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THE MIRROR OF PVRE DEVOTION: OR, THE DISCOVERIE OF HYPOCRISIE. Luke 18. •.
THE MIRROR OF PURE DEVOTION: OR, THE DISCOVERIE OF HYPOCRISY. Luke 18. •.
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Also hee spake this parable unto certaine, which trusted in themselves that they were just (or righteous) and despised others.
Also he spoke this parable unto certain, which trusted in themselves that they were just (or righteous) and despised Others.
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OVR Blessed Saviour, (having in the former part of this Chapter, most powerfully exhorted,
OUR Blessed Saviour, (having in the former part of this Chapter, most powerfully exhorted,
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and perswaded his disciples to the undeniable and never-ceasing importunitie of Faith, by a resemblance traduced from an importunate widdow and almost inexorable Iudge,) beginnes now to draw them to humility of heart in confession of sinne by a parable of two men, a Publican become the sonne of God,
and persuaded his Disciples to the undeniable and never-ceasing importunity of Faith, by a resemblance traduced from an importunate widow and almost inexorable Judge,) begins now to draw them to humility of heart in Confessi of sin by a parable of two men, a Publican become the son of God,
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and a Pharisee the servant of Mammon. Better is a penitent offender, then a presumptuous justiciarie:
and a Pharisee the servant of Mammon. Better is a penitent offender, then a presumptuous justiciary:
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for, in that the one humbleth himselfe, hee is no longer an offender, Every valley shall bee exalted;
for, in that the one Humbleth himself, he is no longer an offender, Every valley shall be exalted;
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and in that the other swelleth with an imaginarie opinion of selfe-conceited purity he is no longer righteous;
and in that the other Swells with an imaginary opinion of selfe-conceited purity he is no longer righteous;
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Every mountaine and hill shall bee brought lowe. It was long since rung in the eares of curiositie, presuming to out-reach humane capacitie, NONLATINALPHABET. Every mountain and hill shall be brought low. It was long since rung in the ears of curiosity, presuming to outreach humane capacity,.
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That God every day pluckes downe high things and lifes up base things. Our God is in heaven (saith David) and doth whatsoever pleaseth him.
That God every day plucks down high things and life's up base things. Our God is in heaven (Says David) and does whatsoever Pleases him.
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As God judgeth not after the outward appearance like unto man, so his proceedings are quite contrary to the course of the world;
As God Judgeth not After the outward appearance like unto man, so his proceedings Are quite contrary to the course of the world;
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they grow from a little to more, from a base meane there amounts a mighty matter.
they grow from a little to more, from a base mean there amounts a mighty matter.
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The world it selfe was made of nothing: The eternall Word it selfe was compared to a slender graine of mustard seede:
The world it self was made of nothing: The Eternal Word it self was compared to a slender grain of mustard seed:
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Christ himselfe came out of Galile a contemptible citie: and heere a penitent Publican is justified rather then a presumptuous Pharisee.
christ himself Come out of Galilee a contemptible City: and Here a penitent Publican is justified rather then a presumptuous Pharisee.
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But the course of the world is altogether retrograde; like Ahaz his diall, it runs backeward, from greater to lesse, from ostentation to confusion.
But the course of the world is altogether retrograde; like Ahaz his dial, it runs backward, from greater to less, from ostentation to confusion.
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Balshazar in his princely royaltie at supper;Belshazzar in his princely royalty At supper;
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but in the hand-writing upon the wall, he and his Monarchy numbred, weighed, and divided to others.
but in the handwriting upon the wall, he and his Monarchy numbered, weighed, and divided to Others.
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So here, a fullswollen Pharisee, all glorious in the sight of his owne eies, but most odious and abominable in the sight of God.
So Here, a fullswollen Pharisee, all glorious in the sighed of his own eyes, but most odious and abominable in the sighed of God.
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The Saints preferment (it seemes) comes neither from the East, nor from the West;
The Saints preferment (it seems) comes neither from the East, nor from the West;
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It is the Lord that judgeth, whose eies are puritie, whose eares jealousie, whose word veritie, whose hand equitie, and whose daies eternitie. Invocat pauper, et exaudit Dominus; flet miserabilis, et flectitur misericors; agnoscit Publicanus, ignoscit et Christus.
It is the Lord that Judgeth, whose eyes Are purity, whose ears jealousy, whose word verity, whose hand equity, and whose days eternity. Invocate pauper, et exaudit Dominus; flet miserabilis, et flectitur misericors; agnoscit Publican, ignoscit et Christus.
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The poore man cals upon, and the Lord listens unto; the miserable man mournes, and the mercifull God is mooved;
The poor man calls upon, and the Lord listens unto; the miserable man mourns, and the merciful God is moved;
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the sinner confesses, and the Saviour forgives. Confessio salus animarum, dissipatrix vitiorum, restauratrix virtutum. oppugnatrix Daemonum;
the sinner Confesses, and the Saviour forgives. Confessio salus animarum, dissipatrix Vitiorum, restauratrix Virtues. oppugnatrix Daemonum;
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quid plura? obstruit os inferni, aperis portas Paradisi. quid plura? obstruit os inferni, aperis portas Paradisi.
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The confession of sins is the saving health of soules, the dispersing of vice, the repaire of vertue, the overture of the Divel:
The Confessi of Sins is the Saving health of Souls, the dispersing of vice, the repair of virtue, the overture of the devil:
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What shall I say more (saith S. Augustine) ? it stoppeth the very gulfe of hell,
What shall I say more (Says S. Augustine)? it stoppeth the very gulf of hell,
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and openeth unto us the everlasting doores of Heaven. The whole Parable depends upon these foure Generalls. The Preface: The Parable it selfe: The Event: And the Application.
and Openeth unto us the everlasting doors of Heaven. The Whole Parable depends upon these foure Generals. The Preface: The Parable it self: The Event: And the Application.
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The Preface is set downe, in this ninth verse:
The Preface is Set down, in this ninth verse:
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9. Also he spake this parable to certaine that trusted in themselves that they were just, (or righteous) and despised others.
9. Also he spoke this parable to certain that trusted in themselves that they were just, (or righteous) and despised Others.
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The Parable it selfe, in the 10, 11, 12, and 13. verses. 10. Two men went up into the Temple to pray: the one a Pharisee. and the other a Publican.
The Parable it self, in the 10, 11, 12, and 13. Verses. 10. Two men went up into the Temple to pray: the one a Pharisee. and the other a Publican.
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11. The Pharisee stood, and prayed with himselfe thus, God I thanke thee, that I am not as other men are, extortioners, unjust, adulterers, or even as that publican.
11. The Pharisee stood, and prayed with himself thus, God I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers, or even as that publican.
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12. I fast twice in the weeke, I give tithes of all that I possesse.
12. I fast twice in the Week, I give Tithes of all that I possess.
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13. But the Publican standing afarre off, would not lift up so much as his eies to heaven: but smote his brest saying;
13. But the Publican standing afar off, would not lift up so much as his eyes to heaven: but smote his breast saying;
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O God, be mercifull to me a sinner. The event, in the former part of the 14. verse.Oh God, be merciful to me a sinner. The event, in the former part of the 14. verse.
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14. I tell you this man departed to his house justified rather then ••• the other.
14. I tell you this man departed to his house justified rather then ••• the other.
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The Application in the latter part of the same verse:
The Application in the latter part of the same verse:
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For every one that exalteth himselfe shall be brought low, and he that humbleth himselfe shall be exalted.
For every one that Exalteth himself shall be brought low, and he that Humbleth himself shall be exalted.
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The Preface admits of a threefold Quaere. The first is, what may be the meaning or signification of the word Parable? The second is, what may be the reason,
The Preface admits of a threefold Quaere. The First is, what may be the meaning or signification of the word Parable? The second is, what may be the reason,
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why our Saviour so often in the Gospel spake unto the people by parables? The third and last is, what may be the occasion,
why our Saviour so often in the Gospel spoke unto the people by parables? The third and last is, what may be the occasion,
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why he spake and delivered this parable? which appeares by the Text, to be a discoverie of three grosse corruptions in certaine of his auditours.
why he spoke and Delivered this parable? which appears by the Text, to be a discovery of three gross corruptions in certain of his Auditors.
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The first was a presumptuous selfconfidence by reason of a fond conceit of merit in their owne workes; They trusted in themselves.
The First was a presumptuous selfconfidence by reason of a found conceit of merit in their own works; They trusted in themselves.
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That presumptuous selfeconfidence begat an arrogant conceit of inherent righteousnesse; that they were just.
That presumptuous selfeconfidence begat an arrogant conceit of inherent righteousness; that they were just.
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And that arrogant conceit of inherent righteousnesse hatched the third generation of the viper, That they vilified and despised others.
And that arrogant conceit of inherent righteousness hatched the third generation of the viper, That they vilified and despised Others.
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Also hee spake a parable to certaine that trusted in themselves, that they were just (or Righteous) and despised others. Also he spoke a parable to certain that trusted in themselves, that they were just (or Righteous) and despised Others.
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The first, Quaene leades us to the Etymologie, or signification of the word Parable; which is taken either in the worser, or in the better part.
The First, Quaene leads us to the Etymology, or signification of the word Parable; which is taken either in the Worse, or in the better part.
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When it is taken in the worser part, it signifies a by-word, a word of reproach, or a fable.
When it is taken in the Worse part, it signifies a Byword, a word of reproach, or a fable.
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As the Israelites in the Psalme, Posuisti nos (Domine) in parabolam.
As the Israelites in the Psalm, Posuisti nos (Domine) in Parabolam.
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Thou hast ••ade us, O Lord, a parable, or a proverbe, or a by-word amongst the heathen.
Thou hast ••ade us, Oh Lord, a parable, or a proverb, or a Byword among the heathen.
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So the Lord by his servant Moses threatens a rebellious people, that They shall become a wonder, a proverbe,
So the Lord by his servant Moses threatens a rebellious people, that They shall become a wonder, a proverb,
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and a by-word amongst all nations.
and a Byword among all Nations.
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So that holy man Ioh, complaines in the heate of his miserie, that God had made him a proverbe,
So that holy man John, complains in the heat of his misery, that God had made him a proverb,
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or a byword of the people.
or a Byword of the people.
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And so not onely David the type, but the sonne of David the substance complaines, that he became a parable,
And so not only David the type, but the son of David the substance complains, that he became a parable,
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or a proverbe unto the people, and that the very drunkards made songs upon him.
or a proverb unto the people, and that the very drunkards made songs upon him.
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When it is taken in the better part, it signifies, either some grave and weighty matter, such as David uttered upon his Harpe.
When it is taken in the better part, it signifies, either Some grave and weighty matter, such as David uttered upon his Harp.
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Or else some short and sweete sentence, such as Salomon delivers in his Proverbes. Or else some darke, obscure,
Or Else Some short and sweet sentence, such as Solomon delivers in his Proverbs. Or Else Some dark, Obscure,
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or figurative speech, when the truth is wrapped up in a similitude or a comparison as in a riddle.
or figurative speech, when the truth is wrapped up in a similitude or a comparison as in a riddle.
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Thus the Lord commanded the Prophet Ezechiel to speake a parable unto the rebellious house, and say;
Thus the Lord commanded the Prophet Ezechiel to speak a parable unto the rebellious house, and say;
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Prepare a pot, and put water in it, &c. Ezechiel 24. 3. Vnder which shaddow, is represented both the sinne and the punishment of impenitent Ierusalem. And in this sence our Saviour tels his Disciples.Prepare a pot, and put water in it, etc. Ezechiel 24. 3. Under which shadow, is represented both the sin and the punishment of impenitent Ierusalem. And in this sense our Saviour tells his Disciples.
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Matth. 13. That hee spake unto the people by parables, that seeing they might not see, Matthew 13. That he spoke unto the people by parables, that seeing they might not see,
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and hearing they might not heare, neither understand, that the Prophecy of Isaiah might bee fulfilled upon them. and hearing they might not hear, neither understand, that the Prophecy of Isaiah might be fulfilled upon them.
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And this must needs be the most genuine and proper signification of the word parable, from the Greeke NONLATINALPHABET assimulare: being nothing else (as Thomas Aquinas notes) but Sermo similitudinarius, qui aliud dicit, aliud significat;
And this must needs be the most genuine and proper signification of the word parable, from the Greek assimulare: being nothing Else (as Thomas Aquinas notes) but Sermon similitudinarius, qui Aliud dicit, Aliud significat;
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A comparative or an Enigmaticall kinde of speech, speaking one thing; and signifying another:
A comparative or an Enigmatical kind of speech, speaking one thing; and signifying Another:
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as it plainly appeares, not onely in this, but in all the parables of the Gospell.
as it plainly appears, not only in this, but in all the parables of the Gospel.
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The second Quaere leades us to the reason, why our Saviour so often in the Gospel spake unto the people by parables? which I find to be threefold.
The second Quaere leads us to the reason, why our Saviour so often in the Gospel spoke unto the people by parables? which I find to be threefold.
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First, for the accomplishment of Scripture-prophecies. This was our Saviours owne reason.
First, for the accomplishment of Scripture prophecies. This was our Saviors own reason.
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Matth. 13. before mentioned, therefore doe I speake to them in parables, that the prophecy of Isaiah might bee fulfilled upon them.
Matthew 13. before mentioned, Therefore do I speak to them in parables, that the prophecy of Isaiah might be fulfilled upon them.
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Secondly, for the confirmation of other Scripture-prophecies;
Secondly, for the confirmation of other Scripture prophecies;
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to give us to understand, that Christ spake not onely by the same spirit, but with the very mouth,
to give us to understand, that christ spoke not only by the same Spirit, but with the very Mouth,
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and phrase, and language of all the holy Prophets, that ever were since the world beganne;
and phrase, and language of all the holy prophets, that ever were since the world began;
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whose writings are full of comparisons, similitudes, and parables. Thirstly, and lastly:
whose writings Are full of comparisons, Similitudes, and parables. Thirsty, and lastly:
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That the mysteries of the Kingdome might be hidden from the wise and prudent of this world,
That the Mysteres of the Kingdom might be hidden from the wise and prudent of this world,
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and onely revealed unto babes in Christ:
and only revealed unto babes in christ:
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that to them onely might bee given to know the secrets of the Kingdome, but to others in parables.
that to them only might be given to know the secrets of the Kingdom, but to Others in parables.
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And therefore the holy Scripture is aptly compared by Saint Gregory unto a flood, wherein the Lambe may wade, and the Elephant swim.
And Therefore the holy Scripture is aptly compared by Saint Gregory unto a flood, wherein the Lamb may wade, and the Elephant swim.
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Though parables are darke mysteries unto the proude and skornefull, yet they are made •pert and plaine unto the humble and meeke.
Though parables Are dark Mysteres unto the proud and scornful, yet they Are made •pert and plain unto the humble and meek.
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Our blessed Saviour in his infinite wisedome conceived it to bee the quaintest, and most profitable kind of teaching, to instruct the simple people by similies and parables:
Our blessed Saviour in his infinite Wisdom conceived it to be the quaintest, and most profitable kind of teaching, to instruct the simple people by similes and parables:
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which being once truly understood, doe mightily delight the understanding, helpe the memory, move the will, captivate the affections, cast downe the imaginations,
which being once truly understood, do mightily delight the understanding, help the memory, move the will, captivate the affections, cast down the Imaginations,
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and every high thing, that is exalted against the knowledge of God, and bring into captivity every thought to the obedience of Christ.
and every high thing, that is exalted against the knowledge of God, and bring into captivity every Thought to the Obedience of christ.
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How strangely did Nathans parable winde it selfe secretly into the heart of David, convincing him so modestly,
How strangely did Nathans parable wind it self secretly into the heart of David, convincing him so modestly,
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and so strongly too, that his owne mouth condemned him to be that man of blood the parable intimated? Our Saviour caught the Iewes in the very same trap by putting a question unto them in the parable of the Vineyard, and ungracious husbandmen.
and so strongly too, that his own Mouth condemned him to be that man of blood the parable intimated? Our Saviour caught the Iewes in the very same trap by putting a question unto them in the parable of the Vineyard, and ungracious husbandmen.
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When the Lord of the Vineyard shall come (saith he) what shall hee doe to these husbandmen. When the Lord of the Vineyard shall come (Says he) what shall he do to these husbandmen.
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They themselves replye, and plead themselves guilty in the very answer following. Hee will cruelly destroy those wicked men, and let out his Vineyard to others.
They themselves reply, and plead themselves guilty in the very answer following. He will cruelly destroy those wicked men, and let out his Vineyard to Others.
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Wherupon our Saviour inferres most bitterly, but most justly: Therefore I say unto you, the kingdome of God shall be taken from you.
Whereupon our Saviour infers most bitterly, but most justly: Therefore I say unto you, the Kingdom of God shall be taken from you.
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If Seneca held the use of parables so necessary to wade through the shallow studie of humanitie, that hee calls them, Imbecillitatis nostrae adminicula, props and supporters of our weakenesse;
If Senecca held the use of parables so necessary to wade through the shallow study of humanity, that he calls them, Imbecillitatis Nostrae Adminicula, props and supporters of our weakness;
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how much more needfull are these bladders to beare us up in the maine Ocean of Divinitie;
how much more needful Are these bladders to bear us up in the main Ocean of Divinity;
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they may be something windy, but exceeding profitable: Discentem et audientem in rem praesentem adducunt, (saith Seneca): Plaine similitudes, familiar examples,
they may be something windy, but exceeding profitable: Discentem et audientem in remembering praesentem adducunt, (Says Senecca): Plain Similitudes, familiar Examples,
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and homely comparisons doe force more doctrine into vulgar apprehensions, then subtill reasons, solid arguments, or accurate discourses.
and homely comparisons do force more Doctrine into Vulgar apprehensions, then subtle Reasons, solid Arguments, or accurate discourses.
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When every Mechanicke is argued withall in his owne language, every Tradesman in his owne occupation,
When every Mechanic is argued withal in his own language, every Tradesman in his own occupation,
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and every countrey Swaine in the naturall dialect of his owne barbarisme;
and every country Swain in the natural dialect of his own barbarism;
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it must needs informe the understanding, reforme the will, and so mightily edifie the whole man, that it wil even pierce through to the dividing asunder of the soule and of the spirit, of the joynts and of the marrow;
it must needs inform the understanding, reform the will, and so mightily edify the Whole man, that it will even pierce through to the dividing asunder of the soul and of the Spirit, of the Joints and of the marrow;
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nay it will dive into the very secret thoughts and intentions of the heart. For say, I beseech you;
nay it will dive into the very secret thoughts and intentions of the heart. For say, I beseech you;
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Is not the parable of the hidden treasure abundantly able, to convince the Vsurer in particular? The parable of the fruitlesse figge-tree, to informe the Gardiner? The house built upon the sand, the Mason? The strong man armed, the Souldier? The lost groat, the Widow? And the lost sheep, the Shepheard? and each,
Is not the parable of the hidden treasure abundantly able, to convince the Usurer in particular? The parable of the fruitless Fig tree, to inform the Gardener? The house built upon the sand, the Mason? The strong man armed, the Soldier? The lost groat, the Widow? And the lost sheep, the Shepherd? and each,
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or all of these aboundantly able to instruct all? What plough-man is there in the world so stupid,
or all of these abundantly able to instruct all? What ploughman is there in the world so stupid,
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but, when hee reads the parable of the Sower, Luke 8. both propounded, and expounded unto him by our blessed Saviour, is able to reade unto himselfe a Lecture of sound Divinitie, and medi••te with himselfe thus:
but, when he reads the parable of the Sour, Lycia 8. both propounded, and expounded unto him by our blessed Saviour, is able to read unto himself a Lecture of found Divinity, and medi••te with himself thus:
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That as himselfe goes forth into the field to sowe his seede;
That as himself Goes forth into the field to sow his seed;
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so the Sonne of man came once personally into the world to sow the immortall seed of his sacred Word, in the hearts of beleevers;
so the Son of man Come once personally into the world to sow the immortal seed of his sacred Word, in the hearts of believers;
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and to this very day hath left behind him Ministeriall Seeds-men (the Preachers of the Gospel) to dresse,
and to this very day hath left behind him Ministerial Seeds-men (the Preachers of the Gospel) to dress,
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and dung, and to manure his field, and sow his seede.
and dung, and to manure his field, and sow his seed.
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As hee himselfe cannot possibly scatter his seede so choicely, but some will of necessitie fall by the hie-way side,
As he himself cannot possibly scatter his seed so choicely, but Some will of necessity fallen by the highway side,
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and so either be troden under foote of men, or devoured of the fowles of the Ayre:
and so either be trodden under foot of men, or devoured of the fowls of the Air:
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some will fall amongst the stones, and then no sooner it springs up, but withers away againe for want of moisture:
Some will fallen among the stones, and then no sooner it springs up, but withers away again for want of moisture:
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some will fall amongst thornes, and so the thornes spring up with it and choake it:
Some will fallen among thorns, and so the thorns spring up with it and choke it:
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It is but the fourth part that falls upon good ground, that springs up, and beares fruit;
It is but the fourth part that falls upon good ground, that springs up, and bears fruit;
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some thirty, some sixty, some an hundred fold.
Some thirty, Some sixty, Some an hundred fold.
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So the Preachers of the Gospel cannot possibly scatter the good seed of the Word so choicely,
So the Preachers of the Gospel cannot possibly scatter the good seed of the Word so choicely,
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but doe what they can, some will fall by the hie-way side that is, amongst carelesse, drousie,
but do what they can, Some will fallen by the highway side that is, among careless, drowsy,
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and negligent hearers, and then it is either trodden under foote of men, contemned and vilified,
and negligent hearers, and then it is either trodden under foot of men, contemned and vilified,
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or else devoured of the fowles of the ayre;
or Else devoured of the fowls of the air;
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that is, the Devill and his instruments steale it out of the hearts of the hearers,
that is, the devil and his Instruments steal it out of the hearts of the hearers,
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lest they should beleeve and bee saved:
lest they should believe and be saved:
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some will fall amongst stones, hard and flinty hearts, where the Word for a time may be received with joy,
Some will fallen among stones, hard and flinty hearts, where the Word for a time may be received with joy,
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but for want of roote the people beleeve for a time, and in the time of temptation they fall away: some will fall amongst thornes;
but for want of root the people believe for a time, and in the time of temptation they fallen away: Some will fallen among thorns;
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worldly and licentious hearers, in whom the cares of the world, and the deceitfulnesse of riches,
worldly and licentious hearers, in whom the Cares of the world, and the deceitfulness of riches,
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and the lusts of other things doe so choake the Word, that it becomes unfruitfull:
and the Lustiest of other things do so choke the Word, that it becomes unfruitful:
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It is but the fourth part, or scarce that, which fals upon good ground, that with an honest and good heart, heare the Word,
It is but the fourth part, or scarce that, which falls upon good ground, that with an honest and good heart, hear the Word,
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and keepe it, and bring forth fruite with patience.
and keep it, and bring forth fruit with patience.
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Vpon which due, and serious meditation, he cannot choose but bring the Application of the parable home to himselfe, himselfe then being in the very act of sowing.
Upon which due, and serious meditation, he cannot choose but bring the Application of the parable home to himself, himself then being in the very act of sowing.
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When hee sees three parts of every handfull of temporall seed he sowes, in danger of miscarrying, some falling by the hieway-side, some amongst stones,
When he sees three parts of every handful of temporal seed he sows, in danger of miscarrying, Some falling by the hieway-side, Some among stones,
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and some amongst thornes, hee cannot choose but grieve, and much lament it:
and Some among thorns, he cannot choose but grieve, and much lament it:
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oh, how ought it then to perplexe his soule, and yearne his very bowels to consider the most lamentable hardnesse,
o, how ought it then to perplex his soul, and yearn his very bowels to Consider the most lamentable hardness,
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and intolerable barrennesse of his owne heart, that receives not the most precious seed of the Word of God, with any reasonable cheerefulnesse, muchlesse returnes it with any tolerable fruitfulnesse.
and intolerable Barrenness of his own heart, that receives not the most precious seed of the Word of God, with any reasonable cheerfulness, muchlesse returns it with any tolerable fruitfulness.
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See what lumpes of divinity lye hid and buryed under the very clods of the earth;
See what lumps of divinity lie hid and buried under the very clods of the earth;
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what profound Lectures of Divine literature may bee read in the very field at plough;
what profound Lectures of Divine literature may be read in the very field At plough;
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so profitable are those doctrines in Scripture, that are couched by our blessed Saviour under Similies and Parables.
so profitable Are those doctrines in Scripture, that Are couched by our blessed Saviour under Similes and Parables.
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In what a lamentable and dangerous condition then is the stupid Papist in forbidding, and the negligent carnall Gospeller in forbearing to reade the sacred Scriptures, both building their Babel upon this sandy foundation, That they are darke mysteries, and obscure parables.
In what a lamentable and dangerous condition then is the stupid Papist in forbidding, and the negligent carnal Gospeler in forbearing to read the sacred Scriptures, both building their Babel upon this sandy Foundation, That they Are dark Mysteres, and Obscure parables.
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Whereupon the Papists some of them forbid the reading of the Scriptures to the Laytie, as a thing most dangerous and pernitious for them;
Whereupon the Papists Some of them forbid the reading of the Scriptures to the Laytie, as a thing most dangerous and pernicious for them;
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being (as they affirme) the roote and seminary of all strife and controversie, the mother and the nurse of all heresie and faction.
being (as they affirm) the root and seminary of all strife and controversy, the mother and the nurse of all heresy and faction.
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Christ commands us to search the Scriptures for eternall happinesse; they countermand it with a Noli me tangere for feare of heresie.
christ commands us to search the Scriptures for Eternal happiness; they countermand it with a Noli me tangere for Fear of heresy.
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The Spirit of Christ exhorts us to try the spirits whether they bee of God; because many false prophets are come into the world:
The Spirit of christ exhorts us to try the spirits whither they be of God; Because many false Prophets Are come into the world:
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these spirits forbid the common people the very touch-stone of tryall. The spirit of truth adviseth us to give the Word of God all possible entertainement;
these spirits forbid the Common people the very touchstone of trial. The Spirit of truth adviseth us to give the Word of God all possible entertainment;
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not to lodge with us as a stranger for a night, but to dwell in us plenteously as a continuall In-mate:
not to lodge with us as a stranger for a night, but to dwell in us plenteously as a continual Inmate:
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because it is profitable to teach, to improove, to correct, and to instruct in righteousnesse.
Because it is profitable to teach, to improve, to correct, and to instruct in righteousness.
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The spirit of errour counsels to bannish it quite out of our coasts, and in stead thereof to bring in ignorance for the mother of devotion.
The Spirit of error Counsels to banish it quite out of our coasts, and in stead thereof to bring in ignorance for the mother of devotion.
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The one tels us, it is the peoples instruction; the other tels us, it is the peoples destruction.
The one tells us, it is the peoples instruction; the other tells us, it is the peoples destruction.
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The one tels us, it makes the man of God perfect and absolute; the other tels us, it makes him hereticall and dissolute.
The one tells us, it makes the man of God perfect and absolute; the other tells us, it makes him heretical and dissolute.
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And so wee may safely conclude with Reverend Wickeliffe and that Iewell of England: To condemne the Word of God of heresie, is no better then to make God himselfe an hereticke.
And so we may safely conclude with Reverend Wycliffe and that Jewel of England: To condemn the Word of God of heresy, is no better then to make God himself an heretic.
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But the very truth is (beloved) the Scriptures make men heretickes, no otherwise then the Sun makes men blind.
But the very truth is (Beloved) the Scriptures make men Heretics, no otherwise then the Sun makes men blind.
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As nothing is cleerer then the Sunne, and yet nothing harder to be looked into for the weakenesse of our sight:
As nothing is clearer then the Sun, and yet nothing harder to be looked into for the weakness of our sighed:
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So nothing more manifest then the Scriptures in themselves, and yet nothing more obscure then mysteries therein contained,
So nothing more manifest then the Scriptures in themselves, and yet nothing more Obscure then Mysteres therein contained,
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for that the naturall man perceives not the things of God.
for that the natural man perceives not the things of God.
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Say then, (I beseech you) Is light darkenesse, because darkenesse comprehends it not? Is sweet sowre,
Say then, (I beseech you) Is Light darkness, Because darkness comprehends it not? Is sweet sour,
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because some men taste it not? no more certenly are the Scriptures obscure because some men understand them not.
Because Some men taste it not? no more Certainly Are the Scriptures Obscure Because Some men understand them not.
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Wee deny not then a kinde of obscuritie to bee in the Scriptures, both in regard of the profunditie of the particular points,
we deny not then a kind of obscurity to be in the Scriptures, both in regard of the profundity of the particular points,
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and of our disabilitie to conceive them:
and of our disability to conceive them:
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but the manner of the deliverie is not obscure in it selfe, but familiar and easie to them that have their senses prepared by the holy Ghost to understand them,
but the manner of the delivery is not Obscure in it self, but familiar and easy to them that have their Senses prepared by the holy Ghost to understand them,
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and use the meanes that God hath ordained for that end.
and use the means that God hath ordained for that end.
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Let the wary Protestant then, that would carefully avoid the Papists ginne, soundly distinguish of these three. The mysteries delivered: the manner of the deliverie:
Let the wary Protestant then, that would carefully avoid the Papists gin, soundly distinguish of these three. The Mysteres Delivered: the manner of the delivery:
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and the indisposition of the receiver. The things themselves are mysteries: therefore secret, and involved in divers difficulties.
and the indisposition of the receiver. The things themselves Are Mysteres: Therefore secret, and involved in diverse difficulties.
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The indisposition of our understanding not onely darke, but darkenesse it selfe (therefore were they never so cleere wee could not possibly understand them, till we were inlightned.
The indisposition of our understanding not only dark, but darkness it self (Therefore were they never so clear we could not possibly understand them, till we were enlightened.
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But for the manner of the delivery, in it selfe it is apert and patent: if any where darke, it is accidentally and from without.
But for the manner of the delivery, in it self it is apert and patent: if any where dark, it is accidentally and from without.
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And therefore S. Chrysostome excludes none from the comfortable use of the Scriptures, but makes generall Proclamation to all sorts of people:
And Therefore S. Chrysostom excludes none from the comfortable use of the Scriptures, but makes general Proclamation to all sorts of people:
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Audite quotquot est is mundani, &c. Hearken all ye men of the world that have wives and children,Audite quotquot est is Worldly, etc. Harken all you men of the world that have wives and children,
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how S. Paul the Apostle of Christ, commandes you to read the Scriptures, and that not slightly,
how S. Paul the Apostle of christ, commands you to read the Scriptures, and that not slightly,
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or perfunctorily, but with great diligence.
or perfunctorily, but with great diligence.
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Yea, the same Father is so eager upon the point, that he doth, as it were, force and thrust the Bible into the peoples hands.
Yea, the same Father is so eager upon the point, that he does, as it were, force and thrust the bible into the peoples hands.
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Take the Bible into your hands (saith he) in your houses at home.
Take the bible into your hands (Says he) in your houses At home.
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So likewise S. Ierome, most gravely and divinely, urges upon the same place of Scripture, that Lay-men ought to have the Word of God, not only sufficiently, but abundantly;
So likewise S. Jerome, most gravely and divinely, urges upon the same place of Scripture, that Laymen ought to have the Word of God, not only sufficiently, but abundantly;
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whereby they may bee able to teach, and to counsell others. But bee it granted, that some places of Scripture are obscure and darke:
whereby they may be able to teach, and to counsel Others. But be it granted, that Some places of Scripture Are Obscure and dark:
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it were but a fallacy à secundum quid ad simpliciter (as the Logicians call it) to argue from thence, that the Scriptures are full of darknesse:
it were but a fallacy à secundum quid ad simpliciter (as the Logicians call it) to argue from thence, that the Scriptures Are full of darkness:
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because some are difficult to some, therefore all are dangerous to all sorts of vulgars? The Prophet David reades a contrary Lecture to us,
Because Some Are difficult to Some, Therefore all Are dangerous to all sorts of vulgars? The Prophet David reads a contrary Lecture to us,
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and tels us, That the Word of God is a Lanthorne unto our feete, and a light unto our pathes.
and tells us, That the Word of God is a Lanthorn unto our feet, and a Light unto our paths.
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And therefore Saint Chrysostome buildes upon a sure foundation.
And Therefore Saint Chrysostom builds upon a sure Foundation.
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Omnia clara & plana sunt in Scripturis Divinis (saith he) quaecunque necessaria sunt, manifestasunt. Omnia Clara & Plana sunt in Scriptures Divinis (Says he) quaecunque necessaria sunt, manifestasunt.
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All things are cleare and plaine in the Holy Scriptures, whatsoever things are necessary for us, are also manifested unto us.
All things Are clear and plain in the Holy Scriptures, whatsoever things Are necessary for us, Are also manifested unto us.
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Whereupon Clemens Alexandrinus makes an other Proclamation, as hee is quoted by the same Chrysostome. Audite qui est is longè, auditè qui prope; nullis caelatum est verbum.
Whereupon Clemens Alexandrian makes an other Proclamation, as he is quoted by the same Chrysostom. Audite qui est is long, auditè qui Prope; nullis caelatum est verbum.
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Hearken yee that be farre off, hearken yee that bee neere, the Word of God is hid from no man. As Moses to the Israelites.
Harken ye that be Far off, harken ye that be near, the Word of God is hid from no man. As Moses to the Israelites.
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It is neither in heaven, that wee need hire any to climbe for it; nor yet beyond the Seas, that we need get any travell for it;
It is neither in heaven, that we need hire any to climb for it; nor yet beyond the Seas, that we need get any travel for it;
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but the Word of God is in our owne mouthes, and in our owne hearts to doe it.
but the Word of God is in our own mouths, and in our own hearts to do it.
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Lu• est communis, omnibus illuces•it, nullis in verbo Cymm•rius. Lu• est Communis, omnibus illuces•it, nullis in verbo Cymm•rius.
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As God, so his Word, is that common Light, that inlightneth every man that comes into this world, in it there is no darkenesse at all.
As God, so his Word, is that Common Light, that Enlighteneth every man that comes into this world, in it there is no darkness At all.
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So Irenaeus: Scripturae in aperto sunt, &c. The Scriptures are plain•, and without doubtfulnesse, and may bee read indifferently of any.
So Irnaeus: Scriptures in Aperto sunt, etc. The Scriptures Are plain•, and without doubtfulness, and may be read indifferently of any.
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So Saint Ierome: The Lord hath spoken by his Gospell, not that a few should understand him, but that all.
So Saint Jerome: The Lord hath spoken by his Gospel, not that a few should understand him, but that all.
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For certainely (beloved) the Spirit of God is a free Spirit, bound neither to the sharpenesse of our wit,
For Certainly (Beloved) the Spirit of God is a free Spirit, bound neither to the sharpness of our wit,
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nor to the deepenesse of our learning: for many times the simple and illiterate man, being illuminated sees more then the Scribe,
nor to the deepness of our learning: for many times the simple and illiterate man, being illuminated sees more then the Scribe,
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or the great disputer of this world. According to that clause of our Saviours prayer.
or the great disputer of this world. According to that clause of our Saviors prayer.
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Matth. 11. I thanke thee O Father, Lord of heaven and earth, for that thou hast hidden these things from the wise and prudent,
Matthew 11. I thank thee Oh Father, Lord of heaven and earth, for that thou hast hidden these things from the wise and prudent,
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and hast revealed them unto Babes. Whereupon Epiphanius divinely: Solis Spiritus Sancti filiis facilis est Scriptura. and hast revealed them unto Babes. Whereupon Epiphanius divinely: Solis Spiritus Sancti filiis Facilis est Scripture.
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The Scriptures are plaine and cleere onely to the children of the holy Ghost.
The Scriptures Are plain and clear only to the children of the holy Ghost.
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The Spirit breatheth where it listeth, without which wee can neither live, nor move, nor have any spirituall being;
The Spirit breathes where it lists, without which we can neither live, nor move, nor have any spiritual being;
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we are meere dead men, and therefore must needs be blind men.
we Are mere dead men, and Therefore must needs be blind men.
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But to those that are illuminated, whether learned or unlearned, there ariseth up light in darkenesse.
But to those that Are illuminated, whither learned or unlearned, there arises up Light in darkness.
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There is food of all sorts, for all sorts of people; So Fulgentius: In Scripturis Divinis abundat, & quod robustus comedat, & quod parvulus sugat.
There is food of all sorts, for all sorts of people; So Fulgentius: In Scriptures Divinis abundat, & quod Robustus comedat, & quod Parvulus sugat.
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In the Word of God there is plenty sufficient, strong meate for men, milke for Babes.
In the Word of God there is plenty sufficient, strong meat for men, milk for Babes.
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It is the Bridegroomes Wine-cellar, wherein he feasteth and comforteth his beloved Spouse, with Flagons, and Apples, and delicates of all sorts;
It is the Bridegrooms Wine-cellar, wherein he feasteth and comforts his Beloved Spouse, with Flagons, and Apples, and delicates of all sorts;
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whereof shee hath free welcome and liberty, bibere & inebriari, to drinke and to bee satisfied,
whereof she hath free welcome and liberty, bibere & inebriari, to drink and to be satisfied,
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and to drinke, and to bee more then satisfied.
and to drink, and to be more then satisfied.
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So farre are the reverend Fathers (you see) from fathering the abortives of heresie,
So Far Are the reverend Father's (you see) from fathering the abortives of heresy,
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and schisme upon the sacred Scriptures;
and Schism upon the sacred Scriptures;
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that they rather indeed proclaime them to be the severe step-mother, or murderesse of such Cockatrices in the egge.
that they rather indeed proclaim them to be the severe stepmother, or murderess of such Cockatrices in the egg.
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Irenaeus confesses ingenuously, that the onely cause of the Valentinian heresie was, Scripturarum Dei ignorantia, the peoples blindnesse and ignorance of the Scriptures.Irnaeus Confesses ingenuously, that the only cause of the Valentinian heresy was, Scripturarum Dei ignorantia, the peoples blindness and ignorance of the Scriptures.
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So Saint Chrysostome concerning the errour of the Manichees in his time, Manichaei & omnes haereses decipiunt simplices. The Manichees and all heres•es deceive the simple.
So Saint Chrysostom Concerning the error of the manichees in his time, Manichaei & omnes Heresies decipiunt simplices. The manichees and all heres•es deceive the simple.
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But if our mindes bee illuminated by often reading and hearing of the Scriptures, we may be able to discerne both good and evill.
But if our minds be illuminated by often reading and hearing of the Scriptures, we may be able to discern both good and evil.
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So likewise Theophylact: Illis, qui scrutantur Divinas Scripturas, nihil potest illudere:
So likewise Theophylact: Illis, qui scrutantur Divinas Scripturas, nihil potest illudere:
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nothing can deceive them that diligently search the Holy Scriptures, it is the candle whereby the theife is discovered.
nothing can deceive them that diligently search the Holy Scriptures, it is the candle whereby the thief is discovered.
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So the ancient of dayes himselfe unto the Sadduces. Yee erre (not because yee know, but) because yee know not the Scriptures.
So the ancient of days himself unto the Sadducees. Ye err (not Because ye know, but) Because ye know not the Scriptures.
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For heresies, or schismes arise not from the Scriptures themselves, or any darknesse in them; but from the ignorance and pravity that is in mans understanding;
For heresies, or schisms arise not from the Scriptures themselves, or any darkness in them; but from the ignorance and pravity that is in men understanding;
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they are rather discovered and suppressed by Scripture.
they Are rather discovered and suppressed by Scripture.
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Should I tell you, that a blind man may better avoyd dangers then he that seeth:
Should I tell you, that a blind man may better avoid dangers then he that sees:
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Or that a naked man in the middest of his enemies may better acquit himselfe then he that is compleately armed:
Or that a naked man in the midst of his enemies may better acquit himself then he that is completely armed:
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Or that the full fed I picure is neerer starving, then the miserable captive, that is debarred all kinde of sustenance;
Or that the full fed I picure is nearer starving, then the miserable captive, that is debarred all kind of sustenance;
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you might well thinke I were mad:
you might well think I were mad:
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So (certainely) it argues no lesse frenzie and in compossibilitie of minde, to broach such unreasonable, and unlikely doctrines.
So (Certainly) it argues no less frenzy and in compossibility of mind, to broach such unreasonable, and unlikely doctrines.
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But to winde up this controversie in one word.
But to wind up this controversy in one word.
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It were an easie matter (me thinkes) to catch the adversary in his owne gin,
It were an easy matter (me thinks) to catch the adversary in his own gin,
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if wee did urge him to nominate, what manner of persons hee thinkes meete in his owne conscience, to be exempted from the reading of the Scriptures? Hee cannot say, old men, for shame;
if we did urge him to nominate, what manner of Persons he thinks meet in his own conscience, to be exempted from the reading of the Scriptures? He cannot say, old men, for shame;
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they are the very staffe and comfort of their age. It was the sweete amabaeum, and burden to Davids song when hee was aged.
they Are the very staff and Comfort of their age. It was the sweet Amabaeum, and burden to Davids song when he was aged.
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In Gods Word will I rejoyce; in the Lords Word will I comfort me. Not young men for pitty:
In God's Word will I rejoice; in the lords Word will I Comfort me. Not young men for pity:
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they are the onely curbe to restraine the heate and fury of their tamelesse youth:
they Are the only curb to restrain the heat and fury of their tameless youth:
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for wherewithall shall a young man cleanse his waies, but by ruling himselfe according to Gods word? Surely the Apostle S. Paul thought it the best breeding hee could possibly bestow upon his sonne Timothie, to bring him up in the knowledge of the Scriptures from a child.
for wherewithal shall a young man cleanse his ways, but by ruling himself according to God's word? Surely the Apostle S. Paul Thought it the best breeding he could possibly bestow upon his son Timothy, to bring him up in the knowledge of the Scriptures from a child.
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Not women or maidens, for the frailty of their sex sake:
Not women or maidens, for the frailty of their sex sake:
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for how then should such weake and brittle vessels, become strong in the Lord, and in the power of his might,
for how then should such weak and brittle vessels, become strong in the Lord, and in the power of his might,
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as they are commanded? It is enough for that Apostate Iulian to quarrell with the Christians,
as they Are commanded? It is enough for that Apostate Iulian to quarrel with the Christians,
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for that their women were skilfull in the Scriptures:
for that their women were skilful in the Scriptures:
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But sure I am, good old Nazsanzen will revive the never-dying fame of his sister Gorgonia, by a funerall Oration;
But sure I am, good old Nazsanzen will revive the never-dying fame of his sister Gorgonia, by a funeral Oration;
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for that she was skillful both in the Old and New Testament:
for that she was skilful both in the Old and New Testament:
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and reverend Ierome, of Lady Paula by an Epitaph, for that all the maydens about her, were forced daily to learne the Scriptures.
and reverend Jerome, of Lady Paula by an Epitaph, for that all the maidens about her, were forced daily to Learn the Scriptures.
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Not poore men, for Gods sake: the chiefest almes they can aske, or receive, is the free passage of the Gospel.
Not poor men, for God's sake: the chiefest alms they can ask, or receive, is the free passage of the Gospel.
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Whereupon our Saviour speakes it, not only for their warrant, but their commendation: That the poore receive the Gospel, with all alacritie and cheerefulnesse.
Whereupon our Saviour speaks it, not only for their warrant, but their commendation: That the poor receive the Gospel, with all alacrity and cheerfulness.
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So it hath pleased our gracious God, in all ages, by his infinite wisedome and mercy, to make choice of the poore of this world (as S. Iames speaketh) that they should be rich in faith;
So it hath pleased our gracious God, in all ages, by his infinite Wisdom and mercy, to make choice of the poor of this world (as S. James speaks) that they should be rich in faith;
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and that by often hearing and reading of the Scriptures. Not infidels or hereticks, for charity sake;
and that by often hearing and reading of the Scriptures. Not Infidels or Heretics, for charity sake;
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It is the onely ordinary meanes of their conversion:
It is the only ordinary means of their conversion:
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And therefore it was permitted that Queene Candaces Chamberlaine, being an infidell, might reade the Scriptures without controlment.
And Therefore it was permitted that Queen Candace's Chamberlain, being an infidel, might read the Scriptures without controlment.
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And S. Augustine confesseth, that himselfe, being inclined to the errour of the Manichees, by reading the Scriptures was converted.
And S. Augustine Confesses, that himself, being inclined to the error of the manichees, by reading the Scriptures was converted.
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If then neither old nor young; parents nor children; men nor boyes; women nor maydens; learned nor unlearned; rich nor poore;
If then neither old nor young; Parents nor children; men nor boys; women nor maidens; learned nor unlearned; rich nor poor;
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hereticks nor infidells, may lawfully be exempted from the reading of the Scriptures; we may easily discover those hypocrites, that our Saviours woe directly points at:
Heretics nor Infidels, may lawfully be exempted from the reading of the Scriptures; we may Easily discover those Hypocrites, that our Saviors woe directly points At:
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That take away the key of knowledge, that shut up the kingdome of heaven before men;
That take away the key of knowledge, that shut up the Kingdom of heaven before men;
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and neither enter themselves, nor suffer others to enter in.
and neither enter themselves, nor suffer Others to enter in.
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Alas, (saith Irenaeus) Hoc non est sanantium & vivificantium, sed magis gravantium & augentium ignorantiam:
Alas, (Says Irnaeus) Hoc non est sanantium & vivificantium, sed magis gravantium & augentium ignorantiam:
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This is not the part of them that would heale and give life; but rather of them that augment the burden, and increase ignorance.
This is not the part of them that would heal and give life; but rather of them that augment the burden, and increase ignorance.
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The third and last Quaere yet behind, most proper and pertinent to the text of all, is, What might be the occasion,
The third and last Quaere yet behind, most proper and pertinent to the text of all, is, What might be the occasion,
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why our blessed Saviour spake and delivered this Parable?
why our blessed Saviour spoke and Delivered this Parable?
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The occasion wee must needs conceive could not bee slight, that induced the wisedome of the Father to propound a speciall parable.
The occasion we must needs conceive could not be slight, that induced the Wisdom of the Father to propound a special parable.
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It was the discoverie of a whole neast of sectaries, as appeares by the NONLATINALPHABET in the Text. Certaine (it seemes) there were, that would bee singular above the rest, the common gap to all kinde of hypocrisie, and confusion in devotion:
It was the discovery of a Whole nest of sectaries, as appears by the in the Text. Certain (it seems) there were, that would be singular above the rest, the Common gap to all kind of hypocrisy, and confusion in devotion:
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for marke (I beseech you) the growth of their faction; The maine roote of all, was the roote of all mischiefe, pride.
for mark (I beseech you) the growth of their faction; The main root of all, was the root of all mischief, pride.
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From thence sprang up the ranke blade of selfeconfidence; out of an arrogant proud spirit, attributing every good thing in themselves, to themselves: they trusted in themselves.
From thence sprang up the rank blade of selfeconfidence; out of an arrogant proud Spirit, attributing every good thing in themselves, to themselves: they trusted in themselves.
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From thence shot forth the full care of presumption; an arrogant conceit of inherent righteousnesse, that they were just.
From thence shot forth the full care of presumption; an arrogant conceit of inherent righteousness, that they were just.
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And then their harvest grew on so fast, that their too forward fruit were not onely, albae ad messem, but even siccae ad ignem, ripe for the hooke, but dry for the fire;
And then their harvest grew on so fast, that their too forward fruit were not only, Albae ad messem, but even Sicca ad Ignem, ripe for the hook, but dry for the fire;
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their arrogant singularity pearched them up, upon so high a straine of boasting of their owne eminencie, that they ••fied, and despised others.
their arrogant singularity parched them up, upon so high a strain of boasting of their own eminency, that they ••fied, and despised Others.
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All which Circumstances being duly considered, the truly zealous, and rig•• humble auditor, 〈 ◊ 〉 •ee is confesse, that there was too just occasion for our Saviour to propound,
All which circumstances being duly considered, the truly zealous, and rig•• humble auditor, 〈 ◊ 〉 •ee is confess, that there was too just occasion for our Saviour to propound,
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and us to expound this Parable.
and us to expound this Parable.
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Selfe confidence? what a woodden head of folly, a broken staffe, and a rotten post of presumption is it? which hath not only sought to make Angels,
Self confidence? what a wooden head of folly, a broken staff, and a rotten post of presumption is it? which hath not only sought to make Angels,
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but men equall to God himselfe. But whom she hath so proudly lifted up; shee hath likewise most miserably cast downe:
but men equal to God himself. But whom she hath so proudly lifted up; she hath likewise most miserably cast down:
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What mischiefes indeed hath shee not done? Shee hath cast Lucifer out of Heaven; Adam out of Paradise;
What mischiefs indeed hath she not done? She hath cast Lucifer out of Heaven; Adam out of Paradise;
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overthrowne the tower of Babell, and brought in the first confusion of languages; prostrated Goliah with dishonour, and slue Nicanor with reproach;
overthrown the tower of Babel, and brought in the First confusion of languages; prostrated Goliath with dishonour, and slew Nicanor with reproach;
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finished Antiochus his Empire, and drowned Pharaoh in the red Sea; caused Senacherib to be slaine by the hands of his owne sonnes in the temple,
finished Antiochus his Empire, and drowned Pharaoh in the read Sea; caused Sennacherib to be slain by the hands of his own Sons in the temple,
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and Herod by an Angell in his Parliament; Absolom to perish by his owne locks, and Haman to totter upon his own gallowes.
and Herod by an Angel in his Parliament; Absalom to perish by his own locks, and Haman to totter upon his own gallows.
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Broken reeds are not so dangerous to him that leaneth, nor slippery Ice to him that runneth,
Broken reeds Are not so dangerous to him that leaneth, nor slippery Ice to him that Runneth,
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nor the beautie of an harlot to him that lusteth, as selfe-confidence is pernicious to him that imbraceth it.
nor the beauty of an harlot to him that Lusteth, as self-confidence is pernicious to him that Embraceth it.
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Broken reeds may wound the flesh, slippery Ice procure desperate fallings, the beautie of an harlot bring shame before, and beggery behind:
Broken reeds may wound the Flesh, slippery Ice procure desperate fallings, the beauty of an harlot bring shame before, and beggary behind:
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but selfe-confidence taketh away God from the soule, the soule from the body, the body from immortalitie;
but self-confidence Takes away God from the soul, the soul from the body, the body from immortality;
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It fadeth when it flourisheth, it is not when it seemes to be, it falles and never rises againe.
It fades when it flourishes, it is not when it seems to be, it falls and never rises again.
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Man, trusting to himselfe, (saith Gregory) is falne like a dead leafe from the Cedar in Paradise,
Man, trusting to himself, (Says Gregory) is fallen like a dead leaf from the Cedar in Paradise,
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and is blowne away with the tempest of temptation, and winde of vanitie.
and is blown away with the tempest of temptation, and wind of vanity.
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As Sauls coate of armour was an hinderance to David, that his hands could not warre, nor his fingers fight;
As Saul's coat of armour was an hindrance to David, that his hands could not war, nor his fingers fight;
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as Peter walking upon the Sea, was in hazard of drowning: so miserable is man being left unto himselfe, nothing but desolation;
as Peter walking upon the Sea, was in hazard of drowning: so miserable is man being left unto himself, nothing but desolation;
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His birth corruption, his life transgression, his death confusion: In his birth miserable, in his life culpable, in his death of himselfe damnable:
His birth corruption, his life Transgression, his death confusion: In his birth miserable, in his life culpable, in his death of himself damnable:
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His knowledge imperfect, his life uncertain, his mind changable, and he himselfe nothing but fragilitie.
His knowledge imperfect, his life uncertain, his mind changeable, and he himself nothing but fragility.
