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THE CELESTIALL husbandry.
THE CELESTIAL Husbandry.
dt j n1.
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RIght Honorable, and well beloued in our best be loued.
RIght Honourable, and well Beloved in our best be loved.
av-jn j, cc av vvn p-acp po12 js vbi vvn.
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I knowe that many haue been the flowers that my brethren the Prophets, haue gathered out of the garden of Gods word:
I know that many have been the flowers that my brothers the prophets, have gathered out of the garden of God's word:
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giuing a fragrant smell in this place: so that I know not what flowers to gather, to present you withall:
giving a fragrant smell in this place: so that I know not what flowers to gather, to present you withal:
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that formerly yee haue not seene.
that formerly ye have not seen.
cst av-j pn22 vhb xx vvn.
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Yet, in this my meditation, I considered of my worthy Auditors, and so fitted my text, accordingly.
Yet, in this my meditation, I considered of my worthy Auditors, and so fitted my text, accordingly.
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Some of them, being Iudges, and Magistrats, that fitly I might speake to them, of Iustice. An other part of them being inferiour subiects, that also I might speake to them of obedience.
some of them, being Judges, and Magistrates, that fitly I might speak to them, of Justice an other part of them being inferior Subjects, that also I might speak to them of Obedience.
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In a word considering that heere are vsually auditours, of all sorts, I haue made choyce of such a text,
In a word considering that Here Are usually Auditors, of all sorts, I have made choice of such a text,
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as doth speake to all persons. I feared to speake of Iudgement, least it should make the weake harted to tremble.
as does speak to all Persons. I feared to speak of Judgement, lest it should make the weak hearted to tremble.
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Or of mercy, least the wicked should be secure. Therefore I haue ioyned them together. OSEA. 10. 12. SOwe to your selues in righteousnesse:
Or of mercy, lest the wicked should be secure. Therefore I have joined them together. HOSEA. 10. 12. SOwe to your selves in righteousness:
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reape after the measure of mercy: breake vp your fallow ground:
reap After the measure of mercy: break up your fallow ground:
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for it is time to seeke the Lord, till he come and raine righteousnesse vpon you. for it is time to seek the Lord, till he come and rain righteousness upon you.
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QVo brevior co obscurior. The shorter this Prophesie is, the more mysticall. In the holy Scripture, these two things euer do concurre:QVo Brevior counterfeit obscurior. The shorter this Prophesy is, the more mystical. In the holy Scripture, these two things ever do concur:
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Sententia breuis, res ampla, A finit sentence an infinit sence, as in a litle mapp we see a world of Coūtries,Sententia breuis, Rest ampla, A finit sentence an infinite sense, as in a little map we see a world of Countries,
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& what the foote cannot measure, in many dayes, the eye passeth ouer in a moment.
& what the foot cannot measure, in many days, the eye passes over in a moment.
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This text is a little Mappe of the whole body of Diuinitie:
This text is a little Map of the Whole body of Divinity:
d n1 vbz dt j n1 pp-f dt j-jn n1 pp-f n1:
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& turnes ouer vnto vs a golden lease, whose inke is Nectar: and the penne, the wing of Angels:
& turns over unto us a golden lease, whose ink is Nectar: and the pen, the wing of Angels:
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for the matter expressed is wholly celestiall. Quis sit finis iustorum it iustificantium iustos.
for the matter expressed is wholly celestial. Quis sit finis Just it iustificantium iustos.
c-acp dt n1 vvn vbz av-jn j. fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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I will, in somesort, open the euerlastiing dores, and heere shewe you the King of glorie: and in him, your glorie.
I will, in somesort, open the euerlastiing doors, and Here show you the King of glory: and in him, your glory.
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Therefore let an holie reuerence possesse your soules, and say with Iacob:
Therefore let an holy Reverence possess your Souls, and say with Iacob:
av vvb dt j n1 vvi po22 n2, cc vvb p-acp np1:
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This place is fearfull: none other but the house of God, and the gate of Heauen. This place is fearful: none other but the house of God, and the gate of Heaven.
d n1 vbz j: pi j-jn p-acp dt n1 pp-f np1, cc dt n1 pp-f n1.
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where will appeare the loue of God in his Iudgements, to the sonnes of men:
where will appear the love of God in his Judgments, to the Sons of men:
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who in promising mercie, omits iudgment, but in threatning iudgment, remembers mercy? as heere in this place.
who in promising mercy, omits judgement, but in threatening judgement, remembers mercy? as Here in this place.
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And now as you intend to trauell with me, in this way, tye your considerations vnto two generall heads. The first is a precept. The second is the consequent.
And now as you intend to travel with me, in this Way, tie your considerations unto two general Heads. The First is a precept. The second is the consequent.
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The precept is affirmatiuelie set downe, and is illustrated by a metaphor taken from the husbandman. First, by the plowetime.
The precept is affirmatively Set down, and is illustrated by a metaphor taken from the husbandman. First, by the plowetime.
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Innouate vobis nouale. Plowe vp your fallowe. Secondly, by the seede time, Seminate vobis in iusticia, sowe to your selues in righteousnesse. Thirdly by the haruest time. Metite in ore misericordiae. Innovate vobis nouale. Plow up your fallow. Secondly, by the seed time, Seminate vobis in Justice, sow to your selves in righteousness. Thirdly by the harvest time. Metite in over Mercy.
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Euery one of these times, offer 3. branches apeece.
Every one of these times, offer 3. branches apiece.
d crd pp-f d n2, vvb crd n2 av.
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First the subiect, the fallowe grownd. 2 The propertie of the worke, Plowe. 3 The proprietie of the persons, your, Plowe vp your fallowe grownd.
First the Subject, the fallow ground. 2 The property of the work, Plow. 3 The propriety of the Persons, your, Plow up your fallow ground.
np1 dt n-jn, dt j n1. crd dt n1 pp-f dt n1, n1. crd dt n1 pp-f dt n2, po22, n1 p-acp po22 j n1.
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Secondly, the seede time. 1 Sowe, There is the Propertie of the worke. 2 Righteousnesse, there is the matter to worke vpon. 3. To your selues. There is the extent of it.
Secondly, the seed time. 1 Sow, There is the Property of the work. 2 Righteousness, there is the matter to work upon. 3. To your selves. There is the extent of it.
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Sowe to your selues in Righteousnesse.
Sow to your selves in Righteousness.
n1 p-acp po22 n2 p-acp n1.
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Thirdly, the haruest time, 1 The action or worke reape. 2 The manner, According to mercy, this is the precept,
Thirdly, the harvest time, 1 The actium or work reap. 2 The manner, According to mercy, this is the precept,
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and the parts therof, and now the consequent followes: and is amplified thus: first by an argument, taken from their negligence.
and the parts thereof, and now the consequent follows: and is amplified thus: First by an argument, taken from their negligence.
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For it is time to seeke the Lord: For it is time to seek the Lord:
p-acp pn31 vbz n1 pc-acp vvi dt n1:
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Secondly by an argument taken from the benefit of it, till he come & raine righteousnesse vpon you.
Secondly by an argument taken from the benefit of it, till he come & rain righteousness upon you.
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In the 1 obserue an action, seeke, there is the propertie of it, 2 whom, the Lord, there is the obiect of it. 3 why, for it is time. There is the compelling cause for it is time to seeke the Lord.
In the 1 observe an actium, seek, there is the property of it, 2 whom, the Lord, there is the Object of it. 3 why, for it is time. There is the compelling cause for it is time to seek the Lord.
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In the second part obserue how longe donec vewiat vntill he come, there is the continuance of it. 2 Et doceat iustitiam vobis, and teach you rightcousnesse there is the ende of it.
In the second part observe how long donec vewiat until he come, there is the Continuance of it. 2 Et doceat iustitiam vobis, and teach you righteousness there is the end of it.
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First by the acte, to teach, 2 by the qualitie, righteousnesse, 3 the persones, you. this is the consequent with the parts thereof.
First by the act, to teach, 2 by the quality, righteousness, 3 the Persons, you. this is the consequent with the parts thereof.
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so that now if you will take a generall veiwe of these wordes, you, shall finde euery word a sentence and euery sentence, a world of matter it wants but a skilfull workeman.
so that now if you will take a general veiwe of these words, you, shall find every word a sentence and every sentence, a world of matter it Wants but a skilful workman.
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A Scripture very necessarie for these dayes, and I thinke, not vnfit for this present auditorie.
A Scripture very necessary for these days, and I think, not unfit for this present auditory.
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Albeit to them, whose eares are alwayes listininge after nouelties, it may seeme to triuiall,
Albeit to them, whose ears Are always listininge After novelties, it may seem to trivial,
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yet I doubt not but to those that come with willing mindes to learne it, will proue very profitable.
yet I doubt not but to those that come with willing minds to Learn it, will prove very profitable.
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Therefore you Right Honorable whom God hath vouchsafed his owne name vnto heere vpon earth, with reuerence attend it.
Therefore you Right Honourable whom God hath vouchsafed his own name unto Here upon earth, with Reverence attend it.
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It is the ground of iudgment, therefore ye most worthy Iudges may liften vnto it; it is the end of controuersies therefore yee skillfull Lawyers may take notice of it;
It is the ground of judgement, Therefore the most worthy Judges may liften unto it; it is the end of controversies Therefore ye skilful Lawyers may take notice of it;
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Here is matter of ciuill obedience, therefore ye inferiours may fitly learne it, also it is the instrumentall cause of faith,
Here is matter of civil Obedience, Therefore the inferiors may fitly Learn it, also it is the instrumental cause of faith,
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and repentance, therefore ye beleeuers may earnestly embrace it.
and Repentance, Therefore you believers may earnestly embrace it.
cc n1, av pn22 n2 vmb av-j vvi pn31.
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Shimgnu debar Iehouah. Thus who so begins, and ends his dayes, shall dye the death of the lighteous:Shimgnu debar Jehovah. Thus who so begins, and ends his days, shall die the death of the lighteous:
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and his last end shall be like vnto his. The matter in the whole is an exhortation vnto holinessed: ana consequent enforcinge.
and his last end shall be like unto his. The matter in the Whole is an exhortation unto holinessed: ana consequent enforcing.
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The exhortation comes now in hand, being considered I by the plowe time, secondly by the seede time, 3 by the haruest time.
The exhortation comes now in hand, being considered I by the plow time, secondly by the seed time, 3 by the harvest time.
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The plow time by order, is first to be handeled:
The blow time by order, is First to be handled:
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Aud in that, I noted 1 the supiect of the worke, NONLATINALPHABET fallowe ground. 2 The property of the worke.
And in that, I noted 1 the supiect of the work, fallow ground. 2 The property of the work.
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NONLATINALPHABET New plowe. 3 The propriety of the persons. NONLATINALPHABET your. And now the subject doth challenge, the first place.
New plow. 3 The propriety of the Persons. your. And now the Subject does challenge, the First place.
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THE SVBIECT.
THE SUBJECT.
dt j-jn.
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NIru, Fallow ground, In euery scripture we are to con sider, Sententiam et intentionem. The sentence & the intent. Quid dicitur et quid intenditur. NIru, Fallow ground, In every scripture we Are to con sider, Sententiam et intentionem. The sentence & the intent. Quid dicitur et quid intenditur.
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What is said, and what is intended. Euery scripture being to be considered either litterall, or metaphoricall.
What is said, and what is intended. Every scripture being to be considered either literal, or metaphorical.
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Litterall, when sence and sentence agree. As cursed is the earth for thy sake. Gen. 3. 17. metaphoricall, when one thing is spoken, and another thing is meant.
Literal, when sense and sentence agree. As cursed is the earth for thy sake. Gen. 3. 17. metaphorical, when one thing is spoken, and Another thing is meant.
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I will power waters vpon the dry ground.
I will power waters upon the dry ground.
pns11 vmb vvi n2 p-acp dt j n1.
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So here we must vnderstand him, that hath heauen for his seeling, the earth for his pauement, the Sunne Moone & starres,
So Here we must understand him, that hath heaven for his seeling, the earth for his pavement, the Sun Moon & Stars,
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for his hangings, the creatures for his diat, and the Angels, for his attendants.
for his hangings, the creatures for his diat, and the Angels, for his attendants.
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Man is called euery creature by the mouth of our Sauiour Mat, 28. Because he hath a participation of the best good in all creatures: Man is called every creature by the Mouth of our Saviour Mathew, 28. Because he hath a participation of the best good in all creatures:
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and so more excellent then all. Stones haue a being, but not a life. Plants haue a being, and life, but not sence.
and so more excellent then all. Stones have a being, but not a life. Plants have a being, and life, but not sense.
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Beasts haue a being, life and sence, and yet none understanding. Angels haue being, life, sence and vnderstanding.
Beasts have a being, life and sense, and yet none understanding. Angels have being, life, sense and understanding.
ng1 vhb dt vbg, n1 cc n1, cc av pix vvg. ng1 vhb n1, n1, n1 cc n1.
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But in man, ye may behold a Mappe of all these.
But in man, you may behold a Map of all these.
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For he hath a being with stones, life with plants, sence with beasts, and vnderstanding, with the Angells.
For he hath a being with stones, life with plants, sense with beasts, and understanding, with the Angels.
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A most sweet abstract, or compendium, of all crèatures perfections. Yea be not proud, because of all these, for thou art but earth.
A most sweet abstract, or compendium, of all crèatures perfections. Yea be not proud, Because of all these, for thou art but earth.
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Earth is the lowēst of all elements, and the Center of the world. Earth must be earth, liuing earth to dead earth.
Earth is the lowenst of all elements, and the Centre of the world. Earth must be earth, living earth to dead earth.
n1 vbz dt vm2 pp-f d n2, cc dt n1 pp-f dt n1. n1 vmb vbi n1, vvg n1 p-acp j n1.
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Respice, aspice, prospice, looke back what thou wast, see what thou art, and consider what thou shalt be.Respice, Aspice, prospice, look back what thou wast, see what thou art, and Consider what thou shalt be.
fw-la, fw-la, fw-la, vvb av r-crq pns21 vbd2s, vvb r-crq pns21 vb2r, cc vvb r-crq pns21 vm2 vbi.
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Dust thou wast, earth thou art, and to dust thou shalt returne as Saith Phocylydes. Ex terra corpus nobis est, rursus in illam, Selumur: et puiuis sumes.
Dust thou wast, earth thou art, and to dust thou shalt return as Says Phocylydes. Ex terra corpus nobis est, Rursus in Illam, Selumur: et puiuis sumes.
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Our body is of earth and dying must, Returne, to earth: for man is made of dust.
Our body is of earth and dying must, Return, to earth: for man is made of dust.
po12 n1 vbz pp-f n1 cc vvg vmb, vvb, p-acp n1: p-acp n1 vbz vvn pp-f n1.
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So then it is earth, The difference is this:
So then it is earth, The difference is this:
av av pn31 vbz n1, dt n1 vbz d:
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liuing earth walkes vpon dead earth, and shall, at the last be as dead, as his pauement, that he treads vpon.
living earth walks upon dead earth, and shall, At the last be as dead, as his pavement, that he treads upon.
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I thinke few be proud, of their soules: and none but fooles, will be proud of their bodyes.
I think few be proud, of their Souls: and none but Fools, will be proud of their bodies.
pns11 vvb d vbi j, pp-f po32 n2: cc pi cc-acp n2, vmb vbi j pp-f po32 n2.
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Quid superbis terra. Why art Obserue. thou proud O earth. Man of earth is called earth:Quid superbis terra. Why art Observe. thou proud Oh earth. Man of earth is called earth:
fw-la fw-la fw-la. q-crq n1 vvb. pns21 j uh n1. n1 pp-f n1 vbz vvn n1:
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and I cannot passe this poynt, before I haue fixed your considerations, vpon this obseruation.
and I cannot pass this point, before I have fixed your considerations, upon this observation.
cc pns11 vmbx vvi d n1, c-acp pns11 vhb vvn po22 n2, p-acp d n1.
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How the Lord insinuates, his contempt of the wicked by cutting off their names, as not worthy to stand in his booke.
How the Lord insinuates, his contempt of the wicked by cutting off their names, as not worthy to stand in his book.
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The mention of which, would be a blur to his sacred leaues. This is the estemation, that the wicked beare with God.
The mention of which, would be a blur to his sacred leaves. This is the estemation, that the wicked bear with God.
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How thinke ye then, that their persons shall sit in his kingdome, whose names may not stand in his booke?
How think you then, that their Persons shall fit in his Kingdom, whose names may not stand in his book?
np1 vvb pn22 av, cst po32 n2 vmb vvi p-acp po31 n1, rg-crq n2 vmb xx vvi p-acp po31 n1?
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Thus God crosses the worlds fashion: some times giuing them no names at all:
Thus God Crosses the world's fashion: Some times giving them no names At all:
av np1 vvz dt ng1 n1: d n2 vvg pno32 dx n2 p-acp d:
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As that reall parrable glues the rich man, no name at all but Diues. Some times by cutting off their names,
As that real parable glues the rich man, no name At all but Diues. some times by cutting off their names,
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as the seruants of Dauid, were serued by the Princes of Hannon: Who cut off their garments by the buttocks:
as the Servants of David, were served by the Princes of Hannon: Who Cut off their garments by the buttocks:
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and shaued off halfe their beards. So God cutteth off halfe their names.
and shaved off half their beards. So God cutteth off half their names.
cc vvd a-acp j-jn po32 n2. av np1 vvz a-acp j-jn po32 n2.
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As Aram is called Rame: leconia is called Conia. Surely when God takes letters, from their names, he intendeth also, to take blessings from their persons.As Aram is called Rame: leconia is called Conia. Surely when God Takes letters, from their names, he intends also, to take blessings from their Persons.
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Some times he giues them a by name: as the Bulles of Basan. And here the earth or fallow ground:
some times he gives them a by name: as the Bulls of Basan. And Here the earth or fallow ground:
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as vnworthy of any other name, or title of Honor. It is not alwayes true, that, Quanto ornatior, tanto nequtor.
as unworthy of any other name, or title of Honour. It is not always true, that, Quanto ornatior, tanto nequtor.
