1, pns31 vdz, c-acp pn31 vbdr, vvb po31 n1: cc-acp dt n1 pp-f dt n1, vbz av dt n1 n1 p-acp dt n2 n1.
(12) part (DIV2)
76
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803
The Story, how he was endangered, and how preserued, this place hath diuers times witnessed;
The Story, how he was endangered, and how preserved, this place hath diverse times witnessed;
dt n1, c-crq pns31 vbds vvn, cc c-crq vvn, d n1 vhz j n2 vvn;
(12) part (DIV2)
76
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804
and that in a more punctuall manner, then I haue either strength, or art, or time to match.
and that in a more punctual manner, then I have either strength, or art, or time to match.
cc cst p-acp dt av-dc j n1, cs pns11 vhb d n1, cc n1, cc n1 pc-acp vvi.
(12) part (DIV2)
76
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805
A hard time it seemed to be, when a King was imprisoned, when he had no guard with him but his Innocency, no subiect but a Traytor.
A hard time it seemed to be, when a King was imprisoned, when he had no guard with him but his Innocency, no Subject but a Traitor.
dt j n1 pn31 vvd pc-acp vbi, c-crq dt n1 vbds vvn, c-crq pns31 vhd dx n1 p-acp pno31 p-acp po31 n1, dx j-jn p-acp dt n1.
(12) part (DIV2)
76
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806
But there was a stronger with him, then all they could be against him. A good Prince hath more guards then one:
But there was a Stronger with him, then all they could be against him. A good Prince hath more guards then one:
p-acp a-acp vbds dt jc p-acp pno31, cs d pns32 vmd vbi p-acp pno31. dt j n1 vhz dc n2 cs pi:
(12) part (DIV2)
76
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807
he hath, 1. a subsidiary guard, consisting of mortall men. 2. An inward guard, the integritie of his owne Conscience. 3. A spirituall guard, the prayers of his faithfull subiects. 4. A celestial guard, the protection of diligent & powerfull Angels. 5. A diuine guard, his Makers prouidence that fenceth him in with a wall of fire, which shall at once both preserue him, and consume his enemies.
he hath, 1. a subsidiary guard, consisting of Mortal men. 2. an inward guard, the integrity of his own Conscience. 3. A spiritual guard, the Prayers of his faithful Subjects. 4. A celestial guard, the protection of diligent & powerful Angels. 5. A divine guard, his Makers providence that fenceth him in with a wall of fire, which shall At once both preserve him, and consume his enemies.
pns31 vhz, crd dt n-jn n1, vvg pp-f j-jn n2. crd dt j n1, dt n1 pp-f po31 d n1. crd dt j n1, dt n2 pp-f po31 j n2-jn. crd dt j n1, dt n1 pp-f j cc j n2. crd dt j-jn n1, po31 ng1 n1 cst vvz pno31 p-acp p-acp dt n1 pp-f n1, r-crq vmb p-acp a-acp av-d vvi pno31, cc vvi po31 n2.
(12) part (DIV2)
76
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808
But my purpose is not to bring your thoughts back to the view of his perill,
But my purpose is not to bring your thoughts back to the view of his peril,
p-acp po11 n1 vbz xx pc-acp vvi po22 n2 av p-acp dt n1 pp-f po31 n1,
(12) part (DIV2)
77
Page 66
809
but to stir your hearts vp to thankfulnesse for his preseruation. He is iustly styled, The Defender of the Faith:
but to stir your hearts up to thankfulness for his preservation. He is justly styled, The Defender of the Faith:
cc-acp pc-acp vvi po22 n2 a-acp p-acp n1 p-acp po31 n1. pns31 vbz av-j vvn, dt n1 pp-f dt n1:
(12) part (DIV2)
77
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810
he hath euer defended the Faith, and the Faith hath euer defended him.
he hath ever defended the Faith, and the Faith hath ever defended him.
pns31 vhz av vvn dt n1, cc dt n1 vhz av vvn pno31.
(12) part (DIV2)
77
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811
Hee hath preserued the Temple of God from Idols, and therefore God hath preserued him from all his enemies.
