THE nature of man beeing much more delighted to bee led then drawne, doth many times stubbornely resist authoritie when to perswasiō it easily yeeldeth.
THE nature of man being much more delighted to be led then drawn, does many times stubbornly resist Authority when to persuasion it Easily yields.
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And surelie even in the Lawes of God, although that hee hath given commandement, be in it selfe a reason sufficient to exact all obedience at the handes of men:
And surely even in the Laws of God, although that he hath given Commandment, be in it self a reason sufficient to exact all Obedience At the hands of men:
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yet a forcible inducement it is to obey with greater alacritie and cheerefulnesse of minde, when wee see plainely that nothing is imposed more then we must needes yeeld vnto, except we wilbe vnreasonable.
yet a forcible inducement it is to obey with greater alacrity and cheerfulness of mind, when we see plainly that nothing is imposed more then we must needs yield unto, except we will unreasonable.
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or article for instruction of our faith, or document anie way for information of our mindes, it then taketh root and abideth when wee conceiue not only what God doth speake, but why.
or article for instruction of our faith, or document any Way for information of our minds, it then Takes root and Abideth when we conceive not only what God does speak, but why.
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wheras he vttereth nothing but it hath besides the substance of doctrine delivered a depth of wisdome in the verie choice and frame of words to deliver it in:
whereas he uttereth nothing but it hath beside the substance of Doctrine Delivered a depth of Wisdom in the very choice and frame of words to deliver it in:
the reason whereof being not perceived but by greater intention of braine then our nice mindes for the most part can well awaie with, faine wee woulde bring the world if we might to thinke it but a needlesse curiosity to rip vp anie thing further then extemporall readinesse of wit doeth serue to reach vnto.
the reason whereof being not perceived but by greater intention of brain then our Nicaenae minds for the most part can well away with, feign we would bring the world if we might to think it but a needless curiosity to rip up any thing further then extemporal readiness of wit doth serve to reach unto.
and in the second teach what happinesse of state shall grow to the righteous by the constācie of their faith, notwithstanding the troubles which now they suffer;
and in the second teach what happiness of state shall grow to the righteous by the constancy of their faith, notwithstanding the Troubles which now they suffer;
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The minde of the Prophet being erected with that which hath beene hitherto spoken, receiveth here for ful satisfaction, a short abridgement of that which is afterwards more particularly vnfolded.
The mind of the Prophet being erected with that which hath been hitherto spoken, receives Here for full satisfaction, a short abridgement of that which is afterwards more particularly unfolded.
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In the former branch of which sentence, let vs first examin what this rectitude or streight nesse importeth which God denieth to be in the minde of the Babylonian. All things which God did create he made them at the first, true good, and right.
In the former branch of which sentence, let us First examine what this rectitude or straight ness imports which God Denieth to be in the mind of the Babylonian. All things which God did create he made them At the First, true good, and right.
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and therefore as they tend therevnto vnwittingly, so likewise in the meanes whereby they acquire their appointed endes, they are by necessitie so helde, that they cannot divert from them.
and Therefore as they tend thereunto unwittingly, so likewise in the means whereby they acquire their appointed ends, they Are by necessity so held, that they cannot divert from them.
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Only men in all their actions know what it is which they seeke for, neither are they by any such necessitie tied naturally vnto any certaine determinate meane to obtaine their ende by,
Only men in all their actions know what it is which they seek for, neither Are they by any such necessity tied naturally unto any certain determinate mean to obtain their end by,
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That Soveraigne good, which is the eternall fruition of all good, being our last and chiefest felicitie, there is no desperat despiser of God and godlinesse living which doth not wish for.
That Sovereign good, which is the Eternal fruition of all good, being our last and chiefest felicity, there is no desperate despiser of God and godliness living which does not wish for.
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Certaine it is, that al particular things which are naturally desired in the world, as food, rayment, honour, wealth, pleasure, knowledge, they are subordinated in such wise vnto that future good which we looke for in the world to come, that even in them there lieth a direct way tending vnto this.
