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A SERMON PREACHED AT PAVLS Crosse, the third of March. 1610. EPHES. 2. vers. 4.5.6.7.
A SERMON PREACHED AT PAUL'S Cross, the third of March. 1610. EPHESIANS. 2. vers. 4.5.6.7.
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4 But God, who is rich in mercy, through his great loue, wherewith he loued vs,4 But God, who is rich in mercy, through his great love, wherewith he loved us,
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5 Euen when we were dead by sinnes, hath quickned vs together in Christ, by whose grace you are saued,5 Even when we were dead by Sins, hath quickened us together in christ, by whose grace you Are saved,
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6 And hath raised vs vp together, and made vs sit together in the heauenly places, in Christ Iesus,6 And hath raised us up together, and made us fit together in the heavenly places, in christ Iesus,
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7 That he might shew, in the ages to come, the exceeding riches of his grace, through his kindnesse towards vs in Christ Iesus.7 That he might show, in the ages to come, the exceeding riches of his grace, through his kindness towards us in christ Iesus.
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THere is a fourefold condition, or estate of Man. The first of Innocency: the second, of Sinne: the third, of Grace: the fourth, of Glory. The first, by creation from God:
THere is a fourfold condition, or estate of Man. The First of Innocency: the second, of Sin: the third, of Grace: the fourth, of Glory. The First, by creation from God:
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the second, by propagation from our Parents: the third, by regeneration from the Spirit: the fourth, by reall possession of Heauen.
the second, by propagation from our Parents: the third, by regeneration from the Spirit: the fourth, by real possession of Heaven.
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Now as the substance of my text leadeth me to entreate, peculiarly, of the third conditiō,
Now as the substance of my text leads me to entreat, peculiarly, of the third condition,
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or estate (which is the state of Grace ) so the very first word, and entrance thereof [ BVT:
or estate (which is the state of Grace) so the very First word, and Entrance thereof [ BUT:
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a discretiue particle ] directeth me vnto a consideration of our second estate; to wit, the state of Sinne: which the Apostle describeth in this manner.
a discretive particle ] directeth me unto a consideration of our second estate; to wit, the state of Sin: which the Apostle Describeth in this manner.
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1. And you hath he quickned, that were dead in trespasses, and sinnes.
1. And you hath he quickened, that were dead in Trespasses, and Sins.
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2. Wherein, in times past, you walked according to the course of this world, and after the Prince, that ruleth in the aire,
2. Wherein, in times past, you walked according to the course of this world, and After the Prince, that Ruleth in the air,
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euen the spirit, that now worketh in the children of disobedience: even the Spirit, that now works in the children of disobedience:
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3. Among whom we also had our conuersation, in times past, in the lusts of our flesh, in fulfilling the will of the flesh,
3. Among whom we also had our Conversation, in times past, in the Lustiest of our Flesh, in fulfilling the will of the Flesh,
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and of the mind, & were, by nature, the children of wrath, as wel as others. and of the mind, & were, by nature, the children of wrath, as well as Others.
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It followeth, now, in my Text: But God who is rich in mercy, &c. This is the connexion, and dependency of these wordes.
It follows, now, in my Text: But God who is rich in mercy, etc. This is the connexion, and dependency of these words.
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Before, there was the state of Sin, here is the state of Grace, the one opposed vnto the other;
Before, there was the state of since, Here is the state of Grace, the one opposed unto the other;
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whereby the deformity of the first, & dignity of the second, doth more spectably appeare.
whereby the deformity of the First, & dignity of the second, does more spectably appear.
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For in the former, we learne what we were by nature (corrupted, not created nature) in the other we learne what we are by grace.
For in the former, we Learn what we were by nature (corrupted, not created nature) in the other we Learn what we Are by grace.
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In the former we behold our owne misery: in the second we contemplate the mercy of God.
In the former we behold our own misery: in the second we contemplate the mercy of God.
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In the former we see our captiuity: in the second our deliuerance. In the former we see our death in sinne:
In the former we see our captivity: in the second our deliverance. In the former we see our death in sin:
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in the second, our life in Christ. Therfore excellently saith our Apostle: Where sin abounded there grace abounded much more:
in the second, our life in christ. Therefore excellently Says our Apostle: Where since abounded there grace abounded much more:
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that, as sinne had raigned vnto death, so might grace also raigne, by righteousnes, vnto eternal life, through Iesus Christ our Lord: Rom. 5 20.21.that, as sin had reigned unto death, so might grace also Reign, by righteousness, unto Eternal life, through Iesus christ our Lord: Rom. 5 20.21.
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Thus the state of sinne, in time, and order, is before the state of Grace: as the euening was before the morning (Gen. 1.5.) and the darkenes before the light.
Thus the state of sin, in time, and order, is before the state of Grace: as the evening was before the morning (Gen. 1.5.) and the darkness before the Light.
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You were once darkenes: but now you are light in the Lord. Ephes. 5.8.You were once darkness: but now you Are Light in the Lord. Ephesians 5.8.
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For some liued without the Law, as Gentiles: some vnder the Law, as Iewes: now both are vnder grace.
For Some lived without the Law, as Gentiles: Some under the Law, as Iewes: now both Are under grace.
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But it is one thing to be in grace, another thing to be vnder grace. Many liue now vnder grace, but not in it:
But it is one thing to be in grace, Another thing to be under grace. Many live now under grace, but not in it:
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many liued heretofore in grace, but not vnder it. For (properly) to liue in grace, is opposed vnto the state of sinne:
many lived heretofore in grace, but not under it. For (properly) to live in grace, is opposed unto the state of sin:
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to liue vnder grace, is opposed vnto the state of the Law. The first is the state of persons, who haue grace dwelling in them:
to live under grace, is opposed unto the state of the Law. The First is the state of Persons, who have grace Dwelling in them:
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the second is the state of time, wherein grace is offered vnto all.
the second is the state of time, wherein grace is offered unto all.
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Both are ioined heere together in my Text. The state of time; we are vnder grace:
Both Are joined Here together in my Text. The state of time; we Are under grace:
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the state of persons; wee are in grace: so that we are deliuered from the power of the law, and of sinne;
the state of Persons; we Are in grace: so that we Are Delivered from the power of the law, and of sin;
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from the condemnation of the first, and from the dominion of the second. Sin preuaileth not to dominion:
from the condemnation of the First, and from the dominion of the second. since prevaileth not to dominion:
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why? we are in grace. The Law preuaileth not to condemnation: why? we are vnder grace.
why? we Are in grace. The Law prevaileth not to condemnation: why? we Are under grace.
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And this is the scope of my Text.
And this is the scope of my Text.
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Wherein there is such amplitude, and varietie of matter, that plenty it selfe hath made mee poore, it being hard to say, where,
Wherein there is such amplitude, and variety of matter, that plenty it self hath made me poor, it being hard to say, where,
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and whence I should take the beginning of my discourse: as also it is hard to say, where I may conclude the same.
and whence I should take the beginning of my discourse: as also it is hard to say, where I may conclude the same.
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But since the time hath power ouer my thoughts (at the least ouer my words) and boundeth them within the limits of an houre, or two;
But since the time hath power over my thoughts (At the least over my words) and bounds them within the Limits of an hour, or two;
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I cannot speake all of a little in my Text, as I would: therfore I will speake a little of all therein, as I may;
I cannot speak all of a little in my Text, as I would: Therefore I will speak a little of all therein, as I may;
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obseruing fiue generall circumstances, as they present themselues in order vnto your view. The first is, the Author of our saluation; God: or God in Christ.
observing fiue general Circumstances, as they present themselves in order unto your view. The First is, the Author of our salvation; God: or God in christ.
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For God was in Christ, reconciling the world vnto himselfe. 2. Cor. 5.19. The second is, the causes, which mooued God vnto this excellent worke: and they are three.
For God was in christ, reconciling the world unto himself. 2. Cor. 5.19. The second is, the Causes, which moved God unto this excellent work: and they Are three.
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First, Mercy: v. 4. not bare mercy, but with an addition, rich in mercie. Secondly, Loue: and that not a naked loue, but with an addition, great loue.
First, Mercy: v. 4. not bore mercy, but with an addition, rich in mercy. Secondly, Love: and that not a naked love, but with an addition, great love.
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Thirdly, Grace iv. 5. not simply grace also, but with an addition, exceeding riches of his grace. v. 7. And here, with this motiue,
Thirdly, Grace iv. 5. not simply grace also, but with an addition, exceeding riches of his grace. v. 7. And Here, with this motive,
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or cause, I will ioine the effect also: by grace you are saued. The third is, the persons, or subiect, vpon which the benefits are conferred; Vs. Wherein you may obserue;
or cause, I will join the Effect also: by grace you Are saved. The third is, the Persons, or Subject, upon which the benefits Are conferred; Us Wherein you may observe;
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First, the extension of the subiect: to wit, Iewes, and Gentiles, both included therein. Secondly, the condition: dead in sinne.
First, the extension of the Subject: to wit, Iewes, and Gentiles, both included therein. Secondly, the condition: dead in sin.
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The fourth is, the benefits bestowed vpon vs: and they are three. First, viuification of the spirit:
The fourth is, the benefits bestowed upon us: and they Are three. First, vivification of the Spirit:
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Hee hath quickned vs together in Christ. vers. 5. Secondly, resurrection of soule, and body: He hath raised vs vp together: He hath quickened us together in christ. vers. 5. Secondly, resurrection of soul, and body: He hath raised us up together:
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vers. 6. Thirdly, Session of both in heauen: He hath made vs sit together in the heauenly places, in Christ Iesus.
vers. 6. Thirdly, Session of both in heaven: He hath made us fit together in the heavenly places, in christ Iesus.
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The Fifth, and last is, the end, and finall cause of all this happinesse towards vs, and indulgence from God:
The Fifth, and last is, the end, and final cause of all this happiness towards us, and indulgence from God:
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That he might shew in the ages to come, the exceeding riches of his grace, through his kindnes towards vs in Christ Iesus. That he might show in the ages to come, the exceeding riches of his grace, through his kindness towards us in christ Iesus.
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First of the Author. THe Author of our saluation is he, that is the author of our creation; GOD.
First of the Author. THe Author of our salvation is he, that is the author of our creation; GOD.
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Non est qui reficiat, nisi qui fecit, saith S. Bernard. None can make vs good of euill,Non est qui reficiat, nisi qui fecit, Says S. Bernard. None can make us good of evil,
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but hee that made vs something of nothing.
but he that made us something of nothing.
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It is he that, in my creation, dedit me mihi, gaue me vnto my selfe, by creating me after his owne image.
It is he that, in my creation, dedit me mihi, gave me unto my self, by creating me After his own image.
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It is he that, in my Redemption, dedit se mihi, gaue himselfe vnto me, by redeeming mee with his owne bloud.
It is he that, in my Redemption, dedit se mihi, gave himself unto me, by redeeming me with his own blood.
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But you must vnderstand, that this sacred name of GOD, is taken sometimes essentially, sometimes personally: and this is necessary to be knowne in the explication of my text.
But you must understand, that this sacred name of GOD, is taken sometime essentially, sometime personally: and this is necessary to be known in the explication of my text.
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Essentially it includeth the three persons, subsisting in one vndiuided nature: as Gen. 1.1. In the beginning, GOD created the heauen, and the earth. Essentially it includeth the three Persons, subsisting in one undivided nature: as Gen. 1.1. In the beginning, GOD created the heaven, and the earth.
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Therefore the originall hath it thus, NONLATINALPHABET: creauit Dij: the Gods created. The noune is plurall, the verbe singular;
Therefore the original hath it thus,: creauit Dij: the God's created. The noun is plural, the verb singular;
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to shew a trinity of persons, in the vnity of essence. Sometimes this sacred name is taken personally; importing one person of the diuine nature: as Iohn 1.1. In the beginning was the Word, and the Word was with GOD:
to show a trinity of Persons, in the unity of essence. Sometime this sacred name is taken personally; importing one person of the divine nature: as John 1.1. In the beginning was the Word, and the Word was with GOD:
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That is, the Sonne was with the Father. With him, because from him. With him [ Deus apud Deum ] by eternall coexistencie:
That is, the Son was with the Father. With him, Because from him. With him [ Deus apud God ] by Eternal coexistency:
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from him [ Deus de Deo ] by personall procession. In which respect, precisely the Father is not with the Sonne;
from him [ Deus de God ] by personal procession. In which respect, precisely the Father is not with the Son;
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the Father, and the Sonne are not with the holy Ghost; but the Sonne is with the Father, and the holy Ghost is with them both.
the Father, and the Son Are not with the holy Ghost; but the Son is with the Father, and the holy Ghost is with them both.
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For as God is the God of order in all his creatures, and externall works; so he is a God of order in himselfe also, and in his internall workes.
For as God is the God of order in all his creatures, and external works; so he is a God of order in himself also, and in his internal works.
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There is a priority of order in the Father before the Sonne, and in them both before the holy Ghost.
There is a priority of order in the Father before the Son, and in them both before the holy Ghost.
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So that the Father, being the fountaine of the other, hath a prerogatiue of order in his person and consequently a prerogatiue of order also, in this glorious name of GOD.
So that the Father, being the fountain of the other, hath a prerogative of order in his person and consequently a prerogative of order also, in this glorious name of GOD.
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And thus it is in my Text: GOD, who is rich in mercy: that is, the Father.
And thus it is in my Text: GOD, who is rich in mercy: that is, the Father.
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For though it be true in faith, that euery person is equally mercifull, louing and gracious;
For though it be true in faith, that every person is equally merciful, loving and gracious;
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yet, in this place, it is proper to say that God the Father is rich in mercy,
yet, in this place, it is proper to say that God the Father is rich in mercy,
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and great in loue, and exceeding in grace. For here is a necessary relation of one person to the other: God quickned vs in Christ:
and great in love, and exceeding in grace. For Here is a necessary Relation of one person to the other: God quickened us in christ:
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that is, the Father in the Sonne. Now to the matter it selfe.
that is, the Father in the Son. Now to the matter it self.
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It is God that quickneth vs, raiseth vs, &c. not Angels, not Man, not his owne Works, not his owne Will. Not Angels; they are ministring spirits, Heb. 1.14. not quickning, not raising spirits. Suggerunt bonum, non ingerunt:
It is God that Quickeneth us, Raiseth us, etc. not Angels, not Man, not his own Works, not his own Will. Not Angels; they Are ministering spirits, Hebrew 1.14. not quickening, not raising spirits. Suggerunt bonum, non ingerunt:
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hortantur ad bonum, non bonum creant, saith S. Bernard: They may exhort vnto good, by their suggestion, they cannot powre it into vs, by infusion:hortantur ad bonum, non bonum creant, Says S. Bernard: They may exhort unto good, by their suggestion, they cannot pour it into us, by infusion:
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they may perswade it, they cannot create it in vs. Not Man himselfe:
they may persuade it, they cannot create it in us Not Man himself:
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for the wandring sheepe sought not the shepheard, but the carefull shepheard sought out the sheepe, Matth. 18.12. Not the Workes of man:
for the wandering sheep sought not the shepherd, but the careful shepherd sought out the sheep, Matthew 18.12. Not the Works of man:
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for can a dead tree bring forth liuing fruit? or an euill tree good fruite? Matth. 7.18.
for can a dead tree bring forth living fruit? or an evil tree good fruit? Matthew 7.18.
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Finally, not the Will of man:
Finally, not the Will of man:
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for we did not preuent God in desire, but it is he, that worketh in vs both the will,
for we did not prevent God in desire, but it is he, that works in us both the will,
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and the deed, of his owne pleasure, Phil. 2.13.and the deed, of his own pleasure, Philip 2.13.
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For though in actions naturall, and ciuill, man hath a libertie of will, yet in actions spirituall,
For though in actions natural, and civil, man hath a liberty of will, yet in actions spiritual,
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and supernaturall, his will is dead, vntill it bee reuiued by GOD.
and supernatural, his will is dead, until it be revived by GOD.
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Thus, all other meanes excluded, God is the onely Agent in this great, and glorious worke.
Thus, all other means excluded, God is the only Agent in this great, and glorious work.
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Saluation is of the Lord, Ionah 2.9. Therefore saith God vnto his people:Salvation is of the Lord, Jonah 2.9. Therefore Says God unto his people:
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I, euen I, am he, that putteth away thine iniquities, for my owne sake, and will not remember thy sinnes: Esay 43.25. I, with an ingemination, euen I; excluding all other meanes:I, even I, am he, that putteth away thine iniquities, for my own sake, and will not Remember thy Sins: Isaiah 43.25. I, with an ingemination, even I; excluding all other means:
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for mine owne sake; excluding all other motiues. And this point is excellently inforced by Moses, speaking thus vnto the children of Israel,for mine own sake; excluding all other motives. And this point is excellently enforced by Moses, speaking thus unto the children of Israel,
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lest they should attribute that vnto themselues which was due vnto God alone;
lest they should attribute that unto themselves which was due unto God alone;
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The Lord thy God hath chosen thee to be a precious people vnto himselfe, aboue all people, that are vpon the earth. The Lord thy God hath chosen thee to be a precious people unto himself, above all people, that Are upon the earth.
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The Lord did not set his loue vpon you, nor chuse you, because you were more in number then any people:
The Lord did not Set his love upon you, nor choose you, Because you were more in number then any people:
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for you were the fewest of all people But because he loued you, and because he would keepe the oath which he had sworne vnto your Fathers, Deut. 7.6.7 8. No merit in them, but grace in him:for you were the fewest of all people But Because he loved you, and Because he would keep the oath which he had sworn unto your Father's, Deuteronomy 7.6.7 8. No merit in them, but grace in him:
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that so they might truely say;
that so they might truly say;
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Not vnto vs, ô Lord, not vnto vs, but vnto thy name giue the glory, Psalme 115.1.Not unto us, o Lord, not unto us, but unto thy name give the glory, Psalm 115.1.
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Now if the Iewes could plead nothing, but the loue of God, for his peculiar fauour, what can the Gentlies plead for themselues also,
Now if the Iewes could plead nothing, but the love of God, for his peculiar favour, what can the Gentiles plead for themselves also,
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but the same loue of the same God? Therefore saith our Apostle;
but the same love of the same God? Therefore Says our Apostle;
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God, who is rich in mercy, &c. he hath quickened vs, &c. So that now we are come from the Author, which is GOD,God, who is rich in mercy, etc. he hath quickened us, etc. So that now we Are come from the Author, which is GOD,
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vnto the Motiues, which are, Mercy, Loue, and Grace in him.
unto the Motives, which Are, Mercy, Love, and Grace in him.
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Secondly of the Motiues.
Secondly of the Motives.
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IN these also there is an order, as well in the attributes of God, as formerly in his name.
IN these also there is an order, as well in the attributes of God, as formerly in his name.
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Here is Mercy releeuing vs, and caused by his Loue. Here is loue embracing vs,
Here is Mercy relieving us, and caused by his Love. Here is love embracing us,
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and caused by his Grace. Here is grace sauing vs, and caused by his Goodnesse. For some learned Diuines obserue that these foure properties, Mercy, Loue, Grace, and Goodnesse, as they are very like in their effect toward vs,
and caused by his Grace. Here is grace Saving us, and caused by his goodness. For Some learned Divines observe that these foure properties, Mercy, Love, Grace, and goodness, as they Are very like in their Effect towards us,
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so they are all one in God, but yet with a difference of order.
so they Are all one in God, but yet with a difference of order.
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Goodnesse is the cause of all the rest, but immediatly of Grace; Grace is the cause of the other, goodness is the cause of all the rest, but immediately of Grace; Grace is the cause of the other,
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but immediatly of Loue: Loue is immediatly the cause of mercy. So, in God, his Goodnesse is a cause only, and his Mercy an effect only:
but immediately of Love: Love is immediately the cause of mercy. So, in God, his goodness is a cause only, and his Mercy an Effect only:
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the other are causes and effect too. And this is a golden chaine: the first linke whereof is Goodnesse in God:
the other Are Causes and Effect too. And this is a golden chain: the First link whereof is goodness in God:
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the last is Mercy, which reacheth vnto vs.
the last is Mercy, which reaches unto us
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First, then, of MERCY, as it is here first placed in my Text. GOD who is rich in mercy.
First, then, of MERCY, as it is Here First placed in my Text. GOD who is rich in mercy.
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That there is mercy in God, it sheweth the compassion of his nature; that hee is rich in mercy, it sheweth the abundance thereof.
That there is mercy in God, it shows the compassion of his nature; that he is rich in mercy, it shows the abundance thereof.
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In both we haue a singular comfort. For be it, that he hath mercy, that is a comfort:
In both we have a singular Comfort. For be it, that he hath mercy, that is a Comfort:
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but our comfort is greater, because diues est, he is rich in mercie; for with him there is plentifull redemption: Psal. 130.7.
but our Comfort is greater, Because dives est, he is rich in mercy; for with him there is plentiful redemption: Psalm 130.7.
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Or be it, that he is rich, it sheweth an abundance, and sufficiency in himselfe. But where is our comfort? euen this:
Or be it, that he is rich, it shows an abundance, and sufficiency in himself. But where is our Comfort? even this:
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Diues est in misericordia, he is rich in mercy; the sweetest propriety of his diuine nature. So then:Diues est in misericordia, he is rich in mercy; the Sweetest propriety of his divine nature. So then:
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He is not simply rich, but in mercie: nor hath he simply mercie, but is also rich therein.
He is not simply rich, but in mercy: nor hath he simply mercy, but is also rich therein.
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Which as it is abundantly discouered vnto vs by the effects thereof, so it is testified vnto vs by his owne mouth:
Which as it is abundantly discovered unto us by the effects thereof, so it is testified unto us by his own Mouth:
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and we know, that his testimony is true. For when God descended from heauen (which descent was not by mutation of place,
and we know, that his testimony is true. For when God descended from heaven (which descent was not by mutation of place,
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but by exhibition of presence) and proclaimed his owne name, see what a style he giueth himselfe:
but by exhibition of presence) and proclaimed his own name, see what a style he gives himself:
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The Lord, the Lord, strong, mercifull, gratious, slow to anger, abundant in goodnesse, & truth, reseruing mercie for thousands, forgiuing ininquitie, transgression, The Lord, the Lord, strong, merciful, gracious, slow to anger, abundant in Goodness, & truth, reserving mercy for thousands, forgiving ininquitie, Transgression,
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and sin, not making the wicked innocent, visiting the iniquity of the fathers vpon their children,
and since, not making the wicked innocent, visiting the iniquity of the Father's upon their children,
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vnto the third, and fourth generation: Exod. 34.6.7. Consider here, first, the proprieties themselues: mercifull, gracious, slow to anger, abundant in goodnesse, reseruing mercy, forgiuing iniquity: unto the third, and fourth generation: Exod 34.6.7. Consider Here, First, the proprieties themselves: merciful, gracious, slow to anger, abundant in Goodness, reserving mercy, forgiving iniquity:
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vnto all these he opposeth two other; the one, negatiue; he maketh not the wicked innocent: the other, affirmatiue:
unto all these he Opposeth two other; the one, negative; he makes not the wicked innocent: the other, affirmative:
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he visiteth iniquitie. Consider, secondly, the extent of the one, and other. His mercy extendeth vnto thousands: his iudgement, vnto three, or foure generations. he Visiteth iniquity. Consider, secondly, the extent of the one, and other. His mercy extendeth unto thousands: his judgement, unto three, or foure generations.
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Here is mercie, and riches of mercie. This therefore being so peculiarly annexed vnto the diuine nature:
Here is mercy, and riches of mercy. This Therefore being so peculiarly annexed unto the divine nature:
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the Church, for many hundred yeeres, harh vsed that excellent Collect;
the Church, for many hundred Years, harh used that excellent Collect;
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O God, whose nature, and property is euer to haue mercy, &c. And this bringeth vnto my remembrance the saying of Tullie (so much applauded by S. August. lib. 9. de Cruit. Dei ) when hee pleaded before Caesar, for the life,O God, whose nature, and property is ever to have mercy, etc. And this brings unto my remembrance the saying of Tullie (so much applauded by S. August. lib. 9. de Cruit. Dei) when he pleaded before Caesar, for the life,
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and liberty of Ligarius, his friend:
and liberty of Ligarius, his friend:
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O Caesar (saith he) none of thy vertues is more admirable, or gracious then thy MERCIE.Oh Caesar (Says he) none of thy Virtues is more admirable, or gracious then thy MERCY.
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Men come neere vnto God in nothing so much, as in sauing the afflicted. Thy fortune hath nothing greater, then that thou hast power; Men come near unto God in nothing so much, as in Saving the afflicted. Thy fortune hath nothing greater, then that thou hast power;
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thy nature nothing better, then that thou hast will, to shew mercie, and to saue others. So I may say:thy nature nothing better, then that thou hast will, to show mercy, and to save Others. So I may say:
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of all Gods proprieties none is more admirable, and gracious, then his mercy. It is not his power, it is not his knowledge, it is not his wisdome,
of all God's proprieties none is more admirable, and gracious, then his mercy. It is not his power, it is not his knowledge, it is not his Wisdom,
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but it is his Mercy, wherein we chiefely reioice.
but it is his Mercy, wherein we chiefly rejoice.
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I should despaire, if there were not mercy in him, since there is so much iniquity in me.
I should despair, if there were not mercy in him, since there is so much iniquity in me.
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But, because of sinners, hee shall be called mercifull: 2. Esdr. 8.31.But, Because of Sinners, he shall be called merciful: 2. Ezra 8.31.
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Thus his mercy hath an aduantage, by our sinnes, to declare, and to expresse it selfe.
Thus his mercy hath an advantage, by our Sins, to declare, and to express it self.
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For though, in him, there is an habit (if I may so speake) of mercy alwaies;
For though, in him, there is an habit (if I may so speak) of mercy always;
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yet the act of mercy requireth sinne precedent in vs, which giueth matter, and occasion vnto the same.
yet the act of mercy requires sin precedent in us, which gives matter, and occasion unto the same.
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There is a double matter of mercie: the one, whence it proceedeth: the other, where it is shewed.
There is a double matter of mercy: the one, whence it Proceedeth: the other, where it is showed.
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The first is in God onely, the second in vs. The heauens neede not the mercy of God (saith August. in Psal. 32.) because there is no misery in them: but the earth needeth it;
The First is in God only, the second in us The heavens need not the mercy of God (Says August. in Psalm 32.) Because there is no misery in them: but the earth needs it;
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and where the misery of man hath abounded, there the mercie of God hath abounded much more. and where the misery of man hath abounded, there the mercy of God hath abounded much more.
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If therefore, I haue committed sinne, then I haue fit matter for the declaration of his mercy.
If Therefore, I have committed sin, then I have fit matter for the declaration of his mercy.
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In this, ô Lord, thy goodnesse shall be praised, if thou be mercifull vnto vs, who haue not the substance of good works: 2. Esdr. 8.36. In truth, many haue the shadow, not the substance of good works.In this, o Lord, thy Goodness shall be praised, if thou be merciful unto us, who have not the substance of good works: 2. Ezra 8.36. In truth, many have the shadow, not the substance of good works.
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Now though it is an euill cause (saith Seneca) which requireth mercy, yet there is no cause so euill, which can despaire of mercy.
Now though it is an evil cause (Says Senecca) which requires mercy, yet there is no cause so evil, which can despair of mercy.
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For as I haue the matter of, or for mercy in me (to wit, my sins) so,
For as I have the matter of, or for mercy in me (to wit, my Sins) so,
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if I haue the means to apprehend this mercy (which meanes is faith alone) the mercy of God shall bee commended through mine iniquity,
if I have the means to apprehend this mercy (which means is faith alone) the mercy of God shall be commended through mine iniquity,
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and my owne sinne shall turne to my owne safety.
and my own sin shall turn to my own safety.
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All things worke together for the best vnto them, that loue God, euen to them that are called of his purpose. Rom. 8.28. Omnia cooperantur, saith S. Augustine, all things worke:All things work together for the best unto them, that love God, even to them that Are called of his purpose. Rom. 8.28. Omnia cooperantur, Says S. Augustine, all things work:
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etiam peecata Domine, euen our sins also, ô Lord. For by sinne, we haue experience of our infirmity;etiam peecata Domine, even our Sins also, o Lord. For by sin, we have experience of our infirmity;
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our infirmity draweth vs vnto humility; humility lifteth vs vp vnto God: in God euery man hath his quietus est, perfect rest, and endlesse peace.
our infirmity draws us unto humility; humility lifts us up unto God: in God every man hath his quietus est, perfect rest, and endless peace.
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Thus it is true, that sinne, which naturally, and of it selfe, worketh damnation, may occasionally,
Thus it is true, that sin, which naturally, and of it self, works damnation, may occasionally,
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and by accident, worke saluation also:
and by accident, work salvation also:
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but by his power, who brought light out of darkenesse, and worketh our good out of our own euill.
but by his power, who brought Light out of darkness, and works our good out of our own evil.
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I dare not, therefore, adde this grieuous sin vnto my other sinnes, to despaire of mercy.
I Dare not, Therefore, add this grievous since unto my other Sins, to despair of mercy.
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For as to commit a sinne, it is the death of the soule, so to despaire of mercy, it is to descend into hell.
For as to commit a sin, it is the death of the soul, so to despair of mercy, it is to descend into hell.
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And some feare not to affirme, that Iudas sinned more, by despaire of mercy, then by treason against his Lord.
And Some Fear not to affirm, that Iudas sinned more, by despair of mercy, then by treason against his Lord.
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For what is more sacrilegious (saith Fulgentius) then to deny Gods mercy in forgiuing our sins? If he be a skilfull physitian, he can cure all our infirmities; For what is more sacrilegious (Says Fulgentius) then to deny God's mercy in forgiving our Sins? If he be a skilful Physician, he can cure all our infirmities;
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if a mercifull God, hee can forgiue all our sinnes.
if a merciful God, he can forgive all our Sins.
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Therefore Dauid (Psal. 103.) exhorteth his owne soule to praise the Lord, and again to praise the Lord.
Therefore David (Psalm 103.) exhorteth his own soul to praise the Lord, and again to praise the Lord.
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Why? He forgiueth all thy sinne, & healeth all thine infirmities.
Why? He forgives all thy sin, & heals all thine infirmities.
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If this be so, let no man despaire of the physitian, and remaine in his sicknes;
If this be so, let no man despair of the Physician, and remain in his sickness;
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let no man extenuate Gods mercy, and pine away in his sinnes. For Christ died for sinners: Rom. 5.8. And Christ came into the world to saue sinners. 1. Tim. 1.15.let no man extenuate God's mercy, and pine away in his Sins. For christ died for Sinners: Rom. 5.8. And christ Come into the world to save Sinners. 1. Tim. 1.15.
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If I were not a sinner, he were not a Sauiour.
If I were not a sinner, he were not a Saviour.
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Qualecum { que } fit ergopeccatum &c. Whatsoeuer then thy sinne be, God can and will pardon it, Qualecum { que } fit ergopeccatum etc. Whatsoever then thy sin be, God can and will pardon it,
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if thou, by despaire, doest not close vp his hands, and shut vp the gate of indulgency against thy self. if thou, by despair, dost not close up his hands, and shut up the gate of indulgency against thy self.
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Finally, he concludeth his exhortation out of the prophet Esay 55.7. Let the wicked forsake his wayes, and the vnrighteous his owne imaginations, and returne vnto the Lord:
Finally, he Concludeth his exhortation out of the Prophet Isaiah 55.7. Let the wicked forsake his ways, and the unrighteous his own Imaginations, and return unto the Lord:
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and he will haue mercy vpon him: and to our God, for he is very ready to forgiue. and he will have mercy upon him: and to our God, for he is very ready to forgive.
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Yea, multus ad ignoscendum: as he rendreth it neerer vnto the originall text. In hoc multo nihil deest, in quo est omnipotens misericordia, & omnipotentia misericors. He can pardon: for his mercy is omnipotent: he will pardon; for his omnipotency is mercifull. Therefore let no man despaire.
Yea, Multus ad ignoscendum: as he rendereth it nearer unto the original text. In hoc Much nihil deest, in quo est omnipotens misericordia, & Omnipotentia misericors. He can pardon: for his mercy is omnipotent: he will pardon; for his omnipotency is merciful. Therefore let no man despair.
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Thus much of the first motiue, or cause: to wit, the mercy of God.
Thus much of the First motive, or cause: to wit, the mercy of God.
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And so I come vnto the second, which is his LOVE, as it followeth here in my Text — through his great loue, wherwith he loued vs,
And so I come unto the second, which is his LOVE, as it follows Here in my Text — through his great love, wherewith he loved us,
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euen when we were dead by [ or in ] sins. Here is loue the cause of mercy. I haue loued thee with an euerlasting loue,
even when we were dead by [ or in ] Sins. Here is love the cause of mercy. I have loved thee with an everlasting love,
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therefore with mercy haue I drawne thee: Ierem. 31.3. The riuer of mercy issueth from the fountaine of loue.Therefore with mercy have I drawn thee: Jeremiah 31.3. The river of mercy issueth from the fountain of love.
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But of this I haue spoken before. Now for the Text it selfe, you may obserue: First:
But of this I have spoken before. Now for the Text it self, you may observe: First:
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that this affection, or attribute, is comfortable, because it is loue; specially in God.
that this affection, or attribute, is comfortable, Because it is love; specially in God.
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Secondly, that this loue is commendable, because it is great. Thirdly, that this greatnes is admirable, because it is toward vs. Concerning the First, to wit, the affection, or attribute, loue in God; the beloued disciple teacheth vs, that God is loue 1. Io. 4.8.
Secondly, that this love is commendable, Because it is great. Thirdly, that this greatness is admirable, Because it is towards us Concerning the First, to wit, the affection, or attribute, love in God; the Beloved disciple Teaches us, that God is love 1. Io. 4.8.
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And so loue is attributed vnto him in the abstract, because it is in him, not as an accident,
And so love is attributed unto him in the abstract, Because it is in him, not as an accident,
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and by participation, but by essence, as S. Bernard speaketh diuinely of this, & other properties in God.
and by participation, but by essence, as S. Bernard speaks divinely of this, & other properties in God.
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He loueth as charity, he knoweth as truth, he fitteth as equity, he ruleth as maiesty, he gouerneth as the beginning, he defendeth as health, he worketh as power, he reuealeth as light, he assisteth as piety. He loves as charity, he Knoweth as truth, he fits as equity, he Ruleth as majesty, he Governs as the beginning, he defendeth as health, he works as power, he Revealeth as Light, he assisteth as piety.
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All these things the Angels doe, yea we also doe, but yet in an inferiour manner:
All these things the Angels do, yea we also do, but yet in an inferior manner:
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not by that good which we are, or haue in our selues, but which we participate of him. not by that good which we Are, or have in our selves, but which we participate of him.
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But it is otherwise in GOD: whatsoeuer is attributed vnto him, is God himself. For he is a simple, vncompounded being, in whom all things are one.
But it is otherwise in GOD: whatsoever is attributed unto him, is God himself. For he is a simple, uncompounded being, in whom all things Are one.
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So that the variety of his attributes is not from a diuersity of affection in him,
So that the variety of his attributes is not from a diversity of affection in him,
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but of effects vnto vs. But J am confined vnto his Loue, therfore I will speake particularly of it.
but of effects unto us But J am confined unto his Love, Therefore I will speak particularly of it.
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He hath an immanent loue dwelling in him: & so he loueth himselfe, by the necessity of his nature.
He hath an immanent love Dwelling in him: & so he loves himself, by the necessity of his nature.
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He hath a transient loue proceeding from him:
He hath a Transient love proceeding from him:
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and so he loueth his creatures, some more, some lesse, by the liberty of his will.
and so he loves his creatures, Some more, Some less, by the liberty of his will.
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He hath a generall loue vnto all: for all are his creatures, the works of his own hands.
He hath a general love unto all: for all Are his creatures, the works of his own hands.
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He hath a speciall loue vnto some, according as his Image, in respect of their substance, is stamped in them;
He hath a special love unto Some, according as his Image, in respect of their substance, is stamped in them;
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and as his likenesse, in respect of their qualities, is represented in them. For likenesse is the cause of loue.
and as his likeness, in respect of their qualities, is represented in them. For likeness is the cause of love.
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So then God loueth vs, as his creatures; but more as men. He loueth vs as men; but more as elected. He loueth vs, as elected; but more as iustified.
So then God loves us, as his creatures; but more as men. He loves us as men; but more as elected. He loves us, as elected; but more as justified.
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And this loue, which he beareth vnto vs, as actually iustified by Christ, hee declareth more in his work of our sanctification by the Spirit.
And this love, which he bears unto us, as actually justified by christ, he Declareth more in his work of our sanctification by the Spirit.
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Finally, the more holy wee are, the more hee loueth vs. Whereupon S. Augustine doth excellently obserue (tract in Ioh.) that God loueth the Humanity of Christ, more then any man,
Finally, the more holy we Are, the more he loves us Whereupon S. Augustine does excellently observe (tract in John) that God loves the Humanity of christ, more then any man,
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because it was full of grace, and truth. Ioh. 1.14.Because it was full of grace, and truth. John 1.14.
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If therefore, we will obtain and retain the loue of God, we must be as he is;
If Therefore, we will obtain and retain the love of God, we must be as he is;
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conforming our wils vnto the obedience of his will, and be like vnto him in all things: merciful, as he is mercifull; louing, as he is louing; gratious, as hee is gratious;
conforming our wills unto the Obedience of his will, and be like unto him in all things: merciful, as he is merciful; loving, as he is loving; gracious, as he is gracious;
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yea perfect as he is perfect: Math. 5 48. Not by adequation; that is beyond our power:
yea perfect as he is perfect: Math. 5 48. Not by adequation; that is beyond our power:
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but by imitation, that is our dutie. Be holy for I am holy: Leuit. 11.44. In the second place.
but by imitation, that is our duty. Be holy for I am holy: Levites 11.44. In the second place.
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As before, this loue in God was a speciall, and not a generall loue, so here it is not a little, but a great loue.
As before, this love in God was a special, and not a general love, so Here it is not a little, but a great love.
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For he is a great God, and a great King aboue all Gods. Psal. 95.3. Likewise his loue is great aboue all loues.