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The more adorned the more wicked. The more adorned the more wicked.
dt av-dc vvn dt av-dc j.
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For surely greatnes is the fairest obiect, to the eye of the world, and goodnes to the eye of heaven.
For surely greatness is the Fairest Object, to the eye of the world, and Goodness to the eye of heaven.
c-acp av-j n1 vbz dt js n1, p-acp dt n1 pp-f dt n1, cc n1 p-acp dt n1 pp-f n1.
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There is a glorious splendor, in pompous honor, if it come by the hand of God.
There is a glorious splendour, in pompous honour, if it come by the hand of God.
pc-acp vbz dt j n1, p-acp j n1, cs pn31 vvb p-acp dt n1 pp-f np1.
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For, They that honor me, I will honor, (saith the Lord.) And it is made as a promise of God to the righteous.
For, They that honour me, I will honour, (Says the Lord.) And it is made as a promise of God to the righteous.
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Zecer fsaddik. The memoriall of the iust shall be blessednes, full of honor. Good lucke haue such with their honor. Zecer fsaddik. The memorial of the just shall be blessedness, full of honour. Good luck have such with their honour.
np1 fw-mi. dt n1 pp-f dt j vmb vbi n1, j pp-f n1. j n1 vhb d p-acp po32 n1.
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But there are many, to whom our bonnets vaile, and our knees bowe, whom the sight of heaven scornes,
But there Are many, to whom our bonnets veil, and our knees bow, whom the sighed of heaven scorns,
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as not worthy of those titles and complements giuen vnto them. For Deus vbinon est, ibi nihil eft.
as not worthy of those titles and compliments given unto them. For Deus vbinon est, There nihil eft.
c-acp xx j pp-f d n2 cc n2 vvn p-acp pno32. p-acp fw-la fw-la fw-la, fw-la fw-la av.
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Where God is not, there is nothing. For he that hath not Christ. How can he haue right vnto any thing? For the condition runnes thus:Where God is not, there is nothing. For he that hath not christ. How can he have right unto any thing? For the condition runs thus:
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NONLATINALPHABET All is yours, and you Christs.
All is yours, and you Christ.
d vbz png22, cc pn22 npg1.
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But first you must be Christs, before any thing, can be yours, Feede not your selues, then with shadowes.
But First you must be Christ, before any thing, can be yours, Feed not your selves, then with shadows.
p-acp ord pn22 vmb vbi npg1, c-acp d n1, vmb vbi png22, vvb xx po22 n2, av p-acp n2.
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O iudex quisque sui. Let euery man be a Iudge of himselfe. Cum te quis laudet, iudex tuus esse memento. O Judge Quisque sui. Let every man be a Judge of himself. Cum te quis laudet, Judge Thy esse memento.
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When any man prayseth thee, remember to be thine owne Iudge. Whether these things doe belong vnto thee or no.When any man Praiseth thee, Remember to be thine own Judge. Whither these things do belong unto thee or not.
c-crq d n1 vvz pno21, vvb pc-acp vbi po21 d n1. cs d n2 vdb vvi p-acp pno21 cc xx.
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Plus aliis de te quam tu tibi credere noli. Plus Others de te quam tu tibi Believe noli.
fw-fr fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la.
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Do not thou beleeue other men, more concerning thy selfe, then thou doest beleeue of thy selfe. Do not thou believe other men, more Concerning thy self, then thou dost believe of thy self.
vdb xx pns21 vvi j-jn n2, av-dc vvg po21 n1, cs pns21 vd2 vvi pp-f po21 n1.
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If you desire your names to be registred with the pehne of eternity in the kingdome of glory, write them, your selues in the kingdome of grace, with the penne of obedience:
If you desire your names to be registered with the pehne of eternity in the Kingdom of glory, write them, your selves in the Kingdom of grace, with the pen of Obedience:
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and there reade them, to your comfort. They stand sure with God before: not sure to vs vntill now.
and there read them, to your Comfort. They stand sure with God before: not sure to us until now.
cc pc-acp vvi pno32, p-acp po22 n1. pns32 vvb av-j p-acp np1 a-acp: xx j p-acp pno12 p-acp av.
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If you would haue God, to dignifie your names, with titles of honor, then honor his name, with songs of prayse, and the fruite of odedience.
If you would have God, to dignify your names, with titles of honour, then honour his name, with songs of praise, and the fruit of obedience.
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Remember his great and glorious name, saith Moyses. And fitly said Dauid, that our helpe standeth Beshem Iehouab, in the name of the Lord. Maintayne the glory of it then, with your strenghts:
remember his great and glorious name, Says Moses. And fitly said David, that our help Stands Beshem Jehovah, in the name of the Lord. Maintain the glory of it then, with your strengths:
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and sound it out with your prayse, that so God may write you, not without a name: nor with a byname: nor with a curtolled name:
and found it out with your praise, that so God may write you, not without a name: nor with a byname: nor with a curtolled name:
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but that your names may stand at the full length, in his booke.
but that your names may stand At the full length, in his book.
cc-acp cst po22 n2 vmb vvi p-acp dt j n1, p-acp po31 n1.
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That he reading the same, as Ahashuerosh did Mordecayes, then your service shall be found out with rewards: arayed with the Kingds robe: titles of honor:
That he reading the same, as Ahasuerus did Mordecays, then your service shall be found out with rewards: arrayed with the Kingds robe: titles of honour:
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set on the Kings Horse, and Proclamation made: This is the man, whome the King will honor.
Set on the Kings Horse, and Proclamation made: This is the man, whom the King will honour.
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Honor him with reputation on earth before men, and with glory in heauen, before Angels.
Honour him with reputation on earth before men, and with glory in heaven, before Angels.
n1 pno31 p-acp n1 p-acp n1 p-acp n2, cc p-acp n1 p-acp n1, c-acp n2.
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O blessed are they, that stand registred, in the Chronicles of heauen, with the penne of the eternall spirit:
O blessed Are they, that stand registered, in the Chronicles of heaven, with the pen of the Eternal Spirit:
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and read in the leaues of obedience, in the kingdome of grace. I haue not yet don with the subiect.
and read in the leaves of Obedience, in the Kingdom of grace. I have not yet dONE with the Subject.
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This earth is a diuine, spirituall and immortall nature, called the fallow ground, by a metaphor.
This earth is a divine, spiritual and immortal nature, called the fallow ground, by a metaphor.
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This ground is incapable of suffering terrene fragillity, This is Gods ground, and that in an high and mysticall sence yet proper enough. The earth is the Lords.
This ground is incapable of suffering terrene fragillity, This is God's ground, and that in an high and mystical sense yet proper enough. The earth is the lords.
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Yet he hath not such respect to this ground, as he hath to man, for whome he made it:
Yet he hath not such respect to this ground, as he hath to man, for whom he made it:
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but chiefely to the soule of man, which is this fallow ground.
but chiefly to the soul of man, which is this fallow ground.
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There is a wonderfull mixture of the elements in man First, the Heart is placed in the midst,
There is a wonderful mixture of the elements in man First, the Heart is placed in the midst,
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as the earth, or the center. 2. The Liuer like the Sea, from whence the springs of blood doe flowe. 3. The veines,
as the earth, or the centre. 2. The Liver like the Sea, from whence the springs of blood do flow. 3. The Veins,
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like Rivers, spreading themselues abroade into the vtmost members. 4. The Braine which is placed 〈 ◊ 〉,
like rivers, spreading themselves abroad into the utmost members. 4. The Brain which is placed 〈 ◊ 〉,
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like the Sunne, giuing light and vnderstanding. 5. The Senses, like Starres, set rounde about like ornaments.
like the Sun, giving Light and understanding. 5. The Senses, like Stars, Set round about like Ornament.
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And therefore man may well be called earth, yea Microcesmot, a little world. The Earth is called Terra, which betokeneth the roundnes of the earth.
And Therefore man may well be called earth, yea Microcesmot, a little world. The Earth is called Terra, which Betokeneth the roundness of the earth.
cc av n1 vmb av vbi vvn n1, uh np1, dt j n1. dt n1 vbz vvn np1, r-crq vvz dt n1 pp-f dt n1.
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Or it is called Terra, and hath that name of the over part qua 〈 ◊ 〉.
Or it is called Terra, and hath that name of the over part qua 〈 ◊ 〉.
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That is trod vpon, as being the foundation and ground worke of all. And is also called Humus, and hath that name of the Sea that is moyst,
That is trod upon, as being the Foundation and ground work of all. And is also called Humus, and hath that name of the Sea that is moist,
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for without moysture, the earth is vnprofitable. They must be ioyned together.
for without moisture, the earth is unprofitable. They must be joined together.
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For if it be drie which is either by too much cold, and then it turnes to sande and gravell,
For if it be dry which is either by too much cold, and then it turns to sand and gravel,
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or by too much heate, and then it turnes to Chauke and Oker. The earth must haue moysture, to make it fruitfull.
or by too much heat, and then it turns to Chauke and Ochre. The earth must have moisture, to make it fruitful.
cc p-acp av d n1, cc av pn31 vvz p-acp np1 cc n1. dt n1 vmb vhi n1, pc-acp vvi pn31 j.
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This moysture is Gods grace, that makes the soule as profitable, as the showers from heaven, cause the earth to be fruitfull.
This moisture is God's grace, that makes the soul as profitable, as the showers from heaven, cause the earth to be fruitful.
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The heart and grace must be myxed together: for it is necessary to divers ends. I Illuminat intellectum. It doth lighten the vnderstanding. 2. Inflamat affectum.
The heart and grace must be mixed together: for it is necessary to diverse ends. I Illuminate Intellectum. It does lighten the understanding. 2. Inflamat affectum.
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It inflameth the affection 3. Frangit it cordis duritiam. It breaketh the hardnes of the heart. It inflames the affection 3. Frangit it Cordis duritiam. It breaks the hardness of the heart.
pn31 vvz dt n1 crd np1 pn31 fw-la fw-la. pn31 vvz dt n1 pp-f dt n1.
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Thus when the heart and grace are ioyned together they are fruitfull. Therefore the earth is called Tellus, because we take fruite therof.
Thus when the heart and grace Are joined together they Are fruitful. Therefore the earth is called Tellus, Because we take fruit thereof.
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And Ops for it heapeth with fruite.
And Ops for it heapeth with fruit.
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Such is the heart of a good christian, that it floweth with the works of righteousnes,
Such is the heart of a good christian, that it flows with the works of righteousness,
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as appeareth Cant 2. 12. The flowers appeare in the earth, saith Salomon. Obserue with me, First the place. Baarets: in the earth.
as appears Cant 2. 12. The flowers appear in the earth, Says Solomon. Observe with me, First the place. Baarets: in the earth.
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This earth is the heart and soule, that is the fountaine of them. 2. Nireu: they appeare: Inward grace bringes forth outward fruite. 3. The quantitie of them, Hannitsanim the slowers, set downe in the plurall, to shewe the abundance of them, as our Lord witnesseth. This earth is the heart and soul, that is the fountain of them. 2. Nireu: they appear: Inward grace brings forth outward fruit. 3. The quantity of them, Hannitsanim the slowers, Set down in the plural, to show the abundance of them, as our Lord Witnesseth.
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This Earth is fruitfull, when the ayre of Gods grace hath giuen influence, with the seasollable dewes of his spirit;
This Earth is fruitful, when the air of God's grace hath given influence, with the seasollable dews of his Spirit;
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and the Sunne of righteousnes, hath bestowed his kindly heare, then followes a plentifnll haiuest, The blessed heart returns ten for one: yea, a hundred for one: as our Sauiour Christ saith.
and the Sun of righteousness, hath bestowed his kindly hear, then follows a plentifnll haiuest, The blessed heart returns ten for one: yea, a hundred for one: as our Saviour christ Says.
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Obserue that the chiefest care of a Christian, must be to furnish his heart with grace and to Doct. plowe it vp with true repentance: Observe that the chiefest care of a Christian, must be to furnish his heart with grace and to Doct. plow it up with true Repentance:
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which counsell is giuen, by the wise man. miccal-〈 ◊ 〉 nitsor libbeca; Aboue all things keepe thy heart with diligence.
which counsel is given, by the wise man. miccal-〈 ◊ 〉 nitsor libbeca; Above all things keep thy heart with diligence.
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The like conucell is giuen by 〈 ◊ 〉 thy hart O Ierusalem.
The like conucell is given by 〈 ◊ 〉 thy heart Oh Ierusalem.
dt j n1 vbz vvn p-acp 〈 sy 〉 po21 n1 uh np1.
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This also is confirmed by the author to the Hebrues. It is Good the heart be established with grace.
This also is confirmed by the author to the Hebrews. It is Good the heart be established with grace.
d av vbz vvn p-acp dt n1 p-acp dt njp2. pn31 vbz j dt n1 vbb vvn p-acp n1.
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And to confirme it with the words of Christ, Take heed vnto your selues, that your hearts be not oppressed.
And to confirm it with the words of christ, Take heed unto your selves, that your hearts be not oppressed.
cc pc-acp vvi pn31 p-acp dt n2 pp-f np1, vvb n1 p-acp po22 n2, cst po22 n2 vbb xx vvn.
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This course or order is not amisse, for the cause goes before the effect, Can there be a good life, which is the effect,
This course or order is not amiss, for the cause Goes before the Effect, Can there be a good life, which is the Effect,
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before there be a good heart? which is the cause: not Causaefficiens, but Causamaterialis, as Chrysostome obserues.
before there be a good heart? which is the cause: not Causaefficiens, but Causamaterialis, as Chrysostom observes.
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In ore et corde tuo salutis causa, In thy mouth and in thy heart, is the cause of thy saluation. In over et cord tuo Salutis causa, In thy Mouth and in thy heart, is the cause of thy salvation.
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In thy mouth to confesse it, and in thy heart, to beleeue it If thou confesse with thy mouth,
In thy Mouth to confess it, and in thy heart, to believe it If thou confess with thy Mouth,
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and beleeue with thy heart, thou shalt be saued. So then to haue good fruit, is to haue a good tree. and believe with thy heart, thou shalt be saved. So then to have good fruit, is to have a good tree.
cc vvi p-acp po21 n1, pns21 vm2 vbi vvn. av av pc-acp vhi j n1, vbz pc-acp vhi dt j n1.
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A good cause, brings forth a good effect, for Qualis causa, talis effectus. Such as the cause is, such is the effect.
A good cause, brings forth a good Effect, for Qualis causa, Talis effectus. Such as the cause is, such is the Effect.
dt j n1, vvz av dt j n1, c-acp fw-la fw-la, fw-la fw-la. d c-acp dt n1 vbz, d vbz dt n1.
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And common sence and reason, doth teach vs, as Aristotle obserues, NONLATINALPHABET In euery action the end and the meanes of the end must goe togeather.
And Common sense and reason, does teach us, as Aristotle observes, In every actium the end and the means of the end must go together.
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The Smith heats his yron, before he beats it. The Carpenter lays his foundation, before he can erect his building.
The Smith heats his iron, before he beats it. The Carpenter lays his Foundation, before he can erect his building.
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The husbandman plowes his ground, before he reaps his haruest. And a christian must haue a good hart, before he can haue a good life.
The husbandman plows his ground, before he reaps his harvest. And a christian must have a good heart, before he can have a good life.
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And as it is the ground worke, so it is the strength of man, both in nature, and in grace.
And as it is the ground work, so it is the strength of man, both in nature, and in grace.
cc c-acp pn31 vbz dt n1 n1, av pn31 vbz dt n1 pp-f n1, av-d p-acp n1, cc p-acp n1.
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In nature it is the first that liues, and the last that dyes, And it is called Cor, and hath that name of Cura, businesse:
In nature it is the First that lives, and the last that dies, And it is called Cor, and hath that name of Cure, business:
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for it is in continuall worke. It is in man NONLATINALPHABET, The little world. Homo est coeli simulacrum, & interpres naturae.
for it is in continual work. It is in man, The little world. Homo est coeli simulacrum, & Interpret naturae.
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Man is the picture of the heauens, and the interpreter of nature: in whome is the heart, as God is in this NONLATINALPHABET, the great world. Primus motor. The first mouer. Man is the picture of the heavens, and the interpreter of nature: in whom is the heart, as God is in this, the great world. Primus motor. The First mover.
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It is no lesse in grace, the first that is sanctified, and the first that liues in grace,
It is no less in grace, the First that is sanctified, and the First that lives in grace,
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and is the castle of man.
and is the castle of man.
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The consideration wherof made Dauid to conclude, that, that man neede to feare no euill, why Samuk-libbo his hart standeth firme. And surely it had neede,
The consideration whereof made David to conclude, that, that man need to Fear no evil, why Samuk-libbo his heart Stands firm. And surely it had need,
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for the Deuill dealeth with the heart of man, as the King of Aram dealt with the King of Israell.
for the devil deals with the heart of man, as the King of Aram dealt with the King of Israel.
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Which shootes neither against small, nor great, but against the heart, the King and strength of man.
Which shoots neither against small, nor great, but against the heart, the King and strength of man.
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Thus he dealt with Adam, insinuating himselfe, first into their affections: thereby stealing away their halts, and so drewe them to sinne.
Thus he dealt with Adam, insinuating himself, First into their affections: thereby stealing away their halts, and so drew them to sin.
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Thus he dealt with Iudas; for he put NONLATINALPHABET into the heart of Iudas. And thus he fitst worketh with the hearte, and then the other parts of man.
Thus he dealt with Iudas; for he put into the heart of Iudas. And thus he Fittest works with the heart, and then the other parts of man.
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And as it is the strength of man, so it is the salt, that seasons our obedience, whereby it is made acceptable vnto God:
And as it is the strength of man, so it is the salt, that seasons our Obedience, whereby it is made acceptable unto God:
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for obedience without the heart, is like the sacrifice of a dog, and the hire of a whore.
for Obedience without the heart, is like the sacrifice of a dog, and the hire of a whore.