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And therefore I conclude the point with Saint Augustine: Confidentia in scipso est lubrica spes, incerta victoria, impossibilis liberatio:
And Therefore I conclude the point with Saint Augustine: Confidence in scipso est Lubrica spes, Incerta victoria, Impossible liberatio:
cc av pns11 vvb dt n1 p-acp n1 np1: np1 p-acp fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la:
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It is a flattering and fickel hope for a man to thinke he is safe and inviolable amongst the infinite increasings, and daily nourishings of sinne;
It is a flattering and fickel hope for a man to think he is safe and inviolable among the infinite increasings, and daily nourishings of sin;
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It must needs be a doubtfull and uncertaine victory for a man to fight amidst his enemies ambushment;
It must needs be a doubtful and uncertain victory for a man to fight amid his enemies ambushment;
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and an impossible delivery to be invironed on every side with fire, and not to bee scorched.
and an impossible delivery to be environed on every side with fire, and not to be scorched.
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And such was the desperate condition of these Sectaries in the first step or degree of their affected singularity, selfeconfidence: they trusted in themselves.
And such was the desperate condition of these Sectaries in the First step or degree of their affected singularity, selfeconfidence: they trusted in themselves.
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To this woodden head of theirs, selfe-confidence, they must needs annexe the brazen face of impudency, a whorish fore-head that cannot blush, presumption of righteousnesse.
To this wooden head of theirs, self-confidence, they must needs annex the brazen face of impudence, a whorish forehead that cannot blush, presumption of righteousness.
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They are absolutely perfect in their owne eyes, justifiable with God, equall with Angels, superiour to their brethren.
They Are absolutely perfect in their own eyes, justifiable with God, equal with Angels, superior to their brothers.
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Whereas alas, mans righteousnesse (saith Gregory) being weighed in the ballance with Gods Iustice is found to bee nothing but unrighteousnesse:
Whereas alas, men righteousness (Says Gregory) being weighed in the balance with God's justice is found to be nothing but unrighteousness:
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and that the more vile in the examination of the upright Iudge, by how much the more glorious it seemed in the partiall estimation of the owner thereof.
and that the more vile in the examination of the upright Judge, by how much the more glorious it seemed in the partial estimation of the owner thereof.
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A candle that burnes bright in the darke, is dimmed at noone day.
A candle that burns bright in the dark, is dimmed At noon day.
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Agesilaus, his maskers coates were thought all gold over night, in the Chamber of presence by torch light,Agesilaus, his maskers coats were Thought all gold over night, in the Chamber of presence by torch Light,
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but found nothing but Wheat-straw the next morning in the wardrobe.
but found nothing but Wheat-straw the next morning in the wardrobe.
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Leah, Iacobs elder daughter, was said to be browne and bleare-eyed in regard of beautifull Rachell the younger.Leah, Iacobs elder daughter, was said to be brown and blear-eyed in regard of beautiful Rachel the younger.
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When wee have done all that wee can, the very Prince of Prophets tels us, wee are but unprofitable servants;
When we have done all that we can, the very Prince of prophets tells us, we Are but unprofitable Servants;
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And if we will be tryed by a brace of inferiours, that spake by the same spirit with him;
And if we will be tried by a brace of inferiors, that spoke by the same Spirit with him;
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the one tels us, that all our righteousnesse is as filthy as a menstrous ragge; the other, that wee our selves are altogether lighter then vanity it selfe.
the one tells us, that all our righteousness is as filthy as a menstruous rag; the other, that we our selves Are altogether lighter then vanity it self.
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Without all question the merit of finnefull man can bee nothing but misery, his knowledge errour, his worke wickednesse, his invention deceiveable, his profession colorable, his will abhominable:
Without all question the merit of finnefull man can be nothing but misery, his knowledge error, his work wickedness, his invention deceivable, his profession colorable, his will abominable:
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And as the Moone is ecclipsed being removed from the irradiation of the Sunne: As Rivers dry up, not watered from their fountaines:
And as the Moon is eclipsed being removed from the irradiation of the Sun: As rivers dry up, not watered from their fountains:
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As Trees wither, not moystened from the earth:
As Trees wither, not moistened from the earth:
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so the sonnes of Adam putrifie in the old and rotten roote of nature, if they be not transplanted and implanted into the stocke of grace.
so the Sons of Adam putrify in the old and rotten root of nature, if they be not transplanted and implanted into the stock of grace.
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If in that we live, it is not of our selves, how can that bee ours that we doe possesse? A most grosse kinde of folly, I blush not to call it meere stupidity,
If in that we live, it is not of our selves, how can that be ours that we do possess? A most gross kind of folly, I blush not to call it mere stupidity,
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for a man to acknowledge the benefit of his life from another, and yet to ascribe the ornament of his vertues to himselfe.
for a man to acknowledge the benefit of his life from Another, and yet to ascribe the ornament of his Virtues to himself.
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In God we live, and moove, and have our being:
In God we live, and move, and have our being:
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what then can any man have, that hee hath not received? And why then shuld any man boast as if he had not received it? Goodnesse (saith Bernard) is the Vineyard of the just Man;
what then can any man have, that he hath not received? And why then should any man boast as if he had not received it? goodness (Says Bernard) is the Vineyard of the just Man;
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or rather a just Man is a good Vineyard; whose Vine is his vertue; whose branch, action;
or rather a just Man is a good Vineyard; whose Vine is his virtue; whose branch, actium;
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whose Wine, the testimony of a good conscience; whose Winepresse, is the tongue of praise; whose godly teares of humility, are the Grapes of true repentance; whose pruner, is the Preacher;
whose Wine, the testimony of a good conscience; whose Winepress, is the tongue of praise; whose godly tears of humility, Are the Grapes of true Repentance; whose pruner, is the Preacher;
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and the Lord of this Vineyard, is the God of Heaven.
and the Lord of this Vineyard, is the God of Heaven.
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Such then was the desperate condition of these sectaries in the second step, or degree of their affected singularity,
Such then was the desperate condition of these sectaries in the second step, or degree of their affected singularity,
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an arrogant and presumptuous conceit of inherent righteousnesse: That they were just.
an arrogant and presumptuous conceit of inherent righteousness: That they were just.
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To their woodden head of selconfidence, and brazen face of impudence, to make up a perfect monster of imperfection, they affixe the iron heart of crueltie, harder then the neather mill-stone;
To their wooden head of selconfidence, and brazen face of impudence, to make up a perfect monster of imperfection, they affix the iron heart of cruelty, harder then the nether millstone;
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and farre more apt to sting then the biting nettle, Contempt of others.
and Far more apt to sting then the biting nettle, Contempt of Others.
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I am not like that Publican, (saith the fore-man of their Iury in this Parable, that brings in the verdict for all the rest) spying a mote of infirmitie in his brothers eye,
I am not like that Publican, (Says the foreman of their Jury in this Parable, that brings in the verdict for all the rest) spying a mote of infirmity in his Brother's eye,
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but not discerning the beame of impietie in his owne;
but not discerning the beam of impiety in his own;
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straining at every Gnat hee meets in the street, but leaping over every Camel that lyes at his own threshold;
straining At every Gnat he meets in the street, but leaping over every Camel that lies At his own threshold;
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nothing is sweet that fits not his taste, but all things unsavoury that seed not his humour;
nothing is sweet that fits not his taste, but all things unsavoury that seed not his humour;
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barking at the Stars like a Dog in the n•ght, and hissing in a corner like a Serpent;
barking At the Stars like a Dog in the n•ght, and hissing in a corner like a Serpent;
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consuming the next member like a Canker, and gnawing an issue in the wombe of his mother like a Viper:
consuming the next member like a Canker, and gnawing an issue in the womb of his mother like a Viper:
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viscera impiorum crudelia. Contempt of our brethren? It is the unkinde dissolution of the whole frame of nature, which delighteth chiefely in societie.viscera Impious crudelia. Contempt of our brothers? It is the unkind dissolution of the Whole frame of nature, which delights chiefly in society.
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It is a rottennesse in the marrow, a fire in the body, a fury in the soule, the rust of a good conscience, the poyson of charitie, the enemy of peace, the breach of unitie, the mother of mischiefe, the nurse of contention, the daughter of pride that is never barren;
It is a rottenness in the marrow, a fire in the body, a fury in the soul, the rust of a good conscience, the poison of charity, the enemy of peace, the breach of unity, the mother of mischief, the nurse of contention, the daughter of pride that is never barren;
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It is a frenzy infecting the head, vexing the spirit, molesting the heart;
It is a frenzy infecting the head, vexing the Spirit, molesting the heart;
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It filles the head with wicked inventions, they sleepe not (saith David) till they have done mischiefe;
It fills the head with wicked Inventions, they sleep not (Says David) till they have done mischief;
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The minde with perplexed thought, Iuaas sought opportunitie to betray Christ;
The mind with perplexed Thought, Iuaas sought opportunity to betray christ;
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The heart with bloody revenge, Cains countenance was cast downe, he rose up and massacred his brother.
The heart with bloody revenge, Cains countenance was cast down, he rose up and massacred his brother.
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Contempt of our brethren? It is the seed of sedition, the brand of a reprobate, a Locust of the bottomlesse pit, the sonne of those Gyants Anach,
Contempt of our brothers? It is the seed of sedition, the brand of a Reprobate, a Locust of the bottomless pit, the son of those Giants Anach,
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and Anakim, a murdering spirit, and a spirituall murderer; so Saint Iohn expressely: He that hateth his brother is a man-slayer.
and Anakim, a murdering Spirit, and a spiritual murderer; so Saint John expressly: He that hates his brother is a manslayer.
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And such likewise was the lamentable condition of these sectaries in the third and last step or degree of their affected singularitie Advancement of their owne eminencie, and contempt of others.
And such likewise was the lamentable condition of these sectaries in the third and last step or degree of their affected singularity Advancement of their own eminency, and contempt of Others.
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As therefore our blessed Saviour hath upon these grounds propounded;
As Therefore our blessed Saviour hath upon these grounds propounded;
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so proceed we in his name, and by the assistance of his spirit, to expound this parable.
so proceed we in his name, and by the assistance of his Spirit, to expound this parable.
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Wherein wee may observe as in a glasse representative the perfect character of an hypocrite; whose genealogie hath many generations.
Wherein we may observe as in a glass representative the perfect character of an hypocrite; whose genealogy hath many generations.
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Suggestion of the Serpent, begate concupiscence; concupiscence, sinne; sinne, ill custome; ill custome, blind devotion; blind devotion, wilfull ignorance; wilfull ignorance, hypocrisie; hypocrisie, vaine-glory; vaine-glory, selfe-love; selfe-love, selfe-confidence; selfe-confidence, presumption of righteousnesse;
Suggestion of the Serpent, begat concupiscence; concupiscence, sin; sin, ill custom; ill custom, blind devotion; blind devotion, wilful ignorance; wilful ignorance, hypocrisy; hypocrisy, vainglory; vainglory, Self-love; Self-love, self-confidence; self-confidence, presumption of righteousness;
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presumption of righteousnesse, contempt of others; contempt of others, a Pharisee: And a Pharisee begate two twins, hypocrits both:
presumption of righteousness, contempt of Others; contempt of Others, a Pharisee: And a Pharisee begat two twins, Hypocrites both:
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the one a dissembler with his God, the other a deceiver of his brother:
the one a dissembler with his God, the other a deceiver of his brother:
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and both of them either bearing private grudges in their hearts as Cain to Abel, or else open reproaches in their mouthes as Ishmael to Isaac, till they both fall into the pit that they digge for others.
and both of them either bearing private grudges in their hearts as Cain to Abel, or Else open Reproaches in their mouths as Ishmael to Isaac, till they both fallen into the pit that they dig for Others.
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I have now brought you to the threshold of the parable, where for this time I must needs leave you:
I have now brought you to the threshold of the parable, where for this time I must needs leave you:
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the text I named, and the time I am bound to obey, have granted commission to proceed no further.
the text I nam, and the time I am bound to obey, have granted commission to proceed no further.
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THE SECOND SERMON. Luke 18. 10. Two men went up into the Temple to pray: the one a Pharisee, and the other a Publican.
THE SECOND SERMON. Luke 18. 10. Two men went up into the Temple to pray: the one a Pharisee, and the other a Publican.
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WEE have already dispatched the Preface in the former Verse, which lead our meditations to a threefold Quaere. The first, to the Etymologie,
we have already dispatched the Preface in the former Verse, which led our meditations to a threefold Quaere. The First, to the Etymology,
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or signification of the word Parable.
or signification of the word Parable.
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The second, to the reason, why our Saviour so often in the Gospel spake unto the people by parables? The third and last, to the speciall occasion, that induced him to propound this parable.
The second, to the reason, why our Saviour so often in the Gospel spoke unto the people by parables? The third and last, to the special occasion, that induced him to propound this parable.
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Proceede wee now NONLATINALPHABET, by Gods assistance and your christian patience, to enter upon the Parable it selfe.
Proceed we now, by God's assistance and your christian patience, to enter upon the Parable it self.
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Which being a glasse representative, of the perfect character of an Hypocrite:
Which being a glass representative, of the perfect character of an Hypocrite:
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I shall bee so farre from personall invectives in the prosecution thereof, that I shall desire all in generall, to behold their faces in it.
I shall be so Far from personal invectives in the prosecution thereof, that I shall desire all in general, to behold their faces in it.
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Not (as the common course of the world is) for a man to glance over the shoulder upon his brother,
Not (as the Common course of the world is) for a man to glance over the shoulder upon his brother,
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as if the doctrine delivered concerned not himselfe:
as if the Doctrine Delivered concerned not himself:
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Or, like S. Iames his Naturall, to take so slight a notice, that presently hee forgets it at the turning of the backe:
Or, like S. James his Natural, to take so slight a notice, that presently he forgets it At the turning of the back:
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but with a serious and particular application to the conscience, and with a full purpose and resolution of amendment.
but with a serious and particular application to the conscience, and with a full purpose and resolution of amendment.
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For (though I confesse) the drift of the parable aymes most punctually at the Hereticke and Schismaticke, in whom the ocean of hypocrisie swels to a full Sea:
For (though I confess) the drift of the parable aims most punctually At the Heretic and Schismatic, in whom the Ocean of hypocrisy Swells to a full Sea:
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yet, before we have done with it, wee shall finde it will reach us all, and spare none:
yet, before we have done with it, we shall find it will reach us all, and spare none:
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for as much as he that is soundest at the heart, may at one time or other (if hee flatter not himselfe too much) discover in himselfe some dregs of hypocrisie, some spice of the Pharisee.
for as much as he that is soundest At the heart, may At one time or other (if he flatter not himself too much) discover in himself Some dregs of hypocrisy, Some spice of the Pharisee.
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Let every one then in the feare of God, apply the parable onely to himselfe,
Let every one then in the Fear of God, apply the parable only to himself,
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as ingenuously taxing his owne conscience, as Nathan did David, and say, Tu es homo, Thou art the man our Saviour now taxes,
as ingenuously taxing his own conscience, as Nathan did David, and say, Tu es homo, Thou art the man our Saviour now Taxes,
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and the Preacher now speakes to. That so every one resolving to mend one, God in his mercy may mend all.
and the Preacher now speaks to. That so every one resolving to mend one, God in his mercy may mend all.
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And upon this good resolution, by the blessing of the Author, we may venter upon the Parable.
And upon this good resolution, by the blessing of the Author, we may venture upon the Parable.
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Two men went up into the Temple to pray: the one was a Pharisce, and the other a Publican.
Two men went up into the Temple to pray: the one was a Pharisee, and the other a Publican.
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That great Divell incarnate, Hypocrisie in devotion, is heere discovered unto us by our blessed Saviour, by a parable of two men,
That great devil incarnate, Hypocrisy in devotion, is Here discovered unto us by our blessed Saviour, by a parable of two men,
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as like in outward shew, that it is very hard to discerne the one from the other;
as like in outward show, that it is very hard to discern the one from the other;
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but as different in inward substance, as light and darknesse. Their behaviour is expressed in the words of this Text, joyntly together;
but as different in inward substance, as Light and darkness. Their behaviour is expressed in the words of this Text, jointly together;
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then severally and apart, in the verses following. At first sight a man would thinke all were well.
then severally and apart, in the Verses following. At First sighed a man would think all were well.
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Here are first, Duo homines, two men; good company. Here is secondly, ascensus in Templum, they walke, and they talke, and they converse together,
Here Are First, Duo homines, two men; good company. Here is secondly, ascensus in Templum, they walk, and they talk, and they converse together,
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and they goe up into the Temple together; a good posture. Here is thirdly, Devotio, a seeming strong devotion;
and they go up into the Temple together; a good posture. Here is Thirdly, Devotion, a seeming strong devotion;
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They goe up into the Temple to pray; a good exercise.
They go up into the Temple to pray; a good exercise.
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But alas, heere is the leaven that sowres all, and swels all, the leaven of Pharisees:
But alas, Here is the leaven that sours all, and Swells all, the leaven of Pharisees:
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The one was a Pharisee, and the other a Publican. The one was a Pharisee, and the other a Publican.
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Duo homines, two men? why good company, and once a rarity to bee found upon the face of the earth.Duo homines, two men? why good company, and once a rarity to be found upon the face of the earth.
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Without all question, societie is both commendable and comfortable, by the principles of nature and grace to:
Without all question, society is both commendable and comfortable, by the principles of nature and grace to:
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for though unum & bonum cov•rtuntur, by our mecaphysicall discipline;
for though Unum & bonum cov•rtuntur, by our mecaphysicall discipline;
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yet hee that soares but one degree higher shall finde, that the most perfect unitie is best pleased to admit of a Trinitie:
yet he that soars but one degree higher shall find, that the most perfect unity is best pleased to admit of a Trinity:
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No doubt, to signifie, that as there can bee no true societie without an unitie; so there can bee no perfect unitie without a Societie.
No doubt, to signify, that as there can be no true society without an unity; so there can be no perfect unity without a Society.
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Went these two men up into the Temple? they could not have trod a fayrer path.
Went these two men up into the Temple? they could not have trod a Fairer path.
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A journey that David undertooke with great alacritie and cheerefulnesse, especially when hee went up into the Temple with companie; the more the merrier.
A journey that David undertook with great alacrity and cheerfulness, especially when he went up into the Temple with company; the more the merrier.
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I was glad (saith h•) when they said unto me, Wee will goe into the house of the Lord.
I was glad (Says h•) when they said unto me, we will go into the house of the Lord.
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It is a good sight to see men go by twoes into the Temple; but a farre more blessed, to see them flocke by tens, and hundreds, and thousands:
It is a good sighed to see men go by twoes into the Temple; but a Far more blessed, to see them flock by tens, and hundreds, and thousands:
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As (blessed bee God) in this, and divers other Congregations in this Kingdome.
As (blessed be God) in this, and diverse other Congregations in this Kingdom.
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Went these two men up into the Temple to pray? they could not have gone with a better resolution, nor performed a better exercise.
Went these two men up into the Temple to pray? they could not have gone with a better resolution, nor performed a better exercise.
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Had they gone but singly up into a private chamber, or a closet to pray, and beene still;
Had they gone but singly up into a private chamber, or a closet to pray, and been still;
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it had beene (no question) an acceptable sacrifice of righteousnesse:
it had been (no question) an acceptable sacrifice of righteousness:
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Devotion, bee it never so private, if it be hearty, shall never returne emptie without a blessing.
Devotion, be it never so private, if it be hearty, shall never return empty without a blessing.
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It is like Davids Tree planted by the waters side, whose leafe never withers, but still brings forth fruit in due season;
It is like Davids Tree planted by the waters side, whose leaf never withers, but still brings forth fruit in due season;
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whatsoever it doth it shall prosper. It is a fruitfull Vine, continually bearing clusters of ripe grapes; whose roote, is charity; whose stocke, faith; whose top, hope;
whatsoever it does it shall prosper. It is a fruitful Vine, continually bearing clusters of ripe grapes; whose root, is charity; whose stock, faith; whose top, hope;
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whose spreading twigges are laden with fruite, the workes of mercie; and whose flourishing blossomes, are the wholesome wordes of wisedome.
whose spreading twigs Are laden with fruit, the works of mercy; and whose flourishing blossoms, Are the wholesome words of Wisdom.
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As the morning Starre in the midst of a cloud; As the Moone when it is at full;
As the morning Star in the midst of a cloud; As the Moon when it is At full;
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As the Sun shining upon the Temple of the most high; As a bright raine-bow in faire clouds;
As the Sun shining upon the Temple of the most high; As a bright rainbow in fair Clouds;
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As the flower of Roses in the spring; As Lillies by the rivers of water; As fire and incense in the Censer;
As the flower of Roses in the spring; As Lilies by the Rivers of water; As fire and incense in the Censer;
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As a vessell of massie gold, beset with all manner of precious stones; As a faire Olive tree that is fruitfull;
As a vessel of massy gold, beset with all manner of precious stones; As a fair Olive tree that is fruitful;
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As a Cipresse tree that growes up to the clouds; And as the fat that is taken from the Peace-offering;
As a Cypress tree that grows up to the Clouds; And as the fat that is taken from the Peace-offering;
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so is the prayer of the righteous man if it be fervent.
so is the prayer of the righteous man if it be fervent.
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It is paled in like the garden of Eden with everlasting mercies, when the best of our sacrifices are layed waste and common;
It is paled in like the garden of Eden with everlasting Mercies, when the best of our Sacrifices Are laid waste and Common;
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It floates like Noahs Arke upon the waters of affliction, when the best of our thoughts are overwhelmed and perish;
It floats like Noahs Ark upon the waters of affliction, when the best of our thoughts Are overwhelmed and perish;
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It buds and bloomes like Aarons rod, and brings forth ripe Almonds, when the best of our works remaine dry and wither;
It buds and blooms like Aaron's rod, and brings forth ripe Almonds, when the best of our works remain dry and wither;
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This one sheafe stands upright, and this one starre sparkles, when the rest of the hile fall flat upon the ground,
This one sheaf Stands upright, and this one star sparkles, when the rest of the hile fallen flat upon the ground,
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and all wandering Comets are quite obscured.
and all wandering Comets Are quite obscured.
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Abigals bottles of Wine, and frayles of Raisons were never so welcome to hungry David in the wildernesse of Parran;Abigails bottles of Wine, and frails of Raisons were never so welcome to hungry David in the Wilderness of Parran;
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Nor the shadie Iuniper tree so delectable to the Prophet in the parching Sun; Nor Iacobs fat Kid, so acceptable to his fathe• Isaac in his sicknesse;
Nor the shady Juniper tree so delectable to the Prophet in the parching Sun; Nor Iacobs fat Kid, so acceptable to his fathe• Isaac in his sickness;
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Nor the sight of young Benjamin so pretious to his brother Ioseph, when he was the chiefe Governor of Pharaohs Court in Egypt; Nor the Wals of Ierusalem so deare unto the Iewes, that kissed them at their returne from captivity:
Nor the sighed of young Benjamin so precious to his brother Ioseph, when he was the chief Governor of Pharaohs Court in Egypt; Nor the Walls of Ierusalem so deer unto the Iewes, that kissed them At their return from captivity:
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as zealous and hearty prayer is unspeakeably comfortable to the soule of a distresled sinner. It fils the mouth with laughter, and the heart with gladnesse:
as zealous and hearty prayer is unspeakeably comfortable to the soul of a distresled sinner. It fills the Mouth with laughter, and the heart with gladness:
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It gives light to them that sit in darknesse, and life to them that sit in the shaddow of death:
It gives Light to them that fit in darkness, and life to them that fit in the shadow of death:
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it is Damonibus flagellum, animae subsidium, Deo sacrificium.
it is Damonibus flagellum, Spirits subsidium, God Sacrificium.
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A scourge to the Divell, a prop to the Soule, a Sacrifice to God, which God cannot despise: A scourge to the devil, a prop to the Soul, a Sacrifice to God, which God cannot despise:
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It is the continuall feast of a pined conscience; the onely solace in a Sea of sorrowes:
It is the continual feast of a pined conscience; the only solace in a Sea of sorrows:
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(Call upon me in the time of trouble, saith the Lord, so will I heare thee and thou shalt praise mee.) It is the very station of the soule in the presence of God, (Call upon me in the time of trouble, Says the Lord, so will I hear thee and thou shalt praise me.) It is the very station of the soul in the presence of God,
(vvb p-acp pno11 p-acp dt n1 pp-f n1, vvz dt n1, av vmb pns11 vvi pno21 cc pns21 vm2 vvi pno11.) pn31 vbz dt j n1 pp-f dt n1 p-acp dt n1 pp-f np1,
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and the station of God in the presence of the soule;
and the station of God in the presence of the soul;
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God lookes upon her with the Eye of mercy, and she glances upon God with the eye of humility.
God looks upon her with the Eye of mercy, and she glances upon God with the eye of humility.
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What shall I say more? It is the food of the Soule; the quintescence of all spirituall comfort;
What shall I say more? It is the food of the Soul; the quintessence of all spiritual Comfort;
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the obtaining of all the graces and favours of the great King of Heaven; the ravishing seale of that interchangable kisse of peace, betwixt the Bridegroome and the Bride;
the obtaining of all the graces and favours of the great King of Heaven; the ravishing seal of that interchangeable kiss of peace, betwixt the Bridegroom and the Bride;
dt n-vvg pp-f d dt n2 cc n2 pp-f dt j n1 pp-f n1; dt j-vvg n1 pp-f cst j n1 pp-f n1, p-acp dt n1 cc dt n1;
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that spirituall Sabbath, wherein the Creator himselfe desires to rest;
that spiritual Sabbath, wherein the Creator himself Desires to rest;
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that Lodge in the forrest of Libanus, wherein the true Salomon solaces himselfe, and enjoyes his delights with the sonnes of men.
that Lodge in the forest of Lebanon, wherein the true Solomon solaces himself, and enjoys his delights with the Sons of men.
cst vvb p-acp dt n1 pp-f np1, c-crq dt j np1 n2 px31, cc vvz po31 n2 p-acp dt n2 pp-f n2.
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It is milke for Babes, strong meat for men, provision for the traveller, an haven to the mariner, victory to the militant, and glory to the triumphant.
It is milk for Babes, strong meat for men, provision for the traveller, an Haven to the mariner, victory to the militant, and glory to the triumphant.
pn31 vbz n1 p-acp n2, j n1 p-acp n2, n1 p-acp dt n1, dt n1 p-acp dt n1, n1 p-acp dt j, cc n1 p-acp dt j.
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It is physicke to the sicke, joy to the afflicted, strength to the weake. It amends the bad, it confirmes the good, it comforts all.
It is physic to the sick, joy to the afflicted, strength to the weak. It amends the bad, it confirms the good, it comforts all.
pn31 vbz n1 p-acp dt j, vvb p-acp dt j-vvn, n1 p-acp dt j. pn31 vvz dt j, pn31 vvz dt j, pn31 vvz d.
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It is the Gate of Heaven, the first fruits of future glory, the heavenly Manna of all ravishing sweetnesse,
It is the Gate of Heaven, the First fruits of future glory, the heavenly Manna of all ravishing sweetness,
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and the Iacobs Ladder that reaches from ▪ Earth to Heaven, whereby the Angels ascend and descend, to carry up our petitions,
and the Iacobs Ladder that reaches from ▪ Earth to Heaven, whereby the Angels ascend and descend, to carry up our petitions,
cc dt npg1 n1 cst vvz p-acp ▪ n1 p-acp n1, c-crq dt n2 vvb cc vvi, pc-acp vvi a-acp po12 n2,
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and to bring downe Gods blessings.
and to bring down God's blessings.
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If such then bee the power and efficacy of private devotion, how much more powerfull is the strength of publike prayer? If the bubling of one single Conduit-pipe be so harmonious in the eares of God,
If such then be the power and efficacy of private devotion, how much more powerful is the strength of public prayer? If the bubbling of one single Conduit-pipe be so harmonious in the ears of God,
cs d av vbi dt n1 cc n1 pp-f j n1, c-crq av-d av-dc j vbz dt n1 pp-f j n1? cs dt j-vvg pp-f crd j n1 vbb av j p-acp dt n2 pp-f np1,
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how acceptable is the noyse of many waters? If the one bee so potent, the other must needs bee omnipotent; (If wee may bee so bold to use the phrase of Alstedius) Est quaedam omnipotentia precum, (saith hee) There is such a kind of majesty and omnipotency in publike prayer, that it raises the dead, it overcomes Angels, it casts out devils,
how acceptable is the noise of many waters? If the one be so potent, the other must needs be omnipotent; (If we may be so bold to use the phrase of Alstedius) Est quaedam Omnipotentia precum, (Says he) There is such a kind of majesty and omnipotency in public prayer, that it raises the dead, it overcomes Angels, it Cast out Devils,
c-crq j vbz dt n1 pp-f d n2? cs dt crd vbb av j, dt n-jn vmb av vbi j; (cs pns12 vmb vbi av j pc-acp vvi dt n1 pp-f np1) fw-la fw-la fw-la fw-la, (vvz pns31) pc-acp vbz d dt n1 pp-f n1 cc n1 p-acp j n1, cst pn31 vvz dt j, pn31 vvz n2, pn31 vvz av n2,
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and (which is more wonderfull then all the rest) it seemes to master and over-master God himselfe;
and (which is more wonderful then all the rest) it seems to master and overmaster God himself;
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inabling the feeble Christian, to wrestle with his Maker, as Iacob with the Angell, with a non dimittam, I will not let thee go• without a blessing.
enabling the feeble Christian, to wrestle with his Maker, as Iacob with the Angel, with a non dimittam, I will not let thee go• without a blessing.
vvg dt j njp, pc-acp vvi p-acp po31 n1, c-acp np1 p-acp dt n1, p-acp dt fw-fr n1, pns11 vmb xx vvi pno21 n1 p-acp dt n1.
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Thus farre then the Parable succeeds well: that there were two men, it was good company;
Thus Far then the Parable succeeds well: that there were two men, it was good company;
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that they went up into the Temple, it was a better posture;
that they went up into the Temple, it was a better posture;
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that they went up into the Temple to pray, it, was the best exercise, That house shall bee called the house of prayer.
that they went up into the Temple to pray, it, was the best exercise, That house shall be called the house of prayer.
cst pns32 vvd a-acp p-acp dt n1 pc-acp vvi, pn31, vbds dt js n1, cst n1 vmb vbi vvn dt n1 pp-f n1.
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But heere is that which turnes Iordan quite backewards, makes the company uncomfortable, the posture preposterous,
But Here is that which turns Iordan quite backwards, makes the company uncomfortable, the posture preposterous,
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and the exercise most execrable, the one was a Pharisee, and the other a Publican. That two men should be of two mindes;
and the exercise most execrable, the one was a Pharisee, and the other a Publican. That two men should be of two minds;
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the same in shew, but different in substance;
the same in show, but different in substance;
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come up into the Temple, and to pray too, and not with one accord in one place;
come up into the Temple, and to pray too, and not with one accord in one place;
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this turnes our honey into gall, the waters of Meribah into the waters of Marah: The one was a Pharisee, and the other a Publican.
this turns our honey into Gall, the waters of Meribah into the waters of Marah: The one was a Pharisee, and the other a Publican.
d vvz po12 n1 p-acp n1, dt n2 pp-f np1 p-acp dt n2 pp-f np1: dt pi vbds dt np1, cc dt j-jn dt n1.
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Mention is often made in the Gospell of Pharises, to the shamefull reproach of their life,
Mention is often made in the Gospel of Pharisees, to the shameful reproach of their life,
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and severe reprehension of their unbeleefe;
and severe reprehension of their unbelief;
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who either with the faithlesse traditions of men, or the fruitlesse objections of the Law, ever went about to intangle our Saviour in his speech.
who either with the faithless traditions of men, or the fruitless objections of the Law, ever went about to entangle our Saviour in his speech.
r-crq av-d p-acp dt j n2 pp-f n2, cc dt j n2 pp-f dt n1, av vvd a-acp pc-acp vvi po12 n1 p-acp po31 n1.
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But in vaine is the net layed (saith Salomon) before the eyes of the winged. But in vain is the net laid (Says Solomon) before the eyes of the winged.
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A busie sect it seemes they were:
A busy sect it seems they were:
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for either, when they went with him into the Temple, they lift up their heeles against him, like deceiveable hypocrites;
for either, when they went with him into the Temple, they lift up their heals against him, like deceivable Hypocrites;
c-acp d, c-crq pns32 vvd p-acp pno31 p-acp dt n1, pns32 vvb a-acp po32 n2 p-acp pno31, av-j j n2;
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or else in the judgement-hall they spend their mouthes against him with a Crucifige, crucifie him, like murderous homicides.
or Else in the judgement-hall they spend their mouths against him with a Crucifige, crucify him, like murderous homicides.
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Their lippes preserve much knowledge of the Law, and yet the poyson of aspes is under their throate.
Their lips preserve much knowledge of the Law, and yet the poison of asps is under their throat.
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The morall precepts are written in their Phylacteries with a thorne to pricke their Anckles, and yet their feete most swift to shed blood.
The moral Precepts Are written in their Phylacteries with a thorn to prick their Ankles, and yet their feet most swift to shed blood.
dt j n2 vbr vvn p-acp po32 n2 p-acp dt n1 pc-acp vvi po32 n2, cc av po32 n2 av-ds j pc-acp vvi n1.
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They sit in the Chaire of Moses, and yet resist the Lords anointed with Corah. They bind heavy burdens upon the shoulders of other men,
They fit in the Chair of Moses, and yet resist the lords anointed with Corah. They bind heavy burdens upon the shoulders of other men,
pns32 vvb p-acp dt n1 pp-f np1, cc av vvi dt n2 vvn p-acp np1. pns32 vvb j n2 p-acp dt n2 pp-f j-jn n2,
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and yet they touch them not with their owne fingers.
and yet they touch them not with their own fingers.
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Greater enemies to the Crosse of Christ, which is his glory and our Salvation, were there none than Pharisees.
Greater enemies to the Cross of christ, which is his glory and our Salvation, were there none than Pharisees.
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Not Pilate the judge with his halting opinion, and luke-warme religion. Not Caiaphas the high Priest with his inward malice, and outward holinesse.
Not Pilate the judge with his halting opinion, and lukewarm Religion. Not Caiaphas the high Priest with his inward malice, and outward holiness.
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Not Iudas the traitor with his kissing lip, and killing heart.
Not Iudas the traitor with his kissing lip, and killing heart.
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Not the vulgar route and rabble of the Iewes clamorously acquitting Barrabas the malefactor, and despightfully condemning Iesus the innocent.
Not the Vulgar rout and rabble of the Iewes clamorously acquitting Barabbas the Malefactor, and despitefully condemning Iesus the innocent.
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And yet forsooth none so pure, none so holy in outward profession as a Pharisee. Hujusmodi venandi fallacias sectatur Satanas, sub titulo sanctitatis agere insidias.
And yet forsooth none so pure, none so holy in outward profession as a Pharisee. Hujusmodi venandi fallacias sectatur Satanas, sub Titulo sanctitatis agere Insidias.
cc av uh pi av j, pix av j p-acp j n1 p-acp dt np1. fw-la fw-la fw-la fw-la np1, fw-la fw-la fw-la fw-la fw-la.
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It is Satans usuall sleight of hunting, by a shew of holmesse to intrap the simple.
It is Satan usual sleight of hunting, by a show of holmesse to entrap the simple.
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Pharisees in the eye of the world reputed for mirrors, shrined for Saints, canonized for halfe gods:
Pharisees in the eye of the world reputed for mirrors, shrined for Saints, canonized for half God's:
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and yet for all this glittering pretended piety, in the judgement of Christ and his witnesses, true Reedes shaken with the Winde, painted Sepulchres, Wolves in sheepes cloathings, Scribes and Pharisees, hypocrites, woe be unto them.
and yet for all this glittering pretended piety, in the judgement of christ and his Witnesses, true Redes shaken with the Wind, painted Sepulchres, Wolves in Sheep clothings, Scribes and Pharisees, Hypocrites, woe be unto them.
cc av p-acp d d j-vvg j-vvn n1, p-acp dt n1 pp-f np1 cc po31 n2, j n2 vvn p-acp dt n1, j-vvn n2, n2 p-acp n2 n2-vvg, n2 cc np2, n2, n1 vbb p-acp pno32.
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Thus hath Satan juggled from the beginning, and continually changed himselfe into an Angell of light.
Thus hath Satan juggled from the beginning, and continually changed himself into an Angel of Light.
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Ciceroes Rhetorician, Plat•es Polititian, and Homers Traveller are not so lively painted in their colours, as here a Pharisee, in his due and true conditions, his counterfeit conscience being discovered,Cicero's Rhetorician, Plat•es Politician, and Homers Traveller Are not so lively painted in their colours, as Here a Pharisee, in his due and true conditions, his counterfeit conscience being discovered,
npg1 n1, n2 n1, cc npg1 n1 vbr xx av av-j vvn p-acp po32 n2, c-acp av dt np1, p-acp po31 j-jn cc j n2, po31 j-jn n1 vbg vvn,
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and the vizard of hypocrisie, semblable to religious sanctimony, pluckt from his face of impudency.
and the vizard of hypocrisy, semblable to religious sanctimony, plucked from his face of impudence.
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For though he be a Proteus of many shapes, and variable changes; (and never a change from worse to better; (for desinit esse melior, qui desinit esse bonus,) hee that ceases to be good in the positive, is farre from proceeding to better in the Comparative:) Yet heere like the Moone, hee may be seene at full:
For though he be a Proteus of many shapes, and variable changes; (and never a change from Worse to better; (for desinit esse melior, qui desinit esse bonus,) he that ceases to be good in the positive, is Far from proceeding to better in the Comparative:) Yet Here like the Moon, he may be seen At full:
p-acp cs pns31 vbb dt np1 pp-f d n2, cc j n2; (cc av-x dt n1 p-acp jc p-acp jc; (c-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la,) pns31 cst vvz pc-acp vbi j p-acp dt j, vbz av-j p-acp vvg pc-acp vvi p-acp dt j:) av av av-j dt n1, pns31 vmb vbi vvn p-acp j:
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he is totally Ecclipsed with his God; hee is waxing and waining with the world; He is almost at last quarter, darkened and obscured in soule to himselfe.
he is totally Eclipsed with his God; he is waxing and waining with the world; He is almost At last quarter, darkened and obscured in soul to himself.
pns31 vbz av-j vvn p-acp po31 n1; pns31 vbz j-vvg cc vvg p-acp dt n1; pns31 vbz av p-acp ord n1, vvn cc vvn p-acp n1 p-acp px31.
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In that, an hypocrite, drawing neere unto God with his lips, but farre from him in his heart;
In that, an hypocrite, drawing near unto God with his lips, but Far from him in his heart;
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In the other, a heretike, saying, Loe heere is Christ, and there is Christ, we know not where;
In the other, a heretic, saying, Lo Here is christ, and there is christ, we know not where;
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And in this an Atheist, neither hot nor cold, having a name to be alive, but indeed is dead.
And in this an Atheist, neither hight nor cold, having a name to be alive, but indeed is dead.
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And as the Master tooke the first draught of this hypocrite for former;
And as the Master took the First draught of this hypocrite for former;
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so the Scholler continues it for latter times, 2 Tim. 3. 2. Where he telles us, that men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankfull, unholy, without naturall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them that are good, traytors, heady, high-minded, lovers of pleasure, more then lovers of God.
so the Scholar continues it for latter times, 2 Tim. 3. 2. Where he tells us, that men shall be lovers of their own selves, covetous, boaster's, proud, cursed Speakers, disobedient to Parents, unthankful, unholy, without natural affection, Truce-breakers, false accusers, intemperate, fierce, despisers of them that Are good, Traitors, heady, High-minded, lovers of pleasure, more then lovers of God.
av dt n1 vvz pn31 p-acp d n2, crd np1 crd crd c-crq pns31 vvz pno12, cst n2 vmb vbi n2 pp-f po32 d n2, j, ng1, j, j-vvn n2, j p-acp n2, j, j, p-acp j n1, n2, j n2, j, j, n2 pp-f pno32 cst vbr j, n2, j, j, n2 pp-f n1, av-dc cs n2 pp-f np1.
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This for the Pharisee, now for the Publican.
This for the Pharisee, now for the Publican.
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Of whom (yopu may well suppose) that much cannot bee said, having so little to say for himselfe, onely he craves the benefit of his booke:
Of whom (yopu may well suppose) that much cannot be said, having so little to say for himself, only he craves the benefit of his book:
pp-f r-crq (uh vmb av vvi) cst d vmbx vbi vvn, vhg av j pc-acp vvi p-acp px31, av-j pns31 vvz dt n1 pp-f po31 n1:
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Miserere mei Domine, so farre hee reads Clarke-like, O God bee mercifull to mee a sinner. miserere mei Domine, so Far he reads Clarke-like, Oh God be merciful to me a sinner.
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And therefore for charitie sake, we may plead thus much for him: As the Pharisee said of himselfe, that hee was not as this Publican;
And Therefore for charity sake, we may plead thus much for him: As the Pharisee said of himself, that he was not as this Publican;
cc av p-acp n1 n1, pns12 vmb vvi av av-d p-acp pno31: c-acp dt np1 vvd pp-f px31, cst pns31 vbds xx p-acp d n1;
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so may wee justly say of this Publican, that hee was not as the Pharisee; whatsoever the Pharisee was, hee was not;
so may we justly say of this Publican, that he was not as the Pharisee; whatsoever the Pharisee was, he was not;
av vmb pns12 av-j vvb pp-f d n1, cst pns31 vbds xx p-acp dt np1; r-crq dt np1 vbds, pns31 vbds xx;
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and whatsoever the Pharisee was not, that was he;
and whatsoever the Pharisee was not, that was he;
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in the sight of God, in the sight of man, and in the sight of his owne eyes.
in the sighed of God, in the sighed of man, and in the sighed of his own eyes.
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A man of no publike fame, but publike infamy; His very name discovers both his nature and office too;
A man of no public fame, but public infamy; His very name discovers both his nature and office too;
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a poore Publican, a tribute gatherer, an under-customer, an officer of the basest accompt amongst the Iewes;
a poor Publican, a tribute gatherer, an under-customer, an officer of the Basest account among the Iewes;
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both by reason they were servants to the Romanes, whose yoake they could not indure, and also grinding exacters of more then their due for their owne advantage.
both by reason they were Servants to the Romans, whose yoke they could not endure, and also grinding exacters of more then their endue for their own advantage.
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This publike contempt of others made him at length seeme odious in his own eyes:
This public contempt of Others made him At length seem odious in his own eyes:
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for peccat & publicat (though not in Senecaes sense) he sinnes, and he publishes his sinne, not to his glory, but to his shame;
for peccat & publicat (though not in Senecaes sense) he Sins, and he publishes his sin, not to his glory, but to his shame;
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not to the erection of his head, but to the confusion of his face;
not to the erection of his head, but to the confusion of his face;
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and when he was smallest and vilest in his owne eyes, he was then in greatest repute and estimation in the sight of God;
and when he was Smallest and Vilest in his own eyes, he was then in greatest repute and estimation in the sighed of God;
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as it shall appeare (God willing) more at large hereafter. In the meane time wee see the parable turnes upon these two hinges;
as it shall appear (God willing) more At large hereafter. In the mean time we see the parable turns upon these two hinges;
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A proud boaster, and an humble confessour; A presumptuous justiciary, and a penitent offender; An arrogant hypocrite, and a dejected sinner.
A proud boaster, and an humble confessor; A presumptuous justiciary, and a penitent offender; an arrogant hypocrite, and a dejected sinner.
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These two men went up into the Temple to pray; the one a Pharisee, and the other a Publican. These two men went up into the Temple to pray; the one a Pharisee, and the other a Publican.
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Such a generall resemblance is there betwixt hollow hypocrisie, and truly religious sanctitie, that the Church may too justly lament and complaine, that her children are blacke like unto coales, no man is able to discerne them when hee meets them in the streets;
Such a general resemblance is there betwixt hollow hypocrisy, and truly religious sanctity, that the Church may too justly lament and complain, that her children Are black like unto coals, no man is able to discern them when he meets them in the streets;
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and that the great Citie of God is become like an harlot.
and that the great city of God is become like an harlot.
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This generall resemblance is set down in the forehead of this Parable, by foure special representations;
This general resemblance is Set down in the forehead of this Parable, by foure special representations;
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wherein painted hypocrisie, and naked simplicitie may seeme at first both alike, or rather hypocrisie, to carry the fairer shew.
wherein painted hypocrisy, and naked simplicity may seem At First both alike, or rather hypocrisy, to carry the Fairer show.
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The first is, the number of the persons, duo homines, two men, the Pharisee and the Publican, one for one;
The First is, the number of the Persons, duo homines, two men, the Pharisee and the Publican, one for one;
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and most commonly greater, is the multitude of hypocrites.
and most commonly greater, is the multitude of Hypocrites.
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In the old world and dayes of Noah with his two faces, the one looking to the world perishing, the other to the posterity comming,
In the old world and days of Noah with his two faces, the one looking to the world perishing, the other to the posterity coming,
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but eight persons were reserved in the Arke. But one Michaiah against foure hundred false Prophets.
but eight Persons were reserved in the Ark. But one Michaiah against foure hundred false prophets.
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Elias complaines that he is left alone, and not five good men to bee found in those great and famous Citties of Pentapolis. But onely three brethren in that mighty flow of idolatry,Elias complains that he is left alone, and not five good men to be found in those great and famous Cities of Pentapolis. But only three brothers in that mighty flow of idolatry,
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and Empire of Nebuchadnezzar. Onely Caleb and Ioshuah of innumerable thousands of Israelites entred into the Land of Canaan. Our Saviour cured ten Leapers, and but one returned thankefull.
and Empire of Nebuchadnezzar. Only Caleb and Joshua of innumerable thousands of Israelites entered into the Land of Canaan. Our Saviour cured ten Leapers, and but one returned thankful.
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And therefore he foretold, that in these last dayes many false Prophets should arise and deceive many;
And Therefore he foretold, that in these last days many false prophets should arise and deceive many;
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For straight is the Gate, and narrow is the way, that leadeth unto life, and few there bee that finde it. For straight is the Gate, and narrow is the Way, that leads unto life, and few there be that find it.
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The Church of God is a little flocke: a small ship for Simon to launch out into the deepe.
The Church of God is a little flock: a small ship for Simon to launch out into the deep.
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Paphnutius stood against the whole Councell of Nice; Iohn Husse against the Councell of Constance; Luther alone forsooke his Clo•ster;Paphnutius stood against the Whole Council of Nicaenae; John Husse against the Council of Constance; Luther alone forsook his Clo•ster;
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and these three men, (by the helpe of their God,) in their times prevailed.
and these three men, (by the help of their God,) in their times prevailed.
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Generality then, and the greater number, can be no certainty o• the true Church.
Generality then, and the greater number, can be no certainty o• the true Church.
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Auxensius made a proude challenge to the Emperour Constantine: Nos habemus consensum & concentum sexcentorum Episcoporum; Auxensius made a proud challenge to the Emperor Constantine: Nos habemus consensum & concentum sexcentorum Bishops;
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Wee have the consent and harmony of sixe hundred Bishops: and yet he was an Arrian.
we have the consent and harmony of sixe hundred Bishops: and yet he was an Arrian.
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The second resemblance is in externall forme, and outward behaviour, wherein they are still both alike;
The second resemblance is in external Form, and outward behaviour, wherein they Are still both alike;
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they both ascend and goe up.
they both ascend and go up.
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As well the idolatrous Iew to Dan and Bethel, to worship Ieroboams calves, as the true Israelite to Ierusalem, to worship the living God:
As well the idolatrous Iew to Dan and Bethel, to worship Ieroboams calves, as the true Israelite to Ierusalem, to worship the living God:
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Vpon a certain day, the children of God came and stood before him, and Satan came amongst them too:
Upon a certain day, the children of God Come and stood before him, and Satan Come among them too:
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They like Priests cloathed with righteousnesse, and Saints singing with joyfulnesse; but he, either like a subtill Serpent seeking whom hee may deceive;
They like Priests clothed with righteousness, and Saints singing with joyfulness; but he, either like a subtle Serpent seeking whom he may deceive;
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as he did Eve, in the Garden; Peter, in the High Priests hall; and Iudas at the Passeover:
as he did Eve, in the Garden; Peter, in the High Priests hall; and Iudas At the Passover:
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Or else, as a roaring Lyon into the conscience; an accuser of his brethren; as he entered into Cain the fratricide; and Iulian the Apostate:
Or Else, as a roaring lion into the conscience; an accuser of his brothers; as he entered into Cain the fratricide; and Iulian the Apostate:
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Or else a red Dragon, for the triall of their faith and patience; as unto Iob, and Paul, when the messenger of Satan was sent to buffet him.
Or Else a read Dragon, for the trial of their faith and patience; as unto Job, and Paul, when the Messenger of Satan was sent to buffet him.
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Thus Cain goes to the Altar to sacrifice, as well as Abel. Iudas will have a finger in Christs dish,
Thus Cain Goes to the Altar to sacrifice, as well as Abel. Iudas will have a finger in Christ dish,
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as well as Iohn. The Pharisee carries a countenance of holinesse, a grace of godlinesse,
as well as John. The Pharisee carries a countenance of holiness, a grace of godliness,
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and a shew of sanctimony, more then doth the Publican, and yet they both goe up; here is yet small difference.
and a show of sanctimony, more then does the Publican, and yet they both go up; Here is yet small difference.
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The third resemblance is, One place, the Temple receives them both. Where God will have his Church, the divell will bee sure to have his chappel.
The third resemblance is, One place, the Temple receives them both. Where God will have his Church, the Devil will be sure to have his chapel.
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As in the world there is heate and cold; night and day; hill and valley.
As in the world there is heat and cold; night and day; hill and valley.
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As in humane Arts there is opposition of Sciences, Sophistrie and probabilitie, rage and reason, affirmation and negation, pro and con: So in Gods Church militant, superstitious faction will be sure to couch under the same roofe, with true devotion; disguised hypocrisie, with naked piety;
As in humane Arts there is opposition of Sciences, Sophistry and probability, rage and reason, affirmation and negation, Pro and con: So in God's Church militant, superstitious faction will be sure to couch under the same roof, with true devotion; disguised hypocrisy, with naked piety;
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and shameles vanitie, with simple veritie. Where the painefull husband-man sowes pure seede; there the envious man will scatter tares.
and shameless vanity, with simple verity. Where the painful husbandman sows pure seed; there the envious man will scatter tares.
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Where Paul plants the grafts of grace and unitie; there Alexander the Coppersmith, inserts his imps of contention and impietie.
Where Paul plants the grafts of grace and unity; there Alexander the Coppersmith, inserts his imps of contention and impiety.
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Where Simon Peter preaches conversion unto God; there Simon Magus practises conjuration by the Divell.
Where Simon Peter Preaches conversion unto God; there Simon Magus practises conjuration by the devil.
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Dagon, the Idoll and folly of the Philistims; and the Arke of God, the glory and felicitie of the Israelites, were sometime both in one house.Dagon, the Idol and folly of the philistines; and the Ark of God, the glory and felicity of the Israelites, were sometime both in one house.
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Noahs Arke harboured as well ravenous wolves, as tame and simple creatures; The Lambe, and the Woolfe; the Raven, and the Dove; the Adder, and the Coney.Noahs Ark Harboured as well ravenous wolves, as tame and simple creatures; The Lamb, and the Wolf; the Raven, and the Dove; the Adder, and the Coney.