For he is a great God, and a great King above all God's Psalm 95.3. Likewise his love is great above all loves.
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Therefore the vulgar readeth it thus: propter nimiam charitatem: for his ouer much loue. In truth it is ouer much; beyond our desert, and beyond our comprehensiō too.
Therefore the Vulgar readeth it thus: propter nimiam charitatem: for his over much love. In truth it is over much; beyond our desert, and beyond our comprehension too.
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For what loue shal I compare vnto his loue? The loue of a WOMAN? It is great indeed:
For what love shall I compare unto his love? The love of a WOMAN? It is great indeed:
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but yet the loue of Ionathan vnto Dauid was greater then it. Thy loue to mee was wonderfull, yea passing the loue of women: 2. Sam. 1.26. The loue of a MOTHER? Here is a greater degree, then in the former:
but yet the love of Ionathan unto David was greater then it. Thy love to me was wonderful, yea passing the love of women: 2. Sam. 1.26. The love of a MOTHER? Here is a greater degree, then in the former:
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but yet this loue is not so certaine, and infallible, as Gods loue.
but yet this love is not so certain, and infallible, as God's love.
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Can a woman forget her child, and not haue compassion vpon the sonne of her wombe? If they should forget (as some may be,Can a woman forget her child, and not have compassion upon the son of her womb? If they should forget (as Some may be,
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yea some haue beene so vnnaturall) yet will not I forget thee, saith God vnto his disconsolate, and afflicted Sion. Esay 49.15.
yea Some have been so unnatural) yet will not I forget thee, Says God unto his disconsolate, and afflicted Sion. Isaiah 49.15.
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Therefore, till you canne find, whom you may compare with God, you shall find no loue, to bee compared with his loue.
Therefore, till you can find, whom you may compare with God, you shall find no love, to be compared with his love.
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But now, to come vnto the third point.
But now, to come unto the third point.
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As the loue of God was commended before, from the quantity thereof, it beeing a great loue;
As the love of God was commended before, from the quantity thereof, it being a great love;
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so it is yet further commēded from the obiect thereof;
so it is yet further commended from the Object thereof;
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Vs. Who? Iewes and Gentiles. Of what condition, or estate? Dead in sinne. This was designed by me to be the third generall circumstance of my Text, Us Who? Iewes and Gentiles. Of what condition, or estate? Dead in sin. This was designed by me to be the third general circumstance of my Text,
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but I will intreat of it here, because I am so happily inuited thereunto. — his great loue, wherewith hee loued vs, when wee were dead by sinnes.
but I will entreat of it Here, Because I am so happily invited thereunto. — his great love, wherewith he loved us, when we were dead by Sins.
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First, I will consider the Obiect it selfe, Vs: which, in extension, doth include both Iew, and Gentile. Secondly, the quality thereof, dead in sinne, or by sinnes. And first of the Obiect; Vs.
First, I will Consider the Object it self, Us: which, in extension, does include both Iew, and Gentile. Secondly, the quality thereof, dead in sin, or by Sins. And First of the Object; Us
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O blessed S. Paul! Quid tibi, & nobis? what hast thou to doe with vs? It was thy priuiledge,
Oh blessed S. Paul! Quid tibi, & nobis? what hast thou to do with us? It was thy privilege,
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& not ours to say, They [ the Iewes ] are Hebrewes, so am I: they are Israelites, so am I:
& not ours to say, They [ the Iewes ] Are Hebrews, so am I: they Are Israelites, so am I:
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they are the seede of Abraham, so am I: 2. Cor. 11.22. But so were not we; the Gentiles.they Are the seed of Abraham, so am I: 2. Cor. 11.22. But so were not we; the Gentiles.
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What is the reason, then, thou shouldest here include thy selfe in this extensiue particle; vs?
What is the reason, then, thou Shouldst Here include thy self in this extensive particle; us?
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The reasons are many, but specially three.
The Reasons Are many, but specially three.
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The first is, the charity of S. Paul. For the voice of Faith is, EGO, I;
The First is, the charity of S. Paul. For the voice of Faith is, EGO, I;
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with an appropriation vnto our selues. Faith draweth the circūference of Gods promises vnto the center of our hearts.
with an appropriation unto our selves. Faith draws the circumference of God's promises unto the centre of our hearts.
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But the voice of Charity is, Not, we; with a communication vnto all. Therfore it is one note of charity, assigned by S. Paul, 1. Cor. 13.5. NONLATINALPHABET, it seeketh not her own things.
But the voice of Charity is, Not, we; with a communication unto all. Therefore it is one note of charity, assigned by S. Paul, 1. Cor. 13.5., it seeks not her own things.
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Secondly, the speciall interest of S. Paul in the Gentiles; whose Apostle he was by way of excellency, and prerogatiue, aboue all others.
Secondly, the special Interest of S. Paul in the Gentiles; whose Apostle he was by Way of excellency, and prerogative, above all Others.
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He is a chosen vessell vnto me, to beare my name before the Gentiles: Act. 9.15. Thirdly, our communion in Christ.He is a chosen vessel unto me, to bear my name before the Gentiles: Act. 9.15. Thirdly, our communion in christ.
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For, now, the stop of partition-wall was broken downe: Ephes. 2.14. Now there was one shephard, and one sheepfold:
For, now, the stop of partition-wall was broken down: Ephesians 2.14. Now there was one shepherd, and one sheepfold:
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Ioh. 10.16 Now God had perswaded Iaphet to dwell in the tents of Shem: Gen. 9.27.
John 10.16 Now God had persuaded Japhet to dwell in the tents of Shem: Gen. 9.27.
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So that, now, there was no difference, no distinction; as our Apostle diuinely saith:
So that, now, there was no difference, no distinction; as our Apostle divinely Says:
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There is neither Iew, nor Grecian, there is neither bond, nor, free, there is neither male, nor female; There is neither Iew, nor Grecian, there is neither bound, nor, free, there is neither male, nor female;
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for you are all one in Christ Iesus: Galath. 3.28.for you Are all one in christ Iesus: Galatians. 3.28.
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Why, then, should one nation despise another, or why should one man contemne an other? For as we are all one, by nature, in the first Adam; so we are all one, by grace, in the second.
Why, then, should one Nation despise Another, or why should one man contemn an other? For as we Are all one, by nature, in the First Adam; so we Are all one, by grace, in the second.
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The nobility of stocke, the antiquity of descent, the abundance of wealth, the excellency of wit, the comelinesse of bodie;
The Nobilt of stock, the antiquity of descent, the abundance of wealth, the excellency of wit, the comeliness of body;
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finally, no externall glory of temporal things maketh a difference, or an acception of persons in the sight of God.
finally, no external glory of temporal things makes a difference, or an acception of Persons in the sighed of God.
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Now to proceede vnto our owne vnworthinesse, whereby the worth of Gods loue is amplified;
Now to proceed unto our own unworthiness, whereby the worth of God's love is amplified;
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be we Iewes, or be we Gentiles, great was the loue of God, which was extended either to the one, or other.
be we Iewes, or be we Gentiles, great was the love of God, which was extended either to the one, or other.
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As for the Iewes; the whole course of the old Scriptures doth so demonstrate their ingratitude,
As for the Iewes; the Whole course of the old Scriptures does so demonstrate their ingratitude,
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and rebellion against God, that it must needs be a singular, extraordinarie loue in him to vouchsafe them any grace, or fauour at all.
and rebellion against God, that it must needs be a singular, extraordinary love in him to vouchsafe them any grace, or favour At all.
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For instance, I remit you vnto the 78. Psalme, where the Prophet Dauid doth illustrate the benignitie of God, by the iniquitie of this people:
For instance, I remit you unto the 78. Psalm, where the Prophet David does illustrate the benignity of God, by the iniquity of this people:
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to wit, how hee brought them out of Egypt by a miraculous power, diuided the sea for their protection, brought water out of the stonie rocks for their consolation, went before them in a cloud for their direction;
to wit, how he brought them out of Egypt by a miraculous power, divided the sea for their protection, brought water out of the stony Rocks for their consolation, went before them in a cloud for their direction;
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yet they sinned still against him, and prouoked the Highest in the wildernesse, verse 17. Notwithstanding, hee rained downe Manna vpon them, he rained flesh also vpon them, as dust;yet they sinned still against him, and provoked the Highest in the Wilderness, verse 17. Notwithstanding, he reigned down Manna upon them, he reigned Flesh also upon them, as dust;
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yet, for all this, they sinned still, and beleeued not his wondrous works. yet, for all this, they sinned still, and believed not his wondrous works.
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vers. 32. Notwithstanding, he forgaue their iniquitie, and restrained his anger from them, vpon their submission vnto him:
vers. 32. Notwithstanding, he forgave their iniquity, and restrained his anger from them, upon their submission unto him:
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yet they returned, and tempted God, and limited the holy one of Israel, vers. 41. Notwithstanding, he cast out the Heathen before them, to receiue them into their inheritance:yet they returned, and tempted God, and limited the holy one of Israel, vers. 41. Notwithstanding, he cast out the Heathen before them, to receive them into their inheritance:
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yet they tempted, and prouoked the most high God, and kept not his testimonies. vers. 56.yet they tempted, and provoked the most high God, and kept not his testimonies. vers. 56.
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But as for vs Gentiles, what could we plead? We were not the seede of Abraham: wee had not the seale of the couenant:
But as for us Gentiles, what could we plead? We were not the seed of Abraham: we had not the seal of the Covenant:
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the promises appertained not vnto vs: at least, according to the letter. All which things the Iewes might plead, as peculiar vnto themselues alone.
the promises appertained not unto us: At least, according to the Letter. All which things the Iewes might plead, as peculiar unto themselves alone.
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Therefore S. Paul hauing demanded, What is the preferment of the Iew? and what is the profit of circumcision? answereth, Much euery manner of way,
Therefore S. Paul having demanded, What is the preferment of the Iew? and what is the profit of circumcision? Answers, Much every manner of Way,
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and chiefly, because vnto them were committed the oracles of God: Rom. 3.1.2.and chiefly, Because unto them were committed the oracles of God: Rom. 3.1.2.
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But since wee Gentiles were not priuiledged by any of these graces, but were strangers from the couenant,
But since we Gentiles were not privileged by any of these graces, but were Strangers from the Covenant,
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and wholly inthralled into the captiuitie of sinne and Satan:
and wholly enthralled into the captivity of sin and Satan:
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heerein the loue of God is more spectable, and more commended in vs, then in them,
herein the love of God is more spectable, and more commended in us, then in them,
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because hee quickned Vs also, when we were dead in sinne.
Because he quickened Us also, when we were dead in sin.
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So that now we are succeeded into the state, nay more, into the very name of the Iewes themselues.
So that now we Are succeeded into the state, nay more, into the very name of the Iewes themselves.
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For hee is a Iew, who is one within: Rom. 2.28. And wee are the circumcision, which worship God in the spirit. Philip. 3.3.
For he is a Iew, who is one within: Rom. 2.28. And we Are the circumcision, which worship God in the Spirit. Philip. 3.3.
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For it is true (my brethren) that God delighteth not in outward things, without an inward affection;
For it is true (my brothers) that God delights not in outward things, without an inward affection;
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not in Ceremonies, not in Sacraments, not in Sacrifice, not in his owne People. Nay more:
not in Ceremonies, not in Sacraments, not in Sacrifice, not in his own People. Nay more:
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Christ acknowledgeth not the blessed Virgin to be his Mother, if she heare not his word, and keepe it, Luke 8.21. Whereby he did not reproue her, but instruct others, in this behalfe.
christ acknowledgeth not the blessed Virgae to be his Mother, if she hear not his word, and keep it, Lycia 8.21. Whereby he did not reprove her, but instruct Others, in this behalf.
np1 vvz xx dt j-vvn n1 pc-acp vbi po31 n1, cs pns31 vvb xx po31 n1, cc vvi pn31, av crd. c-crq pns31 vdd xx vvi pno31, cc-acp vvi n2-jn, p-acp d n1.
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It is not therefore, succession from worthy persons, it is not birth from religious fathers, it is not the splendor,
It is not Therefore, succession from worthy Persons, it is not birth from religious Father's, it is not the splendour,
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and dignity of a particular place, vpon which wee may securely rest:
and dignity of a particular place, upon which we may securely rest:
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yet these, these are things, and principall things too, wherein the Church of Rome doth so confidently repose.
yet these, these Are things, and principal things too, wherein the Church of Rome does so confidently repose.
av d, d vbr n2, cc j-jn n2 av, c-crq dt n1 pp-f np1 vdz av av-j vvi.
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And as the literall Babylon (Esay 47.8.) so she, the mysticall Babylon (Apocal. 18.7.) glorieth in this manner, and saith;
And as the literal Babylon (Isaiah 47.8.) so she, the mystical Babylon (Apocalypse 18.7.) Glorieth in this manner, and Says;
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I sit being Queene, and am no widow, and shall see no mourning. I fit being Queen, and am no widow, and shall see no mourning.
pns11 vvb vbg n1, cc vbm dx n1, cc vmb vvi dx n1.
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Howbeit her destruction is ordained of old, the sentence of condemnation is past, the writ of execution is gone forth;
Howbeit her destruction is ordained of old, the sentence of condemnation is past, the writ of execution is gone forth;
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The Kings of the earth shall hate the whore, [ the sometimes Mother Church now become a whore ] and make her desolate and naked, The Kings of the earth shall hate the whore, [ the sometime Mother Church now become a whore ] and make her desolate and naked,
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and shall burne her with fire: Apoc. 17.16. I come, now, from the Obiect, vs, vnto the quality thereof; dead in sinnes. and shall burn her with fire: Apocalypse 17.16. I come, now, from the Object, us, unto the quality thereof; dead in Sins.
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There is a spirituall death of the soule: a temporall of the body: an eternall of both.
There is a spiritual death of the soul: a temporal of the body: an Eternal of both.
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I speake not of the two latter, they are deaths for sinne, not in sinne: of which, alone, my text doth here peculiarly intreat.
I speak not of the two latter, they Are death's for sin, not in sin: of which, alone, my text does Here peculiarly entreat.
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This spirituall death therefore of the soule in sinne, is sometimes in Thought onely; when we yeeld not consent thereunto.
This spiritual death Therefore of the soul in sin, is sometime in Thought only; when we yield not consent thereunto.
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For there is first, suggestion (either externally from Satan, or internally from our concupiscence) then delectation, and finally, consent which properly bringeth sin vnto her birth. Otherwise.
For there is First, suggestion (either externally from Satan, or internally from our concupiscence) then delectation, and finally, consent which properly brings since unto her birth. Otherwise.
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S. Bernard asketh, in the person of a regenerate man; An forte iam non ago illa, sed patior? si vtique non consentio.
S. Bernard asks, in the person of a regenerate man; an fort iam non ago illa, sed patior? si Vtique non consentio.
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Mea dixerim peccata, non quia facio, sed quia sustineo: I am rather a patient, then an agent in my sinnes, &c. Sometimes this spirituall death is in Action; to wit, transient action;Mea dixerim Peccata, non quia facio, sed quia sustineo: I am rather a patient, then an agent in my Sins, etc. Sometime this spiritual death is in Actium; to wit, Transient actium;
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for there was an immanent action before. For a sinne may be actuall in the mind, though not acted in the body.
for there was an immanent actium before. For a sin may be actual in the mind, though not acted in the body.
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Sometimes this spirituall sinne is in Habit, and custome;
Sometime this spiritual sin is in Habit, and custom;
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when sinne is not only inhabitant (for so it is in all, though not imputed vnto all:
when sin is not only inhabitant (for so it is in all, though not imputed unto all:
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it remaineth in act, not in guilt) but regnant in our soules. Of which our Apostle speaketh in this maner:
it remains in act, not in guilt) but regnant in our Souls. Of which our Apostle speaks in this manner:
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Let not sinne raigne in your mortall body, that you should obey it in the lusts thereof; Let not sin Reign in your Mortal body, that you should obey it in the Lustiest thereof;
vvb xx n1 vvi p-acp po22 j-jn n1, cst pn22 vmd vvi pn31 p-acp dt n2 av;
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neither giue you your members, as weapons of vnrighteousnesse, vnto sinne: Rom. 6.12. All these deaths of the soule are figured, and represented in certaine persons, whom our Sauiour raised vp from the death of the body.neither give you your members, as weapons of unrighteousness, unto sin: Rom. 6.12. All these death's of the soul Are figured, and represented in certain Persons, whom our Saviour raised up from the death of the body.
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The first, in the Centurions daughter: Mark. 5.40. Her body lay yet in her fathers house;
The First, in the Centurions daughter: Mark. 5.40. Her body lay yet in her Father's house;
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and there she was raised vp vnto life. The second, in the widowes son: Luke 7.12. His body was carried forth into the Citie, and there he was raised vp vnto life. The third, in Marthaes brother: Iohn 11.39. His body was laid in the graue, and there he was raised vp vnto life.
and there she was raised up unto life. The second, in the Widows son: Lycia 7.12. His body was carried forth into the city, and there he was raised up unto life. The third, in Martha's brother: John 11.39. His body was laid in the graven, and there he was raised up unto life.
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Now our spirituall death was of the last, and worst sort. We were dead in the habit, and custome of sinne;
Now our spiritual death was of the last, and worst sort. We were dead in the habit, and custom of sin;
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dead in al our faculties and powers. Dead in the Will, which is the Queene-regent of the soule;
dead in all our faculties and Powers. Dead in the Will, which is the Queen-regent of the soul;
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dead in the Vnderstanding, which is her Counsellor; dead in the Memory, which is her Secretary;
dead in the Understanding, which is her Counsellor; dead in the Memory, which is her Secretary;
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dead in the Affections, which are her messengers, and seruants. So dead in all, that sinne raigned, and grace was extinguished in our soules.
dead in the Affections, which Are her messengers, and Servants. So dead in all, that sin reigned, and grace was extinguished in our Souls.
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And yet ô Lord, didst thou loue vs when wee were dead men? Euen thou also, who art the God, not of the dead, but of the liuing? He did so, Brethren:
And yet o Lord, didst thou love us when we were dead men? Eve thou also, who art the God, not of the dead, but of the living? He did so, Brothers:
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our great sinnes could not euacuate his good purpose. He loued vs in his election; then by manifestation: the first, before all time; the second, in time.
our great Sins could not evacuate his good purpose. He loved us in his election; then by manifestation: the First, before all time; the second, in time.
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And thus he was not changed by hauing loue now, which he had not euer, but we were changed by receiuing grace, which we had not before.
And thus he was not changed by having love now, which he had not ever, but we were changed by receiving grace, which we had not before.
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Wherefore God loued vs, when we were spiritually dead: he loued vs, I say, in respect of his owne purpose, not of our works.
Wherefore God loved us, when we were spiritually dead: he loved us, I say, in respect of his own purpose, not of our works.
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And now as the Prophet Ieremy spake literally of his owne greefe, but typically of Christs:
And now as the Prophet Ieremy spoke literally of his own grief, but typically of Christ:
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Was there euer Dolor, sicut dolor meus, griefe as my greefe? Lam. 1.12. So I may truly say of Gods loue:
Was there ever Dolour, sicut dolour meus, grief as my grief? Lam. 1.12. So I may truly say of God's love:
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O Lord, was there euer Amor, sicut amor •uus, loue as thy loue? No man hath greater loue then this, that he lay downe his life for his friend: Iohn 15.13. It is true, no man hath greater:
Oh Lord, was there ever Amor, sicut amor •uus, love as thy love? No man hath greater love then this, that he lay down his life for his friend: John 15.13. It is true, no man hath greater:
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but thou, my Lord, hadst greater; for thou laidst down thy life for thine enemies.
but thou, my Lord, Hadst greater; for thou laidst down thy life for thine enemies.
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Therefore saith S. Paul; God setteth out his loue toward vs, seeing that, while we were yet sinners, Christ died for vs. Rom. 5.8.
Therefore Says S. Paul; God sets out his love towards us, seeing that, while we were yet Sinners, christ died for us Rom. 5.8.
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While we were yet sinners; dead in sinne, and had no means to relieue our selues.
While we were yet Sinners; dead in sin, and had no means to relieve our selves.
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For, if in our restitution vnto life, we had preuented God in desire, or cooperated with him in act, his loue had not bin so set forth, as now it is.
For, if in our restitution unto life, we had prevented God in desire, or cooperated with him in act, his love had not been so Set forth, as now it is.
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But the truth is, we were passiue, not actiue, in this excellent work; and so passiue, that there was nothing in vs, to concurre with God.
But the truth is, we were passive, not active, in this excellent work; and so passive, that there was nothing in us, to concur with God.
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It was not a slumber, and so we were awaked; it was not a wound, and so we were healed;
It was not a slumber, and so we were awaked; it was not a wound, and so we were healed;
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but it was death, and so wee were raised vp againe: not by any vertue within vs, but by an externall power.
but it was death, and so we were raised up again: not by any virtue within us, but by an external power.
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For what motion, or actiuity is there in a dead body, to raise vp it selfe? None.
For what motion, or activity is there in a dead body, to raise up it self? None.
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Therfore, as, in his creation, A dam was made a liuing soule, when God breathed the breath of life into him: Gen. 2.7.
Therefore, as, in his creation, A dam was made a living soul, when God breathed the breath of life into him: Gen. 2.7.
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so, in his renouation (for he was an old Adam, as soone as hee was a new ) God inspired grace into him,
so, in his renovation (for he was an old Adam, as soon as he was a new) God inspired grace into him,
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and Adam was quickned againe from the death of the soule.
and Adam was quickened again from the death of the soul.
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Whereby, as we learne, how much we owe vnto God, & how little vnto our selues, in this worke of our restitution vnto the life of grace;
Whereby, as we Learn, how much we owe unto God, & how little unto our selves, in this work of our restitution unto the life of grace;
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so we may behold, and hate the turpitude, and deformity of sinne, from this one effect, that it putteth vs in the state of dead men:
so we may behold, and hate the turpitude, and deformity of sin, from this one Effect, that it putteth us in the state of dead men:
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as S. Paul speaketh of the widow, liuing in pleasure: shee is dead euen while she liueth.
as S. Paul speaks of the widow, living in pleasure: she is dead even while she lives.
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A spirituall death in a naturall life.
A spiritual death in a natural life.
dt j n1 p-acp dt j n1.
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Thou hast a name (saith God vnto the church of Sardis, Apocal. 3.1) that thou liuest, but thou art dead. Thou hast a name (Says God unto the Church of Sardis, Apocalypse 3.1) that thou Livest, but thou art dead.
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And so J may say vnto a sinful man: it is but a name, a shadow of life, which thou hast:
And so J may say unto a sinful man: it is but a name, a shadow of life, which thou hast:
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for thogh thy body liue by thy soule, yet thy soule liueth not by grace: and consequently, thou art separated from GOD, the author and fountaine of thy life.
for though thy body live by thy soul, yet thy soul lives not by grace: and consequently, thou art separated from GOD, the author and fountain of thy life.
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Thus a sinner is farre from God, and God is farre from a sinner: the first in grace, the second in mercy.
Thus a sinner is Far from God, and God is Far from a sinner: the First in grace, the second in mercy.
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But from whom God is farre in mercy, he is neer in iustice, for their destruction sleepeth not. 2. Pet. 2.3.
But from whom God is Far in mercy, he is near in Justice, for their destruction Sleepeth not. 2. Pet. 2.3.
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So much of the second motiue, or cause, to wit, the great loue of God, wherewith he loued vs when we were dead in sinne.
So much of the second motive, or cause, to wit, the great love of God, wherewith he loved us when we were dead in sin.
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Now ensueth the third, and last; namely GRACE; for so it followeth — by grace you are saued.
Now ensueth the third, and last; namely GRACE; for so it follows — by grace you Are saved.
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Whereof I will intreat as briefly as I can. It may be a question;
Whereof I will entreat as briefly as I can. It may be a question;
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why Not, before is now turned into Vos? Before he said, God loued vs; to wit, Iewes and Gentiles. Now he saith, You are saued; to wit, the Gentiles. The answere is.
why Not, before is now turned into Vos? Before he said, God loved us; to wit, Iewes and Gentiles. Now he Says, You Are saved; to wit, the Gentiles. The answer is.
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Though Iewes and Gentiles haue a common right in Christ, yet the right of the Iewes was more singular then ours,
Though Iewes and Gentiles have a Common right in christ, yet the right of the Iewes was more singular then ours,
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and in order, at the least before ours, by reason of their priuiledges; as I shewed you before.
and in order, At the least before ours, by reason of their privileges; as I showed you before.
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Whence it is, that our Sauiour himselfe testifieth in this manner; I am not sent, saue to the lost sheepe of the house of Israel: Math. 15.24.
Whence it is, that our Saviour himself Testifieth in this manner; I am not sent, save to the lost sheep of the house of Israel: Math. 15.24.
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Likewise he gaue his commission vnto his disciples;
Likewise he gave his commission unto his Disciples;
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Goe not into the way of the Gentiles, but goe rather vnto the lost sheepe of the house of Israel: Math. 10.5.6. Conformable whereunto is the testimony of Saint Paul vnto the vngratefull Iewes;Go not into the Way of the Gentiles, but go rather unto the lost sheep of the house of Israel: Math. 10.5.6. Conformable whereunto is the testimony of Saint Paul unto the ungrateful Iewes;
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It was necessary that the word of God should first haue been spoken vnto you; but seeing you put it from you, and iudge your selues vnworthy of eternall life, It was necessary that the word of God should First have been spoken unto you; but seeing you put it from you, and judge your selves unworthy of Eternal life,
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loe wee turne vnto the Gentiles, &c. Whereupon, the Gentiles glorified God, and receiued the Gospell with great alacrity of heart;lo we turn unto the Gentiles, etc. Whereupon, the Gentiles glorified God, and received the Gospel with great alacrity of heart;
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that so it might bee verified which the Prophet declared long before; Reioice ô barren, that didst not beare:
that so it might be verified which the Prophet declared long before; Rejoice o barren, that didst not bear:
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breake forth into ioy, and reioyce thou, that didst not trauaile with child; for the desolate hath more children then the married wif•: Esay 54.1. Specially therefore, the Gentiles were saued by grace. break forth into joy, and rejoice thou, that didst not travail with child; for the desolate hath more children then the married wif•: Isaiah 54.1. Specially Therefore, the Gentiles were saved by grace.
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But by what grace? There is the grace of God toward vs: which respecteth vs, as the obiects of it:
But by what grace? There is the grace of God towards us: which respecteth us, as the objects of it:
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there is the grace of God in vs, which respecteth vs, as the subiects of it.
there is the grace of God in us, which respecteth us, as the Subjects of it.
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So that we are in the first grace, the second grace is in vs. It is the first,
So that we Are in the First grace, the second grace is in us It is the First,
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therefore & not the second, by which we are saued.
Therefore & not the second, by which we Are saved.
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For we are not saued by the grace of God, wrought within vs by his Spirit,
For we Are not saved by the grace of God, wrought within us by his Spirit,
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but shewed vnto vs in his Son. You are saued by grace;
but showed unto us in his Son. You Are saved by grace;
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that is, by the free and voluntary fauour of God the Father, in Iesus Christ his Sonne.
that is, by the free and voluntary favour of God the Father, in Iesus christ his Son.
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For the grace, of which S. Paul doth here speake, is referred vnto God, euen the Father;
For the grace, of which S. Paul does Here speak, is referred unto God, even the Father;
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howsoeuer our translation (supplying some words, which are not in the originall) seemeth to refer it vnto the Son. But the matter is not great.
howsoever our Translation (supplying Some words, which Are not in the original) seems to refer it unto the Son. But the matter is not great.
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For this grace is, equally, in all the persons, but originally in the Father, exhibitiuely in the Son:
For this grace is, equally, in all the Persons, but originally in the Father, exhibitively in the Son:
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by whom, and in whom, the Father hath declared his mercy, loue, and grace. To proceed then. We are saued by grace.
by whom, and in whom, the Father hath declared his mercy, love, and grace. To proceed then. We Are saved by grace.
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What? by grace only? We are saued by Christ, by faith, by hope, by grace.
What? by grace only? We Are saved by christ, by faith, by hope, by grace.
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By all these, but in a different manner. By Christs death, as the only meritorious cause:
By all these, but in a different manner. By Christ death, as the only meritorious cause:
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by Faith, as the proper instrumentall meanes: by Hope, Rom. 8.24. as sustaining our expectation of things to come: by Grace, as mouing God.
by Faith, as the proper instrumental means: by Hope, Rom. 8.24. as sustaining our expectation of things to come: by Grace, as moving God.
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If therefore, the question bee (as it is, properly, in this place) what was the first motiue of our saluation? The answere is, The grace of God. For as the end of our saluation is his glory,
If Therefore, the question be (as it is, properly, in this place) what was the First motive of our salvation? The answer is, The grace of God. For as the end of our salvation is his glory,
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so the beginning of it is his grace. Our election to life is free: our vocation (inwardly by the spirit, outwardly by the word) is free:
so the beginning of it is his grace. Our election to life is free: our vocation (inwardly by the Spirit, outwardly by the word) is free:
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our iustification, by the bloud of Christ, is free: our sanctification, by the holy Ghost, is free:
our justification, by the blood of christ, is free: our sanctification, by the holy Ghost, is free:
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finally, our glorification, in heauen, is free also; as Fulgentius obserueth very well: Datur, ex gratia, non solùm iustificatis vita hona, sed etiam glorificatis vita aeterna:
finally, our glorification, in heaven, is free also; as Fulgentius observeth very well: Datur, ex Gratia, non solùm iustificatis vita Hona, sed etiam glorificatis vita aeterna:
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Not only a good life vnto them, who are iustified, but also eternall life vnto them, who are glorified, is giuen freely,
Not only a good life unto them, who Are justified, but also Eternal life unto them, who Are glorified, is given freely,
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and by the grace of God Not of works, lest any man should boast himselfe: Ephes. 2.9. This is the argument, vpon which S. Paul doth spend a great part of his Epistles:
and by the grace of God Not of works, lest any man should boast himself: Ephesians 2.9. This is the argument, upon which S. Paul does spend a great part of his Epistles:
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this is the thing, which he doth euery where inforce; to wit, the grace of God in Iesus Christ.
this is the thing, which he does every where enforce; to wit, the grace of God in Iesus christ.
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O S. Paul. S. Paul! Vas misercoridiae & tuba gratiae, the vessell of mercy, and the trumpet of grace.
O S. Paul. S. Paul! Vas misercoridiae & Tubam Gratiae, the vessel of mercy, and the trumpet of grace.
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For, in none, was the mercy of God more expressed, then in thee: and, in none was his grace more exalted, then by thee.
For, in none, was the mercy of God more expressed, then in thee: and, in none was his grace more exalted, then by thee.
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And this he doth not to destroy actum operis, but opinionem meriti: not the performance of good works,
And this he does not to destroy Acts operis, but opinionem Merit: not the performance of good works,
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but the opinion of merit thereby:
but the opinion of merit thereby:
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and specially the merit of Condignity, which the Church of Rome defendeth precisely in this sense;
and specially the merit of Condignity, which the Church of Room defendeth precisely in this sense;
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to wit, that, after the first iustification, by Christ (the second being by works,
to wit, that, After the First justification, by christ (the second being by works,
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as they teach) a man, being in state of grace, may performe (and some doe performe) such good works,
as they teach) a man, being in state of grace, may perform (and Some do perform) such good works,
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as, in their owne worth, and proper value, deserue eternall life.
as, in their own worth, and proper valve, deserve Eternal life.
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This they call merit of Condignity. But this is an indignitie to God, a disgrace to his grace, and blasphemy against his honour. More truely saith our Apostle;
This they call merit of Condignity. But this is an indignity to God, a disgrace to his grace, and blasphemy against his honour. More truly Says our Apostle;
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Non sunt condignae, &c. the afflictions of this present life are not worthie of the glory, which shall bee shewed vnto vs:Non sunt condignae, etc. the afflictions of this present life Are not worthy of the glory, which shall be showed unto us:
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Rom. 8.18 Neither our actions, nor our passions can deserue the same. And I pray you marke the opposition in this behalfe. SVNT:
Rom. 8.18 Neither our actions, nor our passion can deserve the same. And I pray you mark the opposition in this behalf. SVNT:
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they are worthy; saith the Church of Rome. NON SVNT: they are not worthy; saith S. Paul. Away, away with merit;they Are worthy; Says the Church of Rome. NON SVNT: they Are not worthy; Says S. Paul. Away, away with merit;
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let vs establish the grace of God, which is more honourable vnto him, and more comfortable vnto vs. But J leaue the prosecution heereof,
let us establish the grace of God, which is more honourable unto him, and more comfortable unto us But J leave the prosecution hereof,
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and, after a brief reflexion vpon that, which is already past, I will proceed vnto the residue of my text.
and, After a brief reflection upon that, which is already past, I will proceed unto the residue of my text.
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First, then, concerning the Mercy of God; Trust in it, Trust in it onely, Trust in it euer. Trust in it, without diffidence;
First, then, Concerning the Mercy of God; Trust in it, Trust in it only, Trust in it ever. Trust in it, without diffidence;
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for, in the mercies of the most High, you shall not miscarrie: Psalm 21.7. Trust in it onely, without any other plea.
for, in the Mercies of the most High, you shall not miscarry: Psalm 21.7. Trust in it only, without any other plea.
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We doe not present our supplications before thee for our owne righteousnesse, but for thy great tender mercies: Dan. 9.18. Trust in it euer without wearinesse;We do not present our supplications before thee for our own righteousness, but for thy great tender Mercies: Dan. 9.18. Trust in it ever without weariness;
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for his compassions faile not: Lam. 3.22. As the oyle did not cease, till there wanted vessels to receiue it; 2. King. 4.6. so there is no end of Gods mercy toward vs, till wee want faith to apprehend the same.
for his compassions fail not: Lam. 3.22. As the oil did not cease, till there wanted vessels to receive it; 2. King. 4.6. so there is no end of God's mercy towards us, till we want faith to apprehend the same.
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Secondly, concerning the Loue of God;
Secondly, Concerning the Love of God;
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what shall wee render vnto him for the same? Loue for loue? That is most fit,
what shall we render unto him for the same? Love for love? That is most fit,
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since it is like for like. But though it bee like, yet it is lesse.
since it is like for like. But though it be like, yet it is less.
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For as he goeth before vs in time [ hee loued vs first: 1. Ioh. 4 19. ] so hee excelleth vs in degree.
For as he Goes before us in time [ he loved us First: 1. John 4 19. ] so he excels us in degree.
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He loueth vs more, then wee doe, or can loue him.
He loves us more, then we do, or can love him.
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Hee loueth vs, as a Father; we loue him, as Children. Ours is an ascending, his a descending loue.
He loves us, as a Father; we love him, as Children. Ours is an ascending, his a descending love.
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But though we cannot loue him so much as we ought, and as he loueth vs,
But though we cannot love him so much as we ought, and as he loves us,
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yet let vs loue him aboue all things.
yet let us love him above all things.
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Whom haue I in heauen, but thee? and, in earth, I haue desired none, in comparison of thee: Psal. 73.25.Whom have I in heaven, but thee? and, in earth, I have desired none, in comparison of thee: Psalm 73.25.
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Finally, let vs loue nothing but for him, Minùs te diligit, ô Domine, qui, praeter te ▪ aliquid diligit, quod, propter te, non diligit:
Finally, let us love nothing but for him, Minùs te diligit, o Domine, qui, praeter te ▪ Aliquid diligit, quod, propter te, non diligit:
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saith Augustine: O Lord, he loueth thee lesse then other things, who loueth any thing besides thee, which he loueth not for thy sake.
Says Augustine: Oh Lord, he loves thee less then other things, who loves any thing beside thee, which he loves not for thy sake.
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Thirdly, concerning the Grace of God; it taketh away all our reioycing, but in him alone:
Thirdly, Concerning the Grace of God; it Takes away all our rejoicing, but in him alone:
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who voluntarily, without our desire, and freely, without our desert, and entirely, without our cooperation, hath saued vs by his grace,
who voluntarily, without our desire, and freely, without our desert, and entirely, without our cooperation, hath saved us by his grace,
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euen by his louing fauour towards vs, in Iesus Christ our Lord.
even by his loving favour towards us, in Iesus christ our Lord.
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Therefore as I will not (nay I cannot) attribute any thing vnto my selfe,
Therefore as I will not (nay I cannot) attribute any thing unto my self,
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but weakenesse, and sinne, which truly, and properly are my owne, ( and if I must needs reioyce, I will reioyce of mine infirmities:
but weakness, and sin, which truly, and properly Are my own, (and if I must needs rejoice, I will rejoice of mine infirmities:
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2. Cor. 11.30.) so I will not put my confidence in man:
2. Cor. 11.30.) so I will not put my confidence in man:
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for none is so great, or so good, that I may rest securely vpon his grace.
for none is so great, or so good, that I may rest securely upon his grace.
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But contrariwise, let the foolish deride me, the malitious depraue me, the insolent contemne me, the mighty oppresse me, it is enough for me that I am in the grace, and fauor of my Lord.
But contrariwise, let the foolish deride me, the malicious deprave me, the insolent contemn me, the mighty oppress me, it is enough for me that I am in the grace, and favour of my Lord.
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Sufficit mihi gratia tua: O Lord thy grace is sufficient for me. I condlude therefore with S. Paul: Reioyce in the Lord alway, againe I say reioyce: Phil. 4.4.Sufficit mihi Gratia tua: Oh Lord thy grace is sufficient for me. I condlude Therefore with S. Paul: Rejoice in the Lord always, again I say rejoice: Philip 4.4.
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Thus I haue discoursed briefly vpon three circumstances of my text. The Author of our saluation, GOD.
Thus I have discoursed briefly upon three Circumstances of my text. The Author of our salvation, GOD.
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The Motiues in him, Mercy, Loue, and Grace. The Persons, vpon which he hath conferred his benefits and fauours; Vs, dead in sinne.
The Motives in him, Mercy, Love, and Grace. The Persons, upon which he hath conferred his benefits and favours; Us, dead in sin.