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A good worke without the heart, is but a glorious sinne. Non tamres ipsa, quam hominum affectus spectantur.
A good work without the heart, is but a glorious sin. Non tamres ipsa, quam hominum affectus spectantur.
dt j n1 p-acp dt n1, vbz p-acp dt j n1. fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la.
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Not so much the things themselues, as the affections of men, are here to bee considered, saith Faius. Potest quis & in paupertate, magno,
Not so much the things themselves, as the affections of men, Are Here to be considered, Says Faius. Potest quis & in paupertate, magno,
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& in diuitys pusillo animo esse. One may haue a franke minde in pouerty, and a sparing mind in riches. & in diuitys pusillo animo esse. One may have a frank mind in poverty, and a sparing mind in riches.
cc p-acp n2 n1 fw-la fw-la. pi vmb vhi dt j n1 p-acp n1, cc dt j-vvg n1 p-acp n2.
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So it is not the worke but the mind. Vnum opus, sed non vnus affectus. It is one and the same worke, but not the same minde.
So it is not the work but the mind. One opus, sed non vnus affectus. It is one and the same work, but not the same mind.
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Thus the Lord regards not so much the worke, as the heart and minde of the worker,
Thus the Lord regards not so much the work, as the heart and mind of the worker,
av dt n1 vvz xx av av-d dt n1, c-acp dt n1 cc n1 pp-f dt n1,
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as the Prophet saith, This people honoureth me with their lips, but their hearts are farre from me. And therefore, in vaine doe they worship me, saith Christ.
as the Prophet Says, This people Honoureth me with their lips, but their hearts Are Far from me. And Therefore, in vain do they worship me, Says christ.
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And as Augustine well obserues, Quia non quid faciat homo considerandum est. Because we must not so much to consider, what it is that a man doth,
And as Augustine well observes, Quia non quid Faciat homo considerandum est. Because we must not so much to Consider, what it is that a man does,
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sed quo animo facit, but with what minde he doth it. sed quo animo facit, but with what mind he does it.
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If wee doe build onely on the worke, wee haue no better euidence to shew for our saluation,
If we do built only on the work, we have no better evidence to show for our salvation,
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then the deuils, and the reprobates. If we relie vpon miracles, and casting out of deuils:
then the Devils, and the Reprobates. If we rely upon Miracles, and casting out of Devils:
cs dt n2, cc dt n2-jn. cs pns12 vvi p-acp n2, cc vvg av pp-f n2:
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these are the euidences that the false prophets will bring:
these Are the evidences that the false Prophets will bring:
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Lord haue wee not done many great workes, and cast-out deuils in thy Name? yet, away from mee, I know you not, will Christ say.Lord have we not done many great works, and Cast out Devils in thy Name? yet, away from me, I know you not, will christ say.
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Or shall wee build vpon preaching the Gospel, supposing that to be a good euidence for our saluation? This is the euidence of Iudas: and yet hee is gone to his owne place.
Or shall we built upon preaching the Gospel, supposing that to be a good evidence for our salvation? This is the evidence of Iudas: and yet he is gone to his own place.
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Not the worke then, but the heart, is that, that will stand and goe for currant.
Not the work then, but the heart, is that, that will stand and go for currant.
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To shew this, the Lord would haue a free-will offering, among all the rest of his sacrificet.
To show this, the Lord would have a freewill offering, among all the rest of his sacrificet.
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Hereby shewing, that the heart must be ioyned with obedience.
Hereby showing, that the heart must be joined with Obedience.
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Yea, so did the Lord regard the heart, that he would not admit of any gift,
Yea, so did the Lord regard the heart, that he would not admit of any gift,
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for the building of the Temple, but what came from a free will, which was but a type of the spirituall Temple.
for the building of the Temple, but what Come from a free will, which was but a type of the spiritual Temple.
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To the building whereof, euery man is to bring the timber and stones of obedience, and that with a good heart.
To the building whereof, every man is to bring the timber and stones of Obedience, and that with a good heart.
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And therefore as the author to the Hebrews saith, Let vs draw neere vnto God NONLATINALPHABET with a true heart, that so wee may serue him, that wee may please him:
And Therefore as the author to the Hebrews Says, Let us draw near unto God with a true heart, that so we may serve him, that we may please him:
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For God is a consuming fire. For God is a consuming fire.
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And as the heart seasons our obedience, so in the heart is the euidence of our saluation, there sealed by the Spirit of God.
And as the heart seasons our Obedience, so in the heart is the evidence of our salvation, there sealed by the Spirit of God.
cc p-acp dt n1 vvz po12 n1, av p-acp dt n1 vbz dt n1 pp-f po12 n1, a-acp vvd p-acp dt n1 pp-f np1.
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Our euidence lieth not in any externall thing: it lieth not in the ancient calling of husbandrie, for Cain miscaried in that:
Our evidence lies not in any external thing: it lies not in the ancient calling of Husbandry, for Cain miscarried in that:
po12 n1 vvz xx p-acp d j n1: pn31 vvz xx p-acp dt j n-vvg pp-f n1, p-acp np1 vvn p-acp d:
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nor in strength, for Golias could not preuaile thereby:
nor in strength, for Goliath could not prevail thereby:
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nor in the office of a Prophet, for that serued not Saul, or Balaam: nor any kingly dignitie, that would not priuiledge Pharaoh: nor riches, they helped not Diues: nor glorious apparell, for it did Herod no good:
nor in the office of a Prophet, for that served not Saul, or balaam: nor any kingly dignity, that would not privilege Pharaoh: nor riches, they helped not Diues: nor glorious apparel, for it did Herod no good:
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nor policie in Achitophel: nor beauty in Absalom, could giue assurance of saluation.
nor policy in Ahithophel: nor beauty in Absalom, could give assurance of salvation.
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Temporale non potest esse causa aeterni, No temporall thing can be the cause of that which is eternall. Temporale non potest esse causa aeterni, No temporal thing can be the cause of that which is Eternal.
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In all these can be no euidence of our saluation. Nihil est firmum vel stabile in rebus humanis, There is nothing stable in humane affaires.
In all these can be no evidence of our salvation. Nihil est Firmum vel stabile in rebus humanis, There is nothing stable in humane affairs.
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It remaineth, that the heart is the register of our saluation. Per fidem facti sumus vnum in Christo.
It remains, that the heart is the register of our salvation. Per fidem facti sumus One in Christ.
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By saith wee are made one with Christ. And the subiect of faith is the heart:By Says we Are made one with christ. And the Subject of faith is the heart:
p-acp vvz pns12 vbr vvn pi p-acp np1. cc dt n-jn pp-f n1 vbz dt n1:
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for with the heart man beleeueth unto saluation. The other, they are extra nos, these intra nos, vero spiritu Dei inscripta, Written by the very Spirit of God.
for with the heart man Believeth unto salvation. The other, they Are extra nos, these intra nos, vero spiritu Dei inscripta, Written by the very Spirit of God.
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For God hath sent the Spirit of his Sonne into our hearts, whereby wee crie, Abba, Father. For God hath sent the Spirit of his Son into our hearts, whereby we cry, Abba, Father.
p-acp np1 vhz vvn dt n1 pp-f po31 n1 p-acp po12 n2, c-crq pns12 vvb, np1, n1.
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And though the sound of saluation delighteth the eare, yet the ioy and sweetnesse is in the heart.
And though the found of salvation delights the ear, yet the joy and sweetness is in the heart.
cc cs dt n1 pp-f n1 vvz dt n1, av dt n1 cc n1 vbz p-acp dt n1.
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Deus est mel in ore, God is hon is in the mouth. Melos in aurc, Musicke in the eare. Deus est mel in over, God is hon is in the Mouth. Melos in aurc, Music in the ear.
fw-la fw-la fw-la p-acp n1, np1 vbz n1 vbz p-acp dt n1. np1 p-acp vvi, n1 p-acp dt n1.
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& iubilum in corde, and ioy in the heart.
& iubilum in cord, and joy in the heart.
cc fw-la p-acp n1, cc n1 p-acp dt n1.
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Veniet, veniet dies indicy, vbi plus valebunt pura corda, quam astutia verbis, & conscientia bona quam marsupia plena, quandoquidem index ille,
Come, Come die indicy, vbi plus valebunt Pura Corda, quam Astutia verbis, & conscientia Bona quam marsupia plena, quandoquidem index Isle,
j-jn, j-jn vvz n1, fw-la fw-fr fw-la fw-la fw-la, fw-la n1 fw-la, cc fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la,
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nec verbis falletur, nec donis flecteur.
nec verbis falletur, nec donis flecteur.
fw-la fw-la fw-la, fw-la fw-la fw-fr.
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The day will come, the day of iudgement will come, when cleane hearts will more auaile then crastinesse in words,
The day will come, the day of judgement will come, when clean hearts will more avail then craftiness in words,
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and a good conscience then a full purse, seeing that the Iudge will neither be deceiued with words, nor mooned with gifts. and a good conscience then a full purse, seeing that the Judge will neither be deceived with words, nor mooned with Gifts.
cc dt j n1 cs dt j n1, vvg cst dt n1 vmb av-dx vbi vvn p-acp n2, ccx zz p-acp n2.
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If then a good heart shall bee of such worth at that day, it is principally to be regarded in this lise.
If then a good heart shall be of such worth At that day, it is principally to be regarded in this lise.
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Now before we passe-from this, note with mee here, the hypocrites, which haue onely the outside of greatnes,
Now before we pass-from this, note with me Here, the Hypocrites, which have only the outside of greatness,
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like stage-players, which appeare like Kings vnto others, themselues being no better then beggars. These hypocrites serue the Lord in shew, not in trueth;
like stageplayers, which appear like Kings unto Others, themselves being no better then beggars. These Hypocrites serve the Lord in show, not in truth;
av-j n2, r-crq vvb av-j n2 p-acp n2-jn, px32 vbg dx jc cs n2. np1 n2 vvi dt n1 p-acp n1, xx p-acp n1;
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Christians onely in name, Saints onely in shew. These are painted boxes, wherein are hid deadly poysons:
Christians only in name, Saints only in show. These Are painted boxes, wherein Are hid deadly poisons:
np1 av-j p-acp n1, n2 av-j p-acp n1. d vbr vvn n2, c-crq vbr vvn j n2:
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vnder Iesabels painted face a whorish behauiour. These cleanse the outside, but within is a denne of theeuish affections.
under Iesabels painted face a whorish behaviour. These cleanse the outside, but within is a den of thievish affections.
p-acp npg1 vvn n1 dt j n1. np1 vvb dt n1-an, cc-acp a-acp vbz dt n1 pp-f j n2.
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O generation of vipers, how should ye escape the damnation of hell? Vnto this purpose serueth that storie wherein I reade of Hercules, which begot Scithes on a monster: Oh generation of vipers, how should you escape the damnation of hell? Unto this purpose serveth that story wherein I read of Hercules, which begotten Scithes on a monster:
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whose vpper parts were like a woman, and her lower parts like a viper. Me thinkes the hypocrite resembles this monster:
whose upper parts were like a woman, and her lower parts like a viper. Me thinks the hypocrite resembles this monster:
rg-crq j n2 vbdr av-j dt n1, cc po31 jc n2 av-j dt n1. pno11 vvz dt n1 vvz d n1:
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his vpper parts shall be like a woman, (I meane his smooth and splendent words:) but his lower parts, (or if you will) his heart is like the viper.
his upper parts shall be like a woman, (I mean his smooth and splendent words:) but his lower parts, (or if you will) his heart is like the viper.
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For as historians report, the viper eates a way out of the belly of her damme, with the danger of her life that bred her:
For as historians report, the viper eats a Way out of the belly of her dam, with the danger of her life that bred her:
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so the hypocrite eates vp the bowels of his mother, the Church, that brought him foorth, crying out against disorders abroad,
so the hypocrite eats up the bowels of his mother, the Church, that brought him forth, crying out against disorders abroad,
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whiles there is none at home in his owne heart. I speake not against professors, but against hypocrites:
while there is none At home in his own heart. I speak not against professors, but against Hypocrites:
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to whom I say as Chrysostome said, Aut esto quod appares, aut appare quod es, Either be as thou seemest, or appeare as thou art.
to whom I say as Chrysostom said, Or esto quod appares, Or appare quod es, Either be as thou seemest, or appear as thou art.
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I would to God they would bee either open enemies, that so we might beware of them,
I would to God they would be either open enemies, that so we might beware of them,
pns11 vmd p-acp np1 pns32 vmd vbi av-d j n2, cst av pns12 vmd vvi pp-f pno32,
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or faithsull friends vnto Christ and his Church.
or faithsull Friends unto christ and his Church.
cc n1 n2 p-acp np1 cc po31 n1.
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These are sicke of wantonnesse, in religion, and are so hote about the question de modo, that it is to be feared, the enemy steales away the matter of religion out of their hearts.
These Are sick of wantonness, in Religion, and Are so hight about the question de modo, that it is to be feared, the enemy steals away the matter of Religion out of their hearts.
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It is strange to see, if that wee will not shew our selues refractarie, wrangle about shadowes,
It is strange to see, if that we will not show our selves refractory, wrangle about shadows,
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and speake against authority, our sermons are hissed at, and our persons are derided.
and speak against Authority, our Sermons Are hissed At, and our Persons Are derided.
cc vvi p-acp n1, po12 n2 vbr vvd p-acp, cc po12 n2 vbr vvn.
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These are prosessors of note, when they speake bitterly, their names cary it away strongly, with our scandals.
These Are professors of note, when they speak bitterly, their names carry it away strongly, with our scandals.
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Note here the proud persons, with their top and topgallants, that build towers in the ayre, and a heauen on earth;
Note Here the proud Persons, with their top and topgallants, that built towers in the air, and a heaven on earth;
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whiles there is a hell in their consciences.
while there is a hell in their Consciences.
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The proud person is, Deo odibilis, diabolo similis, and, sibi damnabilis. Odious vnto God, like the deuill, and damnable to himselfe:
The proud person is, God odibilis, diabolo Similis, and, sibi damnabilis. Odious unto God, like the Devil, and damnable to himself:
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witnesseth the saying of the Apostle, God reiecteth the proud, and giueth grace to the humble.
Witnesseth the saying of the Apostle, God rejects the proud, and gives grace to the humble.
vvz dt n-vvg pp-f dt n1, np1 vvz dt j, cc vvz n1 p-acp dt j.
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Eucry proud man is an idolater, because he loues his pride, and makes that his God:
Eucry proud man is an idolater, Because he loves his pride, and makes that his God:
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no maruell then if hee be reiected: For, Nemo potest Dominis rocte seruire duobus: No man can serue two masters, God, and Pride. Yet the proud man will;
no marvel then if he be rejected: For, Nemo potest Dominis rocte seruire duobus: No man can serve two Masters, God, and Pride. Yet the proud man will;
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and if either be vnserued, God shall:
and if either be unserved, God shall:
cc cs d vbb j, np1 vmb:
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he will be sure to couer his backe with externall brauerie, whether God line his soule with grace or no.
he will be sure to cover his back with external bravery, whither God line his soul with grace or no.
pns31 vmb vbi j pc-acp vvi po31 n1 p-acp j n1, cs np1 n1 po31 n1 p-acp n1 cc uh-dx.
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You shall see many of these gallants put a whole inheritance into a trunke, and metamorphise a whole mannour into a sute of apparel.
You shall see many of these gallants put a Whole inheritance into a trunk, and Metamorphize a Whole manor into a suit of apparel.
pn22 vmb vvi d pp-f d n2-jn vvb dt j-jn n1 p-acp dt n1, cc vvi dt j-jn n1 p-acp dt n1 pp-f n1.
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And no maruell, when the best farme in it, will doe no more then pay for a paire of shooestrings:
And no marvel, when the best farm in it, will do no more then pay for a pair of shooestrings:
cc dx n1, c-crq dt js n1 p-acp pn31, vmb vdi dx dc cs vvi p-acp dt n1 pp-f n2:
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besides, a band in the fashion, starched with the deuils liquor, and in the punke colour, to beautifie it.
beside, a band in the fashion, starched with the Devils liquour, and in the punk colour, to beautify it.
a-acp, dt n1 p-acp dt n1, vvn p-acp dt ng1 n1, cc p-acp dt n1 n1, pc-acp vvi pn31.
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And now they flourish it out in brauery, what with their curled haires, painted faces, and foolish, if notfooles coates. Thus shine they like starres;
And now they flourish it out in bravery, what with their curled hairs, painted faces, and foolish, if notfooles coats. Thus shine they like Stars;
cc av pns32 vvb pn31 av p-acp n1, r-crq p-acp po32 j-vvn n2, j-vvn n2, cc j, cs n2 n2. av vvb pns32 av-j n2;
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thinking themselues to be Gods among Saints; when God knowes, and I feare, they be but deuils among men.
thinking themselves to be God's among Saints; when God knows, and I Fear, they be but Devils among men.
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I conclude with the authour to the Hebrewes, It is good to haue the heart established with grace:
I conclude with the author to the Hebrews, It is good to have the heart established with grace:
pns11 vvb p-acp dt n1 p-acp dt njpg2, pn31 vbz j pc-acp vhi dt n1 vvn p-acp n1:
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and as Seneca saith, It is better to haue a soule furnished with grace, then a bodie decked with glorious apparell:
and as Senecca Says, It is better to have a soul furnished with grace, then a body decked with glorious apparel:
cc c-acp np1 vvz, pn31 vbz jc pc-acp vhi dt n1 vvn p-acp n1, cs dt n1 vvn p-acp j n1:
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that so wee might be like vnto Nathaniel, of whom it is said, Behold a true Israelite, NONLATINALPHABET in whom there is no guile, Ioh. 1. 47.
that so we might be like unto Nathaniel, of whom it is said, Behold a true Israelite, in whom there is no guile, John 1. 47.
cst av pns12 vmd vbi j p-acp np1, pp-f ro-crq pn31 vbz vvn, vvb dt j np1, p-acp ro-crq a-acp vbz dx n1, np1 crd crd
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But I haue not yet done with the subiect, New fallow your fallow, it was plowed before,
But I have not yet done with the Subject, New fallow your fallow, it was plowed before,
cc-acp pns11 vhb xx av vdn p-acp dt n-jn, j j po22 j, pn31 vbds vvn a-acp,
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but for the sowing of euill seede. The husbandman in the countrey can better vnderstand this then the citizen.
but for the sowing of evil seed. The husbandman in the country can better understand this then the citizen.
cc-acp p-acp dt vvg pp-f j-jn n1. dt n1 p-acp dt n1 vmb av-jc vvi d av dt n1.