He hath preserved the Temple of God from Idols, and Therefore God hath preserved him from all his enemies.
pns31 vhz vvn dt n1 pp-f np1 p-acp n2, cc av np1 vhz vvn pno31 p-acp d po31 n2.
(12) part (DIV2)
77
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812
Surely that Prouidence, which deliuered him from those early Conspiracies, wherewith he hath been assaulted from his cradle, meant him for some extraordinary benefit,
Surely that Providence, which Delivered him from those early Conspiracies, wherewith he hath been assaulted from his cradle, meant him for Some extraordinary benefit,
np1 cst n1, r-crq vvd pno31 p-acp d j n2, c-crq pns31 vhz vbn vvn p-acp po31 n1, vvd pno31 p-acp d j n1,
(12) part (DIV2)
77
Page 66
813
and matchlesse good to the Christian world.
and matchless good to the Christian world.
cc j j p-acp dt njp n1.
(12) part (DIV2)
77
Page 66
814
Hee that gaue him both life and Crowne (almost) together, hath still miraculously preserued them both, from all the raging violences of Rome and Hell.
He that gave him both life and Crown (almost) together, hath still miraculously preserved them both, from all the raging violences of Room and Hell.
pns31 cst vvd pno31 d n1 cc n1 (av) av, vhz av av-j vvn pno32 d, p-acp d dt j-vvg n2 pp-f n1 cc n1.
(12) part (DIV2)
77
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815
Now when the Lord deliuered him, what did he else but euen deliuer vs all? That we might reioyce in his safety,
Now when the Lord Delivered him, what did he Else but even deliver us all? That we might rejoice in his safety,
av c-crq dt n1 vvd pno31, r-crq vdd pns31 av cc-acp av-j vvb pno12 d? cst pns12 vmd vvi p-acp po31 n1,
(12) part (DIV2)
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816
as the Romans did in the recouery of Germanicus; when they ran with lampes and sacrifices to the Capitoll,
as the Roman did in the recovery of Germanicus; when they ran with lamps and Sacrifices to the Capitol,
c-acp dt njp2 vdd p-acp dt n1 pp-f np1; c-crq pns32 vvd p-acp n2 cc n2 p-acp dt np1,
(12) part (DIV2)
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817
and there sung with shouts and acclamations; Salua Roma, salua Patria, saluus Germanicus:
and there sung with shouts and acclamations; Salua Roma, salua Patria, saluus Germanicus:
cc a-acp vvn p-acp n2 cc n2; fw-la fw-it, fw-la fw-la, fw-la np1:
(12) part (DIV2)
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818
the Citie is safe, the Country is safe, and all in the safetie of Germanicus. While we consider the blessings which we enioy by his gracious Gouernment;
the city is safe, the Country is safe, and all in the safety of Germanicus. While we Consider the blessings which we enjoy by his gracious Government;
dt n1 vbz j, dt n1 vbz j, cc d p-acp dt n1 pp-f np1. cs pns12 vvb dt n2 r-crq pns12 vvb p-acp po31 j n1;
(12) part (DIV2)
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819
that the estates we haue gotten with honest industry, may be safely conueyed to our posterity:
that the estates we have got with honest industry, may be safely conveyed to our posterity:
cst dt n2 pns12 vhb vvn p-acp j n1, vmb vbi av-j vvn p-acp po12 n1:
(12) part (DIV2)
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820
that we sit vnder the shadow of peace, and may teach our children to know the Lord:
that we fit under the shadow of peace, and may teach our children to know the Lord:
cst pns12 vvb p-acp dt n1 pp-f n1, cc vmb vvi po12 n2 pc-acp vvi dt n1:
(12) part (DIV2)
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821
that the good man may build vp Temples and Hospitals, without trembling to thinke of sauage and barbarous violences to pull them down:
that the good man may built up Temples and Hospitals, without trembling to think of savage and barbarous violences to pull them down:
cst dt j n1 vmb vvi a-acp n2 cc n2, p-acp vvg pc-acp vvi pp-f j-jn cc j n2 pc-acp vvi pno32 a-acp:
(12) part (DIV2)
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822
that our Deuotions be not molested with vproares, nor men called from their callings by mutinies:
that our Devotions be not molested with uproars, nor men called from their callings by mutinies:
cst po12 n2 vbb xx vvn p-acp n2, ccx n2 vvn p-acp po32 n2 p-acp n2:
(12) part (DIV2)
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823
that our Temples be not profaned with Idols, nor the Seruice of God blended with superstitious deuices:
that our Temples be not profaned with Idols, nor the Service of God blended with superstitious devices:
cst po12 n2 vbb xx vvn p-acp n2, ccx dt n1 pp-f np1 vvd p-acp j n2:
(12) part (DIV2)
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824
that our temporall estate is preserued in liberty, our spirituall estate may bee improued in pietie,
that our temporal estate is preserved in liberty, our spiritual estate may be improved in piety,
cst po12 j n1 vbz vvn p-acp n1, po12 j n1 vmb vbi vvn p-acp n1,
(12) part (DIV2)
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825
and our eternall estate assured vs in glory: that our liues be protected, and in quiet our soules may be saued:
and our Eternal estate assured us in glory: that our lives be protected, and in quiet our Souls may be saved:
cc po12 j n1 vvn pno12 p-acp n1: cst po12 n2 vbb vvn, cc p-acp j-jn po12 n2 vmb vbi vvn:
(12) part (DIV2)
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826
for such a King of men, blesse we the God of Kings; and sing for his deliuerāce, as they did for their Germanicus, as priuatly euery day,
for such a King of men, bless we the God of Kings; and sing for his deliverance, as they did for their Germanicus, as privately every day,
c-acp d dt n1 pp-f n2, vvb pns12 dt n1 pp-f n2; cc vvb p-acp po31 n1, c-acp pns32 vdd p-acp po32 np1, c-acp av-j d n1,
(12) part (DIV2)
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827
so this day in our publike Assemblies; Salua Britannia, Salua Ecclesia, saluus IACOBVS:
so this day in our public Assemblies; Salua Britannia, Salua Ecclesia, saluus IACOBVS:
av d n1 p-acp po12 j n2; fw-la fw-la, fw-la np1, fw-la fw-la:
(12) part (DIV2)
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828
Our Kingdome is safe, the Church of God is safe, our whole Estate is safe, wee are all safe and happie, in the safetie and happinesse of King IAMES.
Our Kingdom is safe, the Church of God is safe, our Whole Estate is safe, we Are all safe and happy, in the safety and happiness of King JAMES.
po12 n1 vbz j, dt n1 pp-f np1 vbz j, po12 j-jn n1 vbz j, pns12 vbr d j cc j, p-acp dt n1 cc n1 pp-f n1 np1.
(12) part (DIV2)
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829
O that as we haue good cause to emulate, so also we would truly imitate the gratulation of Israel; we for our King that hath preserued the Temple, as they for their King that built the Temple;
O that as we have good cause to emulate, so also we would truly imitate the gratulation of Israel; we for our King that hath preserved the Temple, as they for their King that built the Temple;
sy cst c-acp pns12 vhb j n1 pc-acp vvi, av av pns12 vmd av-j vvi dt n1 pp-f np1; pns12 p-acp po12 n1 cst vhz vvn dt n1, c-acp pns32 p-acp po32 n1 cst vvd dt n1;
(12) part (DIV2)
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830
while the Leuites and singers stood with Harps and Cymbals and Viols, and the Priests blowing with Trumpets;
while the Levites and singers stood with Harps and Cymbals and Viols, and the Priests blowing with Trumpets;
cs dt np2 cc n2 vvn p-acp n2 cc n2 cc n2, cc dt n2 vvg p-acp n2;
(12) part (DIV2)
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831
as if they had all been one man, and made one sweet harmony to the praise of God.
as if they had all been one man, and made one sweet harmony to the praise of God.
c-acp cs pns32 vhd d vbn crd n1, cc vvd crd j n1 p-acp dt n1 pp-f np1.