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Of the Benefits. NOw, 〈 ◊ 〉 the fourth place, ensue the Benefits themselues: the first whereof is, Viuification in the soule;
Of the Benefits. NOw, 〈 ◊ 〉 the fourth place, ensue the Benefits themselves: the First whereof is, Vivification in the soul;
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Hee hath quickened vs together in Christ. Here is spirituall life opposed vnto spirituall death.He hath quickened us together in christ. Here is spiritual life opposed unto spiritual death.
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It is comfortable because Life, but more because Spirituall: for this doth eleuate vs aboue our mortall condition,
It is comfortable Because Life, but more Because Spiritual: for this does elevate us above our Mortal condition,
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and is the pledge of our eternity in heauen. This spirituall life we haue partly in Christ, partly in our selues.
and is the pledge of our eternity in heaven. This spiritual life we have partly in christ, partly in our selves.
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In Christ, by iustification through his bloud. In our selues, by regeneration from the spirit. First, by Iustification, through the bloud of Christ.
In christ, by justification through his blood. In our selves, by regeneration from the Spirit. First, by Justification, through the blood of christ.
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For he, with all his merits, is ours. Thus I liue, yet not I now, but Christ liueth in me:
For he, with all his merits, is ours. Thus I live, yet not I now, but christ lives in me:
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and, in that I now liue, I liue by faith in the Sonne of God: Gal. 2.20. I am grafted into him, and so I liue by the life of the roote.and, in that I now live, I live by faith in the Son of God: Gal. 2.20. I am grafted into him, and so I live by the life of the root.
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His is the primitiue, mine a deriuatiue life. Secondly, by regeneration from the Spirit, who sanctifieth vs, and reneweth vs by grace.
His is the primitive, mine a derivative life. Secondly, by regeneration from the Spirit, who Sanctifieth us, and Reneweth us by grace.
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For as before, wee had imputed righteousnesse in Christ, so now wee haue inherent righteousnesse in our selues:
For as before, we had imputed righteousness in christ, so now we have inherent righteousness in our selves:
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though we are not thereby iustified in the sight of God, nor dare in any confidence thereof, appeare securely in his presence.
though we Are not thereby justified in the sighed of God, nor Dare in any confidence thereof, appear securely in his presence.
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Tutior mihi iustitia data, quam innata, saith Bernard: the imputed righteousnesse of Christ is more safe for me,Tutior mihi iustitia data, quam Innata, Says Bernard: the imputed righteousness of christ is more safe for me,
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then inherent righteousnesse from the spirit; that, which is on me, then in me. Iacob had not obtained the blessing, but in the garments of Esau: Gen. 27.23. which was a type and figure of our happinesse in the sole righteousnesse of Iesus Christ our Lord.
then inherent righteousness from the Spirit; that, which is on me, then in me. Iacob had not obtained the blessing, but in the garments of Esau: Gen. 27.23. which was a type and figure of our happiness in the sole righteousness of Iesus christ our Lord.
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Therefore S. Paul hauing esteemed all things as dung, that he might win Christ, addeth:
Therefore S. Paul having esteemed all things as dung, that he might win christ, adds:
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That I might be found in him, not hauing my owne righteousnesse, which is of the law, That I might be found in him, not having my own righteousness, which is of the law,
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but that, which is through the faith of Christ: Phil. 3.9. Here, then, is life, to liue in him, who is life it selfe.but that, which is through the faith of christ: Philip 3.9. Here, then, is life, to live in him, who is life it self.
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I am the Way, the Truth, and the Life: Iohn 14.6. I am the Way, without which you wander.I am the Way, the Truth, and the Life: John 14.6. I am the Way, without which you wander.
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I am the Truth, without which you erre. I am the Life, without which you die.
I am the Truth, without which you err. I am the Life, without which you die.
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Let vs not, therefore, by sinning any more, kill the Lord of life within vs, in whom, and by whom, we liue;
Let us not, Therefore, by sinning any more, kill the Lord of life within us, in whom, and by whom, we live;
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neither let vs greeue the Spirit, by whom wee are sealed vp vnto the day of redemption.
neither let us grieve the Spirit, by whom we Are sealed up unto the day of redemption.
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Let vs not liue after the flesh, and extinguish the spirit: for the wisedome of the flesh is death:
Let us not live After the Flesh, and extinguish the Spirit: for the Wisdom of the Flesh is death:
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but the wisedome of the spirit is life and peace, Rom. 8.6.but the Wisdom of the Spirit is life and peace, Rom. 8.6.
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It followeth, — he hath quickned vs together in Christ. Here is not onely life in vs,
It follows, — he hath quickened us together in christ. Here is not only life in us,
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but a community of life with others, by a mysticall vnion in Christ, and in our selues.
but a community of life with Others, by a mystical Union in christ, and in our selves.
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For there is a double communion. The first, of the members with Christ.
For there is a double communion. The First, of the members with christ.
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For as we haue a spirituall vnion iointly with all the persons [ He that cleaueth vnto God, is one spirit, saith S. Paul, 1. Cor. 6.17.
For as we have a spiritual Union jointly with all the Persons [ He that cleaveth unto God, is one Spirit, Says S. Paul, 1. Cor. 6.17.
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] so we haue a mysticall vnion peculiarly with Christ, as being made Man in nature, a Redeemer in office,
] so we have a mystical Union peculiarly with christ, as being made Man in nature, a Redeemer in office,
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and consequently our Head. The second, of the members amongst themselues. For we, being many, are one body in Christ, and euery one, one anothers members: Rom. 12.5. The members are not diuided in the body, nor the body from the head.
and consequently our Head. The second, of the members among themselves. For we, being many, Are one body in christ, and every one, one another's members: Rom. 12.5. The members Are not divided in the body, nor the body from the head.
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The members are ioined with Christ by liuely faith; in themselues by ardent loue. So there is a common life in them all;
The members Are joined with christ by lively faith; in themselves by Ardent love. So there is a Common life in them all;
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a mutuall sense, and participation in all things. The honour of Christ, by any, is our comfort:
a mutual sense, and participation in all things. The honour of christ, by any, is our Comfort:
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his dishonour, by any, is our grief. The good, and prosperity of our brethren, is ours:
his dishonour, by any, is our grief. The good, and Prosperity of our brothers, is ours:
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their euill, and calamity also is ours.
their evil, and calamity also is ours.
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Who is weake (saith S. Paul) and I am not weake? Who is offended, Who is weak (Says S. Paul) and I am not weak? Who is offended,
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and I burne not? 2. Cor. 11.29. So much of the first benefite; to wit, viuification in the spirit.and I burn not? 2. Cor. 11.29. So much of the First benefit; to wit, vivification in the Spirit.
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The second is, Resurrection of soule & body; — He hath raised vs vp together. There is the first & the second resurrection.
The second is, Resurrection of soul & body; — He hath raised us up together. There is the First & the second resurrection.
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The first (in respect of the Subiect ) is of the soule, the 2. of the body.
The First (in respect of the Subject) is of the soul, the 2. of the body.
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The first (in respect of Quality ) is by grace, the second to glory.
The First (in respect of Quality) is by grace, the second to glory.
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The first (in respect of Time ) is in this life, the 2. in the end of the world.
The First (in respect of Time) is in this life, the 2. in the end of the world.
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So that the first is a praecursor (aforerūner) vnto the second, & prepareth a way thereunto. Finally;
So that the First is a Precursor (aforerunner) unto the second, & Prepareth a Way thereunto. Finally;
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as there is a death in sin, & a death for sin, so there is a double resurrection:
as there is a death in since, & a death for since, so there is a double resurrection:
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the first à culpa, from sin; the second à poenae, from the punishment, which followeth thereupon.
the First à culpa, from since; the second à Poenae, from the punishment, which follows thereupon.
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Anima corrupta in culpā fecit quoque vt corpus corrumperetur in poenam; saith S. Bernard: The soule was corrupted by sinne, the body by the punishment thereof.Anima corrupta in culpā fecit quoque vt corpus corrumperetur in poenam; Says S. Bernard: The soul was corrupted by sin, the body by the punishment thereof.
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So (saith he) mors mortem operata est; one death wrought, or brought forth another:
So (Says he) mors mortem operata est; one death wrought, or brought forth Another:
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Spiritualis corporalem, culpabilis poenalem, voluntaria necessariam, &c. The spirituall a corporall, the culpable a penall, the voluntary a necessary death.Spiritualis corporalem, culpabilis poenalem, Voluntary Necessariam, etc. The spiritual a corporal, the culpable a penal, the voluntary a necessary death.
fw-la fw-la, fw-la fw-la, fw-la fw-la, av dt j dt j, dt j dt j, dt j-jn dt j n1.
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But now wee are raised vp from the one, and other. FIRST; we are raised vp from the death of the soule, by the spirit of illumination,
But now we Are raised up from the one, and other. FIRST; we Are raised up from the death of the soul, by the Spirit of illumination,
p-acp av pns12 vbr vvn a-acp p-acp dt crd, cc j-jn. np1; pns12 vbr vvn a-acp p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n1,
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and the spirit of sanctification [ two works, but one, and the same spirit ] enlightning the darkenesse of our vnderstanding,
and the Spirit of sanctification [ two works, but one, and the same Spirit ] enlightening the darkness of our understanding,
cc dt n1 pp-f n1 [ crd n2, cc-acp pi, cc dt d n1 ] n1 dt n1 pp-f po12 n1,
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and cleansing the corruption of our hearts. This is the resurrection, of which S. Iohn speaketh;
and cleansing the corruption of our hearts. This is the resurrection, of which S. John speaks;
cc vvg dt n1 pp-f po12 n2. d vbz dt n1, pp-f r-crq n1 np1 vvz;
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Blessed, and holy is he, that hath part in the first resurrection: for, on such, death hath no power: Apocal. 20.6.Blessed, and holy is he, that hath part in the First resurrection: for, on such, death hath no power: Apocalypse 20.6.
vvn, cc j vbz pns31, cst vhz n1 p-acp dt ord n1: c-acp, p-acp d, n1 vhz dx n1: np1 crd.
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For though death remaine in act, yet it is destroied in effect. Death died in Christ, and by Christ.
For though death remain in act, yet it is destroyed in Effect. Death died in christ, and by christ.
p-acp cs n1 vvb p-acp n1, av pn31 vbz vvn p-acp n1. n1 vvd p-acp np1, cc p-acp np1.
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O death, where is thy sting? O graue, where is thy victory? The sting of death is sinne, Oh death, where is thy sting? O graven, where is thy victory? The sting of death is sin,
uh n1, q-crq vbz po21 n1? sy j, q-crq vbz po21 n1? dt n1 pp-f n1 vbz n1,
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and the strength of sinne is the law.
and the strength of sin is the law.
cc dt n1 pp-f n1 vbz dt n1.
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But thanks be vnto God, who hath giuen vs the victory, through Iesus Christ our Lord: 1. Corinth. 15.55.56.57.But thanks be unto God, who hath given us the victory, through Iesus christ our Lord: 1. Corinth. 15.55.56.57.
p-acp n2 vbb p-acp np1, r-crq vhz vvn pno12 dt n1, p-acp np1 np1 po12 n1: crd np1. crd.
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So that, Non est malum in morte, nisi malum post mortem; There is no euill in the first death;
So that, Non est malum in morte, nisi malum post mortem; There is no evil in the First death;
av cst, fw-fr fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la; a-acp vbz dx j-jn p-acp dt ord n1;
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all the euill, that is, is in the second.
all the evil, that is, is in the second.
d dt j-jn, cst vbz, vbz p-acp dt ord.
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Blessed then, indeed, & holy is he, whose first life secureth him from the second death. SECONDLY;
Blessed then, indeed, & holy is he, whose First life secureth him from the second death. SECONDLY;
j-vvn av, av, cc j vbz pns31, rg-crq ord n1 vvz pno31 p-acp dt ord n1. ord;
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how are we raised from the death of the body, who are not yet dead therein? For the Apostle saith not; God will raise vs vp:
how Are we raised from the death of the body, who Are not yet dead therein? For the Apostle Says not; God will raise us up:
q-crq vbr pns12 vvn p-acp dt n1 pp-f dt n1, r-crq vbr xx av j av? p-acp dt n1 vvz xx; np1 vmb vvi pno12 a-acp:
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but, God hath raised vs vp: as though it were not to come, but past.
but, God hath raised us up: as though it were not to come, but past.
cc-acp, np1 vhz vvn pno12 a-acp: c-acp cs pn31 vbdr xx pc-acp vvi, cc-acp j.
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I answere first; that our corporall resurrection is already past, in the preuision of God, to whom al things, which are to come, are actually present;
I answer First; that our corporal resurrection is already past, in the prevision of God, to whom all things, which Are to come, Are actually present;
pns11 vvb ord; cst po12 j n1 vbz av j, p-acp dt n1 pp-f np1, p-acp ro-crq d n2, r-crq vbr pc-acp vvi, vbr av-j j;
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and in the purpose of God, which changeth not. I am the Lord, and I change not, Mal. 3.6.
and in the purpose of God, which changes not. I am the Lord, and I change not, Malachi 3.6.
cc p-acp dt n1 pp-f np1, r-crq vvz xx. pns11 vbm dt n1, cc pns11 vvb xx, np1 crd.
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So the Prophets, in the Law, and the Apostles, in the Gospel, do speake of things, which are yet to come,
So the prophets, in the Law, and the Apostles, in the Gospel, do speak of things, which Are yet to come,
np1 dt n2, p-acp dt n1, cc dt n2, p-acp dt n1, vdb vvi pp-f n2, r-crq vbr av pc-acp vvi,
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as if they were already past; Propter certitudinem euentus: for the certainty of the euent. Thus Esay (the Euangelicall Prophet) saith expressely of Christ; He hath borne our infirmities:
as if they were already past; Propter certitudinem euentus: for the certainty of the event. Thus Isaiah (the Evangelical Prophet) Says expressly of christ; He hath born our infirmities:
c-acp cs pns32 vbdr av j; fw-la fw-la fw-la: p-acp dt n1 pp-f dt n1. av np1 (dt np1 n1) vvz av-j pp-f np1; pns31 vhz vvn po12 n2:
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He was wounded for our transgressions:
He was wounded for our transgressions:
pns31 vbds vvn p-acp po12 n2:
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Hee was afflicted, &c. Esay 53. These sufferings of Christ were already past, in the eternall destination of the Father,He was afflicted, etc. Isaiah 53. These sufferings of christ were already past, in the Eternal destination of the Father,
pns31 vbds vvn, av np1 crd np1 n2 pp-f np1 vbdr av j, p-acp dt j n1 pp-f dt n1,
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but were yet to come, in the actuall oblation of himselfe. J answer secondly; that wee are risen in Christ, as in our Head;
but were yet to come, in the actual oblation of himself. J answer secondly; that we Are risen in christ, as in our Head;
cc-acp vbdr av pc-acp vvi, p-acp dt j n1 pp-f px31. pns11 vvb ord; cst pns12 vbr vvn p-acp np1, c-acp p-acp po12 n1;
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betwixt whom, and vs, there is an indissoluble connexion, and an inseparable bond. For as there is a naturall vnion in Christ, of his body, and soule;
betwixt whom, and us, there is an indissoluble connexion, and an inseparable bound. For as there is a natural Union in christ, of his body, and soul;
p-acp ro-crq, cc pno12, pc-acp vbz dt j n1, cc dt j n1. p-acp a-acp pc-acp vbz dt j n1 p-acp np1, pp-f po31 n1, cc n1;
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an hypostaticall vnion of the humane nature with his diuine person; a sacramental vnion of the bread with his body:
an hypostatical Union of the humane nature with his divine person; a sacramental Union of the bred with his body:
dt j n1 pp-f dt j n1 p-acp po31 j-jn n1; dt j n1 pp-f dt n1 p-acp po31 n1:
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so there is a mysticall vnion with vs: he being the Head, and we the members.
so there is a mystical Union with us: he being the Head, and we the members.
av pc-acp vbz dt j n1 p-acp pno12: pns31 vbg dt n1, cc pns12 dt n2.
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Therefore, as in the ceremoniall Law, the first fruits being blessed, all the residue was blessed therein;
Therefore, as in the ceremonial Law, the First fruits being blessed, all the residue was blessed therein;
av, c-acp p-acp dt j n1, dt ord ng1 vbg vvn, d dt n1 vbds vvn av;
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so Christ (who was the first fruits of them, that slept, 1. Cor. 15.20.) being raised from the dead, we are also raised vp in him.
so christ (who was the First fruits of them, that slept, 1. Cor. 15.20.) being raised from the dead, we Are also raised up in him.
av np1 (r-crq vbds dt ord n2 pp-f pno32, cst vvd, crd np1 crd.) vbg vvn p-acp dt j, pns12 vbr av vvn a-acp p-acp pno31.
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And this is a singular comfort against the feare of death; though it bee the most terrible of all terrible things.
And this is a singular Comfort against the Fear of death; though it be the most terrible of all terrible things.
cc d vbz dt j n1 p-acp dt n1 pp-f n1; cs pn31 vbb dt av-ds j pp-f d j n2.
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Why should we feare to die, who are already raised frō the dead? Our life is hid with God in Christ: Col. 3.3.
Why should we Fear to die, who Are already raised from the dead? Our life is hid with God in christ: Col. 3.3.
q-crq vmd pns12 vvi pc-acp vvi, r-crq vbr av vvn p-acp dt j? po12 n1 vbz vvn p-acp np1 p-acp np1: np1 crd.
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Will he not keepe it safely, who bought it so dearely? Therefore I will lay mee downe, and sleepe in peace;
Will he not keep it safely, who bought it so dearly? Therefore I will lay me down, and sleep in peace;
n1 pns31 xx vvi pn31 av-j, r-crq vvd pn31 av av-jn? av pns11 vmb vvi pno11 a-acp, cc vvi p-acp n1;
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for thou, Lord, onely, makest mee to dwell in safety. Psal. 4.8. With which comfortable sentence, Gorgonia, the blessed sister of Nazianzen, commended her soule into the hands of her Redeemer.for thou, Lord, only, Makest me to dwell in safety. Psalm 4.8. With which comfortable sentence, Gorgonia, the blessed sister of Nazianzen, commended her soul into the hands of her Redeemer.
p-acp pns21, n1, av-j, vv2 pno11 pc-acp vvi p-acp n1. np1 crd. p-acp r-crq j n1, np1, dt j-vvn n1 pp-f np1, vvd po31 n1 p-acp dt n2 pp-f po31 n1.
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Thus much of the second benefit; to wit, Resurrection of soule, and body. The third ensueth;
Thus much of the second benefit; to wit, Resurrection of soul, and body. The third ensueth;
av d pp-f dt ord n1; p-acp n1, n1 pp-f n1, cc n1. dt ord vvz;
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namely, the Session of both in heauen. Before, we were quickned, then raised, now seated in heauen:
namely, the Session of both in heaven. Before, we were quickened, then raised, now seated in heaven:
av, dt n1 pp-f d p-acp n1. p-acp, pns12 vbdr vvn, av vvn, av vvn p-acp n1:
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— hee hath made vs sit together in the heauenly places, in Christ. O happy life, to be so quickned!
— he hath made us fit together in the heavenly places, in christ. O happy life, to be so quickened!
— pns31 vhz vvn pno12 vvi av p-acp dt j n2, p-acp np1. np1 j n1, pc-acp vbi av vvn!
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ô happy resurrection, to be so raised! ô happy session, to bee so placed!
o happy resurrection, to be so raised! o happy session, to be so placed!
uh j n1, pc-acp vbi av vvn! uh j n1, pc-acp vbi av vvn!
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First, hee hath made vs to sit. This is a signe of our tranquillity, and rest aboue,
First, he hath made us to fit. This is a Signen of our tranquillity, and rest above,
ord, pns31 vhz vvn pno12 pc-acp vvi. d vbz dt n1 pp-f po12 n1, cc vvi a-acp,
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after much trouble, and motion heere, both in body, and soule. We are Pilgrimes vpon this earth, as all our fathers were.
After much trouble, and motion Here, both in body, and soul. We Are Pilgrims upon this earth, as all our Father's were.
p-acp d n1, cc n1 av, av-d p-acp n1, cc n1. pns12 vbr n2 p-acp d n1, c-acp d po12 n2 vbdr.
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We are in via, in our way, to mooue; not in patria, in our countrey, to sit downe. We may not stand still; for that is reproued:
We Are in via, in our Way, to move; not in patria, in our country, to fit down. We may not stand still; for that is reproved:
pns12 vbr p-acp fw-la, p-acp po12 n1, pc-acp vvi; xx p-acp fw-la, p-acp po12 n1, pc-acp vvi a-acp. pns12 vmb xx vvi av; p-acp d vbz vvn:
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Quid statis hîc otiosi? Why stand you here idle? Mat. 20.6. We can not sit;Quid statis hîc otiosi? Why stand you Here idle? Mathew 20.6. We can not fit;
fw-la fw-la fw-la fw-la? q-crq vvb pn22 av j? np1 crd. pns12 vmb xx vvi;
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for that is reserued vnto an other, and better, life;
for that is reserved unto an other, and better, life;
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when many shall come from the East, and West, and shall sit downe with Abraham, Isaac,
when many shall come from the East, and West, and shall fit down with Abraham, Isaac,
c-crq d vmb vvi p-acp dt n1, cc n1, cc vmb vvi a-acp p-acp np1, np1,
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and Iacob, in the kingdome of heauen: Mat. 8.11. SECONDLY then;and Iacob, in the Kingdom of heaven: Mathew 8.11. SECONDLY then;
cc np1, p-acp dt n1 pp-f n1: np1 crd. ord av;
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he hath made vs sit together in heauenly places: that is to say, in the heauen of blessed Angels, and Spirits;
he hath made us fit together in heavenly places: that is to say, in the heaven of blessed Angels, and Spirits;
pns31 vhz vvn pno12 vvi av p-acp j n2: cst vbz pc-acp vvi, p-acp dt n1 pp-f j-vvn n2, cc n2;
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to whom God reuealeth himselfe in the abundance of his glory.
to whom God Revealeth himself in the abundance of his glory.
p-acp ro-crq np1 vvz px31 p-acp dt n1 pp-f po31 n1.
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For though God filleth the heauen and earth, with his essence, presence, and power, yet hee sheweth not the like effects thereof in euery place.
For though God fills the heaven and earth, with his essence, presence, and power, yet he shows not the like effects thereof in every place.
p-acp cs np1 vvz dt n1 cc n1, p-acp po31 n1, n1, cc n1, av pns31 vvz xx dt j n2 av p-acp d n1.
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He is peculiarly in his elect by grace; peculiarly in heauen, by glory; which is the Chamber of presence, wherein we shall see him,
He is peculiarly in his elect by grace; peculiarly in heaven, by glory; which is the Chamber of presence, wherein we shall see him,
pns31 vbz j p-acp po31 j-vvn p-acp n1; av-j p-acp n1, p-acp n1; r-crq vbz dt n1 pp-f n1, c-crq pns12 vmb vvi pno31,
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as he is, and behold him face to face.
as he is, and behold him face to face.
c-acp pns31 vbz, cc vvb pno31 n1 p-acp n1.
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But what the qualities of these heauenly places are, or what are the ioies therein (as also,
But what the qualities of these heavenly places Are, or what Are the Joys therein (as also,
p-acp r-crq dt n2 pp-f d j n2 vbr, cc q-crq vbr dt n2 av (c-acp av,
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how the degrees of ioy are vnequall; since there are many mansions in heauen, Joh. 14.2. and that may be here implied by the plurality;
how the Degrees of joy Are unequal; since there Are many mansions in heaven, John 14.2. and that may be Here implied by the plurality;
c-crq dt n2 pp-f n1 vbr j; c-acp pc-acp vbr d n2 p-acp n1, np1 crd. cc cst vmb vbi av vvn p-acp dt n1;
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places ) I neither can conceiue them, as they are, nor yet expresse what I conceiue thereof.places) I neither can conceive them, as they Are, nor yet express what I conceive thereof.
n2) pns11 dx vmb vvi pno32, c-acp pns32 vbr, ccx av vvi r-crq pns11 vvb av.
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I will therefore conclude this point, with that excellent speech of S. Augustine, concerning the ioy of heauen;
I will Therefore conclude this point, with that excellent speech of S. Augustine, Concerning the joy of heaven;
pns11 vmb av vvi d n1, p-acp cst j n1 pp-f n1 np1, vvg dt n1 pp-f n1;
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Profectò in me totum non intrabit, sed ego in illud totus intrabo: truely it will not enter wholly into me, by knowledge, that I may apprehend it,Profectò in me totum non intrabit, sed ego in illud totus intrabo: truly it will not enter wholly into me, by knowledge, that I may apprehend it,
np1 p-acp pno11 fw-la fw-fr fw-la, fw-la fw-la p-acp fw-la fw-la fw-la: av-j pn31 vmb xx vvi av-jn p-acp pno11, p-acp n1, cst pns11 vmb vvi pn31,
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but I shall enter wholly into it, by fruition, that I may enioy it, for euer, and euer.
but I shall enter wholly into it, by fruition, that I may enjoy it, for ever, and ever.
cc-acp pns11 vmb vvi av-jn p-acp pn31, p-acp n1, cst pns11 vmb vvi pn31, c-acp av, cc av.
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Now for the matter it selfe; We sit in the heauenly places. How? Not by plenary possession, but by the right of inheritance.
Now for the matter it self; We fit in the heavenly places. How? Not by plenary possession, but by the right of inheritance.
av p-acp dt n1 pn31 n1; pns12 vvb p-acp dt j n2. q-crq? xx p-acp j-jn n1, cc-acp p-acp dt n-jn pp-f n1.
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Not by personall fruition, but by assurance of faith. Finally, not in our selues, but in Christ our Head. So saith my text;
Not by personal fruition, but by assurance of faith. Finally, not in our selves, but in christ our Head. So Says my text;
xx p-acp j n1, cc-acp p-acp n1 pp-f n1. av-j, xx p-acp po12 n2, cc-acp p-acp np1 po12 n1 av vvz po11 n1;
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he hath made vs sit together in the heauenly places in Christ. For as Ioseph dreamed (Genes. 37.9.
he hath made us fit together in the heavenly places in christ. For as Ioseph dreamed (Genesis. 37.9.
pns31 vhz vvn pno12 vvi av p-acp dt j n2 p-acp np1. p-acp p-acp np1 vvd (np1. crd.
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and it was a true dreame) that the Sunne, and the Moone (to wit, Iacob his father,
and it was a true dream) that the Sun, and the Moon (to wit, Iacob his father,
cc pn31 vbds dt j n1) cst dt n1, cc dt n1 (p-acp n1, np1 po31 n1,
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and Rachel his mother) did reuerence vnto him, which yet she neuer performed in her selfe (for Rachel died before, Genes. 35.19.) but in the person of Iacob, her husband,
and Rachel his mother) did Reverence unto him, which yet she never performed in her self (for Rachel died before, Genesis. 35.19.) but in the person of Iacob, her husband,
cc np1 po31 n1) vdd vvi p-acp pno31, r-crq av pns31 av-x vvn p-acp po31 n1 (c-acp n1 vvd a-acp, np1. crd.) cc-acp p-acp dt n1 pp-f np1, po31 n1,
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when he came downe into the land of Egypt:
when he Come down into the land of Egypt:
c-crq pns31 vvd a-acp p-acp dt n1 pp-f np1:
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so wee are already seated in the heauenly places, not in our selues, but in Christ our Head, who,
so we Are already seated in the heavenly places, not in our selves, but in christ our Head, who,
av pns12 vbr av vvn p-acp dt j n2, xx p-acp po12 n2, cc-acp p-acp np1 po12 n1, r-crq,
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as a Man, tooke our nature from his mother, and, as a Redeemer, vndertook our persons with his Father:
as a Man, took our nature from his mother, and, as a Redeemer, undertook our Persons with his Father:
c-acp dt n1, vvd po12 n1 p-acp po31 n1, cc, c-acp dt n1, vvd po12 n2 p-acp po31 n1:
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and so, what he hath receiued for vs, we enioy in him. He being in heauen, we are in heauen also:
and so, what he hath received for us, we enjoy in him. He being in heaven, we Are in heaven also:
cc av, r-crq pns31 vhz vvn p-acp pno12, pns12 vvb p-acp pno31. pns31 vbg p-acp n1, pns12 vbr p-acp n1 av:
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he being ascended, wee are ascended thither with him. For though he descended alone, yet he is ascended with vs. Therefore, whereas our Sauiour saith;
he being ascended, we Are ascended thither with him. For though he descended alone, yet he is ascended with us Therefore, whereas our Saviour Says;
pns31 vbg vvn, pns12 vbr vvn av p-acp pno31. p-acp cs pns31 vvd av-j, av pns31 vbz vvn p-acp pno12 av, cs po12 n1 vvz;
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No man ascendeth into heauen, but he that descended from heauen, the Sonne of man, who is in heauen: Joh. 3.13. S. Bernard meditateth vpon it, in this manner.No man Ascendeth into heaven, but he that descended from heaven, the Son of man, who is in heaven: John 3.13. S. Bernard meditateth upon it, in this manner.
dx n1 vvz p-acp n1, cc-acp pns31 cst vvd p-acp n1, dt n1 pp-f n1, r-crq vbz p-acp n1: np1 crd. np1 np1 vvz p-acp pn31, p-acp d n1.
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Quid ergo nos? &c. What then shall we doe? shall we despaire? No, Quid ergo nos? etc. What then shall we do? shall we despair? No,
fw-la fw-la fw-la? av q-crq av vmb pns12 vdi? vmb pns12 vvi? uh-dx,
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but we will hope so much the more, and chiefely for this cause. Why? Licet enim SOLVS, sed profectò TOTVS intrabit, & os non comminuetur ex eo; but we will hope so much the more, and chiefly for this cause. Why? Licet enim SOLVS, sed profectò TOTVS intrabit, & os non comminuetur ex eo;
cc-acp pns12 vmb vvi av av-d dt av-dc, cc av-jn p-acp d n1. q-crq? fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la;
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for though hee, alone, shall enter into heauen, yet hee shall enter whole, and entire, and a bone of him shall not be broken.
for though he, alone, shall enter into heaven, yet he shall enter Whole, and entire, and a bone of him shall not be broken.
c-acp cs pns31, av-j, vmb vvi p-acp n1, av pns31 vmb vvi j-jn, cc j, cc dt n1 pp-f pno31 vmb xx vbi vvn.
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We are bone of his bone, and flesh of his flesh. He is the Head, and wee the members;
We Are bone of his bone, and Flesh of his Flesh. He is the Head, and we the members;
pns12 vbr n1 pp-f po31 n1, cc n1 pp-f po31 n1. pns31 vbz dt n1, cc pns12 dt n2;
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the one is not found in the kingdome, without the other.
the one is not found in the Kingdom, without the other.
dt pi vbz xx vvn p-acp dt n1, p-acp dt n-jn.
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And now my brethren, what doe wee vpon this earth? we, who are already seated in heauen? Why doe many men (nay all men,
And now my brothers, what do we upon this earth? we, who Are already seated in heaven? Why do many men (nay all men,
cc av po11 n2, q-crq vdb pns12 p-acp d n1? zz, r-crq vbr av vvn p-acp n1? q-crq vdb d n2 (uh-x d n2,
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for all men seeke their owne, and not that, which is Iesus Christs, Phil. 2.21.) so earnestly seeke the first,
for all men seek their own, and not that, which is Iesus Christ, Philip 2.21.) so earnestly seek the First,
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and so carelessely neglect the second? The voluptuous man placeth his felicity in pleasures, the ambitious man in honor, the couetous man in riches.
and so carelessly neglect the second? The voluptuous man places his felicity in pleasures, the ambitious man in honour, the covetous man in riches.
cc av av-j vvi dt ord? dt j n1 vvz po31 n1 p-acp n2, dt j n1 p-acp n1, dt j n1 p-acp n2.
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Their end is damnation, their God is their belly, their glory is to their shame, they mind earthly things, saith S. Paul, Philip. 3.19. He addeth;Their end is damnation, their God is their belly, their glory is to their shame, they mind earthly things, Says S. Paul, Philip. 3.19. He adds;
po32 n1 vbz n1, po32 n1 vbz po32 n1, po32 n1 vbz p-acp po32 n1, pns32 vvb j n2, vvz n1 np1, np1. crd. pns31 vvz;
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But our conuersation is in heauen, from whence, also, we looke for the Sauiour, euen the Lord Iesus Christ. But our Conversation is in heaven, from whence, also, we look for the Saviour, even the Lord Iesus christ.
p-acp po12 n1 vbz p-acp n1, p-acp c-crq, av, pns12 vvb p-acp dt n1, av-j dt n1 np1 np1.
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Here, then, is a contemplation for euery soule. My Lord is ascended into heauen;
Here, then, is a contemplation for every soul. My Lord is ascended into heaven;
av, av, vbz dt n1 p-acp d n1. po11 n1 vbz vvn p-acp n1;
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shall I neglect so good a place, as heauen, and so blessed company, as my IESVS? O where can I bee ill with him,
shall I neglect so good a place, as heaven, and so blessed company, as my JESUS? O where can I be ill with him,
vmb pns11 vvi av j dt n1, c-acp n1, cc av j-vvn n1, c-acp po11 np1? sy q-crq vmb pns11 vbi j-jn p-acp pno31,
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or where can I be well without him? As he hath prepared a kingdome for me,
or where can I be well without him? As he hath prepared a Kingdom for me,
cc q-crq vmb pns11 vbi av p-acp pno31? p-acp pns31 vhz vvn dt n1 p-acp pno11,
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so I will prepare my selfe for that kingdome, where J may reioice with him for euer,
so I will prepare my self for that Kingdom, where J may rejoice with him for ever,
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and no man shall take my ioy from me.
and no man shall take my joy from me.
cc dx n1 vmb vvi po11 n1 p-acp pno11.
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Thus (beloued in Christ) we must ascend, first in affection, as wee shall afterward in soule, and finally in body; that so, we may liue in him by grace, die in him with peace, & raigne with him in glorie, for euer, and euer. Amen.
Thus (Beloved in christ) we must ascend, First in affection, as we shall afterwards in soul, and finally in body; that so, we may live in him by grace, die in him with peace, & Reign with him in glory, for ever, and ever. Amen.
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Of the Finall Cause of Gods benefits bestowed vpon vs. I Am now come vnto the FIFTH, and last circumstance of my text:
Of the Final Cause of God's benefits bestowed upon us I Am now come unto the FIFTH, and last circumstance of my text:
pp-f dt j n1 pp-f npg1 n2 vvn p-acp pno12 pns11 vbm av vvn p-acp dt ord, cc ord n1 pp-f po11 n1:
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to wit, the finall cause, or end of Gods benefits, bestowed vpon vs, That he might shew, in the ages to come, the exceeding riches of his grace, through his kindnesse toward vs in Christ Iesus. My method shall be this:
to wit, the final cause, or end of God's benefits, bestowed upon us, That he might show, in the ages to come, the exceeding riches of his grace, through his kindness towards us in christ Iesus. My method shall be this:
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First, I will make a briefe suruay of each particular in this verse. Secondly, J will reflect vpon the generall doctrine, contained in the same.First, I will make a brief survey of each particular in this verse. Secondly, J will reflect upon the general Doctrine, contained in the same.
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The particulars may be reduced vnto foure.
The particulars may be reduced unto foure.
dt n2-j vmb vbi vvn p-acp crd.
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The FIRST is, the End itselfe, — that he might shew, in the ages to come, the exceeding riches of his grace.
The FIRST is, the End itself, — that he might show, in the ages to come, the exceeding riches of his grace.
dt ord vbz, dt vvb px31, — cst pns31 vmd vvi, p-acp dt n2 pc-acp vvi, dt j-vvg n2 pp-f po31 n1.
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The SECOND is, the Tendernesse of Gods affection, demonstrated in this end — through his kindnesse. The THIRD is, the persons, or obiect,
The SECOND is, the Tenderness of God's affection, demonstrated in this end — through his kindness. The THIRD is, the Persons, or Object,
dt ord vbz, dt n1 pp-f npg1 n1, vvn p-acp d n1 — p-acp po31 n1. dt ord vbz, dt n2, cc n1,
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vnto which this kindnesse is extended — vnto vs. The FOVRTH, and last is, the Meanes, by which God doth extend the same — in Christ Iesus.
unto which this kindness is extended — unto us The FOURTH, and last is, the Means, by which God does extend the same — in christ Iesus.
p-acp r-crq d n1 vbz vvn — p-acp pno12 dt ord, cc ord vbz, dt n2, p-acp r-crq np1 vdz vvi dt d — p-acp np1 np1.
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In the FIRST (which is the end it selfe) you may obserue;
In the FIRST (which is the end it self) you may observe;
p-acp dt ord (r-crq vbz dt n1 pn31 n1) pn22 vmb vvi;
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the Manner, how it is expressed — that hee might shew: the Time, when — in the ages to come:
the Manner, how it is expressed — that he might show: the Time, when — in the ages to come:
dt n1, c-crq pn31 vbz vvn — cst pns31 vmd vvi: dt n1, c-crq — p-acp dt n2 pc-acp vvi:
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the Matter, which is expressed — the exceeding riches of his grace. Briefely of each. 1. The Manner;
the Matter, which is expressed — the exceeding riches of his grace. Briefly of each. 1. The Manner;
dt n1, r-crq vbz vvn — dt j-vvg n2 pp-f po31 n1. av-j pp-f d. crd dt n1;
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That he might shew, NONLATINALPHABET (saith the originall;That he might show, (Says the original;
cst pns31 vmd vvi, (vvz dt n-jn;
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and it is of greater force, then our translation doth retaine) that he might shew it forth by demonstration, and euidence:
and it is of greater force, then our Translation does retain) that he might show it forth by demonstration, and evidence:
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that so the world might see, admire, and applaud the bounty of his grace. Now there are two manner of waies, by which God doth shew himselfe. First, by his Word:
that so the world might see, admire, and applaud the bounty of his grace. Now there Are two manner of ways, by which God does show himself. First, by his Word:
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which is full of maiestie, and power.
which is full of majesty, and power.
r-crq vbz j pp-f n1, cc n1.