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The maner of the husbandman is, to fit his tillage according to his seede: The ground wherein he sowes Barley, Oates, Pease, and Tares, needeth but one yeeres plowing;
The manner of the husbandman is, to fit his tillage according to his seed: The ground wherein he sows Barley, Oats, Peas, and Tares, needs but one Years plowing;
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whereas the ground where Wheate and Rye is to be sowen, hath two yeeres plowing. During the time that it lies plowed, and not sowen, it is called fallow ground.
whereas the ground where Wheat and Rye is to be sown, hath two Years plowing. During the time that it lies plowed, and not sown, it is called fallow ground.
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Such is this fallow ground of their hearts, which was made ready for the sowing of iniquitie.
Such is this fallow ground of their hearts, which was made ready for the sowing of iniquity.
d vbz d j n1 pp-f po32 n2, r-crq vbds vvn j p-acp dt vvg pp-f n1.
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As the same Prophet witnesseth, Cikerbu cattannur libbam, For they haue made ready their hearts. And as another Prophet witnesseth, They lie in waite for blood.
As the same Prophet Witnesseth, Cikerbu cattannur libbam, For they have made ready their hearts. And as Another Prophet Witnesseth, They lie in wait for blood.
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Likewise Dauid sayth, That they lie secretly, as a Lyon in his denne. Thus the wicked, not of infirmitie, but of meditation and deliberation, runne into sinne.
Likewise David say, That they lie secretly, as a lion in his den. Thus the wicked, not of infirmity, but of meditation and deliberation, run into sin.
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Prauus vsus vix aboletur: A wicked vse is hardly abolished. Assidua consuetudo vitium in naturam conuertit, saith Augustine, A continuall custome conuerteth vice into nature. Prauus vsus vix aboletur: A wicked use is hardly abolished. Assidua consuetudo Vitium in naturam Convertit, Says Augustine, A continual custom Converts vice into nature.
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For it is a pastime to the wicked to doe euill, whereas the godly hath no delight in sinne.
For it is a pastime to the wicked to do evil, whereas the godly hath no delight in sin.
p-acp pn31 vbz dt n1 p-acp dt j pc-acp vdi j-jn, cs dt j vhz dx n1 p-acp n1.
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Seneca by the light of nature could say, that, Bonus animus nunquam erranti obsequium accommodat: A good minde neuer reacheth the helping hand vnto error. Senecca by the Light of nature could say, that, Bonus animus Never erranti obsequium ACcommodate: A good mind never reaches the helping hand unto error.
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Insomuch that the heathen said, that, Bona cupido animi, bonus Deus est: A good desire in the minde, is a good God.
Insomuch that the heathen said, that, Bona Cupido animi, bonus Deus est: A good desire in the mind, is a good God.
av cst dt n-jn vvd, cst, fw-la fw-la fw-la, fw-la fw-la fw-la: dt j n1 p-acp dt n1, vbz dt j np1.
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Whereas the minds of the wicked are bent to commit sinne with greedinesse, as Salomon saith, Come (say they) let vs lie in waite for blood.
Whereas the minds of the wicked Are bent to commit sin with greediness, as Solomon Says, Come (say they) let us lie in wait for blood.
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Of purpose, you see, not by infirmitie, notwithstanding the Lord, by the Prophet, pronounceth a woe against them, that imagine wickednesse vpon their beds.
Of purpose, you see, not by infirmity, notwithstanding the Lord, by the Prophet, pronounceth a woe against them, that imagine wickedness upon their Beds.
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There are two things that make the wicked thus bent in their minds to sinne. There Are two things that make the wicked thus bent in their minds to sin.
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The first is the corruption of nature, which is corrupt of it selfe, and iudges those things to be good, which are euill,
The First is the corruption of nature, which is corrupt of it self, and judges those things to be good, which Are evil,
dt ord vbz dt n1 pp-f n1, r-crq vbz j pp-f pn31 n1, cc n2 d n2 pc-acp vbi j, r-crq vbr j-jn,
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and those things euill, which are good. As the Apostle witnesseth, The naturallman, knowes not the things of God:
and those things evil, which Are good. As the Apostle Witnesseth, The naturallman, knows not the things of God:
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Yea, so farre off, that they are foolishnesse vnto him: Si in ratione habitaret malum, &c. as Tollet obserues:
Yea, so Far off, that they Are foolishness unto him: Si in ratione habitaret malum, etc. as Tollet observes:
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If euill should dwell in the reason, then could it not will that which is good. If evil should dwell in the reason, then could it not will that which is good.
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I remember Virgils verse, Igneus est ollis vigor, & caelestis origo, Scminibus quantum, non noxia corpora tardant, Terreni { que } hebetent artus moribunda { que } membra.
I Remember Virgils verse, Igneous est ollis vigor, & caelestis origo, Scminibus quantum, non Noxia corpora tardant, Terreni { que } hebetent artus moribunda { que } membra.
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Those seedes haue fiery vigor, and heauenly spring: So farre as bodies Lnder not with fulnesse, Or earthly dying members clogge with dulnesse.
Those seeds have fiery vigor, and heavenly spring: So Far as bodies Lnder not with fullness, Or earthly dying members clog with dulness.
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Wee neede not to borrow proofes from the heathen Poets, wee find them in our selues,
we need not to borrow proofs from the heathen Poets, we find them in our selves,
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and the infallible trueth of God hath spoken it;
and the infallible truth of God hath spoken it;
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that in vs there dwells no goodnesse, Rom. 7. And further, the same Apostle saith, Wee are all sold vnder sinne.
that in us there dwells no Goodness, Rom. 7. And further, the same Apostle Says, we Are all sold under sin.
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And, There is none that doth good no not one.
And, There is none that does good no not one.
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If our nature be thus corrupt, how can it produce any thing but that which is euill? The barren heart is the ground of my discourse.
If our nature be thus corrupt, how can it produce any thing but that which is evil? The barren heart is the ground of my discourse.
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And according to the common distinction of euill, here is a double euill in this barren,
And according to the Common distinction of evil, Here is a double evil in this barren,
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and bad soile, Vnum quodmalus facit, One euill which the wicked man doth; and then: alterum quod malum patitur: another euill which hee suffers.
and bad soil, One quodmalus facit, One evil which the wicked man does; and then: alterum quod malum patitur: Another evil which he suffers.
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The euill that hee doth, is here the meditation to sinne; or, as my text saith, a heart prepared to sinne:
The evil that he does, is Here the meditation to sin; or, as my text Says, a heart prepared to sin:
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The euill that he suffers is the corruption of nature: which sauours nothing but vice.
The evil that he suffers is the corruption of nature: which savours nothing but vice.
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The Philosopher said, that the earth was a naturall mother vnto weedes, but a stepmother vnto herbs.
The Philosopher said, that the earth was a natural mother unto weeds, but a stepmother unto herbs.
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It is true, in this earth, man, by a procliuity of his owne naturall inclination, is apt to produce all manner of euill,
It is true, in this earth, man, by a proclivity of his own natural inclination, is apt to produce all manner of evil,
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but can bring foorth no good: God must first play the husbandman with him: There is no Farmer that so labours his ground, as God must our hearts.
but can bring forth no good: God must First play the husbandman with him: There is no Farmer that so labours his ground, as God must our hearts.
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Wicked men are bad earth, and base minded, and naturally sinke downewards, yea, with a dull and ponderous declination:
Wicked men Are bad earth, and base minded, and naturally sink downwards, yea, with a dull and ponderous declination:
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All his actions haue a low obiect; not out of humilitie, but of base deiection. Apollonius reporteth one strange thing among the rest of his reports.
All his actions have a low Object; not out of humility, but of base dejection. Apollonius Reporteth one strange thing among the rest of his reports.
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That there was a people which could not see in the light, but in the darke: A strange report;
That there was a people which could not see in the Light, but in the dark: A strange report;
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yet it is here true by experience: The wicked cannot see any thing in the light of grace:
yet it is Here true by experience: The wicked cannot see any thing in the Light of grace:
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they haue their light onely in the darkenesse of nature; for they here see and vnderstand through the darke cloudes of nature:
they have their Light only in the darkness of nature; for they Here see and understand through the dark Clouds of nature:
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No maruell then, if their heartes bee set vpon sinne, when they can see nothing but euill.
No marvel then, if their hearts be Set upon sin, when they can see nothing but evil.
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Neither is God in this any way causa Peccati, eitheir because his whole nature is corrupted,
Neither is God in this any Way causa Peccati, either Because his Whole nature is corrupted,
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or in with holding grace from him. For the first, the wise man cleareth God, saying.
or in with holding grace from him. For the First, the wise man cleareth God, saying.
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This haue I learned, that God made man righteous: but he hath found out many inuentions. This have I learned, that God made man righteous: but he hath found out many Inventions.
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For how could a good cause, produce an euill effect? A Deo perfecto nihil malum, nihil turpe est, saith the Heathen; From God that is perfect, commeth neither euill nor foule thing.
For how could a good cause, produce an evil Effect? A God perfecto nihil malum, nihil Turpe est, Says the Heathen; From God that is perfect, comes neither evil nor foul thing.
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Deus malorum causa non est, cum bonus sit. God is not the authour of euill, when he himselfe is most good. Deus malorum causa non est, cum bonus sit. God is not the author of evil, when he himself is most good.
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But as the Lord speaketh by the Prophet. Perditio tua ex te. Distruction is of thy selfe O Israel.
But as the Lord speaks by the Prophet. Perdition tua ex te. Destruction is of thy self Oh Israel.
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As God is not the cause of this corrupted nature, and so not the cause of sinne:
As God is not the cause of this corrupted nature, and so not the cause of sin:
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so God is not vniust, in withholding his grace from the wicked: as some heretickes haue reasoned, in this manner.
so God is not unjust, in withholding his grace from the wicked: as Some Heretics have reasoned, in this manner.
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Priuatio est a Deo to be depriued is from God. Priuatio est Peccatum. To be depriued is sinne, ergo peccatum est a Deo, sinne is from God. But this is easily answered:Privation est a God to be deprived is from God. Privation est Peccatum. To be deprived is sin, ergo peccatum est a God, sin is from God. But this is Easily answered:
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for it doth not followe, because we can doe nothing without grace: that therefore God is bound to giue it.
for it does not follow, Because we can do nothing without grace: that Therefore God is bound to give it.
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Indeed we are bound to serue him, but he is not bound to bestow his grace vpon vs; it may be illustrated thus.
Indeed we Are bound to serve him, but he is not bound to bestow his grace upon us; it may be illustrated thus.
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The King can raise a begger to great honour: is hee therefore bound to doe it? no man will conclude it.
The King can raise a beggar to great honour: is he Therefore bound to do it? no man will conclude it.
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So it is with God, if he bestowe his grace vpon this man, it is his mercy towards him:
So it is with God, if he bestow his grace upon this man, it is his mercy towards him:
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if he doe it not to another, it is none iniustice to him. For his grace is free.
if he do it not to Another, it is none injustice to him. For his grace is free.
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I will haue mercy on him, to whom I will shewe mercy: and will haue compassion on him, on whom I will haue compassion. I will have mercy on him, to whom I will show mercy: and will have compassion on him, on whom I will have compassion.
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So, though man be corrupted, God in no wise is the cause of his corruption. Then this nature being so corrupt, seeth, and tasteth nothing, but that which is euill.
So, though man be corrupted, God in no wise is the cause of his corruption. Then this nature being so corrupt, sees, and tasteth nothing, but that which is evil.
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A second cause or reason proceedeth from Sathan: for hee sitteth in the heart of the wicked,
A second cause or reason Proceedeth from Sathan: for he Sitteth in the heart of the wicked,
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as a Prince vpon his throne commanding the same, how and when he will: This way, and that way:
as a Prince upon his throne commanding the same, how and when he will: This Way, and that Way:
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as the winds doe the Sedars in Libanus. As the Apostle Paul saith, They are taken prisoners by him to doe his will.
as the winds do the Sedars in Lebanon. As the Apostle Paul Says, They Are taken Prisoners by him to do his will.
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He is a workeman that is neuer without employment for them. The diuell by the testimony of our Lord, is the Prince of this world.
He is a workman that is never without employment for them. The Devil by the testimony of our Lord, is the Prince of this world.
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Note then his Monarchy is great, and his kingdome bigger, then the kingdome of Christ. For broad is the way that leadeth to destruction, and many runne that way:
Note then his Monarchy is great, and his Kingdom bigger, then the Kingdom of christ. For broad is the Way that leads to destruction, and many run that Way:
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But narrow is the way that leadeth vnto life, and fewe walke that way. If his kingdome bee so great, no maruell if his employments be so many: But narrow is the Way that leads unto life, and few walk that Way. If his Kingdom be so great, no marvel if his employments be so many:
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euery subiect therein is a great States-man, for he is of the priuy counsell:
every Subject therein is a great Statesman, for he is of the privy counsel:
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and there is neuer a day, but there is a consultation between the Deuill, and the heart of a wicked man:
and there is never a day, but there is a consultation between the devil, and the heart of a wicked man:
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The Deuill cannot be without the least of these, but with great danger to his kingdome.
The devil cannot be without the least of these, but with great danger to his Kingdom.
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There is a two-fold cable-roape, where by the Deuill drawes their hearts vnto sinne. The first is, the profit of sinning.
There is a twofold cable-roape, where by the devil draws their hearts unto sin. The First is, the profit of sinning.
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Come cast in thy Lot with vs, we will finde riches, and also fill our houses with spoyles. Sinne neuer comes emptie handed: Come cast in thy Lot with us, we will find riches, and also fill our houses with spoils. Sin never comes empty handed:
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for if it dyed, we would reiect it.
for if it died, we would reject it.
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We haue all earned Iudas his lesson, which is, Quid dabis? And thus much doth the Apostle intimate in the Romanes, where he saieth What profit had yee then in those things? Hereby shewing, that the end of sinning, was the game of profit.
We have all earned Iudas his Lesson, which is, Quid Dabis? And thus much does the Apostle intimate in the Romans, where he Saith What profit had ye then in those things? Hereby showing, that the end of sinning, was the game of profit.
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The second, is pleasure and delight:
The second, is pleasure and delight:
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of this speaketh the Apostie in his second Epistle to the Thessalonianst They tooke pleasure in vnrighteousnesse:
of this speaks the Apostle in his second Epistle to the Thessalonianst They took pleasure in unrighteousness:
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And this is that, that aggrauates a mans sinne, to sinne, and then to take pleasure in it:
And this is that, that aggravates a men sin, to sin, and then to take pleasure in it:
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Thus hee bindes two sinnes together, 1. 2 finne to doe it, 2. a sinne to loue it.
Thus he binds two Sins together, 1. 2 fin to do it, 2. a sin to love it.
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So the Diuell began with Adam and Euah, to tempt them to sinne, by the pleasure of sinne, saying.
So the devil began with Adam and Eve, to tempt them to sin, by the pleasure of sin, saying.
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Yee shall bee as Gods, knowing good and euill. In many arts, the more-skilfull, the more ill-full;Ye shall be as God's, knowing good and evil. In many arts, the more-skilful, the more ill-full;
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Armis polentior astus: Fraude goes beyond force. Thus Sathan hath stollen trueths garment, and put it on errors backe.Armis polentior Astus: Fraud Goes beyond force. Thus Sathan hath stolen truths garment, and put it on errors back.
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And so because the wayes to hell are full of greene pathes and tempting pleasures, many runne apace, till they come to their owne place with Iudas. Sinne is a coach, the Diuell is the carter:
And so Because the ways to hell Are full of green paths and tempting pleasures, many run apace, till they come to their own place with Iudas. Sin is a coach, the devil is the carter:
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then needes must they goe, whom the Diuell driues; they are drawne to hell in pompe with two coatch-horses: Profit, and Pleasure.
then needs must they go, whom the devil drives; they Are drawn to hell in pomp with two coach-horses: Profit, and Pleasure.
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What makes the wicked to sell insufficient wares, to deceiue by falle waights, but desire of Profit? What makes the luxurious to followe his lustes? the drunkard his pots,
What makes the wicked to fell insufficient wares, to deceive by fall weights, but desire of Profit? What makes the luxurious to follow his lusts? the drunkard his pots,
q-crq vvz dt j pc-acp vvi j n2, pc-acp vvi p-acp n1 vvz, cc-acp vvb pp-f n1? q-crq vvz dt j pc-acp vvi po31 n2? dt n1 po31 n2,
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and the gallants their apish attires, but Pleasure.
and the gallants their apish attires, but Pleasure.
cc dt n2-jn po32 j n2, cc-acp n1.
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If you thinke I speake too bitter? I would it were not worse then I speake.
If you think I speak too bitter? I would it were not Worse then I speak.
cs pn22 vvb pns11 vvb av j? pns11 vmd pn31 vbdr xx jc cs pns11 vvb.
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Behold the two wormes that eate out a mans life, and make him fall before he is aware into hell.
Behold the two worms that eat out a men life, and make him fallen before he is aware into hell.
vvb dt crd n2 cst vvb av dt ng1 n1, cc vvi pno31 vvi c-acp pns31 vbz j p-acp n1.