Certain it is, that all particular things which Are naturally desired in the world, as food, raiment, honour, wealth, pleasure, knowledge, they Are subordinated in such wise unto that future good which we look for in the world to come, that even in them there lies a Direct Way tending unto this.
and crooked, not when it bendeth it selfe vnto any of these things, but when it bendeth so, that it swarveth either to the right hand or to the left by excesse or defect from that exact rule whereby humane actions are measured.
and crooked, not when it bendeth it self unto any of these things, but when it bendeth so, that it swarveth either to the right hand or to the left by excess or defect from that exact Rule whereby humane actions Are measured.
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Else how shall those heathen which never had bookes but heaven and earth to looke vpon be convicted of perversenesse? But the Gentiles which had not the law in bookes, had, saith the Apostle, the effect of the law written in their harts.
Else how shall those heathen which never had books but heaven and earth to look upon be convicted of perverseness? But the Gentiles which had not the law in books, had, Says the Apostle, the Effect of the law written in their hearts.
Then seeing that the heart of man is not right exactly vnlesse it be found in all parts such that God examining and calling it vnto account with all severity of rigor be not able once to charge it with declining or suar ving aside, (which absolute perfection when did God ever find in the sons of meer mortall men?) Doth it not follow that all flesh must of necessity fall downe and confesse, wee are not dust and ashes but worse, our mindes from the highest to the lowest are not right? If not right,
Then seeing that the heart of man is not right exactly unless it be found in all parts such that God examining and calling it unto account with all severity of rigor be not able once to charge it with declining or Suar ving aside, (which absolute perfection when did God ever find in the Sons of mere Mortal men?) Does it not follow that all Flesh must of necessity fallen down and confess, we Are not dust and Ashes but Worse, our minds from the highest to the lowest Are not right? If not right,
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then vndoubtedly not capable of that blessednes which wee naturally seeke, but subiect vnto that which wee most abhorre, anguish, tribulation, death, woe, endlesse misery.
then undoubtedly not capable of that blessedness which we naturally seek, but Subject unto that which we most abhor, anguish, tribulation, death, woe, endless misery.
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but then all the creatures in the world besides, to leaue them in such estate that they had beene happier if they had never beene? Here commeth necessarily in a new waie vnto salvation,
but then all the creatures in the world beside, to leave them in such estate that they had been Happier if they had never been? Here comes necessarily in a new Way unto salvation,
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The end of that waie salvation merited presupposing the righteousnesse of mens works, their righteousnesse a naturall habilitie to do them, that habilitie the goodnes of God which created them in such perfection.
The end of that Way salvation merited presupposing the righteousness of men's works, their righteousness a natural hability to do them, that hability the Goodness of God which created them in such perfection.
The want of exact distinguishing between these two waies, and observing what they haue common, what peculiar, hath been the cause of the greatest part of that confusion whereof christianity at this day laboureth.
The want of exact distinguishing between these two ways, and observing what they have Common, what peculiar, hath been the cause of the greatest part of that confusion whereof christianity At this day Laboureth.
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The lacke of diligence in searching, laying downe, and invring mens minds with those hidden grounds of reason, wherevpon the least particulars in each of these are most firmely and strongly builded;
The lack of diligence in searching, laying down, and inuring men's minds with those hidden grounds of reason, whereupon the least particulars in each of these Are most firmly and strongly built;
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is the only reason of all those scruples and vncertainties wherewith wee are in such sort intāgled that a number despaire of ever discerning what is right or wrong in any thing.
is the only reason of all those scruples and uncertainties wherewith we Are in such sort entangled that a number despair of ever discerning what is right or wrong in any thing.