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I meane not verbum Dominus, the Word which is God, but verbum Domini, the word of God.
I mean not verbum Dominus, the Word which is God, but verbum Domini, the word of God.
pns11 vvb xx fw-la fw-la, dt n1 r-crq vbz np1, cc-acp fw-la fw-la, dt n1 pp-f np1.
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And of this our Apostle saith: The word of God is liuely, and mighty in operation, &c. Hebru. 4.12. Secondly, by his Workes.
And of this our Apostle Says: The word of God is lively, and mighty in operation, etc. Hebrew. 4.12. Secondly, by his Works.
cc pp-f d po12 n1 vvz: dt n1 pp-f np1 vbz j, cc j p-acp n1, av np1. crd. ord, p-acp po31 vvz.
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By the worke of Creation; so the heauens declare the glory of God, & the firmament sheweth the worke of his hands: Psal. 19.1. By the worke of Conseruation, in the singular administration of all his creatures, and admirable prouision for the same.
By the work of Creation; so the heavens declare the glory of God, & the firmament shows the work of his hands: Psalm 19.1. By the work of Conservation, in the singular administration of all his creatures, and admirable provision for the same.
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But specially in the worke of Redemption: in which God hath shewed his Iustice, his Power, and his Loue.
But specially in the work of Redemption: in which God hath showed his justice, his Power, and his Love.
p-acp av-j p-acp dt n1 pp-f n1: p-acp r-crq np1 vhz vvn po31 n1, po31 n1, cc po31 n1.
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His iustice, in the punishment of sin: his power, in conquering the forces of Satan: his loue, in redeeming captiues.
His Justice, in the punishment of since: his power, in conquering the forces of Satan: his love, in redeeming captives.
po31 n1, p-acp dt n1 pp-f n1: po31 n1, p-acp j-vvg dt n2 pp-f np1: png31 vvi, p-acp vvg n2-jn.
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2 The time — in the ages to come For hee hath made his wonderfull works to be had in remembrance: Psal. 111.4. Hee suffereth them not to be obscured in darknesse, nor buried in obliuion.
2 The time — in the ages to come For he hath made his wonderful works to be had in remembrance: Psalm 111.4. He suffers them not to be obscured in darkness, nor buried in oblivion.
crd dt n1 — p-acp dt n2 pc-acp vvi p-acp pns31 vhz vvn po31 j n2 pc-acp vbi vhn p-acp n1: np1 crd. pns31 vvz pno32 xx pc-acp vbi vvn p-acp n1, ccx vvn p-acp n1.
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Therfore he sheweth them in the ages to come; not for a day, nor a yeare, but for eternity;
Therefore he shows them in the ages to come; not for a day, nor a year, but for eternity;
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to be conueighed from one generation vnto another.
to be conveyed from one generation unto Another.
pc-acp vbi vvn p-acp crd n1 p-acp j-jn.
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We will not hide them from our children, but, to the generation to come, we will shew the praises of the Lord, his power also, We will not hide them from our children, but, to the generation to come, we will show the praises of the Lord, his power also,
pns12 vmb xx vvi pno32 p-acp po12 n2, cc-acp, p-acp dt n1 pc-acp vvi, pns12 vmb vvi dt n2 pp-f dt n1, po31 n1 av,
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and his wonderfull works, that he hath done: Psal. 78.4. Our tongue must be the trumpet of his praise;and his wonderful works, that he hath done: Psalm 78.4. Our tongue must be the trumpet of his praise;
cc po31 j n2, cst pns31 vhz vdn: np1 crd. po12 n1 vmb vbi dt n1 pp-f po31 n1;
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our heart, the register of his works: a faithfull register, to preserue thē for euer. Many men are moued at the benefits of God, for a time;
our heart, the register of his works: a faithful register, to preserve them for ever. Many men Are moved At the benefits of God, for a time;
po12 n1, dt n1 pp-f po31 n2: dt j n1, pc-acp vvi pno32 p-acp av. av-d n2 vbr vvn p-acp dt n2 pp-f np1, p-acp dt n1;
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their motion is quick in the beginning, but slow in the end: and yet it commeth soone to an end also.
their motion is quick in the beginning, but slow in the end: and yet it comes soon to an end also.
po32 n1 vbz j p-acp dt n1, cc-acp j p-acp dt n1: cc av pn31 vvz av p-acp dt n1 av.
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So it was with the people of Israel: They forgate his acts, and his wonderfull works, that he had shewed them. Psal. 78.11. 3. The Matter it selfe;
So it was with the people of Israel: They foregate his acts, and his wonderful works, that he had showed them. Psalm 78.11. 3. The Matter it self;
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— the exceeding riches of his grace. What this grace is, J told you before:
— the exceeding riches of his grace. What this grace is, J told you before:
— dt j-vvg n2 pp-f po31 n1. q-crq d vvb vbz, pns11 vvd pn22 a-acp:
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to witte, the free, and voluntary fauour of God, exhibited vnto vs, in Iesus Christ, his Sonne.
to wit, the free, and voluntary favour of God, exhibited unto us, in Iesus christ, his Son.
p-acp n1, dt j, cc j-jn n1 pp-f np1, vvn p-acp pno12, p-acp np1 np1, po31 n1.
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Here it is accompanied with a paire of epithetes, expressing the nature, and quality therof. It is rich: yea, exceeding rich.
Here it is accompanied with a pair of epithets, expressing the nature, and quality thereof. It is rich: yea, exceeding rich.
av pn31 vbz vvn p-acp dt n1 pp-f n2, vvg dt n1, cc n1 av. pn31 vbz j: uh, vvg j.
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A Sea of grace, which neuer can be exhausted. An abyssus, a bottomlesse pit of grace, which neuer can bee sounded.
A Sea of grace, which never can be exhausted. an abyssus, a bottomless pit of grace, which never can be sounded.
dt n1 pp-f n1, r-crq av-x vmb vbi vvn. dt n1, dt j n1 pp-f n1, r-crq av-x vmb vbi vvn.
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Which as all men may admire, for the greatnes therof, so, specially, a penitent sinner may apply vnto himselfe, for his own comfort.
Which as all men may admire, for the greatness thereof, so, specially, a penitent sinner may apply unto himself, for his own Comfort.
r-crq p-acp d n2 vmb vvi, p-acp dt n1 av, av, av-j, dt j-jn n1 vmb vvi p-acp px31, c-acp po31 d n1.
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How can I doubt of remission, and forgiuenes of my sinnes from him, who is so full of grace?
How can I doubt of remission, and forgiveness of my Sins from him, who is so full of grace?
q-crq vmb pns11 vvi pp-f n1, cc n1 pp-f po11 n2 p-acp pno31, r-crq vbz av j pp-f n1?
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If you require examples, for your better assurance, they are not wanting in this behalfe. I haue been an Idolater;
If you require Examples, for your better assurance, they Are not wanting in this behalf. I have been an Idolater;
cs pn22 vvb n2, p-acp po22 jc n1, pns32 vbr xx vvg p-acp d n1. pns11 vhb vbn dt n1;
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so was Manasses. I haue been lewd of my body, so was Dauid. I haue been ouertaken with wine,
so was Manasses. I have been lewd of my body, so was David. I have been overtaken with wine,
av vbds np1. pns11 vhb vbn j pp-f po11 n1, av vbds np1. pns11 vhb vbn vvn p-acp n1,
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so was Noah. I haue fled from God, so did Ionah. I haue denied my Lord,
so was Noah. I have fled from God, so did Jonah. I have denied my Lord,
av vbds np1. pns11 vhb vvn p-acp np1, av vdd np1. pns11 vhb vvn po11 n1,
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so did Peter. I haue persecuted him, in his members, so did Paul. I haue despoiled men of their goods,
so did Peter. I have persecuted him, in his members, so did Paul. I have despoiled men of their goods,
av vdd np1. pns11 vhb vvn pno31, p-acp po31 n2, av vdd np1. pns11 vhb vvn n2 pp-f po32 n2-j,
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so did the penitent theefe, who was conuerted vpon the crosse. Finally, I am full of iniquity, so was Mary Magdalen: peccatrix, the sinful woman.
so did the penitent thief, who was converted upon the cross. Finally, I am full of iniquity, so was Mary Magdalen: Peccatrix, the sinful woman.
av vdd dt j-jn n1, r-crq vbds vvn p-acp dt n1. av-j, pns11 vbm j pp-f n1, av vbds np1 np1: fw-la, dt j n1.
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All these obtained pardon by the grace of God, which they apprehēded by faith. He wil not, therfore, reiect me, that embraced them.
All these obtained pardon by the grace of God, which they apprehended by faith. He will not, Therefore, reject me, that embraced them.
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They could plead nothing but grace: and this, also, I can plead as well as they. Therefore, faint not vnder temptation:
They could plead nothing but grace: and this, also, I can plead as well as they. Therefore, faint not under temptation:
pns32 vmd vvi pix cc-acp n1: cc d, av, pns11 vmb vvi a-acp av c-acp pns32. av, vvb xx p-acp n1:
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but take heede of the Diuels false glasse, wherein he representeth thy sinnes otherwise then they are indeed.
but take heed of the Devils false glass, wherein he Representeth thy Sins otherwise then they Are indeed.
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For he hath two false glasses; the first he bringeth, when he tempteth vs to sinne:
For he hath two false glasses; the First he brings, when he tempts us to sin:
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the second, when he tempteth vs to despaire.
the second, when he tempts us to despair.
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First, when he tempteth vs to sinne, he bringeth his false glasse, which maketh the sin,First, when he tempts us to sin, he brings his false glass, which makes the since,
ord, c-crq pns31 vvz pno12 p-acp n1, pns31 vvz po31 j n1, r-crq vvz dt n1,
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and the punishment too, appeare little in our eyes (as Lot said of Zoar; is it not a little one,
and the punishment too, appear little in our eyes (as Lot said of Zoar; is it not a little one,
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and my soule shall liue? Gen. 19.20.) yea, perhappes, none at all. God said, by a direct affirmation, thou shalt not eate of the tree of knowledge;
and my soul shall live? Gen. 19.20.) yea, perhaps, none At all. God said, by a Direct affirmation, thou shalt not eat of the tree of knowledge;
cc po11 n1 vmb vvi? np1 crd.) uh, av, pix p-acp av-d. np1 vvd, p-acp dt j n1, pns21 vm2 xx vvi pp-f dt n1 pp-f n1;
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for, in the day, that thou eatest thereof, thou shalt die the death: Gen. 2.17. The woman commeth in with a mincing hesitation;for, in the day, that thou Eatest thereof, thou shalt die the death: Gen. 2.17. The woman comes in with a mincing hesitation;
p-acp, p-acp dt n1, cst pns21 vv2 av, pns21 vm2 vvi dt n1: np1 crd. dt n1 vvz p-acp p-acp dt j-vvg n1;
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lest perhaps you die: Genes. 3.3. The Diuell with a peremptorie negation; you shall not die at all. lest perhaps you die: Genesis. 3.3. The devil with a peremptory negation; you shall not die At all.
cs av pn22 vvb: zz. crd. dt n1 p-acp dt j n1; pn22 vmb xx vvi p-acp d.
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Such goodly creatures, as you, die for an apple, or some fruit of litle value? No, saith he, you shall not die. But Gods word was the truer;
Such goodly creatures, as you, die for an apple, or Some fruit of little valve? No, Says he, you shall not die. But God's word was the truer;
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for Adam did die the death. The lesser the precept was, in respect of the matter,
for Adam did die the death. The lesser the precept was, in respect of the matter,
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and thing it selfe, the greater was the sinne, in respect of the disobedience, & contempt.
and thing it self, the greater was the sin, in respect of the disobedience, & contempt.
cc n1 pn31 n1, dt jc vbds dt n1, p-acp n1 pp-f dt n1, cc n1.
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Secondly, when we haue committed a sinne, vpon his suggestion, & our consent, then he bringeth another false glasse, wherein he maketh our sinne appeare so great, that God himselfe is not great enough to forgiue the same.Secondly, when we have committed a sin, upon his suggestion, & our consent, then he brings Another false glass, wherein he makes our sin appear so great, that God himself is not great enough to forgive the same.
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My sinne is greater (saith desperate Cain, Gen. 4.13.) then that it can be forgiuen But here, Cain, I dare giue thee the lie (or rather thy Diuell, who is the father of lies, Ioh. 8.44) for no sin is so great, My sin is greater (Says desperate Cain, Gen. 4.13.) then that it can be forgiven But Here, Cain, I Dare give thee the lie (or rather thy devil, who is the father of lies, John 8.44) for no since is so great,
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but that God can (such is his power) and will (such is his goodnes) forgiue the same. Js it not, simply, the sinne committed,but that God can (such is his power) and will (such is his Goodness) forgive the same. Jesus it not, simply, the sin committed,
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but our impenitencie, added vnto sinne, which maketh it irremissible in euent, that is, otherwise, remissible in it selfe.
but our impenitency, added unto sin, which makes it irremissible in event, that is, otherwise, remissible in it self.
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In all such temptations, therefore, which doe, or may, assault vs, it is good to haue S. Peters counsell (1. Pet. 5.9.) euermore set before our eyes; Resistite, resist him.
In all such temptations, Therefore, which do, or may, assault us, it is good to have S. Peter's counsel (1. Pet. 5.9.) evermore Set before our eyes; Resistite, resist him.
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How must we resist him? Fortes, being strong and stedfast. Wherein must we be strong, and stedfast? In fide, in faith;
How must we resist him? Forts, being strong and steadfast. Wherein must we be strong, and steadfast? In fide, in faith;
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that it may apprehend the grace of God.
that it may apprehend the grace of God.
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For if I sinne, he hath grace. If my sinnes be great, there is the riches of his grace.
For if I sin, he hath grace. If my Sins be great, there is the riches of his grace.
p-acp cs pns11 vvb, pns31 vhz vvb. cs po11 n2 vbb j, pc-acp vbz dt n2 pp-f po31 n1.
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If my sins be in number, as the sands of the sea (and were euery sand a milstone) there is the exceeding riches of his grace. Exceeding, aboue all my sinnes.
If my Sins be in number, as the sands of the sea (and were every sand a millstone) there is the exceeding riches of his grace. Exceeding, above all my Sins.
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For if it be true (and it is most true) that the mercy of God is ouer [ or aboue ] all his works; Psal 145.9.
For if it be true (and it is most true) that the mercy of God is over [ or above ] all his works; Psalm 145.9.
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is it not ouer, & aboue all, my works also? Howsoeuer his be good,
is it not over, & above all, my works also? Howsoever his be good,
vbz pn31 xx a-acp, cc p-acp d, po11 n2 av? c-acp po31 vbb j,
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and very good (Genes. 1.31.) mine euill, and very euill, that is not the point:
and very good (Genesis. 1.31.) mine evil, and very evil, that is not the point:
cc av j (zz. crd.) po11 j-jn, cc av j-jn, cst vbz xx dt n1:
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he will not haue his grace, and mercy, to bee exceeded by my sinnes. Plus potest dimittere, quàm ego committere;
he will not have his grace, and mercy, to be exceeded by my Sins. Plus potest Dimittere, quàm ego commit;
pns31 vmb xx vhi po31 n1, cc n1, pc-acp vbi vvn p-acp po11 n2. fw-fr fw-la n1, fw-la fw-la n1;
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he can remit more vnto me, then I can cōmit against him. And so much of the first.
he can remit more unto me, then I can commit against him. And so much of the First.
pns31 vmb vvi av-dc p-acp pno11, cs pns11 vmb vvb p-acp pno31. cc av d pp-f dt ord.
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The SECOND particular is, the Tendernesse of Gods affection — through his kindnes. Sweete is the name, and sweeter is the thing.
The SECOND particular is, the Tenderness of God's affection — through his kindness. Sweet is the name, and Sweeten is the thing.
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Thy louing kindnesse is better, then life: therefore my lips shall praise thee: Psal. 63.3. Let mee repeate it once againe;Thy loving kindness is better, then life: Therefore my lips shall praise thee: Psalm 63.3. Let me repeat it once again;
po21 n1 n1 vbz jc, cs n1: av po11 n2 vmb vvi pno21: np1 crd. vvb pno11 vvi pn31 a-acp av;
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O that I might dwell, for euer, in the contemplation of this heauenly, and diuine sentence:
Oh that I might dwell, for ever, in the contemplation of this heavenly, and divine sentence:
uh cst pns11 vmd vvi, c-acp av, p-acp dt n1 pp-f d j, cc j-jn n1:
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Thy louing kindnes is better, then life: therefore my lippes shall praise thee. O Lord thou art without passion, but not without compassion.Thy loving kindness is better, then life: Therefore my lips shall praise thee. Oh Lord thou art without passion, but not without compassion.
po21 j-vvg n1 vbz jc, cs n1: av po11 n2 vmb vvi pno21. uh n1 pns21 vb2r p-acp n1, cc-acp xx p-acp n1.
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The Lord is mercifull, and righteous, and our God is full of compassion. Psal. 116.5.The Lord is merciful, and righteous, and our God is full of compassion. Psalm 116.5.
dt n1 vbz j, cc j, cc po12 n1 vbz j pp-f n1. np1 crd.
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In regard whereof, it is, that, in the holy Scriptures, wee finde him compared, sometimes to a Friend, somtimes to a Father, somtimes to a Mother, sometimes to an Husband: that so, by these familiar speeches, we might aspire vnto some sense,
In regard whereof, it is, that, in the holy Scriptures, we find him compared, sometime to a Friend, sometimes to a Father, sometimes to a Mother, sometime to an Husband: that so, by these familiar Speeches, we might aspire unto Some sense,
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& knowledge, of his indulgent, and compassionate nature.
& knowledge, of his indulgent, and compassionate nature.
cc n1, pp-f po31 j, cc j n1.
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But since, before, his other attributes were attended with certaine epithetes, to amplifie the dignity thereof (as rich Mercy, great Loue, exceeding Grace) is there none here,
But since, before, his other attributes were attended with certain epithets, to amplify the dignity thereof (as rich Mercy, great Love, exceeding Grace) is there none Here,
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for his Kindnesse, which is the spring, and fountaine, whence all the rest proceed? It needed not:
for his Kindness, which is the spring, and fountain, whence all the rest proceed? It needed not:
c-acp po31 n1, r-crq vbz dt n1, cc n1, c-crq d dt n1 vvb? pn31 vvd xx:
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the cause is sufficiently commended by the effects.
the cause is sufficiently commended by the effects.
dt n1 vbz av-j vvn p-acp dt n2.
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Howbeit, wee may assume certaine epithetes from some other passages of Scripture, as in that place which I mentioned before:
Howbeit, we may assume certain epithets from Some other passages of Scripture, as in that place which I mentioned before:
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Thy louing kindnesse: and Ionah. 42. Thou art of great kindnesse. Compound these simples, and you shall haue, great louing kindnesse in God.Thy loving kindness: and Jonah. 42. Thou art of great kindness. Compound these simples, and you shall have, great loving kindness in God.
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This, this is it, which, aboue all other things, doth winne our hearts vnto God, if not in piety, yet in good nature.
This, this is it, which, above all other things, does win our hearts unto God, if not in piety, yet in good nature.
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For what doth more singularly affect vs, then the kindnesse, and sweet disposition of a Friend,
For what does more singularly affect us, then the kindness, and sweet disposition of a Friend,
p-acp q-crq vdz n1 av-j vvi pno12, cs dt n1, cc j n1 pp-f dt n1,
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or what can oblige vs more, in the straitest bonds of loue? Woe is me (saith Dauid) for thee, my brother Ionathan.
or what can oblige us more, in the straitest bonds of love? Woe is me (Says David) for thee, my brother Ionathan.
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Why? Very kind hast thou beene vnto me: 2. Sam. 1.26.
Why? Very kind hast thou been unto me: 2. Sam. 1.26.
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But the kindnesse of God doth as far surpasse the kindnes of man, as GOD excelleth MAN:
But the kindness of God does as Far surpass the kindness of man, as GOD excels MAN:
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that is to say, infinitely, beyond all proportion, and without any measure. And so much of the second.
that is to say, infinitely, beyond all proportion, and without any measure. And so much of the second.
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The THIRD particular is, the Obiect of this kindnesse:
The THIRD particular is, the Object of this kindness:
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Vs — his kindnesse toward vs. Not toward the good Angels; they were in the possibility, not in the act of sinne.Us — his kindness towards us Not towards the good Angels; they were in the possibility, not in the act of sin.
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So they needed not redemption from sinne, but confirmation in grace: and consequently, they needed not the kindnes of God;
So they needed not redemption from sin, but confirmation in grace: and consequently, they needed not the kindness of God;
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at the least, not in this sense, whereof I now intreat.
At the least, not in this sense, whereof I now entreat.
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Not toward the bad Angels: whom God left iustly vnto obduration, in their pride against him,
Not towards the bad Angels: whom God left justly unto obduration, in their pride against him,
xx p-acp dt j n2: ro-crq np1 vvd av-j p-acp n1, p-acp po32 n1 p-acp pno31,
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and malice against vs. Not toward vnreasonable creatures: they were not capable thereof.
and malice against us Not towards unreasonable creatures: they were not capable thereof.
cc n1 p-acp pno12 xx p-acp j n2: pns32 vbdr xx j av.
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But toward vs. Men, who needed it, and fell by the suggestion of others, and were capable of this kindnesse:
But towards us Men, who needed it, and fell by the suggestion of Others, and were capable of this kindness:
p-acp p-acp pno12 n2, r-crq vvd pn31, cc vvd p-acp dt n1 pp-f n2-jn, cc vbdr j pp-f d n1:
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but had no means to redeem our selues from the power of Satan, who held vs in the captiuity of sinne and death.
but had no means to Redeem our selves from the power of Satan, who held us in the captivity of sin and death.
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Here, then, was a fit case, wherein the kindnesse of God might fully, and excellently, declare it selfe.
Here, then, was a fit case, wherein the kindness of God might Fully, and excellently, declare it self.
av, av, vbds dt j n1, c-crq dt n1 pp-f np1 vmd av-j, cc av-j, vvb pn31 n1.
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And truly God did thus declare his kindnesse, but yet in iustice also.
And truly God did thus declare his kindness, but yet in Justice also.
cc av-j np1 vdd av vvi po31 n1, p-acp av p-acp n1 av.
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S. Bernard describeth it ingenuously, and bringeth in the Sonne of God, speaking in this manner.
S. Bernard Describeth it ingenuously, and brings in the Son of God, speaking in this manner.
np1 np1 vvz pn31 av-j, cc vvz p-acp dt n1 pp-f np1, vvg p-acp d n1.
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Behold how, for my sake, my Father doth lose his creatures. The Angels affected my highnesse, but presently he strooke them with an incureable wound.
Behold how, for my sake, my Father does loose his creatures. The Angels affected my highness, but presently he struck them with an incurable wound.
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Then, Man affected my knowledge: vpon him also my Father had no pitie, neither did his eye spare him.
Then, Man affected my knowledge: upon him also my Father had no pity, neither did his eye spare him.
av, n1 vvn po11 n1: p-acp pno31 av po11 n1 vhd dx n1, dx vdd po31 n1 vvi pno31.
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Hath be, then, care of oxen? He made onely two noble creatures, partakers of reason, and capeable of felicity;
Hath be, then, care of oxen? He made only two noble creatures, partakers of reason, and capable of felicity;
vhz vbi, av, n1 pp-f n2? pns31 vvd av-j crd j n2, n2 pp-f n1, cc j pp-f n1;
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to wit, Angels and Men: but loe, for mee he hath destroied all Men, and many Angels.
to wit, Angels and Men: but lo, for me he hath destroyed all Men, and many Angels.
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Now, therefore, that men may know, how I loue the Father: recipiat per me ▪ quos quodammodò, propter me, amisisse videtur:
Now, Therefore, that men may know, how I love the Father: recipiat per me ▪ quos quodammodò, propter me, amisisse videtur:
av, av, cst n2 vmb vvi, c-crq pns11 vvb dt n1: n1 fw-la pno11 ▪ fw-la fw-la, fw-la pno11, fw-la fw-la:
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Let him receiue them againe, by my meanes, whom he seemeth, in a maner, to haue lost for my sake.
Let him receive them again, by my means, whom he seems, in a manner, to have lost for my sake.
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So the Sonne of God restored vs againe vnto his Father, by iustice, paying the iust price,
So the Son of God restored us again unto his Father, by Justice, paying the just price,
av dt n1 pp-f np1 vvd pno12 av p-acp po31 n1, p-acp n1, vvg dt j n1,
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and full ransom of our sins. Thou hast redeemed vs vnto God by thy bloud. Apocal. 5.9. By the expense of his temporall, he hath purchased our eternal life.
and full ransom of our Sins. Thou hast redeemed us unto God by thy blood. Apocalypse 5.9. By the expense of his temporal, he hath purchased our Eternal life.
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That we might haue it, as a gift, he hath giuen himselfe for vs. Therefore wel saith the Apostle here in my text;
That we might have it, as a gift, he hath given himself for us Therefore well Says the Apostle Here in my text;
cst pns12 vmd vhi pn31, c-acp dt n1, pns31 vhz vvn px31 p-acp pno12 av av vvz dt n1 av p-acp po11 n1;
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that the kindnes of God towards vs, was in Iesus Christ. And this is the FOVRTH particular in this verse. First, of the words: secondly, of the matter.
that the kindness of God towards us, was in Iesus christ. And this is the FOURTH particular in this verse. First, of the words: secondly, of the matter.
cst dt n1 pp-f np1 p-acp pno12, vbds p-acp np1 np1. cc d vbz dt ord j p-acp d n1. ord, pp-f dt n2: ord, pp-f dt n1.
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In the words there are many obseruable points (but I may not be copious therein) as namely, Iesus is a name of saluation, Christ a name of vnction.
In the words there Are many observable points (but I may not be copious therein) as namely, Iesus is a name of salvation, christ a name of unction.
p-acp dt n2 a-acp vbr d j n2 (cc-acp pns11 vmb xx vbi j av) c-acp av, np1 vbz dt n1 pp-f n1, np1 dt n1 pp-f n1.
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The first importeth his Diuinity: the second, his Humanity. The first is taken from the Hebrewes, to shew, that he is a Sauiour of the Iewes: the second from the Greeks, to shew, that he is a Sauiour also of the Gentiles. For though he was sent onely to the Iewes,
The First imports his Divinity: the second, his Humanity. The First is taken from the Hebrews, to show, that he is a Saviour of the Iewes: the second from the Greeks, to show, that he is a Saviour also of the Gentiles. For though he was sent only to the Iewes,
dt ord vvz po31 n1: dt ord, po31 n1. dt ord vbz vvn p-acp dt njpg2, p-acp n1, cst pns31 vbz dt n1 pp-f dt np2: dt ord p-acp dt np1, pc-acp vvi, cst pns31 vbz dt n1 av pp-f dt n2-j. c-acp cs pns31 vbds vvn av-j p-acp dt np2,
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yet hee was not sent only for the Iewes.
yet he was not sent only for the Iewes.
av pns31 vbds xx vvn av-j p-acp dt np2.
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He was sent to them onely, pradicatione verbi, to call them to repentance, by preaching the word of life:
He was sent to them only, pradicatione verbi, to call them to Repentance, by preaching the word of life:
pns31 vbds vvn p-acp pno32 av-j, n1 fw-la, pc-acp vvi pno32 p-acp n1, p-acp vvg dt n1 pp-f n1:
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he was sent for vs all, solutione presij, to redeeme vs from sin, by paying the ransome thereof, in the effusion of his bloud.
he was sent for us all, solution presij, to Redeem us from since, by paying the ransom thereof, in the effusion of his blood.
pns31 vbds vvn p-acp pno12 d, n1 fw-la, pc-acp vvi pno12 p-acp n1, p-acp vvg dt n1 av, p-acp dt n1 pp-f po31 n1.
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Both names are here ioyned together:
Both names Are Here joined together:
av-d n2 vbr av vvn av:
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for as each people ( Iew and Gentile ) hath the same Sauiour, and are both vnited in him,
for as each people (Iew and Gentile) hath the same Saviour, and Are both united in him,
c-acp c-acp d n1 (np1 cc j) vhz dt d n1, cc vbr av-d vvn p-acp pno31,
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so each hath right, equally, in the same benefits, which hee hath purchased for both.
so each hath right, equally, in the same benefits, which he hath purchased for both.
av d vhz av-jn, av-jn, p-acp dt d n2, r-crq pns31 vhz vvn p-acp d.
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And though obstinacy become to Israel, yet that is, vntill the fulnesse of the Gentiles become in:
And though obstinacy become to Israel, yet that is, until the fullness of the Gentiles become in:
cc cs n1 vvb p-acp np1, av cst vbz, p-acp dt n1 pp-f dt n2-j vvn p-acp:
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and so all Israel shall be saued: Rom. 11.25, 26. He [ the Iew ] that was first, shal be last: and so all Israel shall be saved: Rom. 11.25, 26. He [ the Iew ] that was First, shall be last:
cc av d np1 vmb vbi vvn: np1 crd, crd pns31 [ dt np1 ] cst vbds ord, vmb vbi vvi:
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but yet he shal be called in, and before, the end. So much of the words; now to the matter.
but yet he shall be called in, and before, the end. So much of the words; now to the matter.
p-acp av pns31 vmb vbi vvn p-acp, cc a-acp, dt n1. av d pp-f dt n2; av p-acp dt n1.
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No man commeth vnto the Fahher but by the Sonne: Iohn 14.6. No blessing commeth from the Father also, but by the Sonne;No man comes unto the Fahher but by the Son: John 14.6. No blessing comes from the Father also, but by the Son;
dx n1 vvz p-acp dt n1 cc-acp p-acp dt n1: np1 crd. dx n1 vvz p-acp dt n1 av, cc-acp p-acp dt n1;
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and, whatsoeuer we aske of the Father, in his name, he will giue it vnto vs: Ioh. 15.16.
and, whatsoever we ask of the Father, in his name, he will give it unto us: John 15.16.
cc, r-crq pns12 vvb pp-f dt n1, p-acp po31 n1, pns31 vmb vvi pn31 p-acp pno12: np1 crd.
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He is the ladder of Iacob Gen. 28.12.) reaching, from the earth [ in his Humanity ] to heauen [ in his Diuinity ] that so ▪ by him, we may ascend from our earthly habitations below, vnto the heauenly places aboue. Therefore saith our Apostle:
He is the ladder of Iacob Gen. 28.12.) reaching, from the earth [ in his Humanity ] to heaven [ in his Divinity ] that so ▪ by him, we may ascend from our earthly habitations below, unto the heavenly places above. Therefore Says our Apostle:
pns31 vbz dt n1 pp-f np1 np1 crd.) vvg, p-acp dt n1 [ p-acp po31 n1 ] p-acp n1 [ p-acp po31 n1 ] cst av ▪ p-acp pno31, pns12 vmb vvi p-acp po12 j n2 a-acp, p-acp dt j n2 a-acp. av vvz po12 n1:
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Blessed bee God, euen the Father of our Lord Iesus Christ, which hath blessed vs with all spirituall blessings in heauenly things, in Christ. Blessed be God, even the Father of our Lord Iesus christ, which hath blessed us with all spiritual blessings in heavenly things, in christ.
vvn vbb np1, av-j dt n1 pp-f po12 n1 np1 np1, r-crq vhz vvn pno12 p-acp d j n2 p-acp j n2, p-acp np1.
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As namely, the blessings of Election, Filiation, Redemption: in which (as in the rest) the Father vseth the Sonne;
As namely, the blessings of Election, Filiation, Redemption: in which (as in the rest) the Father uses the Son;
c-acp av, dt n2 pp-f n1, n1, n1: p-acp r-crq (c-acp p-acp dt n1) dt n1 vvz dt n1;
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howbeit, not as an instrumentall meanes, but a cooperatiue cause ▪ Whatsoeuer things he Father doth, the same doth the Sonne also: Ioh. 5.19.
howbeit, not as an instrumental means, but a cooperative cause ▪ Whatsoever things he Father does, the same does the Son also: John 5.19.
a-acp, xx p-acp dt j n2, cc-acp dt j n1 ▪ r-crq n2 pns31 n1 vdz, dt d vdz dt n1 av: np1 crd.
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Yea the same doth the holy Ghost also.
Yea the same does the holy Ghost also.
uh dt d vdz dt j n1 av.
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For though the internall actions of God be proper vnto each person by himselfe, yet the externall are common vnto them all. To the point.
For though the internal actions of God be proper unto each person by himself, yet the external Are Common unto them all. To the point.
p-acp cs dt j n2 pp-f np1 vbb j p-acp d n1 p-acp px31, av dt j vbr j p-acp pno32 d. p-acp dt n1.
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The First blessing was, of Election.
The First blessing was, of Election.
dt ord n1 vbds, pp-f n1.
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The Father chose vs in his Son He chose vs in him, before the foundation of the world: Ephes. 1.4. The Second blessing was, of Filiation.
The Father chosen us in his Son He chosen us in him, before the Foundation of the world: Ephesians 1.4. The Second blessing was, of Filiation.
dt n1 vvd pno12 p-acp po31 n1 pns31 vvd pno12 p-acp pno31, p-acp dt n1 pp-f dt n1: np1 crd. dt ord n1 vbds, pp-f n1.
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The Father hath adopted vs in his Sonne: so that he was a Son by nature, we by grace in him;
The Father hath adopted us in his Son: so that he was a Son by nature, we by grace in him;
dt n1 vhz vvn pno12 p-acp po31 n1: av cst pns31 vbds dt n1 p-acp n1, pns12 p-acp vvb p-acp pno31;
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he by generation, we by adoption in him. The Father hath many sons in one Sonne.
he by generation, we by adoption in him. The Father hath many Sons in one Son.
pns31 p-acp n1, pns12 p-acp n1 p-acp pno31. dt n1 vhz d n2 p-acp crd n1.
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He [ the Father ] hath predestinated vs to be adopted, through Iesus Christ, vnto himselfe, according to the good pleasure of his will: Ephes. 1.5. The third blessing was, of Redemption.He [ the Father ] hath predestinated us to be adopted, through Iesus christ, unto himself, according to the good pleasure of his will: Ephesians 1.5. The third blessing was, of Redemption.
pns31 [ dt n1 ] vhz vvn pno12 pc-acp vbi vvn, p-acp np1 np1, p-acp px31, vvg p-acp dt j n1 pp-f po31 n1: np1 crd. dt ord n1 vbds, pp-f n1.
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God [ the Father ] was in Christ, recontiling the world vnto himselfe: 2. Cor. 5 19. Jn regard whereof, the Father spake from heauen, saying:God [ the Father ] was in christ, recontiling the world unto himself: 2. Cor. 5 19. John regard whereof, the Father spoke from heaven, saying:
np1 [ dt n1 ] vbds p-acp np1, vvg dt n1 p-acp px31: crd np1 crd crd p-acp n1 c-crq, dt n1 vvd p-acp n1, vvg:
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This is my beloued Sonne, in whom I am well pleased. Mat. 3.17.This is my Beloved Son, in whom I am well pleased. Mathew 3.17.
d vbz po11 j-vvn n1, p-acp ro-crq pns11 vbm av vvn. np1 crd.
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In him, and with vs. For if the sacrifice, offered vp by Noah (which was but of birds,In him, and with us For if the sacrifice, offered up by Noah (which was but of Birds,
p-acp pno31, cc p-acp pno12 c-acp cs dt n1, vvd a-acp p-acp np1 (r-crq vbds cc-acp pp-f n2,
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and beasts) had such efficacic, and vertue, that God smelled a sauour of rest therein (Gen. 8 21.) much more did he smell a sauour of rest in the bloudy sacrifice of his onely begotten and dearely beloued Sonne.
and beasts) had such efficacic, and virtue, that God smelled a savour of rest therein (Gen. 8 21.) much more did he smell a savour of rest in the bloody sacrifice of his only begotten and dearly Beloved Son.
cc n2) vhd d n1, cc n1, cst np1 vvd dt n1 pp-f n1 av (np1 crd crd) d av-dc vdd pns31 vvi dt n1 pp-f n1 p-acp dt j n1 pp-f po31 av-j vvn cc av-jn j-vvn n1.
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For behold, here is a greater then Noah, and a greater sacrifice then his. His sacrifice yeelded a sauour of rest vnto God, by acceptation, this by desert:
For behold, Here is a greater then Noah, and a greater sacrifice then his. His sacrifice yielded a savour of rest unto God, by acceptation, this by desert:
p-acp vvb, av vbz dt jc cs np1, cc dt jc n1 cs png31. po31 n1 vvn dt n1 pp-f n1 p-acp np1, p-acp n1, d p-acp n1:
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his by the mercy of the Father, this by merit of the Sonne.
his by the mercy of the Father, this by merit of the Son.
png31 p-acp dt n1 pp-f dt n1, d p-acp n1 pp-f dt n1.
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Now since the whole sum and parts of our saluation, are thus comprehended in our Lord Iesus Christ, we must not deriue any parcell thereof (directly, nor indirectly;
Now since the Whole sum and parts of our salvation, Are thus comprehended in our Lord Iesus christ, we must not derive any parcel thereof (directly, nor indirectly;
av p-acp dt j-jn n1 cc n2 pp-f po12 n1, vbr av vvn p-acp po12 n1 np1 np1, pns12 vmb xx vvi d n1 av (av-j, ccx av-j;
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positiuely, nor consequently) vnto any other (Man, or Angell) but looke alwaies vnto him, the author, and finisher of our faith: Heb. 12.2.
positively, nor consequently) unto any other (Man, or Angel) but look always unto him, the author, and finisher of our faith: Hebrew 12.2.
av-j, ccx av-j) p-acp d n-jn (n1, cc n1) p-acp vvb av p-acp pno31, dt n1, cc n1 pp-f po12 n1: np1 crd.