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See what an exchange the wicked makes: hee selles himselfe for profite. and his profite for pleasure:
See what an exchange the wicked makes: he sells himself for profit. and his profit for pleasure:
n1 q-crq dt n1 dt j vvz: pns31 vvz px31 p-acp n1. cc po31 n1 p-acp n1:
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So that of all his labour, hee hath nothing left, but a wounded conscience, which runs as fast into despaire, as himselfe doth to damnation:
So that of all his labour, he hath nothing left, but a wounded conscience, which runs as fast into despair, as himself does to damnation:
av cst pp-f d po31 n1, pns31 vhz pix vvn, cc-acp dt j-vvn n1, r-crq vvz a-acp av-j p-acp n1, c-acp px31 vdz p-acp n1:
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not like Peter and Iohn, who stroue whether should come first to the sepulcher; but like Saul, and his armor-bearer, whether of them should first dye vpon their swords.
not like Peter and John, who strove whither should come First to the sepulcher; but like Saul, and his armor-bearer, whither of them should First die upon their swords.
xx av-j np1 cc np1, r-crq vvd cs vmd vvi ord p-acp dt n1; cc-acp av-j np1, cc po31 n1, cs pp-f pno32 vmd ord vvi p-acp po32 n2.
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Wofull companions a wicked man, and a wounded conscience, striue who shall bee at hell first;
Woeful Sodales a wicked man, and a wounded conscience, strive who shall be At hell First;
j n2 dt j n1, cc dt j-vvn n1, vvb r-crq vmb vbi p-acp n1 ord;
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well, seeing they be in such hast, let them goe:
well, seeing they be in such haste, let them go:
av, vvg pns32 vbb p-acp d n1, vvb pno32 vvi:
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but I wil not let you goe, before I haue taught you to make vse of this point.
but I will not let you go, before I have taught you to make use of this point.
cc-acp pns11 vmb xx vvi pn22 vvb, c-acp pns11 vhb vvn pn22 pc-acp vvi n1 pp-f d n1.
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First, here let the godly take comfort: who, how soeuer they sinne, yet they finne not with an intent.
First, Here let the godly take Comfort: who, how soever they sin, yet they fin not with an intent.
ord, av vvb dt j vvi n1: r-crq, c-crq av pns32 vvb, av pns32 n1 xx p-acp dt n1.
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For whosoeuer is borne of God, Peccatuns non facit: worketh not sinne: That is, as Piscator obserues, Non dat operam peccato: giues not himselfe to sinne.
For whosoever is born of God, Peccatuns non facit: works not sin: That is, as Piscator observes, Non that Operam Peccato: gives not himself to sin.
p-acp r-crq vbz vvn pp-f np1, np1 fw-fr fw-la: vvz xx n1: cst vbz, c-acp n1 vvz, fw-fr cst n1 n1: vvz xx px31 p-acp n1.
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But here more secondly, that the wicked haue made a couenant with hell, and an agreement with Sathan:
But Here more secondly, that the wicked have made a Covenant with hell, and an agreement with Sathan:
cc-acp av av-dc ord, cst dt j vhb vvn dt n1 p-acp n1, cc dt n1 p-acp np1:
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that they may sinne at their pleasure, and drinke downe hartie draughts of iniquitie: But woe, woe, vnto them:
that they may sin At their pleasure, and drink down hearty draughts of iniquity: But woe, woe, unto them:
cst pns32 vmb vvi p-acp po32 n1, cc vvi a-acp j n2 pp-f n1: cc-acp n1, uh-n, p-acp pno32:
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God will one day hold the cuppe of vengeance vnto their lippes, and bid them drinke their fill, that are now so thirstie after sinne.
God will one day hold the cup of vengeance unto their lips, and bid them drink their fill, that Are now so thirsty After sin.
np1 vmb crd n1 vvi dt n1 pp-f n1 p-acp po32 n2, cc vvb pno32 vvi po32 n1, cst vbr av av j p-acp n1.
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Let me take you by the hand, and leade you as God did the Prophet Ezechiel, and shewe you this fallowe ground:
Let me take you by the hand, and lead you as God did the Prophet Ezechiel, and show you this fallow ground:
vvb pno11 vvi pn22 p-acp dt n1, cc vvi pn22 p-acp np1 vdd dt n1 np1, cc vvi pn22 d j n1:
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as the Lord did him their wickednesse;
as the Lord did him their wickedness;
c-acp dt n1 vdd pno31 po32 n1;
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O that it lay in my power to preuaile with your affections, as well as it doth with your iudgements:
Oh that it lay in my power to prevail with your affections, as well as it does with your Judgments:
uh cst pn31 vvd p-acp po11 n1 pc-acp vvi p-acp po22 n2, c-acp av c-acp pn31 vdz p-acp po22 n2:
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It should not be long, before you would fall to the plowe, to turne vp this fallow ground.
It should not be long, before you would fallen to the plow, to turn up this fallow ground.
pn31 vmd xx vbi j, c-acp pn22 vmd vvi p-acp dt n1, pc-acp vvi a-acp d j n1.
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First, looke vpon the drunkards, that intend to rise early to followe drunkennesse, and are strong to drinke wine.
First, look upon the drunkards, that intend to rise early to follow Drunkenness, and Are strong to drink wine.
ord, vvb p-acp dt n2, cst vvb p-acp vvb av-j pc-acp vvi n1, cc vbr j pc-acp vvi n1.
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These gallant Epicures, and christened Athests, sit knocking on their benches, calling for more, and more: and yet more drinke;
These gallant Epicureans, and christened Atheists, fit knocking on their benches, calling for more, and more: and yet more drink;
d j-jn n2, cc vvd n2, vvb vvg p-acp po32 n2, vvg p-acp dc, cc av-dc: cc av av-dc vvi;
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crowning this day with ryots, and blessing the morrow with promised sursets.
crowning this day with riots, and blessing the morrow with promised sursets.
vvg d n1 p-acp n2, cc vvg dt n1 p-acp j-vvn vvz.
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Drunkennesse is one of the good fellows of our time, and most welcome to our doores, and well may he:
drunkenness is one of the good Fellows of our time, and most welcome to our doors, and well may he:
n1 vbz pi pp-f dt j n2 pp-f po12 n1, cc av-ds j-jn p-acp po12 n2, cc av vmb pns31:
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for he vpholds the tap-house, the tap house, the brewer: and the brewer, the maulster: and the maulster, the farmer And all these are beholding to the drunkard.
for he upholds the taphouse, the tap house, the brewer: and the brewer, the molester: and the molester, the Farmer And all these Are beholding to the drunkard.
c-acp pns31 vvz dt n1, dt n1 n1, dt n1: cc dt n1, dt n1: cc dt n1, dt n1 cc d d vbr vvg p-acp dt n1.
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Drunkennesse was once the shame of beggers: but now it is become, the pride of gallants.
drunkenness was once the shame of beggars: but now it is become, the pride of gallants.
n1 vbds a-acp dt n1 pp-f n2: cc-acp av pn31 vbz vvn, dt n1 pp-f n2-jn.
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Surely they are possessed with some master Diuell: for there is no small resemblance betweene those possessed in the dayes of our Lord, and these drunkards.
Surely they Are possessed with Some master devil: for there is no small resemblance between those possessed in the days of our Lord, and these drunkards.
av-j pns32 vbr vvn p-acp d n1 n1: c-acp pc-acp vbz dx j n1 p-acp d vvn p-acp dt n2 pp-f po12 n1, cc d n2.
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Reade and you shall finde, some falling into the fire, some into the water: and others foming at the mouth;
Reade and you shall find, Some falling into the fire, Some into the water: and Others foaming At the Mouth;
np1 cc pn22 vmb vvi, d vvg p-acp dt n1, d p-acp dt n1: cc n2-jn vvg p-acp dt n1;
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and doenot our Wine-bibbers the like? as the Prouerbe is. They were all drunke saue I, and I fell into the fire.
and doenot our Wine-bibbers the like? as the Proverb is. They were all drunk save I, and I fell into the fire.
cc vvbx po12 j dt j? p-acp dt n1 vbz. pns32 vbdr d vvn c-acp pns11, cc pns11 vvd p-acp dt n1.
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Yet I haue heard of many more that haue fallen into the water, and there haue perished in their drunkennesse:
Yet I have herd of many more that have fallen into the water, and there have perished in their Drunkenness:
av pns11 vhb vvn pp-f d n1 cst vhb vvn p-acp dt n1, cc pc-acp vhi vvn p-acp po32 n1:
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And daily we see them foming, and gorgeing out their owne shame in euery streete.
And daily we see them foaming, and gorging out their own shame in every street.
cc av-j pns12 vvb pno32 vvg, cc vvg av po32 d n1 p-acp d n1.
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Well might there force Barnard say, that Ebrietas est manifestissimus demon. Drunkennesse is a manifest Diuell.
Well might there force Barnard say, that Ebrietas est manifestissimus demon. drunkenness is a manifest devil.
uh-av vmd pc-acp vvi np1 vvb, cst np1 fw-la fw-la n1. n1 vbz dt j n1.
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The deuil brought drunkennes into the world, & these vphold it: for he was the first drunkard: The difference is this;
The Devil brought Drunkenness into the world, & these uphold it: for he was the First drunkard: The difference is this;
dt n1 vvd n1 p-acp dt n1, cc d vvb pn31: c-acp pns31 vbds dt ord n1: dt n1 vbz d;
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he was drunke with pride and enuie, and these with wine, and strong drinke.
he was drunk with pride and envy, and these with wine, and strong drink.
pns31 vbds vvn p-acp n1 cc n1, cc d p-acp n1, cc j n1.
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There be many kindes of drunkennesse in the Scriptures, A drunkennesse of vengeance: A drunkennesse of blood: A drunkennesse of sinne: A drunkennesse of pride:
There be many Kinds of Drunkenness in the Scriptures, A Drunkenness of vengeance: A Drunkenness of blood: A Drunkenness of sin: A Drunkenness of pride:
pc-acp vbi d n2 pp-f n1 p-acp dt n2, dt n1 pp-f n1: dt n1 pp-f n1: dt n1 pp-f n1: dt n1 pp-f n1:
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Yet all these are nothing to this drunkennesse, namely, The drunkennesse of the throat.
Yet all these Are nothing to this Drunkenness, namely, The Drunkenness of the throat.
av d d vbr pix p-acp d n1, av, dt n1 pp-f dt n1.
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I haue read of a street called Vicus sobrius Sober streete: finde such a one in any of the populous townes of England, and it shall be put into the Chronicles.
I have read of a street called Vicus Sobrius Sobrium street: find such a one in any of the populous Towns of England, and it shall be put into the Chronicles.
pns11 vhb vvn pp-f dt n1 vvn np1 fw-la j n1: vvb d dt pi p-acp d pp-f dt j n2 pp-f np1, cc pn31 vmb vbi vvn p-acp dt n2.
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This drunkennesse is that, that giues denomination to all the rest;
This Drunkenness is that, that gives denomination to all the rest;
d n1 vbz d, cst vvz n1 p-acp d dt n1;
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and these drunkards, and wine-worshippers, are at it on their knees, drinking vp healths, from the ground of their hearts, to the bottome of their cups.
and these drunkards, and wine-worshippers, Are At it on their knees, drinking up healths, from the ground of their hearts, to the bottom of their cups.
cc d n2, cc n2, vbr p-acp pn31 p-acp po32 n2, vvg a-acp n2, p-acp dt n1 pp-f po32 n2, p-acp dt n1 pp-f po32 n2.
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Wee maruell to see bread so deare, yet it is no maruell, when it is metamorphosed into drinke;
we marvel to see bred so deer, yet it is no marvel, when it is metamorphosed into drink;
pns12 vvb pc-acp vvi n1 av j-jn, av pn31 vbz dx n1, c-crq pn31 vbz vvn p-acp n1;
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The Germanes were accounted great drinkers, and small eaters; English-men were accounted great eaters, and smal drinkers:
The Germane were accounted great drinkers, and small eaters; Englishmen were accounted great eaters, and small drinkers:
dt j vbdr vvn j n2, cc j n2; np2 vbdr vvn j n2, cc j n2:
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but now the saying is changed: English men are great drinkers, if not as great eaters:
but now the saying is changed: English men Are great drinkers, if not as great eaters:
p-acp av dt n-vvg vbz vvn: jp n2 vbr j n2, cs xx p-acp j n2:
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This is a very bad fallow, and must be plowed vp. Come now to see another kinde of fallow ground, namely, of vntrueth and falshood:
This is a very bad fallow, and must be plowed up. Come now to see Another kind of fallow ground, namely, of untruth and falsehood:
d vbz dt av j j, cc vmb vbi vvn a-acp. vvb av pc-acp vvi j-jn n1 pp-f j n1, av, pp-f n1 cc n1:
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Trueth is banished from the earth, In { que } locum subire suum vis fraus { que } dolus { que }:
Truth is banished from the earth, In { que } locum subire suum vis fraus { que } dolus { que }:
n1 vbz vvn p-acp dt n1, p-acp { fw-fr } fw-la fw-fr fw-la fw-fr fw-la { fw-fr } fw-la { fw-fr }:
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And in the place therof is come falshood, cosinage, violence, and deceit. And in the place thereof is come falsehood, cosinage, violence, and deceit.
cc p-acp dt n1 av vbz vvn n1, n1, n1, cc n1.
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If wee should with Diogenes seeke for it at noone dayes with a lanthorne, we should hardly find it:
If we should with Diogenes seek for it At noon days with a lanthorn, we should hardly find it:
cs pns12 vmd p-acp np1 vvb p-acp pn31 p-acp n1 n2 p-acp dt n1, pns12 vmd av vvi pn31:
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For they haue taught their tongues to lie. For they have taught their tongues to lie.
c-acp pns32 vhb vvn po32 n2 pc-acp vvi.
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Where is it likely to be found? It should be in euery place, but I feare, hardly any where: Where is it likely to be found? It should be in every place, but I Fear, hardly any where:
q-crq vbz pn31 j pc-acp vbi vvn? pn31 vmd vbi p-acp d n1, cc-acp pns11 vvb, av d c-crq:
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It is a guest that is profitable for all, but entertained of few.
It is a guest that is profitable for all, but entertained of few.
pn31 vbz dt n1 cst vbz j p-acp d, cc-acp vvd pp-f d.
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It comes to the trades-man, and merchant, and seekes there for entertainment, but, Non est hic: It must be kept out from them,
It comes to the tradesman, and merchant, and seeks there for entertainment, but, Non est hic: It must be kept out from them,
pn31 vvz p-acp dt n1, cc n1, cc vvz a-acp p-acp n1, cc-acp, fw-fr fw-la fw-la: pn31 vmb vbi vvn av p-acp pno32,
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for the more ready sale of their wares:
for the more ready sale of their wares:
p-acp dt av-dc j n1 pp-f po32 n2:
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A darke light, and insufficient wares, false weights, and no true measures, best befit our calling;
A dark Light, and insufficient wares, false weights, and no true measures, best befit our calling;
dt j n1, cc j n2, j n2, cc dx j n2, js vvi po12 n1;
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Sophistry is more profitable for our gaine, then trueth. It is true indeed: for seldome or neuer breakes trueth out of their lips.
Sophistry is more profitable for our gain, then truth. It is true indeed: for seldom or never breaks truth out of their lips.
n1 vbz av-dc j p-acp po12 n1, cs n1. pn31 vbz j av: c-acp av cc av-x vvz n1 av pp-f po32 n2.
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Well, seeing trueth is so hard to be found among merchants and trades-men, see we if it may be found among Lawyers,
Well, seeing truth is so hard to be found among merchant's and Tradesmen, see we if it may be found among Lawyers,
av, vvg n1 vbz av j pc-acp vbi vvn p-acp n2 cc n2, vvb pns12 cs pn31 vmb vbi vvn p-acp n2,
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whether it hath any entertainement among them, or no:
whither it hath any entertainment among them, or no:
cs pn31 vhz d n1 p-acp pno32, cc dx:
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for I hope they will not shuffle plainnesse into difficulties, nor finde out trickes to trip vp the heeles of the Law, wher by a mans cause is ouerthrowen,
for I hope they will not shuffle plainness into difficulties, nor find out tricks to trip up the heals of the Law, where by a men cause is overthrown,
c-acp pns11 vvb pns32 vmb xx vvi n1 p-acp n2, ccx vvi av n2 pc-acp vvi a-acp dt n2 pp-f dt n1, c-crq p-acp dt ng1 n1 vbz vvn,
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and himselfe goes home robbed of his money, deceiued in his cause, & cousined of his inheritance:
and himself Goes home robbed of his money, deceived in his cause, & Cousin of his inheritance:
cc px31 vvz n1-an vvn pp-f po31 n1, vvn p-acp po31 n1, cc n1 pp-f po31 n1:
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and feele causes in their fists, before they will vnderstand them in their iudgements.
and feel Causes in their fists, before they will understand them in their Judgments.
cc vvb n2 p-acp po32 n2, c-acp pns32 vmb vvi pno32 p-acp po32 n2.
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I hope our lawes shall not bee corrupted, by meanes of ambitious Lawyers ', though they swarme as thicke now,
I hope our laws shall not be corrupted, by means of ambitious Lawyers ', though they swarm as thick now,
pns11 vvb po12 n2 vmb xx vbi vvn, p-acp n2 pp-f j n2 ', cs pns32 vvi c-acp j av,
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as the Friers in Rome: but not so couetous, as they be superstitious.
as the Friars in Room: but not so covetous, as they be superstitious.
c-acp dt n2 p-acp vvi: cc-acp xx av j, c-acp pns32 vbb j.