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Howbeit there is not only this difference betweene the iust and impious, that the mind of the one is right in the sight of God because his obliquitie is imputed, the other perverse because his sinne is vnrepented of:
Howbeit there is not only this difference between the just and impious, that the mind of the one is right in the sighed of God Because his obliquity is imputed, the other perverse Because his sin is unrepented of:
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but even as lines that are drawn with a trembling hand, but yet to the point which they should, are thought ragged and vneven, neverthelesse direct in comparison of them which run cleane another way;
but even as lines that Are drawn with a trembling hand, but yet to the point which they should, Are Thought ragged and uneven, nevertheless Direct in comparison of them which run clean Another Way;
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yet they are not as those hideous and ougly monsters, in whom because there is nothing but wilfull opposition of mind against God, a more then tolerable deformitie is noted in them by saying that their mindes are not right.
yet they Are not as those hideous and ugly monsters, in whom Because there is nothing but wilful opposition of mind against God, a more then tolerable deformity is noted in them by saying that their minds Are not right.
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So that whereas the orderly dispositiō of the mind of man should be this, perturbations and sensuall appetities all kept in aw by a moderate and sober will;
So that whereas the orderly disposition of the mind of man should be this, perturbations and sensual appetites all kept in awe by a moderate and Sobrium will;
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wilfulnesse tyrannized over reason, & brutish sensualitie over will. An evident token that his outrage would worke his overthrow and procure his speedie ruine.
wilfulness tyrannized over reason, & brutish sensuality over will. an evident token that his outrage would work his overthrow and procure his speedy ruin.
Pride, a vice which cleaveth so fast vnto the hearts of men that if we were to strippe our selues of all faultes one by one, wee should vndoubtedly finde it the very last and hardest to put of.
Pride, a vice which cleaveth so fast unto the hearts of men that if we were to strip our selves of all Faults one by one, we should undoubtedly find it the very last and Hardest to put of.
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Whether we looke vpon the gifts of nature, or of grace, or whatsoever is in the worlde admired as a part of mans excellency, adorning his body, beutifying his mind,
Whither we look upon the Gifts of nature, or of grace, or whatsoever is in the world admired as a part of men excellency, adorning his body, beutifying his mind,
And though in speech wee doe intimate a kind of vanitie to be in them of whom we say, They are wise mē and they know it, yet this doth not proue that everywise man is proud which doth not thinke himselfe to bee blockish.
And though in speech we do intimate a kind of vanity to be in them of whom we say, They Are wise men and they know it, yet this does not prove that everywise man is proud which does not think himself to be blockish.
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What we may haue and knowe that we haue it without offence, doe wee then make offensiue when we take ioy and delight in having it? What difference betweene men enriched with all abundance of earthly and heavenly blessings,
What we may have and know that we have it without offence, do we then make offensive when we take joy and delight in having it? What difference between men enriched with all abundance of earthly and heavenly blessings,
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and Idols gorgeously attired, but this, the one takes pleasure in that which they haue, the other none? If we may be possest with beautie, strength, riches, power, knowledge,
and Idols gorgeously attired, but this, the one Takes pleasure in that which they have, the other none? If we may be possessed with beauty, strength, riches, power, knowledge,
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if we may be privie what we are every way, if glad and ioyfull for our owne welfare and in all this remaine vnblameable, neverthelesse some there are who granting thus much, doubt whether it may stand with humilitie to except those testimonies of praise and commendation, those titles, roomes,
if we may be privy what we Are every Way, if glad and joyful for our own welfare and in all this remain unblameable, nevertheless Some there Are who granting thus much, doubt whither it may stand with humility to except those testimonies of praise and commendation, those titles, rooms,
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and other honours which the worlde yeeldeth as acknowledgements of some mens excellencie aboue others. For in as much as Christ hath said vnto those that are his;
and other honours which the world yields as acknowledgements of Some men's excellency above Others. For in as much as christ hath said unto those that Are his;
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and exercise dominion with great pompe and outward statelinesse, advanced in honour and terrene power aboue all the Princes of the earth, began to thinke how with their Lords condition, their owne would also rise:
and exercise dominion with great pomp and outward stateliness, advanced in honour and terrene power above all the Princes of the earth, began to think how with their lords condition, their own would also rise:
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Their Lord and Master to correct this humor turneth aside their cogitations from these vaine and fansifull conceits, giving them plainely to vnderstand that they did but deceaue themselues.