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If we seeke saluation, it is in his name: if any gifts of the spirit, they are in his vnction:
If we seek salvation, it is in his name: if any Gifts of the Spirit, they Are in his unction:
cs pns12 vvb n1, pn31 vbz p-acp po31 n1: cs d n2 pp-f dt n1, pns32 vbr p-acp po31 n1:
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if fortitude, it is in his dominion: if purity, it is in his conception: if indulgence, it is in his natiuity:
if fortitude, it is in his dominion: if purity, it is in his conception: if indulgence, it is in his Nativity:
cs n1, pn31 vbz p-acp po31 n1: cs n1, pn31 vbz p-acp po31 n1: cs n1, pn31 vbz p-acp po31 n1:
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if redemption, it is in his passion: if absolution, it is in his condemnation: if remission of the curse, it is in his crosse:
if redemption, it is in his passion: if absolution, it is in his condemnation: if remission of the curse, it is in his cross:
cs n1, pn31 vbz p-acp po31 n1: cs n1, pn31 vbz p-acp po31 n1: cs n1 pp-f dt n1, pn31 vbz p-acp po31 n1:
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if satisfactiō, it is in his sacrifice: if purgation, it is in his bloud: if mortificatiō, it is in his graue:
if satisfaction, it is in his sacrifice: if purgation, it is in his blood: if mortification, it is in his graven:
cs n1, pn31 vbz p-acp po31 n1: cs n1, pn31 vbz p-acp po31 n1: cs n1, pn31 vbz p-acp po31 n1:
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if newnesse of life, it is in his resurrection: if immortality, it is in his reuiuing:
if newness of life, it is in his resurrection: if immortality, it is in his reviving:
cs n1 pp-f n1, pn31 vbz p-acp po31 n1: cs n1, pn31 vbz p-acp po31 vvg:
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if inheritance of heauen, it is in his entrance thither: if safety, it is in his kingdome:
if inheritance of heaven, it is in his Entrance thither: if safety, it is in his Kingdom:
cs n1 pp-f n1, pn31 vbz p-acp po31 n1 av: cs n1, pn31 vbz p-acp po31 n1:
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if secure expectation of the iudgement to come, it is in the power of iudging, which the Father hath committed vnto him.
if secure expectation of the judgement to come, it is in the power of judging, which the Father hath committed unto him.
cs j n1 pp-f dt n1 pc-acp vvi, pn31 vbz p-acp dt n1 pp-f vvg, r-crq dt n1 vhz vvn p-acp pno31.
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For the Father iudgeth no man, but hath committed all iudgement vnto the Sonne: For the Father Judgeth no man, but hath committed all judgement unto the Son:
p-acp dt n1 vvz dx n1, cc-acp vhz vvn d n1 p-acp dt n1:
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Iohn 5.22, Why? Because all men should honour the Son, as they honour the Father.
John 5.22, Why? Because all men should honour the Son, as they honour the Father.
np1 crd, q-crq? p-acp d n2 vmd vvi dt n1, c-acp pns32 vvb dt n1.
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Let vs honour him therefore, and the Father, ascribing praise, and honour, and glory, and power vnto him, that sitteth vpon the throne,
Let us honour him Therefore, and the Father, ascribing praise, and honour, and glory, and power unto him, that Sitteth upon the throne,
vvb pno12 vvi pno31 av, cc dt n1, vvg vvi, cc n1, cc n1, cc n1 p-acp pno31, cst vvz p-acp dt n1,
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and vnto the Lambe, for euermore. Amen Apoc. 5.13. Thus much of the foure particulars, in the last verse of my texe.and unto the Lamb, for evermore. Amen Apocalypse 5.13. Thus much of the foure particulars, in the last verse of my texe.
cc p-acp dt n1, c-acp av. uh-n np1 crd. av d pp-f dt crd n2-j, p-acp dt ord n1 pp-f po11 n1.
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It remaineth now, that (according to my designe) I reflect vpon the generall doctrine, which is contained in the same:
It remains now, that (according to my Design) I reflect upon the general Doctrine, which is contained in the same:
pn31 vvz av, cst (vvg p-acp po11 n1) pns11 vvb p-acp dt j n1, r-crq vbz vvn p-acp dt d:
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and so, by it, I will make a transition vnto my own particular case.
and so, by it, I will make a transition unto my own particular case.
cc av, p-acp pn31, pns11 vmb vvi dt n1 p-acp po11 d j n1.
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The consideration whereof hath treated with me to make speciall choice of this text, in regard of sundry markeable effects of Gods mercy, loue, and grace, towards me;
The consideration whereof hath treated with me to make special choice of this text, in regard of sundry markable effects of God's mercy, love, and grace, towards me;
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which as I feele, comfortably, in my selfe, so I would impart, willingly, vnto you.
which as I feel, comfortably, in my self, so I would impart, willingly, unto you.
r-crq c-acp pns11 vvb, av-j, p-acp po11 n1, av pns11 vmd vvi, av-j, p-acp pn22.
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The generall doctrine (streaming out of the premises) concerneth the glory of God, which he seeketh and obtaineth in all his works.
The general Doctrine (streaming out of the premises) concerns the glory of God, which he seeks and obtaineth in all his works.
dt j n1 (vvg av pp-f dt n2) vvz dt n1 pp-f np1, r-crq pns31 vvz cc vvz p-acp d po31 n2.
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In our glory, he aduanceth his owne; as our Apostle saith:
In our glory, he Advanceth his own; as our Apostle Says:
p-acp po12 n1, pns31 vvz po31 d; c-acp po12 n1 vvz:
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He declareth the riches of his glory, vpon the vessels of mercy, which hee hath prepared vnto glory. Rom. 9.22. Here his glory is shewed in his mercy, which, sometimes, he sheweth in his iustice also:He Declareth the riches of his glory, upon the vessels of mercy, which he hath prepared unto glory. Rom. 9.22. Here his glory is showed in his mercy, which, sometime, he shows in his Justice also:
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but with different effect toward vs. For then he is glorified in vs, not of vs:
but with different Effect towards us For then he is glorified in us, not of us:
cc-acp p-acp j n1 p-acp pno12 c-acp cs pns31 vbz vvn p-acp pno12, xx pp-f pno12:
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he getteth glory, we giue it not: we are passiue in the one, actiue in the other.
he gets glory, we give it not: we Are passive in the one, active in the other.
pns31 vvz n1, pns12 vvb pn31 xx: pns12 vbr j p-acp dt pi, j p-acp dt n-jn.
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First, he is glorified in vs: that is to say, in our destruction, by his iustice.
First, he is glorified in us: that is to say, in our destruction, by his Justice.
ord, pns31 vbz vvn p-acp pno12: d vbz pc-acp vvi, p-acp po12 n1, p-acp po31 n1.
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I will get me honour (saith God) vpon Pharaoh, and vpon all his host. Exod. 14.4. Glorificabor in Pharaoh (as the vulgar hath it:I will get me honour (Says God) upon Pharaoh, and upon all his host. Exod 14.4. glorificabor in Pharaoh (as the Vulgar hath it:
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and neerer vnto the originall) I wil be glorified in Pharaoh: that is, my honour, and glory shall be declared, eminently, in his ruine, and fall.
and nearer unto the original) I will be glorified in Pharaoh: that is, my honour, and glory shall be declared, eminently, in his ruin, and fallen.
cc av-jc p-acp dt n-jn) pns11 vmb vbi vvn p-acp np1: cst vbz, po11 n1, cc n1 vmb vbi vvn, av-j, p-acp po31 n1, cc vvi.
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Fiet voluntas Dei, aut à nobis, aut de nobis: the will of God shall be done vpon vs, if not by vs;Fiet Voluntas Dei, Or à nobis, Or de nobis: the will of God shall be done upon us, if not by us;
fw-la fw-fr fw-la, fw-la fw-fr fw-la, fw-la fw-la fw-la: dt n1 pp-f np1 vmb vbi vdn p-acp pno12, cs xx p-acp pno12;
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as here you may see in the lamentable submersion, & subuersion, of this puissant and mighty King.
as Here you may see in the lamentable submersion, & subversion, of this puissant and mighty King.
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Secondly, he is glorified of vs: that is to say, in our saluation by his mercy.
Secondly, he is glorified of us: that is to say, in our salvation by his mercy.
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Call vpon me (saith God) in the day of trouble, so I will deliuer thee, and thou shalt glorifie me. Psal. 50.15. Here is a good harmony, & concord: God deliuereth man: Man glorifieth God:Call upon me (Says God) in the day of trouble, so I will deliver thee, and thou shalt Glorify me. Psalm 50.15. Here is a good harmony, & concord: God Delivereth man: Man Glorifieth God:
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God is honoured, and man is saued.
God is honoured, and man is saved.
np1 vbz vvn, cc n1 vbz vvn.
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Both these glorifications are ioyned together by Moses, after he had seene the confusion of Pharaoh, and the deliuerance of Israel.
Both these glorifications Are joined together by Moses, After he had seen the confusion of Pharaoh, and the deliverance of Israel.
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I will sing vnto the Lord, for he hath triumphed gloriously: the horse, and him, that rode vpon him, hath hee ouerthrowne in the sea. I will sing unto the Lord, for he hath triumphed gloriously: the horse, and him, that road upon him, hath he overthrown in the sea.
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There is the First. Behold the Second. It followeth. The Lord is my strength, and my praise, and he is become my saluation.
There is the First. Behold the Second. It follows. The Lord is my strength, and my praise, and he is become my salvation.
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He is my God, and I will prepare him a Tabernacle: he is my Fathers God, and I will exalt him: Exodus 15.1.2.He is my God, and I will prepare him a Tabernacle: he is my Father's God, and I will exalt him: Exodus 15.1.2.
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This latter glorification is that, which here appertaineth vnto vs. GOD hath shewed his glory, not in iudgement,
This latter glorification is that, which Here appertaineth unto us GOD hath showed his glory, not in judgement,
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but in mercy, in loue, and in grace: which he hath plentifully extended towards vs, giuing vs life, when we were dead, raising vs vp, when we were fallen, placing vs in heauen, when we were at the gates of hell.
but in mercy, in love, and in grace: which he hath plentifully extended towards us, giving us life, when we were dead, raising us up, when we were fallen, placing us in heaven, when we were At the gates of hell.
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Now, for as much as God doth so highly honour vs in this world, and will honour vs more in the world to come:
Now, for as much as God does so highly honour us in this world, and will honour us more in the world to come:
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what shall we do, but honour him also in this world, whom we shall, likewise, honour in the next? The end of our Creation requireth it.
what shall we do, but honour him also in this world, whom we shall, likewise, honour in the next? The end of our Creation requires it.
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All things were made for the vse of man; man for the seruice of God. The end of our Preseruation requireth it.
All things were made for the use of man; man for the service of God. The end of our Preservation requires it.
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We liue by the benefits of God: we must liue also to his honour. The end of our redemption requireth it.
We live by the benefits of God: we must live also to his honour. The end of our redemption requires it.
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For what prisoner will not exalt, and magnifie a King, that giueth him his naturall life,
For what prisoner will not exalt, and magnify a King, that gives him his natural life,
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when he was ciuilly dead, and, by his mercy, freeth him from the sword of iustice? But as our estate was more miserable,
when he was civilly dead, and, by his mercy, freeth him from the sword of Justice? But as our estate was more miserable,
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then the condition of any prisoner, so God hath dealt more roially with vs, then that any mortall Prince is able to performe the like.
then the condition of any prisoner, so God hath dealt more royally with us, then that any Mortal Prince is able to perform the like.
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Hee hath freed vs from the infernall prison of hell, from the terrible iawes of Satan;
He hath freed us from the infernal prison of hell, from the terrible Jaws of Satan;
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he hath restored vs vnto the glorious libertie of the sons of God:
he hath restored us unto the glorious liberty of the Sons of God:
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yea more then this, he hath but one kingdome, and but one Sonne, yet, behold he hath made vs co heires with him therein: Rom. 8.17.
yea more then this, he hath but one Kingdom, and but one Son, yet, behold he hath made us counterfeit Heirs with him therein: Rom. 8.17.
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What, then, could he doe for vs, and he hath not done it?
What, then, could he do for us, and he hath not done it?
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And now finally, lest we should pretend a difficultie in this seruice, see the facility thereof.
And now finally, lest we should pretend a difficulty in this service, see the facility thereof.
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God hath shewed his benefits, let vs, also, shew them: and this is the seruice, which he requireth at our hands.
God hath showed his benefits, let us, also, show them: and this is the service, which he requires At our hands.
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Howbeit, there is a great disparity betwixt his, and our shewing the same.
Howbeit, there is a great disparity betwixt his, and our showing the same.
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He sheweth his benefits by donation, wee by declaration: his is reall, ours verball. He sheweth his benefits;
He shows his benefits by donation, we by declaration: his is real, ours verbal. He shows his benefits;
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and we haue an accession, or increase of our happinesse thereby. We shew them;
and we have an accession, or increase of our happiness thereby. We show them;
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but the infinite sea of his happinesse (which dependeth not vpon his creatures) is not increased by the riuers of praises, which are poured foorth of our lips.
but the infinite sea of his happiness (which dependeth not upon his creatures) is not increased by the Rivers of praises, which Are poured forth of our lips.
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In a word, he sheweth, and it is his voluntary liberalitie toward vs; we shew, and it is our necessary duty toward him.
In a word, he shows, and it is his voluntary liberality towards us; we show, and it is our necessary duty towards him.
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An easie, and a iust seruice. Therefore saith the Angel vnto Tobit, and his sonne:
an easy, and a just service. Therefore Says the Angel unto Tobit, and his son:
dt j, cc dt j n1. av vvz dt n1 p-acp np1, cc po31 n1:
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Praise God, and confesse him, and giue him the glory, and praise him for the things that he hath done vnto you, before all them that liue. Praise God, and confess him, and give him the glory, and praise him for the things that he hath done unto you, before all them that live.
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It is good to praise God, and to exalt his name, and to shew forth his euident works with honor:
It is good to praise God, and to exalt his name, and to show forth his evident works with honour:
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therefore be not weary to confesse him.
Therefore be not weary to confess him.
av vbb xx j pc-acp vvi pno31.
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It is good to keep close the secrets of a KING, but it is honourable to reueale the works of GOD: Tobit 12.6.7. His benefits, then, that are priuate vnto our selues, we must make publike vnto others.It is good to keep close the secrets of a KING, but it is honourable to reveal the works of GOD: Tobit 12.6.7. His benefits, then, that Are private unto our selves, we must make public unto Others.
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He was an vnfaithful, and an vnwise seruant also, who, receiuing a talent from his master, hid it in the earth (Mat. 25.25.) and did not imploy it to his aduantage.
He was an unfaithful, and an unwise servant also, who, receiving a talon from his master, hid it in the earth (Mathew 25.25.) and did not employ it to his advantage.
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Likewise he is an vngrateful person, who receiueth a blessing from God, and concealeth it in his bosome.
Likewise he is an ungrateful person, who receiveth a blessing from God, and concealeth it in his bosom.
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Let euery man, therefore, recount with himselfe the benefits which God hath bestowed vpon him. Be they inward, or outward; spirituall, or temporall;
Let every man, Therefore, recount with himself the benefits which God hath bestowed upon him. Be they inward, or outward; spiritual, or temporal;
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concerning this life, or the life to come: shew them, declare them;
Concerning this life, or the life to come: show them, declare them;
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first in word, then in worke, that men may glorifie your Father which is in heauen.
First in word, then in work, that men may Glorify your Father which is in heaven.
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ANd that I may induce you vnto this acceptable seruice, not onely by my speech, but by my example also;
ANd that I may induce you unto this acceptable service, not only by my speech, but by my Exampl also;
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Fathers, and Brethren, Right Honourable, right Worshipful, and dearely beloued in Iesus Christ our Lord: I present my selfe here this day, as aspectacle vnto the world, and to Angels, and to men;
Father's, and Brothers, Right Honourable, right Worshipful, and dearly Beloved in Iesus christ our Lord: I present my self Here this day, as aspectacle unto the world, and to Angels, and to men;
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though with some regret, and reluctation of the flesh, yet with great comfort, and exultation of the spirit.
though with Some regret, and reluctation of the Flesh, yet with great Comfort, and exultation of the Spirit.
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The spirit, indeed, is ready, but the flesh is weake. The Spirit, indeed, is ready, but the Flesh is weak.
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Come, therefore, and hearken all ye ▪ that feare the Lord, and I will tell you, what he hath done to my soule. Come, Therefore, and harken all you ▪ that Fear the Lord, and I will tell you, what he hath done to my soul.
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So doth Dauid inuite his auditors, and so doe I inuite mine. Come. Who? All ye that feare the Lord.
So does David invite his Auditors, and so do I invite mine. Come. Who? All you that Fear the Lord.
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For they, that feare him not, are as vnfit to heare this seruice performed by an other,
For they, that Fear him not, Are as unfit to hear this service performed by an other,
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as they are vnable to performe it themselues.
as they Are unable to perform it themselves.
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But your religious concourse vnto this place, your diligent attention of my speech, your reuerent estimation of Gods word, your zealous profession of his truth, all these assure me, that you are such indeed,
But your religious concourse unto this place, your diligent attention of my speech, your reverent estimation of God's word, your zealous profession of his truth, all these assure me, that you Are such indeed,
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as the Prophet Dauid speaketh of in this place;
as the Prophet David speaks of in this place;
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you feare the Lord. Therefore come, and hearken al you, and I will tell you, what he hath done to my soule. you Fear the Lord. Therefore come, and harken all you, and I will tell you, what he hath done to my soul.
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But, yet, before I tel you, what God hath done vnto me, I must tell you, what I haue done vnto him;
But, yet, before I tell you, what God hath done unto me, I must tell you, what I have done unto him;
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for this is the truest methode to illustrate his gratious fauours.
for this is the Truest method to illustrate his gracious favours.
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Vide, quid tibi debeatur (saith S. Augustine) & quid tibi dederit, qui gratis dedit; Vide, quid tibi debeatur (Says S. Augustine) & quid tibi dederit, qui gratis dedit;
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see, first, what is due vnto thee: secondly, what God hath done for thee; then, how freely hee hath done the same.
see, First, what is due unto thee: secondly, what God hath done for thee; then, how freely he hath done the same.
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709
First therefore, because we giue glory vnto God, by the humble confession of our sins (so said Iosuah vnto Achan; My sonne, I beseech thee giue glory vnto the Lord God of Israel,
First Therefore, Because we give glory unto God, by the humble Confessi of our Sins (so said Joshua unto achan; My son, I beseech thee give glory unto the Lord God of Israel,
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and make confession vnto him, and shew mee now, what thou hast done ) I confesse vnto almighty GOD, in the face of his CHVRCH, that, in part, I haue denied my Lord with Peter, & betrayed him with Iudas, and crucified him with the Iewes. and make Confessi unto him, and show me now, what thou hast done) I confess unto almighty GOD, in the face of his CHURCH, that, in part, I have denied my Lord with Peter, & betrayed him with Iudas, and Crucified him with the Iewes.
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A grieuous sinne, and a great punishment too; malum culpae turned into malum poenae, when one sinne is made the punishment of another;
A grievous sin, and a great punishment too; malum Culpae turned into malum Poenae, when one sin is made the punishment of Another;
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the iustice of God shining in the iniustice of man.
the Justice of God shining in the injustice of man.
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Thus my vngratitude for his benefits, my negligence in his seruice, my affectation of vaine glory, my impatience at calamities,
Thus my ungratitude for his benefits, my negligence in his service, my affectation of vain glory, my impatience At calamities,
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and my other sinnes, were punished with the sinne of Apostasie, and defection from the truth,
and my other Sins, were punished with the sin of Apostasy, and defection from the truth,
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euen from the sincerity of the Gospel of Iesus Christ So that I proceeded from one fal vnto an other;
even from the sincerity of the Gospel of Iesus christ So that I proceeded from one fall unto an other;
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first in my Will, & then in my vnderstanding; first, à bono, and then à verò; first in manners, and then in faith.
First in my Will, & then in my understanding; First, à Bono, and then à verò; First in manners, and then in faith.
ord p-acp po11 vmb, cc av p-acp po11 vvg; ord, fw-fr fw-la, cc av fw-fr fw-la; ord p-acp n2, cc av p-acp n1.
(8) part (DIV2)
167
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Here now, peraduenture, some will say vnto me, as Michal vnto Dauid, when she despised him in her heart;
Here now, Peradventure, Some will say unto me, as Michal unto David, when she despised him in her heart;
av av, av, d vmb vvi p-acp pno11, c-acp np1 p-acp np1, c-crq pns31 vvd pno31 p-acp po31 n1;
(8) part (DIV2)
168
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Thou hast vncouered thy selfe, as a foole this day. Thou hast uncovered thy self, as a fool this day.
pns21 vh2 vvn po21 n1, c-acp dt n1 d n1.
(8) part (DIV2)
168
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But vnto them I answere, as Dauid vnto Michal: It was before the Lord and I will,
But unto them I answer, as David unto Michal: It was before the Lord and I will,
cc-acp p-acp pno32 pns11 vvb, c-acp np1 p-acp np1: pn31 vbds p-acp dt n1 cc pns11 vmb,
(8) part (DIV2)
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yet, be more vile then thus, and will be low in mine own sight. Let the proud Pharisee boast;yet, be more vile then thus, and will be low in mine own sighed. Let the proud Pharisee boast;
av, vbb av-dc j cs av, cc vmb vbi j p-acp po11 d n1. vvb dt j np1 vvb;
(8) part (DIV2)
168
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I am not, as other men. I am not, as other men.
pns11 vbm xx, c-acp j-jn n2.
(8) part (DIV2)
168
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But I will pray, with the deiected Publican; O God bee mercifull vnto me, a sinner.
But I will pray, with the dejected Publican; Oh God be merciful unto me, a sinner.
cc-acp pns11 vmb vvi, p-acp dt j-vvn n1; uh np1 vbi j p-acp pno11, dt n1.
(8) part (DIV2)
168
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Finally, I say with S. Augustine; Irrideat me arrogantes, & nondum salubriter prostrats, & elisi, à te, Deus meus;
Finally, I say with S. Augustine; Irrideat me arrogantes, & Nondum salubriter prostrates, & elisi, à te, Deus meus;
av-j, pns11 vvb p-acp n1 np1; vvb pno11 vvz, cc fw-la fw-la vvz, cc fw-la, fw-fr fw-fr, fw-la fw-la;
(8) part (DIV2)
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ego autem confitear tibi dedecora mea in laude tuâ: ego autem confitear tibi dedecora mea in laud tuâ:
fw-la fw-la n1 fw-la fw-la fw-la p-acp n1 fw-la:
(8) part (DIV2)
168
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Let them, who were neuer brokē, & humbled vnder thy hand, let them, I say, deride me:
Let them, who were never broken, & humbled under thy hand, let them, I say, deride me:
vvb pno32, r-crq vbdr av-x vvn, cc vvn p-acp po21 n1, vvb pno32, pns11 vvb, vvi pno11:
(8) part (DIV2)
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but, as for me, ô Lord, let me confesse my dishonour in thy praise, my shame to thy glory.
but, as for me, o Lord, let me confess my dishonour in thy praise, my shame to thy glory.
cc-acp, c-acp p-acp pno11, uh n1, vvb pno11 vvi po11 n1 p-acp po21 n1, po11 n1 p-acp po21 n1.
(8) part (DIV2)
168
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727
To proceed, then, in that, which I haue begun. My fall was great, and dangerous, cōsidering Vnde, & Quò, whence, and whither I fell:
To proceed, then, in that, which I have begun. My fallen was great, and dangerous, considering Vnde, & Quò, whence, and whither I fell:
pc-acp vvi, av, p-acp d, r-crq pns11 vhb vvn. po11 n1 vbds j, cc j, vvg fw-la, cc fw-la, c-crq, cc c-crq pns11 vvd:
(8) part (DIV2)
169
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to wit, from the simplicity of that truth, which is in Christ, into a sinke of superstition, idolatrie, and error:
to wit, from the simplicity of that truth, which is in christ, into a sink of Superstition, idolatry, and error:
p-acp n1, p-acp dt n1 pp-f d n1, r-crq vbz p-acp np1, p-acp dt n1 pp-f n1, n1, cc n1:
(8) part (DIV2)
169
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euen the confusion of the spirituall Babylon it selfe. And yet there are two things, principally, aboue the rest, wherein my heart neuer was,
even the confusion of the spiritual Babylon it self. And yet there Are two things, principally, above the rest, wherein my heart never was,
av dt n1 pp-f dt j np1 pn31 n1. cc av a-acp vbr crd n2, av-j, p-acp dt n1, c-crq po11 n1 av-x vbds,
(8) part (DIV2)
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nor could be, farther established, then by an implicite, inuolued, obscure faith of the Church.
nor could be, farther established, then by an implicit, involved, Obscure faith of the Church.
ccx vmd vbi, av-jc vvn, av p-acp dt j, j-vvn, j n1 pp-f dt n1.
(8) part (DIV2)
170
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Those are JMAGES, and INDVLGENCES (affixed vnto dead statues, vnto our Ladies slippers, and the like trumperie) with holy graines, agnus De•s, and sundry like profanations, Babylonian merchandise, the dregges of the meretricious, inchanting cup, wherewith the inhabitants of the earth haue been drunken. Apocal. 17.2. You see the Matter, wherein I fell, and how that doth augment the enormity of my fall.
Those Are JMAGES, and INDULGENCES (affixed unto dead statues, unto our Ladies slippers, and the like trumpery) with holy grains, agnus De•s, and sundry like profanations, Babylonian merchandise, the dregs of the meretricious, enchanting cup, wherewith the inhabitants of the earth have been drunken. Apocalypse 17.2. You see the Matter, wherein I fell, and how that does augment the enormity of my fallen.
d vbr n2, cc n2 (vvn p-acp j n2, p-acp po12 n2 n2, cc dt j n1) p-acp j n2, fw-la fw-la, cc j j n2, jp n1, dt n2 pp-f dt j, j-vvg n1, c-crq dt n2 pp-f dt n1 vhb vbn j. np1 crd. pn22 vvb dt n1, c-crq pns11 vvd, cc c-crq d vdz vvi dt n1 pp-f po11 n1.
(8) part (DIV2)
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See now farther, how it was yet more capitall, in respect of my Person; I meane, in reference vnto my function,
See now farther, how it was yet more capital, in respect of my Person; I mean, in Referente unto my function,
n1 av av-jc, c-crq pn31 vbds av av-dc j, p-acp n1 pp-f po11 n1; pns11 vvb, p-acp n1 p-acp po11 n1,
(8) part (DIV2)
171
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and office, in the Church of Christ;
and office, in the Church of christ;
cc n1, p-acp dt n1 pp-f np1;
(8) part (DIV2)
171
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which, in it selfe, was very spectable, yea honourable also, howsoeuer my deserts were greatly euill, or meanely good, therein.
which, in it self, was very spectable, yea honourable also, howsoever my deserts were greatly evil, or meanly good, therein.
r-crq, p-acp pn31 n1, vbds av j, uh j av, c-acp po11 n2 vbdr av-j j-jn, cc av-j j, av.
(8) part (DIV2)
171
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Fac opus Euangelistae, ministerium tuum imple, saith S. Paul vnto Timothy; Doe the worke of an euangelist, fulfill thy ministery; Fac opus Evangelists, ministerium tuum Impl, Says S. Paul unto Timothy; Do the work of an evangelist, fulfil thy Ministry;
fw-la fw-la np1, fw-la fw-la j, vvz n1 np1 p-acp np1; vdb dt n1 pp-f dt n1, vvb po21 n1;
(8) part (DIV2)
171
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by frequent labour, by sound doctrine, by innocent, and vnoffensiue life:
by frequent labour, by found Doctrine, by innocent, and unoffensive life:
p-acp j n1, p-acp j n1, p-acp j-jn, cc j n1:
(8) part (DIV2)
171
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not fashioning thy selfe, in the leuity of thy deportment, in the seruice of thy appetite, in vnseemely,
not fashioning thy self, in the levity of thy deportment, in the service of thy appetite, in unseemly,
xx vvg po21 n1, p-acp dt n1 pp-f po21 n1, p-acp dt n1 pp-f po21 n1, p-acp j,
(8) part (DIV2)
171
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and prodigious apparel ], according to this present world.
and prodigious apparel ], according to this present world.
cc j n1 ], vvg p-acp d j n1.
(8) part (DIV2)
171
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In which things as I cannot excuse my selfe, so I wish, that I, alone, were to be accused in the same.
In which things as I cannot excuse my self, so I wish, that I, alone, were to be accused in the same.
p-acp r-crq n2 c-acp pns11 vmbx vvi po11 n1, av pns11 vvb, cst pns11, j, vbdr pc-acp vbi vvn p-acp dt d.
(8) part (DIV2)
171
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These are vices, ignoble, scandalous vices, vnto which I denounce immortall war, as in all men so, principally, in those, who are of my condition and place.
These Are vices, ignoble, scandalous vices, unto which I denounce immortal war, as in all men so, principally, in those, who Are of my condition and place.
d vbr n2, j, j n2, p-acp r-crq pns11 vvb j n1, c-acp p-acp d n2 av, av-j, p-acp d, r-crq vbr pp-f po11 n1 cc n1.
(8) part (DIV2)
171
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Lastly, you will enquire of the Manner, and occasion of my fall;
Lastly, you will inquire of the Manner, and occasion of my fallen;
ord, pn22 vmb vvi pp-f dt n1, cc n1 pp-f po11 n1;
(8) part (DIV2)
172
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which I will relate vnto you freely, and sincerely, in the candor, and simplicity of my heart.
which I will relate unto you freely, and sincerely, in the candor, and simplicity of my heart.
r-crq pns11 vmb vvi p-acp pn22 av-j, cc av-j, p-acp dt n1, cc n1 pp-f po11 n1.
(8) part (DIV2)
172
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It is true, that, sometime before my fall, or any propension vnto the Romish Church, sundry difficulties did incōpasse me, on euery side;
It is true, that, sometime before my fallen, or any propension unto the Romish Church, sundry difficulties did encompass me, on every side;
pn31 vbz j, cst, av p-acp po11 n1, cc d n1 p-acp dt np1 n1, j n2 vdd vvi pno11, p-acp d n1;
(8) part (DIV2)
173
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degnè pro meritis, durè pro viribus; as S. Bernard speaketh: iustly for my deserts, ô Lord, but yet hardly for my strength.degnè Pro Meritis, durè Pro viribus; as S. Bernard speaks: justly for my deserts, o Lord, but yet hardly for my strength.
fw-la fw-la n2, fw-la fw-la fw-la; p-acp np1 np1 vvz: av-j c-acp po11 n2, uh n1, cc-acp av av p-acp po11 n1.
(8) part (DIV2)
173
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And though these euils did breed a naturall alteration in mee (euen in my spirits, and in my strength:
And though these evils did breed a natural alteration in me (even in my spirits, and in my strength:
cc cs d n2-jn vdd vvi dt j n1 p-acp pno11 (av p-acp po11 n2, cc p-acp po11 n1:
(8) part (DIV2)
173
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so that I said vnaduisedly in my selfe: it is better for me to die, then to liue:
so that I said unadvisedly in my self: it is better for me to die, then to live:
av cst pns11 vvd av-j p-acp po11 n1: pn31 vbz jc p-acp pno11 pc-acp vvi, cs pc-acp vvi:
(8) part (DIV2)
173
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Ionah 4.8.) yet all this while, I suffered no morall alteration: these things did not preuaile in me vnto any mutation of my faith, either by an inward, or by an outward change.
Jonah 4.8.) yet all this while, I suffered no moral alteration: these things did not prevail in me unto any mutation of my faith, either by an inward, or by an outward change.
np1 crd.) av d d n1, pns11 vvd dx j n1: d n2 vdd xx vvi p-acp pno11 p-acp d n1 pp-f po11 n1, av-d p-acp dt j, cc p-acp dt j n1.
(8) part (DIV2)
173
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Howbeit I denie not, but that (the inferiour parts of my soule rebelling against the superiour) my earthly, darke affections might,
Howbeit I deny not, but that (the inferior parts of my soul rebelling against the superior) my earthly, dark affections might,
a-acp pns11 vvb xx, cc-acp d (dt j-jn n2 pp-f po11 n1 vvg p-acp dt j-jn) po11 j, j n2 vmd,
(8) part (DIV2)
174
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and did, interpose themselues to eclipse the light of my vnderstanding;
and did, interpose themselves to eclipse the Light of my understanding;
cc vdd, vvi px32 pc-acp vvi dt n1 pp-f po11 n1;
(8) part (DIV2)
174
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the edge whereof was now so dulled, and so abated, that it gaue place more easily vnto error,
the edge whereof was now so dulled, and so abated, that it gave place more Easily unto error,
dt n1 c-crq vbds av av vvn, cc av vvn, cst pn31 vvd n1 av-dc av-j p-acp n1,
(8) part (DIV2)
174
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then perhaps, otherwise it would haue done. See, therefore, the euent.
then perhaps, otherwise it would have done. See, Therefore, the event.
av av, av pn31 vmd vhi vdn. vvb, av, dt n1.
(8) part (DIV2)
174
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I found, but sought not, an occasion of dispute with some ingenious, and learned Papists, whose names,
I found, but sought not, an occasion of dispute with Some ingenious, and learned Papists, whose names,
pns11 vvd, cc-acp vvd xx, dt n1 pp-f n1 p-acp d j, cc j njp2, rg-crq n2,
(8) part (DIV2)
175
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and qualities, I may not, I will not expresse.
and qualities, I may not, I will not express.
cc n2, pns11 vmb xx, pns11 vmb xx vvi.
(8) part (DIV2)
175
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754
Neither they, in particular, nor any other, amongst them, shall euer say of me, iustly, that I had so little wit,
Neither they, in particular, nor any other, among them, shall ever say of me, justly, that I had so little wit,
av-d pns32, p-acp j, ccx d n-jn, p-acp pno32, vmb av vvi pp-f pno11, av-j, cst pns11 vhd av j n1,
(8) part (DIV2)
175
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or so il nature, as to procure them hurt, who in act, or at the least, in their intention, were kind, and beneficiall vnto me.
or so ill nature, as to procure them hurt, who in act, or At the least, in their intention, were kind, and beneficial unto me.
cc av j-jn n1, c-acp pc-acp vvi pno32 vvi, r-crq p-acp n1, cc p-acp dt ds, p-acp po32 n1, vbdr j, cc j p-acp pno11.
(8) part (DIV2)
175
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756
In this dispute, then (which was, concerning Purgatory, and praier for the dead ) it so fell out, by the force of obiections, which they made vnto me,
In this dispute, then (which was, Concerning Purgatory, and prayer for the dead) it so fell out, by the force of objections, which they made unto me,
p-acp d n1, av (r-crq vbds, vvg n1, cc n1 p-acp dt j) pn31 av vvd av, p-acp dt n1 pp-f n2, r-crq pns32 vvd p-acp pno11,
(8) part (DIV2)
176
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and I made vnto my selfe, out of sundry authors, old, and new, of the one side,
and I made unto my self, out of sundry Authors, old, and new, of the one side,
cc pns11 vvd p-acp po11 n1, av pp-f j n2, j, cc j, pp-f dt crd n1,
(8) part (DIV2)
176
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and the other, that my vnderstanding (vpon some defect) was conuinced, rather then my conscience perswaded, in this point.
and the other, that my understanding (upon Some defect) was convinced, rather then my conscience persuaded, in this point.
cc dt n-jn, cst po11 n1 (p-acp d n1) vbds j-vvn, av-c cs po11 n1 vvd, p-acp d n1.
(8) part (DIV2)
176
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759
You see the beginning of my euill. All this was but the beginning of sorrowes. You shall heare the progression, and increase.
You see the beginning of my evil. All this was but the beginning of sorrows. You shall hear the progression, and increase.
pn22 vvb dt n-vvg pp-f po11 n-jn. d d vbds p-acp dt n-vvg pp-f n2. pn22 vmb vvi dt n1, cc vvi.
(8) part (DIV2)
177
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When I was thus heated in Purgatory, I began to waxe cold in the affection of my former faith;
When I was thus heated in Purgatory, I began to wax cold in the affection of my former faith;
c-crq pns11 vbds av vvn p-acp n1, pns11 vvd pc-acp vvi j-jn p-acp dt n1 pp-f po11 j n1;
(8) part (DIV2)
178
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and the rather, because I conceiued (but misconceiued;
and the rather, Because I conceived (but misconceived;
cc dt av-c, c-acp pns11 vvd (cc-acp vvn;
(8) part (DIV2)
178
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and this was the SECOND motiue of my change) that mine own Masters, and Teachers (some principall Diuines in this Church) had led me into error, by their writings.
and this was the SECOND motive of my change) that mine own Masters, and Teachers (Some principal Divines in this Church) had led me into error, by their writings.
cc d vbds dt ord n1 pp-f po11 n1) cst po11 d n2, cc n2 (d j-jn n2-jn p-acp d n1) vhd vvn pno11 p-acp n1, p-acp po32 n2.
(8) part (DIV2)
178
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763
Wherein if I found a m•ate, I made it a beame; and, if I found nothing, I made something:
Wherein if I found a m•ate, I made it a beam; and, if I found nothing, I made something:
c-crq cs pns11 vvd dt n1, pns11 vvd pn31 dt n1; cc, cs pns11 vvd pix, pns11 vvd pi:
(8) part (DIV2)
178
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as Caesar spake, sometimes, of his way, and passage;
as Caesar spoke, sometime, of his Way, and passage;
c-acp np1 vvd, av, pp-f po31 n1, cc n1;
(8) part (DIV2)
178
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765
Inueniam, aut faciam, I shall finde one made to my hands, or else I will make one my selfe:Inueniam, Or faciam, I shall find one made to my hands, or Else I will make one my self:
fw-la, fw-la fw-la, pns11 vmb vvi pi vvn p-acp po11 n2, cc av pns11 vmb vvi crd po11 n1:
(8) part (DIV2)
178
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so it was with me, in that vnfortunate, and disastrous time; which I can not remember, without griefe, nor recount without teares.
so it was with me, in that unfortunate, and disastrous time; which I can not Remember, without grief, nor recount without tears.
av pn31 vbds p-acp pno11, p-acp cst j-u, cc j n1; r-crq pns11 vmb xx vvi, p-acp n1, ccx vvi p-acp n2.