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Vt lilium inter spinas, sic Ecclesia Dei bonis atque malis permista est. As a lilly growes up betweene two thornes; Vt lilium inter spinas, sic Ecclesia Dei bonis atque malis permista est. As a Lily grows up between two thorns;
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so the outward visible Church is a mixt Congregation of good and bad. As in all gardens, grow as well weedes as hearbes:
so the outward visible Church is a mixed Congregation of good and bad. As in all gardens, grow as well weeds as herbs:
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As upon all trees, as well blasse as blos•ome: As in all rivers, as well frogges as fish:
As upon all trees, as well blasse as blos•ome: As in all Rivers, as well frogs as Fish:
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So Isaac and Ishmael; Magus and Philip; Publican and Pharisee, goe up into the Temple together.
So Isaac and Ishmael; Magus and Philip; Publican and Pharisee, go up into the Temple together.
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The fourth and last resemblance to them both, is, One end and purpose, in generall to pray.
The fourth and last resemblance to them both, is, One end and purpose, in general to pray.
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Some worship the host of heaven, calling the Sunne Isis, and the Moone Osiris; as the Ethnicke and Pagan.
some worship the host of heaven, calling the Sun Isis, and the Moon Osiris; as the Ethnic and Pagan.
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Some an Idoll, turning the glory of the Creator, into the similitude of the creature; a calfe that eateth hay; as the Sodomite and Gentile:
some an Idol, turning the glory of the Creator, into the similitude of the creature; a calf that Eateth hay; as the Sodomite and Gentile:
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But in vaine are these men, and their hope is amongst them that go downe into the pit.
But in vain Are these men, and their hope is among them that go down into the pit.
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Some trust in their owne merits, not Gods mercie; in their owne workes, not Christs worthinesse:
some trust in their own merits, not God's mercy; in their own works, not Christ worthiness:
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In the invocation of the Mother a sinner, and not the intercession of the Sonne the onely Saviour;
In the invocation of the Mother a sinner, and not the Intercession of the Son the only Saviour;
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robbing him of that honor, whereof hee is so justly jealous, that he will not impart it to another.
robbing him of that honour, whereof he is so justly jealous, that he will not impart it to Another.
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But the humble Publican, and truely penitent, layes his prayer a steepe in a flood of teares;
But the humble Publican, and truly penitent, lays his prayer a steep in a flood of tears;
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throughly spiced with a broken and contrite heart, ground to powder betwixt the two millstones of faith and hope;
thoroughly spiced with a broken and contrite heart, ground to powder betwixt the two millstones of faith and hope;
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trusting in God as in a mercifull Father, lest hee should despaire;
trusting in God as in a merciful Father, lest he should despair;
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and fearing to dread him as a most just Iudge, lest hee should presume, as did this Pharisee.
and fearing to dread him as a most just Judge, lest he should presume, as did this Pharisee.
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It is observed by S. Chrys• upon the 1. of Matt: That as Christ made foure wonderfull followers of himself:
It is observed by S. Chrys• upon the 1. of Matt: That as christ made foure wonderful followers of himself:
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Of a simple fisherman, a learned Pastor of the Church, Peter: Of a Persecutor in Iewry, a Teacher and Doctor of the Gentiles, Paul: Of a Publican, sitting at the receit of Custome, a chiefe Evangelist;
Of a simple fisherman, a learned Pastor of the Church, Peter: Of a Persecutor in Iewry, a Teacher and Doctor of the Gentiles, Paul: Of a Publican, sitting At the receipt of Custom, a chief Evangelist;
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Matthew: And of an ignominious theife upon the Crosse, a glorious Saint in Paradise. So likewise, the false Prophets would make themselves wonderfull followers of Christ too;Matthew: And of an ignominious thief upon the Cross, a glorious Saint in Paradise. So likewise, the false prophets would make themselves wonderful followers of christ too;
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creeping upon the flocke in sheeps clothing of innocency, whē inwardly they are ravening wolves ful of hypocrisie.
creeping upon the flock in Sheep clothing of innocency, when inwardly they Are ravening wolves full of hypocrisy.
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Thus is the Church of God become like Iosephs Cribbe, a cradle for Christ, and a manger for the Asse.
Thus is the Church of God become like Joseph's Crib, a cradle for christ, and a manger for the Ass.
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Mendacium imitatur veritatem. Hypocrisie will have Iacobs small voice, though the rough hands of Esau; heresie, Iudas his kisse in the lippe like a disciple, Mendacium imitatur veritatem. Hypocrisy will have Iacobs small voice, though the rough hands of Esau; heresy, Iudas his kiss in the lip like a disciple,
np1 fw-la fw-la. n1 vmb vhi npg1 j n1, cs dt j n2 pp-f np1; n1, np1 po31 vvi p-acp dt n1 av-j dt n1,
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but a curse in the heart like a Divell: And a Pharisee will bee puft up like a bladder, both in words and countenance.
but a curse in the heart like a devil: And a Pharisee will be puffed up like a bladder, both in words and countenance.
cc-acp dt n1 p-acp dt n1 av-j dt n1: cc dt np1 vmb vbi vvn a-acp av-j dt n1, av-d p-acp n2 cc n1.
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The flies Cantharides breede (they say) in the sweetest roses. The Palmer worme neasteth in the fairest Cedar.
The flies Cantharides breed (they say) in the Sweetest roses. The Palmer worm neasteth in the Fairest Cedar.
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The flatterer crouches to a man of the best nature. And hollow hypocrisie will be an inseparable companion, to religious sanctitie.
The flatterer Crouches to a man of the best nature. And hollow hypocrisy will be an inseparable Companion, to religious sanctity.
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Lucifer is fallen like a star, and hath gotten him a new kinde of policie, under the name of Christ to deceive the simple.
Lucifer is fallen like a star, and hath got him a new kind of policy, under the name of christ to deceive the simple.
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Some things are, and yet not seene, as the spirit of a man: Some things both are, and se•ne, as the body of a man;
some things Are, and yet not seen, as the Spirit of a man: some things both Are, and se•ne, as the body of a man;
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Some things neither are, nor seene, as the thoughts of a man: And some things seeme, and are not, as the shadow of a man;
some things neither Are, nor seen, as the thoughts of a man: And Some things seem, and Are not, as the shadow of a man;
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a perfect emblem of pharisaicall simulation.
a perfect emblem of pharisaical simulation.
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Rachel was never so cunning for her father Laban, in sitting upon his idols hid in the litter:Rachel was never so cunning for her father Laban, in sitting upon his Idols hid in the litter:
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Nor Mic•ll so crafty for Saul, in the conveyance of David: Nor 〈 ◊ 〉 so pregnant an ••yning an e•o••e to 〈 ◊ 〉: A•• Pharisee is to halt with his God,
Nor Mic•ll so crafty for Saul, in the conveyance of David: Nor 〈 ◊ 〉 so pregnant an ••yning an e•o••e to 〈 ◊ 〉: A•• Pharisee is to halt with his God,
ccx j av j c-acp np1, p-acp dt n1 pp-f np1: ccx 〈 sy 〉 av j dt vvg dt n1 p-acp 〈 sy 〉: np1 np1 vbz pc-acp vvi p-acp po31 n1,
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and to gloze with his brother;
and to gloze with his brother;
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hee seem•s to goe up neighbourly into the Temple with the one, and to pray devoutly to the Other.
he seem•s to go up neighbourly into the Temple with the one, and to pray devoutly to the Other.
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The last worke then, that wee have to doe for the Conclusion of this exercise, is to settle,
The last work then, that we have to do for the Conclusion of this exercise, is to settle,
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and quiet the conscience in so turbulent a Sex of distracted devotion. That two men went sociably in company together, thou likest it well.
and quiet the conscience in so turbulent a Sex of distracted devotion. That two men went sociably in company together, thou likest it well.
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That their society led them so faire a way, to goe up into the Temple together, thou likest it better.
That their society led them so fair a Way, to go up into the Temple together, thou likest it better.
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That their journey tended to so good an end, to goe up into the Temple to pray, it ravishes thy contemplation.
That their journey tended to so good an end, to go up into the Temple to pray, it ravishes thy contemplation.
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But that the one should be a Pharisee, and the other a Publican;
But that the one should be a Pharisee, and the other a Publican;
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that there should hee such Heresie and Schisme in the Church, such fractions and factions in the publike body;
that there should he such Heresy and Schism in the Church, such fractions and factions in the public body;
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and such deceiveable hypocrisie in the private members; this (I dare say) troubles the conscience much, and cooles thy devotion more.
and such deceivable hypocrisy in the private members; this (I Dare say) Troubles the conscience much, and cools thy devotion more.
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And why so? Knowst thou not that Rebecka had two twinnes, Iacoh and Esau; the one a vessel ordained to honor, the other to dishonour? why these were the du• homines, wee now treate of:
And why so? Knowest thou not that Rebecca had two twins, Jacob and Esau; the one a vessel ordained to honour, the other to dishonour? why these were the du• homines, we now Treat of:
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and therefore shee a lively type and Emblem of the Church militant. Semen unum, diversi concepti;
and Therefore she a lively type and Emblem of the Church militant. Semen Unum, diversi concepti;
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uterus unus, diversi nati; The seed one, the conception divers; the wombe one, the birth divers: uterus Unus, diversi Nati; The seed one, the conception diverse; the womb one, the birth diverse:
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And why should not the Church then take as patiently, as Rebecka did, the strugling of her twinnes?
And why should not the Church then take as patiently, as Rebecca did, the struggling of her twins?
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Knowest thou not againe? that our blessed Saviour, Matth. 13. compares the Kingdome of Heaven, which is his Church militant,
Knowest thou not again? that our blessed Saviour, Matthew 13. compares the Kingdom of Heaven, which is his Church militant,
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unto an husbandman that sowed good seede in his field; but while men slept, the envious man came and sowed tares:
unto an husbandman that sowed good seed in his field; but while men slept, the envious man Come and sowed tares:
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which, when the servants perceived, they by all meanes counsell their Master to weede them up.
which, when the Servants perceived, they by all means counsel their Master to weed them up.
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But the Master in his wisedome would not grant it, lest they should plucke up the good corne, with the cares;
But the Master in his Wisdom would not grant it, lest they should pluck up the good corn, with the Cares;
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and therefore hee resolves upon a sinite utrosque croscere; let both grow together untill the harvest.
and Therefore he resolves upon a Finite utrosque croscere; let both grow together until the harvest.
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To prevent such weeders amongst the C•rinthians; the Apostle was faine to propoun• an op•rt•t hareses esse; and tell them plainely, that there was;
To prevent such weeder's among the C•rinthians; the Apostle was feign to propoun• an op•rt•t hareses esse; and tell them plainly, that there was;
p-acp vvi d ng1 p-acp dt np1; dt n1 vbds av-j p-acp n1 dt j n2 fw-la; cc vvb pno32 av-j, cst a-acp vbds;
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and must bee divisions, and he••sies, even amongst them, the true Church of God; that they which are approoved might •ee knowne.
and must be divisions, and he••sies, even among them, the true Church of God; that they which Are approved might •ee known.
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There must be heresie to try thy faith; there must bee schisme to try thy judgement;
There must be heresy to try thy faith; there must be Schism to try thy judgement;
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there must be furie to try thy patience; there must be frenzie to try thy wisedome;
there must be fury to try thy patience; there must be frenzy to try thy Wisdom;
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there must be hypocrisie to try thy soundnesse. Shouldest thou fall from thy God to an Idol with the hereticke;
there must be hypocrisy to try thy soundness. Shouldst thou fallen from thy God to an Idol with the heretic;
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where is thy faith? Shouldst thou rend thy selfe from his Congregation with the Schismaticke;
where is thy faith? Shouldst thou rend thy self from his Congregation with the Schismatic;
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where is thy judgement? Shouldest thou play fast and loose with both, like an Hypocrite; where i• thy sinceritie?
where is thy judgement? Shouldst thou play fast and lose with both, like an Hypocrite; where i• thy sincerity?
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Quid si totus mundus adora•• Saranam? It is Tertullians case: Quid si totus World adora•• Saranam? It is Tertullia's case:
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what though the whole world should forsake God, and serve the Devill, shall God therefore loose his service of thee? Si Episcopus, si diaconus, si vidus, si virgo ▪ si doctor, si etiam Martyr lapsus • regula fuerit, numid•• hareses ••ritatem videbuntur obtinere to saith the same father. What if a Bishop;
what though the Whole world should forsake God, and serve the devil, shall God Therefore lose his service of thee? Si Episcopus, si Deacon, si Vidus, si virgo ▪ si Doctor, si etiam Martyr lapsus • regula fuerit, numid•• hareses ••ritatem videbuntur obtinere to Says the same father. What if a Bishop;
r-crq cs dt j-jn n1 vmd vvi np1, cc vvi dt n1, vmb np1 av vvi po31 n1 pp-f pno21? fw-mi fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la ▪ fw-la n1, fw-la fw-la n1 fw-la • fw-la fw-la, n1 n2 fw-la fw-la fw-la p-acp vvz dt d n1. q-crq cs dt n1;
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a Deacon, a Widdow, a Virgin, a Doctor or master in Israel; nay, what if a Martyr of Christ Iesus shall f•ll from the rule and proportion of faith, shall heresie• therefore seeme to obtaine the approbation of the truth? or shall the truth shrinke from the proud face of heresie? what if two men goe up into the Temple together;
a Deacon, a Widow, a Virgae, a Doctor or master in Israel; nay, what if a Martyr of christ Iesus shall f•ll from the Rule and proportion of faith, shall heresie• Therefore seem to obtain the approbation of the truth? or shall the truth shrink from the proud face of heresy? what if two men go up into the Temple together;
dt n1, dt n1, dt n1, dt n1 cc n1 p-acp np1; uh, q-crq cs dt n1 pp-f np1 np1 vmb vvi p-acp dt n1 cc n1 pp-f n1, vmb n1 av vvi pc-acp vvi dt n1 pp-f dt n1? cc vmb dt n1 vvb p-acp dt j n1 pp-f n1? q-crq cs crd n2 vvb a-acp p-acp dt n1 av;
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the one a Pharisee and the other a Publican? Non ex personis probamus fidem, sed ex fide personas:
the one a Pharisee and the other a Publican? Non ex Persons probamus fidem, sed ex fide personas:
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we doe not approove of the faith of Christ by the persons of men, but the persons of men by the faith of Christ.
we do not approve of the faith of christ by the Persons of men, but the Persons of men by the faith of christ.
pns12 vdb xx vvi pp-f dt n1 pp-f np1 p-acp dt n2 pp-f n2, cc-acp dt n2 pp-f n2 p-acp dt n1 pp-f np1.
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Or what if two men goe up into the Temple by succession? Non habet haereditatem Potri, qui fidem Petri non habet:
Or what if two men go up into the Temple by succession? Non habet haereditatem Potri, qui fidem Petri non habet:
cc q-crq cs crd n2 vvb a-acp p-acp dt n1 p-acp n1? fw-fr fw-la fw-la fw-la, fw-la fw-la np1 fw-fr fw-la:
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Hee cannot inherit Peters chaire, that doth not inherit Peters faith.
He cannot inherit Peter's chair, that does not inherit Peter's faith.
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The Iewes could boast themselves to bee of the seede of faithfull Abraham: but our Saviour tels them they are no better then the seminary of their father the Devill.
The Iewes could boast themselves to be of the seed of faithful Abraham: but our Saviour tells them they Are no better then the seminary of their father the devil.
dt np2 vmd vvi px32 pc-acp vbi pp-f dt n1 pp-f j np1: p-acp po12 n1 vvz pno32 pns32 vbr dx jc cs dt n1 pp-f po32 n1 dt n1.
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After St. Pauls departure grievous Wolves were to enter in, not sparing the flocke. The desolation of abomination wa to sit in the holy places;
After Saint Paul's departure grievous Wolves were to enter in, not sparing the flock. The desolation of abomination wa to fit in the holy places;
p-acp n1 npg1 n1 j n2 vbdr pc-acp vvi p-acp, xx vvg dt n1. dt n1 pp-f n1 zz pc-acp vvi p-acp dt j n2;
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and Antichrist himselfe, that man of sinne in the Temple of God.
and Antichrist himself, that man of sin in the Temple of God.
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Manasses succeeded Ezeckias, Ieroboam David, and now the Turke is crept into the foure Patriarchall seates;Manasses succeeded Hezekiah, Jeroboam David, and now the Turk is crept into the foure Patriarchal seats;
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Alexandri•, Ierusalem, Constantinople, and Antioch. Et in Romana ecclesia s•dent Scribae & Pharisei. The Scribes and Pharisees sit in Moses his chaire at Rome too.Alexandri•, Ierusalem, Constantinople, and Antioch. Et in Roman Church s•dent Scribae & Pharisees. The Scribes and Pharisees fit in Moses his chair At Room too.
np1, np1, np1, cc np1. fw-la p-acp fw-la n1 j np1 cc n1. dt n2 cc np2 vvb p-acp np1 po31 n1 p-acp n1 av.
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They are not all Iewes (it seemes) that dwell at Ierusalem, nor all Israel that are of Israel,
They Are not all Iewes (it seems) that dwell At Ierusalem, nor all Israel that Are of Israel,
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nor all of the Church that are in the Church; nor all of the Temple that goe into the Temple to pray.
nor all of the Church that Are in the Church; nor all of the Temple that go into the Temple to pray.
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The hedge-sparrow many times hatches the yong Cuckooe; and the Hen sits upon the egge of the yong Cockatrice;
The hedge-sparrow many times Hates the young Cuckoo; and the Hen sits upon the egg of the young Cockatrice;
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and frogs come into Pharaohs Privy Chamber;
and frogs come into Pharaohs Privy Chamber;
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Scribes and Pharisees, Nullifidians and Atheists, Anabaptists, and Adiaphorists, and all come up into the Temple to pray.
Scribes and Pharisees, Nullifidians and Atheists, Anabaptists, and Adiaphorists, and all come up into the Temple to pray.
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And what of all this? Esto tu rectus, onely be thou upright and all shall worke together for the best to thee that lovest God,
And what of all this? Esto tu rectus, only be thou upright and all shall work together for the best to thee that Lovest God,
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and art effectually called according to his purpose. Mali tecum esse possunt in area, in horreo nunquam erunt.
and art effectually called according to his purpose. Mali tecum esse possunt in Area, in Horreo Never erunt.
cc n1 av-j vvn vvg p-acp po31 n1. fw-la fw-la fw-la fw-la p-acp n1, p-acp fw-la fw-la fw-la.
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Well may evill men be with thee in the seed-furrow, but they shall never bee with thee in the barne.
Well may evil men be with thee in the seed-furrow, but they shall never be with thee in the bairn.
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They are yet in the furrow and tillage, as those that to day are bad, but to morrow may be good, as was this Publican;
They Are yet in the furrow and tillage, as those that to day Are bad, but to morrow may be good, as was this Publican;
pns32 vbr av p-acp dt n1 cc n1, c-acp d cst p-acp n1 vbr j, cc-acp p-acp n1 vmb vbi j, a-acp vbds d n1;
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and they which presume to day that they are perfect, to morrow may bee found agraine too light, as was this Pharisee.
and they which presume to day that they Are perfect, to morrow may be found agraine too Light, as was this Pharisee.
cc pns32 r-crq vvb p-acp n1 cst pns32 vbr j, p-acp n1 vmb vbi vvn n1 av j, c-acp vbds d np1.
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And therefore, sine utrosque crescere, let them both grow together untill the harvest.
And Therefore, sine utrosque crescere, let them both grow together until the harvest.
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Then the great husband-man shall come with his fanne in his hand, to purge his floore thorowly;
Then the great husbandman shall come with his fan in his hand, to purge his floor thoroughly;
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the Wheate hee shall carry into his barne, but burne up the chaffe with unquenchable fire.
the Wheat he shall carry into his bairn, but burn up the chaff with unquenchable fire.
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In the meane time, let no sublunary distraction, slacken thy happy progresse to the Temple; but ascend in body, and ascend in spirit.
In the mean time, let no sublunary distraction, slacken thy happy progress to the Temple; but ascend in body, and ascend in Spirit.
p-acp dt j n1, vvb dx j n1, vvn po21 j n1 p-acp dt n1; cc-acp vvb p-acp n1, cc vvi p-acp n1.
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For this purpose, Temples were anciently scituated upon hils;
For this purpose, Temples were anciently situated upon hills;
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as that at Ierusalem upon mount Sion, a faire place, and the joy of the whole earth.
as that At Ierusalem upon mount Sion, a fair place, and the joy of the Whole earth.
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Our fathers worshipped in this mountaine, (said the woman of Samaria) And many of our Temples are so scituated at this day.
Our Father's worshipped in this mountain, (said the woman of Samaria) And many of our Temples Are so situated At this day.
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And most of them have certaine steppes or ascents to Quires and Chancels, to teach thee to ascend in spirit, aswell as in body:
And most of them have certain steps or ascents to Quires and Chancels, to teach thee to ascend in Spirit, aswell as in body:
cc ds pp-f pno32 vhi j n2 cc n2 p-acp n2 cc vvz, pc-acp vvi pno21 pc-acp vvi p-acp n1, av c-acp p-acp n1:
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to ascend from the blindnesse of nature to the light of grace ▪ from the old Adam of sinne to the new man of righteousnesse; from affection to perfection;
to ascend from the blindness of nature to the Light of grace ▪ from the old Adam of sin to the new man of righteousness; from affection to perfection;
pc-acp vvi p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1 ▪ p-acp dt j np1 pp-f n1 p-acp dt j n1 pp-f n1; p-acp n1 p-acp n1;
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forsaking thy selfe and following thy Saviour.
forsaking thy self and following thy Saviour.
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And when thou art come up into the Temple, stand not up proudly to justifie thy selfe, as did this Pharisee;
And when thou art come up into the Temple, stand not up proudly to justify thy self, as did this Pharisee;
cc c-crq pns21 vb2r vvn a-acp p-acp dt n1, vvb xx a-acp av-j pc-acp vvi po21 n1, c-acp vdd d np1;
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neither squot downe unmannerly in thy seat to sleepe, as too many in this drowzy age;
neither squot down unmannerly in thy seat to sleep, as too many in this drowsy age;
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but fall low on thy knees with this Publican to pray.
but fallen low on thy knees with this Publican to pray.
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The Temple was not made to prate in, or to sleepe in, but to pray in.
The Temple was not made to prate in, or to sleep in, but to pray in.
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Pray then, and be sure to pray as thou oughtest to pray. Pray humbly, pray heartily, pray devoutly, pray faithfully, and waver not.
prey then, and be sure to pray as thou Ought to pray. prey humbly, pray heartily, pray devoutly, pray faithfully, and waver not.
n1 av, cc vbi j pc-acp vvi c-acp pns21 vmd2 pc-acp vvi. n1 av-j, vvb av-j, vvb av-j, vvb av-j, cc vvb xx.
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Feare not the two men that are about thee, or without thee, they can neither helpe nor hinder thy devotion;
fear not the two men that Are about thee, or without thee, they can neither help nor hinder thy devotion;
n1 xx dt crd n2 cst vbr p-acp pno21, cc p-acp pno21, pns32 vmb av-dx vvi ccx vvi po21 n1;
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but let all thy care bee when thou commest into the Temple to pray, that there be not duo homines as and homine, two men in one man within thee.
but let all thy care be when thou Comest into the Temple to pray, that there be not duo homines as and homine, two men in one man within thee.
cc-acp vvb d po21 n1 vbi c-crq pns21 vv2 p-acp dt n1 pc-acp vvi, cst a-acp vbb xx fw-la fw-la p-acp cc fw-la, crd n2 p-acp crd n1 p-acp pno21.
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Consider where thou art, in the Temple. Consider wherefore thou commest thither, to pray.
Consider where thou art, in the Temple. Consider Wherefore thou Comest thither, to pray.
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Consider to whom thou speakest by prayer, to to him that is NONLATINALPHABET, a searcher of thy very heart and reines,
Consider to whom thou Speakest by prayer, to to him that is, a searcher of thy very heart and reins,
np1 p-acp ro-crq pns21 vv2 p-acp n1, p-acp p-acp pno31 cst vbz, dt n1 pp-f po21 j n1 cc n2,
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and a discerner of thy secret thoughts long before thy selfe, and therefore will not be doubled or dissembled with all.
and a discerner of thy secret thoughts long before thy self, and Therefore will not be doubled or dissembled with all.
cc dt n1 pp-f po21 j-jn n2 av-j p-acp po21 n1, cc av vmb xx vbi vvn cc vvn p-acp d.
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O consider all this, thou that forgettest God and thy selfe too much, when thou goest up into the Temple to pray.
O Consider all this, thou that forgettest God and thy self too much, when thou goest up into the Temple to pray.
sy vvb d d, pns21 cst vv2 np1 cc po21 n1 av av-d, c-crq pns21 vv2 a-acp p-acp dt n1 pc-acp vvi.
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First, take Salonion for thy counsell:
First, take Salonion for thy counsel:
ord, vvb jp p-acp po21 n1:
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Be not rash with thy mouth, nor let thine heart bee hastie to utter a thing before God.
Be not rash with thy Mouth, nor let thine heart be hasty to utter a thing before God.
vbb xx j p-acp po21 n1, ccx vvb po21 n1 vbi j pc-acp vvi dt n1 p-acp np1.
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Then take Moses and David for thy Presidents.
Then take Moses and David for thy Presidents.
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Put off the uncleane shoes of thy polluted affections, for the ground whereon thou treadest is holy ground.
Put off the unclean shoes of thy polluted affections, for the ground whereon thou treadest is holy ground.
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First be able to say, Paratum est cor meum Domine, My heart is ready, O God, my heart is ready:
First be able to say, Paratum est cor meum Domine, My heart is ready, Oh God, my heart is ready:
np1 vbb j pc-acp vvi, fw-la fw-la fw-la fw-la fw-la, po11 n1 vbz j, uh np1, po11 n1 vbz j:
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and then wash thine hands in innocency and so compasse Gods altar.
and then wash thine hands in innocency and so compass God's altar.
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THE THIRD SERMON. Luke 18. 11. The Pharisee stood and prayed with himselfe thus, &c.
THE THIRD SERMON. Luke 18. 11. The Pharisee stood and prayed with himself thus, etc.
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WEE are past the Preface, and have made an entrance into the Parable it selfe so farre,
we Are passed the Preface, and have made an Entrance into the Parable it self so Far,
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as the behaviour of the two men, whom it principally concernes, the Pharisee and the Publican, is expressed joyntly in the Temple;
as the behaviour of the two men, whom it principally concerns, the Pharisee and the Publican, is expressed jointly in the Temple;
c-acp dt n1 pp-f dt crd n2, ro-crq pn31 av-j vvz, dt np1 cc dt n1, vbz vvn av-j p-acp dt n1;
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where for a time we left them at thei• devotion together, and now have found them at it againe severally,
where for a time we left them At thei• devotion together, and now have found them At it again severally,
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and apart, and first the Pharisee, for still hee will be first.
and apart, and First the Pharisee, for still he will be First.
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Who though he came into the Temple with the Publican, yet being come, he prayes by himselfe apart.
Who though he Come into the Temple with the Publican, yet being come, he prays by himself apart.
r-crq c-acp pns31 vvd p-acp dt n1 p-acp dt n1, av vbg vvn, pns31 vvz p-acp px31 av.
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Whose devotion proclaimes him a presumptuous hypocrite both in the manner, and in the matter. In the manner, by standing up so pert, and by standing apart.
Whose devotion proclaims him a presumptuous hypocrite both in the manner, and in the matter. In the manner, by standing up so pert, and by standing apart.
rg-crq n1 vvz pno31 dt j n1 av-d p-acp dt n1, cc p-acp dt n1. p-acp dt n1, p-acp vvg a-acp av j, cc p-acp vvg av.
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In the matter, which was nothing but meere braggery, bumbasting his petitions, first with odious commendations of himselfe, privative, and positive;
In the matter, which was nothing but mere braggery, bombasting his petitions, First with odious commendations of himself, privative, and positive;
p-acp dt n1, r-crq vbds pix cc-acp j n1, n-vvg png31 n2, ord p-acp j n2 pp-f px31, j, cc j;
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God I thanke thee I am no extortioner, no unjust man, no adulterer;
God I thank thee I am no extortioner, no unjust man, no adulterer;
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but I fast twice in the weeke, and I give tithe of all that I possesse.
but I fast twice in the Week, and I give tithe of all that I possess.
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Secondly, by a malicious contempt of others, generall and speciall; I am not as other men are, nor as this Publican.
Secondly, by a malicious contempt of Others, general and special; I am not as other men Are, nor as this Publican.
ord, p-acp dt j n1 pp-f n2-jn, j cc j; pns11 vbm xx c-acp j-jn n2 vbr, ccx p-acp d n1.
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The very manner of his devotion, plucks away the vale from his face, and fets him apparently up to the view of the whole world, that folly may blush, and wisdome be nothing ashamed.
The very manner of his devotion, plucks away the vale from his face, and fets him apparently up to the view of the Whole world, that folly may blush, and Wisdom be nothing ashamed.
dt j n1 pp-f po31 n1, vvz av dt n1 p-acp po31 n1, cc vvz pno31 av-j a-acp p-acp dt n1 pp-f dt j-jn n1, cst n1 vmb vvi, cc n1 vbb pix j.
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And first it discovers the woodden head of selfe-confidence, which hath three parts. The first is his division, or departing from the Church, taxed in this word, Ph••ifee;
And First it discovers the wooden head of self-confidence, which hath three parts. The First is his division, or departing from the Church, taxed in this word, Ph••ifee;
cc ord pn31 vvz dt j n1 pp-f n1, r-crq vhz crd n2. dt ord vbz po31 n1, cc vvg p-acp dt n1, vvn p-acp d n1, np1;
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which is derived from the Hebrew Phares and Phareth, to divide 80 signifies the name of King Pharaoh, whose regiment consisted of two forts of people, Hebrewes, and Egyptians.
which is derived from the Hebrew Phares and Phareth, to divide 80 signifies the name of King Pharaoh, whose regiment consisted of two forts of people, Hebrews, and egyptians.
r-crq vbz vvn p-acp dt njp np1 cc vvz, pc-acp vvi crd vvz dt n1 pp-f n1 np1, rg-crq n1 vvd pp-f crd n2 pp-f n1, njpg2, cc njp2.
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So Thamars ••btwins, the younger •••eth, but the elder called Pharez, beon use he first opened the wombe. So in that hand-writing against:
So Thamars ••btwins, the younger •••eth, but the elder called Perez, beon use he First opened the womb. So in that handwriting against:
np1 npg1 n2, dt jc vvz, p-acp dt n-jn vvd np1, av vvi pns31 ord vvd dt n1. av p-acp d n1 p-acp:
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Balthazar, MEN• TEKEL PHARES or PERES, Thon and thy kingdome are humbred, weighed, and divided to others.Balthazar, MEN• TEKEL PHARES or PERES, Thon and thy Kingdom Are humbred, weighed, and divided to Others.
np1, np1 np1 np1 cc np1, pns21 cc po21 n1 vbr vvn, vvn, cc vvn p-acp n2-jn.
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The second part of selfe confidence, is wilfull resolution or o•firmation of judgement, neither mooved by reason,
The second part of self confidence, is wilful resolution or o•firmation of judgement, neither moved by reason,
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nor removed by argument, intimat•• in the word, Standing.
nor removed by argument, intimat•• in the word, Standing.
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The third part of selfe-confidence, is either heresie or any other imperfection of doctrine, implyed in these words, praying with himselfe. Three notable notes,
The third part of self-confidence, is either heresy or any other imperfection of Doctrine, employed in these words, praying with himself. Three notable notes,
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and manifest markes of a compleat Pharisee. First, the rending and sequestring of a mans selfe from the Congregation;
and manifest marks of a complete Pharisee. First, the rending and sequestering of a men self from the Congregation;
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if it be in matters of faith, it is called heresie; if in matter of order or Ceremony, it is called Schisme.
if it be in matters of faith, it is called heresy; if in matter of order or Ceremony, it is called Schism.
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Both which fall under the compasse of Saint Iohns virge. They went out from us, because they were not of us;
Both which fallen under the compass of Saint Iohns virge. They went out from us, Because they were not of us;
av-d r-crq vvb p-acp dt n1 pp-f n1 npg1 n1. pns32 vvd av p-acp pno12, c-acp pns32 vbdr xx pp-f pno12;
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for if they had beene of us, they would have continued with us: But this comes to passe, that it might appeare they are not all of us.
for if they had been of us, they would have continued with us: But this comes to pass, that it might appear they Are not all of us.
c-acp cs pns32 vhd vbn pp-f pno12, pns32 vmd vhi vvn p-acp pno12: cc-acp d vvz pc-acp vvi, cst pn31 vmd vvi pns32 vbr xx d pp-f pno12.
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These two vipers and pestilent brood of their mother Confusion, have from the very beginning, either snatched at the heeles,
These two vipers and pestilent brood of their mother Confusion, have from the very beginning, either snatched At the heals,
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or flowne into the face of the true Church of God.
or flown into the face of the true Church of God.
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611
The one, like those men of Iabes Gilead will conclude no peace with Israel, except they may plucke out; their right eyes.
The one, like those men of Jabesh Gilead will conclude no peace with Israel, except they may pluck out; their right eyes.
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The other, like the young prince Ammon, shave away halfe the beard, and cut off by the buttocks the garments of Davids Embassadours.
The other, like the young Prince Ammon, shave away half the beard, and Cut off by the buttocks the garments of Davids ambassadors.
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613
So unmercifully is the Church crucified betwixt these two malefactors: The one doe disrumpere charitatis vincula; untie the bonds of peace;
So unmercifully is the Church Crucified betwixt these two malefactors: The one doe disrumpere charitatis vincula; untie the bonds of peace;
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the other doe corrumpere fidei dogmata, undoe the unitie of the spirit. The first are different, in things indifferent;
the other doe corrumpere fidei dogmata, undo the unity of the Spirit. The First Are different, in things indifferent;
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the second almost indifferent, in matters different; and both spurne at the poore Church, as at a common football.
the second almost indifferent, in matters different; and both spurn At the poor Church, as At a Common football.
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616
Of all the world like Sampsons Foxes, severed in their head, but tyed together by the tayles, with fire-brands betwixt them, able to set a whole State in an uproare and a combustion.
Of all the world like Sampsons Foxes, severed in their head, but tied together by the tails, with firebrands betwixt them, able to Set a Whole State in an uproar and a combustion.
pp-f d dt n1 av-j npg1 n2, vvn p-acp po32 n1, cc-acp vvd av p-acp dt n2, p-acp n2 p-acp pno32, j pc-acp vvi dt j-jn n1 p-acp dt n1 cc dt n1.
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617
The Church is called in Scripture a pillar, from whence they are fallen like a tottering roofe.
The Church is called in Scripture a pillar, from whence they Are fallen like a tottering roof.
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A Ship, out of which they have wilfully leaped to bee drowned, making shipwracke of their faith.
A Ship, out of which they have wilfully leapt to be drowned, making shipwreck of their faith.
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The hill of Sion, from whence they have tumbled, and broken the necke of a good conscience.
The hill of Sion, from whence they have tumbled, and broken the neck of a good conscience.
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And the Spouse of Christ, whose love they have forsaken, like vowbreakers and adulterers. They can be content to acknowledge this to bee the true Church;
And the Spouse of christ, whose love they have forsaken, like vowbreakers and Adulterers. They can be content to acknowledge this to be the true Church;
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and yet in a pharisaicall humour, they will not sticke to cut themselves from it. Some for filthy lucre, teaching such things as they ought not;
and yet in a pharisaical humour, they will not stick to Cut themselves from it. some for filthy lucre, teaching such things as they ought not;
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as the Priest of Bell, and Hyminaeus, and Philetus, and Demas, departing for the love of this present world.
as the Priest of Bell, and Hyminaeus, and Philetus, and Demas, departing for the love of this present world.
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And as Paulus Samosatenus, gaping for preserment from Zenobia Queene of Arabia. Some for ambition,
And as Paulus Samosatene, gaping for preferment from Zenobia Queen of Arabia. some for ambition,
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as Donatus, because he could not get a Bishoprickei •n Carthage: And Novati• missing the cushion for another in Italy: And Arrius greatly stomacking the matter,
as Donatus, Because he could not get a Bishoprickei •n Carthage: And Novati• missing the cushion for Another in Italy: And Arius greatly stomaching the matter,
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because his schoole-fellow Eustathius was consecrated Bishop of Pontus, and not he. Some as sicke as ever they can hold, of selfe-love;
Because his schoolfellow Eustathius was consecrated Bishop of Pontus, and not he. some as sick as ever they can hold, of Self-love;
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their very conceit is their Idol. The covetous man worships his money; and the Hereticke his opinion;
their very conceit is their Idol. The covetous man worships his money; and the Heretic his opinion;
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both like to the Athenians, worshipping an unknowne God.
both like to the Athenians, worshipping an unknown God.
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Simon Magus said, hee was the great power of God the Father to the Samaritans, the Sonne to the Iewes, and the Holy Ghost to the Gentiles. Some amongst us like the Manichees, who take their name from Manna; all that they say is Angels food. Simon Magus said, he was the great power of God the Father to the Samaritans, the Son to the Iewes, and the Holy Ghost to the Gentiles. some among us like the manichees, who take their name from Manna; all that they say is Angels food.
np1 np1 vvd, pns31 vbds dt j n1 pp-f np1 dt n1 p-acp dt njp2, dt n1 p-acp dt np2, cc dt j n1 p-acp dt n2-j. d p-acp pno12 av-j dt n2, r-crq vvb po32 n1 p-acp n1; d cst pns32 vvb vbz ng1 n1.
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Some like Montanus, who said he was the Comforter; none edifie but they. Some like Novatus, calling himselfe Moses, and his brother Aaron their Pastor and Elder.
some like Montanus, who said he was the Comforter; none edify but they. some like Novatian, calling himself Moses, and his brother Aaron their Pastor and Elder.
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Some like Donatus; there is no Church but in their Affrica, causing our charitie to wither like grasse on the house top;
some like Donatus; there is no Church but in their Africa, causing our charity to wither like grass on the house top;
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and truth to bee disguised like Ieroboams muffled wife, hardly to be known, and our concord to fall in pieces like sand,
and truth to be disguised like Ieroboams muffled wife, hardly to be known, and our concord to fallen in Pieces like sand,
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and to be cut in the head like the greeke letter NONLATINALPHABET.
and to be Cut in the head like the greek Letter.
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There was an harlot (you know) would not suffer Salomon to cut in pieces her living child;
There was an harlot (you know) would not suffer Solomon to Cut in Pieces her living child;
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yet these miscreants can indure to divide their ever-living Saviour.
yet these miscreants can endure to divide their everliving Saviour.
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Some hold of Paul, some of Apollos, some of Cephas; who (if they had any grace) might at length heare their Saviour to complaine:
some hold of Paul, Some of Apollos, Some of Cephas; who (if they had any grace) might At length hear their Saviour to complain:
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I was torne with speares, rent with nailes, shed my blood, and laide downe my life;
I was torn with spears, rend with nails, shed my blood, and laid down my life;
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ut te mihi conjungerem, & tu dividis me, to joyne thee to my selfe, and thou dividest mee. ut te mihi conjungerem, & tu dividis me, to join thee to my self, and thou dividest me.
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Christ is the head of the Church, and the Church is the fulnesse of his body;
christ is the head of the Church, and the Church is the fullness of his body;
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as they are not to be divorced, so they should not bee divided. The Olive Tree must be left with her fatnesse; the Fig-tree with her sweetnesse;
as they Are not to be divorced, so they should not be divided. The Olive Tree must be left with her fatness; the Fig tree with her sweetness;
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the Vine with her wine, that cheereth the heart of man;
the Vine with her wine, that Cheereth the heart of man;
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and the bramble bush (forsooth) must bee annointed King, that men may trust under the shadow of her branches:
and the bramble bush (forsooth) must be anointed King, that men may trust under the shadow of her branches:
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As if wee could gather grapes of thornes, or figges of thistles.
As if we could gather grapes of thorns, or figs of thistles.
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It is impossible to gather wholesome grapes (sound doctrine, good life, true worship, dutifull subjection) of thornes (mutinous mindes, turbulent spirits, throats full of adders poyson, feete swift to shed blood;) Or figges of thistles, (bread for hungry soules, certaine for doubting spirits, comfort for pined consciences:) they are both full of stinging prickes;
It is impossible to gather wholesome grapes (found Doctrine, good life, true worship, dutiful subjection) of thorns (mutinous minds, turbulent spirits, throats full of Adders poison, feet swift to shed blood;) Or figs of thistles, (bred for hungry Souls, certain for doubting spirits, Comfort for pined Consciences:) they Are both full of stinging pricks;
pn31 vbz j pc-acp vvi j n2 (j n1, j n1, j n1, j n1) pp-f n2 (j n2, j n2, n2 j pp-f n2 n1, n2 j pc-acp vvi n1;) cc n2 pp-f n2, (n1 p-acp j n2, j p-acp vvg n2, vvb p-acp j-vvn n2:) pns32 vbr av-d j pp-f j-vvg vvz;
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malice and melancholly, humours and rumours, conceit and deceit, disorder and discord, madnesse and badnesse, Thistles indeed, that have in their tops flowers like wooll,
malice and melancholy, humours and rumours, conceit and deceit, disorder and discord, madness and badness, Thistles indeed, that have in their tops flowers like wool,
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but are tossed to and fro of every winde.
but Are tossed to and from of every wind.
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Their libels are more then standerous, their scoffes more then histrionicall, and their calumniations more then Sycophanticall, They would bee petty Popes in their parishes, Princes in their priviledges,
Their libels Are more then standerous, their scoffs more then histrionical, and their calumniations more then Sycophantical, They would be Petty Popes in their Parishes, Princes in their privileges,
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and Neroes after their five and few yeeres governement.
and Neros After their five and few Years government.
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Vtinam abscindantur (say I with the Apostle) I wold to God they were even cut off that thus disquiet you.Vtinam abscindantur (say I with the Apostle) I would to God they were even Cut off that thus disquiet you.
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They pretend that the zeale of Gods house hath even eaton them up; when indeede the zeale of their owne houses would eate up Gods house.
They pretend that the zeal of God's house hath even eaton them up; when indeed the zeal of their own houses would eat up God's house.
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Zealous Peter would faine build three tabernacles;
Zealous Peter would feign built three Tabernacles;
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one for Christ, one for Moses, and one for Elias: In that, hee wot not what hee said; hee was wrapt.
one for christ, one for Moses, and one for Elias: In that, he wot not what he said; he was wrapped.
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Zealous Boanerges, Iames and Iohn, those Sonnes of thunder, at one time would faine have commanded lightning from heaven, to destroy the unbeleeving Samaritans: at another time they desired to sit, the one at the right hand, the other at the left hand of Christ in his Kingdome.
Zealous Boanerges, James and John, those Sons of thunder, At one time would feign have commanded lightning from heaven, to destroy the unbelieving Samaritans: At Another time they desired to fit, the one At the right hand, the other At the left hand of christ in his Kingdom.
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In neither of which, knew they of what spirit they were, or what they asked: Christ grants his Disciples, no such busie warrants, as Antichrist.
In neither of which, knew they of what Spirit they were, or what they asked: christ grants his Disciples, no such busy warrants, as Antichrist.
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Et ad quid perditio isthaec (said Iudas in his thriftie zeale) This oyntment might have beene sold, and given to the poore:Et ad quid Perdition isthaec (said Iudas in his thrifty zeal) This ointment might have been sold, and given to the poor:
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But wee all know he was a purse-bearer.
But we all know he was a purse-bearer.
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Zealous Iewes crucifie the Lord of light as a blasphemer making himselfe the Sonne of God:
Zealous Iewes crucify the Lord of Light as a blasphemer making himself the Son of God:
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And zealous Pharises will part his Garment amongst them;
And zealous Pharisees will part his Garment among them;
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even that tunicam inconsutilem, that seamelesse coate, the Vnity of the faith, and pretend all conscience without science;
even that tunicam inconsutilem, that Seamless coat, the Unity of the faith, and pretend all conscience without science;
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they will loose life and living, and yet not for righteousnesse sake.
they will lose life and living, and yet not for righteousness sake.
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These are the strongest bolts they shoote upon the suddaine, and the choisest arrowes in all their quiver:
These Are the Strongest bolts they shoot upon the sudden, and the Choicest arrows in all their quiver:
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All things they say are lawfull for them, but all things are not expedient.
All things they say Are lawful for them, but all things Are not expedient.
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Which being spoken by the Apostle of things indifferent, nothing at all concerne matters of necessity.
Which being spoken by the Apostle of things indifferent, nothing At all concern matters of necessity.
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Fides docet quid debet, charitas quid decet: Our faith shewes us what is lawfull; our charity, what is expedient:Fides docet quid debet, charitas quid Deceit: Our faith shows us what is lawful; our charity, what is expedient:
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And therefore the ordinances of the Church are necessary, quoad benè esse, being the fosterers of faith, and cherishers of charity.
And Therefore the ordinances of the Church Are necessary, quoad benè esse, being the fosterers of faith, and cherishers of charity.
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The second arrow which is feathered with folly, shafted with errour, and armed with blindnesse, is this, Stand fast in the liberty which yee have received in Christ Iesus,
The second arrow which is feathered with folly, shafted with error, and armed with blindness, is this, Stand fast in the liberty which ye have received in christ Iesus,
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and bee brought no more into the bondage of beggerly rudiments. and be brought no more into the bondage of beggarly rudiments.
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Let them proove that they are the traditions of men, unwashed hands, the bondage of the world,
Let them prove that they Are the traditions of men, unwashed hands, the bondage of the world,
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and not the wholsome discipline of the true Church of God, inspired by the holy-Ghost, warranted by Scriptures, admitted by Councels,
and not the wholesome discipline of the true Church of God, inspired by the Holy Ghost, warranted by Scriptures, admitted by Counsels,
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and approoved by presidents, and wee shall quickly yeeld.
and approved by Presidents, and we shall quickly yield.
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Otherwise it will bee told them, their colorable insinuations, and metaphoricall shaddowes, à dicto secundum quid ad dictum simpliciter.
Otherwise it will be told them, their colorable insinuations, and metaphorical shadows, à Dicto secundum quid ad dictum simpliciter.
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The ceremonies Leviticall of the Law are abolished, Ergo our Injunctions are abhominable? Such men such matter.
The ceremonies Levitical of the Law Are abolished, Ergo our Injunctions Are abominable? Such men such matter.
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It is well knowne, the Aple speakes there of justification by workes and faith, and not of the ceremonies of the Gospell.
It is well known, the Apple speaks there of justification by works and faith, and not of the ceremonies of the Gospel.
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And yet (forsooth) these men in substance of religion can come and build with us,
And yet (forsooth) these men in substance of Religion can come and built with us,
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as did the men of Samaria by Zerubbabel; But to steale away the hearts of the people as Absolon did;
as did the men of Samaria by Zerubbabel; But to steal away the hearts of the people as Absalom did;
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Proclaiming fasts, as did Iezabel, but to massacre Naboth; Devouring Widdowes houses in pretence of long prayer;
Proclaiming fasts, as did Jezebel, but to massacre Naboth; Devouring Widow's houses in pretence of long prayer;
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they kisse like Iscariot, but they kill like Iudas.
they kiss like Iscariot, but they kill like Iudas.
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If reasonable and judicious men, would not willfully suffer themselves to be hood-winked and flattered in their folly, they might easily discerne these Gibeonites,
If reasonable and judicious men, would not wilfully suffer themselves to be hoodwinked and flattered in their folly, they might Easily discern these Gibeonites,
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for all their rent sackes, old shooes, dryed and moulded bread. I beare them record they have a zeale indeed, but not according to knowledge;
for all their rend sacks, old shoes, dried and moulded bred. I bear them record they have a zeal indeed, but not according to knowledge;
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I could rather wish they would have an inoffensive conscience both towards God and Man;
I could rather wish they would have an inoffensive conscience both towards God and Man;
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then would they bee sure to give God his true feare, and Caesar his due honour.
then would they be sure to give God his true Fear, and Caesar his due honour.
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And so I conclude this case of conscience with Saint Ierome: Si de veritate scandalum oriatur, utiliùs scandalum nasci permittitur, quàm veritas relinquatur.
And so I conclude this case of conscience with Saint Jerome: Si de veritate scandalum oriatur, utiliùs scandalum Nasci permittitur, quàm veritas relinquatur.
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If some small offence should arise from the profession of the truth, surely that offence must needs bee more tolerable, then grosse ignorance.
If Some small offence should arise from the profession of the truth, surely that offence must needs be more tolerable, then gross ignorance.
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But when there is strife, and envy, and division amongst you, (saith the Apostle) are you not carnall? When one saith, I am Pauls; another, I am Apolloes; hearing one and hating another, are yee not carnall? I beseech you brethren (in the Apostles heart and tongue) Marke them which cause contention amongst you, and avoyde them.
But when there is strife, and envy, and division among you, (Says the Apostle) Are you not carnal? When one Says, I am Paul's; Another, I am Apollo's; hearing one and hating Another, Are ye not carnal? I beseech you brothers (in the Apostles heart and tongue) Mark them which cause contention among you, and avoid them.
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The second part of Pharisaicall selfe-confidence, is a wilfull resolution of opinion, or obfirmation of judgement intimated by the word, Standing.
The second part of Pharisaical self-confidence, is a wilful resolution of opinion, or obfirmation of judgement intimated by the word, Standing.
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A flattering and confident arrogancy in it selfe, but uncharitably contemptuous unto others, begetting two grand-follies,
A flattering and confident arrogance in it self, but uncharitably contemptuous unto Others, begetting two grand-follies,
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an erroneous falshood in the speaker, and a doubtfull dubitation in the hearer, and making both miserable,
an erroneous falsehood in the speaker, and a doubtful dubitation in the hearer, and making both miserable,
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when there are so many faiths, as there are wils in men; so many Doctors and doctrines, as manners in the world;
when there Are so many faiths, as there Are wills in men; so many Doctors and doctrines, as manners in the world;
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and so many occasions of blasphemies admitted, as there are vices committed, till at length our faith and religion must be written as we list,
and so many occasions of Blasphemies admitted, as there Are vices committed, till At length our faith and Religion must be written as we list,
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and as wee list, it must be understood;
and as we list, it must be understood;
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when our Preachers like Spiders, weave Webs out of their owne bowels, and like deceitfull Vintners turne Wine into Water by falsifying texts,
when our Preachers like Spiders, weave Webs out of their own bowels, and like deceitful Vintners turn Wine into Water by falsifying texts,
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but never like Christ turne Water into Wine, by broaching sound doctrines, dividing the Word of God aright.
but never like christ turn Water into Wine, by broaching found doctrines, dividing the Word of God aright.
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When the hearers againe have itching eares, that cannot indure wholsome doctrines, and commendable constitutions; their will being, like unto a sicke mans taste, nothing is savoury;
When the hearers again have itching ears, that cannot endure wholesome doctrines, and commendable constitutions; their will being, like unto a sick men taste, nothing is savoury;
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and their judgment like the lightning that will bee seene before the thunder bee heard. Tertullian complaines much of their Preachers in his time:
and their judgement like the lightning that will be seen before the thunder be herd. Tertullian complains much of their Preachers in his time:
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Caedem Scripturarum faciunt (saith he) ad suam materiam, They make a slaughter of the Scriptures for their owne purpose.Caedem Scripturarum faciunt (Says he) ad suam Materiam, They make a slaughter of the Scriptures for their own purpose.
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And Thomas Aquinas, as much of the hearers in his time.
And Thomas Aquinas, as much of the hearers in his time.
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They run like mad men into the wildernesse to see, and what doe they see? nothing but reeds shaken with the wind.