Their Lord and Master to correct this humour turns aside their cogitations from these vain and fanciful conceits, giving them plainly to understand that they did but deceive themselves.
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His comming was not to purchase an earthly but to bestowe an heavenly kingdome, wherein they (if any) shalbe greatest whome vnfained humilitie maketh in this world lowest, & least amongst others:
His coming was not to purchase an earthly but to bestow an heavenly Kingdom, wherein they (if any) shall greatest whom unfeigned humility makes in this world lowest, & lest among Others:
Yee are they which haue continued with me in my temptations, therefore I leave vnto you a kingdome as my father hath appointed me, that yee may eate and drinke at my table in my kingdome, & sit on seats, & iudge the twelue tribes of Israell.
Ye Are they which have continued with me in my temptations, Therefore I leave unto you a Kingdom as my father hath appointed me, that ye may eat and drink At my table in my Kingdom, & fit on seats, & judge the twelue tribes of Israel.
Wherefore from Christs intent and purpose nothing further removed then dislike of distinctions in titles and callings annexed for orders sake vnto authoritie,
Wherefore from Christ intent and purpose nothing further removed then dislike of Distinctions in titles and callings annexed for order sake unto Authority,
Which if you list to haue exemplified, you may either by calling to mind things spoken of them whom God himselfe hath in Scripture specially noted with this fault,
Which if you list to have exemplified, you may either by calling to mind things spoken of them whom God himself hath in Scripture specially noted with this fault,
Is there any thing written concerning the Assyrian Monarch in the 10. of Esay, of his swelling mind, his hawtie lookes, his great and presumptuous vaunts;
Is there any thing written Concerning the assyrian Monarch in the 10. of Isaiah, of his swelling mind, his haughty looks, his great and presumptuous vaunts;
By the power of mine owne hand I haue done all things, and by mine owne wisdome I haue subdued the world? Any thing concerning the dames of Sion in the third of the Prophet Esay, of their stretched out neckes, their immodesteies, their pageantlike, stately,
By the power of mine own hand I have done all things, and by mine own Wisdom I have subdued the world? Any thing Concerning the dams of Sion in the third of the Prophet Isaiah, of their stretched out necks, their immodesteies, their pageantlike, stately,
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and pompous gate? Any thing concerning the practises of Corah, Dathan, and Abiram; of their impatience to liue in subiection, their mutinies, repining at lawfull authoritie, their grudging against their superiours Ecclesiasticall and Civil? Any thing concerning pride in any sort or sect which the present face of the world doth not as in a glasse represent to the viewe of all mens beholding? So that if bookes, both prophane and holy, were all lost,
and pompous gate? Any thing Concerning the practises of Corah, Dathan, and Abiram; of their impatience to live in subjection, their mutinies, repining At lawful Authority, their grudging against their superiors Ecclesiastical and Civil? Any thing Concerning pride in any sort or sect which the present face of the world does not as in a glass represent to the view of all men's beholding? So that if books, both profane and holy, were all lost,
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for him which observeth how that when men haue once conceaved an overweaning of themselues it maketh them in all their affections to swell how deadly their hatred,
for him which observeth how that when men have once conceived an overweening of themselves it makes them in all their affections to swell how deadly their hatred,
how heavy their displeasunre, how vnappeaseable their indignation and wrath is aboue other mens, in what manner they compose themselues to be as Heteroclites without the compasse of all such rules as common sort are mesured by;
how heavy their displeasunre, how unappeasable their Indignation and wrath is above other men's, in what manner they compose themselves to be as Heteroclites without the compass of all such rules as Common sort Are measured by;
how high they beare their heades over others, howe they browbeat al men which doe not receaue their sentences as oracles with marvelous applause and approbation;
how high they bear their Heads over Others, how they browbeat all men which do not receive their sentences as oracles with marvelous applause and approbation;
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how they admire themselues as venerable, puissant, wise, circumspect, provident, every way great, taking all men besides themselues for ciphers, poore, inglorious, silly creatures, needlesse burthens of the earth, of scourings nothing:
how they admire themselves as venerable, puissant, wise, circumspect, provident, every Way great, taking all men beside themselves for ciphers, poor, inglorious, silly creatures, needless burdens of the earth, of scourings nothing:
in a word for him which marketh howe irregular and exorbitant they are in all things, it can be no hard thing hereby to gather, that pride is nothing but an inordinate elation of the minde proceeding frō a false conceit of mens excellencie in things honored, which accordingly frameth also their deeds and behaviour vnlesse there bee cunning to conceale it.