(8) part (DIV2)
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The THIRD occasion, or motiue, of my change, was the controuersie of Vocation, and Ecclesiasticall function; which are essentiall vnto the being of a Church, and inseparable from the same.
The THIRD occasion, or motive, of my change, was the controversy of Vocation, and Ecclesiastical function; which Are essential unto the being of a Church, and inseparable from the same.
dt ord n1, cc n1, pp-f po11 n1, vbds dt n1 pp-f n1, cc j n1; r-crq vbr j p-acp dt vbg pp-f dt n1, cc j p-acp dt d.
(8) part (DIV2)
179
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768
Here, then, many defects were pretended strongly, and with such probability (but by misprision in them,
Here, then, many defects were pretended strongly, and with such probability (but by Misprision in them,
av, av, d n2 vbdr vvn av-j, cc p-acp d n1 (cc-acp p-acp n1 p-acp pno32,
(8) part (DIV2)
179
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769
and ignorance in me) that our Ʋocation, seemed profane, our Function sacrilegious, in mine eies.
and ignorance in me) that our Ʋocation, seemed profane, our Function sacrilegious, in mine eyes.
cc n1 p-acp pno11) cst po12 n1, vvd j, po12 n1 j, p-acp po11 n2.
(8) part (DIV2)
179
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The FOVRTH, and last (for I need remember no more vnto you) was concerning the CHVRCH it selfe;
The FOURTH, and last (for I need Remember no more unto you) was Concerning the CHURCH it self;
dt ord, cc ord (c-acp pns11 vvb vvb av-dx dc p-acp pn22) vbds vvg dt n1 pn31 n1;
(8) part (DIV2)
180
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771
which, being the highest sphere in the great world of theological controuersies, at this day, containeth all the test in her wombe,
which, being the highest sphere in the great world of theological controversies, At this day, Containeth all the test in her womb,
r-crq, vbg dt js n1 p-acp dt j n1 pp-f j n2, p-acp d n1, vvz d dt n1 p-acp po31 n1,
(8) part (DIV2)
180
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772
and embraceth them within her armes.
and Embraceth them within her arms.
cc vvz pno32 p-acp po31 n2.
(8) part (DIV2)
180
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773
These were the foure points, which (originally, and principally) did worke with my Vnderstanding (and superiour part of my soule) to ouercome me,
These were the foure points, which (originally, and principally) did work with my Understanding (and superior part of my soul) to overcome me,
d vbdr dt crd n2, r-crq (av-j, cc av-j) vdd vvi p-acp po11 n1 (cc j-jn n1 pp-f po11 n1) pc-acp vvi pno11,
(8) part (DIV2)
181
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while my traiterous Affections (the inferiour part) solicited me to yeeld.
while my traitorous Affections (the inferior part) solicited me to yield.
cs po11 j n2 (dt j-jn n1) vvd pno11 pc-acp vvi.
(8) part (DIV2)
181
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775
For it is true, that the affections of a man are, vnto his Vnderstanding, as Delilah was vnto Sampson: first, alluring it to betray its owne strength;
For it is true, that the affections of a man Are, unto his Understanding, as Delilah was unto Sampson: First, alluring it to betray its own strength;
p-acp pn31 vbz j, cst dt n2 pp-f dt n1 vbr, p-acp po31 n1, c-acp np1 vbds p-acp np1: ord, vvg pn31 pc-acp vvi po31 d n1;
(8) part (DIV2)
181
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then, deliuering it ouer vnto falsehood, and errour (as she, hauing beguiled Sampson, deliuered him into the hands of the Philistims ) which, hauing gotten a conquest, wil make a triumph also.
then, delivering it over unto falsehood, and error (as she, having beguiled Sampson, Delivered him into the hands of the philistines) which, having got a conquest, will make a triumph also.
av, vvg pn31 a-acp p-acp n1, cc n1 (c-acp pns31, vhg vvn np1, vvd pno31 p-acp dt n2 pp-f dt njp2) q-crq, vhg vvn dt n1, vmb vvi dt n1 av.
(8) part (DIV2)
181
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777
O beware of this Eue, which, lying in your owne bosome, will seduce you;
O beware of this Eue, which, lying in your own bosom, will seduce you;
sy vvb pp-f d np1, r-crq, vvg p-acp po22 d n1, vmb vvi pn22;
(8) part (DIV2)
181
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778
take heede of your affections, which alwaies contriue some treasonable plot against your vnderstanding. Let the affections be a seruant,
take heed of your affections, which always contrive Some treasonable plot against your understanding. Let the affections be a servant,
vvb n1 pp-f po22 n2, r-crq av vvi d j n1 p-acp po22 vvg. vvb dt n2 vbb dt n1,
(8) part (DIV2)
181
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779
as Hagar; your reason free, as Sarah: if they contend, cast out the bondwoman, and her sonne.
as Hagar; your reason free, as Sarah: if they contend, cast out the bondwoman, and her son.
c-acp np1; po22 n1 j, c-acp np1: cs pns32 vvb, vvd av dt n1, cc po31 n1.
(8) part (DIV2)
181
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780
Thus I, (miserable, distressed J) like a blinde Aramite, was conducted into Idolatrous Samaria, and neuer thought my selfe secure, til I was in my greatest danger.
Thus I, (miserable, distressed J) like a blind Aramite, was conducted into Idolatrous Samaria, and never Thought my self secure, till I was in my greatest danger.
av pns11, (j, vvd pns11) vvb dt j n1, vbds vvn p-acp j np1, cc av-x vvd po11 n1 j, c-acp pns11 vbds p-acp po11 js n1.
(8) part (DIV2)
182
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781
I fled my natiue countrey ( Fugimus läson, fugimus; hoc non est nouum; it is no newes to heare of such flying; many fled before me:
I fled my native country (Fugimus läson, fugimus; hoc non est Novum; it is no news to hear of such flying; many fled before me:
pns11 vvd po11 j-jn n1 (np1 n1, fw-la; fw-la fw-fr fw-la fw-la; pn31 vbz dx n1 pc-acp vvi pp-f d n-vvg; d vvd p-acp pno11:
(8) part (DIV2)
182
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782
I wish that neuer any fly after me) to go into a forraine land. But here I may demand of my selfe, as Eliah, sometime, demanded of Ahaziahs seruants;
I wish that never any fly After me) to go into a foreign land. But Here I may demand of my self, as Elijah, sometime, demanded of Ahaziahs Servants;
pns11 vvb cst av-x d n1 p-acp pno11) p-acp vvi p-acp dt j n1. p-acp av pns11 vmb vvi pp-f po11 n1, c-acp np1, av, vvd pp-f njp2 n2;
(8) part (DIV2)
182
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783
Was it not, because there was no God in Israel [ England ] that I went to enquire of Baalzebub, the God of Ekron [ Rome ] concerning my estate? I spake of Philistims before; Was it not, Because there was no God in Israel [ England ] that I went to inquire of Baalzebub, the God of Ekron [ Room ] Concerning my estate? I spoke of philistines before;
vbds pn31 xx, c-acp pc-acp vbds dx n1 p-acp np1 [ np1 ] cst pns11 vvd pc-acp vvi pp-f np1, dt n1 pp-f np1 [ vvi ] vvg po11 n1? pns11 vvd pp-f njp2 a-acp;
(8) part (DIV2)
182
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784
but now I was in the hands of Philistims indeed:
but now I was in the hands of philistines indeed:
cc-acp av pns11 vbds p-acp dt n2 pp-f njp2 av:
(8) part (DIV2)
183
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785
for whom J had neuer ground (as Sampson did) vnlesse I (as Sampson was) had beene first depriued of mine eies.
for whom J had never ground (as Sampson did) unless I (as Sampson was) had been First deprived of mine eyes.
p-acp ro-crq pns11 vhd av-x n1 (c-acp np1 vdd) cs pns11 (c-acp np1 vbds) vhd vbn ord vvn pp-f po11 n2.
(8) part (DIV2)
183
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786
Now I began to be in trauel with an vnhappy birth, which I had conceiued before;
Now I began to be in travel with an unhappy birth, which I had conceived before;
av pns11 vvd pc-acp vbi p-acp n1 p-acp dt j n1, r-crq pns11 vhd vvn a-acp;
(8) part (DIV2)
184
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787
I meane, that Purgatory - discourse, which, in the heate of my ignis fatuus, and popish zeale, I sent back into my countrey; as you know: I wish you knew not.
I mean, that Purgatory - discourse, which, in the heat of my ignis fatuus, and popish zeal, I sent back into my country; as you know: I wish you knew not.
pns11 vvb, cst n1 - n1, r-crq, p-acp dt n1 pp-f po11 fw-la fw-la, cc j n1, pns11 vvd av p-acp po11 n1; c-acp pn22 vvb: pns11 vvb pn22 vvd xx.
(8) part (DIV2)
184
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788
But as it had no right to inherit in this kingdome, since it was borne in transmarine, and forraine parts;
But as it had no right to inherit in this Kingdom, since it was born in transmarine, and foreign parts;
cc-acp c-acp pn31 vhd dx j-jn pc-acp vvi p-acp d n1, c-acp pn31 vbds vvn p-acp j, cc j n2;
(8) part (DIV2)
184
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789
so it was vnfit to be naturalized heere, which came from so vnnaturall a Parent. Howbeit, I measure not my fact by the euent:
so it was unfit to be naturalized Here, which Come from so unnatural a Parent. Howbeit, I measure not my fact by the event:
av pn31 vbds j-u pc-acp vbi vvn av, r-crq vvd p-acp av j dt n1. a-acp, pns11 vvb xx po11 n1 p-acp dt n1:
(8) part (DIV2)
184
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790
my intentition was not the lesse euill, because the effect was not more euill. No? I spared none: not the truth of God;
my intentition was not the less evil, Because the Effect was not more evil. No? I spared none: not the truth of God;
po11 n1 vbds xx dt av-dc j-jn, c-acp dt n1 vbds xx n1 j-jn. uh-dx? pns11 vvd pix: xx dt n1 pp-f np1;
(8) part (DIV2)
185
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791
much lesse them, by whom it was maintained in this Land.
much less them, by whom it was maintained in this Land.
av-d dc pno32, p-acp ro-crq pn31 vbds vvn p-acp d n1
(8) part (DIV2)
185
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792
In which number there are two, whom I scandalized (as vniustly, so chiefly) aboue the rest.
In which number there Are two, whom I scandalized (as unjustly, so chiefly) above the rest.
p-acp r-crq n1 pc-acp vbr crd, ro-crq pns11 vvd (c-acp av-j, av av-jn) p-acp dt n1.
(8) part (DIV2)
186
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793
The one is, the learned, and venerable Deane of Winchester; of whose knowledge, and charity, I haue had so much experience, that,
The one is, the learned, and venerable Deane of Winchester; of whose knowledge, and charity, I have had so much experience, that,
dt pi vbz, dt j, cc j zz pp-f np1; pp-f r-crq n1, cc n1, pns11 vhb vhn av d n1, cst,
(8) part (DIV2)
186
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794
whether he be melior, or doctior, a better man, or a more learned Diuine, I can not easily resolue.
whither he be melior, or doctior, a better man, or a more learned Divine, I can not Easily resolve.
cs pns31 vbb fw-la, cc fw-la, dt jc n1, cc dt av-dc j j-jn, pns11 vmb xx av-j vvi.
(8) part (DIV2)
186
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795
Only I can resolue with Seneca; that, of these two commendations, ô virum doctum, and, ô virum bonum, the latter doth excell the first.
Only I can resolve with Senecca; that, of these two commendations, o virum doctum, and, o virum bonum, the latter does excel the First.
j pns11 vmb vvi p-acp np1; cst, pp-f d crd n2, uh fw-la fw-la, cc, uh fw-la fw-la, dt d vdz vvi dt ord.
(8) part (DIV2)
186
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796
The other is, the like learned, and venerable Deane of Glocester; of whom J may protest vnfaignedly;
The other is, the like learned, and venerable Deane of Gloucester; of whom J may protest unfeignedly;
dt n-jn vbz, dt j j, cc j zz pp-f np1; pp-f ro-crq pns11 vmb vvi av-j;
(8) part (DIV2)
186
Page 46
797
Coepi illum antè amare, quam nôsse, I began to loue him, before I began to know him: Coepi Ilum antè amare, quam nôsse, I began to love him, before I began to know him:
fw-la fw-la fw-la fw-la, fw-la fw-la, pns11 vvd pc-acp vvi pno31, c-acp pns11 vvd pc-acp vvi pno31:
(8) part (DIV2)
186
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798
in regard of that, which I haue heard, and which I haue seene with mine eies.
in regard of that, which I have herd, and which I have seen with mine eyes.
p-acp n1 pp-f cst, r-crq pns11 vhb vvn, cc r-crq pns11 vhb vvn p-acp po11 n2.
(8) part (DIV2)
186
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799
These I say, are the men, whom J scandalized (as vniustly, so chiefly) aboue the rest.
These I say, Are the men, whom J scandalized (as unjustly, so chiefly) above the rest.
d pns11 vvb, vbr dt n2, ro-crq pns11 vvd (c-acp av-j, av av-jn) p-acp dt n1.
(8) part (DIV2)
187
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800
And so I fell, expressely, into S. Hieromes censure;
And so I fell, expressly, into S. Jerome's censure;
cc av pns11 vvd, av-j, p-acp np1 npg1 vvb;
(8) part (DIV2)
187
Page 46
801
Puerilis est iactantia, accusando illustres viros, suo nomini famam quaerere, it is a childish vaunt in any, by accusing illustrious men, to seeke his owne existimation, and fame.Puerilis est iactantia, accusando illustres viros, Sue nomini famam quaerere, it is a childish vaunt in any, by accusing illustrious men, to seek his own existimation, and fame.
fw-la fw-la fw-la, fw-la vvz fw-la, fw-la fw-la fw-la fw-la, pn31 vbz dt j n1 p-acp d, p-acp vvg j n2, pc-acp vvi po31 d n1, cc n1.
(8) part (DIV2)
187
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802
But they haue taken some amends of me, according to their will; there are others, vnto whom J would make amends, according to my power.
But they have taken Some amends of me, according to their will; there Are Others, unto whom J would make amends, according to my power.
p-acp pns32 vhb vvn d n2 pp-f pno11, vvg p-acp po32 n1; pc-acp vbr n2-jn, p-acp ro-crq pns11 vmd vvi n2, vvg p-acp po11 n1.
(8) part (DIV2)
187
Page 46
803
I will name one, in steed of all; the most Reuerend Archbishop of Yorke; a faire iewel, a rich diamond of this Church.
I will name one, in steed of all; the most Reverend Archbishop of York; a fair jewel, a rich diamond of this Church.
pns11 vmb vvi pi, p-acp n1 pp-f d; dt av-ds j-jn n1 pp-f np1; dt j n1, dt j n1 pp-f d n1.
(8) part (DIV2)
187
Page 46
804
Vpon him this euill aspersion was long since cast by Edm. Campian, and lately renewed by me;
Upon him this evil aspersion was long since cast by Edm Campian, and lately renewed by me;
p-acp pno31 d j-jn n1 vbds av-j c-acp vvn p-acp np1 np1, cc av-j vvn p-acp pno11;
(8) part (DIV2)
188
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805
to wit, that his Grace being, sometime, familiarly demanded by Campian in this manner;
to wit, that his Grace being, sometime, familiarly demanded by Campian in this manner;
p-acp n1, cst po31 n1 vbg, av, av-jn vvn p-acp np1 p-acp d n1;
(8) part (DIV2)
188
Page 46
806
Whether hee, that imploied himselfe daily in perusing the ancient Fathers, could, indeed, be of that opinion himselfe, which he perswaded vnto others; did answer thereupon: Whither he, that employed himself daily in perusing the ancient Father's, could, indeed, be of that opinion himself, which he persuaded unto Others; did answer thereupon:
cs pns31, cst vvn px31 av-j p-acp vvg dt j n2, vmd, av, vbb pp-f d n1 px31, r-crq pns31 vvd p-acp n2-jn; vdd vvi av:
(8) part (DIV2)
188
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807
That truely he could not, if he should read the Fathers and beleeue them alike. That truly he could not, if he should read the Father's and believe them alike.
cst av-j pns31 vmd xx, cs pns31 vmd vvi dt n2 cc vvb pno32 av-j.
(8) part (DIV2)
188
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808
But why did I reinforce the obiection of the one, and conceale the defence of the other? made in so renouned a place,
But why did I reinforce the objection of the one, and conceal the defence of the other? made in so renowned a place,
cc-acp q-crq vdd pns11 vvi dt n1 pp-f dt crd, cc vvi dt n1 pp-f dt j-jn? vvn p-acp av vvn dt n1,
(8) part (DIV2)
188
Page 46
809
and recorded by so venerable a person.
and recorded by so venerable a person.
cc vvn p-acp av j dt n1.
(8) part (DIV2)
188
Page 46
810
For though I might appeale vnto the testimony of his Auditors, who remaine vnto this present;
For though I might appeal unto the testimony of his Auditors, who remain unto this present;
c-acp cs pns11 vmd vvi p-acp dt n1 pp-f po31 n2, r-crq vvb p-acp d n1;
(8) part (DIV2)
189
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811
yet I will goe from the liuing to the dead, and inquire, what is deliuered, and commended, by M. Doctor Humfrey, vnto all posterity, in this behalfe.
yet I will go from the living to the dead, and inquire, what is Delivered, and commended, by M. Doctor Humphrey, unto all posterity, in this behalf.
av pns11 vmb vvi p-acp dt n-vvg p-acp dt j, cc vvi, q-crq vbz vvn, cc vvn, p-acp n1 n1 np1, p-acp d n1, p-acp d n1.
(8) part (DIV2)
189
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812
But because it might be tedious vnto you, to recite the whole passage, I will select one parcell therof;
But Because it might be tedious unto you, to recite the Whole passage, I will select one parcel thereof;
cc-acp c-acp pn31 vmd vbi j p-acp pn22, pc-acp vvi dt j-jn n1, pns11 vmb vvi crd n1 av;
(8) part (DIV2)
189
Page 47
813
to wit, that his Grace, hauing sundry wayes refelled this calumnious imputation, did finally sweare, by inuocation of the blessed Trinity, the FATHER, the creator of all things, the SON, the iudge of all the world, the HOLY GHOST, the comforter of vs all, that,
to wit, that his Grace, having sundry ways refelled this calumnious imputation, did finally swear, by invocation of the blessed Trinity, the FATHER, the creator of all things, the SON, the judge of all the world, the HOLY GHOST, the comforter of us all, that,
p-acp n1, cst po31 n1, vhg j n2 vvd d j n1, vdd av-j vvi, p-acp n1 pp-f dt j-vvn np1, dt n1, dt n1 pp-f d n2, dt n1, dt n1 pp-f d dt n1, dt j n1, dt n1 pp-f pno12 d, cst,
(8) part (DIV2)
189
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814
so far as he could remember, or possibly recall to mind, this pretended answere, concerning the ancient Fathers, neuer fell from him in earnest, nor iniest. so Far as he could Remember, or possibly Recall to mind, this pretended answer, Concerning the ancient Father's, never fell from him in earnest, nor iniest.
av av-j c-acp pns31 vmd vvi, cc av-j vvi p-acp n1, d j-vvn n1, vvg dt j n2, av-x vvd p-acp pno31 p-acp n1, ccx vv2.
(8) part (DIV2)
189
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815
What can you require more, for your satisfaction, in charity, or in reason? Varius dicit, Scaurus negat:
What can you require more, for your satisfaction, in charity, or in reason? Varius dicit, Scaurus negate:
q-crq vmb pn22 vvi av-dc, p-acp po22 n1, p-acp n1, cc p-acp n1? np1 fw-la, np1 vvd:
(8) part (DIV2)
189
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816
vtri creditis? when Varius accused Scaurus of treason, in a profuse, and copious speech; Scaurus replied briefly:vtri creditis? when Varius accused Scaurus of treason, in a profuse, and copious speech; Scaurus replied briefly:
fw-la fw-la? c-crq np1 vvn np1 pp-f n1, p-acp dt j, cc j n1; np1 vvd av-j:
(8) part (DIV2)
189
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817
Varius saith it, Scaurus denieth it: whom do you belieue? Likewise; Edmund Campian, a Iesuite, hath said thus, as you heare:Varius Says it, Scaurus Denieth it: whom do you believe? Likewise; Edmund Campian, a Iesuite, hath said thus, as you hear:
np1 vvz pn31, np1 vvz pn31: r-crq vdb pn22 vvi? av; np1 np1, dt np1, vhz vvn av, c-acp pn22 vvb:
(8) part (DIV2)
189
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818
Tobias Matthew, a Christian, denieth it:Tobias Matthew, a Christian, Denieth it:
np1 np1, dt njp, vvz pn31:
(8) part (DIV2)
189
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819
nay more, hee sweareth by the sacred name of God, in the holy assembly of his Church, that he is iniuriously charged.
nay more, he Sweareth by the sacred name of God, in the holy assembly of his Church, that he is injuriously charged.
uh-x av-dc, pns31 vvz p-acp dt j n1 pp-f np1, p-acp dt j n1 pp-f po31 n1, cst pns31 vbz av-j vvn.
(8) part (DIV2)
189
Page 47
820
Whom, then, doe you belieue? This was his own defence:
Whom, then, do you believe? This was his own defence:
ro-crq, av, vdb pn22 vvi? d vbds po31 d n1:
(8) part (DIV2)
189
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821
I haue borrowed it from himselfe, howbeit a great part of its efficacy, and force, is lost in this conueyance.
I have borrowed it from himself, howbeit a great part of its efficacy, and force, is lost in this conveyance.
pns11 vhb vvn pn31 p-acp px31, a-acp dt j n1 pp-f po31 n1, cc n1, vbz vvn p-acp d n1.
(8) part (DIV2)
189
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822
In Demosthene magna pars abest Demosthenis cùm legitur, & non auditur. A great part of him is wanting, when he speaketh by an others tongue: In Demosthenes Magna pars abest Demosthenes cùm legitur, & non auditur. A great part of him is wanting, when he speaks by an Others tongue:
p-acp np1 fw-la fw-la fw-la npg1 fw-la fw-la, cc fw-la fw-la. dt j n1 pp-f pno31 vbz vvg, c-crq pns31 vvz p-acp dt ng2-jn n1:
(8) part (DIV2)
189
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823
though (as one saith of Demosthenes) his worke, in it selfe also, is so ful, though (as one Says of Demosthenes) his work, in it self also, is so full,
c-acp (c-acp pi vvz pp-f np1) po31 n1, p-acp pn31 n1 av, vbz av j,
(8) part (DIV2)
189
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824
& perfect, that nothing can be added vnto the same. & perfect, that nothing can be added unto the same.
cc j, cst pix vmb vbi vvn p-acp dt d.
(8) part (DIV2)
189
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825
VVEll, All this while I haue told you, what I haue done to God:
Well, All this while I have told you, what I have done to God:
uh-av, d d cs pns11 vhb vvn pn22, r-crq pns11 vhb vdn p-acp np1:
(9) part (DIV2)
190
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826
yea, that, which I haue done vnto the least of his seruants, I haue done also vnto himselfe.
yea, that, which I have done unto the least of his Servants, I have done also unto himself.
uh, cst, r-crq pns11 vhb vdn p-acp dt ds pp-f po31 n2, pns11 vhb vdn av p-acp px31.
(9) part (DIV2)
190
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827
It remaineth now, that J tell you, what God hath done to me. I say, what God hath done.
It remains now, that J tell you, what God hath done to me. I say, what God hath done.
pn31 vvz av, cst pns11 vvb pn22, r-crq np1 vhz vdn p-acp pno11. pns11 vvb, r-crq np1 vhz vdn.
(9) part (DIV2)
190
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828
For though I acknowledge gratefully, that som persons of quality, & worth, were instrumēts in that good which hath succeeded vnto mee, according to his wishes, rather then mine owne;
For though I acknowledge gratefully, that Some Persons of quality, & worth, were Instruments in that good which hath succeeded unto me, according to his wishes, rather then mine own;
p-acp cs pns11 vvb av-j, cst d n2 pp-f n1, cc j, vbdr n2 p-acp d j r-crq vhz vvn p-acp pno11, vvg p-acp po31 n2, av-c cs po11 d;
(9) part (DIV2)
190
Page 48
829
yet I acknowledge God, him onely to be the author of the same;
yet I acknowledge God, him only to be the author of the same;
av pns11 vvb np1, pno31 av-j pc-acp vbi dt n1 pp-f dt d;
(9) part (DIV2)
190
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830
and that He hath done it, out of his Mercy, Loue, and Grace. Wherfore, Come, and hearken, all you that feare the Lord,
and that He hath done it, out of his Mercy, Love, and Grace. Wherefore, Come, and harken, all you that Fear the Lord,
cc cst pns31 vhz vdn pn31, av pp-f po31 n1, n1, cc n1. c-crq, vvb, cc vvi, d pn22 cst vvb dt n1,
(9) part (DIV2)
190
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831
and I will tell you, what he hath done vnto my soule. His first blessing vnto me was, Reuocation into my natiue country; deare, because a COVNTRY: more, Because SVCH a country:and I will tell you, what he hath done unto my soul. His First blessing unto me was, Revocation into my native country; deer, Because a COVNTRY: more, Because SUCH a country:
cc pns11 vmb vvi pn22, r-crq pns31 vhz vdn p-acp po11 n1. po31 ord n1 p-acp pno11 vbds, n1 p-acp po11 j-jn n1; j-jn, c-acp dt n1: dc, c-acp d dt n1:
(9) part (DIV2)
190
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832
the sweetnesse, and felicity whereof, is known better, carendo, then fruendo, by wanting it a while, then by enioying it alwayes:
the sweetness, and felicity whereof, is known better, carendo, then fruendo, by wanting it a while, then by enjoying it always:
dt n1, cc n1 c-crq, vbz vvn av-jc, fw-la, av fw-la, p-acp vvg pn31 dt n1, av p-acp vvg pn31 av:
(9) part (DIV2)
191
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833
and so it is in euery temporall, or spirituall good.
and so it is in every temporal, or spiritual good.
cc av pn31 vbz p-acp d j, cc j j.
(9) part (DIV2)
191
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834
Here now, some wil imagine, that, either in my discessiō, or in my reuersion, or in both, my ends were drawn, rather ab vtili, then ab honesto: that I serued my owne turne, in this returne:
Here now, Some will imagine, that, either in my discession, or in my reversion, or in both, my ends were drawn, rather ab Useful, then ab honesto: that I served my own turn, in this return:
av av, d vmb vvi, cst, av-d p-acp po11 n1, cc p-acp po11 n1, cc p-acp d, po11 n2 vbdr vvn, av-c zz fw-la, av zz fw-la: cst pns11 vvd po11 d n1, p-acp d n1:
(9) part (DIV2)
192
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835
that I departed with the resolution of a Caesar, protesting vnto his mother, vpon taking of his leaue, Se, nisi Pontificem, non reuersurum:
that I departed with the resolution of a Caesar, protesting unto his mother, upon taking of his leave, See, nisi Pontifex, non reuersurum:
cst pns11 vvd p-acp dt n1 pp-f dt np1, vvg p-acp po31 n1, p-acp vvg pp-f po31 n1, vvi, fw-la fw-la, fw-la fw-la:
(9) part (DIV2)
192
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836
so I, without a Benefice, or Dignity in the Church, would neuer returne into the Land.
so I, without a Benefice, or Dignity in the Church, would never return into the Land.
av pns11, p-acp dt n1, cc n1 p-acp dt n1, vmd av-x vvi p-acp dt n1
(9) part (DIV2)
192
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837
But as the manner of my returne (if it were fit to be exposed in this place) might acquit mee fully, from the suspition of such an impious deuice:
But as the manner of my return (if it were fit to be exposed in this place) might acquit me Fully, from the suspicion of such an impious device:
cc-acp p-acp dt n1 pp-f po11 n1 (cs pn31 vbdr j pc-acp vbi vvn p-acp d n1) vmd vvi pno11 av-j, p-acp dt n1 pp-f d dt j n1:
(9) part (DIV2)
193
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838
so they, who had the best experience of my mind at that time, might then see,
so they, who had the best experience of my mind At that time, might then see,
av pns32, r-crq vhd dt js n1 pp-f po11 n1 p-acp d n1, vmd av vvi,
(9) part (DIV2)
193
Page 48
839
& will yet confesse, that, in all probability, I framed no such proiect in my thoughts:
& will yet confess, that, in all probability, I framed no such project in my thoughts:
cc vmb av vvi, cst, p-acp d n1, pns11 vvd dx d vvi p-acp po11 n2:
(9) part (DIV2)
193
Page 48
840
but that I was a real, substantial Papist:
but that I was a real, substantial Papist:
cc-acp cst pns11 vbds dt j, j njp:
(9) part (DIV2)
193
Page 48
841
howsoeuer some men (led with an honest errour) haue seemed to conceiue otherwise of my case.
howsoever Some men (led with an honest error) have seemed to conceive otherwise of my case.
c-acp d n2 (vvn p-acp dt j n1) vhb vvd pc-acp vvi av pp-f po11 n1.
(9) part (DIV2)
193
Page 48
842
If the testimonies of eminent persons, may be required; or admitted, in this kind; I would make choice of one, singularly, aboue the rest;
If the testimonies of eminent Persons, may be required; or admitted, in this kind; I would make choice of one, singularly, above the rest;
cs dt n2 pp-f j n2, vmb vbi vvn; cc vvn, p-acp d n1; pns11 vmd vvi n1 pp-f crd, av-j, p-acp dt n1;
(9) part (DIV2)
194
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843
to acknowledge whose kindnes towards me, it is the least recompence that I owe him, & yet the greatest, that I can make him for the same.
to acknowledge whose kindness towards me, it is the least recompense that I owe him, & yet the greatest, that I can make him for the same.
pc-acp vvi r-crq n1 p-acp pno11, pn31 vbz dt ds n1 cst pns11 vvb pno31, cc av dt js, cst pns11 vmb vvi pno31 p-acp dt d.
(9) part (DIV2)
194
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844
He then doth know, that, vpon my return, I did expresse a great auersion from this Church: pardon me: it was more: euen a detestation thereof.
He then does know, that, upon my return, I did express a great aversion from this Church: pardon me: it was more: even a detestation thereof.
pns31 av vdz vvi, cst, p-acp po11 n1, pns11 vdd vvi dt j n1 p-acp d n1: vvb pno11: pn31 vbds n1: av dt n1 av.
(9) part (DIV2)
195
Page 48
845
And when hee would seeme to nourish some hope (aboue hope) of my reduction thereunto;
And when he would seem to nourish Some hope (above hope) of my reduction thereunto;
cc c-crq pns31 vmd vvi pc-acp vvi d n1 (p-acp n1) pp-f po11 n1 av;
(9) part (DIV2)
195
Page 48
846
I did beseech, and request him, most affectionately, not to sow his fauours vpon the conceit of such an haruest.
I did beseech, and request him, most affectionately, not to sow his favours upon the conceit of such an harvest.
pns11 vdd vvi, cc vvi pno31, av-ds av-j, xx pc-acp vvi po31 n2 p-acp dt n1 pp-f d dt n1.
(9) part (DIV2)
195
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847
For I was throughly acquainted with the nature, and quality of mine owne soile, too barren for such fruit.
For I was thoroughly acquainted with the nature, and quality of mine own soil, too barren for such fruit.
p-acp pns11 vbds av-j vvn p-acp dt n1, cc n1 pp-f po11 d n1, av j c-acp d n1.
(9) part (DIV2)
195
Page 49
848
Here, also, I may not forget, nor conceale, his answere vnto me; for it was full of comfort, and conscience:
Here, also, I may not forget, nor conceal, his answer unto me; for it was full of Comfort, and conscience:
av, av, pns11 vmb xx vvi, ccx vvi, po31 n1 p-acp pno11; c-acp pn31 vbds j pp-f n1, cc n1:
(9) part (DIV2)
196
Page 49
849
to wit, that I should not be allured, nor pressed [ by his maiesties royal fauour and grace;
to wit, that I should not be allured, nor pressed [ by his majesty's royal favour and grace;
p-acp n1, cst pns11 vmd xx vbi vvn, ccx vvd [ p-acp po31 ng1 j n1 cc n1;
(9) part (DIV2)
196
Page 49
850
of which he conceiued good hope ] otherwise, then I had the secret testimony, and certain perswasion of mine owne heart.
of which he conceived good hope ] otherwise, then I had the secret testimony, and certain persuasion of mine own heart.
pp-f r-crq pns31 vvd j n1 ] av, cs pns11 vhd dt j-jn n1, cc j n1 pp-f po11 d n1.
(9) part (DIV2)
196
Page 49
851
Wherefore, out of his noble, and religious disposition, he persisted still in his pious, and charitable worke. J say pious, and charitable. For what other aduantage did hee seeke,
Wherefore, out of his noble, and religious disposition, he persisted still in his pious, and charitable work. J say pious, and charitable. For what other advantage did he seek,
c-crq, av pp-f po31 j, cc j n1, pns31 vvn av p-acp po31 j, cc j n1. pns11 vvb j, cc j. p-acp r-crq j-jn n1 vdd pns31 vvi,
(9) part (DIV2)
197
Page 49
852
or could he find, then that, which S. Augustine did long since, in a like case? Quid quaero? Quo fructu quaero? saith hee of a Donatist, in his time.
or could he find, then that, which S. Augustine did long since, in a like case? Quid Quaero? Quo fructu Quaero? Says he of a Donatist, in his time.
cc vmd pns31 vvi, av cst, r-crq n1 np1 vdd vvi a-acp, p-acp dt j n1? fw-la fw-la? fw-la fw-la fw-la? vvz pns31 pp-f dt n1, p-acp po31 n1.
(9) part (DIV2)
197
Page 49
853
What is it, which I seeke? Or, with what profit, doe I seeke it? He answereth;
What is it, which I seek? Or, with what profit, do I seek it? He Answers;
q-crq vbz pn31, r-crq pns11 vvb? cc, p-acp r-crq n1, vdb pns11 vvi pn31? pns31 vvz;
(9) part (DIV2)
197
Page 49
854
Vt aliquando d• … tur mihi: Frater tuus mortuus erat, & reuixit; perierat, & inuentus est: Vt aliquando d• … tur mihi: Frater Thy Mortuus erat, & reuixit; perierat, & inuentus est:
fw-la fw-la n1 … fw-la fw-la: fw-la fw-la fw-la fw-la, cc fw-la; fw-la, cc fw-la fw-la:
(9) part (DIV2)
197
Page 49
855
that once it may be said vnto mee, Thy Brother was dead, and is aliue againe;
that once it may be said unto me, Thy Brother was dead, and is alive again;
cst a-acp pn31 vmb vbi vvn p-acp pno11, po21 n1 vbds j, cc vbz j av;
(9) part (DIV2)
197
Page 49
856
he was lost, but he is found. he was lost, but he is found.
pns31 vbds vvn, cc-acp pns31 vbz vvn.
(9) part (DIV2)
197
Page 49
857
To this end, and purpose, J was recommended by his speciall care (but against my will:
To this end, and purpose, J was recommended by his special care (but against my will:
p-acp d n1, cc n1, pns11 vbds vvn p-acp po31 j n1 (cc-acp p-acp po11 n1:
(9) part (DIV2)
198
Page 49
858
for I loued my owne euill, and feared the remedy thereof) vnto the Reuerend Deane of Pauls; a man so rarely qualified with Morall,
for I loved my own evil, and feared the remedy thereof) unto the Reverend Deane of Paul's; a man so rarely qualified with Moral,
c-acp pns11 vvd po11 d n-jn, cc vvd dt n1 av) p-acp dt j-jn zz pp-f npg1; dt n1 av av-j vvn p-acp j,
(9) part (DIV2)
198
Page 49
859
and Intellectual, vertues, that his worth doth no lesse verifie his name, then his name doth signifie his worth.
and Intellectual, Virtues, that his worth does no less verify his name, then his name does signify his worth.
cc j, n2, cst po31 n1 vdz av-dx av-dc vvi po31 n1, cs po31 n1 vdz vvi po31 n1.
(9) part (DIV2)
198
Page 49
860
And this I esteeme one of the greatest (if not the greatest) blessings of God vnto me, that,
And this I esteem one of the greatest (if not the greatest) blessings of God unto me, that,
cc d pns11 vvb pi pp-f dt js (cs xx dt js) n2 pp-f np1 p-acp pno11, cst,
(9) part (DIV2)
198
Page 49
861
when I was as blinde in the eies of my minde, as S. Paul was in the eies of his body (yea of minde also) I should be sent (or rather brought) vnto this worthy Ananiah [ nubes Domini, the cloud of the Lord;
when I was as blind in the eyes of my mind, as S. Paul was in the eyes of his body (yea of mind also) I should be sent (or rather brought) unto this worthy Ananiah [ Clouds Domini, the cloud of the Lord;
c-crq pns11 vbds a-acp j p-acp dt n2 pp-f po11 n1, c-acp n1 np1 vbds p-acp dt n2 pp-f po31 n1 (uh pp-f n1 av) pns11 vmd vbi vvn (cc av-c vvn) p-acp d j np1 [ fw-la fw-la, dt n1 pp-f dt n1;
(9) part (DIV2)
198
Page 49
862
so it is by interpretation ] for the restitution of my sight, and bee mollified againe, by the sweet showres of his learned, and iudicious discourse.
so it is by Interpretation ] for the restitution of my sighed, and be mollified again, by the sweet showers of his learned, and judicious discourse.
av pn31 vbz p-acp n1 ] c-acp dt n1 pp-f po11 n1, cc vbi vvn av, p-acp dt j n2 pp-f po31 j, cc j n1.
(9) part (DIV2)
198
Page 49
863
Thus, after a long, vnhappy flight, I returned, with Noahs Doue, into the Arke, which J once forsooke,
Thus, After a long, unhappy flight, I returned, with Noahs Dove, into the Ark, which J once forsook,
av, p-acp dt j, j n1, pns11 vvd, p-acp npg1 n1, p-acp dt n1, r-crq pns11 a-acp vvd,
(9) part (DIV2)
199
Page 49
864
and fluttered vpon the swelling waters of Babylon, which can giue no true rest (but a Lethargie) vnto the soule.
and fluttered upon the swelling waters of Babylon, which can give no true rest (but a Lethargy) unto the soul.
cc vvd p-acp dt j-vvg n2 pp-f np1, r-crq vmb vvi dx j n1 (p-acp dt n1) p-acp dt n1.