They run like mad men into the Wilderness to see, and what do they see? nothing but reeds shaken with the wind.
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Vaine-glory, is both the mother and the nurse of obstinacie.
Vainglory, is both the mother and the nurse of obstinacy.
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All that a Pharisee doth (saith our Saviour) is to be seene of men.
All that a Pharisee does (Says our Saviour) is to be seen of men.
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He makes his Phylactery broad, and the fringes of his garment long.
He makes his Phylactery broad, and the fringes of his garment long.
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He loves NONLATINALPHABET, the chiefe roomes at feasts, the chiefe seats at Synagogues, solemne greetings in the Markets,
He loves, the chief rooms At feasts, the chief seats At Synagogues, solemn greetings in the Markets,
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and to be called of men Rabbi, that his Science may be manifested, and himselfe magnified;
and to be called of men Rabbi, that his Science may be manifested, and himself magnified;
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and that either directly, or indirectly. Directly; if in words, it is called ostentation; if in deeds, that have a face of truth, it is called invocation;
and that either directly, or indirectly. Directly; if in words, it is called ostentation; if in Deeds, that have a face of truth, it is called invocation;
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but if the deeds be but apparent only, it deserves no better a name then painted hypocrisie. Indirectly;
but if the Deeds be but apparent only, it deserves no better a name then painted hypocrisy. Indirectly;
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if in understanding, it is called pertinacy, and stubbornnesse of opinion; if in will, dissention; if in plausible speech, and vociferation of words, contention;
if in understanding, it is called pertinacy, and stubbornness of opinion; if in will, dissension; if in plausible speech, and vociferation of words, contention;
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if in action, it is called obstinacy: So Iulian answering the christian Epistles of the Bishops:
if in actium, it is called obstinacy: So Iulian answering the christian Epistles of the Bishops:
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NONLATINALPHABET. I read, I understood, and I despised.
. I read, I understood, and I despised.
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This is the pharisaicall practice (I feare) of too many amongst us, that being convicted by reason before prudent authori•y, triumph at home amongst their populous rusticity,
This is the pharisaical practice (I Fear) of too many among us, that being convicted by reason before prudent authori•y, triumph At home among their populous rusticity,
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as if they had gotten great spoyles; like S. Augustines, Donatists, Disputare nolumus, baptizare volumus;
as if they had got great spoils; like S. Augustine's, Donatists, Disputare nolumus, Baptizare volumus;
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being more wordy then worthy, they speake what they list, who should controule them? Stat pro ratione voluntas; their will is their reason,
being more wordy then worthy, they speak what they list, who should control them? Stat Pro ratione Voluntas; their will is their reason,
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and shall bee, though there bee no reason in their will, nor can bee: thou shalt not perswade them though thou doest perswade them:
and shall be, though there be no reason in their will, nor can be: thou shalt not persuade them though thou dost persuade them:
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like Salomons foole, the more they are brayed in the morter of discipline, the lesse they seeme to understand;
like Solomon's fool, the more they Are brayed in the mortar of discipline, the less they seem to understand;
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and, like the milke of a Tygre, the more they are salted, the fresher they are.
and, like the milk of a Tiger, the more they Are salted, the fresher they Are.
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A Pharisee sits chiefe in Synods, speakes first in Councels, runnes not sent, intrudes not called, records things ordered, undoes things done, censures them that have judged, prejudicates them that are to judge;
A Pharisee sits chief in Synods, speaks First in Counsels, runs not sent, intrudes not called, records things ordered, undoes things done, censures them that have judged, prejudicate them that Are to judge;
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and if hee bee not preferred when he would, and as hee would;
and if he be not preferred when he would, and as he would;
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either he presently condemnes the superiour as envious, himselfe being malevolent, or else taxes his equall of Symony, himselfe being full fraught with Sodomy.
either he presently condemns the superior as envious, himself being malevolent, or Else Taxes his equal of Simony, himself being full fraught with Sodomy.
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The Papist stands stiffely in his priviledge of provinciall Councels, uncanonicall verity, Church above Scripture, and Pope above both, making him in the plea, both party, and Iudge too.
The Papist Stands stiffly in his privilege of provincial Counsels, uncanonical verity, Church above Scripture, and Pope above both, making him in the plea, both party, and Judge too.
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The Turke, in his Mahomets Alcaron, a golden booke of a leaden Saint.
The Turk, in his Mahomets alcaron, a golden book of a leaden Saint.
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The Enthusiastae, in their forced inspiration, and superilluminated brotherhood, being but new peeped out of the Shell,
The Enthusiast, in their forced inspiration, and superilluminated brotherhood, being but new peeped out of the Shell,
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and scrambled into the Pulpit with the reproachfull contumely of the learned, and such peremptory boldnesse in themselves, will speake of Pythagoras his numbers, Platoes Idea, the complots of a new heaven,
and scrambled into the Pulpit with the reproachful contumely of the learned, and such peremptory boldness in themselves, will speak of Pythagoras his numbers, plato's Idea, the complots of a new heaven,
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and a new earth, ripping up all secrets, as though they had beene wrapt up into the third heavens, had the tongues of Angels, and the wisedome of Cherubimes.
and a new earth, ripping up all secrets, as though they had been wrapped up into the third heavens, had the tongues of Angels, and the Wisdom of Cherubim.
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On the other side the hearers with unbridled tongues, and itching eares, kicke against the prickes,
On the other side the hearers with unbridled tongues, and itching ears, kick against the pricks,
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and beare them up in their hands, as Rachell did her fathers Idols.
and bear them up in their hands, as Rachel did her Father's Idols.
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Some like Montanus his Disciples tremble not to affirme, that their Teacher knowes as much or more then Christ himselfe:
some like Montanus his Disciples tremble not to affirm, that their Teacher knows as much or more then christ himself:
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Some like Carpocrates his Disciples, that hee understands more then Paul or Peter, with all haile unto their Seraphicall Rabbies;
some like Carpocrates his Disciples, that he understands more then Paul or Peter, with all hail unto their Seraphical Rabbies;
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and Hosanna, Hosanna to their irrefragable Doctors, magnifying them, as Pythagoras his Schollers did their Tutor, with an NONLATINALPHABET, he said it;
and Hosanna, Hosanna to their irrefragable Doctors, magnifying them, as Pythagoras his Scholars did their Tutor, with an, he said it;
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and therefore it must be so. Or as dunce Carolus argued, it is so, because it is so.
and Therefore it must be so. Or as dunce Carolus argued, it is so, Because it is so.
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Woe worth this multiplicitie of opinions, this wracking of Scriptures, and this squeezing and wire-drawing of texts,
Woe worth this Multiplicity of opinions, this wracking of Scriptures, and this squeezing and wire-drawing of texts,
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and this Pharisaicall pertinacy and standing upon it too, which is worse then all the rest.
and this Pharisaical pertinacy and standing upon it too, which is Worse then all the rest.
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Humanum est errare, non retrahere belluinum, perseverare diabolicum. Humanum est errare, non retrahere Belluinum, perseverare diabolicum.
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It is the part of humane frailtie to fall into errour, of swinish beastlinesse not to retract,
It is the part of humane frailty to fallen into error, of swinish beastliness not to retract,
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but divellish pertinacy to persist or to maintaine an errour.
but devilish pertinacy to persist or to maintain an error.
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It is told in Gath, and it is reported in Askalon, that our kingdome is divided, and cannot long stand.
It is told in Gaza, and it is reported in Ashkelon, that our Kingdom is divided, and cannot long stand.
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It were to be wished indeed, that Peter and Andrew, would both Steere one course in this our British Haven;
It were to be wished indeed, that Peter and Andrew, would both Steer one course in this our Brit Haven;
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that were the only way to keepe the net whole, and to catch most store of fish.
that were the only Way to keep the net Whole, and to catch most store of Fish.
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But howsoever I doubt not but I may safely answer the malignant spirit, that hath most evill will at our Sion,
But howsoever I doubt not but I may safely answer the malignant Spirit, that hath most evil will At our Sion,
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as Simon Peter said unto Simon Magus; Vive, & regnum Dci crescere videas, vel invitus: Long mayst thou live,
as Simon Peter said unto Simon Magus; Vive, & Kingdom Dci crescere Videos, vel Unwillingly: Long Mayest thou live,
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and to thy sorrow see, the kingdome of God to increase mightily, even in this kingdome.
and to thy sorrow see, the Kingdom of God to increase mightily, even in this Kingdom.
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The third and last part of pharisaicall selfe-confidence is secresie of doctrine, in that hee stands and prayes with himselfe thus.
The third and last part of pharisaical self-confidence is secrecy of Doctrine, in that he Stands and prays with himself thus.
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Hee must have a vizard to cover his face bee it never so brazen, l•st at one time or other it might blush.
He must have a vizard to cover his face be it never so brazen, l•st At one time or other it might blush.
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Hee flies like the Owle by night, and like a Lyon seekes his prey before the Sun-rising.
He flies like the Owl by night, and like a lion seeks his prey before the Sunrising.
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Every one that doth evill (saith our Saviour) hates the light, neither comes hee to it,
Every one that does evil (Says our Saviour) hates the Light, neither comes he to it,
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lest his deedes should bee reprooved.
lest his Deeds should be reproved.
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But hee that doth truth, commeth to the light, that his deedes might bee made manifest, that they are wrought according to God.
But he that does truth, comes to the Light, that his Deeds might be made manifest, that they Are wrought according to God.
p-acp pns31 cst vdz n1, vvz p-acp dt n1, cst po31 n2 vmd vbi vvn j, cst pns32 vbr vvn vvg p-acp np1.
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Pharisaicall hypocrisie is as naked as Adam after his fall, so miserably ashamed of himselfe, that he runs into the bushes at the voice of God.
Pharisaical hypocrisy is as naked as Adam After his fallen, so miserably ashamed of himself, that he runs into the Bushes At the voice of God.
j n1 vbz a-acp j c-acp np1 p-acp po31 n1, av av-j j pp-f px31, cst pns31 vvz p-acp dt n2 p-acp dt n1 pp-f np1.
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The truth is as naked too, but as Adam in the estate of innocencie;
The truth is as naked too, but as Adam in the estate of innocence;
dt n1 vbz a-acp j av, cc-acp c-acp np1 p-acp dt n1 pp-f n1;
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and therefore the bolder to appeare at the first call with Samuell, Speake Lord, for thy servant heareth:
and Therefore the bolder to appear At the First call with Samuel, Speak Lord, for thy servant hears:
cc av dt jc pc-acp vvi p-acp dt ord vvi p-acp np1, vvb n1, p-acp po21 n1 vvz:
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Or, to joyne in that grand challenge with Iesus his authour and finisher:
Or, to join in that grand challenge with Iesus his author and finisher:
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Quis ex vobis arguet, Which of you can rebuke mee of sinne? If I speake the truth,Quis ex vobis Argues, Which of you can rebuke me of sin? If I speak the truth,
fw-la fw-la fw-la fw-la, r-crq pp-f pn22 vmb vvi pno11 pp-f n1? cs pns11 vvb dt n1,
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why doe yee not beleeve mee? veritas non quaerit angulos, truth seekes no corners, I have spoken openly in the world,
why do ye not believe me? veritas non Query angulos, truth seeks no corners, I have spoken openly in the world,
q-crq vdb pn22 xx vvi pno11? fw-la fw-fr fw-la fw-la, n1 vvz dx n2, pns11 vhb vvn av-j p-acp dt n1,
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and in secret have I said nothing.
and in secret have I said nothing.
cc p-acp j-jn vhb pns11 vvd pix.
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O Pharisee, pharisee, doest not thou know that our Saviour commands thee, Matthew 10. to preach that upon the house top, which thou hearest in the eare? Why doest thou then detract from the doctrine of the truth in corners,
Oh Pharisee, Pharisee, dost not thou know that our Saviour commands thee, Matthew 10. to preach that upon the house top, which thou Hearst in the ear? Why dost thou then detract from the Doctrine of the truth in corners,
uh np1, vvb, vd2 xx pns21 vvi cst po12 n1 vvz pno21, np1 crd p-acp vvb cst p-acp dt n1 n1, r-crq pns21 vv2 p-acp dt n1? q-crq vd2 pns21 av vvi p-acp dt n1 pp-f dt n1 p-acp n2,
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and carpe at the good life of thy brother in conventicles? without all question, Magna est veritas & praevalet, Great is the truth and will prevaile:
and carp At the good life of thy brother in conventicles? without all question, Magna est veritas & praevalet, Great is the truth and will prevail:
cc vvi p-acp dt j n1 pp-f po21 n1 p-acp n2? p-acp d n1, fw-la fw-la fw-la cc fw-la, j vbz dt n1 cc vmb vvi:
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though some as Seminaries amongst their Massemongers brag against us, and say, that we have a slight Apology for our faith.
though Some as Seminaries among their Massmongers brag against us, and say, that we have a slight Apology for our faith.
cs d c-acp n2 p-acp po32 n2 vvi p-acp pno12, cc vvi, cst pns12 vhb dt j n1 p-acp po12 n1.
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But as the King of Israel to Benhadad, so may I say to these braggards: Let not him that girds on his harnesse boast like him that puts it off;
But as the King of Israel to Benhadad, so may I say to these braggarts: Let not him that girds on his harness boast like him that puts it off;
cc-acp c-acp dt n1 pp-f np1 p-acp np1, av vmb pns11 vvi p-acp d n2: vvb xx pno31 cst vvz p-acp po31 n1 vvi av-j pno31 cst vvz pn31 a-acp;
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it must needes bee a silly triumph that is proclaimed before victory.
it must needs be a silly triumph that is proclaimed before victory.
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Some as Marcionites, a generation that hath not set their heart aright, and whose spirit cleaveth not stedfastly unto God.
some as Marcionites, a generation that hath not Set their heart aright, and whose Spirit cleaveth not steadfastly unto God.
d c-acp np1, dt n1 cst vhz xx vvn po32 n1 av, cc rg-crq n1 vvz xx av-j p-acp np1.
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Like as the children of Ephraim, which being harnessed; and carrying bowes, turned themselves backe in the day of battell:
Like as the children of Ephraim, which being harnessed; and carrying bows, turned themselves back in the day of battle:
j c-acp dt n2 pp-f np1, r-crq vbg vvn; cc vvg n2, vvd px32 av p-acp dt n1 pp-f n1:
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Crowing in their Pulpits a far off like cockes (as Theodoret makes the comparison) and busling their feathers like Turkies in their parlours:
Crowing in their Pulpits a Far off like cocks (as Theodoret makes the comparison) and bustling their Feathers like Turkeys in their parlours:
vvg p-acp po32 n2 dt av-j a-acp av-j n2 (c-acp np1 vvz dt n1) cc j-vvg po32 n2 av-j n2 p-acp po32 n2:
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That would faine bind our Kings in chaines, and our Nobles in linckes of iron, and make Our Priests beleeve that God hath not spoken by them.
That would feign bind our Kings in chains, and our Nobles in links of iron, and make Our Priests believe that God hath not spoken by them.
d vmd av-j vvi po12 n2 p-acp n2, cc po12 n2-j p-acp n2 pp-f n1, cc vvb po12 n2 vvb cst np1 vhz xx vvn p-acp pno32.
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As Numa Pompilius wrot his Lawes in Closets and fathered them upon Vesta; so they paint opprobrious libels,
As Numa Pompilius wrote his Laws in Closets and fathered them upon Vesta; so they paint opprobrious libels,
p-acp np1 npg1 vvd po31 n2 p-acp n2 cc vvn pno32 p-acp np1; av pns32 vvb j n2,
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and contentious bookes in corners with Venus ▪ Mahomets Alcaron was published in the night;
and contentious books in corners with Venus ▪ Mahomets alcaron was published in the night;
cc j n2 p-acp n2 p-acp np1 ▪ npg1 np1 vbds vvn p-acp dt n1;
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and Prodicus his mysticall communion, men and women together, was celebrated when the candle was put out.
and Prodicus his mystical communion, men and women together, was celebrated when the candle was put out.
cc np1 po31 j n1, n2 cc n2 av, vbds vvn c-crq dt n1 vbds vvn av.
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When every man must have a private Ephod with Gedeon; or a whispering Levite with Micaiah; Religion must needes fall to Idolatrie with Ieroboam. In such a case it is high time for Sampson, a famous Iudge and Worthy of Israel to tie his Foxes not onely by the tayles,
When every man must have a private Ephod with Gideon; or a whispering Levite with Micaiah; Religion must needs fallen to Idolatry with Jeroboam. In such a case it is high time for Sampson, a famous Judge and Worthy of Israel to tie his Foxes not only by the tails,
c-crq d n1 vmb vhi dt j n1 p-acp np1; cc dt j-vvg np1 p-acp np1; n1 vmb av vvi p-acp n1 p-acp np1. p-acp d dt n1 pn31 vbz j n1 p-acp np1, dt j n1 cc j pp-f np1 pc-acp vvi po31 n2 xx av-j p-acp dt n2,
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but also by the heads together, in unitie and veritie of doctrine (as one of the Rabbins divinely adviseth) that they may burne up the weedy corne of the Philistims with the fire-brands of faith and truth,
but also by the Heads together, in unity and verity of Doctrine (as one of the Rabbis divinely adviseth) that they may burn up the weedy corn of the philistines with the firebrands of faith and truth,
cc-acp av p-acp dt n2 av, p-acp n1 cc n1 pp-f n1 (c-acp pi pp-f dt n2 av-jn vvz) cst pns32 vmb vvi a-acp dt j n1 pp-f dt njp2 p-acp dt n2 pp-f n1 cc n1,
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lest they take both life and strength from Sampson himselfe.
lest they take both life and strength from Sampson himself.
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Correct a wise man with a nod (saith Salomon) but a foole with a club.
Correct a wise man with a nod (Says Solomon) but a fool with a club.
vvb dt j n1 p-acp dt n1 (vvz np1) p-acp dt n1 p-acp dt n1.
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Cave nè circulus in sylvam, gutta in mare, scintilla in slammam excreseat: It is wholsome counsell from a Father;Cave nè circulus in sylvam, gutta in mare, scintilla in slammam excreseat: It is wholesome counsel from a Father;
n1 fw-la fw-la p-acp fw-la, fw-mi p-acp n1, fw-la p-acp fw-la n1: pn31 vbz j n1 p-acp dt n1;
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to beware that a small waste increase not to a vast wildernesse; a drop to a Sea;
to beware that a small waste increase not to a vast Wilderness; a drop to a Sea;
pc-acp vvi cst dt j n1 vvb xx p-acp dt j n1; dt n1 p-acp dt n1;
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a sparke to a flame. One jarring string marres a whole consort of musicke; one rift hazzards a whole building;
a spark to a flame. One jarring string mars a Whole consort of music; one rift hazards a Whole building;
dt n1 p-acp dt n1. crd j-vvg n1 vvz dt j-jn n1 pp-f n1; crd n1 n2 dt j-jn n1;
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and a little leaven sowres the whole lumpe: for if severitie of discipline turne once into libertie, edification will presently run into destruction; costome into corruption; law into contempt; mercy into derision; godlinesse into hypocrisie; preaching into silence;
and a little leaven sours the Whole lump: for if severity of discipline turn once into liberty, edification will presently run into destruction; costome into corruption; law into contempt; mercy into derision; godliness into hypocrisy; preaching into silence;
cc dt j n1 n2-j dt j-jn n1: c-acp cs n1 pp-f n1 vvb a-acp p-acp n1, n1 vmb av-j vvi p-acp n1; n1 p-acp n1; n1 p-acp n1; n1 p-acp n1; n1 p-acp n1; vvg p-acp n1;
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the savour of life into the savour of death, an• everlasting destruction.
the savour of life into the savour of death, an• everlasting destruction.
dt n1 pp-f n1 p-acp dt n1 pp-f n1, n1 j n1.
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Thus farre (you see) wee have traced the Pharisee by his inward profession in matter of Church doctrine, in a metaphoricall sense;
Thus Far (you see) we have traced the Pharisee by his inward profession in matter of Church Doctrine, in a metaphorical sense;
av av-j (pn22 vvb) pns12 vhb vvn dt np1 p-acp po31 j n1 p-acp n1 pp-f n1 n1, p-acp dt j n1;
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now the Text leads us to follow him a step or two by his outward gesture in matter of Church discipline in a literall sense:
now the Text leads us to follow him a step or two by his outward gesture in matter of Church discipline in a literal sense:
av dt n1 vvz pno12 pc-acp vvi pno31 dt n1 cc crd p-acp po31 j n1 p-acp n1 pp-f n1 n1 p-acp dt j n1:
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for certainely they are both the true meaning of the Holy Ghost, and ought to bee urged both;
for Certainly they Are both the true meaning of the Holy Ghost, and ought to be urged both;
p-acp av-j pns32 vbr d dt j n1 pp-f dt j n1, cc pi pc-acp vbi vvn av-d;
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as most profitable, and naturall to the analogy and proportion of faith. Where still we shall bee sure to find him a true Pharisee, a man divided;
as most profitable, and natural to the analogy and proportion of faith. Where still we shall be sure to find him a true Pharisee, a man divided;
c-acp av-ds j, cc j p-acp dt n1 cc n1 pp-f n1. c-crq av pns12 vmb vbi j pc-acp vvi pno31 dt j np1, dt n1 vvn;
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for hee divides himselfe from his brethren, even in the Congregation too.
for he divides himself from his brothers, even in the Congregation too.
c-acp pns31 vvz px31 p-acp po31 n2, av p-acp dt n1 av.
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He is too well acquainted with discord, and yet many times hee runs and out-runs himselfe upon a point of division.
He is too well acquainted with discord, and yet many times he runs and outruns himself upon a point of division.
pns31 vbz av av vvn p-acp n1, cc av d n2 pns31 vvz cc j px31 p-acp dt n1 pp-f n1.
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At a Feast hee will be sure to take the upper roome, till hee bee bidden with shame to sit; lower.
At a Feast he will be sure to take the upper room, till he be bidden with shame to fit; lower.
p-acp dt n1 pns31 vmb vbi j pc-acp vvi dt jc n1, c-acp pns31 vbb vvn p-acp n1 pc-acp vvi; vvb.
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In the market hee mightily affect• respective greetings.
In the market he mightily affect• respective greetings.
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And in the T••ple hee stands up by himselfe like a Noune Substantive, amongst the Eight parts of Speech;
And in the T••ple he Stands up by himself like a Noun Substantive, among the Eight parts of Speech;
cc p-acp dt n1 pns31 vvz a-acp p-acp px31 av-j dt n1 j-jn, p-acp dt crd n2 pp-f n1;
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or an I per se I, amongst the five vowells; as if his neighbours adjective devotion could not stand by i• selfe without his Substantive;
or an I per se I, among the five vowels; as if his neighbours adjective devotion could not stand by i• self without his Substantive;
cc dt pns11 fw-la fw-la pns11, p-acp dt crd n2; c-acp cs po31 ng1 n1 n1 vmd xx vvi p-acp n1 n1 p-acp po31 n-jn;
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bu• were altogether inarticulate, as a sentence wholly composed of consonants, without his vocall assistance, or assistant vocalitie:
bu• were altogether inarticulate, as a sentence wholly composed of consonants, without his vocal assistance, or assistant vocalitie:
n1 vbdr av j, c-acp dt n1 av-jn vvn pp-f n2, p-acp po31 j n1, cc n1 n1:
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and why? because hee thanke•s his God, he is not as other men are?
and why? Because he thanke•s his God, he is not as other men Are?
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This arrogant presumption, and presumptuous arrogancy, se•• him upon his tip-toes;
This arrogant presumption, and presumptuous arrogance, se•• him upon his tiptoes;
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and makes him as stiffe in the joynts as an Elephant, that hath no joynts at all.
and makes him as stiff in the Joints as an Elephant, that hath no Joints At all.
cc vvz pno31 c-acp av-j p-acp dt n2 p-acp dt n1, cst vhz dx n2 p-acp d.
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He stands, when he should kneele, at prayer; he sits, when he should stand, at the Creed;
He Stands, when he should kneel, At prayer; he sits, when he should stand, At the Creed;
pns31 vvz, c-crq pns31 vmd vvi, p-acp n1; pns31 vvz, c-crq pns31 vmd vvi, p-acp dt n1;
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and either he sits or stands, when hee should kneele, at the Sacrament.
and either he sits or Stands, when he should kneel, At the Sacrament.
cc d pns31 vvz cc vvz, c-crq pns31 vmd vvi, p-acp dt n1.
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To be sure to avoide artolatry, hee will not sticke to commit autolatry; he is mightily afraid, where no feare is, to worship the bread;
To be sure to avoid artolatry, he will not stick to commit autolatry; he is mightily afraid, where no Fear is, to worship the bred;
pc-acp vbi j pc-acp vvi n1, pns31 vmb xx vvi pc-acp vvi n1; pns31 vbz av-j j, c-crq dx n1 vbz, pc-acp vvi dt n1;
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but hee feares not his owne proud insolent carriage, whereby; in-stead of God, he worships himselfe.
but he fears not his own proud insolent carriage, whereby; instead of God, he worships himself.
cc-acp pns31 vvz xx po31 d j j n1, c-crq; n1 pp-f np1, pns31 vvz px31.
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In all the parts of Divine worship, both inward and outward, he is all upon contraries.
In all the parts of Divine worship, both inward and outward, he is all upon contraries.
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The Church by her leave shall prescribe him no forme, hee will have a will-worship by himselfe;
The Church by her leave shall prescribe him no Form, he will have a will-worship by himself;
dt n1 p-acp po31 n1 vmb vvi pno31 dx n1, pns31 vmb vhi dt n1 p-acp px31;
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and why? because hee thankes his God, he is not as other men are. Indeed he is not;
and why? Because he thanks his God, he is not as other men Are. Indeed he is not;
cc q-crq? c-acp pns31 vvz po31 n1, pns31 vbz xx c-acp j-jn n2 vbr. av pns31 vbz xx;
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nor as himselfe should be, neither by Scripture precept, nor Scripture president, which plead both for kneeling in Divine worship.
nor as himself should be, neither by Scripture precept, nor Scripture president, which plead both for kneeling in Divine worship.
ccx p-acp px31 vmd vbi, av-d p-acp n1 n1, ccx n1 n1, r-crq vvb av-d p-acp vvg p-acp j-jn n1.
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A Scripture precept we gather, 1 King. 19. 18. Where God expects from all trùe Israelites the bending of the knee only to himselfe.
A Scripture precept we gather, 1 King. 19. 18. Where God expects from all trùe Israelites the bending of the knee only to himself.
dt n1 n1 pns12 vvb, crd n1. crd crd c-crq np1 vvz p-acp d n1 np1 dt n-vvg pp-f dt n1 av-j p-acp px31.
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Will the Pharisee beleeve God (thinke you) if he binde it with an oath? I referre him then to Esay 25. 23. I have sworne by my selfe (saith the Lord there) that unto mee every knee shall how.
Will the Pharisee believe God (think you) if he bind it with an oath? I refer him then to Isaiah 25. 23. I have sworn by my self (Says the Lord there) that unto me every knee shall how.
n1 dt np1 vvb np1 (vvi pn22) cs pns31 vvb pn31 p-acp dt n1? pns11 vvb pno31 av p-acp np1 crd crd pns11 vhb vvn p-acp po11 n1 (vvz dt n1 a-acp) d p-acp pno11 d n1 vmb c-crq.
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If the Pharisee dare attempt, in vaine, to make God forsworne; God shall sweare once more, and hee shall not repent:
If the Pharisee Dare attempt, in vain, to make God forsworn; God shall swear once more, and he shall not Repent:
cs dt np1 vvb n1, p-acp j, pc-acp vvi np1 j-vvn; np1 vmb vvi a-acp av-dc, cc pns31 vmb xx vvi:
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This many fortie yeeres, have I beene grieved with the stubborne generation of this Pharisee,
This many fortie Years, have I been grieved with the stubborn generation of this Pharisee,
d d crd n2, vhb pns11 vbn vvn p-acp dt j n1 pp-f d np1,
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and therefore now will I sweare in my wrath, that neither he, nor any of his, shall ever enter into my rest.
and Therefore now will I swear in my wrath, that neither he, nor any of his, shall ever enter into my rest.
cc av av vmb pns11 vvi p-acp po11 n1, cst dx pns31, ccx d pp-f png31, vmb av vvi p-acp po11 n1.
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Should I muster up the whole army Royall of Scripture presidents for this religious dutie of kneeling in Divine worship, I might be infinite.
Should I muster up the Whole army Royal of Scripture Presidents for this religious duty of kneeling in Divine worship, I might be infinite.
vmd pns11 vvi a-acp dt j-jn n1 j pp-f n1 n2 p-acp d j n1 pp-f vvg p-acp j-jn n1, pns11 vmd vbi j.
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I shall therefore, to avoide prolixitie, draw out but some of the principall commanders, no lesse then Kings and Prophets, that have expressed the inward true humilitie of the heart, by the outward humiliation of the body;
I shall Therefore, to avoid prolixity, draw out but Some of the principal commanders, no less then Kings and prophets, that have expressed the inward true humility of the heart, by the outward humiliation of the body;
pns11 vmb av, pc-acp vvi n1, vvb av p-acp d pp-f dt j-jn n2, av-dx av-dc cs ng1 cc n2, cst vhb vvn dt j j n1 pp-f dt n1, p-acp dt j n1 pp-f dt n1;
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that the Pharisee may blush for shame, if there be any shame in him, when wee shall object unto him the quot Reges & Propheta, how many Kings,
that the Pharisee may blush for shame, if there be any shame in him, when we shall Object unto him the quot Reges & Propheta, how many Kings,
cst dt np1 vmb vvi p-acp n1, cs pc-acp vbb d n1 p-acp pno31, c-crq pns12 vmb vvi p-acp pno31 dt fw-la np1 cc np1, c-crq d n2,
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and Prophets, and deare Saints of God, and some after his owne heart too, have humbly desired to imbrace this reverent gesture, which he out of an hautie spirit most proudly and scornefully refuseth.
and prophets, and deer Saints of God, and Some After his own heart too, have humbly desired to embrace this reverend gesture, which he out of an haughty Spirit most proudly and scornfully Refuseth.
cc n2, cc j-jn n2 pp-f np1, cc d p-acp po31 d n1 av, vhb av-j vvn pc-acp vvi d j n1, r-crq pns31 av pp-f dt j n1 av-ds av-j cc av-j vvz.
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Let him looke first upon Salomon, the wisest, and wealthiest, the most gracious and glorious prince (one only excepted) that ever the Iewes had, or the earth bare.
Let him look First upon Solomon, the Wisest, and Wealthiest, the most gracious and glorious Prince (one only excepted) that ever the Iewes had, or the earth bore.
vvb pno31 vvi ord p-acp np1, dt js, cc js, dt av-ds j cc j n1 (pi av-j vvn) cst av dt np2 vhd, cc dt n1 vvd.
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Observe his gracefull gesture at the dedication of the Temple. 2. Chron. 6. 13. He made a brazen scaffold, hee set it in the middest of the Court,
Observe his graceful gesture At the dedication of the Temple. 2. Chronicles 6. 13. He made a brazen scaffold, he Set it in the midst of the Court,
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first hee stood upon it, then he kneeled downe upon his knees before all the Congregation of Israel,
First he stood upon it, then he kneeled down upon his knees before all the Congregation of Israel,
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and spread forth his hands towards heaven, and prayed.
and spread forth his hands towards heaven, and prayed.
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Let him look upon Daniel in the ninth of his Prophecie, and he shall finde him at his devotion, humbling himselfe by fasting, and sackeloth, and ashes.
Let him look upon daniel in the ninth of his Prophecy, and he shall find him At his devotion, humbling himself by fasting, and Sackcloth, and Ashes.
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Let him looke upon Moses, Numb. 16. And there he shall finde him lower then his knees,
Let him look upon Moses, Numb. 16. And there he shall find him lower then his knees,
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even flat upon his face before his Maker.
even flat upon his face before his Maker.
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Let him looke upon the King of Niniveh, Io•. 3. and behold the heathen Monarch, what strange gestures of heartie humiliation, he expresses in the very instant act of his conversion.
Let him look upon the King of Nineveh, Io•. 3. and behold the heathen Monarch, what strange gestures of hearty humiliation, he Expresses in the very instant act of his conversion.
vvb pno31 vvi p-acp dt n1 pp-f np1, np1. crd cc vvi dt j-jn n1, r-crq j n2 pp-f j n1, pns31 vvz p-acp dt j j-jn n1 pp-f po31 n1.
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For no sooner had hee heard that thundring Sermon from the Prophet, (yet fortie dayes and Niniveh shall be destroyed,) but presently he arose,
For no sooner had he herd that thundering Sermon from the Prophet, (yet fortie days and Nineveh shall be destroyed,) but presently he arose,
c-acp av-dx av-c vhd pns31 vvn cst j-vvg n1 p-acp dt n1, (av crd n2 cc np1 vmb vbi vvn,) p-acp av-j pns31 vvd,
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and starts up, as if he had beene raised by an earthquake from his seat of honour and principalitie, his royall, his regall, magnificent, Monarchicall throne;
and starts up, as if he had been raised by an earthquake from his seat of honour and principality, his royal, his regal, magnificent, Monarchical throne;
cc vvz a-acp, c-acp cs pns31 vhd vbn vvn p-acp dt n1 p-acp po31 n1 pp-f n1 cc n1, po31 j, po31 j, j, j n1;
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He casts his robe from him, with fury and indignation, as if his kingly attire of gold and purple had beene a burden to his backe,
He Cast his robe from him, with fury and Indignation, as if his kingly attire of gold and purple had been a burden to his back,
pns31 vvz po31 n1 p-acp pno31, p-acp n1 cc n1, c-acp cs po31 j n1 pp-f n1 cc j-jn vhd vbn dt n1 p-acp po31 n1,
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and as unseemely to be worne as the Egyptian scab.
and as unseemly to be worn as the Egyptian scab.
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Hee covers himselfe with sackcloth, it is all the apparell now, that his highnesse desires to weare;
He covers himself with Sackcloth, it is all the apparel now, that his highness Desires to wear;
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the Diademe to his head, the mantle to his backe, the sandals to his feet;
the Diadem to his head, the mantle to his back, the Sandals to his feet;
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the King winds up his body in sackcloth, as a corps made ready for the buriall, humbling his dust and earth to sit in ashes, that he might reade the Sonne of Sirachs Lecture of sound humiliation effectually to himselfe:
the King winds up his body in Sackcloth, as a corpse made ready for the burial, humbling his dust and earth to fit in Ashes, that he might read the Son of Sirachs Lecture of found humiliation effectually to himself:
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Quare superbis terra & cinis? why art thou proud, oh earth and ashes? humble thy spirit, see thy mortalitie, tremble before the presence of that God, that strikes terrour into the hearts,Quare superbis terra & Cinis? why art thou proud, o earth and Ashes? humble thy Spirit, see thy mortality, tremble before the presence of that God, that strikes terror into the hearts,
fw-la fw-la fw-la cc fw-la? q-crq vb2r pns21 j, uh n1 cc n2? vvb po21 n1, vvb po21 n1, vvb a-acp dt n1 pp-f cst np1, cst vvz n1 p-acp dt n2,
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and confusion into the faces of all earthly Potentates.
and confusion into the faces of all earthly Potentates.
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Let him looke upon the very King of Kings, and Prince of Prophets, the Author and finisher of our faith,
Let him look upon the very King of Kings, and Prince of prophets, the Author and finisher of our faith,
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even Iesus the Mediator of the New Testament;
even Iesus the Mediator of the New Testament;
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who might justly say indeed, Non sum sicut cateri, I am not as other men are; neither proud, as thou Pharisee; nor sinfull, as thou Publican:
who might justly say indeed, Non sum sicut cateri, I am not as other men Are; neither proud, as thou Pharisee; nor sinful, as thou Publican:
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yet he, when hee was in the forme of God, and thought it no robbery, to be equall with God, humbled himselfe to become man;
yet he, when he was in the Form of God, and Thought it no robbery, to be equal with God, humbled himself to become man;
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and in the former part of his passive obedience for the sinne of man, fell downe upon his knees to prayer on the mount.
and in the former part of his passive Obedience for the sin of man, fell down upon his knees to prayer on the mount.
cc p-acp dt j n1 pp-f po31 j n1 p-acp dt n1 pp-f n1, vvd a-acp p-acp po31 n2 p-acp n1 p-acp dt n1.
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As in the 22. chapter of this Gospel. And to conclude all in a word;
As in the 22. chapter of this Gospel. And to conclude all in a word;
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let him looke into the 26 of Iob. and Revel. 7. And hee shall finde that the very Pillars of heaven doe tremble,
let him look into the 26 of Job and Revel. 7. And he shall find that the very Pillars of heaven do tremble,
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and are astonished at the Majesty of God;
and Are astonished At the Majesty of God;
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and the very Angels of Heaven doe fall upon their faces before the throne to worship God.
and the very Angels of Heaven do fallen upon their faces before the throne to worship God.
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Shall Kings, and Prophets, and the very Prince of Prophets;
Shall Kings, and prophets, and the very Prince of prophets;
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shall men and Angels, Saints and sinners, Heaven and earth, and all the powers in both, quake and tremble,
shall men and Angels, Saints and Sinners, Heaven and earth, and all the Powers in both, quake and tremble,
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and fall low upon their knees, and flat upon their faces before the throne to worship their Maker;
and fallen low upon their knees, and flat upon their faces before the throne to worship their Maker;
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and onely the Pharisee stand up to justifie himselfe, and in the Temple too, and at prayer too and so devoutly by himselfe too?
and only the Pharisee stand up to justify himself, and in the Temple too, and At prayer too and so devoutly by himself too?
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There let him stand by himselfe still, as immoveable as his heart of stone that hee stands upon,
There let him stand by himself still, as immoveable as his heart of stone that he Stands upon,
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or the pillar of stone that hee stands by.
or the pillar of stone that he Stands by.
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If either he thinkes hee may out-face his Maker, or challenge him upon a true debt,
If either he thinks he may outface his Maker, or challenge him upon a true debt,
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or taxe him upon his owne worthinesse, or as a choice piece of clay dispute with his potter,
or Tax him upon his own worthiness, or as a choice piece of clay dispute with his potter,
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and convince him by dint of argument;
and convince him by dint of argument;
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hee may doe well to stand up by himselfe still, to boast, and bragge, and dispute, and challenge:
he may do well to stand up by himself still, to boast, and brag, and dispute, and challenge:
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what need he pray? If otherwise, I must needes tell him, that one day there will come a miserable humiliation for this proud exaltation:
what need he pray? If otherwise, I must needs tell him, that one day there will come a miserable humiliation for this proud exaltation:
r-crq n1 pns31 vvb? cs av, pns11 vmb av vvi pno31, cst pi n1 a-acp vmb vvi dt j n1 p-acp d j n1:
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when hee that taxes him in this parable heere (and yet hee stands up proudly by himselfe) shall come to taxe him the second time with an innumerable company of Saints and Angels in the cloudes, he shall never bee able to stand there.
when he that Taxes him in this parable Here (and yet he Stands up proudly by himself) shall come to Tax him the second time with an innumerable company of Saints and Angels in the Clouds, he shall never be able to stand there.
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The man that stood up so pertly upon his terms of righteousnesse here, shall never be able to stand up in judgement amongst the righteous there.
The man that stood up so pertly upon his terms of righteousness Here, shall never be able to stand up in judgement among the righteous there.
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Then he shall fall downe, when it is too late, desiring the hils to cover him,
Then he shall fallen down, when it is too late, desiring the hills to cover him,
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and the mountaines to fall upon him:
and the Mountains to fallen upon him:
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then hee shall bee glad to humble himselfe so low, as to annihilate himselfe (if it were possible) to a meere nothing.
then he shall be glad to humble himself so low, as to annihilate himself (if it were possible) to a mere nothing.
cs pns31 vmb vbi j pc-acp vvi px31 av av-j, c-acp pc-acp vvi px31 (cs pn31 vbdr j) p-acp dt j pi2.
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And thus ends the first part of pharisaicall devotion, which is so corrupt (you see) in the very manner:
And thus ends the First part of pharisaical devotion, which is so corrupt (you see) in the very manner:
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The second part, which is the matter, we shall find as corrupt in the next exercise.
The second part, which is the matter, we shall find as corrupt in the next exercise.
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THE FOVRTH SERMON.
THE FOURTH SERMON.
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Luke 18. 11. God I thanke thee, that I am not as other men are, extortioners, unjust, adulterers,
Luke 18. 11. God I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers,
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or even as this Publican. Vers. 12. I fast twice in the weeke, and I give tithe of all that I possesse.
or even as this Publican. Vers. 12. I fast twice in the Week, and I give tithe of all that I possess.
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YOV have heard the corrupt manner of the Pharisees devotion, now followes the matter as corrupt as it, being neither formall, nor effectuall, nor substantiall.
YOU have herd the corrupt manner of the Pharisees devotion, now follows the matter as corrupt as it, being neither formal, nor effectual, nor substantial.
pn22 vhb vvn dt j n1 pp-f dt np2 n1, av vvz dt n1 c-acp j c-acp pn31, vbg dx j, ccx j, ccx j.
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Because it is not formall, it cannot be substantiall, by the principles of nature and grace too:
Because it is not formal, it cannot be substantial, by the principles of nature and grace too:
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For forma dat esse rei; without which devotion it selfe, is but a rude lumpe of indigested confusion.
For forma that esse rei; without which devotion it self, is but a rude lump of indigested confusion.
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And because it is neither formall, nor substantiall, it cannot be effectuall, but as a founding brasse, and as a tinckling cymball.
And Because it is neither formal, nor substantial, it cannot be effectual, but as a founding brass, and as a tinkling cymbal.
cc c-acp pn31 vbz dx j, ccx j, pn31 vmbx vbi j, cc-acp c-acp dt vvg n1, cc p-acp dt j-vvg n1.
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First, his devotion is corrupt in forme;
First, his devotion is corrupt in Form;
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He begins with an Ago gratias, God I thanke thee, whereas mee thinkes a miserere, would have became him better:
He begins with an Ago gratias, God I thank thee, whereas me thinks a Miserere, would have became him better:
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Oh God, bee mercifull to mee a sinner.
O God, be merciful to me a sinner.
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A good Priest alwayes begins his devotion with a confession of sin, and ends with a thanksgiving or grace;
A good Priest always begins his devotion with a Confessi of since, and ends with a thanksgiving or grace;
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as the Church Liturgie directs him, and as all approoved examples in Scripture warrant him.
as the Church Liturgy directs him, and as all approved Examples in Scripture warrant him.
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Abraham, Gen. 18. petitioning for the Sodomites, prostrated himselfe before the Lord by an humble confession of his owne weaknesse: Abraham, Gen. 18. petitioning for the Sodomites, prostrated himself before the Lord by an humble Confessi of his own weakness:
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Behold, now I have begun to speak unto my Lord that am but dust and ashes.
Behold, now I have begun to speak unto my Lord that am but dust and Ashes.
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As if hee should have said; Oh let it not displease my Lord; that I petition so earnestly for sinners, being a sinner my selfe.
As if he should have said; O let it not displease my Lord; that I petition so earnestly for Sinners, being a sinner my self.
p-acp cs pns31 vmd vhi vvn; uh vvb pn31 xx vvi po11 n1; cst pns11 vvb av av-j p-acp n2, vbg dt n1 po11 n1.
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So Iacoh Gen. 32. Minor sum omnibus miserationibus tuis, O Lord I am not worthy the least of all thy mercies.
So Jacob Gen. 32. Minor sum omnibus miserationibus tuis, Oh Lord I am not worthy the least of all thy Mercies.
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So David, 2 Sam. 7. Quis ego, & quae domus mea? who am I, O Lord,
So David, 2 Sam. 7. Quis ego, & Quae domus mea? who am I, Oh Lord,
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& what is my house, that thou hast brought mee hitherto? So Daniel 9. We have sinned, and have committed iniquitie, and have done wickedly;
& what is my house, that thou hast brought me hitherto? So daniel 9. We have sinned, and have committed iniquity, and have done wickedly;
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O Lord, righteousnesse belongeth unto thee, but unto us open shame.
Oh Lord, righteousness belongeth unto thee, but unto us open shame.
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But this Map of irregularitie begins at the wrong end with an Ago gratias, and in stead of accusing himselfe condemnes his brother:
But this Map of irregularity begins At the wrong end with an Ago gratias, and in stead of accusing himself condemns his brother:
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In generall, Non sum sicut caeteri, I am not as other men are; In speciall, non sicut ist• Publicanus, I am not as this Publican;
In general, Non sum sicut Caeteri, I am not as other men Are; In special, non sicut ist• Publican, I am not as this Publican;
p-acp n1, fw-fr fw-la fw-la fw-la, pns11 vbm xx c-acp j-jn n2 vbr; p-acp j, fw-fr fw-la n1 np1, pns11 vbm xx p-acp d n1;
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for I fast twice in the weeke, and I give tithe of all that I possesse. for I fast twice in the Week, and I give tithe of all that I possess.
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And this makes his devotion as corrupt in substance as in forme, puft up with nothing but battologies, and tautologies, and idle repetitions.
And this makes his devotion as corrupt in substance as in Form, puffed up with nothing but Battologies, and Tautologies, and idle repetitions.
cc d vvz po31 n1 c-acp j p-acp n1 c-acp p-acp n1, vvd a-acp p-acp pix cc-acp n2, cc n2, cc j n2.
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870
Hee might aswell have expressed all his perfections by that one word just, as did the Publican his imperfections by that one word sinner: for if he were just hee could bee no extortioner;
He might aswell have expressed all his perfections by that one word just, as did the Publican his imperfections by that one word sinner: for if he were just he could be no extortioner;
pns31 vmd av vhi vvn d po31 n2 p-acp d crd n1 j, a-acp vdd dt n1 po31 n2 p-acp d crd n1 n1: c-acp cs pns31 vbdr j pns31 vmd vbi dx n1;
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871
and if no extortioner, without question hee payed his tithes; and if he fasted often, it argues that he was continent;
and if no extortioner, without question he paid his Tithes; and if he fasted often, it argues that he was continent;
cc cs dx n1, p-acp n1 pns31 vvd po31 n2; cc cs pns31 vvd av, pn31 vvz cst pns31 vbds n1;
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872
and if more righteous then all men, it must needs bee granted, that he was more just then the Publican.
and if more righteous then all men, it must needs be granted, that he was more just then the Publican.
cc cs n1 j cs d n2, pn31 vmb av vbi vvn, cst pns31 vbds av-dc j cs dt n1.
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873
But it seemes this vaine babler loves to heare himselfe talke;
But it seems this vain babbler loves to hear himself talk;
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874
as if he came not to pray unto his God, but to prate unto his owne sweet-selfe.
as if he Come not to pray unto his God, but to prate unto his own sweet-selfe.
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875
As Thomas Aquinas upon the place, and as the words of the text expressely insinuate: The Pharise• stood, and prayed with himselfe thus.
As Thomas Aquinas upon the place, and as the words of the text expressly insinuate: The Pharise• stood, and prayed with himself thus.
p-acp np1 np1 p-acp dt n1, cc p-acp dt n2 pp-f dt n1 av-j vvi: dt np1 vvd, cc vvd p-acp px31 av.
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876
His devotion then, beeing so voide of forme, and voide of substance, cannot choose but be altogether ineffectuall:
His devotion then, being so void of Form, and void of substance, cannot choose but be altogether ineffectual:
po31 n1 av, vbg av j pp-f n1, cc j pp-f n1, vmbx vvi cc-acp vbi av j:
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877
for marke first how arrogantly he pleades, Non sum sicut cateri; I am not as other men are.
for mark First how arrogantly he pleads, Non sum sicut cateri; I am not as other men Are.
p-acp n1 ord q-crq av-j pns31 vvz, fw-fr fw-la fw-la fw-la; pns11 vbm xx c-acp j-jn n2 vbr.
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878
It had beene an extreme point of arrogancie, to have advanced himselfe above some men, or above most men;
It had been an extreme point of arrogancy, to have advanced himself above Some men, or above most men;
pn31 vhd vbn dt j-jn n1 pp-f n1, pc-acp vhi vvn px31 p-acp d n2, cc p-acp ds n2;
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879
but to vilifie and contemne all men, and especially the penitent Publican, it must needes bee the part of an incarnate Lucifer,
but to vilify and contemn all men, and especially the penitent Publican, it must needs be the part of an incarnate Lucifer,
cc-acp pc-acp vvi cc vvi d n2, cc av-j dt j-jn n1, pn31 vmb av vbi dt n1 pp-f dt j np1,
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880
and more then the spice of Ero similis altissimo; I will bee like unto the most high,
and more then the spice of Ero Similis altissimo; I will be like unto the most high,
cc av-dc cs dt n1 pp-f np1 fw-la fw-la; pns11 vmb vbi j p-acp dt av-ds j,
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881
and place my neast above amongst the starres of God. For upon earth (you see) hee acknowledges no man equal to himselfe.
and place my nest above among the Stars of God. For upon earth (you see) he acknowledges no man equal to himself.
cc vvb po11 n1 a-acp p-acp dt n2 pp-f np1. p-acp p-acp n1 (pn22 vvb) pns31 vvz dx n1 j-jn p-acp px31.
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882
Whereby he seemes mightily to disparage both the wisedome, and the goodnesse of God; as if God were bound only to blesse, and to inrich him.
Whereby he seems mightily to disparage both the Wisdom, and the Goodness of God; as if God were bound only to bless, and to enrich him.
c-crq pns31 vvz av-j pc-acp vvi d dt n1, cc dt n1 pp-f np1; c-acp cs np1 vbdr vvn av-j pc-acp vvi, cc pc-acp vvi pno31.
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883
And therefore the sinne of pride is most aptly compared to a whirlewind, that turnes up whole Cedars by the rootes;
And Therefore the sin of pride is most aptly compared to a whirlwind, that turns up Whole Cedars by the roots;
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884
and to its power will indure nothing to subsist before it. There is no sinne else but will bee sociable, and admit of too many companions:
and to its power will endure nothing to subsist before it. There is no sin Else but will be sociable, and admit of too many Sodales:
cc p-acp po31 n1 vmb vvi pix pc-acp vvi p-acp pn31. pc-acp vbz dx n1 av cc-acp vmb vbi j, cc vvi pp-f av d n2:
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885
only this divellish pride is of so sterne, and austere a nature, that it brookes no equall:
only this devilish pride is of so stern, and austere a nature, that it brooks no equal:
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886
it exalts itselfe not only against all that is called man, but all that is called God.
it exalts itself not only against all that is called man, but all that is called God.
pn31 vvz px31 xx av-j p-acp d cst vbz vvn n1, cc-acp d cst vbz vvn np1.
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887
Againe, marke how ridiculously hee pleades: I fast twice in the weeke, and I give tithe of all that I possesse.
Again, mark how ridiculously he pleads: I fast twice in the Week, and I give tithe of all that I possess.
av, vvb c-crq av-j pns31 vvz: pns11 av-j av p-acp dt n1, cc pns11 vvb n1 pp-f d cst pns11 vvb.