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And though these wilfull beggers are maintained of deuotion and charity, I hope most of our Lawyers haue not their maintenance by heaping vp coales, vpon the fire of strife and enuie;
And though these wilful beggars Are maintained of devotion and charity, I hope most of our Lawyers have not their maintenance by heaping up coals, upon the fire of strife and envy;
cc cs d j n2 vbr vvn pp-f n1 cc n1, pns11 vvb av-ds pp-f po12 n2 vhb xx po32 n1 p-acp vvg a-acp n2, p-acp dt n1 pp-f n1 cc n1;
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for then should our good lawes bee abused, as if Law had beene made, rather for the enriching of Lawyers,
for then should our good laws be abused, as if Law had been made, rather for the enriching of Lawyers,
c-acp av vmd po12 j n2 vbb vvn, c-acp cs n1 vhd vbn vvn, av-c p-acp dt vvg pp-f n2,
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then for the execution of iustice:
then for the execution of Justice:
av p-acp dt n1 pp-f n1:
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No surely, to sell iustice is intolerable, but to sell iniustice, is either bribelie, or plaine knauery.
No surely, to fell Justice is intolerable, but to fell injustice, is either bribelie, or plain knavery.
dx av-j, pc-acp vvi n1 vbz j, cc-acp pc-acp vvi n1, vbz av-d av-j, cc j n1.
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God grant that none of them be possessed with some master-deuill, and so sleepe in sinnes then it is more dangerous,
God grant that none of them be possessed with Some master-devil, and so sleep in Sins then it is more dangerous,
np1 vvb cst pix pp-f pno32 vbi vvn p-acp d n1, cc av vvi p-acp n2 cs pn31 vbz av-dc j,
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then profitable for mee to plow them vp: I will therefore pray to God, to conuert and amend them.
then profitable for me to blow them up: I will Therefore pray to God, to convert and amend them.
av j p-acp pno11 pc-acp vvi pno32 a-acp: pns11 vmb av vvi p-acp np1, pc-acp vvi cc vvi pno32.
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Now let vs step among States-men, and Clergie-men for trueth; for there if any where, we are like to find it.
Now let us step among Statesmen, and Clergymen for truth; for there if any where, we Are like to find it.
av vvb pno12 vvi p-acp n2, cc n2 p-acp n1; c-acp a-acp cs d c-crq, pns12 vbr j pc-acp vvi pn31.
(13) part (DIV2)
58
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374
They will not giue this answere with the Lawyer, Non est hic; neither doe they thinke a dramme of policie, worth an ounce of verity: Obsequium amicos, veritas odium parit.
They will not give this answer with the Lawyer, Non est hic; neither do they think a dram of policy, worth an ounce of verity: Obsequium amicos, veritas odium parit.
pns32 vmb xx vvi d n1 p-acp dt n1, fw-fr fw-la fw-la; d vdb pns32 vvb dt n1 pp-f n1, n1 dt n1 pp-f n1: fw-la fw-la, fw-la fw-la n1.
(13) part (DIV2)
58
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375
Flattery and dissimulation is the way to preferment: trueth breedeth but hatred. Flattery and dissimulation is the Way to preferment: truth breeds but hatred.
n1 cc n1 vbz dt n1 p-acp n1: n1 vvz p-acp n1.
(13) part (DIV2)
58
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376
Shall trueth for all this faile here? Shall it not dare to shew it selfe,
Shall truth for all this fail Here? Shall it not Dare to show it self,
vmb n1 p-acp d d vvb av? vmb pn31 xx vvi pc-acp vvi pn31 n1,
(13) part (DIV2)
58
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377
but be kept vnder harches? as too many vse it, (the more is the pitie), that make merchandile of it,
but be kept under harches? as too many use it, (the more is the pity), that make merchandile of it,
cc-acp vbi vvn p-acp n2? c-acp av d n1 pn31, (dt dc vbz dt n1), cst vvb n1 pp-f pn31,
(13) part (DIV2)
58
Image 21
378
and sell it for a little preferment, or a meales meate. And if it bee so, then this is fallow ground, and must be plowed vp.
and fell it for a little preferment, or a meals meat. And if it be so, then this is fallow ground, and must be plowed up.
cc vvi pn31 p-acp dt j n1, cc dt ng1 n1. cc cs pn31 vbb av, cs d vbz j n1, cc vmb vbi vvn a-acp.
(13) part (DIV2)
58
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379
There is a third fallow ground: namely, the field of oppression: A very bad ground, and dangerous to the commonwealth; There is a third fallow ground: namely, the field of oppression: A very bad ground, and dangerous to the commonwealth;
pc-acp vbz dt ord j n1: av, dt n1 pp-f n1: dt j j n1, cc j p-acp dt n1;
(13) part (DIV2)
59
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380
such is the sinne of Engrossery, that hoard vp commodities of all sorts, and so make a dearth, without a scarcity.
such is the sin of Engrossery, that hoard up commodities of all sorts, and so make a dearth, without a scarcity.
d vbz dt n1 pp-f np1, cst vvb a-acp n2 pp-f d n2, cc av vvb dt n1, p-acp dt n1.
(13) part (DIV2)
59
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381
These are worse then the deuill;
These Are Worse then the Devil;
d vbr av-jc cs dt n1;
(13) part (DIV2)
59
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382
for he had some charity in him, labouring to make a plenty, where there was a scarcity;
for he had Some charity in him, labouring to make a plenty, where there was a scarcity;
c-acp pns31 vhd d n1 p-acp pno31, vvg pc-acp vvi dt n1, c-crq pc-acp vbds dt n1;
(13) part (DIV2)
59
Image 21
383
when hee would haue had Christ, to turne stones into bread: But these cormorants cause a scarcitie in the midst of plenty, in turning bread into stones.
when he would have had christ, to turn stones into bred: But these cormorants cause a scarcity in the midst of plenty, in turning bred into stones.
c-crq pns31 vmd vhi vhn np1, p-acp vvb n2 p-acp n1: p-acp d ng1 n1 dt n1 p-acp dt n1 pp-f n1, p-acp vvg n1 p-acp n2.
(13) part (DIV2)
59
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384
They haue crafty pates, reaching wits, and large purses: They compasse sea and land, as Christ sayth, to get all commodities into their hands:
They have crafty pates, reaching wits, and large purses: They compass sea and land, as christ say, to get all commodities into their hands:
pns32 vhb j n2, vvg n2, cc j n2: pns32 vvi n1 cc n1, p-acp np1 vvz, pc-acp vvi d n2 p-acp po32 n2:
(13) part (DIV2)
60
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385
And when they haue gotten them, they sell them as they thinke good, not according to the quantity of the commodity,
And when they have got them, they fell them as they think good, not according to the quantity of the commodity,
cc c-crq pns32 vhb vvn pno32, pns32 vvb pno32 c-acp pns32 vvb j, xx vvg p-acp dt n1 pp-f dt n1,
(13) part (DIV2)
60
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386
but according to the quality of their minds. Who makes things deare now? not God but deuils incarnate, infernall brokers:
but according to the quality of their minds. Who makes things deer now? not God but Devils incarnate, infernal brokers:
cc-acp vvg p-acp dt n1 pp-f po32 n2. r-crq vvz n2 av-jn av? xx np1 p-acp ng1 j, j n2:
(13) part (DIV2)
60
Image 21
387
I meane, engrossing misers, that swarme about this, and other the like cities.
I mean, engrossing misers, that swarm about this, and other the like cities.
pns11 vvb, j-vvg n2, cst n1 p-acp d, cc j-jn dt j n2.
(13) part (DIV2)
61
Image 21
388
Is not this oppression? yea, an horrible and cutting oppression, eating vp the young and the damme, and all at a bitte.
Is not this oppression? yea, an horrible and cutting oppression, eating up the young and the dam, and all At a bit.
vbz xx d n1? uh, dt j cc j-vvg n1, vvg a-acp dt j cc dt n1, cc d p-acp dt n1.
(13) part (DIV2)
61
Image 21
389
Euery such engrosser, is a murtherer, not with a sword of steele, but with a sword of dearth;
Every such engrosser, is a murderer, not with a sword of steel, but with a sword of dearth;
d d n1, vbz dt n1, xx p-acp dt n1 pp-f n1, cc-acp p-acp dt n1 pp-f n1;
(13) part (DIV2)
62
Image 21
390
it is not his hands, but his crueltie that killeth; not his force, but his craft that wounds vnto death.
it is not his hands, but his cruelty that kills; not his force, but his craft that wounds unto death.
pn31 vbz xx po31 n2, cc-acp po31 n1 cst vvz; xx po31 n1, cc-acp po31 n1 cst vvz p-acp n1.
(13) part (DIV2)
62
Image 21
391
Will you see how he doth it? he seekes out for corne, gets it into his garner, pitches so high a price, that it stretcheth out the hearts blood of the poore to reach it:
Will you see how he does it? he seeks out for corn, gets it into his garner, pitches so high a price, that it Stretcheth out the hearts blood of the poor to reach it:
n1 pn22 vvi c-crq pns31 vdz pn31? pns31 vvz av p-acp n1, vvz pn31 p-acp po31 n1, vvz av j dt n1, cst pn31 vvz av dt ng1 n1 pp-f dt j pc-acp vvi pn31:
(13) part (DIV2)
62
Image 21
392
who can but attaine to the refuge for his sustenance? who can but attain to the refuge for his sustenance?
r-crq vmb cc-acp vvi p-acp dt n1 p-acp po31 n1?
(13) part (DIV2)
62
Image 21
393
Is not this murther? yes, a cruell kinde of murther to starue them to death.
Is not this murder? yes, a cruel kind of murder to starve them to death.
vbz xx d n1? uh, dt j n1 pp-f n1 pc-acp vvi pno32 p-acp n1.
(13) part (DIV2)
63
Image 21
394
I haue read of a people that vse to feede their parents when they are in age, with fatte meate to choake them:
I have read of a people that use to feed their Parents when they Are in age, with fat meat to choke them:
pns11 vhb vvn pp-f dt n1 cst vvb pc-acp vvi po32 n2 c-crq pns32 vbr p-acp n1, p-acp j n1 pc-acp vvi pno32:
(13) part (DIV2)
63
Image 21
395
but I neuer heard of any that did detaine foodel, whereby they might starue the poore.
but I never herd of any that did detain foodel, whereby they might starve the poor.
cc-acp pns11 av-x vvd pp-f d cst vdd vvi n1, c-crq pns32 vmd vvi dt j.
(13) part (DIV2)
63
Image 21
396
It is true, that Home malus fera pessima. An euill man is the worst wild beast.
It is true, that Home malus fera pessima. an evil man is the worst wild beast.
pn31 vbz j, cst av-an fw-la fw-fr fw-la. dt j-jn n1 vbz dt js j n1.
(13) part (DIV2)
63
Image 21
397
And also as the prouerbe is, home homini Lupus, man is a wolfe vnto a man. It is true in these:
And also as the proverb is, home Homini Lupus, man is a wolf unto a man. It is true in these:
cc av c-acp dt n1 vbz, av-an fw-la np1, n1 vbz dt n1 p-acp dt n1. pn31 vbz j p-acp d:
(13) part (DIV2)
63
Image 21
398
many haue perished through their crueltie: whose blood they shall answere for. The engrosser is a thiefe likewise:
many have perished through their cruelty: whose blood they shall answer for. The engrosser is a thief likewise:
d vhb vvn p-acp po32 n1: rg-crq n1 pns32 vmb vvi p-acp. dt n1 vbz dt n1 av:
(13) part (DIV2)
63
Image 21
399
for he steales away the corne that should make the poores-bread; not with the power of his arme, but by the strength of his purse.
for he steals away the corn that should make the poors-bread; not with the power of his arm, but by the strength of his purse.
c-acp pns31 vvz av dt n1 cst vmd vvi dt n1; xx p-acp dt n1 pp-f po31 n1, cc-acp p-acp dt n1 pp-f po31 n1.
(13) part (DIV2)
64
Image 21
400
Hee fightes with a long weapon, that reacheth to the foure corners of the land, and robbes them in their owne houses before they are aware.
He fights with a long weapon, that reaches to the foure corners of the land, and robs them in their own houses before they Are aware.
pns31 vvz p-acp dt j n1, cst vvz p-acp dt crd n2 pp-f dt n1, cc vvz pno32 p-acp po32 d n2 c-acp pns32 vbr j.
(13) part (DIV2)
64
Image 21
401
If neede require, they can strike ouer sea, and robbe there, rather then their garners shall bee emptie. These are dangerous theeues;
If need require, they can strike over sea, and rob there, rather then their garners shall be empty. These Are dangerous thieves;
cs n1 vvb, pns32 vmb vvi p-acp n1, cc vvi a-acp, av-c av po32 n2 vmb vbi j. d vbr j n2;
(13) part (DIV2)
64
Image 21
402
They steale more in one commoditie, then the high-way theese in all the yeere;
They steal more in one commodity, then the highway these in all the year;
pns32 vvi av-dc p-acp crd n1, cs dt n1 d p-acp d dt n1;
(13) part (DIV2)
64
Image 21
403
yet these sit and stare the lawe in the face, and no man doth anything vnto them:
yet these fit and stare the law in the face, and no man does anything unto them:
av d vvb cc vvi dt n1 p-acp dt n1, cc dx n1 vdz pi p-acp pno32:
(13) part (DIV2)
64
Image 21
404
where the high-way thiefe that steales for necessitie is trust vp:
where the highway thief that steals for necessity is trust up:
c-crq dt n1 n1 cst vvz p-acp n1 vbz vvn a-acp:
(13) part (DIV2)
64
Image 21
405
yet these are greater theeues by diuine lawe, and ought of the twaine rather to bee executed.
yet these Are greater thieves by divine law, and ought of the twaine rather to be executed.
av d vbr jc n2 p-acp j-jn n1, cc pi pp-f dt crd av pc-acp vbi vvn.
(13) part (DIV2)
64
Image 21
406
But what care these for this? they are too rich to be hanged; yet they are theeues for all their greatnesse;
But what care these for this? they Are too rich to be hanged; yet they Are thieves for all their greatness;
p-acp r-crq n1 d p-acp d? pns32 vbr av j pc-acp vbi vvn; av pns32 vbr n2 p-acp d po32 n1;
(13) part (DIV2)
64
Image 22
407
it is not their gold that can buy out their fellonious dealing at the day of Iudgement.
it is not their gold that can buy out their felonious dealing At the day of Judgement.
pn31 vbz xx po32 n1 cst vmb vvi av po32 j n-vvg p-acp dt n1 pp-f n1.
(13) part (DIV2)
64
Image 22
408
Like wise euery engrosser is an infidell, not trusting God of his word, which saith, I will neuer faile nor forsake thee. And Christ saith, First seeke the kingdome of God,
Like wise every engrosser is an infidel, not trusting God of his word, which Says, I will never fail nor forsake thee. And christ Says, First seek the Kingdom of God,
av-j j d n1 vbz dt n1, xx vvg np1 pp-f po31 n1, r-crq vvz, pns11 vmb av-x vvi ccx vvi pno21. cc np1 vvz, ord vvb dt n1 pp-f np1,
(13) part (DIV2)
65
Image 22
409
and then all these things shall bee giuen vnto thee. and then all these things shall be given unto thee.
cc av d d n2 vmb vbi vvn p-acp pno21.
(13) part (DIV2)
65
Image 22
410
Tush, saith the engrosser, shall I depend vpon Gods word? no, one bird in the hand, is worth two in the bush.
Tush, Says the engrosser, shall I depend upon God's word? no, one bird in the hand, is worth two in the bush.
uh, vvz dt n1, vmb pns11 vvi p-acp ng1 n1? uh-dx, crd n1 p-acp dt n1, vbz j crd p-acp dt n1.
(13) part (DIV2)
65
Image 22
411
A dramme of Mammons wealth, is worth a whole once of Gods service.
A dram of Mammons wealth, is worth a Whole once of God's service.
dt n1 pp-f npg1 n1, vbz j dt j-jn a-acp pp-f npg1 n1.
(13) part (DIV2)
65
Image 22
412
O wretches, condemned of the very Heathens themselues, Estque dei sedes vbiterra, vbipontus et aer, et calum, et virtus, superos quid quaerimus vltra? Ioue sits where earth, where ayre, where sea,
O wretches, condemned of the very heathens themselves, Estque dei sedes vbiterra, vbipontus et aer, et Column, et virtus, superos quid Seeking vltra? Ioue sits where earth, where air, where sea,
sy n2, vvn pp-f dt j n2-jn px32, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la? np1 vvz c-crq n1, c-crq n1, c-crq n1,
(13) part (DIV2)
65
Image 22
413
and shoare, Where heauen, and vertue is, why seeke we more? I may ioyne with these the inclosers, that steale away the poore mens commons from them, to make broader their owne territories, that they may dwell alone.
and shore, Where heaven, and virtue is, why seek we more? I may join with these the inclosers, that steal away the poor men's commons from them, to make Broader their own territories, that they may dwell alone.
cc n1, c-crq n1, cc n1 vbz, q-crq vvb pns12 av-dc? pns11 vmb vvi p-acp d dt n2, cst vvi av dt j ng2 n2 p-acp pno32, pc-acp vvi jc po32 d n2, cst pns32 vmb vvi av-j.
(13) part (DIV2)
65
Image 22
414
Alone indeed, for neither God nor good man, shall keepe them company by their good wils. These ioyne house, to house: and lay fielde, to fielde; whereby.
Alone indeed, for neither God nor good man, shall keep them company by their good wills. These join house, to house: and lay field, to field; whereby.
av-j av, c-acp dx n1 ccx j n1, vmb vvi pno32 n1 p-acp po32 j n2. d vvi n1, p-acp n1: cc vvd n1, p-acp n1; c-crq.
(13) part (DIV2)
65
Image 22
415
there is almost no piace for the poore man to dwell in: and very litle or no pasture, for their cattle to feede on.
there is almost no piace for the poor man to dwell in: and very little or no pasture, for their cattle to feed on.
pc-acp vbz av dx n1 p-acp dt j n1 pc-acp vvi p-acp: cc av j cc dx n1, p-acp po32 n2 pc-acp vvi a-acp.