(9) part (DIV2)
199
Page 50
865
Finally, after a long, and tedious motion, I found rest, and repose vnto my soule, in the same center, wherein I was seated from my tender, and more happie, yeeres.
Finally, After a long, and tedious motion, I found rest, and repose unto my soul, in the same centre, wherein I was seated from my tender, and more happy, Years.
av-j, p-acp dt j, cc j n1, pns11 vvd n1, cc vvi p-acp po11 n1, p-acp dt d n1, c-crq pns11 vbds vvn p-acp po11 n1, cc av-dc j, n2.
(9) part (DIV2)
199
Page 50
866
This was the Lords doing, and it is maruellous in mine eies. This was the lords doing, and it is marvelous in mine eyes.
d vbds dt n2 vdg, cc pn31 vbz j p-acp po11 n2.
(9) part (DIV2)
199
Page 50
867
What ensued? Mutantur, suscipiuntur, saith S. Augustine of the Donatists: They relinquish their opinion, the Church receiueth them into her vnion againe. So it was with mee;
What ensued? Mutantur, suscipiuntur, Says S. Augustine of the Donatists: They relinquish their opinion, the Church receiveth them into her Union again. So it was with me;
q-crq vvd? fw-la, fw-la, vvz np1 np1 pp-f dt n2: pns32 vvi po32 n1, dt n1 vvz pno32 p-acp po31 n1 av. av pn31 vbds p-acp pno11;
(9) part (DIV2)
199
Page 50
868
such was the gratious fauour of God, such the great indulgencie of his Church. You will, peraduenture, demand now;
such was the gracious favour of God, such the great indulgency of his Church. You will, Peradventure, demand now;
d vbds dt j n1 pp-f np1, d dt j n1 pp-f po31 n1. pn22 vmb, av, vvb av;
(9) part (DIV2)
199
Page 50
869
Vpon what intellectuall motiues I did returne, since I had some (in my wrong apprehension) to depart?
Upon what intellectual motives I did return, since I had Some (in my wrong apprehension) to depart?
p-acp r-crq j n2 pns11 vdd vvi, c-acp pns11 vhd d (p-acp po11 j-jn n1) pc-acp vvi?
(9) part (DIV2)
200
Page 50
870
I will speake the truth in Christ, I will not lie; my conscience bearing me witnesse in the holy Ghost. I will speak the truth in christ, I will not lie; my conscience bearing me witness in the holy Ghost.
pns11 vmb vvi dt n1 p-acp np1, pns11 vmb xx vvi; po11 n1 vvg pno11 vvi p-acp dt j n1.
(9) part (DIV2)
201
Page 50
871
The only thing, wherein J did intend to conforme my selfe vnto the desire of my friends,
The only thing, wherein J did intend to conform my self unto the desire of my Friends,
dt j n1, c-crq pns11 vdd vvi pc-acp vvi po11 n1 p-acp dt n1 pp-f po11 n2,
(9) part (DIV2)
201
Page 50
872
and will of my superiours, was, to take the oath of Allegiance, as it is truly, and iustly styled.
and will of my superiors, was, to take the oath of Allegiance, as it is truly, and justly styled.
cc n1 pp-f po11 n2-jn, vbds, pc-acp vvi dt n1 pp-f n1, c-acp pn31 vbz av-j, cc av-j vvn.
(9) part (DIV2)
201
Page 50
873
For what else doth it containe, in the substance thereof, but a ciuill obedience, and faith, due, from subiects,
For what Else does it contain, in the substance thereof, but a civil Obedience, and faith, due, from Subjects,
p-acp r-crq av vdz pn31 vvi, p-acp dt n1 av, cc-acp dt j n1, cc n1, j-jn, p-acp n2-jn,
(9) part (DIV2)
201
Page 50
874
vnto their Soueraigne Lord, by lawes diuine, and humane, yea founded in the very principles of Nature,
unto their Sovereign Lord, by laws divine, and humane, yea founded in the very principles of Nature,
p-acp po32 j-jn n1, p-acp n2 j-jn, cc j, uh vvn p-acp dt j n2 pp-f n1,
(9) part (DIV2)
201
Page 50
875
and Reason? Wherein I did obserue, FIRST, how carefully the matter of State is heere distinguished from controuersie of Religion.
and Reason? Wherein I did observe, FIRST, how carefully the matter of State is Here distinguished from controversy of Religion.
cc n1? c-crq pns11 vdd vvi, ord, c-crq av-j dt n1 pp-f n1 vbz av vvn p-acp n1 pp-f n1.
(9) part (DIV2)
201
Page 50
876
In which regard, it was the determinate pleasure of his sacred Maiestie, to ease the burden of the Papists; not requiring them to sweare, that the Pope hath no authoritie to excommunicate his Highnesse,
In which regard, it was the determinate pleasure of his sacred Majesty, to ease the burden of the Papists; not requiring them to swear, that the Pope hath no Authority to excommunicate his Highness,
p-acp r-crq n1, pn31 vbds dt j n1 pp-f po31 j n1, pc-acp vvi dt n1 pp-f dt njp2; xx vvg pno32 pc-acp vvi, cst dt n1 vhz dx n1 pc-acp vvi po31 n1,
(9) part (DIV2)
201
Page 50
877
and to subiect him vnto a spirituall censure, but that the power of such excommunication cannot, by any meanes, extend it selfe vnto the preiudice of his royall Life, or Crowne. and to Subject him unto a spiritual censure, but that the power of such excommunication cannot, by any means, extend it self unto the prejudice of his royal Life, or Crown.
cc pc-acp vvi pno31 p-acp dt j n1, p-acp d dt n1 pp-f d n1 vmbx, p-acp d n2, vvb pn31 n1 p-acp dt n1 pp-f po31 j n1, cc n1.
(9) part (DIV2)
201
Page 50
878
SECONDLY then, I obserued thereupon, that though there are some circumstantiall points in this oath, vpon which some Papists doe principally insist,
SECONDLY then, I observed thereupon, that though there Are Some circumstantial points in this oath, upon which Some Papists do principally insist,
ord av, pns11 vvd av, cst cs a-acp vbr d j n2 p-acp d n1, p-acp r-crq d njp2 vdb av-j vvi,
(9) part (DIV2)
201
Page 50
879
for their refusall thereof, yet that they did, heerein, but gloze with his Maiestie, and vse a specious pretense to reiect the substance of the Oath;
for their refusal thereof, yet that they did, herein, but gloze with his Majesty, and use a specious pretense to reject the substance of the Oath;
p-acp po32 n1 av, av cst pns32 vdd, av, cc-acp vvb p-acp po31 n1, cc vvi dt j n1 pc-acp vvi dt n1 pp-f dt n1;
(9) part (DIV2)
201
Page 50
880
which, being abstracted from all circumstances, and accessaries therein, hath this principall issue:
which, being abstracted from all Circumstances, and accessaries therein, hath this principal issue:
r-crq, vbg vvn p-acp d n2, cc n2-jn av, vhz d j-jn n1:
(9) part (DIV2)
201
Page 50
881
to wit, that the Pope hath no power, directly, nor indirectly, to depose his Maiestie from the right of his Crowne,
to wit, that the Pope hath no power, directly, nor indirectly, to depose his Majesty from the right of his Crown,
p-acp n1, cst dt n1 vhz dx n1, av-j, ccx av-j, pc-acp vvi po31 n1 p-acp dt n-jn pp-f po31 n1,
(9) part (DIV2)
201
Page 51
882
nor to expose his person vnto the perill of his life. So that the refusall of this Oath (thus sensed:nor to expose his person unto the peril of his life. So that the refusal of this Oath (thus sensed:
ccx pc-acp vvi po31 n1 p-acp dt n1 pp-f po31 n1. av cst dt n1 pp-f d n1 (av vvn:
(9) part (DIV2)
201
Page 51
883
and this is the true sense thereof) by any popish subiect in this land, doth demonstrate euidently,
and this is the true sense thereof) by any popish Subject in this land, does demonstrate evidently,
cc d vbz dt j n1 av) p-acp d j n-jn p-acp d n1, vdz vvi av-j,
(9) part (DIV2)
201
Page 51
884
and expresly, that he wanteth meanes, and not a mind, to dethrone our most gratious Soueraigne Lord, the KING (whom God preserue, to his honour,
and expressly, that he Wants means, and not a mind, to dethrone our most gracious Sovereign Lord, the KING (whom God preserve, to his honour,
cc av-j, cst pns31 vvz n2, cc xx dt n1, pc-acp vvi po12 av-ds j j-jn n1, dt n1 (r-crq np1 vvb, p-acp po31 n1,
(9) part (DIV2)
201
Page 51
885
and our comfort) yea (which I tremble to speake, but he would not feare to doe) to take away his pretious life, with sacrilegious hands, specially if such be the resolution of our Lord God, the POPE.
and our Comfort) yea (which I tremble to speak, but he would not Fear to do) to take away his precious life, with sacrilegious hands, specially if such be the resolution of our Lord God, the POPE.
cc po12 n1) uh (r-crq pns11 vvb pc-acp vvi, cc-acp pns31 vmd xx vvi pc-acp vdi) pc-acp vvi av po31 j n1, p-acp j n2, av-j cs d vbb dt n1 pp-f po12 n1 np1, dt n1.
(9) part (DIV2)
201
Page 51
886
To shew, therefore, my zealous, and hearty detestation of such impious, and execrable doctrine (sent continually from Rome, sowen plentifully in the hearts of English subiects:
To show, Therefore, my zealous, and hearty detestation of such impious, and execrable Doctrine (sent continually from Room, sown plentifully in the hearts of English Subjects:
pc-acp vvi, av, po11 j, cc j n1 pp-f d j, cc j n1 (vvd av-j p-acp vvi, vvn av-j p-acp dt n2 pp-f jp n2-jn:
(9) part (DIV2)
202
Page 51
887
and this seed will grow into an haruest of lamentable combustion, if our iust lawes be not enliuened by a seuere execution, in this behalfe) I tooke this Oath, vpon such mature deliberation,
and this seed will grow into an harvest of lamentable combustion, if our just laws be not enlivened by a severe execution, in this behalf) I took this Oath, upon such mature deliberation,
cc d n1 vmb vvi p-acp dt n1 pp-f j n1, cs po12 j n2 vbb xx vvn p-acp dt j n1, p-acp d n1) pns11 vvd d n1, p-acp d j n1,
(9) part (DIV2)
202
Page 51
888
and aduice, that I dare confidently pronounce:
and Advice, that I Dare confidently pronounce:
cc n1, cst pns11 vvb av-j vvi:
(9) part (DIV2)
202
Page 51
889
Whatsoeuer subiect in this Land doth pertinaciously refuse to sweare allegiance vnto the King, according to the sense and substance of this oath, he is a TRAITOR, in his heart, against the life and soueraigntie of his Prince. Whatsoever Subject in this Land does pertinaciously refuse to swear allegiance unto the King, according to the sense and substance of this oath, he is a TRAITOR, in his heart, against the life and sovereignty of his Prince.
r-crq j-jn p-acp d n1 vdz av-j vvi pc-acp vvi n1 p-acp dt n1, vvg p-acp dt n1 cc n1 pp-f d n1, pns31 vbz dt n1, p-acp po31 n1, p-acp dt n1 cc n1 pp-f po31 n1.
(9) part (DIV2)
202
Page 51
890
But now, as, by this act, I gaue testification of my loialty vnto the State, so, withall, I incurred the suspition of heresie, and apostasie, with others.
But now, as, by this act, I gave testification of my loyalty unto the State, so, withal, I incurred the suspicion of heresy, and apostasy, with Others.
cc-acp av, c-acp, p-acp d n1, pns11 vvd n1 pp-f po11 n1 p-acp dt n1, av, av, pns11 vvd dt n1 pp-f n1, cc n1, p-acp n2-jn.
(9) part (DIV2)
203
Page 51
891
Why? what was my offence? Oh a great, yea a double offēce against his Holinesse;
Why? what was my offence? O a great, yea a double offence against his Holiness;
q-crq? q-crq vbds po11 n1? uh dt j, uh dt j-jn n1 p-acp po31 n1;
(9) part (DIV2)
203
Page 51
892
which euery one, that taketh this oath, must necessarily commit. FIRST, he denieth the infallibility of the Popes iudgement:
which every one, that Takes this oath, must necessarily commit. FIRST, he Denieth the infallibility of the Popes judgement:
r-crq d pi, cst vvz d n1, vmb av-j vvi. ord, pns31 vvz dt n1 pp-f dt ng1 n1:
(9) part (DIV2)
203
Page 51
893
yea hee admitteth farther, that the Pope erreth, not onely materially, but formally; not in fact, but in faith: also, not as a priuate Doctor, but as publike Pastor of the Church.
yea he admitteth farther, that the Pope erreth, not only materially, but formally; not in fact, but in faith: also, not as a private Doctor, but as public Pastor of the Church.
uh pns31 vvz av-jc, cst dt n1 vvz, xx av-j av-jn, p-acp av-j; xx p-acp n1, p-acp p-acp n1: av, xx p-acp dt j n1, p-acp c-acp j n1 pp-f dt n1.
(9) part (DIV2)
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894
Finally, that this his error is execrable and damnable, according to the tenor and purport of the oath.
Finally, that this his error is execrable and damnable, according to the tenor and purport of the oath.
av-j, cst d po31 n1 vbz j cc j, vvg p-acp dt n1 cc n1 pp-f dt n1.
(9) part (DIV2)
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895
Now if any man be desirous to know, how farre the Pope was interessed in the prohibition of this oath, let him consult the second Breue of Paulus 5. dated 10. Calends of September, 1607. Wherein he saith precisely:
Now if any man be desirous to know, how Far the Pope was interested in the prohibition of this oath, let him consult the second Breve of Paulus 5. dated 10. Calends of September, 1607. Wherein he Says precisely:
av cs d n1 vbi j pc-acp vvi, c-crq av-j dt n1 vbds vvn p-acp dt n1 pp-f d n1, vvb pno31 vvi dt ord vvb pp-f np1 crd vvn crd n2 pp-f np1, crd c-crq pns31 vvz av-j:
(9) part (DIV2)
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896
We haue straightly commanded you, that, by no meanes ▪ you should take it: We have straightly commanded you, that, by no means ▪ you should take it:
pns12 vhb av-j vvn pn22, cst, p-acp dx n2 ▪ pn22 vmd vvi pn31:
(9) part (DIV2)
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897
againe, our Apostolike letters, concerning the prohibition of the Oath, were written, not only vpon our proper motion,
again, our Apostolic letters, Concerning the prohibition of the Oath, were written, not only upon our proper motion,
av, po12 jp n2, vvg dt n1 pp-f dt n1, vbdr vvn, xx av-j p-acp po12 j n1,
(9) part (DIV2)
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898
and of our certaine knowledge, but also after long and weighty deliberation, vsed concerning all those things which are contained in them [ the said Letters ] and that for this cause, you are bound fully to obserue them ▪ reiecting all interpretation, perswading to the contrary.
and of our certain knowledge, but also After long and weighty deliberation, used Concerning all those things which Are contained in them [ the said Letters ] and that for this cause, you Are bound Fully to observe them ▪ rejecting all Interpretation, persuading to the contrary.
cc pp-f po12 j n1, cc-acp av c-acp av-j cc j n1, vvd vvg d d n2 r-crq vbr vvn p-acp pno32 [ dt j-vvn n2 ] cc cst p-acp d n1, pn22 vbr vvn av-j pc-acp vvi pno32 ▪ vvg d n1, vvg p-acp dt n-jn.
(9) part (DIV2)
204
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899
And this is our meere, pure, and perfect will, &c.And this is our mere, pure, and perfect will, etc.
cc d vbz po12 j, j, cc j n1, av
(9) part (DIV2)
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900
SECONDLY, he denieth the Popes power, either directly, or indirectly, temporally, or spiritually, ouer our dread Soueraigne Lord, the KING, to be such, that he may, sententially, depose him from his Crowne, absolue his subiects from their alleageance (though due vnto him by the bonds of Nature, and pledged vnto him, farther, by the obligation of an Oath ) and inable them to beare armes against him,
SECONDLY, he Denieth the Popes power, either directly, or indirectly, temporally, or spiritually, over our dread Sovereign Lord, the KING, to be such, that he may, sententially, depose him from his Crown, absolve his Subjects from their allegiance (though due unto him by the bonds of Nature, and pledged unto him, farther, by the obligation of an Oath) and inable them to bear arms against him,
ord, pns31 vvz dt ng1 n1, d av-j, cc av-j, av-j, cc av-j, p-acp po12 j n-jn n1, dt n1, pc-acp vbi d, cst pns31 vmb, av-j, vvb pno31 p-acp po31 n1, vvi po31 n2-jn p-acp po32 n1 (c-acp j-jn p-acp pno31 p-acp dt n2 pp-f n1, cc vvn p-acp pno31, av-jc, p-acp dt n1 pp-f dt n1) cc j pno32 pc-acp vvi n2 p-acp pno31,
(9) part (DIV2)
205
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901
or, by any meanes, to depriue him of his Regality, and Life.
or, by any means, to deprive him of his Regality, and Life.
cc, p-acp d n2, pc-acp vvi pno31 pp-f po31 n1, cc n1.
(9) part (DIV2)
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902
These, then, are the two offences, which I haue committed against the dignitie of the triple Crowne.
These, then, Are the two offences, which I have committed against the dignity of the triple Crown.
d, av, vbr dt crd n2, r-crq pns11 vhb vvn p-acp dt n1 pp-f dt j n1.
(9) part (DIV2)
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903
But why is that so capitall with our English Catholikes, which the French do so freely and liberally maintaine?
But why is that so capital with our English Catholics, which the French do so freely and liberally maintain?
p-acp q-crq vbz d av j p-acp po12 np1 njp2, r-crq dt jp vdb av av-j cc av-j vvi?
(9) part (DIV2)
206
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904
Not long before my departure out of France, I addressed myself vnto a paire of learned Dominicans in Roan, doctors of the Sorborn in Paris: of whom,
Not long before my departure out of France, I addressed myself unto a pair of learned Dominicans in Roan, Doctors of the Sorborn in paris: of whom,
xx av-j a-acp po11 n1 av pp-f np1, pns11 vvd px11 p-acp dt n1 pp-f j np1 p-acp n1, n2 pp-f dt vvn p-acp np1: pp-f ro-crq,
(9) part (DIV2)
207
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905
as I desired some exact instructions concerning this Oath, so I deliuered his Maiesties booke into their hands,
as I desired Some exact instructions Concerning this Oath, so I Delivered his Majesties book into their hands,
c-acp pns11 vvd d j n2 vvg d n1, av pns11 vvd po31 ng1 n1 p-acp po32 n2,
(9) part (DIV2)
207
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906
for their better information in this behalfe. They read it with expedition, applauding the great wisedome, and excellent knowledge of his Highnesse;
for their better information in this behalf. They read it with expedition, applauding the great Wisdom, and excellent knowledge of his Highness;
p-acp po32 jc n1 p-acp d n1. pns32 vvb pn31 p-acp n1, vvg dt j n1, cc j n1 pp-f po31 n1;
(9) part (DIV2)
207
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907
protesting also, that, as the Oath, for the matter, and substance of it, was agreeable vnto the Catholike faith,
protesting also, that, as the Oath, for the matter, and substance of it, was agreeable unto the Catholic faith,
vvg av, cst, c-acp dt n1, p-acp dt n1, cc n1 pp-f pn31, vbds j p-acp dt jp n1,
(9) part (DIV2)
207
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908
so, for the occasion and inducement of the same, it was most expedient, and necessary,
so, for the occasion and inducement of the same, it was most expedient, and necessary,
av, p-acp dt n1 cc n1 pp-f dt d, pn31 vbds av-ds j, cc j,
(9) part (DIV2)
207
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909
for the preseruation of his royall State They added farther, that this extension of the Papall power ouer Christian Princes, was dogma Transalpinum, an Italian conceit (for they obserue a difference betwixt the Romane COVRT,
for the preservation of his royal State They added farther, that this extension of the Papal power over Christian Princes, was dogma Transalpinum, an Italian conceit (for they observe a difference betwixt the Roman COURT,
p-acp dt n1 pp-f po31 j n1 pns32 vvd av-jc, cst d n1 pp-f dt j n1 p-acp njp n2, vbds n1 np1, dt jp n1 (c-acp pns32 vvb dt n1 p-acp dt jp vvb,
(9) part (DIV2)
207
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910
and the Romane CHVRCH) which a true French Catholike heart doth religiously abhor.
and the Roman CHURCH) which a true French Catholic heart does religiously abhor.
cc dt jp n1) r-crq dt j np1 jp n1 vdz av-j vvi.
(9) part (DIV2)
207
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911
And therefore they aduised mee to take the said oath, as themselues also, and all French men, would doe in the like case, were it required at their hands.
And Therefore they advised me to take the said oath, as themselves also, and all French men, would do in the like case, were it required At their hands.
cc av pns32 vvd pno11 pc-acp vvi dt j-vvn n1, c-acp px32 av, cc d jp n2, vmd vdi p-acp dt j n1, vbdr pn31 vvn p-acp po32 n2.
(9) part (DIV2)
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912
But our English Catholikes are (for the greater part) of an hotter constitution, more affected vnto the climats of Italy and Spaine. Which I speake with commiseration of my own Country;
But our English Catholics Are (for the greater part) of an hotter constitution, more affected unto the climates of Italy and Spain. Which I speak with commiseration of my own Country;
p-acp po12 np1 njp2 vbr (c-acp dt jc n1) pp-f dt jc n1, av-dc vvn p-acp dt n2 pp-f np1 cc np1. r-crq pns11 vvb p-acp n1 pp-f po11 d n1;
(9) part (DIV2)
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913
not to the disreputation of those great and mighty Nations:
not to the disreputation of those great and mighty nations:
xx p-acp dt n1 pp-f d j cc j n2:
(9) part (DIV2)
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914
the eies whereof God will open, in his appointed time to shake off this Babylonian yoke.
the eyes whereof God will open, in his appointed time to shake off this Babylonian yoke.
dt n2 c-crq np1 vmb vvi, p-acp po31 j-vvn n1 pc-acp vvi a-acp d jp n1.
(9) part (DIV2)
208
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915
For which, I haue better euidence, then Pererius a Iesuit hath for the calamity & vastation of England; pushing at vs like an horned Zidkiiah: but with the like successe (I hope) as his false brethren did not long before, who prophecied thus vnto the King of Spaine: Go and prosper, for the Lord shall deliuer England into thy hands.
For which, I have better evidence, then Pererius a Iesuit hath for the calamity & vastation of England; pushing At us like an horned Zidkiiah: but with the like success (I hope) as his false brothers did not long before, who prophesied thus unto the King of Spain: Go and prosper, for the Lord shall deliver England into thy hands.
p-acp r-crq, pns11 vhb jc n1, cs np1 dt np1 vhz p-acp dt n1 cc n1 pp-f np1; vvg p-acp pno12 av-j dt vvn np1: cc-acp p-acp dt j n1 (pns11 vvb) p-acp po31 j n2 vdd xx av-j a-acp, r-crq vvd av p-acp dt n1 pp-f np1: vvb cc vvi, p-acp dt n1 vmb vvi np1 p-acp po21 n2.
(9) part (DIV2)
208
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916
You haue heard, now, the cause and beginning of my alienation from my English-Romane friends.
You have herd, now, the cause and beginning of my alienation from my English-Romane Friends.
pn22 vhb vvn, av, dt n1 cc n1 pp-f po11 n1 p-acp po11 j n2.
(9) part (DIV2)
209
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917
Was it not iust and good? For what a desperate connexion is there betwixt these doctrines? FIRST, The Pope hath an infallible iudgement (as Pope) to determine, what is heresie, obliging all men to rest, securely, in his sentence.
Was it not just and good? For what a desperate connexion is there betwixt these doctrines? FIRST, The Pope hath an infallible judgement (as Pope) to determine, what is heresy, obliging all men to rest, securely, in his sentence.
vbds pn31 xx j cc j? p-acp r-crq dt j n1 vbz a-acp p-acp d n2? ord, dt n1 vhz dt j n1 (c-acp n1) pc-acp vvi, r-crq vbz n1, vvg d n2 pc-acp vvi, av-j, p-acp po31 n1.
(9) part (DIV2)
209
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918
Yea Gregorius de Valentia himselfe is so deeply infatuated with this vanity, that he feareth not to affirme;
Yea Gregorius de Valentia himself is so deeply infatuated with this vanity, that he fears not to affirm;
uh np1 fw-fr np1 px31 vbz av av-jn vvn p-acp d n1, cst pns31 vvz xx pc-acp vvi;
(9) part (DIV2)
209
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919
The Pope, whether he vse diligence, or not, in defining, shall define infallibly, if he will define a controuersie: The Pope, whither he use diligence, or not, in defining, shall define infallibly, if he will define a controversy:
dt n1, cs pns31 vvb n1, cc xx, p-acp vvg, vmb vvi av-j, cs pns31 vmb vvi dt n1:
(9) part (DIV2)
209
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920
and so, in truth, hee shall vse the authority committed vnto him by Christ. and so, in truth, he shall use the Authority committed unto him by christ.
cc av, p-acp n1, pns31 vmb vvi dt n1 vvn p-acp pno31 p-acp np1.
(9) part (DIV2)
209
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921
The SECOND is, that, in case of heresie he may depose the King, absolue his subiects from obedience, and giue away his Crowne;
The SECOND is, that, in case of heresy he may depose the King, absolve his Subjects from Obedience, and give away his Crown;
dt ord vbz, cst, p-acp n1 pp-f n1 pns31 vmb vvi dt n1, vvi po31 n2-jn p-acp n1, cc vvi av po31 n1;
(9) part (DIV2)
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922
as Pius Quintus gaue away the Crowne of England vnto the late King of Spaine: and this is one instance, which Azorius the Iesuite, doth alleage, to prooue the transcendencie of the Papall power.
as Pius Quintus gave away the Crown of England unto the late King of Spain: and this is one instance, which azorius the Iesuite, does allege, to prove the transcendency of the Papal power.
p-acp fw-la fw-la vvd av dt n1 pp-f np1 p-acp dt j n1 pp-f np1: cc d vbz crd n1, r-crq np1 dt np1, vdz vvi, pc-acp vvi dt n1 pp-f dt j n1.
(9) part (DIV2)
210
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923
Now, if the Pope haue infallibility of iudgement, in himselfe, to determine, what is heresie, and then a soueraigntie of power also, to dethrone, and murther any King for heresie:
Now, if the Pope have infallibility of judgement, in himself, to determine, what is heresy, and then a sovereignty of power also, to dethrone, and murder any King for heresy:
av, cs dt n1 vhb n1 pp-f n1, p-acp px31, pc-acp vvi, r-crq vbz n1, cc av dt n1 pp-f n1 av, pc-acp vvi, cc vvi d n1 p-acp n1:
(9) part (DIV2)
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924
iudge you how dangerous is the condition of our King, who valiantly resisteth his tyrannicall proceedings;
judge you how dangerous is the condition of our King, who valiantly Resisteth his tyrannical proceedings;
vvb pn22 c-crq j vbz dt n1 pp-f po12 n1, r-crq av-j vvz po31 j n2-vvg;
(9) part (DIV2)
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925
& how miserable is their thraldome, who are inslaued to the yoke of his power and will.
& how miserable is their thraldom, who Are enslaved to the yoke of his power and will.
cc c-crq j vbz po32 n1, r-crq vbr vvn p-acp dt n1 pp-f po31 n1 cc n1.
(9) part (DIV2)
211
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926
Meane while, He sitteth in the temple of God, shewing himselfe that he is God: but yet, therein, shewing himselfe to be, as he is, ANTICHRIST:
Mean while, He Sitteth in the temple of God, showing himself that he is God: but yet, therein, showing himself to be, as he is, ANTICHRIST:
n1 n1, pns31 vvz p-acp dt n1 pp-f np1, vvg px31 cst pns31 vbz np1: p-acp av, av, vvg px31 pc-acp vbi, c-acp pns31 vbz, np1:
(9) part (DIV2)
211
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927
whom the Lord shall consume with the spirit of his mouth. whom the Lord shall consume with the Spirit of his Mouth.
ro-crq dt n1 vmb vvi p-acp dt n1 pp-f po31 n1.
(9) part (DIV2)
211
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928
The consideration of al which particulars (summoned vp together) did treat with me (as they may,
The consideration of all which particulars (summoned up together) did Treat with me (as they may,
dt n1 pp-f d r-crq n2-j (vvd a-acp av) vdd vvi p-acp pno11 (c-acp pns32 vmb,
(9) part (DIV2)
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929
and ought to doe, with any man, in my case) to shew greater equanimity in the reuiew of other points, now controuersed, in Religion;
and ought to do, with any man, in my case) to show greater equanimity in the review of other points, now controversed, in Religion;
cc pi pc-acp vdi, p-acp d n1, p-acp po11 n1) pc-acp vvi jc n1 p-acp dt vvi pp-f j-jn n2, av vvn, p-acp n1;
(9) part (DIV2)
212
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930
and namely in those FOVRE, which I haue mentioned before.
and namely in those FOVRE, which I have mentioned before.
cc av p-acp d crd, r-crq pns11 vhb vvn a-acp.
(9) part (DIV2)
212
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931
Wherein, though I cannot acquaint you wholly how I did proceed, yet I will giue you some ouerture thereof, briefly as I passe.
Wherein, though I cannot acquaint you wholly how I did proceed, yet I will give you Some overture thereof, briefly as I pass.
c-crq, cs pns11 vmbx vvi pn22 av-jn c-crq pns11 vdd vvi, av pns11 vmb vvi pn22 d n1 av, av-j c-acp pns11 vvb.
(9) part (DIV2)
212
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932
The FIRST was, concerning Purgatory, which I vtterly reiect, and renounce, as inglorious to the bloud of Christ,
The FIRST was, Concerning Purgatory, which I utterly reject, and renounce, as inglorious to the blood of christ,
dt ord vbds, vvg n1, r-crq pns11 av-j vvb, cc vvi, c-acp j p-acp dt n1 pp-f np1,
(9) part (DIV2)
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933
and troublesome to the sweete comfortable repose of our soules in him. The SECOND was, concerning some errors in the writings of our chiefe Diuines:
and troublesome to the sweet comfortable repose of our Souls in him. The SECOND was, Concerning Some errors in the writings of our chief Divines:
cc j p-acp dt j j n1 pp-f po12 n2 p-acp pno31. dt ord vbds, vvg d n2 p-acp dt n2 pp-f po12 j-jn n2-jn:
(9) part (DIV2)
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934
of which point, I haue already giuen vp a verdit against my selfe.
of which point, I have already given up a verdict against my self.
pp-f r-crq n1, pns11 vhb av vvn a-acp dt n1 p-acp po11 n1.
(9) part (DIV2)
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935
I adde now farther, that such errors in them (if truly noted by me) should not reasonably, remoue a man from the integrity of his faith, which dependeth vpon a more certaine principle and ground.
I add now farther, that such errors in them (if truly noted by me) should not reasonably, remove a man from the integrity of his faith, which dependeth upon a more certain principle and ground.
pns11 vvb av av-jc, cst d n2 p-acp pno32 (cs av-j vvn p-acp pno11) vmd xx av-j, vvb dt n1 p-acp dt n1 pp-f po31 n1, r-crq vvz p-acp dt av-dc j n1 cc n1.
(9) part (DIV2)
214
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936
Why should the error of any MAN preiudice the eternall truth of GOD? But beyond all this;
Why should the error of any MAN prejudice the Eternal truth of GOD? But beyond all this;
q-crq vmd dt n1 pp-f d n1 n1 dt j n1 pp-f np1? cc-acp p-acp d d;
(9) part (DIV2)
214
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937
is there more sincerity in the Romanists, that, in respect hereof, I should subscribe more readily vnto them? Truly such was mine opinion:
is there more sincerity in the Romanists, that, in respect hereof, I should subscribe more readily unto them? Truly such was mine opinion:
vbz pc-acp dc n1 p-acp dt np1, cst, p-acp n1 av, pns11 vmd vvi av-dc av-j p-acp pno32? np1 d vbds po11 n1:
(9) part (DIV2)
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938
but the immediate testimony of mine eies, and the deliberate iudgement of my reason, haue taught me to beleeue otherwise herein.
but the immediate testimony of mine eyes, and the deliberate judgement of my reason, have taught me to believe otherwise herein.
cc-acp dt j n1 pp-f po11 n2, cc dt j n1 pp-f po11 n1, vhb vvn pno11 pc-acp vvi av av.
(9) part (DIV2)
215
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939
For a copious testimony in this kind, I remit you vnto the late Encounter of Master Doctor Morton against Master Parsons: and the rather,
For a copious testimony in this kind, I remit you unto the late Encounter of Master Doctor Mortonum against Master Parsons: and the rather,
p-acp dt j n1 p-acp d n1, pns11 vvb pn22 p-acp dt j vvb pp-f n1 n1 np1 p-acp n1 n2: cc dt av-c,
(9) part (DIV2)
216
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940
because I haue compared each particular, from point to point, with the Authors themselues, whence he doth produce the same:
Because I have compared each particular, from point to point, with the Authors themselves, whence he does produce the same:
c-acp pns11 vhb vvn d j, p-acp n1 pc-acp vvi, p-acp dt n2 px32, c-crq pns31 vdz vvi dt d:
(9) part (DIV2)
216
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941
so that J am an ocular witnes of his fidelity therein, as also, throughout the whole course of that booke.
so that J am an ocular witness of his Fidis therein, as also, throughout the Whole course of that book.
av cst pns11 vbm dt j n1 pp-f po31 n1 av, c-acp av, p-acp dt j-jn n1 pp-f d n1.
(9) part (DIV2)
216
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942
There you shall finde Suarez (a grand Iesuite) charged by Cumel (a learned Dominican ) in this maner.
There you shall find Suarez (a grand Iesuite) charged by Cumel (a learned Dominican) in this manner.
a-acp pn22 vmb vvi np1 (dt j np1) vvd p-acp np1 (dt j np1) p-acp d n1.
(9) part (DIV2)
216
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943
I am greeued to see how fraudulently they [ Suarez Molina, &c. ] cite Driedo, vrging that, which he spake by way of argumentation, I am grieved to see how fraudulently they [ Suarez molina, etc. ] Cite Driedo, urging that, which he spoke by Way of argumentation,
pns11 vbm vvn pc-acp vvi c-crq av-j pns32 [ np1 np1, av ] vvb np1, vvg cst, r-crq pns31 vvd p-acp n1 pp-f n1,
(9) part (DIV2)
216
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944
or obiection, for his owne iudgement whereas Driedo vseth many arguments to confute that opinion. Againe;or objection, for his own judgement whereas Driedo uses many Arguments to confute that opinion. Again;
cc n1, p-acp po31 d n1 cs np1 vvz d n2 pc-acp vvi d n1. av;
(9) part (DIV2)
216
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945
Zuarez citeth a sentence of Soto, but leapeth ouer one part of it, leauing that out, which maketh against himselfe.
Suarez citeth a sentence of Soto, but leapeth over one part of it, leaving that out, which makes against himself.
np1 vvz dt n1 pp-f np1, p-acp vvz p-acp crd n1 pp-f pn31, vvg cst av, r-crq vvz p-acp px31.
(9) part (DIV2)
216
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946
Againe, Suarez hath changed the word Praeordination ( in S. Thomas) into Subordination, and expoundeth S. Thomas sinisterly. I cannot tell with what spirit he citeth Driedo, &c.
Again, Suarez hath changed the word Preordination (in S. Thomas) into Subordination, and expoundeth S. Thomas sinisterly. I cannot tell with what Spirit he citeth Driedo, etc.
av, np1 vhz vvn dt n1 n1 (p-acp fw-la np1) p-acp n1, cc vvz n1 np1 av-j. pns11 vmbx vvi p-acp r-crq n1 pns31 vvz np1, av
(9) part (DIV2)
216
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947
Heare further, how the great Cardinal Baronius is reproued by some famous Diuines of Venice, viz. When Baronius intreateth of the immunity of the Clergy,
Hear further, how the great Cardinal Baronius is reproved by Some famous Divines of Venice, viz. When Baronius intreateth of the immunity of the Clergy,
vvb av-jc, c-crq dt j n1 np1 vbz vvn p-acp d j n2-jn pp-f np1, n1 c-crq np1 vvz pp-f dt n1 pp-f dt n1,
(9) part (DIV2)
217
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and wanteth other support, he disliketh all historians. When he admitteth any, he singleth out the words, which make for him:
and Wants other support, he disliketh all historians. When he admitteth any, he singleth out the words, which make for him:
cc vvz j-jn n1, pns31 vvz d n2. c-crq pns31 vvz d, pns31 vvz av dt n2, r-crq vvb p-acp pno31:
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but these which make against him, he saith, were inserted by others.
but these which make against him, he Says, were inserted by Others.
cc-acp d r-crq vvb p-acp pno31, pns31 vvz, vbdr vvn p-acp n2-jn.
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There is a booke intituled, The errors of Baronius, wherein there are discouered more then twenty seuerall errors, which he hath commited about one story, &c.There is a book entitled, The errors of Baronius, wherein there Are discovered more then twenty several errors, which he hath committed about one story, etc.
pc-acp vbz dt n1 vvn, dt n2 pp-f np1, c-crq pc-acp vbr vvn av-dc cs crd j n2, r-crq pns31 vhz vvn p-acp crd n1, av
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Finally, heare the like accusations, by them, against Bellarmine himselfe.
Finally, hear the like accusations, by them, against Bellarmine himself.
av-j, vvb dt j n2, p-acp pno32, p-acp np1 px31.