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888
As if a begger should come to the doore and aske an almes, and shew his Rings and Robes, and costly ornaments;
As if a beggar should come to the door and ask an alms, and show his Rings and Robes, and costly Ornament;
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889
a man would thinke that rags and wounds would sooner speed his suite: So this proud begger, or bragger rather, shews not his rags, but his robes;
a man would think that rags and wounds would sooner speed his suit: So this proud beggar, or bragger rather, shows not his rags, but his robes;
dt n1 vmd vvi d n2 cc n2 vmd av-c vvi po31 n1: av d j n1, cc vvi av-c, vvz xx po31 n2, cc-acp po31 n2;
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not his wounds, but his worth; not his miserie, but his braverie: Ergojam plenus es Pharisaee (saith S. Augustine upon the place) Hee is full, and needes not almes;
not his wounds, but his worth; not his misery, but his bravery: Ergojam plenus es Pharisaee (Says S. Augustine upon the place) He is full, and needs not alms;
xx po31 n2, cc-acp po31 n1; xx po31 n1, cc-acp po31 n1: fw-la fw-la fw-la fw-la (vvz np1 np1 p-acp dt n1) pns31 vbz j, cc av xx n2;
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891
he is whole, and needs no physitian: He thankes his God, with the Church of Laodicea, That he is rich in grace,
he is Whole, and needs no Physician: He thanks his God, with the Church of Laodicea, That he is rich in grace,
pns31 vbz j-jn, cc av dx n1: pns31 vvz po31 n1, p-acp dt n1 pp-f np1, cst pns31 vbz j p-acp n1,
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892
and increased in goods, and wants nothing; and Knowes not that hee is wretched, and miserable, and poore, and blinde, and naked.
and increased in goods, and Wants nothing; and Knows not that he is wretched, and miserable, and poor, and blind, and naked.
cc vvd p-acp n2-j, cc vvz pix; cc vvz xx cst pns31 vbz j, cc j, cc j, cc j, cc j.
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893
The case of such a man must needs be as desperate as that sicke patients, that having a veine opened by a Chirurgeon, lets out his best blood that maintaines life,
The case of such a man must needs be as desperate as that sick patients, that having a vein opened by a Chirurgeon, lets out his best blood that maintains life,
dt n1 pp-f d dt n1 vmb av vbi a-acp j c-acp d j n2, cst vhg dt n1 vvd p-acp dt n1, vvb|pno12 av po31 js n1 cst vvz n1,
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894
and onely retaines the worst that hastens death:
and only retains the worst that hastens death:
cc av-j vvz dt js cst vvz n1:
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895
So this Pharisee here, lets out all his goodnesse at once, that should maintaine his spirituall health;
So this Pharisee Here, lets out all his Goodness At once, that should maintain his spiritual health;
av d np1 av, vvb|pno12 av d po31 n1 p-acp a-acp, cst vmd vvi po31 j n1;
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896
and keepes his wickednesse close to himselfe; the onely speedy way to hasten his everlasting death.
and keeps his wickedness close to himself; the only speedy Way to hasten his everlasting death.
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897
Yet such are the sacrifices, that these fooles offer continually to the Almightie. It is the language of Balaam, Num. 23. when his Maker met him;
Yet such Are the Sacrifices, that these Fools offer continually to the Almighty. It is the language of balaam, Num. 23. when his Maker met him;
av d vbr dt n2, cst d n2 vvb av-j p-acp dt j-jn. pn31 vbz dt n1 pp-f np1, np1 crd c-crq po31 n1 vvd pno31;
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898
septem altaria ordinavi, I have prepared seven altars, and offered upon every altar a Bullocke and a Ram:September Altars ordinavi, I have prepared seven Altars, and offered upon every altar a Bullock and a Ram:
fw-la fw-la fw-la, pns11 vhb vvn crd n2, cc vvd p-acp d n1 dt n1 cc dt n1:
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899
As if God were so respectlesse that he would not, or so blind that hee could not see the best of our actions.
As if God were so respectless that he would not, or so blind that he could not see the best of our actions.
c-acp cs np1 vbdr av j cst pns31 vmd xx, cc av j cst pns31 vmd xx vvi dt js pp-f po12 n2.
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900
Wee neede not feare the omnisciencie of God, who sees not only the deede but the will,
we need not Fear the omnisciency of God, who sees not only the deed but the will,
pns12 vvb xx vvi dt n1 pp-f np1, r-crq vvz xx av-j dt n1 p-acp dt n1,
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901
and duely weighs and considers every circumstance of both.
and duly weighs and considers every circumstance of both.
cc av-jn vvz cc vvz d n1 pp-f d.
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902
Let Abraham testifie, Genes. 22. Hee was ready there to offer up the sacrifice enjoyned him by the Angel, with an Ecce ego twice, Behold heere I am.
Let Abraham testify, Genesis. 22. He was ready there to offer up the sacrifice enjoined him by the Angel, with an Ecce ego twice, Behold Here I am.
vvb np1 vvi, zz. crd pns31 vbds j a-acp pc-acp vvi a-acp dt n1 vvd pno31 p-acp dt n1, p-acp dt fw-la fw-la av, vvb av pns11 vbm.
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903
At the first call to receive the fiat, Heere: At the second call to act the fiat, Heere.
At the First call to receive the fiat, Here: At the second call to act the fiat, Here.
p-acp dt ord vvb pc-acp vvi dt n1, av: p-acp dt ord vvb pc-acp vvi dt n1, av.
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904
And God was as ready to consider, and to commend, and to reward every circumstance of his obedience,
And God was as ready to Consider, and to commend, and to reward every circumstance of his Obedience,
cc np1 vbds a-acp j pc-acp vvi, cc pc-acp vvi, cc pc-acp vvi d n1 pp-f po31 n1,
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905
so wracked and tortured upon such a multiplicitie of difficulties, with a quia fecisti hanc rem. By my selfe I have sworne (saith the Lord) Because thou hast done this thing,
so wracked and tortured upon such a Multiplicity of difficulties, with a quia fecisti hanc remembering. By my self I have sworn (Says the Lord) Because thou hast done this thing,
av vvn cc vvn p-acp d dt n1 pp-f n2, p-acp dt fw-la fw-la fw-la vvg. p-acp po11 n1 pns11 vhb vvn (vvz dt n1) c-acp pns21 vh2 vdn d n1,
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906
and hast not spared thine onely sonne: Therefore I will surely blesse thee, and greatly multiply thy seede. and hast not spared thine only son: Therefore I will surely bless thee, and greatly multiply thy seed.
cc vvb xx vvn po21 j n1: av pns11 vmb av-j vvi pno21, cc av-j vvb po21 n1.
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907
As if God should have said unto Abraham thus.
As if God should have said unto Abraham thus.
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908
Abraham, I see thy will, and I see thy deed, and I accept thy will for thy deed;Abraham, I see thy will, and I see thy deed, and I accept thy will for thy deed;
np1, pns11 vvb po21 n1, cc pns11 vvb po21 n1, cc pns11 vvb po21 n1 p-acp po21 n1;
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909
and I weigh and consider every circumstance of both to bee full of difficultie.
and I weigh and Consider every circumstance of both to be full of difficulty.
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910
I see thou art ready for my sake to sacrifice, not a beast, but a man;
I see thou art ready for my sake to sacrifice, not a beast, but a man;
pns11 vvb pns21 vb2r j p-acp po11 n1 pc-acp vvi, xx dt n1, cc-acp dt n1;
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911
not a servant, but a sonne; not one amongst many, but an only Sonne;
not a servant, but a son; not one among many, but an only Son;
xx dt n1, cc-acp dt n1; xx crd p-acp d, cc-acp dt j n1;
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912
and he not an ordinary, or a disrespected Sonne, but a beloved Isaac, upon whose life depends the whole burden of the promised blessing.
and he not an ordinary, or a disrespected Son, but a Beloved Isaac, upon whose life depends the Whole burden of the promised blessing.
cc pns31 xx dt j, cc dt j-vvn n1, cc-acp dt j-vvn np1, p-acp rg-crq n1 vvz dt j-jn n1 pp-f dt j-vvn n1.
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913
All these circumstances I weigh, as weighty and ponderous indeede;
All these Circumstances I weigh, as weighty and ponderous indeed;
av-d d n2 pns11 vvb, c-acp j cc j av;
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914
and by my selfe I sweare, quia fecisti hanc rem, Because thou hast done this thing, this great thing, this thing beyond a name;
and by my self I swear, quia fecisti hanc remembering, Because thou hast done this thing, this great thing, this thing beyond a name;
cc p-acp po11 n1 pns11 vvb, fw-la fw-la fw-la vvg, c-acp pns21 vh2 vdn d n1, d j n1, d n1 p-acp dt n1;
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915
Therefore I will surely blesse thee, and greatly multiply thy seed. Mary Magdalen, Luk. 7. can testifie the like;
Therefore I will surely bless thee, and greatly multiply thy seed. Marry Magdalen, Luk. 7. can testify the like;
av pns11 vmb av-j vvi pno21, cc av-j vvb po21 n1. uh np1, np1 crd vmb vvi dt j;
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who received such strange approbation from our Saviour, for that poore entertainement she gave him, for anointing his feete;
who received such strange approbation from our Saviour, for that poor entertainment she gave him, for anointing his feet;
r-crq vvd d j n1 p-acp po12 n1, c-acp cst j n1 pns31 vvd pno31, p-acp vvg po31 n2;
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that hee weighed and considered every circumstance, to the great disparagement of Simon the house-keeper. For, turning to the woman, and speaking unto Simon, he said:
that he weighed and considered every circumstance, to the great disparagement of Simon the housekeeper. For, turning to the woman, and speaking unto Simon, he said:
cst pns31 vvd cc vvn d n1, p-acp dt j n1 pp-f np1 dt n1. p-acp, vvg p-acp dt n1, cc vvg p-acp np1, pns31 vvd:
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Seest thou this woman? I entred into thine house, and thou gavest me no water to my feete; See thou this woman? I entered into thine house, and thou Gavest me not water to my feet;
vv2 pns21 d n1? pns11 vvd p-acp po21 n1, cc pns21 vvd2 pno11 xx n1 p-acp po11 n2;
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919
but she hath washed my feete with teares, and wiped them with the haires of her head. Thou gavest me no kisse;
but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou Gavest me not kiss;
cc-acp pns31 vhz vvn po11 n2 p-acp n2, cc vvd pno32 p-acp dt n2 pp-f po31 n1. pns21 vvd2 pno11 xx vvi;
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920
but she, since the time that I came in, hath not ceased to kisse my f•ete.
but she, since the time that I Come in, hath not ceased to kiss my f•ete.
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921
Mine head with oyle didst thou not annoint; but she hath annointed my f•ete with ointment. Mine head with oil didst thou not anoint; but she hath anointed my f•ete with ointment.
dt n1 p-acp n1 vdd2 pns21 xx vvi; cc-acp pns31 vhz vvn po11 n2 p-acp n1.
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922
Marke how hee observes every circumstance of his entertainement, and accordingly rewards it with a boone, no lesse then a peccata remittuntur: Thy sinnes are forgiven thee.
Mark how he observes every circumstance of his entertainment, and accordingly rewards it with a boon, no less then a Peccata remittuntur: Thy Sins Are forgiven thee.
vvb c-crq pns31 vvz d n1 pp-f po31 n1, cc av-vvg vvz pn31 p-acp dt n1, av-dx av-dc cs dt n1 fw-la: po21 n2 vbr vvn pno21.
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923
It is bootlesse then for any man to play the Pharisee so deepely, as to divulge his goodnesse,
It is bootless then for any man to play the Pharisee so deeply, as to divulge his Goodness,
pn31 vbz j av p-acp d n1 pc-acp vvi dt np1 av av-jn, c-acp pc-acp vvi po31 n1,
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924
and to conceale his wickednesse, and to, and from Him too, that is an equall and an impartiall discerner of both.
and to conceal his wickedness, and to, and from Him too, that is an equal and an impartial discerner of both.
cc pc-acp vvi po31 n1, cc p-acp, cc p-acp pno31 av, cst vbz dt j-jn cc dt j n1 pp-f d.
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925
To proclaime that to him, that knowes it long before our selves, it is extreame tolly;
To proclaim that to him, that knows it long before our selves, it is extreme tolly;
p-acp vvi cst p-acp pno31, cst vvz pn31 av-j p-acp po12 n2, pn31 vbz j-jn j;
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926
to hide that from him, to whom all things are open, it is extreame frenzie.
to hide that from him, to whom all things Are open, it is extreme frenzy.
pc-acp vvi cst p-acp pno31, p-acp ro-crq d n2 vbr j, pn31 vbz j-jn n1.
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927
Hee cannot possibly bee the better by the one, but hee must needs be a great deale the worse by the other;
He cannot possibly be the better by the one, but he must needs be a great deal the Worse by the other;
pns31 vmbx av-j vbi dt jc p-acp dt crd, cc-acp pns31 vmb av vbi dt j n1 dt av-jc p-acp dt j-jn;
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928
and indeede to say the truth, a great loser by both. That the Pharisee went up into the Temple to pray;
and indeed to say the truth, a great loser by both. That the Pharisee went up into the Temple to pray;
cc av pc-acp vvi dt n1, dt j n1 p-acp d. cst dt np1 vvd a-acp p-acp dt n1 pc-acp vvi;
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929
that hee was not an extortioner, unjust, adulterer;
that he was not an extortioner, unjust, adulterer;
cst pns31 vbds xx dt n1, j, n1;
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930
that hee fasted, and payed his tithes, were things (no doubt) both exceeding commendable, and absolutely commandable:
that he fasted, and paid his Tithes, were things (no doubt) both exceeding commendable, and absolutely commandable:
cst pns31 vvd, cc vvd po31 n2, vbdr n2 (dx n1) d vvg j, cc av-j j:
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for these things hee ought to have done.
for these things he ought to have done.
c-acp d n2 pns31 vmd pc-acp vhi vdn.
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But his proud boasting, like the herbe Coloquintida, or wilde gourd mentioned, 2 Kings 4. spoyled the whole pot of pottage.
But his proud boasting, like the herb Coloquintida, or wild gourd mentioned, 2 Kings 4. spoiled the Whole pot of pottage.
p-acp po31 j n-vvg, av-j dt n1 n1, cc j n1 vvn, crd n2 crd vvn dt j-jn n1 pp-f n1.
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933
Mille virtutibus affluens propter arrogantiam falicitatem amisit: The wonderfull vertuous man, is now become wonderfull vicious;Mille virtutibus affluens propter arrogantiam falicitatem amisit: The wonderful virtuous man, is now become wonderful vicious;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la: dt j j n1, vbz av vvn j j;
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934
He, that before was happly none, is now unhappily become an extortioner in the highest degree, robbing God of his due honour,
He, that before was haply none, is now unhappily become an extortioner in the highest degree, robbing God of his due honour,
pns31, cst a-acp vbds av pix, vbz av av-j vvi dt n1 p-acp dt js n1, vvg n1 pp-f po31 j-jn n1,
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and relying wholly upon his owne merits.
and relying wholly upon his own merits.
cc vvg av-jn p-acp po31 d n2.
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936
Hee that before might bee comparatively just, is now most unjust beyond comparison, taking the wall of his betters,
He that before might be comparatively just, is now most unjust beyond comparison, taking the wall of his betters,
pns31 cst c-acp vmd vbi av-j j, vbz av av-ds j p-acp n1, vvg dt n1 pp-f po31 n2-j,
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937
and condemning the Publican rashly without proofe or reason, or any due forme of Law; playing the part of an accuser and a Iudge too.
and condemning the Publican rashly without proof or reason, or any due Form of Law; playing the part of an accuser and a Judge too.
cc vvg dt n1 av-j p-acp n1 cc n1, cc d j-jn n1 pp-f n1; vvg dt n1 pp-f dt n1 cc dt n1 av.
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938
Hee, that before might bee little or none, is now become an adulterer in the highest degree, being so wedded unto the world,
He, that before might be little or none, is now become an adulterer in the highest degree, being so wedded unto the world,
pns31, cst a-acp vmd vbi j cc pix, vbz av vvn dt n1 p-acp dt js n1, vbg av vvn p-acp dt n1,
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and wholly enamoured with popular applause, not knowing (like an adulterer as hee is,) that the amitie of the world, is but enmitie with God.
and wholly enamoured with popular applause, not knowing (like an adulterer as he is,) that the amity of the world, is but enmity with God.
cc av-jn vvn p-acp j n1, xx vvg (av-j dt n1 c-acp pns31 vbz,) cst dt n1 pp-f dt n1, vbz p-acp n1 p-acp np1.
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940
So that in fine (you see) like a foolish Hen he lost all his eggs by cackling;
So that in fine (you see) like a foolish Hen he lost all his eggs by cackling;
av cst p-acp j (pn22 vvb) av-j dt j n1 pns31 vvd d po31 n2 p-acp vvg;
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941
hee did verbis praeferre virtutem indeed, but hee did factis destruere veritatem too. Like an emptie mill, the more the clacke goes, the lesse the mill grindes.
he did verbis praeferre virtutem indeed, but he did factis destruere veritatem too. Like an empty mill, the more the clack Goes, the less the mill grinds.
pns31 vdd fw-la vvb fw-la av, cc-acp pns31 vdd n1 fw-la fw-la av. j dt j n1, dt av-dc dt n1 vvz, dt av-dc dt n1 vvz.
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942
Such is the dangerous nature and condition of secret pride; It can make nothing more, but it doth make all things lesse;
Such is the dangerous nature and condition of secret pride; It can make nothing more, but it does make all things less;
d vbz dt j n1 cc n1 pp-f j-jn n1; pn31 vmb vvi pix av-dc, cc-acp pn31 vdz vvi d n2 av-dc;
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943
and yet even then seeming greatest in shew, when they are lest in substance:
and yet even then seeming greatest in show, when they Are lest in substance:
cc av av av vvg js p-acp vvi, c-crq pns32 vbr vvn p-acp n1:
(6) sermon (DIV1)
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944
Like the painting of an harlot, it cozens all, and yet it drawes most men after it.
Like the painting of an harlot, it cozens all, and yet it draws most men After it.
av-j dt n-vvg pp-f dt n1, pn31 vvz d, cc av pn31 vvz av-ds n2 p-acp pn31.
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945
It is the divels owne darling, and therefore must needs bee most acurate to seduce.
It is the Devils own darling, and Therefore must needs be most accurate to seduce.
pn31 vbz dt ng1 d n-jn, cc av vmb av vbb av-ds j pc-acp vvi.
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946
All other sinnes are but his bastards, this is his owne brat, and like the father;
All other Sins Are but his bastards, this is his own brat, and like the father;
d j-jn n2 vbr p-acp po31 n2, d vbz po31 d n1, cc av-j dt n1;
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his expresse character, as Bernard cals it.
his express character, as Bernard calls it.
po31 j n1, c-acp np1 vvz pn31.
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948
All other sinnes (as Thomas Aquinas observes) are said to bee in the Divell secundum reatum, by guilt only,
All other Sins (as Thomas Aquinas observes) Are said to be in the devil secundum Guilty, by guilt only,
av-d j-jn n2 (c-acp np1 np1 vvz) vbr vvn pc-acp vbi p-acp dt n1 fw-la fw-la, p-acp n1 av-j,
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949
as being the tempter to every sinne:
as being the tempter to every sin:
c-acp vbg dt n1 p-acp d n1:
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950
only pride and envie is in him secundum effectum; as being the first actor of this sinne in his owne person.
only pride and envy is in him secundum effectum; as being the First actor of this sin in his own person.
av-j n1 cc vvi vbz p-acp pno31 fw-la fw-la; p-acp vbg dt ord n1 pp-f d n1 p-acp po31 d n1.
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951
This makes the politicke Jesuite abroad, and the crafty Iebusite at home such mighty mount-bankes of their owne perfections,
This makes the politic Jesuit abroad, and the crafty Iebusite At home such mighty mount-banks of their own perfections,
d vvz dt j np1 av, cc dt j np1 p-acp n1-an d j n2 pp-f po32 d n2,
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952
and roaring trumpets of their owne vaine-glory; thanking their God, that they are not as other men are, nor as wee, cast-awayes;
and roaring trumpets of their own vainglory; thanking their God, that they Are not as other men Are, nor as we, castaways;
cc j-vvg n2 pp-f po32 d n1; vvg po32 n1, cst pns32 vbr xx p-acp j-jn n2 vbr, ccx c-acp pns12, n2;
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118
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953
but selectioris farinae men of a purer note, and cleerer conversation; thinking nothing but truth, saying nothing but truth, doeing nothing but truth.
but selectioris farinae men of a Purer note, and clearer Conversation; thinking nothing but truth, saying nothing but truth, doing nothing but truth.
cc-acp fw-la fw-la n2 pp-f dt jc n1, cc jc n1; vvg pix cc-acp n1, vvg pix cc-acp n1, vdg pix p-acp n1.
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954
Especially the Iesuite will not be perswaded, but that the feesimple of all mens actions, words,
Especially the Iesuite will not be persuaded, but that the feesimple of all men's actions, words,
av-j dt np1 vmb xx vbi vvn, cc-acp cst dt n1 pp-f d ng2 n2, n2,
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955
and thoughts, are in his free gift, to raise, and set the price at his devotion.
and thoughts, Are in his free gift, to raise, and Set the price At his devotion.
cc n2, vbr p-acp po31 j n1, pc-acp vvi, cc vvd dt n1 p-acp po31 n1.
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118
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956
His entia be transcendentia; in all things an absolute Superlative, sans peere. His very sots are Salomons, his blacke-birds Swans, and his silents politickes.
His Entities be transcendentia; in all things an absolute Superlative, sans peer. His very sots Are Solomon's, his blackbirds Swans, and his silents politics.
po31 fw-la vbb fw-la; p-acp d n2 dt j j, p-acp n1. po31 j n2 vbr np1, po31 n2 n2, cc po31 n2 n2-j.
(6) sermon (DIV1)
118
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957
Hee is the very spawne and frie of the old Pharisee; of whom I may too justly say, as Saint Augustine against Faustus the Manichee:
He is the very spawn and fry of the old Pharisee; of whom I may too justly say, as Saint Augustine against Faustus the Manichee:
pns31 vbz dt j n1 cc vvi pp-f dt j np1; pp-f ro-crq pns11 vmb av av-j vvi, c-acp n1 np1 p-acp np1 dt np1:
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958
Si hoc esset justum esse, justificare seipsum; Si hoc esset Justum esse, justificare seipsum;
fw-mi fw-la fw-la fw-la fw-la, fw-la fw-la;
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959
if this were to be just for a man to justifie himselfe, certainely this generation of Vipers had long since flowen up into heaven in the whirlewind of their owne imaginations:
if this were to be just for a man to justify himself, Certainly this generation of Vipers had long since flown up into heaven in the whirlwind of their own Imaginations:
cs d vbdr pc-acp vbi j p-acp dt n1 pc-acp vvi px31, av-j d n1 pp-f n2 vhd av-j c-acp vvn a-acp p-acp n1 p-acp dt n1 pp-f po32 d n2:
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960
but examine their actions, and you shall find Davids clogge at their heeles, that weighs them downe.
but examine their actions, and you shall find Davids clog At their heals, that weighs them down.
cc-acp vvb po32 n2, cc pn22 vmb vvi npg1 vvi p-acp po32 n2, cst vvz pno32 a-acp.
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961
They travell with mischiefe, they conceive sorrow, and they bring forth ungodlinesse.
They travel with mischief, they conceive sorrow, and they bring forth ungodliness.
pns32 vvb p-acp n1, pns32 vvb n1, cc pns32 vvb av n1.
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962
Their throat is an open sepulchre, they flatter with their tongue, there is no faithfulnesse in their mouth, their inward parts are very wickednesse.
Their throat is an open Sepulchre, they flatter with their tongue, there is no faithfulness in their Mouth, their inward parts Are very wickedness.
po32 n1 vbz dt j n1, pns32 vvb p-acp po32 n1, pc-acp vbz dx n1 p-acp po32 n1, po32 j n2 vbr j n1.
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963
And indeed to say the truth, this makes every man, almost without exception, so familiar with this Non sum sicut caeteri, (I am not as other men are,
And indeed to say the truth, this makes every man, almost without exception, so familiar with this Non sum sicut Caeteri, (I am not as other men Are,
cc av pc-acp vvi dt n1, d vvz d n1, av p-acp n1, av j-jn p-acp d fw-la fw-la fw-la fw-la, (pns11 vbm xx c-acp j-jn n2 vbr,
(6) sermon (DIV1)
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964
or as that Publican) that I feare I might too justly invert our Saviours question to the Iewes,
or as that Publican) that I Fear I might too justly invert our Saviors question to the Iewes,
cc c-acp cst n1) cst pns11 vvb pns11 vmd av av-j vvi po12 ng1 n1 p-acp dt np2,
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965
and say, Quis ex vobis non argueretur de peccato hoc? which of you may not in some sort bee taxed of this sinne? Quis non Pharisaeus? who hath not in one degree or other, some dreg, some spice of a Pharisee; some more, some lesse?
and say, Quis ex vobis non argueretur de Peccato hoc? which of you may not in Some sort be taxed of this sin? Quis non Pharisees? who hath not in one degree or other, Some dreg, Some spice of a Pharisee; Some more, Some less?
cc vvi, fw-la fw-la fw-la fw-la fw-la fw-fr n1 fw-la? r-crq pp-f pn22 vmb xx p-acp d n1 vbi vvn pp-f d n1? fw-la fw-fr np1? r-crq vhz xx p-acp crd n1 cc n-jn, d n1, d n1 pp-f dt np1; d dc, d dc?
(6) sermon (DIV1)
119
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966
The glutton, and the Drunkard, hee thankes his God too, that hee is not as other men are:
The glutton, and the Drunkard, he thanks his God too, that he is not as other men Are:
dt n1, cc dt n1, pns31 vvz po31 n1 av, cst pns31 vbz xx c-acp j-jn n2 vbr:
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120
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967
Extortioner, unjust (adulterer perhaps) but not as that usurer, Hee fasts little, hee confesses;
Extortioner, unjust (adulterer perhaps) but not as that usurer, He fasts little, he Confesses;
n1, j (n1 av) cc-acp xx p-acp d n1, pns31 n2 av-j, pns31 vvz;
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968
but hee payes his tithes as freely as he drinkes, and that is commonly more then his share for quietnesse sake.
but he pays his Tithes as freely as he drinks, and that is commonly more then his share for quietness sake.
cc-acp pns31 vvz po31 n2 c-acp av-j c-acp pns31 vvz, cc d vbz av-j av-dc cs po31 n1 p-acp n1 n1.
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969
And indeed well may hee thanke the god hee serves for it, his belly;
And indeed well may he thank the god he serves for it, his belly;
cc av av vmb pns31 vvi dt n1 pns31 vvz p-acp pn31, po31 n1;
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970
which makes him draw so large a patrimony thorow his throa•e, that eases him of all care, either for use or principall.
which makes him draw so large a patrimony thorough his throa•e, that eases him of all care, either for use or principal.
r-crq vvz pno31 vvi av j dt n1 p-acp po31 n1, cst vvz pno31 pp-f d n1, av-d p-acp n1 cc n-jn.
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971
The Vsurer, and Extortioner, he thankes his god too, that he is not as other men are.
The Usurer, and Extortioner, he thanks his god too, that he is not as other men Are.
dt n1, cc n1, pns31 vvz po31 n1 av, cst pns31 vbz xx c-acp j-jn n2 vbr.
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121
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972
A little unjust perhaps? but sure hee is no adulterer, no glutton, nor as that drunkard;
A little unjust perhaps? but sure he is no adulterer, no glutton, nor as that drunkard;
dt j j av? cc-acp av-j pns31 vbz dx n1, dx n1, ccx p-acp d n1;
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973
he fasts enough in conscience, all the weeke long, both he and his family to save charges:
he fasts enough in conscience, all the Week long, both he and his family to save charges:
pns31 n2 av-d p-acp n1, d dt n1 av-j, av-d pns31 cc po31 n1 pc-acp vvi n2:
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974
and hee payes tithe for as much of his possession as the Law can sqeeze out of him.
and he pays tithe for as much of his possession as the Law can sqeeze out of him.
cc pns31 vvz n1 p-acp p-acp d pp-f po31 n1 p-acp dt n1 vmb vvi av pp-f pno31.
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121
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975
But hee too may thanke the god hee serves for all this, his gold;
But he too may thank the god he serves for all this, his gold;
p-acp pns31 av vmb vvi dt n1 pns31 vvz p-acp d d, po31 n1;
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976
to whom hee is so prostrate by a certaine kinde of superstition, that upon paine of sacriledge, he dares scarce lay finger on it,
to whom he is so prostrate by a certain kind of Superstition, that upon pain of sacrilege, he dares scarce lay finger on it,
p-acp ro-crq pns31 vbz av j p-acp dt j n1 pp-f n1, cst p-acp n1 pp-f n1, pns31 vvz av-j vvd n1 p-acp pn31,
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977
even for pinching necessity, much lesse for superfluitie.
even for pinching necessity, much less for superfluity.
av p-acp j-vvg n1, av-d av-dc p-acp n1.
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978
The riotous, and voluptuous swaggerer, hee thankes his god too, that hee is not as other men are;
The riotous, and voluptuous swaggerer, he thanks his god too, that he is not as other men Are;
dt j, cc j n1, pns31 vvz po31 n1 av, cst pns31 vbz xx c-acp j-jn n2 vbr;
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979
wracking extortioners, griping Vsurers, unjust oppressors, or as that plodding worldling. Hee scornes to bee so base to lade himselfe with thicke clay;
wracking extortioners, gripping Usurers, unjust Oppressors's, or as that plodding worldling. He scorns to be so base to lade himself with thick clay;
j-vvg n2, vvg n2, j n2, cc c-acp cst vvg n1. pns31 vvz pc-acp vbi av j pc-acp vvi px31 p-acp j n1;
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980
or that the stone should cry out of the wall to him, or the beame out of the tymber answer it.
or that the stone should cry out of the wall to him, or the beam out of the timber answer it.
cc cst dt n1 vmd vvi av pp-f dt n1 p-acp pno31, cc dt n1 av pp-f dt n1 vvb pn31.
(6) sermon (DIV1)
122
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981
For adultery, tush, it is but a tricke of youth: fasting hee is content to imbrace when he can get no victuals: Hee neither sowes, nor reapes;
For adultery, tush, it is but a trick of youth: fasting he is content to embrace when he can get no victuals: He neither sows, nor reaps;
p-acp n1, uh, pn31 vbz p-acp dt n1 pp-f n1: vvg pns31 vbz j pc-acp vvi c-crq pns31 vmb vvi dx n2: pns31 d n2, ccx vvz;
(6) sermon (DIV1)
122
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982
and therefore neither cares for tithes, nor any thing else:
and Therefore neither Cares for Tithes, nor any thing Else:
cc av dx n2 p-acp n2, ccx d n1 av:
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983
for his part hee will •e sure to make much of one so long as it holds;
for his part he will •e sure to make much of one so long as it holds;
p-acp po31 n1 pns31 vmb vbi j pc-acp vvi d pp-f crd av av-j c-acp pn31 vvz;
(6) sermon (DIV1)
122
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984
Eate, drinke, and bee merry, and let the world wagge.
Eat, drink, and be merry, and let the world wag.
vvb, vvb, cc vbi j, cc vvb dt n1 n1.
(6) sermon (DIV1)
122
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985
But alas little doth this •ad-man dreame, how soone this god hee thankes, and this master he serves, his body of sinne, will turne him out of doores with slender wages,
But alas little does this •ad-man dream, how soon this god he thanks, and this master he serves, his body of sin, will turn him out of doors with slender wages,
p-acp uh av-j vdz d n1 n1, c-crq av d n1 pns31 vvz, cc d n1 pns31 vvz, po31 n1 pp-f n1, vmb vvi pno31 av pp-f n2 p-acp j n2,
(6) sermon (DIV1)
122
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986
but NONLATINALPHABET at most, the perishing pleasures of sinne for a short reason; like Iona• his gourd, soone Worme-eaten, and soone withered.
but At most, the perishing pleasures of sin for a short reason; like Iona• his gourd, soon Worm-eaten, and soon withered.
cc-acp p-acp ds, dt j-vvg n2 pp-f n1 p-acp dt j n1; j np1 po31 n1, av j, cc av vvn.
(6) sermon (DIV1)
122
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987
But why spend wee time about these vicious men? This leaven of the Pharisee, a secret conceipt of the Non sum sicut caeteri, hath both sowred and swelled the greatest professors in the schoole of vertue and godlinesse too.
But why spend we time about these vicious men? This leaven of the Pharisee, a secret conceit of the Non sum sicut Caeteri, hath both soured and swelled the greatest professors in the school of virtue and godliness too.
cc-acp q-crq vvb pns12 n1 p-acp d j n2? d n1 pp-f dt np1, dt j-jn n1 pp-f dt fw-fr fw-la fw-la fw-la, vhz d vvn cc vvd dt js n2 p-acp dt n1 pp-f n1 cc n1 av.
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988
In so much that it is observed by some, that this devillish pride hath not onely raised all vices, either publikely or privately,
In so much that it is observed by Some, that this devilish pride hath not only raised all vices, either publicly or privately,
p-acp av av-d cst pn31 vbz vvn p-acp d, cst d j n1 vhz xx av-j vvn d n2, av-d av-j cc av-j,
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123
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989
but all vertues against humility too. For, Concute, tecum habita, te consule, dic tibi quis sis.
but all Virtues against humility too. For, Concute, tecum Habita, te Consul, Die tibi quis sis.
cc-acp d n2 p-acp n1 av. p-acp, vvi, fw-la fw-la, fw-la n1, fw-la fw-la fw-la fw-la.
(6) sermon (DIV1)
123
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990
Let every man plumbe deepe into his owne conscience, and tell me, whether hee bee not secretly proud of his giving of almes, proud of his fasting, proud of his praying;
Let every man plumb deep into his own conscience, and tell me, whither he be not secretly proud of his giving of alms, proud of his fasting, proud of his praying;
vvb d n1 n1 j-jn p-acp po31 d n1, cc vvb pno11, cs pns31 vbb xx av-jn j pp-f po31 vvg pp-f n2, j pp-f po31 n-vvg, j pp-f po31 n-vvg;
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991
and, if he pay his tithes duly, whether he be not secretly proud of that too? It is likewise observed further, that this infernall haggard hath set humility at variance with her selfe, lift up her hand to offer violence to her owne person,
and, if he pay his Tithes duly, whither he be not secretly proud of that too? It is likewise observed further, that this infernal haggard hath Set humility At variance with her self, lift up her hand to offer violence to her own person,
cc, cs pns31 vvb po31 n2 av-jn, cs pns31 vbb xx av-jn j pp-f cst av? pn31 vbz av vvn av-jc, cst d j n-jn vhz vvn n1 p-acp n1 p-acp po31 n1, vvb a-acp po31 n1 pc-acp vvi n1 p-acp po31 d n1,
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and by a monstrous, unnaturall, prodigious kinde of birth to bring forth pride:
and by a monstrous, unnatural, prodigious kind of birth to bring forth pride:
cc p-acp dt j, j, j n1 pp-f n1 pc-acp vvi av n1:
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In so much that the humble man is too often as proud of his humilitie as Diogenes of his ragges.
In so much that the humble man is too often as proud of his humility as Diogenes of his rags.
p-acp av av-d cst dt j n1 vbz av av c-acp j pp-f po31 n1 p-acp np1 pp-f po31 n2.
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It is high time then for that great Actor and Teacher of humility it selfe, to deliver unto us that wholesome caveat in the Gospell:
It is high time then for that great Actor and Teacher of humility it self, to deliver unto us that wholesome caveat in the Gospel:
pn31 vbz j n1 av c-acp cst j n1 cc n1 pp-f n1 pn31 n1, pc-acp vvi p-acp pno12 d j n1 p-acp dt n1:
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995
Beware of the leaven of the Pharises; for it soures all, and it swels all:Beware of the leaven of the Pharisees; for it soures all, and it Swells all:
vvb pp-f dt n1 pp-f dt np2; p-acp pn31 vvz d, cc pn31 vvz d:
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996
when the heart is once secretly infected with it, it sends up such a bitternesse out of the stomacke in•o the mouth, that men sorbeare not to speake evill of such as are in authority;
when the heart is once secretly infected with it, it sends up such a bitterness out of the stomach in•o the Mouth, that men sorbeare not to speak evil of such as Are in Authority;
c-crq dt n1 vbz a-acp av-jn vvn p-acp pn31, pn31 vvz a-acp d dt n1 av pp-f dt n1 av dt n1, cst n2 vvb xx pc-acp vvi j-jn pp-f d c-acp vbr p-acp n1;
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997
much lesse to vilifie their equals or inferiors, with a Non sum sicut caeteri, I am not as other men are, or as that Publican.
much less to vilify their equals or inferiors, with a Non sum sicut Caeteri, I am not as other men Are, or as that Publican.
av-d av-dc pc-acp vvi po32 n2-jn cc n2-jn, p-acp dt fw-fr fw-la fw-la fw-la, pns11 vbm xx c-acp j-jn n2 vbr, cc c-acp cst n1.
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998
Oh that men would once purge out this old leaven, that they might bee a new lumpe,
O that men would once purge out this old leaven, that they might be a new lump,
uh cst n2 vmd a-acp vvi av d j n1, cst pns32 vmd vbi dt j n1,
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and celebrate a perpetuate feast of sweet bread unto the Lord their God with the unleavened bread of sincerity and truth:
and celebrate a perpetuate feast of sweet bred unto the Lord their God with the unleavened bred of sincerity and truth:
cc vvi dt vvi n1 pp-f j n1 p-acp dt n1 po32 n1 p-acp dt j n1 pp-f n1 cc n1:
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which with hearty prayer, and honest Christian endevour they might in time accomplish, if they would but observe and practise this our rule.
which with hearty prayer, and honest Christian endeavour they might in time accomplish, if they would but observe and practise this our Rule.
r-crq p-acp j n1, cc j np1 vvi pns32 vmd p-acp n1 vvi, cs pns32 vmd p-acp vvi cc vvi d po12 n1.
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1001
When a man lookes upon his neighbour, let him observe his vertues, and not his vices;
When a man looks upon his neighbour, let him observe his Virtues, and not his vices;
c-crq dt n1 vvz p-acp po31 n1, vvb pno31 vvi po31 n2, cc xx po31 n2;
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when he lookes upon himself, let him take notice of his owne vices, but not his vertues.
when he looks upon himself, let him take notice of his own vices, but not his Virtues.
c-crq pns31 vvz p-acp px31, vvb pno31 vvi n1 pp-f po31 d n2, cc-acp xx po31 n2.
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An excellent pill to purge out the old leaven, if it be truly observed and duly kept;
an excellent pill to purge out the old leaven, if it be truly observed and duly kept;
dt j n1 pc-acp vvi av dt j n1, cs pn31 vbb av-j vvn cc av-jn vvn;
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1004
the breach of either clause whereof opens a large gap unto the Non sum sicut caeteri, I am not as other men are, or as that Publican. For example sake:
the breach of either clause whereof Opens a large gap unto the Non sum sicut Caeteri, I am not as other men Are, or as that Publican. For Exampl sake:
dt n1 pp-f d n1 c-crq vvz dt j n1 p-acp dt fw-fr fw-la fw-la fw-la, pns11 vbm xx c-acp j-jn n2 vbr, cc c-acp cst n1. p-acp n1 n1:
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1005
when a man undertakes the burden of his owne actions, hee put his vices into the hinder part of the Wallet,
when a man undertakes the burden of his own actions, he put his vices into the hinder part of the Wallet,
c-crq dt n1 vvz dt n1 pp-f po31 d n2, pns31 vvd po31 n2 p-acp dt jc n1 pp-f dt n1,
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1006
and casts them behind his backe;
and Cast them behind his back;
cc vvz pno32 p-acp po31 n1;
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1007
but his vertues he will be sure to carry before him in the former part of the Wallet.
but his Virtues he will be sure to carry before him in the former part of the Wallet.
cc-acp po31 n2 pns31 vmb vbi j pc-acp vvi p-acp pno31 p-acp dt j n1 pp-f dt n1.
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1008
His vices are no sooner acted but forgotten; but his vertues are many times proclaimed before they are acted.
His vices Are no sooner acted but forgotten; but his Virtues Are many times proclaimed before they Are acted.
po31 n2 vbr dx av-c vvn cc-acp vvn; cc-acp po31 n2 vbr d n2 vvn c-acp pns32 vbr vvn.
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1009
Let him bee taxed for vice, and presently hee pleades. Either non feci; Or, si feci, non male feci;
Let him be taxed for vice, and presently he pleads. Either non Feci; Or, si Feci, non male Feci;
vvb pno31 vbi vvn p-acp n1, cc av-j pns31 vvz. av-d fw-fr fw-fr; cc, fw-fr fw-fr, fw-fr n1 fw-fr;
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1010
Or si male, non multum male; Or si multum male, non mala intentione; Or si mala intentione, aliena tamen perswasione: Either he did it not;
Or si male, non multum male; Or si multum male, non mala intention; Or si mala intention, Aliena tamen perswasione: Either he did it not;
cc zz n1, fw-fr fw-la n1; cc fw-la fw-la j-jn, fw-fr fw-la n1; cc fw-la fw-la n1, fw-la fw-la n1: av-d pns31 vdd pn31 xx;
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1011
Or if that be prooved, then he did not ill in so doing; Or if that bee made manifest, then it was not very ill done: a small fault God knowes.
Or if that be proved, then he did not ill in so doing; Or if that be made manifest, then it was not very ill done: a small fault God knows.
cc cs d vbb vvn, cs pns31 vdd xx av-jn p-acp av vdg; cc cs d vbb vvd j, cs pn31 vbds xx av av-jn vdn: dt j n1 np1 vvz.
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1012
Is it not a little one and my soule shall live? Or if it bee prooved to bee a great one, horrendum facinus, then God forgive him for it, it was done against his will, hee had no intention in the world to doe it:
Is it not a little one and my soul shall live? Or if it be proved to be a great one, horrendum facinus, then God forgive him for it, it was done against his will, he had no intention in the world to do it:
vbz pn31 xx dt j pi cc po11 n1 vmb vvi? cc cs pn31 vbb vvn pc-acp vbi dt j pi, fw-la fw-la, av np1 vvb pno31 p-acp pn31, pn31 vbds vdn p-acp po31 n1, pns31 vhd dx n1 p-acp dt n1 pc-acp vdi pn31:
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1013
or if his ill intent be discovered, then, true it is indeed, it was a great weaknesse of his to be so foolishly lead and drawne to it by the perswasion and instigation of others,
or if his ill intent be discovered, then, true it is indeed, it was a great weakness of his to be so foolishly led and drawn to it by the persuasion and instigation of Others,
cc cs po31 j-jn n1 vbb vvn, av, j pn31 vbz av, pn31 vbds dt j n1 pp-f png31 pc-acp vbi av av-j vvi cc vvn p-acp pn31 p-acp dt n1 cc n1 pp-f n2-jn,
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1014
Thus are most men too familiar in begetting, but too strange in fathering their bastard vices;
Thus Are most men too familiar in begetting, but too strange in fathering their bastard vices;
av vbr av-ds n2 av j-jn p-acp vvg, cc-acp av j p-acp vvg po32 n1 n2;
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1015
they will bee sure to have one tricke or an other to slip them (if it may be possible) into the hinder part of the Wallet,
they will be sure to have one trick or an other to slip them (if it may be possible) into the hinder part of the Wallet,
pns32 vmb vbi j pc-acp vhi crd n1 cc dt n-jn pc-acp vvi pno32 (cs pn31 vmb vbi j) p-acp dt jc n1 pp-f dt n1,
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1016
and carry them unto their graves, as if they had never beene.
and carry them unto their graves, as if they had never been.
cc vvi pno32 p-acp po32 n2, c-acp cs pns32 vhd av-x vbn.
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1017
But let him bee commended for vertue, and hee presently answers like a pert Trojan — Coràm quem quaeritis adsum:
But let him be commended for virtue, and he presently answers like a pert Trojan — Coràm Whom Seeking adsum:
cc-acp vvb pno31 vbi vvn p-acp n1, cc pns31 av-j vvz av-j dt j jp — fw-la fw-la n2 fw-la:
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1018
and if no man take notice of his goodnesse, hee commonly proclaimes it himselfe, he carries it in the former part of the Wallet,
and if no man take notice of his Goodness, he commonly proclaims it himself, he carries it in the former part of the Wallet,
cc cs dx n1 vvi n1 pp-f po31 n1, pns31 av-j vvz pn31 px31, pns31 vvz pn31 p-acp dt j n1 pp-f dt n1,
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1019
and for a need he can be the trumpeter of his owne praises.
and for a need he can be the trumpeter of his own praises.
cc p-acp dt n1 pns31 vmb vbi dt n1 pp-f po31 d n2.
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1020
But when a man beares the burden of another mans actions, hee puts his vices into the former part of the wallet,
But when a man bears the burden of Another men actions, he puts his vices into the former part of the wallet,
cc-acp c-crq dt n1 vvz dt n1 pp-f j-jn ng1 n2, pns31 vvz po31 n2 p-acp dt j n1 pp-f dt n1,
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1021
and his vertues into the hinder part, to verifie that old proverbiall distichon: Doe a man ill, he heares of that ever:
and his Virtues into the hinder part, to verify that old proverbial distichon: Do a man ill, he hears of that ever:
cc po31 n2 p-acp dt jc n1, pc-acp vvi d j j n1: vdb dt n1 j-jn, pns31 vvz pp-f d av:
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1022
Doe a man well, he heares of that never. As it was affirmed of Peter, after he denied his Master;
Doe a man well, he hears of that never. As it was affirmed of Peter, After he denied his Master;
n1 dt n1 av, pns31 vvz pp-f d av. p-acp pn31 vbds vvn pp-f np1, c-acp pns31 vvd po31 n1;
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1023
Pe•cata vides, lachrymas non vides, And as the accusers of the Adultresse behaved themselves.Pe•cata vides, lachrymas non vides, And as the accusers of the Adulteress behaved themselves.
np1 fw-la, fw-la fw-fr fw-la, cc p-acp dt n2 pp-f dt n1 vvn px32.
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1024
Ioh. 8. Good God, how skilfull, and busie they were in detecting the poore womans folly. John 8. Good God, how skilful, and busy they were in detecting the poor woman's folly.
np1 crd j np1, c-crq j, cc j pns32 vbdr p-acp vvg dt j ng1 n1.
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1025
First, they tooke her (saith the text.) Secondly, In the act. Thirdly, they set her in the middest.
First, they took her (Says the text.) Secondly, In the act. Thirdly, they Set her in the midst.
ord, pns32 vvd pno31 (vvz dt n1.) ord, p-acp dt n1. ord, pns32 vvd pno31 p-acp dt n1.
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1026
Fourthly, they urge the Law of. Moses, and needs they must have her stoned to death forsooth.
Fourthly, they urge the Law of. Moses, and needs they must have her stoned to death forsooth.
ord, pns32 vvb dt n1 pp-f. np1, cc av pns32 vmb vhi pno31 vvn p-acp n1 uh.
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1027
Peccata vident, they see her sinne, it is plaine and evident, and they aggravate every circumstance to the full:Peccata vident, they see her sin, it is plain and evident, and they aggravate every circumstance to the full:
n1 j, pns32 vvb po31 n1, pn31 vbz j cc j, cc pns32 vvb d n1 p-acp dt j:
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1028
Lachrymas non vident, her teares of true repentance they see not, they cast them into the hinder part of the wallet:Lachrymas non vident, her tears of true Repentance they see not, they cast them into the hinder part of the wallet:
fw-la fw-fr j, po31 n2 pp-f j n1 pns32 vvb xx, pns32 vvd pno32 p-acp dt jc n1 pp-f dt n1:
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1029
And therefore our blessed Saviour, that knew all secrets both hers and theirs, gives the wallet but the right turne, bids him, that was without sinne, cast the first stone;
And Therefore our blessed Saviour, that knew all secrets both hers and theirs, gives the wallet but the right turn, bids him, that was without sin, cast the First stone;
cc av po12 j-vvn n1, cst vvd d n2-jn av-d png31 cc png32, vvz dt n1 p-acp dt j-jn n1, vvz pno31, cst vbds p-acp n1, vvd dt ord n1;
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1030
And presently (saith the text) they went out one by one, and Iesus and the woman were left alone.
And presently (Says the text) they went out one by one, and Iesus and the woman were left alone.
cc av-j (vvz dt n1) pns32 vvd av crd p-acp crd, cc np1 cc dt n1 vbdr vvn av-j.
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1031
So the womans accusers became their owne accusers:
So the woman's accusers became their own accusers:
np1 dt ng1 n2 vvd po32 d n2:
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1032
they found that writing, which our Saviour drew in the dust, so deepely ingraven in their owne hearts with a pen of iron, it could not be dissembled.
they found that writing, which our Saviour drew in the dust, so deeply engraven in their own hearts with a pen of iron, it could not be dissembled.
pns32 vvd cst n1, r-crq po12 n1 vvd p-acp dt n1, av av-jn vvn p-acp po32 d n2 p-acp dt n1 pp-f n1, pn31 vmd xx vbi vvn.
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1033
So that you see, if that every man would but doe as he ought, beare one anothers burden in love,
So that you see, if that every man would but do as he ought, bear one another's burden in love,
av cst pn22 vvb, cs cst d n1 vmd cc-acp vdb c-acp pns31 vmd, vvb pi ng1-jn n1 p-acp n1,
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1034
and give the wallet but the right turne;
and give the wallet but the right turn;
cc vvi dt n1 p-acp dt j-jn n1;
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1035
this leaven of the Pharisee, which is no better then secret pride, and divellish hypocrisie, would quickly bee converted into the unleavened bread of truth and sinceritie.
this leaven of the Pharisee, which is no better then secret pride, and devilish hypocrisy, would quickly be converted into the unleavened bred of truth and sincerity.
d n1 pp-f dt np1, r-crq vbz av-dx jc cs j-jn n1, cc j n1, vmd av-j vbi vvn p-acp dt j n1 pp-f n1 cc n1.
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1036
If every man, when he carries his owne burden, would but turne his vice before him, and his vertue behind him;
If every man, when he carries his own burden, would but turn his vice before him, and his virtue behind him;
cs d n1, c-crq pns31 vvz po31 d n1, vmd cc-acp vvi po31 n1 p-acp pno31, cc po31 n1 p-acp pno31;
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1037
it would both mightily further his humiliation, and slacken his ostentation.
it would both mightily further his humiliation, and slacken his ostentation.
pn31 vmd av-d av-j jc po31 n1, cc vvn po31 n1.
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1038
If when he carries an other mans burden, he would but turne the vertue before him, and the vice behind him;
If when he carries an other men burden, he would but turn the virtue before him, and the vice behind him;
cs c-crq pns31 vvz dt j-jn ng1 n1, pns31 vmd cc-acp vvi dt n1 p-acp pno31, cc dt n1 p-acp pno31;
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1039
it would mightily further his owne edification, and slacken the contempt, and vilification of his brother.
it would mightily further his own edification, and slacken the contempt, and vilification of his brother.
pn31 vmd av-j av-j po31 d n1, cc vvn dt n1, cc n1 pp-f po31 n1.
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1040
Then would hee judge no man rashly before the time, but passe the verdit of guiltinesse only upon himselfe here, that hee may escape the severe censure of the Lord hereafter.
Then would he judge no man rashly before the time, but pass the verdict of guiltiness only upon himself Here, that he may escape the severe censure of the Lord hereafter.
av vmd pns31 vvi dx n1 av-j p-acp dt n1, cc-acp vvb dt n1 pp-f n1 av-j p-acp px31 av, cst pns31 vmb vvi dt j n1 pp-f dt n1 av.
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1041
Then would the ugly shape of his owne vice mortifie him, and the exemplary vertue of his neighbour quicken him.
Then would the ugly shape of his own vice mortify him, and the exemplary virtue of his neighbour quicken him.
av vmd dt j n1 pp-f po31 d n1 vvi pno31, cc dt j n1 pp-f po31 n1 vvi pno31.