(13) part (DIV2)
65
Image 22
416
And sure if it were possible, they would leaue them no ayre to breath in. These purchase large Lord-ships, and goodly monuments, if they would continue:
And sure if it were possible, they would leave them no air to breath in. These purchase large Lordships, and goodly monuments, if they would continue:
cc j cs pn31 vbdr j, pns32 vmd vvi pno32 dx n1 pc-acp vvi p-acp. np1 vvb j n2, cc j n2, cs pns32 vmd vvi:
(13) part (DIV2)
65
Image 22
417
how should that bee? when the first stone of their building, is hewen out of the quarry of oppression.
how should that be? when the First stone of their building, is hewn out of the quarry of oppression.
q-crq vmd d vbi? c-crq dt ord n1 pp-f po32 n-vvg, vbz vvn av pp-f dt n1 pp-f n1.
(13) part (DIV2)
65
Image 22
418
Of this company are the couetous Patrons;
Of this company Are the covetous Patrons;
pp-f d n1 vbr dt j n2;
(13) part (DIV2)
66
Image 22
419
which are so infected with the golden dropsie, as that their Church doorts will not open, without a siluer key.
which Are so infected with the golden dropsy, as that their Church doorts will not open, without a silver key.
r-crq vbr av vvn p-acp dt j n1, c-acp cst po32 n1 n2 vmb xx vvi, p-acp dt n1 n1.
(13) part (DIV2)
66
Image 22
420
Hee that will haue a Church liuing, must speake words of golde, and also subscribe with a pen of filuer,
He that will have a Church living, must speak words of gold, and also subscribe with a pen of filuer,
pns31 cst vmb vhi dt n1 vvg, vmb vvi n2 pp-f n1, cc av vvb p-acp dt n1 pp-f n1,
(13) part (DIV2)
66
Image 22
421
or els he must goe backe againe without. Is not this ground of oppression? Yes, a hard ground, and a hard heart:
or Else he must go back again without. Is not this ground of oppression? Yes, a hard ground, and a hard heart:
cc av pns31 vmb vvi av av p-acp. vbz xx d n1 pp-f n1? uh, dt j n1, cc dt j n1:
(13) part (DIV2)
66
Image 22
422
Durities est hominis peccatum, obduratio indicium 〈 ◊ 〉: Harduisse of heart is mans sinne, hardening of the heart is Gods indgement. Duties est hominis peccatum, obduratio indicium 〈 ◊ 〉: Harduisse of heart is men sin, hardening of the heart is God's judgement.
n2 fw-la fw-la fw-la, fw-la fw-la 〈 sy 〉: fw-fr pp-f n1 vbz ng1 n1, vvg pp-f dt n1 vbz ng1 n1.
(13) part (DIV2)
66
Image 22
423
And were not their hearts hardened, they would not deale, with the poore Ministers as they doe:
And were not their hearts hardened, they would not deal, with the poor Ministers as they do:
cc vbdr xx po32 n2 vvn, pns32 vmd xx vvi, p-acp dt j n2 c-acp pns32 vdb:
(13) part (DIV2)
66
Image 22
424
much like the princes of Hanun, which cut off the garments of Dauids seruants, by the buttocks,
much like the Princes of Hanun, which Cut off the garments of David Servants, by the buttocks,
av-d av-j dt n2 pp-f np1, r-crq vvd a-acp dt n2 pp-f npg1 n2, p-acp dt n2,
(13) part (DIV2)
66
Image 22
425
& shaued off halse their beards. So doe these oppressing Patrons deale with the Ministers; & shaved off halse their beards. So do these oppressing Patrons deal with the Ministers;
cc vvd a-acp av-j po32 n2. av vdb d j-vvg n2 vvi p-acp dt n2;
(13) part (DIV2)
66
Image 22
426
cutting off halse their liuings, before they can get into them, that they haue not sufficient to maintaine themselues, with any thinne dyet, and simple clothes.
cutting off halse their livings, before they can get into them, that they have not sufficient to maintain themselves, with any thin diet, and simple clothes.
vvg a-acp av-j po32 n2-vvg, c-acp pns32 vmb vvi p-acp pno32, cst pns32 vhb xx j pc-acp vvi px32, p-acp d j n1, cc j n2.
(13) part (DIV2)
66
Image 22
427
No matuell is they liue in such penury, when they must pay 300. l. for an In-come:
No matuell is they live in such penury, when they must pay 300. l. for an Income:
dx n1 vbz pns32 vvb p-acp d n1, c-crq pns32 vmb vvi crd n1 p-acp dt j:
(13) part (DIV2)
66
Image 22
428
If I did not know this by experience, I would not haue spoken it.
If I did not know this by experience, I would not have spoken it.
cs pns11 vdd xx vvi d p-acp n1, pns11 vmd xx vhi vvn pn31.
(13) part (DIV2)
66
Image 22
429
I thinke these are of the mind of Dionysius, who comming into a Temple, where images were couered with costly 〈 ◊ 〉, of gold and siluer, These (sayd hee), are too heauy for summer, and too coole for winter:
I think these Are of the mind of Dionysius, who coming into a Temple, where Images were covered with costly 〈 ◊ 〉, of gold and silver, These (said he), Are too heavy for summer, and too cool for winter:
pns11 vvb d vbr pp-f dt n1 pp-f np1, r-crq vvg p-acp dt n1, c-crq n2 vbdr vvn p-acp j 〈 sy 〉, pp-f n1 cc n1, d (vvd pns31), vbr av j c-acp n1, cc av j c-acp n1:
(13) part (DIV2)
66
Image 22
430
and so taking them away, clothed them with Lincy-woolcy: These (sayth hee), are colder for Summer, & warmer for Winter.
and so taking them away, clothed them with Lincey-woolsey: These (say he), Are colder for Summer, & warmer for Winter.
cc av vvg pno32 av, vvd pno32 p-acp j: d (vvz pns31), vbr avc-jn p-acp n1, cc jc p-acp n1.
(13) part (DIV2)
66
Image 22
431
So deale these with vs, thinking a coate of Lincy-woolcy good enough, if not too good,
So deal these with us, thinking a coat of Lincey-woolsey good enough, if not too good,
av vvb d p-acp pno12, vvg dt n1 pp-f j av-j av-d, cs xx av j,
(13) part (DIV2)
66
Image 22
432
for vs. Much like the custome.
for us Much like the custom.
p-acp pno12 d av-j dt n1.
(13) part (DIV2)
66
Image 22
433
which is, as O doricus affirmes, of a people that in their sacrifice, they feed their gods with the smoake, and eate the meate themselues:
which is, as O doricus affirms, of a people that in their sacrifice, they feed their God's with the smoke, and eat the meat themselves:
r-crq vbz, c-acp fw-la fw-la vvz, pp-f dt n1 cst p-acp po32 n1, pns32 vvb po32 n2 p-acp dt n1, cc vvi dt n1 px32:
(13) part (DIV2)
66
Image 22
434
So these feede vs with the smoaky refuse of their liuings, but eate the chiefe therof at their owne tables;
So these feed us with the smoky refuse of their livings, but eat the chief thereof At their own tables;
av d vvb pno12 p-acp dt j n1 pp-f po32 n2-vvg, cc-acp vvb dt j-jn av p-acp po32 d n2;
(13) part (DIV2)
66
Image 22
435
that is, they haue the corno and hay, and giue vs the pigge and goose.
that is, they have the corno and hay, and give us the pig and goose.
d vbz, pns32 vhb dt fw-la cc n1, cc vvb pno12 dt n1 cc n1.
(13) part (DIV2)
66
Image 22
436
With these I set the vsurers, that are much like the timber-worme, which to touch is very soft,
With these I Set the usurers, that Are much like the timber-worm, which to touch is very soft,
p-acp d pns11 vvd dt n2, cst vbr av-d av-j dt n1, r-crq p-acp n1 vbz av j,
(13) part (DIV2)
67
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437
but hath teeth so hard, that it eates the timber.
but hath teeth so hard, that it eats the timber.
cc-acp vhz n2 av av-j, cst pn31 vvz dt n1.
(13) part (DIV2)
67
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438
Cato being asked what it was to lend vpon vsury, answered, Qaid hominem occidere, What is it to kill a man. Cato being asked what it was to lend upon Usury, answered, Qaid hominem occidere, What is it to kill a man.
np1 vbg vvn r-crq pn31 vbds pc-acp vvi p-acp n1, vvd, vvn fw-la fw-la, q-crq vbz pn31 pc-acp vvi dt n1.
(13) part (DIV2)
67
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439
The high-way theese wonnds not so deepe with his sword, as the vsurer doth with a piece of paper:
The highway these wonnds not so deep with his sword, as the usurer does with a piece of paper:
dt n1 d n2 xx av j-jn p-acp po31 n1, c-acp dt n1 vdz p-acp dt n1 pp-f n1:
(13) part (DIV2)
67
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440
for he strikes home, and hits all sorts of people. The Land-lord rackes his rents: The Farmer inhances his corne:
for he strikes home, and hits all sorts of people. The Landlord racks his rends: The Farmer inhances his corn:
c-acp pns31 vvz av-an, cc vvz d n2 pp-f n1. dt n1 n2 po31 n2: dt n1 vvz po31 n1:
(13) part (DIV2)
67
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441
The Trades-man rayseth his wares, and all to pay the Vulurer.
The Tradesman raises his wares, and all to pay the Vulurer.
dt n1 vvz po31 n2, cc d pc-acp vvi dt n1.
(13) part (DIV2)
67
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442
Wee doe not all take vse, but I am sure there is none of vs all but payes vse.
we do not all take use, but I am sure there is none of us all but pays use.
pns12 vdb xx d vvi vvi, cc-acp pns11 vbm j pc-acp vbz pix pp-f pno12 d p-acp vvz n1.
(13) part (DIV2)
67
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443
Chrysostome compareth Vsury to the sting of an Aspe, whose venimous infection casteth the partie into a sweete sleepe for a time, dispersing so into euery member of his bodie, that presently hee dyeth:Chrysostom compareth Usury to the sting of an Asp, whose venomous infection Cast the party into a sweet sleep for a time, dispersing so into every member of his body, that presently he Dies:
np1 vvz n1 p-acp dt n1 pp-f dt n1, rg-crq j n1 vvz dt n1 p-acp dt j n1 p-acp dt n1, vvg av p-acp d n1 pp-f po31 n1, cst av-j pns31 vvz:
(13) part (DIV2)
67
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Euen so the Vsurer seemes sweete for a time, but in the end, the venimous infection thereof will so run thorow a mans substance, that all that hee hath is quickly conuerted into debt.
Even so the Usurer seems sweet for a time, but in the end, the venomous infection thereof will so run thorough a men substance, that all that he hath is quickly converted into debt.
av av dt n1 vvz j p-acp dt n1, cc-acp p-acp dt n1, dt j n1 av vmb av vvi p-acp dt ng1 n1, cst d cst pns31 vhz vbz av-j vvn p-acp n1.
(13) part (DIV2)
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Much like a Tartarian souldier, that borrowing fiue hundreth pieces of Coyne, aud keeping the same fiue yeeres, was constrained to pay seuen thousand backe againe.
Much like a Tartarian soldier, that borrowing fiue Hundredth Pieces of Coin, and keeping the same fiue Years, was constrained to pay seuen thousand back again.
av-d av-j dt jp n1, cst vvg crd ord n2 pp-f vvb, cc vvg dt d crd n2, vbds vvn pc-acp vvi crd crd n1 av.
(13) part (DIV2)
67
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This is horrible oppression, and fallow ground that must be plowed vp. Couetousnesse is another fallow ground, and must bee new plowed.
This is horrible oppression, and fallow ground that must be plowed up. Covetousness is Another fallow ground, and must be new plowed.
d vbz j n1, cc j n1 cst vmb vbi vvn a-acp. n1 vbz j-jn j n1, cc vmb vbb j vvn.
(13) part (DIV2)
67
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The couetous wretch hath his heart set on golde and siluer, and can speake none other language, but of Mammon. A thing much accounted of:
The covetous wretch hath his heart Set on gold and silver, and can speak none other language, but of Mammon. A thing much accounted of:
dt j n1 vhz po31 n1 vvn p-acp n1 cc n1, cc vmb vvi pi j-jn n1, cc-acp pp-f np1. dt n1 av-d vvn pp-f:
(13) part (DIV2)
68
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for, Pecunie obediunt omnia: All things obey to money:
for, Pecunie obediunt omnia: All things obey to money:
c-acp, np1 fw-la fw-la: d n2 vvi p-acp n1:
(13) part (DIV2)
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449
Paul saith, that couetousnesse is Idolatry. It is the property of Idolatry to steale away the heart of man, Paul Says, that covetousness is Idolatry. It is the property of Idolatry to steal away the heart of man,
np1 vvz, cst n1 vbz n1. pn31 vbz dt n1 pp-f n1 pc-acp vvi av dt n1 pp-f n1,
(13) part (DIV2)
68
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yet not so forcible as gold. Dum vult esse praedo, sitpraeda: Whiles that bes came to a prey, hee becomes a prey:
yet not so forcible as gold. Dum vult esse praedo, sitpraeda: While that bes Come to a prey, he becomes a prey:
av xx av j c-acp n1. fw-la fw-la fw-la fw-la, fw-la: cs d zz vvd p-acp dt n1, pns31 vvz dt n1:
(13) part (DIV2)
68
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451
As Hosea saith in another kinde, Wine and new wine: haue stolen away their hearts: So the more hee drinkes, the dryer hee is.
As Hosea Says in Another kind, Wine and new wine: have stolen away their hearts: So the more he drinks, the drier he is.
p-acp np1 vvz p-acp j-jn n1, n1 cc j n1: vhb vvn av po32 n2: av dt av-dc pns31 vvz, dt n1 pns31 vbz.
(13) part (DIV2)
68
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452
Dum sorbit vinum, absorbitur a vino: He drinkes vp his wine, and his wine drinkes vp him. Dum sorbit vinum, absorbitur a vino: He drinks up his wine, and his wine drinks up him.
fw-la n1 fw-la, fw-la dt fw-la: pns31 vvz a-acp po31 n1, cc po31 n1 vvz p-acp pno31.
(13) part (DIV2)
68
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453
Qui tenet marsupium, tenotur a marsupio: Hoe holdes his purse fast, and his purse holdes him fast. Qui tenet marsupium, tenotur a marsupio: Hoe holds his purse fast, and his purse holds him fast.
np1 n1 fw-la, fw-la dt fw-la: uh n2 po31 n1 av-j, cc po31 n1 vvz pno31 av-j.
(13) part (DIV2)
68
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454
O thou hunger of golde, and siluer, what is it not, that thou doest compell the hearts of men to buy and sell? saith Tullie. The chariot of Auarice is carried vpon foure wheeles of vice;
Oh thou hunger of gold, and silver, what is it not, that thou dost compel the hearts of men to buy and fell? Says Tullie. The chariot of Avarice is carried upon foure wheels of vice;
uh pns21 n1 pp-f n1, cc n1, r-crq vbz pn31 xx, cst pns21 vd2 vvi dt n2 pp-f n2 pc-acp vvi cc vvi? vvz np1. dt n1 pp-f n1 vbz vvn p-acp crd n2 pp-f n1;
(13) part (DIV2)
68
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455
which are, Faint courage, Vngentlenesse, Contempt of God, and Forgetsulnesse of death: And two horses draw it, Rauine, and Niggardship:
which Are, Faint courage, Ungentleness, Contempt of God, and Forgetsulnesse of death: And two Horses draw it, Ravine, and Niggardship:
r-crq vbr, j n1, n1, n1 pp-f np1, cc n1 pp-f n1: cc crd n2 vvb pn31, n1, cc n1:
(13) part (DIV2)
68
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456
To them both is but one Carter, Desire to haue. The Carter driueth with a whip of two coards;
To them both is but one Carter, Desire to have. The Carter Driveth with a whip of two coards;
p-acp pno32 av-d vbz cc-acp crd n1, vvb pc-acp vhi. dt n1 vvz p-acp dt n1 pp-f crd n2;
(13) part (DIV2)
68
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457
Appetite to get, and Care to keepe.
Appetite to get, and Care to keep.
n1 pc-acp vvi, cc vvb pc-acp vvi.
(13) part (DIV2)
68
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458
The deuill vs a skilfull Sophister, auetting the wordes of the holy Ghost, turnes bread into drinke:
The Devil us a skilful Sophister, auetting the words of the holy Ghost, turns bred into drink:
dt n1 pno12 dt j n1, vvg dt n2 pp-f dt j n1, vvz n1 p-acp n1:
(13) part (DIV2)
68
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459
In the drunkard, no more our dayly bread, but our dayly drinke:
In the drunkard, no more our daily bred, but our daily drink:
p-acp dt n1, av-dx av-dc po12 j n1, cc-acp po12 j n1:
(13) part (DIV2)
68
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460
Hee turnes godlinesse into Auarice in the couetous, crossing the saying of our Lord, First seeke the kingdome of heauen:
He turns godliness into Avarice in the covetous, crossing the saying of our Lord, First seek the Kingdom of heaven:
pns31 vvz n1 p-acp n1 p-acp dt j, vvg dt n-vvg pp-f po12 n1, ord vvb dt n1 pp-f n1:
(13) part (DIV2)
68
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but hee will haue vs first to seeke the world, and then, if there bee any time to spare, to seeke for heauen:
but he will have us First to seek the world, and then, if there be any time to spare, to seek for heaven:
cc-acp pns31 vmb vhi pno12 ord pc-acp vvi dt n1, cc av, cs pc-acp vbb d n1 pc-acp vvi, pc-acp vvi p-acp n1:
(13) part (DIV2)
68
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462
This kinde of Sophistry hath deceiued the world. Plures allicit auaritia, quam peritia: Couetousnesse inciteth more men then knowledge doeth. So sings the world:
This kind of Sophistry hath deceived the world. Plures allicit auaritia, quam peritia: Covetousness inciteth more men then knowledge doth. So sings the world:
d n1 pp-f n1 vhz vvn dt n1. fw-la vvi fw-la, fw-la fw-la: n1 vvz dc n2 cs n1 vdz. av vvz dt n1:
(13) part (DIV2)
68
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463
Quaerenda peounia primum est, virtus post nummos. Haec Ianus summus ab imo perdocet: Haec recinunt iuuenes dictata senesque.