in a word for him which marks how irregular and exorbitant they Are in all things, it can be no hard thing hereby to gather, that pride is nothing but an inordinate elation of the mind proceeding from a false conceit of men's excellency in things honoured, which accordingly frameth also their Deeds and behaviour unless there be cunning to conceal it.
nor from a thing of so bad a nature can other then sutable fruites be looked for, What harme soever in private families there groweth by disobedience of children, stubbornes of servants, vntractablenesse in thē, who,
nor from a thing of so bad a nature can other then suitable fruits be looked for, What harm soever in private families there grows by disobedience of children, stubborns of Servants, Untractableness in them, who,
whatsoever by strife amongst mē combined in the fellowship of greater societies, by tyrannie of potentates, ambition of nobles, rebellion of subiects in civill states;
whatsoever by strife among men combined in the fellowship of greater societies, by tyranny of potentates, ambition of Nobles, rebellion of Subjects in civil states;
Giue me the harts of all men humbled, and what is there that can overthrew or disturbe the peace of th• world? Wherein many things are the cause of much evill, but pride of all.
Give me the hearts of all men humbled, and what is there that can overthrew or disturb the peace of th• world? Wherein many things Are the cause of much evil, but pride of all.
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Wherevnto so much we haue already gained, that the evidence of the cause which breedeth it pointeth directly vnto the likeliest and fittest helpes to take it away:
Whereunto so much we have already gained, that the evidence of the cause which breeds it pointeth directly unto the likeliest and Fittest helps to take it away:
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or frō God himselfe chastisment, it then maketh thē cease to be prowd, when it causeth them to see their errour in overseeing the thing they were prowd of.
or from God himself chastisement, it then makes them cease to be proud, when it Causes them to see their error in overseeing the thing they were proud of.
For perceiving how much they delighted to heare themselues talke, as if they had given their poore afflicted familiar a schooling of marvelous deepe and rare instruction,
For perceiving how much they delighted to hear themselves talk, as if they had given their poor afflicted familiar a schooling of marvelous deep and rare instruction,
Yee swell as though yee had conceaued some greater matter, but as for that which yee are delivered of who knoweth it not? Is any man ignorant of these things? At the same marke the blessed Apostle driveth;
Ye swell as though ye had conceived Some greater matter, but as for that which ye Are Delivered of who Knoweth it not? Is any man ignorant of these things? At the same mark the blessed Apostle drives;
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For what haue yee or are yee of your selues? To this marke all those humble confessions are referred, which haue beene alwaies frequent in the mouthes of Saints truely wading in the triall of themselues:
For what have ye or Are ye of your selves? To this mark all those humble confessions Are referred, which have been always frequent in the mouths of Saints truly wading in the trial of themselves:
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as that of the Prophet, we are nothing but soarenesse and festered corruption, our very light is darknesse and our righteousnes it selfe vnrighteousnes;
as that of the Prophet, we Are nothing but soarenesse and festered corruption, our very Light is darkness and our righteousness it self unrighteousness;
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that of Gregory, Let no man ever put confidence in his owne deserts, Sordet in conspectu indicis, quod fulget in conspectu operantis, In the fight of that dreadful Iudge it is noysome, which in the dooers iudgement maketh a beautifull shew;
that of Gregory, Let no man ever put confidence in his own deserts, Sordet in conspectu indicis, quod Fulget in conspectu operantis, In the fight of that dreadful Judge it is noisome, which in the doers judgement makes a beautiful show;
If these fathers should be raised againe from the dust and haue the bookes laid open before them wherein such sentences are found as this Workes no other then the value, desert, price,
If these Father's should be raised again from the dust and have the books laid open before them wherein such sentences Are found as this Works no other then the valve, desert, price,
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Heaven in relation to our workes as the very stipend which the hired labourer covenanteth to haue of him whose workes he doth, a thing equally and tustly answering vnto the time and waight of his travailes rather then to a voluntarie or bountifull gift.