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1042
And then would hee turne the streame of the Non sum sicut caeteri, quite an other way;
And then would he turn the stream of the Non sum sicut Caeteri, quite an other Way;
cc av vmd pns31 vvi dt n1 pp-f dt fw-fr fw-la fw-la fw-la, av dt j-jn n1;
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1043
And when he comes up into the Temple to pray, after an humble confession of sinne upon his bended knees, hee would powre out an heartie thanksgiving for his first fruits of grace,
And when he comes up into the Temple to pray, After an humble Confessi of sin upon his bent knees, he would pour out an hearty thanksgiving for his First fruits of grace,
cc c-crq pns31 vvz a-acp p-acp dt n1 pc-acp vvi, p-acp dt j n1 pp-f n1 p-acp po31 j-vvn n2, pns31 vmd vvi av dt j n1 p-acp po31 ord n2 pp-f n1,
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1044
after this, or the like manner.
After this, or the like manner.
p-acp d, cc dt j n1.
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1045
I confesse, (a fit prayer for those to make, that have falne since their Baptisme into grosse sinnes,) O Lord, the time was not long since, that I walked in darkenesse,
I confess, (a fit prayer for those to make, that have fallen since their Baptism into gross Sins,) Oh Lord, the time was not long since, that I walked in darkness,
pns11 vvb, (dt j n1 p-acp d pc-acp vvi, cst vhb vvn a-acp po32 n1 p-acp j n2,) uh n1, dt n1 vbds xx av-j a-acp, cst pns11 vvd p-acp n1,
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1046
and in the shadow of death;
and in the shadow of death;
cc p-acp dt n1 pp-f n1;
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1047
in the errour of mine understanding, the depravation of my will, the disorder of mine affections, the impuritie of my thoughts, the vanitie of my desires, the dec•itfulnesse of mine heart,
in the error of mine understanding, the depravation of my will, the disorder of mine affections, the impurity of my thoughts, the vanity of my Desires, the dec•itfulnesse of mine heart,
p-acp dt n1 pp-f po11 n1, dt n1 pp-f po11 n1, dt n1 pp-f po11 n2, dt n1 pp-f po11 n2, dt n1 pp-f po11 n2, dt n1 pp-f po11 n1,
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1048
and the wickednesse of of all my wayes.
and the wickedness of of all my ways.
cc dt n1 pp-f pp-f d po11 n2.
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1049
The God of this world had so blinded mine eyes that I thought my selfe most happy,
The God of this world had so blinded mine eyes that I Thought my self most happy,
dt n1 pp-f d n1 vhd av vvn po11 n2 cst pns11 vvd po11 n1 av-ds j,
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1050
when indeed I was most miserable;
when indeed I was most miserable;
c-crq av pns11 vbds av-ds j;
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1051
and the leaven of the Pharisee had so sowred and swelled mine heart, that I only advanced my selfe, and vilified my brother.
and the leaven of the Pharisee had so soured and swelled mine heart, that I only advanced my self, and vilified my brother.
cc dt n1 pp-f dt np1 vhd av vvn cc vvn po11 n1, cst pns11 av-j vvd po11 n1, cc vvd po11 n1.
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1052
But now, God I thanke thee, thou hast given mee the grace to begin to see my wretchednesse.
But now, God I thank thee, thou hast given me the grace to begin to see my wretchedness.
p-acp av, np1 pns11 vvb pno21, pns21 vh2 vvn pno11 dt n1 pc-acp vvi pc-acp vvi po11 n1.
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1053
Non sum sicut caeteri; indeed, it is true, I am not as other men are, nor as this Publican. They are just, I unjust: they none extortioners, nor adulterers;Non sum sicut Caeteri; indeed, it is true, I am not as other men Are, nor as this Publican. They Are just, I unjust: they none extortioners, nor Adulterers;
fw-fr fw-la fw-la fw-la; av, pn31 vbz j, pns11 vbm xx c-acp j-jn n2 vbr, ccx p-acp d n1. pns32 vbr j, pns11 j: pns32 pix n2, ccx n2;
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1054
I both in the highest degree, I have robbed thee of thine honour, wedded my selfe wholly to the world,
I both in the highest degree, I have robbed thee of thine honour, wedded my self wholly to the world,
pns11 d p-acp dt js n1, pns11 vhb vvn pno21 pp-f po21 n1, vvn po11 n1 av-jn p-acp dt n1,
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1055
and beene puft up with the vaine blast of popularitie:
and been puffed up with the vain blast of popularity:
cc vbn vvn a-acp p-acp dt j n1 pp-f n1:
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1056
They have beene temperate in the comfortable use of thy good creatures, I have beene often suffocated and crop-sicke with the swinish abuse of them;
They have been temperate in the comfortable use of thy good creatures, I have been often suffocated and cropsick with the swinish abuse of them;
pns32 vhb vbn j p-acp dt j n1 pp-f po21 j n2, pns11 vhb vbn av vvn cc j p-acp dt j n1 pp-f pno32;
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1057
and with my fellow glutton in the Gospel, have fared deliciously every day:
and with my fellow glutton in the Gospel, have fared deliciously every day:
cc p-acp po11 n1 n1 p-acp dt n1, vhb vvn av-j d n1:
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1058
They have payed their tithes justly and willingly, without grutching or grumbling, not for feare of the Law,
They have paid their Tithes justly and willingly, without grutching or grumbling, not for Fear of the Law,
pns32 vhb vvn po32 n2 av-j cc av-j, p-acp vvg cc j-vvg, xx p-acp n1 pp-f dt n1,
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1059
but for the maintenance of the Gospel;
but for the maintenance of the Gospel;
cc-acp p-acp dt n1 pp-f dt n1;
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1060
I have pinched and purloined sometimes halfe, sometimes all thy portion for the maintenance of mine owne divellish pride and sensualitie.
I have pinched and purloined sometime half, sometime all thy portion for the maintenance of mine own devilish pride and sensuality.
pns11 vhb vvn cc vvn av av-jn, av d po21 n1 p-acp dt n1 pp-f po11 d j n1 cc n1.
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1061
Vae misero, oh miserable man that I am, who shall deliver mee from the body of this death? God I thanke thee through Iesus Christ my Lord, that thou hast given mee this singular grace, at length to see this great wretchednesse of mine: Vae misero, o miserable man that I am, who shall deliver me from the body of this death? God I thank thee through Iesus christ my Lord, that thou hast given me this singular grace, At length to see this great wretchedness of mine:
fw-la fw-la, uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp dt n1 pp-f d n1? np1 pns11 vvb pno21 p-acp np1 np1 po11 n1, cst pns21 vh2 vvn pno11 d j n1, p-acp n1 pc-acp vvi d j n1 pp-f png11:
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1062
The consideration whereof must needs humble mee in my selfe, that Christ may raise me; wound me in my selfe, that Christ may heale me;
The consideration whereof must needs humble me in my self, that christ may raise me; wound me in my self, that christ may heal me;
dt n1 c-crq vmb av vvi pno11 p-acp po11 n1, cst np1 vmb vvi pno11; vvb pno11 p-acp po11 n1, cst np1 vmb vvi pno11;
(6) sermon (DIV1)
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1063
burden me in my selfe, that Christ may ease me; kill mee in mine owne conceipt, that Christ may quicken me;
burden me in my self, that christ may ease me; kill me in mine own conceit, that christ may quicken me;
vvb pno11 p-acp po11 n1, cst np1 vmb vvi pno11; vvb pno11 p-acp po11 d n1, cst np1 vmb vvi pno11;
(6) sermon (DIV1)
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1064
and make mee most vile and despectible in mine owne eyes, that I may bee most precious in his sight:
and make me most vile and despectible in mine own eyes, that I may be most precious in his sighed:
cc vvb pno11 av-ds j cc j p-acp po11 d n2, cst pns11 vmb vbi av-ds j p-acp po31 n1:
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1065
For now, God I thanke thee, I see most cleerely, Non sum sicut caeteri. I am not as other men are, nor as this Publican.
For now, God I thank thee, I see most clearly, Non sum sicut Caeteri. I am not as other men Are, nor as this Publican.
c-acp av, np1 pns11 vvb pno21, pns11 vvb av-ds av-j, fw-fr fw-la fw-la fw-la. pns11 vbm xx c-acp j-jn n2 vbr, ccx p-acp d n1.
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1066
THE FIFTH SERMON.
THE FIFTH SERMON.
dt ord n1.
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1067
Luke 18. 13. But the Publican standing a farre off, would not lift up so much as his eies to heaven,
Luke 18. 13. But the Publican standing a Far off, would not lift up so much as his eyes to heaven,
np1 crd crd p-acp dt n1 vvg dt av-j a-acp, vmd xx vvi a-acp av av-d c-acp po31 n2 p-acp n1,
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1068
but smote his brest, saying, O God bee mercifull to mee a sinner.
but smote his breast, saying, Oh God be merciful to me a sinner.
cc-acp vvd po31 n1, vvg, uh np1 vbi j p-acp pno11 dt n1.
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1069
WEE have sufficiently scanned every part and particle of Pharisaicall devotion, occasioned by the precedent passages of this parable;
we have sufficiently scanned every part and particle of Pharisaical devotion, occasioned by the precedent passages of this parable;
pns12 vhb av-j vvn d n1 cc n1 pp-f j n1, vvn p-acp dt j n2 pp-f d n1;
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1070
which we found to bee altogether corrupt, both in the manner, and in the matter.
which we found to be altogether corrupt, both in the manner, and in the matter.
r-crq pns12 vvd pc-acp vbi av j, av-d p-acp dt n1, cc p-acp dt n1.
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1071
But now this Text presents unto us a matchlesse mirror of pure devotion with a (But) indeede;
But now this Text presents unto us a matchless mirror of pure devotion with a (But) indeed;
p-acp av d n1 vvz p-acp pno12 dt j n1 pp-f j n1 p-acp dt (p-acp) av;
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1072
which puts a Diametricall opposition betwixt the two Supplyants, and their severall devotions. The Pharisee and the Publican stand (both) at first;
which puts a Diametrical opposition betwixt the two Suppliants, and their several devotions. The Pharisee and the Publican stand (both) At First;
r-crq vvz dt j n1 p-acp dt crd n2-jn, cc po32 j n2. dt np1 cc dt n1 vvb (av-d) p-acp ord;
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1073
The Pharisee in the most eminent and perspicuous place of the Temple, as if he had beene the only professor of pietie;
The Pharisee in the most eminent and perspicuous place of the Temple, as if he had been the only professor of piety;
dt np1 p-acp dt av-ds j cc j n1 pp-f dt n1, c-acp cs pns31 vhd vbn dt j n1 pp-f n1;
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1074
But the Publican a farre off in some obscure or darke corner, as a meere cast-away in his owne conceit.
But the Publican a Far off in Some Obscure or dark corner, as a mere castaway in his own conceit.
cc-acp dt n1 dt av-j a-acp p-acp d j cc j n1, c-acp dt j n1 p-acp po31 d n1.
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1075
The Pharisee prayes by himselfe in the middest of the Congregation, as judging himselfe the best of the Congregation:
The Pharisee prays by himself in the midst of the Congregation, as judging himself the best of the Congregation:
dt np1 vvz p-acp px31 p-acp dt n1 pp-f dt n1, c-acp vvg px31 dt js pp-f dt n1:
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1076
But the Publican by himselfe in the very skirts of the Congregation, as judging himselfe not worthy the communion of Saints.
But the Publican by himself in the very skirts of the Congregation, as judging himself not worthy the communion of Saints.
cc-acp dt n1 p-acp px31 p-acp dt j n2 pp-f dt n1, c-acp vvg px31 xx j dt n1 pp-f n2.
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1077
The Pharisee stood up to justifie himselfe, and to dispute with his maker; to advance himselfe, and to vilifie his brother:
The Pharisee stood up to justify himself, and to dispute with his maker; to advance himself, and to vilify his brother:
dt np1 vvd a-acp pc-acp vvi px31, cc pc-acp vvi p-acp po31 n1; pc-acp vvi px31, cc pc-acp vvi po31 n1:
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1078
But the Publican would not lift up so much as his eyes to heaven, but vilifie and debase himselfe below the greatest Sinner:
But the Publican would not lift up so much as his eyes to heaven, but vilify and debase himself below the greatest Sinner:
cc-acp dt n1 vmd xx vvi a-acp av av-d c-acp po31 n2 p-acp n1, cc-acp vvi cc vvi px31 p-acp dt js n1:
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1079
The Pharisees devotion was sowre and tedious; containing as many lines as the Publicans, words;
The Pharisees devotion was sour and tedious; containing as many lines as the Publicans, words;
dt np2 n1 vbds j cc j; vvg p-acp d n2 p-acp dt n2, n2;
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1080
But the Publicans was short and sweete, every word a sentence, coutching much matter in a little roome, Oravit paucis, sed affectu multo, (as Bucer upon the place) Expressing by three postures,
But the Publicans was short and sweet, every word a sentence, couching much matter in a little room, Oravit paucis, sed affectu Much, (as Bucer upon the place) Expressing by three postures,
cc-acp dt np1 vbds j cc j, d n1 dt n1, vvg d n1 p-acp dt j n1, fw-la fw-la, fw-la fw-la fw-la, (c-acp np1 p-acp dt n1) vvg p-acp crd n2,
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1081
and foure words, the foure capitall vertues of a true penitent; Contrition, Confession, Faith, and Amendment.
and foure words, the foure capital Virtues of a true penitent; Contrition, Confessi, Faith, and Amendment.
cc crd n2, dt crd j n2 pp-f dt j n-jn; n1, n1, n1, cc n1.
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1082
His contrition was aboundantly manifested by the humble distance of place he kept, Standing a farre off;
His contrition was abundantly manifested by the humble distance of place he kept, Standing a Far off;
po31 n1 vbds av-j vvn p-acp dt j n1 pp-f n1 pns31 vvd, vvg dt av-j a-acp;
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1083
by his dejected countenance, not presuming so much as to lift up his eyes to heaven;
by his dejected countenance, not presuming so much as to lift up his eyes to heaven;
p-acp po31 j-vvn n1, xx vvg av av-d c-acp pc-acp vvi a-acp po31 n2 p-acp n1;
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1084
and by smiting his hand upon his brest. His confession, by acknowledging himselfe to bee a sinner.
and by smiting his hand upon his breast. His Confessi, by acknowledging himself to be a sinner.
cc p-acp vvg po31 n1 p-acp po31 n1. po31 n1, p-acp vvg px31 pc-acp vbi dt n1.
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1085
His faith by calling upon God in the middest of his feare, and knocking his brest to rouse up his heart;
His faith by calling upon God in the midst of his Fear, and knocking his breast to rouse up his heart;
po31 n1 p-acp vvg p-acp np1 p-acp dt n1 pp-f po31 n1, cc vvg po31 n1 pc-acp vvi a-acp po31 n1;
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1086
and by applying the mercies of God in Christ unto himselfe by a timely Miserere. O God, be mercifull to me a sinner. And for the amendment of his life, that likewise followed in its order:
and by applying the Mercies of God in christ unto himself by a timely miserere. O God, be merciful to me a sinner. And for the amendment of his life, that likewise followed in its order:
cc p-acp vvg dt n2 pp-f np1 p-acp np1 p-acp px31 p-acp dt j fw-la. sy np1, vbb j p-acp pno11 dt n1. cc p-acp dt n1 pp-f po31 n1, cst av vvd p-acp po31 n1:
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1087
For hee went home (saith our Saviour) unto his house j•stified:
For he went home (Says our Saviour) unto his house j•stified:
c-acp pns31 vvd av-an (vvz po12 n1) p-acp po31 n1 vvn:
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1088
nor are wee to doubt but that hee, after this, brought forth fruite worthy of amendment of life.
nor Are we to doubt but that he, After this, brought forth fruit worthy of amendment of life.
ccx vbr pns12 pc-acp vvi cc-acp cst pns31, c-acp d, vvd av n1 j pp-f n1 pp-f n1.
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1089
Behold then in this humble Publican an incomparable patterne of pure devotion, right worthy the note and imitation, both for the matter, and for the manner.
Behold then in this humble Publican an incomparable pattern of pure devotion, right worthy the note and imitation, both for the matter, and for the manner.
vvb av p-acp d j n1 dt j n1 pp-f j n1, av-jn j dt n1 cc n1, av-d p-acp dt n1, cc p-acp dt n1.
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1090
For the manner (mee thinkes) hee performes the office of a skilfull Organist, who commonly keepes the remotest place of distance from the Altar, standing a farre off:
For the manner (me thinks) he performs the office of a skilful Organist, who commonly keeps the Remotest place of distance from the Altar, standing a Far off:
p-acp dt n1 (pno11 vvz) pns31 vvz dt n1 pp-f dt j n1, r-crq av-j vvz dt js n1 pp-f n1 p-acp dt n1, vvg dt av-j a-acp:
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1091
And though his fantasie bee inwardly wrapped with a conception of an heavenly aire, yet his countenance is outwardly dejected and cast downe, not so much as lifting up his eyes to heaven:
And though his fantasy be inwardly wrapped with a conception of an heavenly air, yet his countenance is outwardly dejected and cast down, not so much as lifting up his eyes to heaven:
cc cs po31 n1 vbi av-j vvn p-acp dt n1 pp-f dt j n1, av po31 n1 vbz av-j vvn cc vvn a-acp, xx av av-d c-acp vvg a-acp po31 n2 p-acp n1:
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1092
But for his hand, it is agill and nimble for want of an assistant to blow the bellowes, by smiting the breast;
But for his hand, it is agill and nimble for want of an assistant to blow the bellows, by smiting the breast;
cc-acp p-acp po31 n1, pn31 vbz j cc j p-acp n1 pp-f dt n1 pc-acp vvi dt n2, p-acp vvg dt n1;
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1093
the bellowes being full to send it into the trunke of the heart;
the bellows being full to send it into the trunk of the heart;
dt n2 vbg j p-acp vvb pn31 p-acp dt n1 pp-f dt n1;
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1094
the keyes of the heart being touched to let it into the pipes, and so to begin his service.
the keys of the heart being touched to let it into the pipes, and so to begin his service.
dt n2 pp-f dt n1 vbg vvn pc-acp vvi pn31 p-acp dt n2, cc av pc-acp vvi po31 n1.
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1095
For the matter (me thinkes) he makes up a compleate Quire, of himselfe, and sings a solemne Service of foure parts.
For the matter (me thinks) he makes up a complete Choir, of himself, and sings a solemn Service of foure parts.
p-acp dt n1 (pno11 vvz) pns31 vvz a-acp dt j n1, pp-f px31, cc vvz dt j n1 pp-f crd n2.
(7) sermon (DIV1)
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1096
A Iove principium: He beginnes upon a treble, and an high one too, no lower then the highest;A Iove principium: He begins upon a triple, and an high one too, no lower then the highest;
dt np1 fw-la: pns31 vvz p-acp dt j, cc dt j pi av, av-dx jc cs dt js;
(7) sermon (DIV1)
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1097
happy is hee that can reach him, sure I am there isnone can over-reach him, O God. The Diapason to that is a Base,
happy is he that can reach him, sure I am there isnone can overreach him, Oh God. The Diapason to that is a Base,
j vbz pns31 cst vmb vvi pno31, av-j pns11 vbm a-acp av vmb vvi pno31, uh np1. dt n1 p-acp d vbz dt j,
(7) sermon (DIV1)
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1098
and a deepe one too, De profundis clamat. Out of the deepes hee cryes with that sweete Singer of Israel, because a Sinner.
and a deep one too, De profundis Proclaim. Out of the deeps he cries with that sweet Singer of Israel, Because a Sinner.
cc dt j-jn crd av, fw-fr fw-la fw-la. av pp-f dt n2-jn pns31 vvz p-acp d j n1 pp-f np1, c-acp dt n1.
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1099
And the two closing parts, that give the relish, and make the musicke full, are a true Tenor, that alwaies sings me in Ela me, upon a sharpe straine of miserie;
And the two closing parts, that give the relish, and make the music full, Are a true Tenor, that always sings me in Ela me, upon a sharp strain of misery;
cc dt crd vvg n2, cst vvb dt n1, cc vvi dt n1 j, vbr dt j n1, cst av vvz pno11 p-acp np1 pno11, p-acp dt j n1 pp-f n1;
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1100
and a sweete Meane, that closes up all upon a flat straine of mercy:
and a sweet Mean, that closes up all upon a flat strain of mercy:
cc dt j n1, cst vvz a-acp d p-acp dt j n1 pp-f n1:
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1101
And the same heart and hand, that give breath unto the pipes, beate time unto the Song, O God, be mercifull to mee a sinner.
And the same heart and hand, that give breath unto the pipes, beat time unto the Song, Oh God, be merciful to me a sinner.
cc dt d n1 cc n1, cst vvb n1 p-acp dt n2, vvb n1 p-acp dt n1, uh np1, vbb j p-acp pno11 dt n1.
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1102
I suppose I neede not call for your eares to hearken to his Service, being so musically divine,
I suppose I need not call for your ears to harken to his Service, being so musically divine,
pns11 vvb pns11 vvb xx vvi p-acp po22 n2 pc-acp vvi p-acp po31 n1, vbg av av-j j-jn,
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1103
and divinely musicall, and so proper and pertinent to the Text and time.
and divinely musical, and so proper and pertinent to the Text and time.
cc av-jn j, cc av j cc j p-acp dt n1 cc n1.
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1104
Wherein first the manner of his devotion directs us to his humble postures, and first to his Stat à longè: The Publican standing a farre off.
Wherein First the manner of his devotion directs us to his humble postures, and First to his Stat à long: The Publican standing a Far off.
c-crq ord dt n1 pp-f po31 n1 vvz pno12 p-acp po31 j n2, cc ord p-acp po31 np1 fw-fr j: dt n1 vvg dt av-j a-acp.
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1105
The strength of his devotion brought him into the Temple to pray;
The strength of his devotion brought him into the Temple to pray;
dt n1 pp-f po31 n1 vvd pno31 p-acp dt n1 pc-acp vvi;
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1106
but when he came thither, the guilt of his owne sinne, the tendernesse of his owne conscience, the fearefulnesse of the place, it selfe being the house of God, the habitation of the most High, the place where his honour dwelleth;
but when he Come thither, the guilt of his own sin, the tenderness of his own conscience, the fearfulness of the place, it self being the house of God, the habitation of the most High, the place where his honour dwells;
cc-acp c-crq pns31 vvd av, dt n1 pp-f po31 d n1, dt n1 pp-f po31 d n1, dt n1 pp-f dt n1, pn31 n1 vbg dt n1 pp-f np1, dt n1 pp-f dt av-ds j, dt n1 c-crq po31 n1 vvz;
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1107
All these meeting together in his perplexed thoughts, with the Prophets peccata diviserunt, Your sins have made a separation betwixt your God and you;
All these meeting together in his perplexed thoughts, with the prophets Peccata diviserunt, Your Sins have made a separation betwixt your God and you;
d d n1 av p-acp po31 j-vvn n2, p-acp dt ng1 n1 fw-la, po22 n2 vhb vvn dt n1 p-acp po22 n1 cc pn22;
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1108
laid such a blocke at the feete of his forward zeale;
laid such a block At the feet of his forward zeal;
vvn d dt n1 p-acp dt n2 pp-f po31 j n1;
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1109
that, standing a farre off, he durst not approach neerer, till hee had obtained a plenarie and comfortable absolution, by the meanes of an humble and hearty confession: Propitius esto Deus mihi peccatori.
that, standing a Far off, he durst not approach nearer, till he had obtained a plenary and comfortable absolution, by the means of an humble and hearty Confessi: Propitius esto Deus mihi peccatori.
cst, vvg dt av-j a-acp, pns31 vvd xx vvi av-jc, c-acp pns31 vhd vvn dt j-jn cc j n1, p-acp dt n2 pp-f dt j cc j n1: np1 fw-la fw-la fw-la fw-mi.
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1110
O God, be mercifull to mee a Sinner. O God, be merciful to me a Sinner.
sy np1, vbb j p-acp pno11 dt n1.
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1111
And to assure you that this is the right posture of true humilitie in divine Service,
And to assure you that this is the right posture of true humility in divine Service,
cc pc-acp vvi pn22 cst d vbz dt j-jn n1 pp-f j n1 p-acp j-jn n1,
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1112
for a sinner to acknowledge and bewaile his long distance from God, before he can drawe neere unto him;
for a sinner to acknowledge and bewail his long distance from God, before he can draw near unto him;
p-acp dt n1 pc-acp vvi cc vvi po31 j n1 p-acp np1, c-acp pns31 vmb vvi av-j p-acp pno31;
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1113
wee have a Prodigall in another Parable in this Gospel to paralel the Publican.
we have a Prodigal in Another Parable in this Gospel to parallel the Publican.
pns12 vhb dt j-jn p-acp j-jn n1 p-acp d n1 pc-acp vvi dt n1.
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1114
Who when he had spent all his goods by ryotous living in a farre Countrey, in so much that he would faine,
Who when he had spent all his goods by riotous living in a Far Country, in so much that he would feign,
r-crq c-crq pns31 vhd vvn d po31 n2-j p-acp j n-vvg p-acp dt j n1, p-acp av av-d cst pns31 vmd vvi,
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if hee had beene suffered, have eaten huskes amongst the Swine for hunger, no sooner came to himselfe,
if he had been suffered, have eaten husks among the Swine for hunger, no sooner Come to himself,
cs pns31 vhd vbn vvn, vhb vvn n2 p-acp dt n1 p-acp n1, av-dx av-c vvd p-acp px31,
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but presently he found and bewailed his farre distance from his Fathers house, where the very hired servants had bread enough,
but presently he found and bewailed his Far distance from his Father's house, where the very hired Servants had bred enough,
cc-acp av-j pns31 vvd cc vvd po31 j n1 p-acp po31 ng1 n1, c-crq dt j j-vvn n2 vhd n1 av-d,
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and hee ready to die for hunger. Whereupon he presently resolves to arise, and to goe to his Father, and say;
and he ready to die for hunger. Whereupon he presently resolves to arise, and to go to his Father, and say;
cc pns31 j pc-acp vvi p-acp n1. c-crq pns31 av-j vvz pc-acp vvi, cc pc-acp vvi p-acp po31 n1, cc vvi;
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Father, I have sinned against heaven, and against thee, and am no more worthy to bee called thy Sonne;
Father, I have sinned against heaven, and against thee, and am no more worthy to be called thy Son;
n1, pns11 vhb vvn p-acp n1, cc p-acp pno21, cc vbm av-dx av-dc j pc-acp vbi vvn po21 n1;
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make mee but as one of thine hired Servants. But before he found himselfe to be a stranger, there was no thought of home.
make me but as one of thine hired Servants. But before he found himself to be a stranger, there was no Thought of home.
vvb pno11 p-acp p-acp crd pp-f po21 j-vvn n2. cc-acp c-acp pns31 vvd px31 pc-acp vbi dt n1, pc-acp vbds dx n1 pp-f av-an.
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Surely (beloved) it was not onely that Prodigals, or this Publicans, but it is every sinners case;
Surely (Beloved) it was not only that Prodigals, or this Publicans, but it is every Sinners case;
np1 (vvn) pn31 vbds xx av-j d n2-jn, cc d n2, cc-acp pn31 vbz d ng1 n1;
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if men would but rightly understand themselves.
if men would but rightly understand themselves.
cs n2 vmd p-acp av-jn vvi px32.
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Too many there are (I feare) that thinke they are stayed children at home in their Fathers house,
Too many there Are (I Fear) that think they Are stayed children At home in their Father's house,
av d a-acp vbr (pns11 vvb) cst vvb pns32 vbr vvn n2 p-acp n1-an p-acp po32 ng1 n1,
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when indeede, they are no better then unthriftie prodigals, wasting and consuming their portions in a farre Countrey.
when indeed, they Are no better then unthrifty prodigals, wasting and consuming their portions in a Far Country.
c-crq av, pns32 vbr dx jc cs j n2-jn, vvg cc vvg po32 n2 p-acp dt j n1.
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Too many that are too audacious to presse into the House of God, without either feare or wit to keepe their true distance:
Too many that Are too audacious to press into the House of God, without either Fear or wit to keep their true distance:
av d cst vbr av j pc-acp vvi p-acp dt n1 pp-f np1, p-acp d n1 cc n1 pc-acp vvi po32 j n1:
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For le• every man be assured and resolved of this;
For le• every man be assured and resolved of this;
p-acp n1 d n1 vbi vvn cc vvn pp-f d;
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whosoever shall presume to draw neere unto God with his lips onely, and close in with him upon a sodaine, by an arrogant advancement of his owne worthinesse, God shall stand off as farre from him as from this Pharisee:
whosoever shall presume to draw near unto God with his lips only, and close in with him upon a sudden, by an arrogant advancement of his own worthiness, God shall stand off as Far from him as from this Pharisee:
r-crq vmb vvi pc-acp vvi av-j p-acp np1 p-acp po31 n2 av-j, cc av-j p-acp p-acp pno31 p-acp dt j, p-acp dt j n1 pp-f po31 d n1, np1 vmb vvi a-acp c-acp av-j p-acp pno31 a-acp p-acp d np1:
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But whosoever shall stand trembling a farre off, by an hearty confession of sinne, and an humble acknowledgement of his owne unworthinesse, God shall drawe as neere unto that man, as unto this Publican.
But whosoever shall stand trembling a Far off, by an hearty Confessi of sin, and an humble acknowledgement of his own unworthiness, God shall draw as near unto that man, as unto this Publican.
cc-acp c-crq vmb vvi vvg dt av-j a-acp, p-acp dt j n1 pp-f n1, cc dt j n1 pp-f po31 d n1, np1 vmb vvi c-acp av-j p-acp d n1, c-acp p-acp d n1.
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The second posture of true humilitie, expressed by this humble Publican, was the dejection of his countenance:
The second posture of true humility, expressed by this humble Publican, was the dejection of his countenance:
dt ord n1 pp-f j n1, vvn p-acp d j n1, vbds dt n1 pp-f po31 n1:
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Nolebat oculos ad coelum levare, Hee would not so much as lift up his eies to heaven,Nolebat Eyes ad coelum levare, He would not so much as lift up his eyes to heaven,
fw-la fw-la fw-la fw-la fw-la, pns31 vmd xx av av-d c-acp vvi a-acp po31 n2 p-acp n1,
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or to his Father, which was in heaven:
or to his Father, which was in heaven:
cc p-acp po31 n1, r-crq vbds p-acp n1:
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He knew and acknowledged with the aforesaid Prodigall, that he had sinned against heaven, and against his heavenly Father,
He knew and acknowledged with the aforesaid Prodigal, that he had sinned against heaven, and against his heavenly Father,
pns31 vvd cc vvn p-acp dt j n-jn, cst pns31 vhd vvn p-acp n1, cc p-acp po31 j n1,
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and that he was no more worthy to be called his Sonne.
and that he was no more worthy to be called his Son.
cc cst pns31 vbds av-dx av-dc j pc-acp vbi vvn po31 n1.
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This was Esdras his posture, Who confessed unto the Lord, That hee was ashamed, and confounded before His face.
This was Ezra his posture, Who confessed unto the Lord, That he was ashamed, and confounded before His face.
d vbds np1 po31 n1, r-crq vvd p-acp dt n1, cst pns31 vbds j, cc vvn p-acp po31 n1.
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It was likewise Mary Magdalons in the seaventh of this Gospel;
It was likewise Marry Magdalons in the Seventh of this Gospel;
pn31 vbds av uh j p-acp dt ord pp-f d n1;
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Who thought her selfe unworthy by reason of her manifold transgressions to appeare before the face of her blessed Saviour;
Who Thought her self unworthy by reason of her manifold transgressions to appear before the face of her blessed Saviour;
r-crq vvd po31 n1 j p-acp n1 pp-f po31 j n2 pc-acp vvi p-acp dt n1 pp-f po31 j-vvn n1;
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and therefore when He sate at Table in the Pharises house, shee stood trembling behind him, brought a boxe of oyntment, prostrated her selfe at His feete, washed them with her teares,
and Therefore when He sat At Table in the Pharisees house, she stood trembling behind him, brought a box of ointment, prostrated her self At His feet, washed them with her tears,
cc av c-crq pns31 vvd p-acp n1 p-acp dt np2 n1, pns31 vvd vvg p-acp pno31, vvd dt n1 pp-f n1, vvd po31 n1 p-acp po31 n2, vvd pno32 p-acp po31 n2,
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and wiped them with the haires of her head, and kissed them, and anoynted them with oyntment,
and wiped them with the hairs of her head, and kissed them, and anointed them with ointment,
cc vvd pno32 p-acp dt n2 pp-f po31 n1, cc vvd pno32, cc j-vvn pno32 p-acp n1,
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and never presumed to shew her face either to him or others, before she had received those blessed words of absolution, Peccata remittuntur, thy sinnes are forgiven thee.
and never presumed to show her face either to him or Others, before she had received those blessed words of absolution, Peccata remittuntur, thy Sins Are forgiven thee.
cc av-x vvd pc-acp vvi po31 n1 av-d p-acp pno31 cc n2-jn, c-acp pns31 vhd vvn d j-vvn n2 pp-f n1, n1 fw-la, po21 n2 vbr vvn pno21.
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Certainly (beloved) such is the ugly shape and disguise of sinne;
Certainly (Beloved) such is the ugly shape and disguise of sin;
av-j (j-vvn) d vbz dt j n1 cc n1 pp-f n1;
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that if but every ones Rimmon were written in his fore-head, wee should not meet one another in the streets with that boldnesse that we doe, much lesse croude into the Temple to justifie our selves with such impudence, and erection of countenance.
that if but every ones Rimmon were written in his forehead, we should not meet one Another in the streets with that boldness that we do, much less crowd into the Temple to justify our selves with such impudence, and erection of countenance.
cst cs p-acp d pi2 np1 vbdr vvn p-acp po31 n1, pns12 vmd xx vvi pi j-jn p-acp dt n2 p-acp d n1 cst pns12 vdb, av-d av-dc vvi p-acp dt n1 pc-acp vvi po12 n2 p-acp d n1, cc n1 pp-f n1.
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Many a man (saith Tacitus) carries a smooth face outwardly, Quonum si mentes recludantur, possint adspici laniatus & ictus;
Many a man (Says Tacitus) carries a smooth face outwardly, Quonum si mentes recludantur, possint adspici Laniatus & ictus;
av-d dt n1 (vvz np1) vvz dt j n1 av-j, fw-la fw-mi n2 fw-la, fw-la fw-la fw-la cc fw-la;
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1142
if a man could but turne their inside outward, hee might soone discover strange stripes, and rents, and galles of conscience.
if a man could but turn their inside outward, he might soon discover strange stripes, and rends, and galls of conscience.
cs dt n1 vmd cc-acp vvi po32 n1-an j, pns31 vmd av vvi j n2, cc n2, cc n2 pp-f n1.
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1143
The reason is, because the griefe is inward, gnawing and feeding upon an heart as hard as brawne, and therefore insensible.
The reason is, Because the grief is inward, gnawing and feeding upon an heart as hard as brawn, and Therefore insensible.
dt n1 vbz, c-acp dt n1 vbz j, vvg cc vvg p-acp dt n1 c-acp av-j c-acp n1, cc av j.
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1144
This makes most men as insensible of their spirituall, as Senecaes foole Harpastes of her naturall blindnesse:
This makes most men as insensible of their spiritual, as Senecaes fool Harpastum of her natural blindness:
np1 vvz av-ds n2 p-acp j pp-f po32 j, c-acp npg1 n1 n2 pp-f po31 j n1:
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Shee knew (saith hee) that shee was blind, and yet shee often intreated her guide to lead her out of doores, because the house was darke.
She knew (Says he) that she was blind, and yet she often entreated her guide to led her out of doors, Because the house was dark.
pns31 vvd (vvz pns31) cst pns31 vbds j, cc av pns31 av vvd po31 n1 pc-acp vvi pno31 av pp-f n2, c-acp dt n1 vbds j.
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1146
It is even so with most men; I may too justly make Seneca's Application; Rem incredibilem narro, sed veram;
It is even so with most men; I may too justly make Seneca's Application; Remembering incredibilem narro, sed Veram;
pn31 vbz av av p-acp ds n2; pns11 vmb av av-j vvi npg1 n1; vvg fw-la fw-la, fw-la n1;
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1147
I tell you a very strange, but a true tale: Men are such strangers to themselves, and sins;
I tell you a very strange, but a true tale: Men Are such Strangers to themselves, and Sins;
pns11 vvb pn22 dt j j, cc-acp dt j n1: n2 vbr d n2 p-acp px32, cc n2;
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1148
if you charge them with any, They will say, and sweare, and binde it with a curse, They know it not;
if you charge them with any, They will say, and swear, and bind it with a curse, They know it not;
cs pn22 vvb pno32 p-acp d, pns32 vmb vvi, cc vvi, cc vvi pn31 p-acp dt n1, pns32 vvb pn31 xx;
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1149
In the very same termes that Peter denied his Master, Non novi hominem, I know not the man.
In the very same terms that Peter denied his Master, Non novi hominem, I know not the man.
p-acp dt av d n2 cst np1 vvd po31 n1, fw-fr fw-la fw-la, pns11 vvb xx dt n1.
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1150
But when Christ lookes backe once, then Peter weepes bitterly.
But when christ looks back once, then Peter weeps bitterly.
p-acp c-crq np1 vvz av a-acp, av np1 vvz av-j.
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1151
When men finde themselves narrowly eyed and observed by him, that continually looks downe from heaven upon the children of men, to see if there be any, that will understand and seeke after God;
When men find themselves narrowly eyed and observed by him, that continually looks down from heaven upon the children of men, to see if there be any, that will understand and seek After God;
c-crq n2 vvb px32 av-j vvn cc vvn p-acp pno31, cst av-j vvz a-acp p-acp n1 p-acp dt n2 pp-f n2, pc-acp vvi cs pc-acp vbb d, cst vmb vvi cc vvi p-acp np1;
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then they come crouching into the Temple with all humilitie as did this Publican. Who first, stood a farre off.
then they come crouching into the Temple with all humility as did this Publican. Who First, stood a Far off.
av pns32 vvb vvg p-acp dt n1 p-acp d n1 a-acp vdd d n1. r-crq ord, vvd dt av-j a-acp.
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1153
Secondly, presumed not so much as to lift up his eyes to heaven Thirdly, smote his hand upon his breast, which was the last posture.
Secondly, presumed not so much as to lift up his eyes to heaven Thirdly, smote his hand upon his breast, which was the last posture.
ord, vvd xx av av-d c-acp pc-acp vvi a-acp po31 n2 p-acp n1 ord, vvd po31 n1 p-acp po31 n1, r-crq vbds dt ord n1.
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This smiting his hand upon his breast, as it argued aboundance of humilitie, so it expressed aboundance of significancie.
This smiting his hand upon his breast, as it argued abundance of humility, so it expressed abundance of significancy.
d vvg po31 n1 p-acp po31 n1, c-acp pn31 vvd n1 pp-f n1, av pn31 vvd n1 pp-f n1.
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1155
He smote his breast, sometime the cave and dungeon of a wilfull, slavish, and a rebellious heart;
He smote his breast, sometime the cave and dungeon of a wilful, slavish, and a rebellious heart;
pns31 vvd po31 n1, av dt n1 cc n1 pp-f dt j, j, cc dt j n1;
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from whence, as from an impure fountaine, issued evill thoughts, adulteries, murders, fornications, thefts, slanders, and all the noisome lusts that defile the man:
from whence, as from an impure fountain, issued evil thoughts, adulteries, murders, fornications, thefts, slanders, and all the noisome Lustiest that defile the man:
p-acp c-crq, c-acp p-acp dt j n1, vvd j-jn n2, n2, n2, n2, n2, n2, cc d dt j n2 cst vvb dt n1:
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1157
but now the Sanctuary of a broken heart, and contrite spirit, groaning under the former burden of bondage and captivitie,
but now the Sanctuary of a broken heart, and contrite Spirit, groaning under the former burden of bondage and captivity,
cc-acp av dt n1 pp-f dt j-vvn n1, cc j n1, vvg p-acp dt j n1 pp-f n1 cc n1,
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1158
and desiring to breake up prison with all the violence the hand can assist it with.
and desiring to break up prison with all the violence the hand can assist it with.
cc vvg pc-acp vvi a-acp n1 p-acp d dt n1 dt n1 vmb vvi pn31 p-acp.
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1159
Such are the passions and distractions of troubled and perplexed consciences, that as when a tree is torne up by the rootes, it leaves the ground all rent & mangled where it stood;
Such Are the passion and distractions of troubled and perplexed Consciences, that as when a tree is torn up by the roots, it leaves the ground all rend & mangled where it stood;
d vbr dt n2 cc n2 pp-f j-vvn cc j-vvn n2, cst a-acp c-crq dt n1 vbz vvn a-acp p-acp dt n2, pn31 vvz dt n1 d n1 cc vvn c-crq pn31 vvd;
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so when sinne is newly rooted out of the heart with much violence, it leaves it much troubled and perplexed;
so when sin is newly rooted out of the heart with much violence, it leaves it much troubled and perplexed;
av c-crq n1 vbz av-j vvn av pp-f dt n1 p-acp d n1, pn31 vvz pn31 av-d vvn cc vvn;
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1161
commanding the hand as strickt a service as Theseus did Hercules, that committed an unnaturall murder upon his wife and children; Percute, percute ictu valido;
commanding the hand as strict a service as Theseus did Hercules, that committed an unnatural murder upon his wife and children; Percute, percute ictu valido;
vvg dt n1 c-acp j dt n1 c-acp npg1 vdd np1, cst vvd dt j n1 p-acp po31 n1 cc n2; vvb, fw-la fw-la fw-la;
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non enim debent mollitēr tractari ea pectora, quae tanti sceleris conscia extitêrunt. Strike, and strike valiantly;non enim debent mollitenr tractari ea pectora, Quae tanti sceleris conscia extitêrunt. Strike, and strike valiantly;
fw-la fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. vvb, cc vvb av-j;
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1163
for such corrupt hearts, or breasts as these, ought not to be favoured, that are guiltie of such outragious, and abominable wickednesse.
for such corrupt hearts, or breasts as these, ought not to be favoured, that Are guilty of such outrageous, and abominable wickedness.
p-acp d j n2, cc n2 c-acp d, vmd xx pc-acp vbi vvn, cst vbr j pp-f d j, cc j n1.
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1164
But to draw towards a conclusion of the first part, which is the manner of the Publicans devotion.
But to draw towards a conclusion of the First part, which is the manner of the Publicans devotion.
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1165
Without question these three postures of his; a mannerly distance in the Temple, standing a farre off;
Without question these three postures of his; a mannerly distance in the Temple, standing a Far off;
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1166
dejection of the countenance, not prefuming so much as to lift up his eyes to heaven;
dejection of the countenance, not prefuming so much as to lift up his eyes to heaven;
n1 pp-f dt n1, xx j-vvg av av-d c-acp pc-acp vvi a-acp po31 n2 p-acp n1;
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1167
and smiting his hand upon his brest, must needs bee true signes of hearty humiliation, if heartily performed.
and smiting his hand upon his breast, must needs be true Signs of hearty humiliation, if heartily performed.
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But let mee give you this Caveat by the way:
But let me give you this Caveat by the Way:
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1169
whosoever hee bee, that shall so eagerly affect the outward Ceremony, as not principally to intend the inward sincerity, the non sum sicut caeteri will quickly steale upon that man,
whosoever he be, that shall so eagerly affect the outward Ceremony, as not principally to intend the inward sincerity, the non sum sicut Caeteri will quickly steal upon that man,
r-crq pns31 vbb, cst vmb av av-j vvi dt j n1, c-acp xx av-j pc-acp vvi dt j n1, dt fw-fr fw-la fw-la fw-la vmb av-j vvi p-acp d n1,
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1170
and an arrogant conceipt of proud humility (as was formerly premised) even in these commendable gestures will spoile all the service. For example sake: The Ninivites.
and an arrogant conceit of proud humility (as was formerly premised) even in these commendable gestures will spoil all the service. For Exampl sake: The Ninevites.
cc dt j n1 pp-f j n1 (c-acp vbds av-j vvn) av p-acp d j n2 vmb vvi d dt n1. p-acp n1 n1: dt fw-la.
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1171
Ion. 3. Proclaimed a fast, and put on Sackecloth, from the greatest even to the least of them; Ion. 3. Proclaimed a fast, and put on sackcloth, from the greatest even to the least of them;
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1172
and God was so well pleased with it, that hee repented him of the evill, that hee said, hee would doe unto them, and he did it not.
and God was so well pleased with it, that he repented him of the evil, that he said, he would do unto them, and he did it not.
cc np1 vbds av av vvn p-acp pn31, cst pns31 vvd pno31 pp-f dt j-jn, cst pns31 vvd, pns31 vmd vdi p-acp pno32, cc pns31 vdd pn31 xx.
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1173
The Israelites againe, Isai. 58. they fared as hardly, and went as coursely as ever the Ninivites did;
The Israelites again, Isaiah 58. they fared as hardly, and went as coursely as ever the Ninevites did;
dt np2 av, np1 crd pns32 vvd c-acp av, cc vvd a-acp av-j c-acp av dt fw-la vdd;
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1174
and yet God was so infinitely displeased with them, that he sleighted, and altogether neglected their service;
and yet God was so infinitely displeased with them, that he sleighted, and altogether neglected their service;
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whereupon they exclaime, and cry out hand-smoothe upon him:
whereupon they exclaim, and cry out handsmooth upon him:
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Wherefore have wee fasted, and thou seest it not? And punished our selves, and thou regardest it not? The Holy Ghost gives a reason of both, in both places.Wherefore have we fasted, and thou See it not? And punished our selves, and thou regardest it not? The Holy Ghost gives a reason of both, in both places.
q-crq vhb pns12 vvd, cc pns21 vv2 pn31 xx? np1 vvn po12 n2, cc pns21 vvd2 pn31 xx? dt j n1 vvz dt n1 pp-f d, p-acp d n2.
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God saw the Ninevites workes, but he saw nothing but shewes in the Israelites: The one turned from their evill wayes, the other followed their owne inventions:
God saw the Ninevites works, but he saw nothing but shows in the Israelites: The one turned from their evil ways, the other followed their own Inventions:
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The one fasted from sinne as well as from food, Every man turned from his evill way (saith the text) and from the wickednesse that was in his hands:
The one fasted from sin as well as from food, Every man turned from his evil Way (Says the text) and from the wickedness that was in his hands:
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the other, when they fasted from food, feasted on sinne, whereupon the Lord by his Prophet most justly against them:
the other, when they fasted from food, feasted on sin, whereupon the Lord by his Prophet most justly against them:
dt n-jn, c-crq pns32 vvd p-acp n1, vvn p-acp n1, c-crq dt n1 p-acp po31 n1 av-ds av-j p-acp pno32:
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Is this the fast that I have have chosen, that a man should afflict his soule for a day,
Is this the fast that I have have chosen, that a man should afflict his soul for a day,
vbz d dt n1 cst pns11 vhb vhn vvn, cst dt n1 vmd vvi po31 n1 p-acp dt n1,
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or hang downe his head like a Bullrush, or lye downe in Sackecloth and ashes? Wilt thou call this an acceptable fast unto the Lord? Is not this rather the fast that I have chosen, to loose the bands of wickednesse, to take off the heavy burdens,
or hang down his head like a Bulrush, or lie down in sackcloth and Ashes? Wilt thou call this an acceptable fast unto the Lord? Is not this rather the fast that I have chosen, to lose the bans of wickedness, to take off the heavy burdens,
cc vvb a-acp po31 n1 av-j dt n1, cc vvi a-acp p-acp n1 cc n2? vm2 pns21 vvi d dt j av-j p-acp dt n1? vbz xx d av dt n1 cst pns11 vhb vvn, pc-acp vvi dt n2 pp-f n1, pc-acp vvi a-acp dt j n2,
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and to let the oppressed goe free, and that yee breake every yoake? Is it not to deale thy bread unto the hungry,
and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bred unto the hungry,
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and that thou bring the poore that wander, into thine house;
and that thou bring the poor that wander, into thine house;
cc cst pns21 vvb dt j cst vvb, p-acp po21 n1;
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when thou seest the naked that thou clothe him, and lude not thy selfe from thine owne flesh? It seemes it is not the emptinesse of the craw,
when thou See the naked that thou cloth him, and lude not thy self from thine own Flesh? It seems it is not the emptiness of the craw,
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nor the roughnesse of the garment, nor the tumbling in ashes, which are but outward signes of an inward cause, rather passiones quàm opera (as one truely terms them) passions then actions, not sought,
nor the roughness of the garment, nor the tumbling in Ashes, which Are but outward Signs of an inward cause, rather Passions quàm opera (as one truly terms them) passion then actions, not sought,
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or affected, or studdied for, but such as in sorrow, or feare, or some such like perturbations, offer themselves,
or affected, or studied for, but such as in sorrow, or Fear, or Some such like perturbations, offer themselves,
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and are consequent of their owne accords, as helpes to expresse unto the world, our inward dispositions.
and Are consequent of their own accords, as helps to express unto the world, our inward dispositions.
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I say none of all these simply considered in themselves can give any pleasure or contentment to the Almighty,
I say none of all these simply considered in themselves can give any pleasure or contentment to the Almighty,
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but the unfained sorrow of the heart, and the true humility of the minde, which these outward humiliations of the body give some assurance and testimony of.
but the unfeigned sorrow of the heart, and the true humility of the mind, which these outward humiliations of the body give Some assurance and testimony of.
cc-acp dt j n1 pp-f dt n1, cc dt j n1 pp-f dt n1, r-crq d j n2 pp-f dt n1 vvb d n1 cc n1 pp-f.
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So likewise stood the case with the Sacrifices of the old Law: Nunquam in odoribus Sacrificiorum delectatus est dominus, nisi in side & desiderio offerentis.
So likewise stood the case with the Sacrifices of the old Law: Never in odoribus Sacrifices delectatus est dominus, nisi in side & Desire offerentis.
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The sensible and ceremoniall handling of these sacrifices, without the inward oblation of the heart, with the other did but signifie, was never accepted or approoved of God.
The sensible and ceremonial handling of these Sacrifices, without the inward oblation of the heart, with the other did but signify, was never accepted or approved of God.
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Without this, how abhominable was the outward countenance, or lineaments of the Israelites sacrifices, Isai. 1. Their Rammes, their fed Beasts, their Bullockes, their Lambes, their Goates, their incense, their Sabbaths, their new Moones, their Festivals.
Without this, how abominable was the outward countenance, or lineaments of the Israelites Sacrifices, Isaiah 1. Their Rams, their fed Beasts, their Bullocks, their Lambs, their Goats, their incense, their Sabbaths, their new Moons, their Festivals.
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Alas the Searcher of all hearts knew, this was but the dead carkasse of Religion without the quickning spirit,
Alas the Searcher of all hearts knew, this was but the dead carcase of Religion without the quickening Spirit,
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and therefore he protesteth that he will have nothing to doe with them; hee is full, and over-full;
and Therefore he protesteth that he will have nothing to do with them; he is full, and overfull;
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they are loathsome, and burdensome, and abhominable unto him.
they Are loathsome, and burdensome, and abominable unto him.