(12) part (DIV2)
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832
For these publike & extraordinary blessings, God requires publike and extraordinary praises: that this great Assembly with prepared hearts, and religious affections, should magnifie his glorious Name:
For these public & extraordinary blessings, God requires public and extraordinary praises: that this great Assembly with prepared hearts, and religious affections, should magnify his glorious Name:
p-acp d j cc j n2, np1 vvz j cc j n2: cst d j n1 p-acp j-vvn n2, cc j n2, vmd vvi po31 j n1:
(12) part (DIV2)
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833
& if it were possible, by some vnusuall strain of our vnited thāks, pierce the very skies,
& if it were possible, by Some unusual strain of our united thanks, pierce the very skies,
cc cs pn31 vbdr j, p-acp d j n1 pp-f po12 j-vvn n2, vvb dt j n2,
(12) part (DIV2)
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834
& giue an Eccho to those celestiall Quires, singing Honor, & praise, and glory, bee to our gracious God,
& give an Echo to those celestial Quires, singing Honour, & praise, and glory, be to our gracious God,
cc vvi dt n1 p-acp d j n2, vvg n1, cc n1, cc n1, vbb p-acp po12 j np1,
(12) part (DIV2)
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835
for all his mercifull deliuerances both of Prince and people. Yea, O Lord, still preserue thine own Annointed: conuert or confound all his enemies;
for all his merciful Deliverances both of Prince and people. Yea, Oh Lord, still preserve thine own Anointed: convert or confound all his enemies;
p-acp d po31 j n2 d pp-f n1 cc n1. uh, uh n1, av vvb po21 d vvn: vvi cc vvi d po31 n2;
(12) part (DIV2)
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836
but vpon his head let his Crown florish.
but upon his head let his Crown flourish.
cc-acp p-acp po31 n1 vvb po31 n1 vvi.
(12) part (DIV2)
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837
Long, long liue that royal keeper of Gods holy Temple, & the Defender of that Faith which he hath of old giuen to his Saints:
Long, long live that royal keeper of God's holy Temple, & the Defender of that Faith which he hath of old given to his Saints:
j, av-j vvb cst j n1 pp-f npg1 j n1, cc dt n1 pp-f d n1 r-crq pns31 vhz pp-f j vvn p-acp po31 n2:
(12) part (DIV2)
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838
and let all true-hearted Israelites say, Amen: yea, let Amen, the faithfull witnes in heauen, the Word & Truth of God, say Amen to it.
and let all truehearted Israelites say, Amen: yea, let Amen, the faithful witness in heaven, the Word & Truth of God, say Amen to it.
cc vvb d j np1 vvb, uh-n: uh, vvb uh-n, dt j n1 p-acp n1, dt n1 cc n1 pp-f np1, vvb uh-n p-acp pn31.
(12) part (DIV2)
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839
For our selues, let vs heartily repent of our former sins, religiously amend our future liues, abandon all our intestine Idols, serue the Lord with pure hearts;
For our selves, let us heartily Repent of our former Sins, religiously amend our future lives, abandon all our intestine Idols, serve the Lord with pure hearts;
p-acp po12 n2, vvb pno12 av-j vvi pp-f po12 j n2, av-j vvb po12 j-jn n2, vvb d po12 j n2, vvb dt n1 p-acp j n2;
(12) part (DIV2)
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840
and still, and still, God shall deliuer both Him and vs from all our enemies.
and still, and still, God shall deliver both Him and us from all our enemies.
cc av, cc av, np1 vmb vvi av-d pno31 cc pno12 p-acp d po12 n2.
(12) part (DIV2)
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841
This God grant for his mercies sake, Iesus Christ for his merits sake, the Holy Ghost for his Names sake;
This God grant for his Mercies sake, Iesus christ for his merits sake, the Holy Ghost for his Names sake;
np1 np1 vvi p-acp po31 ng1 n1, np1 np1 p-acp po31 ng1 n1, dt j n1 p-acp po31 n2 n1;
(12) part (DIV2)
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842
to whom, three persons, and one eternall God, be all praise and glory, obedience and thanksgiuing, world without end. FINIS.
to whom, three Persons, and one Eternal God, be all praise and glory, Obedience and thanksgiving, world without end. FINIS.
p-acp ro-crq, crd n2, cc crd j np1, vbb d n1 cc n1, n1 cc n1, n1 p-acp n1. fw-la.
(12) part (DIV2)
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