Heaven in Relation to our works as the very stipend which the hired labourer Covenanteth to have of him whose works he does, a thing equally and tustly answering unto the time and weight of his travails rather then to a voluntary or bountiful gift.
If I say those reverend fore-rehearsed fathers whose books are so full of sentences witnessing their Christian humilitie should be raised from the dead,
If I say those reverend forerehearsed Father's whose books Are so full of sentences witnessing their Christian humility should be raised from the dead,
But as vnruly children with whom wholsome admonition prevaileth little are notwithstanding brought to feare that ever after which they haue once well smarted for:
But as unruly children with whom wholesome admonition prevails little Are notwithstanding brought to Fear that ever After which they have once well smarted for:
if the blessed Apostle did neede the corrosiue of sharpe and bitter strokes least his heart should swell with too great abundance of heavenly revelations,
if the blessed Apostle did need the corrosive of sharp and bitter Strokes lest his heart should swell with too great abundance of heavenly revelations,
surely vpon vs whatsoever God in this world doth, or shall inflict, it cannot seeme more then our pride doth exact, not only by way of revenge, but of remedy.
surely upon us whatsoever God in this world does, or shall inflict, it cannot seem more then our pride does exact, not only by Way of revenge, but of remedy.
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and (which is even aboue all conceit) if we were cleane from all spot & blemish both of other faults and of pride, the fall of Angels doth make it almost a question whether we might not need a preservatiue stil least we should happily wax proud that we are not proud.
and (which is even above all conceit) if we were clean from all spot & blemish both of other Faults and of pride, the fallen of Angels does make it almost a question whither we might not need a preservative still lest we should happily wax proud that we Are not proud.
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What is virtue but a medicine, and vice but a wound? Yet wee haue so often deeply wounded our selues with medicines, that God hath beene faine to make wounds medicinable, to cure by vice where vertue hath striken, to suffer the iust man to fall that being raised he may be taught what power it was which vpheld him standing.
What is virtue but a medicine, and vice but a wound? Yet we have so often deeply wounded our selves with medicines, that God hath been feign to make wounds medicinable, to cure by vice where virtue hath stricken, to suffer the just man to fallen that being raised he may be taught what power it was which upheld him standing.
I am not afraid to affirme it boldly with S. Augustine, that men puffed vp through a proud opinion of their owne sanctitie and holinesse receaue a benefit at the hands of God and are assisted with his grace,
I am not afraid to affirm it boldly with S. Augustine, that men puffed up through a proud opinion of their own sanctity and holiness receive a benefit At the hands of God and Are assisted with his grace,
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whē with his grace they are not assisted but permitted & that greevously to transgresse, whereby as they were in over great liking of themselus supplanted,
when with his grace they Are not assisted but permitted & that grievously to transgress, whereby as they were in over great liking of themselves supplanted,
but those christ all teares wherewith my sinne and weaknes was bewailed haue procured my endles ioy, my strēgth hath beene my ruine, and my fall my stay. FINIS.
but those Christ all tears wherewith my sin and weakness was bewailed have procured my endless joy, my strength hath been my ruin, and my fallen my stay. FINIS.
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