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How much more boldly then may I assirme of our sacrifices of Christianity under the Gospell,
How much more boldly then may I assirme of our Sacrifices of Christianity under the Gospel,
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or indeed but the very huskes of them, without a faithfull and humble heart, which is their Ioshuah, and Captaine to goe in and out before them, I may either speake mildly with Origen, they are but nutus tantum & opus mutum, bare ceremony and dumbe shew, they have neither speech nor language:
or indeed but the very husks of them, without a faithful and humble heart, which is their Joshua, and Captain to go in and out before them, I may either speak mildly with Origen, they Are but nutus Tantum & opus mutum, bore ceremony and dumb show, they have neither speech nor language:
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For certainely the crouching of the body, or the dejection of the countenance, or the knocking of the brest,
For Certainly the crouching of the body, or the dejection of the countenance, or the knocking of the breast,
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or any other bodily exercise, either within or without the Temple, of itselfe profiteth nothing, unlesse the inward operation of the spirit give life to quicken it.
or any other bodily exercise, either within or without the Temple, of itself profiteth nothing, unless the inward operation of the Spirit give life to quicken it.
cc d j-jn j n1, av-d p-acp cc p-acp dt n1, pp-f px31 vvz pix, cs dt j n1 pp-f dt n1 vvb n1 pc-acp vvi pn31.
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Or to speake some thing more tartly with Lactantius; They are not sacrifices but sacriledges, robbing God of the better part,
Or to speak Some thing more tartly with Lactantius; They Are not Sacrifices but sacrileges, robbing God of the better part,
cc pc-acp vvi d n1 av-dc av-j p-acp np1; pns32 vbr xx n2 p-acp n2, vvg n1 pp-f dt jc n1,
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and as Ieremy stiles the idle repetitions of the Iewes, The Temple of the Lord, The Temple of the Lord, this is the Temple of the Lord, Verba mendaci•, Lying words;
and as Ieremy stile the idle repetitions of the Iewes, The Temple of the Lord, The Temple of the Lord, this is the Temple of the Lord, Verba mendaci•, Lying words;
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so may I these, Opera mendacil, Lying workes: or of lesse substance yet;
so may I these, Opera mendacil, Lying works: or of less substance yet;
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Vmbrae mendacii, Lying shaddowes, so fraudulently handled, and so hypocritically dissembled, as if men went about to lye unto the Holy Ghost,Vmbrae Mendaciously, Lying shadows, so fraudulently handled, and so hypocritically dissembled, as if men went about to lie unto the Holy Ghost,
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and to cheate (if it were possible) the Searcher of all hearts.
and to cheat (if it were possible) the Searcher of all hearts.
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Would you know then how the Publicans postures may safely be performed in the Temple, with a good conscience to the Servitor,
Would you know then how the Publicans postures may safely be performed in the Temple, with a good conscience to the Servitor,
vmd pn22 vvi av c-crq dt ng1 n2 vmb av-j vbi vvn p-acp dt n1, p-acp dt j n1 p-acp dt n1,
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and a commendable grace unto service, that all things may be done decently, and in order; then briefly thus.
and a commendable grace unto service, that all things may be done decently, and in order; then briefly thus.
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The Philosopher compares the heart of man seated in the middest of the body to a Princely Monarch, in the middest of his kingdome sitting in his chaire of State, commanding as his subjects every facultie of the minde,
The Philosopher compares the heart of man seated in the midst of the body to a Princely Monarch, in the midst of his Kingdom sitting in his chair of State, commanding as his subject's every faculty of the mind,
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and every member of the body to doe him service; saying, to the foot goe, and it goeth;
and every member of the body to do him service; saying, to the foot go, and it Goes;
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to the tongue speake this, and it speaks it; to the hand doe this, and it doth it.
to the tongue speak this, and it speaks it; to the hand do this, and it does it.
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Now you know it is lawfull and just, that the King should command the subject, but no reason or conscience, that the subject should command the King.
Now you know it is lawful and just, that the King should command the Subject, but no reason or conscience, that the Subject should command the King.
av pn22 vvb pn31 vbz j cc j, cst dt n1 vmd vvi dt n-jn, cc-acp dx n1 cc n1, cst dt n-jn vmd vvi dt n1.
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Whatsoever commendable postures then are performed by the privitie of the heart, they are lawfully warranted by the King, and they are thankeworthy:
Whatsoever commendable postures then Are performed by the privity of the heart, they Are lawfully warranted by the King, and they Are thankeworthy:
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But if either the body shall bowe, or the head droope, or the hand smite, and not the heart consent;
But if either the body shall bow, or the head droop, or the hand smite, and not the heart consent;
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such postures as these must needs be preposterous, altogether irregular, and hypocriticall, and whosoever shall looke for thanks or recompence for such fancies as these, he doth but delude himselfe as the Prophets dreamer did, who ate by imagination at mid-night,
such postures as these must needs be preposterous, altogether irregular, and hypocritical, and whosoever shall look for thanks or recompense for such fancies as these, he does but delude himself as the prophets dreamer did, who ate by imagination At midnight,
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and when hee awoke from sleepe, his soule had nothing.
and when he awoke from sleep, his soul had nothing.
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Let every member of the body then, and every facultie of the minde be so subject to the higher powers of the heart, that as the Ninivites presumed not to venter upon their Generall humiliation, without lawfull authoritie from the King and the Councell;
Let every member of the body then, and every faculty of the mind be so Subject to the higher Powers of the heart, that as the Ninevites presumed not to venture upon their General humiliation, without lawful Authority from the King and the Council;
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so let neither the body bowe, nor the head droope, nor the hand smite, without a lawfull Fiat from the heart and affections; So bee it.
so let neither the body bow, nor the head droop, nor the hand smite, without a lawful Fiat from the heart and affections; So be it.
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Then shall I be sure both to seeme as I am, and to be as I seeme;
Then shall I be sure both to seem as I am, and to be as I seem;
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Not to be intùs Nero, foris Cato, totus ambiguus, Monstrum; A Saint without, and a Divell within, an hypocrite in both, a meere monster:
Not to be intùs Nero, Foris Cato, totus ambiguus, Monstrum; A Saint without, and a devil within, an hypocrite in both, a mere monster:
xx pc-acp vbi n2 np1, fw-la np1, fw-la fw-la, fw-la; dt n1 p-acp, cc dt n1 a-acp, dt n1 p-acp d, dt j n1:
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But like unto Nathauael a true Israelite, in whose heart, and hand, and tongue there is no guile.
But like unto Nathauael a true Israelite, in whose heart, and hand, and tongue there is no guile.
cc-acp av-j p-acp np1 dt j np1, p-acp rg-crq n1, cc n1, cc n1 pc-acp vbz dx n1.
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So then (to conclude the point in the Apostles language) When I come into the Temple to doe my humble service, I will bowe my heart to the Father of our Lord Iesus Christ,
So then (to conclude the point in the Apostles language) When I come into the Temple to do my humble service, I will bow my heart to the Father of our Lord Iesus christ,
av av (pc-acp vvi dt n1 p-acp dt n2 n1) c-crq pns11 vvb p-acp dt n1 pc-acp vdi po11 j n1, pns11 vmb vvi po11 n1 p-acp dt n1 pp-f po12 n1 np1 np1,
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and I will bowe my body also, for he is the Creator of that too: My heart shall droope first, and my head shall droope next:
and I will bow my body also, for he is the Creator of that too: My heart shall droop First, and my head shall droop next:
cc pns11 vmb vvi po11 n1 av, c-acp pns31 vbz dt n1 pp-f cst av: po11 n1 vmb vvi ord, cc po11 n1 vmb vvi ord:
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first my heart shall bleed, and then my hand shall smite, and so shall I be sure mine Organs are in tune,
First my heart shall bleed, and then my hand shall smite, and so shall I be sure mine Organs Are in tune,
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and I may begin my service when I please. And so I passe from the Organ, to the Quire;
and I may begin my service when I please. And so I pass from the Organ, to the Choir;
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from the pipe, to the voyce; from the instrument, to the Song: Deus propitius esto mihi peccatori.
from the pipe, to the voice; from the Instrument, to the Song: Deus Propitius esto mihi peccatori.
p-acp dt n1, p-acp dt n1; p-acp dt n1, p-acp dt n1: fw-la fw-la fw-la fw-la fw-mi.
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O God, be mercifull to mee a sinner. Wee are now come unto the song it selfe, you see;
Oh God, be merciful to me a sinner. we Are now come unto the song it self, you see;
uh np1, vbb j p-acp pno11 dt n1. pns12 vbr av vvn p-acp dt n1 pn31 n1, pn22 vvb;
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ready prickt unto our hands, by the hand and heart of humilitie it selfe, an excellent artist in his kinde, the humble Publican.
ready pricked unto our hands, by the hand and heart of humility it self, an excellent artist in his kind, the humble Publican.
j vvn p-acp po12 n2, p-acp dt n1 cc n1 pp-f n1 pn31 n1, dt j n1 p-acp po31 n1, dt j n1.
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The first note hee reaches is a note above Ela, no lower then the highest, Oh God.
The First note he reaches is a note above Ela, no lower then the highest, O God.
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God then (it seemes) is the first note hee reaches, and higher he cannot reach,
God then (it seems) is the First note he reaches, and higher he cannot reach,
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neither for name, nor puritie, nor glory. Hee is a transcendent note above all notes for name:
neither for name, nor purity, nor glory. He is a transcendent note above all notes for name:
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They shall know (saith David) that thou, whose name is Iehovah, art the most high God over all the earth.
They shall know (Says David) that thou, whose name is Jehovah, art the most high God over all the earth.
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1231
Hee is such a transcendent note of puritie, that the Moone shines not, and the Starres are impure in his sight,
He is such a transcendent note of purity, that the Moon shines not, and the Stars Are impure in his sighed,
pns31 vbz d dt j n1 pp-f n1, cst dt n1 vvz xx, cc dt n2 vbr j p-acp po31 n1,
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1232
and the Cherubims clap their wings upon their faces, and cry continually; Holy, holy, holy, is the Lord of Hosts.
and the Cherubims clap their wings upon their faces, and cry continually; Holy, holy, holy, is the Lord of Hosts.
cc dt n2 vvb po32 n2 p-acp po32 n2, cc vvb av-j; j, j, j, vbz dt n1 pp-f n2.
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1233
And hee is such a tran•cendent note of glory, that hee is become exceeding glorious (saith David) hee is clothed with Majestie and honour.
And he is such a tran•cendent note of glory, that he is become exceeding glorious (Says David) he is clothed with Majesty and honour.
cc pns31 vbz d dt j n1 pp-f n1, cst pns31 vbz vvb vvg j (vvz np1) pns31 vbz vvn p-acp n1 cc n1.
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1234
Hee decks himselfe with light as with a garment, and spreads out the heavens like a curtaine.
He decks himself with Light as with a garment, and spreads out the heavens like a curtain.
pns31 vvz px31 p-acp j c-acp p-acp dt n1, cc vvz av dt n2 av-j dt n1.
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1235
The Chari•ots of this God are twentie thousands even thousands of Angels.
The Chari•ots of this God Are twentie thousands even thousands of Angels.
dt n2 pp-f d np1 vbr crd crd n1 crd pp-f n2.
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1236
This is the Lord even the most mightie God, that hath spoken and called the world, from the ri•ing of the Sunne unto the going downe thereof.
This is the Lord even the most mighty God, that hath spoken and called the world, from the ri•ing of the Sun unto the going down thereof.
d vbz dt n1 av dt av-ds j np1, cst vhz vvn cc vvn dt n1, p-acp dt n1 pp-f dt n1 p-acp dt vvg a-acp av.
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1237
The glorious Majestie of this God shall indure for ever.
The glorious Majesty of this God shall endure for ever.
dt j n1 pp-f d np1 vmb vvi p-acp av.
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1238
Blessed be his glorious name for ever, and let all the earth bee filled with his Majestie, Amen, Amen.
Blessed be his glorious name for ever, and let all the earth be filled with his Majesty, Amen, Amen.
j-vvn vbb po31 j n1 c-acp av, cc vvb d dt n1 vbi vvn p-acp po31 n1, uh-n, uh-n.
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1239
Now the Diapason, that answers to this high trebble, is a deep base. Deepe indeed, he reaches a note below Gam ut, baser then the basest, a sinner.
Now the Diapason, that answers to this high treble, is a deep base. Deep indeed, he reaches a note below Gam ut, baser then the Basest, a sinner.
av dt n1, cst vvz p-acp d j n1, vbz dt j-jn n1. av-jn av, pns31 vvz dt n1 p-acp np1 fw-la, jc cs dt js, dt n1.
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This Base was once a Meane, if hee could have kept himselfe there.
This Base was once a Mean, if he could have kept himself there.
d j vbds a-acp dt n1, cs pns31 vmd vhi vvn px31 a-acp.
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1241
Minuisti eum paulò ab Angelis (saith David) thou madest him a little inferiour to the Angels,Minuisti Eum paulò ab Angels (Says David) thou Madest him a little inferior to the Angels,
fw-la fw-la fw-la fw-la np1 (vvz np1) pns21 vvd2 pno31 dt j j-jn p-acp dt n2,
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1242
an innocent and a spotlesse man in his estate of integritie;
an innocent and a spotless man in his estate of integrity;
dt j-jn cc dt j n1 p-acp po31 n1 pp-f n1;
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1243
but his voyce beeing crackt by over-reaching himselfe, this homo became homulus, and so fell a note lower;
but his voice being cracked by overreaching himself, this homo became homulus, and so fell a note lower;
cc-acp po31 n1 vbg vvn p-acp j px31, d fw-la vvd fw-la, cc av vvd dt n1 av-jc;
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and by multiplication of errour, this homulus became mulus, a note lower yet, a beast and no man;
and by multiplication of error, this homulus became Mules, a note lower yet, a beast and no man;
cc p-acp n1 pp-f n1, d fw-la vvd fw-la, dt n1 av-jc av, dt n1 cc dx n1;
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1245
a worme or vermine, and no beast; the basest of all bases, a Sinner.
a worm or vermin, and no beast; the Basest of all bases, a Sinner.
dt n1 cc n1, cc dx n1; dt js pp-f d n2, dt n1.
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1246
Now then for a judicious Artist to tel me justly, how many Eights there may bee betwixt this high treble, and this deepe base;
Now then for a judicious Artist to tell me justly, how many Eights there may be betwixt this high triple, and this deep base;
av av p-acp dt j n1 pc-acp vvi pno11 av-j, c-crq d ord zz vmb vbi p-acp d j n1, cc d j-jn n1;
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1247
this mightie Iehovah, and this silly worme; this fountaine of puritie and this sinke of impietie;
this mighty Jehovah, and this silly worm; this fountain of purity and this sink of impiety;
d j np1, cc d j n1; d n1 pp-f n1 cc d n1 pp-f n1;
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1248
this glorious Majesty, and this despectible misery; this great God and this wretched sinner.
this glorious Majesty, and this despectible misery; this great God and this wretched sinner.
d j n1, cc d j n1; d j n1 cc d j n1.
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1249
There had need (you see) to bee two good closing parts to make the Musicke sweet and full betwixt these two extreame Extreames the trebble and the base, and so behold there is:
There had need (you see) to be two good closing parts to make the Music sweet and full betwixt these two extreme Extremes the treble and the base, and so behold there is:
pc-acp vhd n1 (pn22 vvb) pc-acp vbi crd j vvg n2 pc-acp vvi dt n1 j cc j p-acp d crd j-jn n2-jn dt j cc dt j, cc av vvb a-acp vbz:
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1250
A true Tenor to close with the Base, that alwayes sings Me in E la, Me to make the Musicke full, by an humble and heartie confession of sinne,
A true Tenor to close with the Base, that always sings Me in E la, Me to make the Music full, by an humble and hearty Confessi of sin,
dt j n1 pc-acp vvi p-acp dt j, cst av vvz pno11 p-acp sy fw-fr, pno11 pc-acp vvi dt n1 j, p-acp dt j cc j n1 pp-f n1,
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1251
or else it could never be; And a sweet Meane to close with the Trebble, to make the Musicke harmonious;
or Else it could never be; And a sweet Mean to close with the Treble, to make the Music harmonious;
cc av pn31 vmd av-x vbi; cc dt j n1 pc-acp vvi p-acp dt j, pc-acp vvi dt n1 j;
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1252
by an humble and heartie apprecation of mercy. Deus, propitius esto mihi peccatori, O God bee mercifull to mee a Sinner.
by an humble and hearty appreciation of mercy. Deus, Propitius esto mihi peccatori, Oh God be merciful to me a Sinner.
p-acp dt j cc j n1 pp-f n1. fw-la, fw-la fw-la fw-la fw-mi, uh np1 vbi j p-acp pno11 dt n1.
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1253
This for the Diapasons, now for the closing parts: And first I beseech you marke, how truly the Tenor closes with the Base.
This for the Diapasons, now for the closing parts: And First I beseech you mark, how truly the Tenor closes with the Base.
d p-acp dt n2, av p-acp dt n-vvg n2: cc ord pns11 vvb pn22 n1, c-crq av-j dt n1 vvz p-acp dt j.
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1254
To bee a sinner, and not to know it is the part of a bungler, Qui peccare se nescit, non vult corrigi, It was the best doctrine that ever Epicure preached.
To be a sinner, and not to know it is the part of a bungler, Qui Peccare se nescit, non vult corrigi, It was the best Doctrine that ever Epicure preached.
p-acp vbi dt n1, cc xx pc-acp vvi pn31 vbz dt n1 pp-f dt n1, fw-fr uh fw-la fw-la, fw-la fw-la fw-la, pn31 vbds dt js n1 cst av n1 vvd.
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1255
To bee a Sinner, and to know it, and not to acknowledge it, is the part of a fumbler;
To be a Sinner, and to know it, and not to acknowledge it, is the part of a fumbler;
pc-acp vbi dt n1, cc pc-acp vvi pn31, cc xx pc-acp vvi pn31, vbz dt n1 pp-f dt n1;
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1256
to slubber and shift a sinne from the man to the woman, and from the woman to the Serpent, this is but muffling the conscience, and juggling with God.
to slubber and shift a sin from the man to the woman, and from the woman to the Serpent, this is but muffling the conscience, and juggling with God.
pc-acp vvi cc vvi dt n1 p-acp dt n1 p-acp dt n1, cc p-acp dt n1 p-acp dt n1, d vbz cc-acp vvg dt n1, cc vvg p-acp np1.
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1257
But the skilfull and ingenuous Artist, will both know, and acknowledge, and rather aggravate then mince a sinne:
But the skilful and ingenuous Artist, will both know, and acknowledge, and rather aggravate then mince a sin:
p-acp dt j cc j n1, vmb d vvi, cc vvi, cc av-c vvi cs vvi dt n1:
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1258
He will both produce, and accuse, and condemne himselfe, as Ionas to the Mariners, Novi Quia propter me (there is his mee in Ela me) Take mee, and cast mee into the Sea;
He will both produce, and accuse, and condemn himself, as Ionas to the Mariners, Novi Quia propter me (there is his me in Ela me) Take me, and cast me into the Sea;
pns31 vmb av-d vvi, cc vvi, cc vvi px31, c-acp np1 p-acp dt n2, fw-la fw-la fw-la pno11 (pc-acp vbz po31 pno11 p-acp np1 pno11) vvb pno11, cc vvd pno11 p-acp dt n1;
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1259
for I know that for my sake this mightie storme is come upon you. Deus, propitius esto mihi peccatori: for I know that for my sake this mighty storm is come upon you. Deus, Propitius esto mihi peccatori:
c-acp pns11 vvb cst p-acp po11 n1 d j n1 vbz vvn p-acp pn22. np1, fw-la fw-la fw-la fw-mi:
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1260
O God, be mercifull to mee a Sinner. When the Tenor closes thus truly with the base, that makes the Musicke full.
Oh God, be merciful to me a Sinner. When the Tenor closes thus truly with the base, that makes the Music full.
uh np1, vbb j p-acp pno11 dt n1. c-crq dt n1 vvz av av-j p-acp dt j, cst vvz dt n1 j.
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1261
So full indeed, that it even ravished all the Saints of God, they were never in quiet till they had learned this part.
So full indeed, that it even ravished all the Saints of God, they were never in quiet till they had learned this part.
av av-j av, cst pn31 av vvd d dt n2 pp-f np1, pns32 vbdr av-x p-acp j-jn c-acp pns32 vhd vvn d n1.
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1262
It was the part of David to Nathan; Peccavi, I have sinned.
It was the part of David to Nathan; Peccavi, I have sinned.
pn31 vbds dt n1 pp-f np1 p-acp np1; fw-la, pns11 vhb vvn.
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1263
And againe to God himselfe, both with a restriction to the person, and aggravation to the sinne, Valdè peccavi, I have exceedingly sinned.
And again to God himself, both with a restriction to the person, and aggravation to the sin, Valdè peccavi, I have exceedingly sinned.
cc av p-acp np1 px31, av-d p-acp dt n1 p-acp dt n1, cc n1 p-acp dt n1, fw-la fw-la, pns11 vhb av-vvg vvn.
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1264
And, Ego sum qui peccavi. And, Ego sum qui inique egi; It is I, and only I that have done wickedly.
And, Ego sum qui peccavi. And, Ego sum qui inique egi; It is I, and only I that have done wickedly.
np1, fw-la fw-la fw-la fw-la. cc, fw-la fw-la fw-la n1 fw-la; pn31 vbz pns11, cc av-j pns11 cst vhb vdn av-j.
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1265
The part of Iob, Peccavi, I have sinned. And the part of the very chiefest Apostle to proclaime himselfe the very chiefest Sinner;
The part of Job, Peccavi, I have sinned. And the part of the very chiefest Apostle to proclaim himself the very chiefest Sinner;
dt n1 pp-f np1, fw-la, pns11 vhb vvn. cc dt n1 pp-f dt j js-jn n1 pc-acp vvi px31 dt j js-jn n1;
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1266
Ego peccatorum primus, I am the chiefest sinner.Ego peccatorum primus, I am the chiefest sinner.
fw-la fw-la fw-la, pns11 vbm dt js-jn n1.
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1267
Let presumptuous Pharisees then harpe upon an harsher sti•ine, and say, God be mercifull to this,
Let presumptuous Pharisees then harp upon an harsher sti•ine, and say, God be merciful to this,
vvb j np1 av n1 p-acp dt jc n1, cc vvi, np1 vbb j p-acp d,
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1268
or that man, most odious, and abominable sinners: God I thanke thee, I am not as these men are:
or that man, most odious, and abominable Sinners: God I thank thee, I am not as these men Are:
cc d n1, av-ds j, cc j n2: np1 pns11 vvb pno21, pns11 vbm xx p-acp d n2 vbr:
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1269
But oh may it be my part, and oh may it bee all their parts, at the very last close of our service,
But o may it be my part, and o may it be all their parts, At the very last close of our service,
cc-acp uh vmb pn31 vbi po11 n1, cc uh vmb pn31 vbb d po32 n2, p-acp dt av ord n1 pp-f po12 n1,
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1270
and at the last blast that shall give breath unto the Organ; That breath, and pipe, and voyce, and all may humbly conclude with this Publican: Deus, propitius esto mihi peccatori:
and At the last blast that shall give breath unto the Organ; That breath, and pipe, and voice, and all may humbly conclude with this Publican: Deus, Propitius esto mihi peccatori:
cc p-acp dt ord n1 cst vmb vvi n1 p-acp dt n1; cst n1, cc n1, cc n1, cc d vmb av-j vvi p-acp d n1: np1, fw-la fw-la fw-la fw-mi:
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1271
O God, bee mercifull to mee a sinner.
Oh God, be merciful to me a sinner.
uh np1, vbb j p-acp pno11 dt n1.
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1272
This is the first closing part, a •enor to the Base, and a true one too.
This is the First closing part, a •enor to the Base, and a true one too.
d vbz dt ord n-vvg n1, dt n1 p-acp dt j, cc dt j pi av.
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1273
In the next place I beseech you, marke how sweetly the Meane closes with the Treble.
In the next place I beseech you, mark how sweetly the Mean closes with the Triple.
p-acp dt ord n1 pns11 vvb pn22, vvb c-crq av-j dt n1 vvz p-acp dt n1.
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1274
Mercy is the onely Meane to reach so high a Treble as God himselfe is: If we reach at any other of his attributes wee over-reach our selves.
Mercy is the only Mean to reach so high a Triple as God himself is: If we reach At any other of his attributes we overreach our selves.
n1 vbz dt j n1 pc-acp vvi av j dt j c-acp np1 px31 vbz: cs pns12 vvb p-acp d n-jn pp-f po31 n2 pns12 vvi po12 n2.
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1275
If at his wisdome, it confounds us; If at his glory it dazel• us; if at his Majestie, it beates us downe;
If At his Wisdom, it confounds us; If At his glory it dazel• us; if At his Majesty, it beats us down;
cs p-acp po31 n1, pn31 vvz pno12; cs p-acp po31 n1 pn31 n1 pno12; cs p-acp po31 n1, pn31 vvz pno12 p-acp;
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155
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1276
if at his justice, it strikes us dead; but if wee reach at mercy, hee presently closes with us;
if At his Justice, it strikes us dead; but if we reach At mercy, he presently closes with us;
cs p-acp po31 n1, pn31 vvz pno12 j; cc-acp cs pns12 vvb p-acp n1, pns31 av-j vvz p-acp pno12;
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1277
Misericordiam vult, non sacrificium, in this sense too; Hee had rather save us by his mercy, then sacrifice us by his justice.Misericordiam vult, non Sacrificium, in this sense too; He had rather save us by his mercy, then sacrifice us by his Justice.
fw-la fw-la, fw-la fw-la, p-acp d n1 av; pns31 vhd av-c vvb pno12 p-acp po31 n1, av vvb pno12 p-acp po31 n1.
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1278
We can no sooner looke homewards, and resolve to returne to this Father of all mercies;
We can no sooner look homeward, and resolve to return to this Father of all Mercies;
pns12 vmb av-dx av-c vvi av, cc vvb pc-acp vvi p-acp d n1 pp-f d n2;
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1279
but presently like that over-joyed one in the Gospel, he runnes halfe way to meete his Prodigals, hugges us in the armes of his mercie, falles upon our neekes and kisses us with the kisses of his mouth, brings us home to his house the Church, changes our garments of iniquitie, puts upon us the robe of our elder brothers righteousnesse, gives all possible entertainment,
but presently like that overjoyed one in the Gospel, he runs half Way to meet his Prodigals, hugs us in the arms of his mercy, falls upon our neekes and Kisses us with the Kisses of his Mouth, brings us home to his house the Church, changes our garments of iniquity, puts upon us the robe of our elder Brother's righteousness, gives all possible entertainment,
cc-acp av-j j cst j pi p-acp dt n1, pns31 vvz j-jn n1 pc-acp vvi po31 n2-jn, vvz pno12 p-acp dt n2 pp-f po31 n1, vvz p-acp po12 n2 cc vvz pno12 p-acp dt n2 pp-f po31 n1, vvz pno12 n1-an p-acp po31 n1 dt n1, vvz po12 n2 pp-f n1, vvz p-acp pno12 dt n1 pp-f po12 j-jn ng1 n1, vvz d j n1,
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1280
and causes his family to rejoyce with us; for that the dead are revived, and the lost are found.
and Causes his family to rejoice with us; for that the dead Are revived, and the lost Are found.
cc vvz po31 n1 pc-acp vvi p-acp pno12; c-acp cst dt j vbr vvn, cc dt vvn vbr vvn.
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1281
This is the second closing part, the Meane to the Treble, and a sweet one too.
This is the second closing part, the Mean to the Triple, and a sweet one too.
d vbz dt ord n-vvg n1, dt n1 p-acp dt j, cc dt j pi av.
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1282
Now we have sufficiently prooved the notes, let us for a Conclusion of all admire the singular skill of this Artist in setting and composing the Chords, that wee may the better rellish the harmony.
Now we have sufficiently proved the notes, let us for a Conclusion of all admire the singular skill of this Artist in setting and composing the Chords, that we may the better relish the harmony.
av pns12 vhb av-j vvn dt n2, vvb pno12 p-acp dt n1 pp-f d vvb dt j n1 pp-f d n1 p-acp vvg cc vvg dt n2, cst pns12 vmb dt av-jc vvi dt n1.
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1283
Hee gives not the least touch upon the merits of Saints or intercessions of Angels; that Clift is too low to begin his Treble upon:
He gives not the least touch upon the merits of Saints or intercessions of Angels; that Clift is too low to begin his Triple upon:
pns31 vvz xx dt ds n1 p-acp dt n2 pp-f n2 cc n2 pp-f n2; d n1 vbz av j pc-acp vvi po31 n1 p-acp:
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1284
so sweet a meane as mercy, would never close with the harsh, a Treble as Saints or Angels.
so sweet a mean as mercy, would never close with the harsh, a Triple as Saints or Angels.
av j dt j c-acp n1, vmd av-x vvi p-acp dt j, dt j c-acp n2 cc n2.
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1285
Neither presumes hee to touch upon the straine of his owne merits; that Clift is too high to begin his base upon.
Neither Presumest he to touch upon the strain of his own merits; that Clift is too high to begin his base upon.
av-d vv2 pns31 p-acp n1 p-acp dt n1 pp-f po31 d n2; d n1 vbz av j pc-acp vvi po31 n1 p-acp.
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1286
Neither thinkes hee it safe to touch upon a straine of selfeconfidence; that Clift is too false to begin his Tenor upon:
Neither thinks he it safe to touch upon a strain of selfeconfidence; that Clift is too false to begin his Tenor upon:
av-d vvz pns31 fw-la j pc-acp vvi p-acp dt n1 pp-f n1; d n1 vbz av j pc-acp vvi po31 n1 p-acp:
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1287
so deepe a base as a sinner, and so false a Tenor as a merit-monger, would never close.
so deep a base as a sinner, and so false a Tenor as a meritmonger, would never close.
av j-jn dt j c-acp dt n1, cc av j dt n1 p-acp dt n1, vmd av-x vvi.
(7) sermon (DIV1)
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1288
Neither dares hee touch upon the straine of Gods justice: that Clift is too harsh to beginne his Meane upon:
Neither dares he touch upon the strain of God's Justice: that Clift is too harsh to begin his Mean upon:
av-d vvz pns31 vvb p-acp dt n1 pp-f npg1 n1: cst n1 vbz av j pc-acp vvi po31 n1 p-acp:
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1289
there would bee such a jarring discord betwixt justice and misery, they would never close, but marre all the harmony.
there would be such a jarring discord betwixt Justice and misery, they would never close, but mar all the harmony.
a-acp vmd vbi d dt j-vvg n1 p-acp n1 cc n1, pns32 vmd av-x vvi, cc-acp vvb d dt n1.
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1290
But when hee begins his service upon the highest Treble, God; and misery like a sweet Meane closes with him.
But when he begins his service upon the highest Triple, God; and misery like a sweet Mean closes with him.
p-acp c-crq pns31 vvz po31 n1 p-acp dt js n1, np1; cc n1 av-j dt j n1 vvz p-acp pno31.
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1291
And concludes with the deepest base, a Sinner; and humble confession like a true Tenor closes with him;
And concludes with the Deepest base, a Sinner; and humble Confessi like a true Tenor closes with him;
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then is the Musicke sweet and full, no matter how curious the eare be that heares it. Oratio humiliantis se, penetrat nubes;
then is the Music sweet and full, no matter how curious the ear be that hears it. Oratio humiliantis se, penetrate Clouds;
av vbz dt n1 j cc j, dx n1 c-crq j dt n1 vbb cst vvz pn31. np1 fw-la fw-la, vvb n2;
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The prayer of him that humbleth himselfe thus, goeth thorow the clouds, and ceaseth not till it come neere,
The prayer of him that Humbleth himself thus, Goes thorough the Clouds, and ceases not till it come near,
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and will not depart till the highest of all have respect unto it. Ascendit miseria, descendit misericordia;
and will not depart till the highest of all have respect unto it. Ascendit Miseria, descendit misericordia;
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Humble misery creeps up, melting mercy drops downe. God, and man, and Artist, and hearers, and all are pleased.
Humble misery creeps up, melting mercy drops down. God, and man, and Artist, and hearers, and all Are pleased.
j n1 vvz a-acp, vvg n1 vvz a-acp. np1, cc n1, cc n1, cc n2, cc d vbr vvn.
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Heaven and earth, Men and Angels, Saints and Sinners, stand all amazed, as ravished at this harmony. Deus propitius esto mihi peccatori:
Heaven and earth, Men and Angels, Saints and Sinners, stand all amazed, as ravished At this harmony. Deus Propitius esto mihi peccatori:
n1 cc n1, n2 cc n2, n2 cc n2, vvb d vvn, c-acp vvn p-acp d n1. fw-la fw-la fw-la fw-la fw-mi:
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O God be mercifull to mee a sinner. And thus ends the Publicans service with the time, and mine.
Oh God be merciful to me a sinner. And thus ends the Publicans service with the time, and mine.
uh np1 vbi j p-acp pno11 dt n1. cc av vvz dt ng1 n1 p-acp dt n1, cc png11.
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THE SIXTH SERMON.
THE SIXTH SERMON.
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Luke 18. 14. I tell you this man went downe to his house justified rather then the other:
Luke 18. 14. I tell you this man went down to his house justified rather then the other:
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for every one that exalteth himselfe shall bee abased; and hee that humbleth himselfe shall bee exalted.
for every one that Exalteth himself shall be abased; and he that Humbleth himself shall be exalted.
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THIS one verse closes up the series of the whole Parable, and comprehends the two last generals we observed in it,
THIS one verse closes up the series of the Whole Parable, and comprehends the two last generals we observed in it,
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when wee first ventured on it: The Event, and the Application.
when we First ventured on it: The Event, and the Application.
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You have already heard the occasion, that induced our blessed Saviour to propound it, which was a discoverie of three grosse corruptions in certaine of his auditours.
You have already herd the occasion, that induced our blessed Saviour to propound it, which was a discovery of three gross corruptions in certain of his Auditors.
pn22 vhb av vvn dt n1, cst vvd po12 j-vvn n1 pc-acp vvi pn31, r-crq vbds dt n1 pp-f crd j n2 p-acp j pp-f po31 n2.
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The first was a presumptuous selfe-confidence, by reason of a fond conceit of merit in their owne workes: They trusted in themselves.
The First was a presumptuous self-confidence, by reason of a found conceit of merit in their own works: They trusted in themselves.
dt ord vbds dt j n1, p-acp n1 pp-f dt j n1 pp-f n1 p-acp po32 d n2: pns32 vvd p-acp px32.
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The second was an arrogant conceit of inherent righteousnesse, that they were just. The third was a most proud and uncharitable contempt and vilification of others.
The second was an arrogant conceit of inherent righteousness, that they were just. The third was a most proud and uncharitable contempt and vilification of Others.
dt ord vbds dt j n1 pp-f j n1, cst pns32 vbdr j. dt ord vbds dt av-ds j cc j n1 cc n1 pp-f n2-jn.
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You have likewise heard of the particular passages of the Parable it selfe, and the severall devotions of the two men, whom it principally concerned; the Pharisee, and the Publican.
You have likewise herd of the particular passages of the Parable it self, and the several devotions of the two men, whom it principally concerned; the Pharisee, and the Publican.
pn22 vhb av vvn pp-f dt j n2 pp-f dt n1 pn31 n1, cc dt j n2 pp-f dt crd n2, ro-crq pn31 av-j vvn; dt np1, cc dt n1.
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The Pharisee standing next unto the propitiatorie, as most worthy in his owne eyes to stand Iig by Ioll,
The Pharisee standing next unto the propitiatory, as most worthy in his own eyes to stand Iig by Joll,
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and discourse familiarly with his Maker, prayed by himselfe thus: God I thanke th••.
and discourse familiarly with his Maker, prayed by himself thus: God I thank th••.
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I am not as other men are, that altogether live by wrong and robberie, by ryot and luxurie, by odious defiling their neighbours bed,
I am not as other men Are, that altogether live by wrong and robbery, by riot and luxury, by odious defiling their neighbours Bed,
pns11 vbm xx c-acp j-jn n2 vbr, cst av vvb p-acp n-jn cc n1, p-acp n1 cc n1, p-acp j n-vvg po32 n2 n1,
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or by any scandalous or unlawfull course of living, as doth this Publican;
or by any scandalous or unlawful course of living, as does this Publican;
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I pamper not my genius as other men doe, but I fast twice in the weeke;
I pamper not my genius as other men do, but I fast twice in the Week;
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and I rm so far from doing the least wrong to any, that I defraud not the Minister of his least dues:
and I Rom so Far from doing the least wrong to any, that I defraud not the Minister of his least dues:
cc pns11 vvb av av-j p-acp vdg dt ds n-jn p-acp d, cst pns11 n1 xx dt n1 pp-f po31 av-ds n2-jn:
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for I give tithes of all that I possesse.
for I give Tithes of all that I possess.
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This was the swelling Oration of the Pharisee, froathing and foaming like the Sea at full;
This was the swelling Oration of the Pharisee, frothing and foaming like the Sea At full;
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which happily in it selfe might be true, and seemingly thanke-worthy, because he thanked his God for it:
which happily in it self might be true, and seemingly thankworthy, Because he thanked his God for it:
r-crq av-j p-acp pn31 n1 vmd vbi j, cc av-vvg j, c-acp pns31 vvd po31 n1 p-acp pn31:
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but his God thankes not him for it, because hee onely praised himselfe, and condemned his brother.
but his God thanks not him for it, Because he only praised himself, and condemned his brother.
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But the Publican, as a most wretched and dejected caitife, onely displeased with himselfe, by reason of the guilt of sinne and gall of conseience, stood trembling a farre off,
But the Publican, as a most wretched and dejected caitiff, only displeased with himself, by reason of the guilt of sin and Gall of conscience, stood trembling a Far off,
p-acp dt n1, c-acp dt av-ds j cc j-vvn n1, av-j vvn p-acp px31, p-acp n1 pp-f dt n1 pp-f n1 cc n1 pp-f n1, vvd vvg dt av-j a-acp,
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so miserably ashamed and confounded in himselfe, that he would not so much as lift up his eies to heaven, but smote his brest, saying;
so miserably ashamed and confounded in himself, that he would not so much as lift up his eyes to heaven, but smote his breast, saying;
av av-j j cc vvn p-acp px31, cst pns31 vmd xx av av-d c-acp vvi a-acp po31 n2 p-acp n1, cc-acp vvd po31 n1, vvg;
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O God, be mercifull to me a sinner. O God, be merciful to me a sinner.
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The Pharisee came onely to give thankes for his goodnesse, without either inward feeling of the want of grace, or outward confession of sinne;
The Pharisee Come only to give thanks for his Goodness, without either inward feeling of the want of grace, or outward Confessi of sin;
dt np1 vvd av-j pc-acp vvi n2 p-acp po31 n1, p-acp d j n-vvg pp-f dt n1 pp-f n1, cc j n1 pp-f n1;
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though the very heart of his devotion was most miserably tainted and infected with it, by an arrogant advancement of his owne worthinesse,
though the very heart of his devotion was most miserably tainted and infected with it, by an arrogant advancement of his own worthiness,
cs dt j n1 pp-f po31 n1 vbds av-ds av-j vvn cc vvn p-acp pn31, p-acp dt j n1 pp-f po31 d n1,
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and a rash accusation of his brothers weakenesse.
and a rash accusation of his Brother's weakness.
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But the Publican puts all the good that ever hee did into the hinder part of the wallet,
But the Publican puts all the good that ever he did into the hinder part of the wallet,
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and onely layes before him, close unto his conscience, the evill hee had done; smites his brest as the only fountaine of his impure thoughts, but impurer actions;
and only lays before him, close unto his conscience, the evil he had done; smites his breast as the only fountain of his impure thoughts, but impure actions;
cc av-j vvz p-acp pno31, av-j p-acp po31 n1, dt n-jn pns31 vhd vdn; vvz po31 n1 p-acp dt j n1 pp-f po31 j n2, cc-acp j n2;
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and though hee presumes not so much as to lift up his eies to heaven, yet hee only calls unto the God of heaven for mercy for both. Deus, propitius esto mihi peccatori.
and though he Presumest not so much as to lift up his eyes to heaven, yet he only calls unto the God of heaven for mercy for both. Deus, Propitius esto mihi peccatori.
cc cs pns31 vv2 xx av av-d c-acp pc-acp vvi a-acp po31 n2 p-acp n1, av pns31 av-j vvz p-acp dt n1 pp-f n1 p-acp n1 p-acp d. fw-la, fw-la fw-la fw-la fw-mi.
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O God, bee mercifull to me a Sinner.
Oh God, be merciful to me a Sinner.
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And would you now know the Event of all this? then reade the former part of this Text,
And would you now know the Event of all this? then read the former part of this Text,
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and you shall finde, that iste remotus & cum contemptu, that respued contemptible Publican, in the Pharisees eye, to become Hic vir, & Deo proximus, the only man of account in Gods eye.
and you shall find, that iste remotus & cum contemptu, that respued contemptible Publican, in the Pharisees eye, to become Hic vir, & God Proximus, the only man of account in God's eye.
cc pn22 vmb vvi, cst fw-la fw-la cc fw-la fw-la, cst vvd j n1, p-acp dt np2 n1, pc-acp vvi fw-la fw-la, cc fw-la fw-la, dt j n1 pp-f n1 p-acp ng1 n1.
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That poore crippled Sinner, that came crawling into the Temple, even bowed quite double by his infirmitie, is sent home to his house justified for a straight and an upright man, singing, and leaping, and praysing God.
That poor crippled Sinner, that Come crawling into the Temple, even bowed quite double by his infirmity, is sent home to his house justified for a straight and an upright man, singing, and leaping, and praising God.
cst j j-vvn n1, cst vvd vvg p-acp dt n1, av vvd av j-jn p-acp po31 n1, vbz vvn av-an p-acp po31 n1 vvn p-acp dt j cc dt j n1, vvg, cc vvg, cc vvg np1.
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But the Pharisee, the I, per se I, or the Ipse Ego in his owne eyes, is quite cast out of the sight of God, excommunicated the congregation of Saints,
But the Pharisee, the I, per se I, or the Ipse Ego in his own eyes, is quite cast out of the sighed of God, excommunicated the congregation of Saints,
p-acp dt np1, cs pns11, fw-la fw-la pns11, cc dt fw-la fw-la p-acp po31 d n2, vbz av vvn av pp-f dt n1 pp-f np1, vvn dt n1 pp-f n2,
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and sent home to his owne pest-house an infectious leaper as white as snowe.
and sent home to his own pesthouse an infectious leaper as white as snow.
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This man went home to his house justified rather then (or, and not) the other.
This man went home to his house justified rather then (or, and not) the other.
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Againe, would you know the Application of all this? then reade the latter part of the Text,
Again, would you know the Application of all this? then read the latter part of the Text,
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and you shall finde, that these things were written for our learning and instruction; that wee through patience and comfort of the Scriptures might have hope.
and you shall find, that these things were written for our learning and instruction; that we through patience and Comfort of the Scriptures might have hope.
cc pn22 vmb vvi, cst d n2 vbdr vvn p-acp po12 n1 cc n1; cst pns12 p-acp n1 cc n1 pp-f dt n2 vmd vhi n1.
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For this Parable was propounded not onely in terrorem populi (as was promised in the Preface) for the terrour and confusion of hollow hypocrites, (as places of execution are set up on hills,
For this Parable was propounded not only in terrorem People (as was promised in the Preface) for the terror and confusion of hollow Hypocrites, (as places of execution Are Set up on hills,
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or hie wayes, to terrifie the like offenders) but also in consolationem sanctorum, for the comfort and consolation of true Saints.
or high ways, to terrify the like offenders) but also in consolationem sanctorum, for the Comfort and consolation of true Saints.
cc j n2, pc-acp vvi dt j n2) cc-acp av p-acp fw-la fw-la, p-acp dt n1 cc n1 pp-f j n2.
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And therefore legehistoriam, nè fias historia; Read this Parable, lest thou be made a parable.
And Therefore legehistoriam, nè fias History; Read this Parable, lest thou be made a parable.
cc av fw-la, fw-la fw-la fw-la; vvb d n1, cs pns21 vbb vvn dt n1.
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Reade the effect of it to thy profit, lest thou feele the Event of it to thy punishment:
Reade the Effect of it to thy profit, lest thou feel the Event of it to thy punishment:
np1 dt n1 pp-f pn31 p-acp po21 n1, cs pns21 vvb dt n1 pp-f pn31 p-acp po21 n1:
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For He that first propounded it to some, applyes it now to all: yet so, that as hee would have all in generall to note it;
For He that First propounded it to Some, Applies it now to all: yet so, that as he would have all in general to note it;
c-acp pns31 cst ord vvd pn31 p-acp d, vvz pn31 av p-acp d: av av, cst c-acp pns31 vmd vhi d p-acp n1 pc-acp vvi pn31;
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so hee would have every one in particular to apply it.
so he would have every one in particular to apply it.
av pns31 vmd vhi d crd p-acp j pc-acp vvi pn31.
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For this purpose, like that good Shepheard, he shews us both virgam & baculum, both, to comfort us;
For this purpose, like that good Shepherd, he shows us both Virgam & baculum, both, to Comfort us;
p-acp d n1, vvb d j n1, pns31 vvz pno12 d vvi cc fw-la, d, pc-acp vvi pno12;
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hee hath a rod to beate downe our pride, hee hath a staffe to raise up our humilitie.
he hath a rod to beat down our pride, he hath a staff to raise up our humility.
pns31 vhz dt n1 pc-acp vvi a-acp po12 n1, pns31 vhz dt n1 pc-acp vvi a-acp po12 n1.
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For every that exalts himselfe shall bee abased; but hee that humbleth himselfe shall be exalted.
For every that exalts himself shall be abased; but he that Humbleth himself shall be exalted.
p-acp d cst vvz px31 vmb vbi vvd; cc-acp pns31 cst vvz px31 vmb vbi vvn.
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And lastly, would you know how to beleeve all this? why here is more then Pythagoras his NONLATINALPHABET,
And lastly, would you know how to believe all this? why Here is more then Pythagoras his,
cc ord, vmd pn22 vvi c-crq pc-acp vvi d d? uh-crq av vbz dc cs np1 po31,
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or dixit Aristotel•s: Christ himselfe averres it; the Truth it selfe speakes it; the eternall Word himselfe hath given the word, and his testimonie must needes bee true:
or dixit Aristotel•s: christ himself avers it; the Truth it self speaks it; the Eternal Word himself hath given the word, and his testimony must needs be true:
cc fw-la fw-la: np1 px31 vvz pn31; dt n1 pn31 n1 vvz pn31; dt j n1 px31 vhz vvn dt n1, cc po31 n1 vmb av vbi j:
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I say unto you. Hee that justified the ungodly, justified the Publican, and filled his hungry soule with good things;I say unto you. He that justified the ungodly, justified the Publican, and filled his hungry soul with good things;
pns11 vvb p-acp pn22. pns31 cst vvd dt j, vvd dt n1, cc vvd po31 j n1 p-acp j n2;
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1347
and he that alwaies resisteth the proud, sent home the rich Pharisee empty away. He that did it spake it, and hee that spake it did it;
and he that always Resisteth the proud, sent home the rich Pharisee empty away. He that did it spoke it, and he that spoke it did it;
cc pns31 cst av vvz dt j, vvd av-an dt j np1 j av. pns31 cst vdd pn31 vvd pn31, cc pns31 cst vvd pn31 vdd pn31;
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the Event then must needes be true.
the Event then must needs be true.
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1349
And for the Application wee may well demande with the Apostle, NONLATINALPHABET, who so able to apply the doctrine as the great Doctor himselfe, who is both Doctor and doctrine too? who so able to confect and administer the potion,
And for the Application we may well demand with the Apostle,, who so able to apply the Doctrine as the great Doctor himself, who is both Doctor and Doctrine too? who so able to confect and administer the potion,
cc p-acp dt n1 pns12 vmb av n1 p-acp dt n1,, r-crq av j pc-acp vvi dt n1 p-acp dt j n1 px31, r-crq vbz d n1 cc n1 av? q-crq av j pc-acp vvi cc vvi dt n1,
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as the great Physician himselfe, that is both Physician and Physicke too? Hee that is the Subject of all Text, read unto his auditours this Text;
as the great physician himself, that is both physician and Physic too? He that is the Subject of all Text, read unto his Auditors this Text;
c-acp dt j n1 px31, cst vbz d n1 cc n1 av? pns31 cst vbz dt j-jn pp-f d n1, vvn p-acp po31 n2 d n1;
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Hee that spake as never man spake, preached and delivered unto them this Parable:
He that spoke as never man spoke, preached and Delivered unto them this Parable:
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And He that is the eternall High-Priest, and Bishop of all our soules, hath framed both for them and us, this usefull application.
And He that is the Eternal High-Priest, and Bishop of all our Souls, hath framed both for them and us, this useful application.
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That every one that exalteth himselfe shall bee abased, but hee that humbleth himselfe shall bee exalted.
That every one that Exalteth himself shall be abased, but he that Humbleth himself shall be exalted.
cst d pi cst vvz px31 vmb vbi vvd, cc-acp pns31 cst vvz px31 vmb vbi vvn.
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Rest we then fully satisfied, and say with that beloved Disciple, Revel. 19. These words of God are true, upon the authenticke warrant of an Ipse dixit, It was Christ himselfe that spake it, it was Christ himselfe that did it.
Rest we then Fully satisfied, and say with that Beloved Disciple, Revel. 19. These words of God Are true, upon the authentic warrant of an Ipse dixit, It was christ himself that spoke it, it was christ himself that did it.
n1 pns12 av av-j vvn, cc vvb p-acp d j-vvn n1, vvb. crd np1 n2 pp-f np1 vbr j, p-acp dt j n1 pp-f dt fw-la fw-la, pn31 vbds np1 px31 cst vvd pn31, pn31 vbds np1 px31 cst vdd pn31.
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So that now (wee see) the two last generalls of the whole Parable are become the two considerable particulars of this Text:
So that now (we see) the two last generals of the Whole Parable Are become the two considerable particulars of this Text:
av cst av (pns12 vvb) dt crd ord n2 pp-f dt j-jn n1 vbr vvn dt crd j n2-j pp-f d n1:
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the former, presents unto us the Event; the latter, the Application. The Event is this:
the former, presents unto us the Event; the latter, the Application. The Event is this:
dt j, vvz p-acp pno12 dt n1; dt d, dt n1. dt n1 vbz d:
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The humble Publican, that stood trembling a farre off, not presuming so much as to lift up his eies to heaven,
The humble Publican, that stood trembling a Far off, not presuming so much as to lift up his eyes to heaven,
dt j n1, cst vvd vvg dt av-j a-acp, xx vvg av av-d c-acp pc-acp vvi a-acp po31 n2 p-acp n1,
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but smiting his breast and crying, O God, be mercifull to mee a Sinner, is justified by our blessed Saviour;
but smiting his breast and crying, Oh God, be merciful to me a Sinner, is justified by our blessed Saviour;
cc-acp vvg po31 n1 cc vvg, uh np1, vbb j p-acp pno11 dt n1, vbz vvn p-acp po12 j-vvn n1;
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and not the arrogant and presumptuous Pharisee, that was perched up to the highest place in the Temple, not praying to his God,
and not the arrogant and presumptuous Pharisee, that was perched up to the highest place in the Temple, not praying to his God,
cc xx dt j cc j np1, cst vbds vvn a-acp p-acp dt js n1 p-acp dt n1, xx vvg p-acp po31 n1,
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but prating to himselfe, advancing himselfe, and vilifying his brother. The Pharisee that justified himselfe is condemned, and the Publican that condemned himselfe is justified. This man, &c. Videte fratres; magis placuit humilitas in malis factis, quam superbia in honis fact is.
but prating to himself, advancing himself, and vilifying his brother. The Pharisee that justified himself is condemned, and the Publican that condemned himself is justified. This man, etc. Videte Brothers; magis Placuit humilitas in malis factis, quam superbia in honis fact is.
cc-acp vvg p-acp px31, vvg px31, cc j-vvg po31 n1. dt np1 cst vvd px31 vbz vvn, cc dt n1 cst vvd px31 vbz vvn. d n1, av fw-la fw-la; fw-la n1 fw-la p-acp fw-la n1, fw-la fw-la p-acp fw-la n1 vbz.