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He expoundeth Thomas contrary to his meaning. He imputeth a speech vnto an Author, who yet doth affirme the contrary. He expoundeth Thomas contrary to his meaning. He imputeth a speech unto an Author, who yet does affirm the contrary.
pns31 vvz np1 j-jn p-acp po31 n1. pns31 vvz dt n1 p-acp dt n1, r-crq av vdz vvi dt n-jn.
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He saith, that Nauarr holdeth thus, and thus, whereas he held the plaine contrary. It is no rare thing for his illustrious Lordshippe, to cite Authors for an opinion,
He Says, that Nauarr holds thus, and thus, whereas he held the plain contrary. It is no rare thing for his illustrious Lordship, to Cite Authors for an opinion,
pns31 vvz, cst np1 vvz av, cc av, cs pns31 vvd dt j n-jn. pn31 vbz dx j n1 p-acp po31 j n1, pc-acp vvi n2 p-acp dt n1,
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whereas they affirme the plaine contrary. He abuseth the testimony of Gerson. He falsly citeth a place of S. Hierome, who saith the plaine contrary.
whereas they affirm the plain contrary. He abuseth the testimony of Gerson. He falsely citeth a place of S. Jerome, who Says the plain contrary.
cs pns32 vvb dt j n-jn. pns31 vvz dt n1 pp-f np1. pns31 av-j vvz dt n1 pp-f n1 np1, r-crq vvz dt j n-jn.
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It greeueth me to see things imputed by Bellarmine, vnto the Fathers: the contrary whereof they affirme, &c.It Grieveth me to see things imputed by Bellarmine, unto the Father's: the contrary whereof they affirm, etc.
pn31 vvz pno11 pc-acp vvi n2 vvn p-acp np1, p-acp dt n2: dt j-jn c-crq pns32 vvb, av
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For conclusion, let me acquaint you with one (I say but one, to spare you, not him) singular imposture of Bellarmine against Caluin, and so I will dismisse this point. The question is;
For conclusion, let me acquaint you with one (I say but one, to spare you, not him) singular imposture of Bellarmine against Calvin, and so I will dismiss this point. The question is;
p-acp n1, vvb pno11 vvi pn22 p-acp crd (pns11 vvb cc-acp crd, pc-acp vvi pn22, xx pno31) j n1 pp-f np1 p-acp np1, cc av pns11 vmb vvi d n1. dt n1 vbz;
(9) part (DIV2)
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Whether the soules of holy men (dissolued from the body, and standing in need of no purgation) be admitted vnto the fruition of blessednesse, which consisteth in the cleere vision of God? It followeth.Whither the Souls of holy men (dissolved from the body, and standing in need of no purgation) be admitted unto the fruition of blessedness, which Consisteth in the clear vision of God? It follows.
cs dt n2 pp-f j n2 (vvn p-acp dt n1, cc vvg p-acp n1 pp-f dx n1) vbb vvn p-acp dt n1 pp-f n1, r-crq vvz p-acp dt j n1 pp-f np1? pn31 vvz.
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Some heretikes (saith Bellarmine) were of opinion, that the soules were reserued in certaine receptacles, some Heretics (Says Bellarmine) were of opinion, that the Souls were reserved in certain receptacles,
d n2 (vvz np1) vbdr pp-f n1, cst dt n2 vbdr vvn p-acp j n2,
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vnto the day of iudgement, where they saw not God, nor were blessed, otherwise, then in hope. unto the day of judgement, where they saw not God, nor were blessed, otherwise, then in hope.
p-acp dt n1 pp-f n1, c-crq pns32 vvd xx np1, ccx vbdr vvn, av, av p-acp n1.
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What heretikes? Tertullian; Vigilantius, &c. Be it so. Who else? He addeth, Iohn Caluin also hath the same errour.
What Heretics? Tertullian; Vigilantius, etc. Be it so. Who Else? He adds, John Calvin also hath the same error.
q-crq n2? np1; np1, av vbb pn31 av. r-crq av? pns31 vvz, np1 np1 av vhz dt d n1.
(9) part (DIV2)
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Where? Institut. 3. booke, 20. chap. §. 20 What are the words? Caluin doth say, that Christ alone, is gone into the Sanctuary of heauen,
Where? Institute. 3. book, 20. chap. §. 20 What Are the words? Calvin does say, that christ alone, is gone into the Sanctuary of heaven,
q-crq? np1. crd n1, crd n1 §. crd q-crq vbr dt n2? np1 vdz vvi, cst np1 av-j, vbz vvn p-acp dt n1 pp-f n1,
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and that all others remaine in the Court: expecting there, vntill the consummation of the world. and that all Others remain in the Court: expecting there, until the consummation of the world.
cc cst d n2-jn vvb p-acp dt n1: vvg a-acp, c-acp dt n1 pp-f dt n1.
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963
Let vs make a triall now, whether Caluin bee guilty of this opinion, or Bellarmine calumnious in his assertion.
Let us make a trial now, whither Calvin be guilty of this opinion, or Bellarmine calumnious in his assertion.
vvb pno12 vvi dt n1 av, cs np1 vbi j pp-f d n1, cc np1 j p-acp po31 n1.
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FIRST, then, for the opinion of Caluin in this matter, you shall finde, that he is singularly traduced therein.
FIRST, then, for the opinion of Calvin in this matter, you shall find, that he is singularly traduced therein.
ord, av, p-acp dt n1 pp-f np1 p-acp d n1, pn22 vmb vvi, cst pns31 vbz av-j vvn av.
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For amongst many passages in his works, behold this one:
For among many passages in his works, behold this one:
p-acp p-acp d n2 p-acp po31 n2, vvb d pi:
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The soules of the faithfull, as soone as they are departed from this body, doe liue with God, The Souls of the faithful, as soon as they Are departed from this body, do live with God,
dt n2 pp-f dt j, c-acp av c-acp pns32 vbr vvn p-acp d n1, vdb vvi p-acp np1,
(9) part (DIV2)
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967
and inioy the happinesse of that kingdome, which is in heauen.and enjoy the happiness of that Kingdom, which is in heaven.
cc vvi dt n1 pp-f d n1, r-crq vbz p-acp n1.
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Howbeit, saith he (and he saith it truly) God hath reserued their perfect [ consummate ] felicity, vntil the second comming of Christ. Howbeit, Says he (and he Says it truly) God hath reserved their perfect [ consummate ] felicity, until the second coming of christ.
a-acp, vvz pns31 (cc pns31 vvz pn31 av-j) np1 vhz vvn po32 j [ j ] n1, c-acp dt ord n-vvg pp-f np1.
(9) part (DIV2)
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SECONDLY, therefore, it may please you to consider with me, how vnworthily, and slanderously Bellarmine inforceth this error vpon Caluin, out of the assigned place.
SECONDLY, Therefore, it may please you to Consider with me, how unworthily, and slanderously Bellarmine enforceth this error upon Calvin, out of the assigned place.
ord, av, pn31 vmb vvi pn22 pc-acp vvi p-acp pno11, c-crq av-j, cc av-j np1 vvz d n1 p-acp np1, av pp-f dt j-vvn n1.
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I finde indeed, that Caluin doth, there, expresly affirme;
I find indeed, that Calvin does, there, expressly affirm;
pns11 vvb av, cst np1 vdz, a-acp, av-j vvb;
(9) part (DIV2)
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Christus, sanctuarium coeli ingressus, ad consummationem vs { que } seculorum, solus populi, eminùs in atrio residentis, vota ad Deum defert: that is;Christus, sanctuarium coeli ingressus, ad consummationem us { que } seculorum, solus People, eminùs in atrio residentis, vota ad God defert: that is;
fw-la, fw-la fw-la fw-la, fw-la fw-la pno12 { fw-fr } fw-la, fw-la fw-la, vbz p-acp fw-la fw-la, fw-la fw-la fw-la fw-la: cst vbz;
(9) part (DIV2)
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Christ being entred into the Sanctuary of heauen, vnto the end of the world, doth alone carry (or present) the praiers of the people, remaining a farre off in the Court, vnto God. Now obserue the fraud.
christ being entered into the Sanctuary of heaven, unto the end of the world, does alone carry (or present) the Prayers of the people, remaining a Far off in the Court, unto God. Now observe the fraud.
np1 vbg vvn p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt n1, vdz av-j vvb (cc j) dt n2 pp-f dt n1, vvg dt av-j a-acp p-acp dt n1, p-acp np1. av vvi dt n1.
(9) part (DIV2)
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Of whom is the question? Of the dead, or of the liuing? Of the DEAD:
Of whom is the question? Of the dead, or of the living? Of the DEAD:
pp-f r-crq vbz dt n1? pp-f dt j, cc pp-f dt n-vvg? pp-f dt j:
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to wit, concerning the soules of them, who are fallen asleepe in Christ.
to wit, Concerning the Souls of them, who Are fallen asleep in christ.
p-acp n1, vvg dt n2 pp-f pno32, r-crq vbr vvn j p-acp np1.
(9) part (DIV2)
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And of them Caluin is charged by Bellarmine, to say, that they are not in heauen, &c. and,
And of them Calvin is charged by Bellarmine, to say, that they Are not in heaven, etc. and,
cc pp-f pno32 np1 vbz vvn p-acp np1, pc-acp vvi, cst pns32 vbr xx p-acp n1, av cc,
(9) part (DIV2)
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for a proofe, he hath alleaged this place.
for a proof, he hath alleged this place.
p-acp dt n1, pns31 vhz vvn d n1.
(9) part (DIV2)
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But of whom doth Caluin there intreat? of the dead, or of the liuing? Of the LIVING:
But of whom does Calvin there entreat? of the dead, or of the living? Of the LIVING:
p-acp pp-f r-crq vdz np1 pc-acp vvi? pp-f dt j, cc pp-f dt n-vvg? pp-f dt j-vvg:
(9) part (DIV2)
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978
for so doth the whole discourse import. As in the words a little before;
for so does the Whole discourse import. As in the words a little before;
c-acp av vdz dt j-jn n1 n1. p-acp p-acp dt n2 dt j p-acp;
(9) part (DIV2)
222
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979
Membrorum omnium, adhuc in terra laborantium, mutuae, pro se inuicem, orationes ascendunt ad caput, quod praecessit in coelum, &c. The mutuall prayers of all the members,Members omnium, Adhoc in terra laborantium, mutuae, Pro se Inuicem, orationes ascendunt ad caput, quod Praecessit in coelum, etc. The mutual Prayers of all the members,
np1 fw-la, fw-la p-acp fw-la fw-la, fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la, av dt j n2 pp-f d dt n2,
(9) part (DIV2)
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980
yet labouring here vpon the earth, ascend vnto the Head, which is gone before vs into heauen.
yet labouring Here upon the earth, ascend unto the Head, which is gone before us into heaven.
av vvg av p-acp dt n1, vvb p-acp dt n1, r-crq vbz vvn p-acp pno12 p-acp n1.
(9) part (DIV2)
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981
Likewise, in the very place it selfe:
Likewise, in the very place it self:
av, p-acp dt j n1 pn31 n1:
(9) part (DIV2)
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982
for Caluin saith, that Christ being in the Sanctuarie, carrieth vp, vnto God, the praiers of the people, remaining in the Court. What people? the liuing: for the office of the Saints departed is not to pray, but to praise the Lord.
for Calvin Says, that christ being in the Sanctuary, Carrieth up, unto God, the Prayers of the people, remaining in the Court. What people? the living: for the office of the Saints departed is not to pray, but to praise the Lord.
c-acp np1 vvz, cst np1 vbg p-acp dt n1, vvz a-acp, p-acp np1, dt n2 pp-f dt n1, vvg p-acp dt n1. q-crq n1? dt vvg: p-acp dt n1 pp-f dt n2 vvd vbz xx p-acp vvb, p-acp p-acp vvb dt n1.
(9) part (DIV2)
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Again, immediately after, euen in the very next words vnto those, which Bellarmine doth so fraudulently cite:
Again, immediately After, even in the very next words unto those, which Bellarmine does so fraudulently Cite:
av, av-j a-acp, av p-acp dt av ord n2 p-acp d, r-crq np1 vdz av av-j vvi:
(9) part (DIV2)
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984
Quantum ad Sanctos attinet, qui carne mortui, in Christo viuunt, &c. As for the Saints, who, being dead in the flesh, liue in [ or with ] Christ, &c. Which words,Quantum ad Sanctos attinet, qui Carnem Deads, in Christ viuunt, etc. As for the Saints, who, being dead in the Flesh, live in [ or with ] christ, etc. Which words,
fw-la fw-la fw-la fw-la, fw-la j fw-la, fw-la fw-la fw-la, av p-acp p-acp dt n2, r-crq, vbg j p-acp dt n1, vvb p-acp [ cc p-acp ] np1, av r-crq n2,
(9) part (DIV2)
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as they doe plainely shew, that Caluin spake before, of the liuing, and not of the dead,
as they do plainly show, that Calvin spoke before, of the living, and not of the dead,
c-acp pns32 vdb av-j vvi, cst np1 vvd a-acp, pp-f dt j-vvg, cc xx pp-f dt j,
(9) part (DIV2)
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986
so likewise they doe fully conuince the falsity of this pretended crime.
so likewise they do Fully convince the falsity of this pretended crime.
av av pns32 vdb av-j vvi dt n1 pp-f d j-vvn n1.
(9) part (DIV2)
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987
Wherein the collusion of Bellarmine is the greater also, because Caluin doth not say (as the Cardinall imputeth vnto him) that Christ, alone, is gone into the Sanctuary of Heauen, he & none els:
Wherein the collusion of Bellarmine is the greater also, Because Calvin does not say (as the Cardinal imputeth unto him) that christ, alone, is gone into the Sanctuary of Heaven, he & none Else:
c-crq dt n1 pp-f np1 vbz dt jc av, c-acp np1 vdz xx vvi (c-acp dt n1 vvz p-acp pno31) cst np1, av-j, vbz vvn p-acp dt n1 pp-f n1, pns31 cc pix av:
(9) part (DIV2)
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988
but that he, being entred into it, doth alone (he, and none else) present the praiers of the people vnto God:
but that he, being entered into it, does alone (he, and none Else) present the Prayers of the people unto God:
cc-acp d pns31, vbg vvn p-acp pn31, vdz j (pns31, cc pix av) vvb dt n2 pp-f dt n1 p-acp np1:
(9) part (DIV2)
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989
so that, vnto him, alone, the office of a Mediatour doth peculiarly belong. And this is the subiect of Caluins dispute.
so that, unto him, alone, the office of a Mediator does peculiarly belong. And this is the Subject of Calvin's dispute.
av cst, p-acp pno31, av-j, dt n1 pp-f dt n1 vdz av-j vvi. cc d vbz dt n-jn pp-f vvz vvi.
(9) part (DIV2)
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990
But I leaue this second point (wherein I haue too much abused your patience) and come vnto the THIRD:
But I leave this second point (wherein I have too much abused your patience) and come unto the THIRD:
cc-acp pns11 vvb d ord n1 (c-crq pns11 vhb av av-d vvn po22 n1) cc vvb p-acp dt ord:
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991
which was, concerning Vocation vnto sacred Ministerie, in this Church. Wherein I know, that the power of order is complete in all respects.
which was, Concerning Vocation unto sacred Ministry, in this Church. Wherein I know, that the power of order is complete in all respects.
r-crq vbds, vvg n1 p-acp j n1, p-acp d n1. c-crq pns11 vvb, cst dt n1 pp-f n1 vbz j p-acp d n2.
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In respect of the persons calling; that they had sufficient ability to conferre it. In respect of the persons called;
In respect of the Persons calling; that they had sufficient ability to confer it. In respect of the Persons called;
p-acp n1 pp-f dt n2 vvg; cst pns32 vhd j n1 pc-acp vvi pn31. p-acp n1 pp-f dt n2 vvn;
(9) part (DIV2)
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993
that they had actuall capacity to receiue it. In respect of the vocation itselfe; that it had no substantiall defect, in Matter, nor in Forme.
that they had actual capacity to receive it. In respect of the vocation itself; that it had no substantial defect, in Matter, nor in Form.
cst pns32 vhd j n1 pc-acp vvi pn31. p-acp n1 pp-f dt n1 px31; d pn31 vhd dx j n1, p-acp n1, ccx p-acp n1.
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994
As also, that the power of Iurisdiction, here is entire:
As also, that the power of Jurisdiction, Here is entire:
p-acp av, cst dt n1 pp-f n1, av vbz j:
(9) part (DIV2)
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995
that it hath not necessary deriuation from the Pope, but floweth from God, by the Church, by the Magistrate, by the people;
that it hath not necessary derivation from the Pope, but flows from God, by the Church, by the Magistrate, by the people;
cst pn31 vhz xx j n1 p-acp dt n1, cc-acp vvz p-acp np1, p-acp dt n1, p-acp dt n1, p-acp dt n1;
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996
differently, but truly, as I am able and willing to proue, when good opportunity shall serue, and iust occasion shall require.
differently, but truly, as I am able and willing to prove, when good opportunity shall serve, and just occasion shall require.
av-j, cc-acp av-j, c-acp pns11 vbm j cc j pc-acp vvi, c-crq j n1 vmb vvi, cc j n1 vmb vvi.
(9) part (DIV2)
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997
Concerning the FOVRTH, and last point: namely the Church; I know, and acknowledge, that God had a Church alwaie; that it was visible;
Concerning the FOURTH, and last point: namely the Church; I know, and acknowledge, that God had a Church alway; that it was visible;
vvg dt ord, cc ord n1: av dt n1; pns11 vvb, cc vvi, cst np1 vhd dt n1 av; cst pn31 vbds j;
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998
that though many erred therein, yet not all:
that though many erred therein, yet not all:
cst cs d vvd av, av xx d:
(9) part (DIV2)
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999
or, at the least, not so, but that there remained a substance of faith, sufficient vnto saluation.
or, At the least, not so, but that there remained a substance of faith, sufficient unto salvation.
cc, p-acp dt ds, xx av, cc-acp cst a-acp vvd dt n1 pp-f n1, j p-acp n1.
(9) part (DIV2)
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1000
Finally, that as a generall Reformation was expedient, and necessary, so our particular was orderly, good, and iust.
Finally, that as a general Reformation was expedient, and necessary, so our particular was orderly, good, and just.
av-j, cst p-acp dt j n1 vbds j, cc j, av po12 j vbds j, j, cc j.
(9) part (DIV2)
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1001
In a word therefore, to acquaint you with my totall conformity vnto the doctrine of this Church (contained in the 39. Articles of Religion ) I haue submitted my self thereunto, by profession of mouth, by subscription of hand, by consent of heart.
In a word Therefore, to acquaint you with my total conformity unto the Doctrine of this Church (contained in the 39. Articles of Religion) I have submitted my self thereunto, by profession of Mouth, by subscription of hand, by consent of heart.
p-acp dt n1 av, pc-acp vvi pn22 p-acp po11 j n1 p-acp dt n1 pp-f d n1 (vvn p-acp dt crd n2 pp-f n1) pns11 vhb vvn po11 n1 av, p-acp n1 pp-f n1, p-acp n1 pp-f n1, p-acp n1 pp-f n1.
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1002
In this faith J desire to spend, and end, the course of my life;
In this faith J desire to spend, and end, the course of my life;
p-acp d n1 pns11 vvb pc-acp vvi, cc n1, dt n1 pp-f po11 n1;
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1003
to the honour of GOD, the benefit of his CHVRCH, the comfort of my owne soule.
to the honour of GOD, the benefit of his CHURCH, the Comfort of my own soul.
p-acp dt n1 pp-f np1, dt n1 pp-f po31 n1, dt n1 pp-f po11 d n1.
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1004
Now I may say ioyfully with Dauid; Returne vnto thy rest, ô my soule; for the Lord hath beene beneficiall vnto thee.
Now I may say joyfully with David; Return unto thy rest, o my soul; for the Lord hath been beneficial unto thee.
av pns11 vmb vvi av-j p-acp np1; vvb p-acp po21 n1, uh po11 n1; p-acp dt n1 vhz vbn j p-acp pno21.
(9) part (DIV2)
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1005
Or with Simeon; Lord, now let rest thou thy seruant depart in peace, according to thy word:
Or with Simeon; Lord, now let rest thou thy servant depart in peace, according to thy word:
cc p-acp np1; n1, av vvb n1 pns21 po21 n1 vvi p-acp n1, vvg p-acp po21 n1:
(9) part (DIV2)
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1006
for mine eyes haue seene thy saluation. I lost thee, but thou didst not loose me;for mine eyes have seen thy salvation. I lost thee, but thou didst not lose me;
c-acp po11 n2 vhb vvn po21 n1. pns11 vvd pno21, cc-acp pns21 vdd2 xx vvi pno11;
(9) part (DIV2)
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1007
I fled from thee, and thou didst seeke me; I erred, and thou didst reduce me;
I fled from thee, and thou didst seek me; I erred, and thou didst reduce me;
pns11 vvd p-acp pno21, cc pns21 vdd2 vvi pno11; pns11 vvd, cc pns21 vdd2 vvi pno11;
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1008
I was blind, and thou didst illuminate me; I was hardened, and thou didst mollifie me;
I was blind, and thou didst illuminate me; I was hardened, and thou didst mollify me;
pns11 vbds j, cc pns21 vdd2 vvi pno11; pns11 vbds vvn, cc pns21 vdd2 vvi pno11;
(9) part (DIV2)
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so I returned (by thee vnto thee) and thou hast receiued me againe.
so I returned (by thee unto thee) and thou hast received me again.
av pns11 vvd (p-acp pno21 p-acp pno21) cc pns21 vh2 vvn pno11 av.
(9) part (DIV2)
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1010
Therfore I will exalt thy name for euer, and humble my selfe with Dauid, befor thee, saying:
Therefore I will exalt thy name for ever, and humble my self with David, before thee, saying:
av pns11 vmb vvi po21 n1 c-acp av, cc vvi po11 n1 p-acp np1, a-acp pno21, vvg:
(9) part (DIV2)
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1011
Teach me thy way, ô Lord, and I will walke in thy truth: knit my hart vnto thee, that I may feare thy name. Teach me thy Way, o Lord, and I will walk in thy truth: knit my heart unto thee, that I may Fear thy name.
vvb pno11 po21 n1, uh n1, cc pns11 vmb vvi p-acp po21 n1: vvb po11 n1 p-acp pno21, cst pns11 vmb vvi po21 n1.
(9) part (DIV2)
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1012
I will praise thee, ô Lord my God, with all my heart: yea, I will glorifie thy name for euer.
I will praise thee, o Lord my God, with all my heart: yea, I will Glorify thy name for ever.
pns11 vmb vvi pno21, uh n1 po11 np1, p-acp d po11 n1: uh, pns11 vmb vvi po21 n1 c-acp av.
(9) part (DIV2)
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1013
For great is thy mercy toward me: & thou hast deliuered my soule from the nethermost hell. For great is thy mercy towards me: & thou hast Delivered my soul from the nethermost hell.
p-acp j vbz po21 n1 p-acp pno11: cc pns21 vh2 vvn po11 n1 p-acp dt j n1.
(9) part (DIV2)
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1014
Thus you see (Brethren) in part, what God hath done vnto my soule, as also what I owe vnto him for his mercy, loue, and grace: and what I shall perform vnto him,
Thus you see (Brothers) in part, what God hath done unto my soul, as also what I owe unto him for his mercy, love, and grace: and what I shall perform unto him,
av pn22 vvb (n2) p-acp n1, r-crq np1 vhz vdn p-acp po11 n1, c-acp av r-crq pns11 vvb p-acp pno31 p-acp po31 n1, n1, cc n1: cc r-crq pns11 vmb vvi p-acp pno31,
(9) part (DIV2)
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for the same, by the assistance of his Spirit.
for the same, by the assistance of his Spirit.
p-acp dt d, p-acp dt n1 pp-f po31 n1.
(9) part (DIV2)
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1016
Hereunto I will adioin a briefe remonstrance of my duty vnto the CHVRCH, of my loialty vnto the KING:
Hereunto I will adjoin a brief remonstrance of my duty unto the CHURCH, of my loyalty unto the KING:
av pns11 vmb vvi dt j n1 pp-f po11 n1 p-acp dt n1, pp-f po11 n1 p-acp dt n1:
(9) part (DIV2)
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1017
finally, I will conclude with a petition, and promise vnto your selues.
finally, I will conclude with a petition, and promise unto your selves.
av-j, pns11 vmb vvi p-acp dt n1, cc vvi p-acp po22 n2.
(9) part (DIV2)
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1018
The FIRST is, my duety vnto the Church of God, in this flourishing Iland, or rather little world;
The FIRST is, my duty unto the Church of God, in this flourishing Island, or rather little world;
dt ord vbz, po11 n1 p-acp dt n1 pp-f np1, p-acp d j-vvg n1, cc av-c j n1;
(9) part (DIV2)
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1019
the glory whereof I haue laboured to obscure, with my vnfortunate, and misaduised pen.
the glory whereof I have laboured to Obscure, with my unfortunate, and misadvised pen.
dt n1 c-crq pns11 vhb vvn pc-acp vvi, p-acp po11 j, cc vvn n1.
(9) part (DIV2)
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1020
But as Stefichorus lost his eies, by dispraising the faire Helena of Greece, & recouered them, by praising her againe:
But as Stefichorus lost his eyes, by dispraising the fair Helena of Greece, & recovered them, by praising her again:
p-acp p-acp np1 vvd po31 n2, p-acp vvg dt j np1 pp-f np1, cc vvd pno32, p-acp vvg pno31 av:
(9) part (DIV2)
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1021
so, to reobtaine my former sight, I wil expend al the faculties that I haue, in aduancing the dignity,
so, to reobtain my former sighed, I will expend all the faculties that I have, in advancing the dignity,
av, pc-acp vvi po11 j n1, pns11 vmb vvi d dt n2 cst pns11 vhb, p-acp vvg dt n1,
(9) part (DIV2)
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1022
& lustre of this incōparable Church: incomparable in many respects, but specially in two. First, in the excellency of preaching the Gospell.
& lustre of this incomparable Church: incomparable in many respects, but specially in two. First, in the excellency of preaching the Gospel.
cc n1 pp-f d j n1: j p-acp d n2, cc-acp av-j p-acp crd. ord, p-acp dt n1 pp-f vvg dt n1.
(9) part (DIV2)
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1023
For as God hath giuen the word, and great is the multitude of Preachers:
For as God hath given the word, and great is the multitude of Preachers:
p-acp c-acp np1 vhz vvn dt n1, cc j vbz dt n1 pp-f n2:
(9) part (DIV2)
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1024
so, in their gifts, matter, and manner of preaching, singular also is the perfection of Preachers in this Land. Secondly, in the Common praier,
so, in their Gifts, matter, and manner of preaching, singular also is the perfection of Preachers in this Land. Secondly, in the Common prayer,
av, p-acp po32 n2, n1, cc n1 pp-f vvg, j av vbz dt n1 pp-f n2 p-acp d n1 ord, p-acp dt j n1,
(9) part (DIV2)
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1025
and Liturgy, a iewel so pretious, that it cannot be valued at too high a rate.
and Liturgy, a jewel so precious, that it cannot be valued At too high a rate.
cc n1, dt n1 av j, cst pn31 vmbx vbi vvn p-acp av j dt n1.
(9) part (DIV2)
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1026
The SECOND thing was, my loialty vnto our gratious Soueraigne Lord, and King, whose mercy towards me, hath been very great, in pardoning my offences, which, mediatly (at the least) did touch his roiall Selfe.
The SECOND thing was, my loyalty unto our gracious Sovereign Lord, and King, whose mercy towards me, hath been very great, in pardoning my offences, which, mediately (At the least) did touch his royal Self.
dt ord n1 vbds, po11 n1 p-acp po12 j n-jn n1, cc n1, rg-crq n1 p-acp pno11, vhz vbn av j, p-acp vvg po11 n2, r-crq, av-j (p-acp dt ds) vdd vvi po31 j n1.
(9) part (DIV2)
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1027
The Subiects, whom I grieued, are vnder his dition: the Lawes which I violated, are vnder his administration:
The Subjects, whom I grieved, Are under his dition: the Laws which I violated, Are under his administration:
dt n2-jn, ro-crq pns11 vvd, vbr p-acp po31 n1: dt n2 r-crq pns11 vvn, vbr p-acp po31 n1:
(9) part (DIV2)
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1028
the Church which I scandalized, is vnder his protection: the Faith, which I impugned, is vnder his DEFENCE, by common right, and speciall title.
the Church which I scandalized, is under his protection: the Faith, which I impugned, is under his DEFENCE, by Common right, and special title.
dt n1 r-crq pns11 vvd, vbz p-acp po31 n1: dt n1, r-crq pns11 vvd, vbz p-acp po31 n1, p-acp j n-jn, cc j n1.
(9) part (DIV2)
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1029
So that all these, coniunctiuely, might plead for a reuenge from his princely hands, since Hee beareth not the sword in vaine.
So that all these, conjunctively, might plead for a revenge from his princely hands, since He bears not the sword in vain.
av cst d d, av-j, vmd vvi p-acp dt n1 p-acp po31 j n2, c-acp pns31 vvz xx dt n1 p-acp j.
(9) part (DIV2)
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1030
But, as J said before, his Highnesses mercy hath bin very great vnto me, in making me an example of his clemency, which, in truth, is so naturall vnto Him, that He (as sometimes Augustus ) may well be called Parens Patriae, the Father of his Country,
But, as J said before, his Highnesses mercy hath been very great unto me, in making me an Exampl of his clemency, which, in truth, is so natural unto Him, that He (as sometime Augustus) may well be called Parents Patriae, the Father of his Country,
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(9) part (DIV2)
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1031
because (as Seneca testifieth of Augustus) apparet illum dare poenas, cùm exigit:
Because (as Senecca Testifieth of Augustus) Appears Ilum Dare poenas, cùm exigit:
c-acp (c-acp np1 vvz pp-f np1) fw-la fw-la vvb n2, fw-la fw-la:
(9) part (DIV2)
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1032
It appeares that He doth suffer punishment Himselfe, when (by compulsion) He doth take it of another.
It appears that He does suffer punishment Himself, when (by compulsion) He does take it of Another.
pn31 vvz cst pns31 vdz vvi n1 px31, c-crq (p-acp n1) pns31 vdz vvi pn31 pp-f j-jn.
(9) part (DIV2)
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1033
It is my speciall obligation, therefore, beyond a common duty, to pray (yea I pray now,
It is my special obligation, Therefore, beyond a Common duty, to pray (yea I pray now,
pn31 vbz po11 j n1, av, p-acp dt j n1, pc-acp vvi (uh pns11 vvb av,
(9) part (DIV2)
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1034
and beseech you all to ioyne your hearts with mine, lifting them vp vnto GOD,
and beseech you all to join your hearts with mine, lifting them up unto GOD,
cc vvb pn22 d pc-acp vvi po22 n2 p-acp png11, vvg pno32 a-acp p-acp np1,
(9) part (DIV2)
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1035
for Him) that his Maiesty may inioy a peaceable raigne, a prosperous estate, and obtaine a blessed end,
for Him) that his Majesty may enjoy a peaceable Reign, a prosperous estate, and obtain a blessed end,
p-acp pno31) cst po31 n1 vmb vvi dt j n1, dt j n1, cc vvi dt j-vvn n1,
(9) part (DIV2)
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1036
after a long, and happy life;
After a long, and happy life;
p-acp dt j, cc j n1;
(9) part (DIV2)
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1037
that He may be translated, from an earthly, vnto an heauenly kingdome, where the glorious Lambe sitteth, The King of Kings, and Lord of Lords ▪ that,
that He may be translated, from an earthly, unto an heavenly Kingdom, where the glorious Lamb Sitteth, The King of Kings, and Lord of lords ▪ that,
cst pns31 vmb vbi vvn, p-acp dt j, p-acp dt j n1, c-crq dt j n1 vvz, dt n1 pp-f n2, cc n1 pp-f n2 ▪ d,
(9) part (DIV2)
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1038
as now, he raigneth by him; so there he may raigne with him, in that happinesse, which hath no misery, in that abundance, which hath no want, in that security, which hath no feare, in that eternity, which hath no end. Amen.
as now, he Reigneth by him; so there he may Reign with him, in that happiness, which hath no misery, in that abundance, which hath no want, in that security, which hath no Fear, in that eternity, which hath no end. Amen.
c-acp av, pns31 vvz p-acp pno31; av a-acp pns31 vmb vvi p-acp pno31, p-acp d n1, r-crq vhz dx n1, p-acp d n1, r-crq vhz dx n1, p-acp d n1, r-crq vhz dx n1, p-acp d n1, r-crq vhz dx n1. uh-n.
(9) part (DIV2)
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1039
Now THIRDLY, and lastly, I turne my speech vnto you, deare, and welbeloued Countrimen, in whose audience,
Now THIRDLY, and lastly, I turn my speech unto you, deer, and well-beloved Countrymen, in whose audience,
av ord, cc ord, pns11 vvb po11 n1 p-acp pn22, j-jn, cc j n2, p-acp rg-crq n1,
(9) part (DIV2)
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1040
and with whose patience, I haue made a full and free confession of my error.
and with whose patience, I have made a full and free Confessi of my error.
cc p-acp rg-crq n1, pns11 vhb vvn dt j cc j n1 pp-f po11 n1.
(9) part (DIV2)
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1041
I haue not hid it (for thereby I should hide God from me, not me from God) I haue not hid it, I say, by Negation, nor by Extenuation, nor by Iustification thereof, remembring what was lately deliuered here, in the prosecution of a Text, well chosen, and excellently handled:
I have not hid it (for thereby I should hide God from me, not me from God) I have not hid it, I say, by Negation, nor by Extenuation, nor by Justification thereof, remembering what was lately Delivered Here, in the prosecution of a Text, well chosen, and excellently handled:
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(9) part (DIV2)
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1042
He that hideth his sinnes, shall not prosper: but he that confesseth, and forsaketh them, shall haue mercy. He that Hideth his Sins, shall not prosper: but he that Confesses, and Forsaketh them, shall have mercy.
pns31 cst vvz po31 n2, vmb xx vvi: cc-acp pns31 cst vvz, cc vvz pno32, vmb vhi n1.
(9) part (DIV2)
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1043
As for your charity towards me, I cannot doubt, but that, at the least, you will esteem of me,
As for your charity towards me, I cannot doubt, but that, At the least, you will esteem of me,
p-acp p-acp po22 n1 p-acp pno11, pns11 vmbx vvi, cc-acp cst, p-acp dt ds, pn22 vmb vvi pp-f pno11,
(9) part (DIV2)
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1044
as S. Paul did sometimes iudge of Onesimus, Philemons seruant:
as S. Paul did sometime judge of Onesimus, Philemons servant:
c-acp np1 np1 vdd av vvi pp-f np1, np1 n1:
(9) part (DIV2)
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1045
It may be that he departed for a season, that thou shouldest receiue him for euer. It may be that he departed for a season, that thou Shouldst receive him for ever.
pn31 vmb vbi cst pns31 vvd p-acp dt n1, cst pns21 vmd2 vvi pno31 p-acp av.
(9) part (DIV2)
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1046
As for me, I trust in God (by the gratious assistance of his holy spirit) so to comport my self in the whole course of my studies,
As for me, I trust in God (by the gracious assistance of his holy Spirit) so to comport my self in the Whole course of my studies,
p-acp p-acp pno11, pns11 vvb p-acp np1 (p-acp dt j n1 pp-f po31 j n1) av pc-acp vvi po11 n1 p-acp dt j-jn n1 pp-f po11 n2,
(9) part (DIV2)
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1047
and actions, that, with iust application, you may call vnto your remembrance that, which S. Paul said, a little before, of that fugitiue seruant:
and actions, that, with just application, you may call unto your remembrance that, which S. Paul said, a little before, of that fugitive servant:
cc n2, cst, p-acp j n1, pn22 vmb vvi p-acp po22 n1 cst, r-crq n1 np1 vvd, dt j a-acp, pp-f d n-jn n1:
(9) part (DIV2)
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1048
He was vnprofitable in times past, vnto thee, but now profitable both vnto thee, and me. He was unprofitable in times past, unto thee, but now profitable both unto thee, and me.
pns31 vbds j-u p-acp n2 j, p-acp pno21, cc-acp av j av-d p-acp pno21, cc pno11.
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1049
Wherefore, I request you, Brethren, to praise God, with me, and for me, who hath thus extended his Mercy, Loue, and Grace towards me, when I was dead in sinne.
Wherefore, I request you, Brothers, to praise God, with me, and for me, who hath thus extended his Mercy, Love, and Grace towards me, when I was dead in sin.
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(9) part (DIV2)
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1050
Pray him also, that I may vse his blessings, to the honour of his name, and benefit of his Church.
Pray him also, that I may use his blessings, to the honour of his name, and benefit of his Church.
vvb pno31 av, cst pns11 vmb vvi po31 n2, p-acp dt n1 pp-f po31 n1, cc n1 pp-f po31 n1.
(9) part (DIV2)
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1051
Finally, I beseech him for you, and my selfe, that we all may haue, for the end of our actions, his glory ▪ for the rule, his word;
Finally, I beseech him for you, and my self, that we all may have, for the end of our actions, his glory ▪ for the Rule, his word;
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(9) part (DIV2)
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1052
for the fruit of our faith, the saluation of our soules through Iesus Christ our Lord:
for the fruit of our faith, the salvation of our Souls through Iesus christ our Lord:
p-acp dt n1 pp-f po12 n1, dt n1 pp-f po12 n2 p-acp np1 np1 po12 n1:
(9) part (DIV2)
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1053
to whom with the Father, and the blessed spirit of both, be ascribed all maiesty, power,
to whom with the Father, and the blessed Spirit of both, be ascribed all majesty, power,
p-acp ro-crq p-acp dt n1, cc dt j-vvn n1 pp-f d, vbb vvn d n1, n1,
(9) part (DIV2)
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1054
and dominion, in heauen, and in earth, now, and for euer: Amen. FINIS.
and dominion, in heaven, and in earth, now, and for ever: Amen. FINIS.
cc n1, p-acp n1, cc p-acp n1, av, cc p-acp av: uh-n. fw-la.
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