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And indeed it is right worthy our note and observation;
And indeed it is right worthy our note and observation;
cc av pn31 vbz av-jn j po12 n1 cc n1;
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that of the twaine, the Publican, that was humbled for his weakenesse, was justified rather then the Pharisee, that boasted of his worthinesse.
that of the twaine, the Publican, that was humbled for his weakness, was justified rather then the Pharisee, that boasted of his worthiness.
d pp-f dt crd, dt n1, cst vbds vvn p-acp po31 n1, vbds vvn av-c cs dt np1, cst vvd pp-f po31 n1.
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The waies of God (it seemes) are not as mans waies, nor his thoughts as mans thoughts;
The ways of God (it seems) Are not as men ways, nor his thoughts as men thoughts;
dt n2 pp-f np1 (pn31 vvz) vbr xx p-acp ng1 n2, ccx po31 n2 p-acp ng1 n2;
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He neither judges according to the outward appearance, nor yet iustifies according to the 〈 … 〉 •olinesse:
He neither judges according to the outward appearance, nor yet Justifies according to the 〈 … 〉 •olinesse:
pns31 av-dx vvz p-acp p-acp dt j n1, ccx av vvz vvg p-acp dt 〈 … 〉 n1:
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Non vox, sed votum, non musica chordula, sed cor; Non clamans, sed amans cantat in aure Dei. Non vox, sed Votum, non musica chordula, sed cor; Non Clamans, said amans cantat in Aure Dei.
fw-fr fw-la, fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la; fw-fr ng1, vvd ng1 n1 p-acp n1 fw-la.
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It is neither our great words, nor good workes, nor high conceit of either, that strike any stroke at all in the act of justification before God. Not great words;
It is neither our great words, nor good works, nor high conceit of either, that strike any stroke At all in the act of justification before God. Not great words;
pn31 vbz dx po12 j n2, ccx j n2, ccx j n1 pp-f d, cst vvb d n1 p-acp d p-acp dt n1 pp-f n1 p-acp np1. xx j n2;
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for how many shall meete our Saviour in the cloudes at the last day with these swelling words:
for how many shall meet our Saviour in the Clouds At the last day with these swelling words:
p-acp c-crq d vmb vvi po12 n1 p-acp dt n2 p-acp dt ord n1 p-acp d j-vvg n2:
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Lord, Lord, have wee not in thy Name prophesied, and by thy Name cast out Devils,
Lord, Lord, have we not in thy Name prophesied, and by thy Name cast out Devils,
n1, n1, vhb pns12 xx p-acp po21 n1 vvd, cc p-acp po21 n1 vvd av n2,
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and by thy Name done many great miracles? but He shall shall shake them off with a Non novi vos, I never knew you. Not good workes:
and by thy Name done many great Miracles? but He shall shall shake them off with a Non novi vos, I never knew you. Not good works:
cc p-acp po21 n1 vdn d j n2? cc-acp pns31 vmb vmb vvi pno32 a-acp p-acp dt fw-fr fw-la fw-fr, pns11 av-x vvd pn22. xx j n2:
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for righteous Abraham was justified by faith onely. The Apostle Saint Paul testifies that his faith was onely accounted unto him for righteousnesse:
for righteous Abraham was justified by faith only. The Apostle Saint Paul Testifies that his faith was only accounted unto him for righteousness:
c-acp j np1 vbds vvn p-acp n1 av-j. dt n1 n1 np1 vvz cst po31 n1 vbds av-j vvn p-acp pno31 p-acp n1:
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onely we are bold to enter into his secret chamber; where he desires to enjoy the companie of his Spouse by faith alone.
only we Are bold to enter into his secret chamber; where he Desires to enjoy the company of his Spouse by faith alone.
av-j pns12 vbr j pc-acp vvi p-acp po31 j-jn n1; c-crq pns31 vvz pc-acp vvi dt n1 pp-f po31 n1 p-acp n1 av-j.
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It is not fit that any of the family of servants should rush in, to interrupt their privacie.
It is not fit that any of the family of Servants should rush in, to interrupt their privacy.
pn31 vbz xx j cst d pp-f dt n1 pp-f n2 vmd vvi p-acp, pc-acp vvi po32 n1.
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1373
But afterwards, when the doore is opened, and the Bridegroome come forth with his Bride into the waiting roome, to present her unto men and Angels all faire, and without spot;
But afterwards, when the door is opened, and the Bridegroom come forth with his Bride into the waiting room, to present her unto men and Angels all fair, and without spot;
p-acp av, c-crq dt n1 vbz vvn, cc dt n1 vvb av p-acp po31 n1 p-acp dt j-vvg n1, pc-acp vvi pno31 p-acp n2 cc n2 d j, cc p-acp n1;
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then (in the name of God) let all the servants and hand-maides attend. Then may wee give all diligence to adde unto our Faith Vertue; and to Vertue Knowledge; and to Knowledge Temperance; and to Temperance Patience; and to Patience Godlinesse; and to Godlinesse Brotherly kindnesse; and to Brotherly kindnesse Love.
then (in the name of God) let all the Servants and handmaidens attend. Then may we give all diligence to add unto our Faith Virtue; and to Virtue Knowledge; and to Knowledge Temperance; and to Temperance Patience; and to Patience Godliness; and to Godliness Brotherly kindness; and to Brotherly kindness Love.
av (p-acp dt n1 pp-f np1) vvb d dt n2 cc n2 vvb. av vmb pns12 vvi d n1 pc-acp vvi p-acp po12 n1 n1; cc p-acp n1 n1; cc p-acp n1 np1-n; cc p-acp n1 np1-n; cc p-acp n1 n1; cc p-acp n1 av-j n1; cc p-acp j n1 n1.
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For, if these things bee in us and abound, they will make us that we shall neither bee barren nor unfruitfull in the knowledge of our Lord Iesus Christ.
For, if these things be in us and abound, they will make us that we shall neither be barren nor unfruitful in the knowledge of our Lord Iesus christ.
p-acp, cs d n2 vbb p-acp pno12 cc vvi, pns32 vmb vvi pno12 cst pns12 vmb av-dx vbi j ccx j p-acp dt n1 pp-f po12 n1 np1 np1.
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Though Faith then bee Sola, alone; yet she is not solitaria, but gloriously attended by a whole guard of g•aces.
Though Faith then be Sola, alone; yet she is not Solitary, but gloriously attended by a Whole guard of g•aces.
cs n1 av vbi uh, av-j; av pns31 vbz xx fw-la, p-acp av-j vvn p-acp dt j-jn n1 pp-f n2.
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As the eye in regard of its beeing, is not alone from the head; but in respect of seeing, it is alone:
As the eye in regard of its being, is not alone from the head; but in respect of seeing, it is alone:
p-acp dt n1 p-acp n1 pp-f po31 vbg, vbz xx av-j p-acp dt n1; cc-acp p-acp n1 pp-f vvg, pn31 vbz j:
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it is the eye onely in the head that sees: So a true and lively Faith cannot possibly subsist without a whole traine of graces.
it is the eye only in the head that sees: So a true and lively Faith cannot possibly subsist without a Whole train of graces.
pn31 vbz dt n1 av-j p-acp dt n1 cst vvz: av dt j cc j n1 vmbx av-j vvi p-acp dt j-jn n1 pp-f n2.
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1379
What shall wee say then to this controversie (to speake in the Apostles language.) Doe we therefore make voide the Law through Faith? God forbid; yea, wee establish the Law.
What shall we say then to this controversy (to speak in the Apostles language.) Do we Therefore make void the Law through Faith? God forbid; yea, we establish the Law.
q-crq vmb pns12 vvi av p-acp d n1 (pc-acp vvi p-acp dt n2 n1.) vdb pns12 av vvb j dt n1 p-acp n1? np1 vvb; uh, pns12 vvb dt n1.
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Doe wee therefore make voide good workes through Faith? God forbid; yea, wee establish good workes.
Do we Therefore make void good works through Faith? God forbid; yea, we establish good works.
vdb pns12 av vvb j j n2 p-acp n1? np1 vvb; uh, pns12 vvb j n2.
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Only wee say, it were no way of preferment for the hand-maid either to take the wall of her Mistris;
Only we say, it were no Way of preferment for the handmaid either to take the wall of her Mistress;
j pns12 vvb, pn31 vbdr dx n1 pp-f n1 p-acp dt n1 av-d pc-acp vvi dt n1 pp-f po31 n1;
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or to goe equall with her.
or to go equal with her.
cc pc-acp vvi j-jn p-acp pno31.
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1383
If Bilhah supply the defects of Rachel, and beare children unto Iacob, let her remember notwithstanding that Rachel is above her, and singular in some respect.
If Bilhah supply the defects of Rachel, and bear children unto Iacob, let her Remember notwithstanding that Rachel is above her, and singular in Some respect.
cs np1 vvb dt n2 pp-f np1, cc vvi n2 p-acp np1, vvb pno31 vvi a-acp d np1 vbz p-acp pno31, cc j p-acp d n1.
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1384
If Ioseph be mounted into the second Chariot of Egypt, and become the next man unto the King;
If Ioseph be mounted into the second Chariot of Egypt, and become the next man unto the King;
cs np1 vbi vvn p-acp dt ord n1 pp-f np1, cc vvi dt ord n1 p-acp dt n1;
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let him then especially remember that the King hath reserved the Throne unto himselfe.
let him then especially Remember that the King hath reserved the Throne unto himself.
vvb pno31 av av-j vvi cst dt n1 vhz vvn dt n1 p-acp px31.
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Wee conceive (and we know wee stand upon a sure ground) that wee can doe good workes no better right,
we conceive (and we know we stand upon a sure ground) that we can do good works no better right,
pns12 vvb (cc pns12 vvb pns12 vvb p-acp dt j n1) cst pns12 vmb vdi j n2 dx jc n-jn,
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then to to assigne them locum proprium, their owne place; to advance them higher, is but to bring them lower.
then to to assign them locum proprium, their own place; to advance them higher, is but to bring them lower.
av p-acp pc-acp vvi pno32 vvn fw-la, po32 d n1; pc-acp vvi pno32 av-jc, vbz cc-acp pc-acp vvi pno32 vvi.
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The principall aime and intention of our blessed Saviour in the proposition of this parable, was the conviction of certaine arrogant and hypocriticall meritmongers, trusting in the righteousnesse of their owne workes, that they were just, and despised others.
The principal aim and intention of our blessed Saviour in the proposition of this parable, was the conviction of certain arrogant and hypocritical meritmongers, trusting in the righteousness of their own works, that they were just, and despised Others.
dt j-jn vvb cc n1 pp-f po12 j-vvn n1 p-acp dt n1 pp-f d n1, vbds dt n1 pp-f j j cc j n2, vvg p-acp dt n1 pp-f po32 d n2, cst pns32 vbdr j, cc vvn n2-jn.
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And after a plaine demonstration of the controversie, in the severall passages of the parable expressed in the Temple by the severall devotions of the two men, the Pharisee and the Publican;
And After a plain demonstration of the controversy, in the several passages of the parable expressed in the Temple by the several devotions of the two men, the Pharisee and the Publican;
cc p-acp dt j n1 pp-f dt n1, p-acp dt j n2 pp-f dt n1 vvn p-acp dt n1 p-acp dt j n2 pp-f dt crd n2, dt np1 cc dt n1;
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the Event of all proclaimes the controverfie ended in the Consistorie;
the Event of all proclaims the controversy ended in the Consistory;
dt n1 pp-f d vvz dt n1 vvn p-acp dt n1;
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where the impartiall Iudge, that cannot lye, neither for feare nor favour, is pleased to pronounce this irrevocable sentence.
where the impartial Judge, that cannot lie, neither for Fear nor favour, is pleased to pronounce this irrevocable sentence.
c-crq dt j n1, cst vmbx vvi, av-dx p-acp n1 ccx n1, vbz vvn pc-acp vvi d j n1.
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I say unto you, this man (that is, the humble Publican, that renounced his own merits and layed hold by faith onely on Gods mercies) was justisied rather thē the other (that is the proud Pharisee) boasting,I say unto you, this man (that is, the humble Publican, that renounced his own merits and laid hold by faith only on God's Mercies) was justisied rather them the other (that is the proud Pharisee) boasting,
pns11 vvb p-acp pn22, d n1 (cst vbz, dt j n1, cst vvd po31 d n2 cc vvd n1 p-acp n1 av-j p-acp npg1 n2) vbds j av-c pno32 dt j-jn (cst vbz dt j np1) vvg,
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and trusting to the broken staffe of selfe-confidence. From whence I briefely gather thus much to conclude the point.
and trusting to the broken staff of self-confidence. From whence I briefly gather thus much to conclude the point.
cc vvg p-acp dt j-vvn n1 pp-f n1. p-acp c-crq pns11 av-j vvb av av-d pc-acp vvi dt n1.
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1394
That if such dejected, and rejected humilitie, so over-clogged and pressed downe with a masse of iniquitie, did, in the estimation of the Almightie,
That if such dejected, and rejected humility, so over-clogged and pressed down with a mass of iniquity, did, in the estimation of the Almighty,
cst cs d j-vvn, cc j-vvn n1, av j cc vvn a-acp p-acp dt n1 pp-f n1, vdd, p-acp dt n1 pp-f dt j-jn,
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so tryumph and insult over pharisaicall sanctitie;
so triumph and insult over pharisaical sanctity;
av n1 cc vvi p-acp j n1;
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how much more shall the same humilitie, supported by true pietie, become more then a conqueresse through him that so infinitely loves her? And if pride and arrogancie bee so mischievous to destroy a whole broode of vertues;
how much more shall the same humility, supported by true piety, become more then a conqueress through him that so infinitely loves her? And if pride and arrogancy be so mischievous to destroy a Whole brood of Virtues;
c-crq d dc vmb dt d n1, vvn p-acp j n1, vvb dc cs dt n1 p-acp pno31 cst av av-j vvz pno31? cc cs n1 cc n1 vbb av j pc-acp vvi dt j-jn n1 pp-f n2;
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1397
oh, what a generation of Vipers is shee able to hatch in a neast of vices? If our blessed Saviour condemne those, that boast of the good works they havedone, whereof they may seeme to have some small share,
o, what a generation of Vipers is she able to hatch in a nest of vices? If our blessed Saviour condemn those, that boast of the good works they havedone, whereof they may seem to have Some small share,
uh, q-crq dt n1 pp-f n2 vbz pns31 j pc-acp vvi p-acp dt n1 pp-f n2? cs po12 j-vvn n1 vvi d, cst n1 pp-f dt j n2 pns32 vvn, c-crq pns32 vmb vvi pc-acp vhi d j n1,
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because both by Gods preventing, accompanying, and consummating grace, they do in some sort co-operate with God; (such as are fasting, praying, giving of almes, paying of tithes,
Because both by God's preventing, accompanying, and consummating grace, they do in Some sort cooperate with God; (such as Are fasting, praying, giving of alms, paying of Tithes,
c-acp d p-acp n2 vvg, vvg, cc vvg n1, pns32 vdb p-acp d n1 j p-acp np1; (d c-acp vbr vvg, vvg, vvg pp-f n2, vvg pp-f n2,
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1399
& the like) and give not God all the glory in them, and for thē;
& the like) and give not God all the glory in them, and for them;
cc dt j) cc vvb xx np1 d dt n1 p-acp pno32, cc p-acp pno32;
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how much more shall he condemne those that boast of their good qualities, and comely features, wherein they have no share at all,
how much more shall he condemn those that boast of their good qualities, and comely features, wherein they have no share At all,
c-crq d dc vmb pns31 vvi d cst vvb pp-f po32 j n2, cc j n2, c-crq pns32 vhb dx n1 p-acp d,
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and yet rob God of all his glory for them; (such as are health, beautie, comelines, strength and agilitie of body,
and yet rob God of all his glory for them; (such as Are health, beauty, comeliness, strength and agility of body,
cc av vvb np1 pp-f d po31 n1 p-acp pno32; (d c-acp vbr n1, n1, n1, n1 cc n1 pp-f n1,
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and the like:) certainely most abominable must these fooles needs be in the sight of God.
and the like:) Certainly most abominable must these Fools needs be in the sighed of God.
cc dt j:) av-j av-ds j vmb d n2 av vbb p-acp dt n1 pp-f np1.
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It is a sufficient warning given us by the Prophet.
It is a sufficient warning given us by the Prophet.
pn31 vbz dt j n1 vvn pno12 p-acp dt n1.
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Let not the rich man glory in his riches, nor the strong man glory in his strenth, Let not the rich man glory in his riches, nor the strong man glory in his strength,
vvb xx dt j n1 n1 p-acp po31 n2, ccx dt j n1 n1 p-acp po31 n1,
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nor the wise man glory in his wisdome;
nor the wise man glory in his Wisdom;
ccx dt j n1 n1 p-acp po31 n1;
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1406
but let him that glorieth glory in this, that 〈 ◊ 〉 knowes, and understands me, sai〈 … 〉 Lord. but let him that Glorieth glory in this, that 〈 ◊ 〉 knows, and understands me, sai〈 … 〉 Lord.
cc-acp vvb pno31 cst vvz n1 p-acp d, cst 〈 sy 〉 vvz, cc vvz pno11, n1 … 〉 n1.
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Whereupon the Ap〈 … 〉 Paul most humbly resolves upon an, Absit gloriari. God forbid that I should glory in any thing,
Whereupon the Ap〈 … 〉 Paul most humbly resolves upon nias, Absit Gloriari. God forbid that I should glory in any thing,
c-crq dt np1 … 〉 np1 ds av-j vvz p-acp zz, vvb fw-la. np1 vvb cst pns11 vmd vvi p-acp d n1,
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but in the Crosse of Christ, whereby the world is crucified to me, & I unto the world. but in the Cross of christ, whereby the world is Crucified to me, & I unto the world.
cc-acp p-acp dt n1 pp-f np1, c-crq dt n1 vbz vvn p-acp pno11, cc pns11 p-acp dt n1.
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All other glory is but vaine, and will end in shame. The Event of this Parable hath already prooved it fatal to others;
All other glory is but vain, and will end in shame. The Event of this Parable hath already proved it fatal to Others;
d j-jn n1 vbz p-acp j, cc vmb vvi p-acp n1. dt n1 pp-f d n1 vhz av vvn pn31 j p-acp n2-jn;
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& (if we take not the more heede) the ensuing application will proove it fearefull to our selves.
& (if we take not the more heed) the ensuing application will prove it fearful to our selves.
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For every one that exalts himselfe shall be abased; but he that humbleth himselfe shall bee exalted. I am securis ad radicem: For every one that exalts himself shall be abased; but he that Humbleth himself shall be exalted. I am Securis ad Radicem:
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Now is the axe layed unto the roote of the tree by the best Worke-man that ever stroke stroake:
Now is the axe laid unto the root of the tree by the best Workman that ever stroke stroke:
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Every tree therfore, that brings not forth good fruit now, is hewen downe, and cast into the fire.
Every tree Therefore, that brings not forth good fruit now, is hewn down, and cast into the fire.
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The use and Application of the doctrine is framed by the best Preacher that ever was, or shall be;
The use and Application of the Doctrine is framed by the best Preacher that ever was, or shall be;
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He therefore that hath eares to heare, let him now heare hearing beleeve, and beleeving practise the things that belong unto his peace,
He Therefore that hath ears to hear, let him now hear hearing believe, and believing practice the things that belong unto his peace,
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lest hereafter they b• kept for ever from his eares:
lest hereafter they b• kept for ever from his ears:
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At first indeed the Parable was propounded but to some, but the doctrine and application was intended unto all.
At First indeed the Parable was propounded but to Some, but the Doctrine and application was intended unto all.
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And indeed no more then needs;
And indeed no more then needs;
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for every man by nature is like Simon the Sorcerer, conceiting himselfe to be some great man.
for every man by nature is like Simon the Sorcerer, Conceit himself to be Some great man.
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We have all by nature a kind of an inbred Pope, a phantasticall opinion of our owne works:
We have all by nature a kind of an inbred Pope, a fantastical opinion of our own works:
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Narcissus - like we doat upon our owne shadows, though we finde no reall vertue, or true substance in us.Narcissus - like we dote upon our own shadows, though we find no real virtue, or true substance in us.
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And this is no better then the very head of the Serpent, as Luther tearmes it:
And this is no better then the very head of the Serpent, as Luther terms it:
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Omnium in justitiarum ferè sola causa est justitia. An arrogant presumption of our owne righteousnesse, is the onely cause almost, of all unrighteousnesse. Omnium in justitiarum ferè sola causa est justitia. an arrogant presumption of our own righteousness, is the only cause almost, of all unrighteousness.
np1 p-acp fw-la fw-la uh fw-la fw-la fw-la. dt j n1 pp-f po12 d n1, vbz dt j n1 av, pp-f d n1.
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But so great a thing is it for a man to seeme small in his owne eyes, that no man is able to learne that lesson of any man,
But so great a thing is it for a man to seem small in his own eyes, that no man is able to Learn that Lesson of any man,
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but of him only, who being in the forme of God, and thought it no robberie to be equal with God, tooke upon him the forme of a Servan•, and became man;
but of him only, who being in the Form of God, and Thought it no robbery to be equal with God, took upon him the Form of a Servan•, and became man;
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yea the very scorne of men, and the contempt of the people.
yea the very scorn of men, and the contempt of the people.
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It is high time then for the seede of the woman to breake this Serpents head;
It is high time then for the seed of the woman to break this Serpents head;
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and for that great Actor and teacher of humilitie to read unto us a large Lecture of humilitie in his owne person:
and for that great Actor and teacher of humility to read unto us a large Lecture of humility in his own person:
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not onely by propounding a speciall Parable to some, but by framing a generall doctrine to all,
not only by propounding a special Parable to Some, but by framing a general Doctrine to all,
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and a particular application to every individuall. So that now the case stands not onely betweene the Pharisee and the Publican;
and a particular application to every Individu. So that now the case Stands not only between the Pharisee and the Publican;
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but Every one that exalts himselfe shall be abased; and every one that humbles himselfe shall be exalted.
but Every one that exalts himself shall be abased; and every one that humbles himself shall be exalted.
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You see then the finger of the Application directly points at the fall of pride, and the resurrection of humilitie.
You see then the finger of the Application directly points At the fallen of pride, and the resurrection of humility.
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Every mountaine and hill shall be brought low, but every valley shall be exalted.
Every mountain and hill shall be brought low, but every valley shall be exalted.
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Pride and humilitie bee the two common Roades, that are most tracked and beaten in this mortall pilgrimage;
Pride and humility be the two Common Roads, that Are most tracked and beaten in this Mortal pilgrimage;
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the one leades to miserie, the other to glory.
the one leads to misery, the other to glory.
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The former of these is chalked outby Solomon, Prov. 16. Pride goeth before destruction, and an haughty spirit before a fall.
The former of these is chalked outby Solomon, Curae 16. Pride Goes before destruction, and an haughty Spirit before a fallen.
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The first that found out this road was Lucifer, that rode poste from heaven to hell.
The First that found out this road was Lucifer, that road post from heaven to hell.
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The second was Adam, that posted from Paradise to miserie.
The second was Adam, that posted from Paradise to misery.
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The third was Pharaoh and his Hoast, that posted from the pompe and pleasures of Egypt to a fearefull ruine in the red Sea. And presently that roade grew so common, one passenger could not passe for another;
The third was Pharaoh and his Host, that posted from the pomp and pleasures of Egypt to a fearful ruin in the read Sea. And presently that road grew so Common, one Passenger could not pass for Another;
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for not onely Dathan and Abiram, Saul, Absolon, Adonias, Rehoboam, Senacherib, Nebuchadnezzar, Antiochus, and divers others haue made the sacred Story blacke with fearefull presidents of ruine;
for not only Dathan and Abiram, Saul, Absalom, Adonias, Rehoboam, Sennacherib, Nebuchadnezzar, Antiochus, and diverse Others have made the sacred Story black with fearful Presidents of ruin;
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but daily examples doe continually proove it a fatall thorow-faire to destruction. The latter of these was chalked out by Solomon too.
but daily Examples do continually prove it a fatal thorough-fair to destruction. The latter of these was chalked out by Solomon too.
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Proverbs 15. Where hee tells us, That humilitie is the high-way to glory. Proverbs 15. Where he tells us, That humility is the highway to glory.
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But (I must needes say) this roade was first found out by a greater then Salomon, even the propounder and applyer of this Parable, the blessed Author and finisher of humilitie it selfe;
But (I must needs say) this road was First found out by a greater then Solomon, even the propounder and applyer of this Parable, the blessed Author and finisher of humility it self;
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who posted so fast from heaven to earth, leaping upon the mountaines, and skipping upon the hills, to make plaine this untrodden path of humilitie;
who posted so fast from heaven to earth, leaping upon the Mountains, and skipping upon the hills, to make plain this untrodden path of humility;
r-crq vvd av av-j p-acp n1 p-acp n1, vvg p-acp dt n2, cc vvg p-acp dt n2, pc-acp vvi av-j d j n1 pp-f n1;
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whereby hee opened unto us the gate of glory, by his owne first entrance with the Apostles Propter quod, wherefore God hath highly exalted him.
whereby he opened unto us the gate of glory, by his own First Entrance with the Apostles Propter quod, Wherefore God hath highly exalted him.
c-crq pns31 vvd p-acp pno12 dt n1 pp-f n1, p-acp po31 d ord n1 p-acp dt n2 fw-la fw-la, c-crq np1 vhz av-j vvn pno31.
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The next that posted in this roade after him, was the blessed Virgin Mary his Mother;
The next that posted in this road After him, was the blessed Virgae Marry his Mother;
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who by reason of her extraordinary lowlinesse, was so extraordinarily magnified, that all succeeding generations shall call her blessed.
who by reason of her extraordinary lowliness, was so extraordinarily magnified, that all succeeding generations shall call her blessed.
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The next after her was Iohn the Baptist; in whom because our Saviour found Omnia vocalia, (as one divinely notes) his words, his thoughts, his deeds, his garments, his diet, his life, his death, to be so many preaching voices,
The next After her was John the Baptist; in whom Because our Saviour found Omnia vocalia, (as one divinely notes) his words, his thoughts, his Deeds, his garments, his diet, his life, his death, to be so many preaching voices,
dt ord p-acp pno31 vbds np1 dt n1; p-acp ro-crq c-acp po12 n1 vvn fw-la fw-la, (c-acp pi av-jn n2) po31 n2, po31 n2, po31 n2, po31 n2, po31 n1, po31 n1, po31 n1, pc-acp vbi av d vvg n2,
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and vocall Preachers to humble penance:
and vocal Preachers to humble penance:
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therefore our Saviour dignifies him, Matthew 11. with the name of a Prophet, and more then a Prophet;
Therefore our Saviour Dignifies him, Matthew 11. with the name of a Prophet, and more then a Prophet;
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for amongst them that are begotten of women, there arose not a greater then Iohn the Baptist. Yea even hollow-hearted Achab, lost not a sufficient reward for his hypocriticall humiliation:
for among them that Are begotten of women, there arose not a greater then John the Baptist. Yea even hollowhearted Ahab, lost not a sufficient reward for his hypocritical humiliation:
c-acp p-acp pno32 cst vbr vvn pp-f n2, a-acp vvd xx dt jc cs np1 dt np1. uh av j np1, vvd xx dt j n1 p-acp po31 j n1:
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wherefore the Lord promised, That he would not bring the evill upon him in his dayes.
Wherefore the Lord promised, That he would not bring the evil upon him in his days.
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Much more the poore widow, that drops in but duo minuta, two mites into Gods treasury, out of her truehearted humilitie,
Much more the poor widow, that drops in but duo Minute, two mites into God's treasury, out of her truehearted humility,
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and humble penurie, shall bee more accepted with God, then a whole world of vaine-glorious hypocrites, that cast in never so many thousand talents, out of their proud arrogancie, and arrogant superfluitie.
and humble penury, shall be more accepted with God, then a Whole world of vainglorious Hypocrites, that cast in never so many thousand Talents, out of their proud arrogancy, and arrogant superfluity.
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So that this may stand for the maine pillar of the Application:
So that this may stand for the main pillar of the Application:
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That according to our proportion of humilitie, God will bee sure to prepare us a portion of glory:
That according to our proportion of humility, God will be sure to prepare us a portion of glory:
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And according to our proportion of pride, hee will bee as sure to prepare us a portion of vengeance.
And according to our proportion of pride, he will be as sure to prepare us a portion of vengeance.
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Our blessed Saviour tells us, That in his Fathers house there are many Mansions. Speaking of that Kingdome, that cannot be shaken: that habitation that is everlasting:
Our blessed Saviour tells us, That in his Father's house there Are many Mansions. Speaking of that Kingdom, that cannot be shaken: that habitation that is everlasting:
po12 j-vvn n1 vvz pno12, cst p-acp po31 ng1 n1 pc-acp vbr d n2. vvg pp-f d n1, cst vmbx vbi vvn: cst n1 cst vbz j:
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that inheritance that is immortall, and undefiled, and fades not away: that house not made with hands, but eternall in the heavens.
that inheritance that is immortal, and undefiled, and fades not away: that house not made with hands, but Eternal in the heavens.
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And why so many Mansions in this house? but onely to assure us of divers degrees of glory there,
And why so many Mansions in this house? but only to assure us of diverse Degrees of glory there,
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for divers degrees of humilitie heere.
for diverse Degrees of humility Here.
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As there is one glory of the Sunne, and another glory of the Moone, and another glory of the Starres, one Starre differing from another in glorie; As there is one glory of the Sun, and Another glory of the Moon, and Another glory of the Stars, one Star differing from Another in glory;
p-acp pc-acp vbz crd n1 pp-f dt n1, cc j-jn n1 pp-f dt n1, cc j-jn n1 pp-f dt n2, crd n1 vvg p-acp j-jn p-acp n1;
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so shall it likewise bee in the resurrection of the dead. so shall it likewise be in the resurrection of the dead.
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That Comet that appeares most dull, as over-clouded by true humilitie in this Sublunary firmament, shall shine the brightest Starre in that Empyreall and Imperiall Orbe.
That Cometam that appears most dull, as overclouded by true humility in this Sublunary firmament, shall shine the Brightest Star in that Empyreall and Imperial Orb.
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And that vaine-glorious Meteor, that gives the greatest flash in this lower Region, shall sinke yet lower to that infernall Legion.
And that vainglorious Meteor, that gives the greatest flash in this lower Region, shall sink yet lower to that infernal Legion.
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For looke how much that glittering Whore. Rev. 18. hath glorified her selfe, and lived in pleasure heere;
For look how much that glittering Whore. Rev. 18. hath glorified her self, and lived in pleasure Here;
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so much shall bee added to her torment and sorrow hereafter.
so much shall be added to her torment and sorrow hereafter.
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So that now (mee thinks) our blessed Saviour by the application of this Parable, speaks the same in effect to us, that Moses to the Israelites, Deut. 30. I call heaven and earth to record, that I have set before you this day life and death, good and evill, the broad way and common roade that leads unto destruction;
So that now (me thinks) our blessed Saviour by the application of this Parable, speaks the same in Effect to us, that Moses to the Israelites, Deuteronomy 30. I call heaven and earth to record, that I have Set before you this day life and death, good and evil, the broad Way and Common road that leads unto destruction;
av cst av (pno11 vvz) po12 j-vvn n1 p-acp dt n1 pp-f d n1, vvz dt d p-acp n1 p-acp pno12, cst np1 p-acp dt np2, np1 crd pns11 vvb n1 cc n1 pc-acp vvi, cst pns11 vhb vvn p-acp pn22 d n1 n1 cc n1, j cc j-jn, dt j n1 cc j n1 cst vvz p-acp n1;
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and the narrow way that leads unto life, though few there be that finde it.
and the narrow Way that leads unto life, though few there be that find it.
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If you poste on the roade of pride without either feare or wit, you runne headlong downe into hell,
If you post on the road of pride without either Fear or wit, you run headlong down into hell,
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1471
and without a speedy retentive there can bee no hope of you.
and without a speedy retentive there can be no hope of you.
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1472
But if you pace never so gently in the roade of humilitie, you are in the highway to heaven,
But if you pace never so gently in the road of humility, you Are in the highway to heaven,
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1473
and there is great joy of you, even amongst the Angels of heaven. Every one that exalts himselfe shall be abased:
and there is great joy of you, even among the Angels of heaven. Every one that exalts himself shall be abased:
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1474
but every one that humbleth himselfe shall be exalted. Not hee that is exalted by an other, either immediately by the God of heaven,
but every one that Humbleth himself shall be exalted. Not he that is exalted by an other, either immediately by the God of heaven,
cc-acp d pi cst vvz px31 vmb vbi vvn. xx pns31 cst vbz vvn p-acp dt n-jn, av-d av-j p-acp dt n1 pp-f n1,
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or mediately by the King & his Magistrates, which are gods on earth; such exaltations as these, being humbly used, prognosticate no ruines.
or mediately by the King & his Magistrates, which Are God's on earth; such exaltations as these, being humbly used, prognosticate no ruins.
cc av-j p-acp dt n1 cc po31 n2, r-crq vbr n2 p-acp n1; d n2 c-acp d, vbg av-j vvn, vvi dx n2.
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Nor hee that is humbled by an other; either immediately by God for a time, and presently to returne to his former obstinacy,
Nor he that is humbled by an other; either immediately by God for a time, and presently to return to his former obstinacy,
ccx pns31 cst vbz vvn p-acp dt n-jn; d av-j p-acp np1 p-acp dt n1, cc av-j pc-acp vvi p-acp po31 j n1,
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as Pharaoh, Iulian, Herod, and the like;
as Pharaoh, Iulian, Herod, and the like;
c-acp np1, np1, np1, cc dt j;
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against whom the Prophet Ieremy most justly, Percussisti eos (Domine) & non doluêrunt, Thou hast smitten them (O Lord) and they have not grieved;
against whom the Prophet Ieremy most justly, You have struck eos (Domine) & non doluêrunt, Thou hast smitten them (Oh Lord) and they have not grieved;
p-acp ro-crq dt n1 np1 ds av-j, fw-la fw-la (fw-la) cc fw-la fw-la, pns21 vh2 vvn pno32 (uh n1) cc pns32 vhb xx vvn;
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thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rocke: they have refused to returne. thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rock: they have refused to return.
pns21 vh2 vvn pno32, cc-acp pns32 vhb vvn pc-acp vvi n1: pns32 vhb vvn po32 n2 jc cs dt n1: pns32 vhb vvn pc-acp vvi.
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Or mediately by the Magistrare, that beareth not the sword in vaine, for he is the Minister of God to execute vengeance on them that doe evill.
Or mediately by the Magistrate, that bears not the sword in vain, for he is the Minister of God to execute vengeance on them that do evil.
cc av-j p-acp dt n1, cst vvz xx dt n1 p-acp j, c-acp pns31 vbz dt n1 pp-f np1 pc-acp vvi n1 p-acp pno32 cst vdb j-jn.
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And therefore such humiliations as these prognosticate no risings. But he that humbles himselfe; not in outward hypocrisie, but inward sinceritie:
And Therefore such humiliations as these prognosticate not risings. But he that humbles himself; not in outward hypocrisy, but inward sincerity:
cc av d n2 c-acp d vvi xx n2-vvg. p-acp pns31 cst vvz px31; xx p-acp j n1, cc-acp j n1:
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for as in Platoes schoole, every mans soule is himselfe; so in Christs Schoole, every mans heart is himselfe.
for as in plato's school, every men soul is himself; so in Christ School, every men heart is himself.
c-acp c-acp p-acp npg1 vvi, d ng1 n1 vbz px31; av p-acp npg1 n1, d ng1 n1 vbz px31.
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It is not then the humble tongue, or the humble knee, or the humble habit, but the humble heart, that is next unto advancement.
It is not then the humble tongue, or the humble knee, or the humble habit, but the humble heart, that is next unto advancement.
pn31 vbz xx av dt j n1, cc dt j n1, cc dt j n1, cc-acp dt j n1, cst vbz ord p-acp n1.
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Lord, (saith David) I am not puft in minde, I doe not exercise my selfe in great matters, that are too high for mee.
Lord, (Says David) I am not puffed in mind, I do not exercise my self in great matters, that Are too high for me.
n1, (vvz np1) pns11 vbm xx vvn p-acp n1, pns11 vdb xx vvi po11 n1 p-acp j n2, cst vbr av j c-acp pno11.
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But I refraine my soule, and keepe it low, like as a child that is weaned from his mother;
But I refrain my soul, and keep it low, like as a child that is weaned from his mother;
p-acp pns11 vvb po11 n1, cc vvi pn31 av-j, av-j c-acp dt n1 cst vbz vvn p-acp po31 n1;
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yea my soule is even as a weaned childe. A man that humbles himselfe thus, when hee falles, hee rises;
yea my soul is even as a weaned child. A man that humbles himself thus, when he falls, he rises;
uh po11 n1 vbz av p-acp dt j-vvn n1. dt n1 cst vvz px31 av, c-crq pns31 vvz, pns31 vvz;
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and when hee is raised, he stands, as immooveable as Mount Sion, that standeth fast for ever.
and when he is raised, he Stands, as immoveable as Mount Sion, that Stands fast for ever.
cc c-crq pns31 vbz vvn, pns31 vvz, c-acp j p-acp n1 np1, cst vvz av-j p-acp av.
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But hee that exaltes himselfe, hardens his heart, stiffens his necke, lifts up his countenance, and overlookes his equals, many times his betters, as if he would over-looke Cedars;
But he that exalts himself, hardens his heart, stiffens his neck, lifts up his countenance, and overlooks his equals, many times his betters, as if he would overlook Cedars;
p-acp pns31 cst vvz px31, vvz po31 n1, vvz po31 n1, vvz a-acp po31 n1, cc vvz po31 n2-jn, d n2 po31 n2-j, c-acp cs pns31 vmd vvi n2;
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Little (alas) doth this wretch dreame how neere his fall is; and that such a fearefull one too, that will admit no rising.
Little (alas) does this wretch dream how near his fallen is; and that such a fearful one too, that will admit no rising.
av-j (uh) vdz d n1 vvb c-crq av-j po31 n1 vbz; cc cst d dt j pi av, cst vmb vvi dx n-vvg.
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When this man falles, mole ruit suâ, hee falles with such a powder, that hee is even ground to powder;
When this man falls, mole ruit suâ, he falls with such a powder, that he is even ground to powder;
c-crq d n1 vvz, n1 fw-la fw-la, pns31 vvz p-acp d dt n1, cst pns31 vbz av vvn p-acp n1;
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hee sinkes from one misery into another, from a flood of temporall, to a maine Ocean of eternall torment.
he sinks from one misery into Another, from a flood of temporal, to a main Ocean of Eternal torment.
pns31 vvz p-acp crd n1 p-acp j-jn, p-acp dt n1 pp-f j, p-acp dt j n1 pp-f j n1.
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Blame mee not then, if I lift up my voyce like a trumpet, and close up both Parable, Event,
Blame me not then, if I lift up my voice like a trumpet, and close up both Parable, Event,
vvb pno11 xx av, cs pns11 vvb a-acp po11 n1 av-j dt n1, cc av-j a-acp d n1, n1,
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and Application, and all pathetically with the Prophet. O earth, earth, earth, heare the word of the Lord.
and Application, and all pathetically with the Prophet. Oh earth, earth, earth, hear the word of the Lord.
cc n1, cc d av-j p-acp dt n1. uh n1, n1, n1, vvb dt n1 pp-f dt n1.
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Earth by creation, Earth by continuance, Earth by resolution, looke but into thy first principles, thou camest earth, thou remainest earth, and thou returnest earth.
Earth by creation, Earth by Continuance, Earth by resolution, look but into thy First principles, thou camest earth, thou remainest earth, and thou returnest earth.
n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, vvb cc-acp p-acp po21 ord n2, pns21 vvd2 n1, pns21 vv2 n1, cc pns21 vv2 n1.
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O earth, earth, earth, heare the word of the Lord. Looke but into thy best thoughts, they perish with thine earth;Oh earth, earth, earth, hear the word of the Lord. Look but into thy best thoughts, they perish with thine earth;
uh n1, n1, n1, vvb dt n1 pp-f dt n1. vvb p-acp p-acp po21 js n2, pns32 vvb p-acp po21 n1;
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looke but upon thy freshest beautie, it fades before thine earth; looke but into thy soundest wisedome, it savours of thine earth.
look but upon thy Freshest beauty, it fades before thine earth; look but into thy soundest Wisdom, it savours of thine earth.
vvb cc-acp p-acp po21 js n1, pn31 vvz p-acp po21 n1; vvb cc-acp p-acp po21 js n1, pn31 vvz pp-f po21 n1.
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O earth, earth, earth, &c. Looke but above thee, and behold an angry God of vengeance, that alwayes resists proud earth;Oh earth, earth, earth, etc. Look but above thee, and behold an angry God of vengeance, that always resists proud earth;
uh n1, n1, n1, av vvb p-acp p-acp pno21, cc vvb dt j n1 pp-f n1, cst av vvz j n1;
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Looke but beneath thee, and behold an ever-burning Tophet prepared of old to torment proud earth;
Look but beneath thee, and behold an ever-burning Tophet prepared of old to torment proud earth;
vvb cc-acp p-acp pno21, cc vvb dt j np1 vvd pp-f j pc-acp vvi j n1;
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Looke but within thee, and behold a puddle and sinke of sinne that corrupts proud earth;
Look but within thee, and behold a puddle and sink of sin that corrupts proud earth;
vvb cc-acp p-acp pno21, cc vvb dt n1 cc n1 pp-f n1 cst vvz j n1;
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1500
Looke but against thee, and behold thine adversary the divell, like a roaring Lion, alwayes ready at hand to accuse and condemne proud earth;
Look but against thee, and behold thine adversary the Devil, like a roaring lion, always ready At hand to accuse and condemn proud earth;
vvb cc-acp p-acp pno21, cc vvb po21 n1 dt n1, av-j dt j-vvg n1, av j p-acp n1 pc-acp vvi cc vvi j n1;
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Looke but round about thee, and behold many thousands farre more deserving, and yet farre more humble vessels then thy selfe, of earth.
Look but round about thee, and behold many thousands Far more deserving, and yet Far more humble vessels then thy self, of earth.
vvb cc-acp av-j p-acp pno21, cc vvb d crd av-j av-dc j-vvg, cc av av-j av-dc j n2 av po21 n1, pp-f n1.
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And lastly, looke but right before thee, and so looke once for all, and behold the Author and finisher of thine earth;
And lastly, look but right before thee, and so look once for all, and behold the Author and finisher of thine earth;
cc ord, vvb p-acp j-jn p-acp pno21, cc av vvb a-acp p-acp d, cc vvb dt n1 cc n1 pp-f po21 n1;
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marke, and learne, what a singular precept and president hee reads unto thee, even in terrâ tuâ in thine owne earth.
mark, and Learn, what a singular precept and president he reads unto thee, even in terrâ tuâ in thine own earth.
vvb, cc vvi, q-crq dt j n1 cc n1 pns31 vvz p-acp pno21, av p-acp fw-la fw-la p-acp po21 d n1.
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He, that was an eternall and everblessed spirit, humbled himselfe so low, as to stoope to a mortall and miserable lump of thine earth;
He, that was an Eternal and Everblessed Spirit, humbled himself so low, as to stoop to a Mortal and miserable lump of thine earth;
pns31, cst vbds dt j cc vvn n1, vvd px31 av av-j, c-acp pc-acp vvi p-acp dt j-jn cc j n1 pp-f po21 n1;
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And in that earth he did infimum sapere in altissimo clothe the highest majestie with lowest misery;
And in that earth he did infimum Sapere in altissimo cloth the highest majesty with lowest misery;
cc p-acp d n1 pns31 vdd fw-la fw-la p-acp fw-la vvi dt js n1 p-acp js n1;
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And in that misery, hee was liberrimus agens though miserrimus patiens; hee was not humbled by an other,
And in that misery, he was liberrimus agens though Miserrimus Patient; he was not humbled by an other,
cc p-acp d n1, pns31 vbds fw-la fw-la cs fw-la n1; pns31 vbds xx vvn p-acp dt n-jn,
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but quia ipse voluit, hee humbled himselfe;
but quia ipse voluit, he humbled himself;
cc-acp fw-la fw-la fw-la, pns31 vvd px31;
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Neither was hee superficially, but substantially humble, and obediently humble, and legally obedient, and singularly legall, even to a threefold usque, the nature of man, the forme of a servant,
Neither was he superficially, but substantially humble, and obediently humble, and legally obedient, and singularly Legal, even to a threefold usque, the nature of man, the Form of a servant,
dx vbds pns31 av-j, cc-acp av-j j, cc av-j j, cc av-j j, cc av-j j, av p-acp dt j fw-la, dt n1 pp-f n1, dt n1 pp-f dt n1,
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1509
and the death of the crosse: for these bee his steps of descent noted by the Apostle.
and the death of the cross: for these be his steps of descent noted by the Apostle.
cc dt n1 pp-f dt n1: c-acp d vbb po31 n2 pp-f n1 vvn p-acp dt n1.
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Phil. 2. Humiliavit ipse; & Ipse se; & Ipse obediens; & obediens factus; & factus usque. Hee was humbled; Philip 2. Humiliavit ipse; & Ipse se; & Ipse Obedient; & Obedient factus; & factus usque. He was humbled;
np1 crd fw-la fw-la; cc fw-la fw-la; cc fw-la n1; cc n1 fw-la; cc fw-la fw-la. pns31 vbds vvn;
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not by an other, but himselfe; and his humilitie was obedient, and his obedience legall, and his legalitie singular.
not by an other, but himself; and his humility was obedient, and his Obedience Legal, and his legality singular.
xx p-acp dt n-jn, cc-acp px31; cc po31 n1 vbds j, cc po31 n1 j, cc po31 n1 j.
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Oh Earth, earth, earth, canst thou behold humble God-man, cloathed in the ragged humilitie of thine earth,
O Earth, earth, earth, Canst thou behold humble God-man, clothed in the ragged humility of thine earth,
uh n1, n1, n1, vm2 pns21 vvi j n1, vvn p-acp dt j n1 pp-f po21 n1,
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and thy selfe not clothed so much as with one ragge of the glorious humilitie of that God? canst thou for shame endure so miserable a Solecisme as humilem Deum & superbum hominem, an humble God of heaven,
and thy self not clothed so much as with one rag of the glorious humility of that God? Canst thou for shame endure so miserable a Solecism as humilem God & superbum hominem, an humble God of heaven,
cc po21 n1 xx vvn av av-d c-acp p-acp crd n1 pp-f dt j n1 pp-f cst np1? vm2 pns21 p-acp n1 vvi av j dt n1 c-acp fw-la fw-la cc fw-la fw-la, dt j n1 pp-f n1,
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1514
and a proud man of earth? wert thou any thing else but earth, thou wouldst never spread it so proudly upon the face of the earth, terra oalcans terram, as if the earth should never set her foote upon thy face.
and a proud man of earth? Wertenberg thou any thing Else but earth, thou Wouldst never spread it so proudly upon the face of the earth, terra oalcans terram, as if the earth should never Set her foot upon thy face.
cc dt j n1 pp-f n1? vbd2r pns21 d n1 av p-acp n1, pns21 vmd2 av-x vvb pn31 av av-j p-acp dt n1 pp-f dt n1, fw-la fw-la fw-la, c-acp cs dt n1 vmd av-x vvi po31 n1 p-acp po21 n1.
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Cannot the bitter passion of thy Saviour, that split the very stones, peirce thine earth? or his powerfull resurrection that raised so many dead, quicken thy living earth? Consider, oh consider, what a Trophee it were to procure solemnitie to the instant season;
Cannot the bitter passion of thy Saviour, that split the very stones, pierce thine earth? or his powerful resurrection that raised so many dead, quicken thy living earth? Consider, o Consider, what a Trophy it were to procure solemnity to the instant season;
vmbx dt j n1 pp-f po21 n1, cst vvd dt j n2, vvb po21 n1? cc po31 j n1 cst vvd av d j, vvb po21 vvg n1? np1, uh vvb, q-crq dt n1 pn31 vbdr pc-acp vvi n1 p-acp dt j-jn n1;
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for that ugly and infernall feind pride, to be conjured downe to the divell in hell that first sent her, never to rise againe within this circle;
for that ugly and infernal fiend pride, to be conjured down to the Devil in hell that First sent her, never to rise again within this circle;
c-acp cst j cc j n1 n1, pc-acp vbi vvn a-acp p-acp dt n1 p-acp n1 cst ord vvd pno31, av-x pc-acp vvi av p-acp d n1;
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1517
and that faire damsell humilitie to bee raised (by virtue of a Tabitha Cumi) with her blessed Saviour, that first found her, never to become a stranger more unto us;
and that fair damsel humility to be raised (by virtue of a Tabitha Cumi) with her blessed Saviour, that First found her, never to become a stranger more unto us;
cc cst j n1 n1 pc-acp vbi vvn (p-acp n1 pp-f dt np1 np1) p-acp po31 j-vvn n1, cst ord vvd pno31, av-x pc-acp vvi dt n1 av-dc p-acp pno12;
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1518
but that every Easter shee may spring a fresh, and bud out of the earth with that Prim-rose of Sharon, and Lillie of the vallies;
but that every Easter she may spring a fresh, and bud out of the earth with that Primrose of Sharon, and Lillie of the valleys;
cc-acp cst d n1 pns31 vmb vvi dt j, cc vvi av pp-f dt n1 p-acp d n1 pp-f np1, cc np1 pp-f dt n2;
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that no longer proud but humble earth may bee our Epithite.
that no longer proud but humble earth may be our Epithet.
cst dx av-jc j p-acp j n1 vmb vbi po12 n1.
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That beeing at this instant raised (with our blessed Saviour) from pride to humilitie, we may be hereafter raised with him from humilitie to glory.
That being At this instant raised (with our blessed Saviour) from pride to humility, we may be hereafter raised with him from humility to glory.
cst vbg p-acp d n-jn vvd (p-acp po12 j-vvn n1) p-acp n1 p-acp n1, pns12 vmb vbi av vvn p-acp pno31 p-acp n1 p-acp n1.
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Which hee for his tender mercy grant us, who by his precious blood so dearely bought us, Iesus Christ the righteous;
Which he for his tender mercy grant us, who by his precious blood so dearly bought us, Iesus christ the righteous;
r-crq pns31 p-acp po31 j n1 vvb pno12, r-crq p-acp po31 j n1 av av-jn vvn pno12, np1 np1 dt j;
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1522
to whom, with the Father, and the blessed Spirit, be ascribed as is most meete, all possible honor, glory, power, praise, might, majestie,
to whom, with the Father, and the blessed Spirit, be ascribed as is most meet, all possible honour, glory, power, praise, might, majesty,
p-acp ro-crq, p-acp dt n1, cc dt j-vvn n1, vbb vvn c-acp vbz ds j, d j n1, n1, n1, n1, n1, n1,
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1523
and dominion, now and for ever, Amen. Soli Deo tri-uni Gloria.
and dominion, now and for ever, Amen. Soli God Triune Gloria.
cc n1, av cc p-acp av, uh-n. fw-la fw-la j fw-la.
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