Quaerenda peounia primum est, virtus post Nummos. Haec Ianus Summus ab imo perdocet: Haec recinunt Youth dictata senesque.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. fw-la np1 fw-la fw-la fw-la fw-la: fw-la fw-la n1 fw-la fw-la.
(13) part (DIV2)
68
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First coyne, then vertue, tLs doth Ianus sing: And these through mouthes of youth and age doe ring.
First coin, then virtue, tLs does Ianus sing: And these through mouths of youth and age do ring.
ord n1, cs n1, av vdz np1 vvi: cc d p-acp n2 pp-f n1 cc n1 vdb vvi.
(13) part (DIV2)
68
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465
This seemes sweete to a couetous man, that his heart is so set on couetousnesse, that with Esau hee will sell his birthright, for a messe of pottage:
This seems sweet to a covetous man, that his heart is so Set on covetousness, that with Esau he will fell his birthright, for a mess of pottage:
d vvz j p-acp dt j n1, cst po31 n1 vbz av vvn p-acp n1, cst p-acp np1 pns31 vmb vvi po31 n1, p-acp dt n1 pp-f n1:
(13) part (DIV2)
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And when hee values vertue at the highest, it is but at thirty pence, with Iudas. A couetous man is a rebell against GOD, breaking his Commaundement, Thou shalt not couet: A traytour to his owne soule, and a murtherer of men.
And when he value's virtue At the highest, it is but At thirty pence, with Iudas. A covetous man is a rebel against GOD, breaking his Commandment, Thou shalt not covet: A traitor to his own soul, and a murderer of men.
cc c-crq pns31 vvz n1 p-acp dt js, pn31 vbz p-acp p-acp crd n2, p-acp np1. dt j n1 vbz dt n1 p-acp np1, vvg po31 n1, pns21 vm2 xx vvi: dt n1 p-acp po31 d n1, cc dt n1 pp-f n2.
(13) part (DIV2)
69
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467
This fallow ground must bee plowed vp.
This fallow ground must be plowed up.
d j n1 vmb vbi vvn a-acp.
(13) part (DIV2)
69
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468
The next fallow ground, that I would haue you to peruse ouer, is the fashion-mongers of our time;
The next fallow ground, that I would have you to peruse over, is the fashion-mongers of our time;
dt ord j n1, cst pns11 vmd vhi pn22 pc-acp vvi a-acp, vbz dt n2 pp-f po12 n1;
(13) part (DIV2)
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469
I meane the sonnes of pride:
I mean the Sons of pride:
pns11 vvb dt n2 pp-f n1:
(13) part (DIV2)
70
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470
to day an English-man, to morrow a French-man, the third day a Spaniard, then a Turke,
to day an Englishman, to morrow a Frenchman, the third day a Spaniard, then a Turk,
p-acp n1 dt np1, p-acp n1 dt np1, dt ord n1 dt np1, cs dt np1,
(13) part (DIV2)
70
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471
and last of all a Deuill. There is another kind of fallow ground:
and last of all a devil. There is Another kind of fallow ground:
cc ord pp-f d dt n1. pc-acp vbz j-jn n1 pp-f j n1:
(13) part (DIV2)
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472
A generation so ill tempered of the foure Elements, that it taketh and possesseth seuerall parts in them: their hearts all earth: their stomackes all water:
A generation so ill tempered of the foure Elements, that it Takes and Possesses several parts in them: their hearts all earth: their stomachs all water:
dt n1 av av-jn vvn pp-f dt crd n2, cst pn31 vvz cc vvz j n2 p-acp pno32: po32 n2 d n1: po32 n2 d n1:
(13) part (DIV2)
71
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473
their braine all ayre, and their tongues all fire, being set on fire, with the fire of Hell:
their brain all air, and their tongues all fire, being Set on fire, with the fire of Hell:
po32 n1 d n1, cc po32 n2 d n1, vbg vvn p-acp n1, p-acp dt n1 pp-f n1:
(13) part (DIV2)
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474
these are knowen by their language: There is Prouincia Caelestis: The Kingdoms of heauen: The speach whereof is Prayer, Praising of God, and speaking of heauenly things:
these Are known by their language: There is Prouincia Caelestis: The Kingdoms of heaven: The speech whereof is Prayer, Praising of God, and speaking of heavenly things:
d vbr vvn p-acp po32 n1: pc-acp vbz fw-la fw-la: dt n2 pp-f n1: dt n1 c-crq vbz n1, vvg pp-f np1, cc vvg pp-f j n2:
(13) part (DIV2)
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but in this language they haue no skill. There is Prouincia terrestis: the language whereof is worldly pleasure, riches, honour, and the like;
but in this language they have no skill. There is Prouincia terrestis: the language whereof is worldly pleasure, riches, honour, and the like;
cc-acp p-acp d n1 pns32 vhb dx n1. pc-acp vbz fw-la fw-la: dt n1 c-crq vbz j n1, n2, n1, cc dt j;
(13) part (DIV2)
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and in this they are good Schollers. Lastly, there is Prouincia Infernalis: the language whereof is cursing and blasphemie:
and in this they Are good Scholars. Lastly, there is Prouincia Infernal: the language whereof is cursing and blasphemy:
cc p-acp d pns32 vbr j n2. ord, pc-acp vbz fw-la fw-la: dt n1 c-crq vbz vvg cc n1:
(13) part (DIV2)
71
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477
and in this they are perfect. Mens mouthes are dyed red with oathes;
and in this they Are perfect. Men's mouths Are died read with Oaths;
cc p-acp d pns32 vbr j. ng2 n2 vbr vvn j-jn p-acp n2;
(13) part (DIV2)
71
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478
it is no more newes, to heare an oath, then to see the light, yet God will not hold him guiltlesse that taketh his Name in vaine: A sinne condemned by God:
it is no more news, to hear an oath, then to see the Light, yet God will not hold him guiltless that Takes his Name in vain: A sin condemned by God:
pn31 vbz dx dc n1, pc-acp vvi dt n1, cs pc-acp vvi dt n1, av np1 vmb xx vvi pno31 j cst vvz po31 n1 p-acp j: dt n1 vvn p-acp np1:
(13) part (DIV2)
71
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479
The law of nature doeth detestit, and the lawe of nations did euer abhorre it. But in England hee is no man that cannot sweare, and that by wholesale:
The law of nature doth detestit, and the law of Nations did ever abhor it. But in England he is no man that cannot swear, and that by wholesale:
dt n1 pp-f n1 vdz fw-la, cc dt n1 pp-f n2 vdd av vvi pn31. p-acp p-acp np1 pns31 vbz dx n1 cst vmbx vvi, cc cst p-acp n1:
(13) part (DIV2)
71
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480
Children now can sweare, before their parents can pray.
Children now can swear, before their Parents can pray.
n2 av vmb vvi, p-acp po32 n2 vmb vvi.
(13) part (DIV2)
71
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481
Whoredome is growen to bee a Trade among vs, as if there were no Lawe to condemneit, nor Iustice, to punish it:
Whoredom is grown to be a Trade among us, as if there were no Law to condemneit, nor justice, to Punish it:
n1 vbz vvn pc-acp vbi dt n1 p-acp pno12, c-acp cs pc-acp vbdr dx n1 pc-acp vvi, ccx n1, pc-acp vvi pn31:
(13) part (DIV2)
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482
A sinne most damnable, forbidden in the Lawe, and threatued by the Lord: Whoremongers and adulterers hee will iudge:
A sin most damnable, forbidden in the Law, and threatued by the Lord: Whoremongers and Adulterers he will judge:
dt n1 ds j, vvn p-acp dt n1, cc vvn p-acp dt n1: n2 cc n2 pns31 vmb vvi:
(13) part (DIV2)
72
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483
A sinne punished by death in the Lawe: but now vpon the backe, if not too often, by the purse:
A sin punished by death in the Law: but now upon the back, if not too often, by the purse:
dt n1 vvn p-acp n1 p-acp dt n1: cc-acp av p-acp dt n1, cs xx av av, p-acp dt n1:
(13) part (DIV2)
72
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484
And so long as they haue an impudent face, and a large purse, well lined, they will vnder-goe it well enough.
And so long as they have an impudent face, and a large purse, well lined, they will undergo it well enough.
cc av av-j c-acp pns32 vhb dt j n1, cc dt j n1, av vvn, pns32 vmb vvi pn31 av av-d.
(13) part (DIV2)
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485
Now seeing that this kinde of punishment will doe no good, but that still they will goe neighing after their neighbours wiues, and assemble themselues in harlots houses.
Now seeing that this kind of punishment will do no good, but that still they will go neighing After their neighbours wives, and assemble themselves in harlots houses.
av vvg cst d n1 pp-f n1 vmb vdi dx j, cc-acp cst av pns32 vmb vvi vvg p-acp po32 n2 n2, cc vvi px32 p-acp n2 n2.
(13) part (DIV2)
73
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486
Consider yet Gods iudgements on this kinde of offence; For I will bee a swift witnesse against the adulterer, sayth the Lord. See it so performed:
Consider yet God's Judgments on this kind of offence; For I will be a swift witness against the adulterer, say the Lord. See it so performed:
vvb av npg1 n2 p-acp d n1 pp-f n1; c-acp pns11 vmb vbi dt j n1 p-acp dt n1, vvz dt n1. vvb pn31 av vvn:
(13) part (DIV2)
73
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487
Dauid for his adultery with Bathsheba, (when shee was the wife of Vriah, ) had his house punished with the sword: David for his adultery with Bathsheba, (when she was the wife of Uriah,) had his house punished with the sword:
np1 p-acp po31 n1 p-acp np1, (c-crq pns31 vbds dt n1 pp-f np1,) vhd po31 n1 vvn p-acp dt n1:
(13) part (DIV2)
73
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488
The childe begotten in adultery died; and his owne wiues rauished by his owne sonne; Amnon: murthered, and Absalom hanged by the haire.
The child begotten in adultery died; and his own wives ravished by his own son; Amnon: murdered, and Absalom hanged by the hair.
dt n1 vvn p-acp n1 vvd; cc po31 d n2 vvn p-acp po31 d n1; np1: vvn, cc np1 vvn p-acp dt n1.
(13) part (DIV2)
73
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489
Looke wee into the Histories, and there is the like:
Look we into the Histories, and there is the like:
n1 pns12 p-acp dt n2, cc pc-acp vbz dt j:
(13) part (DIV2)
73
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490
Rodoaldus, (sometime King of Lombardie ) was suddenly strucken dead in the acte of adultery.Rodoaldus, (sometime King of Lombardy) was suddenly strucken dead in the act of adultery.
np1, (av n1 pp-f np1) vbds av-j vvn j p-acp dt n1 pp-f n1.
(13) part (DIV2)
73
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491
It is recorded also of Alrichbertus, King of France, that hee died suddenly, with a whore in his armes.
It is recorded also of Alrichbertus, King of France, that he died suddenly, with a whore in his arms.
pn31 vbz vvn av pp-f np1, n1 pp-f np1, cst pns31 vvd av-j, p-acp dt n1 p-acp po31 n2.
(13) part (DIV2)
73
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492
With many other like examples, both in diuine and humane Histories. To that end you may know what adultery is, marke these branches following.
With many other like Examples, both in divine and humane Histories. To that end you may know what adultery is, mark these branches following.
p-acp d j-jn j n2, av-d p-acp j-jn cc j n2. p-acp d n1 pn22 vmb vvi r-crq n1 vbz, vvb d n2 vvg.
(13) part (DIV2)
73
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493
First, it is committed in thought, when the mind runs after vncleannesse. This, by our Lord, is called adultery, whose word wee may take for currant:
First, it is committed in Thought, when the mind runs After uncleanness. This, by our Lord, is called adultery, whose word we may take for currant:
ord, pn31 vbz vvn p-acp n1, c-crq dt n1 vvz p-acp n1. np1, p-acp po12 n1, vbz vvn n1, rg-crq n1 pns12 vmb vvi p-acp n1:
(13) part (DIV2)
75
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494
and from this kinde of adultery there are few free:
and from this kind of adultery there Are few free:
cc p-acp d n1 pp-f n1 pc-acp vbr d j:
(13) part (DIV2)
75
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495
Many are restrained from the outward acte, partly by outward shame, and partly sor seare of pumshment.
Many Are restrained from the outward act, partly by outward shame, and partly sor sear of pumshment.
d vbr vvn p-acp dt j n1, av p-acp j n1, cc av p-acp n1 pp-f n1.
(13) part (DIV2)
75
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496
This is a secret kind of adultery, which no man (ees, but God:
This is a secret kind of adultery, which no man (ees, but God:
d vbz dt j-jn n1 pp-f n1, r-crq dx n1 (n2, cc-acp np1:
(13) part (DIV2)
75
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497
For the heart of man is deepe, and who kuowes it, ani ithouah choker lib: yet I the Lord searcheth the beart;
For the heart of man is deep, and who kuowes it, ani ithouah choker lib: yet I the Lord Searches the beart;
c-acp dt n1 pp-f n1 vbz j-jn, cc r-crq vvz pn31, n1 uh n1 n1: av pns11 dt n1 vvz dt vvi|pn31;
(13) part (DIV2)
75
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498
finding out this socret adultery, which there seldome stayes, but as Lis minimis verbis, interdum maxima crescit:
finding out this socret adultery, which there seldom stays, but as Lies minimis verbis, Interdum maxima crescit:
vvg av d j-jn n1, r-crq a-acp av vvz, cc-acp c-acp vvz fw-la fw-la, fw-la fw-la fw-la:
(13) part (DIV2)
75
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499
Of small wordes sometime ariseth great contention. Euen so of inward motion, ariseth carnall copulation; Ex paruo initio, res magna oritur:
Of small words sometime arises great contention. Even so of inward motion, arises carnal copulation; Ex paruo initio, Rest Magna oritur:
pp-f j n2 av vvz j n1. av av pp-f j n1, vvz j n1; fw-la fw-la fw-la, fw-la fw-la fw-la:
(13) part (DIV2)
75
Image 24
500
From a small biginning ariseth a great matter. From a small beginning arises a great matter.
p-acp dt j n1 vvz dt j n1.
(13) part (DIV2)
75
Image 24
501
Secondly, it is committed in the behauiour, countenance, lookes, and attire, which is so reckoned, by the Lord himselfe.
Secondly, it is committed in the behaviour, countenance, looks, and attire, which is so reckoned, by the Lord himself.
ord, pn31 vbz vvn p-acp dt n1, n1, vvz, cc n1, r-crq vbz av vvn, p-acp dt n1 px31.
(13) part (DIV2)
76
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502
Thou hast a whorish behauiour, Ne dicatis vos habere animos pudices, sihabeatis oculot impudicos, saith Augustine: Say not that you haue modest and chaste affections, Thou hast a whorish behaviour, Ne dicatis vos habere Animos pudices, sihabeatis oculot impudicos, Says Augustine: Say not that you have modest and chaste affections,
pns21 vh2 dt j n1, ccx fw-la fw-fr fw-la fw-la n2, n2 vvb n2, vvz np1: vvb xx cst pn22 vhb j cc j n2,
(13) part (DIV2)
76
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503
if you haue vnchaste, and wanton eyes. Habitus mentis, in corporis statu cernitur:
if you have unchaste, and wanton eyes. Habitus mentis, in corporis Statu cernitur:
cs pn22 vhb j, cc j-jn n2. np1 fw-la, fw-la fw-la fw-la fw-la:
(13) part (DIV2)
76
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504
The condition of the minde, is seene in the state of the bodies, as Ambrose obserues.The condition of the mind, is seen in the state of the bodies, as Ambrose observes.
dt n1 pp-f dt n1, vbz vvn p-acp dt n1 pp-f dt n2, p-acp np1 vvz.
(13) part (DIV2)
76
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505
There is a liuely example of this, of Tamer, that attired her selfe in some wanton attire, whereby she drew Iuda to sinne, whereby it appeares, that wanton habit is a load-stone to drawe men to lust.
There is a lively Exampl of this, of Tamer, that attired her self in Some wanton attire, whereby she drew Iuda to sin, whereby it appears, that wanton habit is a Loadstone to draw men to lust.
pc-acp vbz dt j n1 pp-f d, pp-f jc, cst vvn po31 n1 p-acp d j-jn n1, c-crq pns31 vvd np1 p-acp n1, c-crq pn31 vvz, cst j-jn n1 vbz dt n1 pc-acp vvi n2 p-acp n1.
(13) part (DIV2)
76
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506
Geradas of Lacedemonia being demanded of his hoast, what paine adulterers suffered at Sparta: made this answere.Geradas of Lacedaemonian being demanded of his host, what pain Adulterers suffered At Sparta: made this answer.
np1 pp-f jp vbg vvn pp-f po31 n1, r-crq n1 n2 vvn p-acp np1: vvd d n1.
(13) part (DIV2)
76
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507
O hospes, nemo apud nos fit adulter, neque fieripotest. O hoast, there is none adulterer among vs: neither can there be any; Oh Guest, nemo apud nos fit adulter, neque fieripotest. O host, there is none adulterer among us: neither can there be any;
uh n2, np1 fw-la fw-la j fw-la, fw-la fw-la. sy n1, pc-acp vbz pix n1 p-acp pno12: d vmb pc-acp vbi av-d;
(13) part (DIV2)
76
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508
for we neuer come at any Comedies, or any other Playes: nor in company with any wanton attired persons. for we never come At any Comedies, or any other Plays: nor in company with any wanton attired Persons.
c-acp pns12 av-x vvn p-acp d n2, cc d n-jn vvz: ccx p-acp n1 p-acp d j-jn vvn n2.
(13) part (DIV2)
76
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509
Hereby shewing, that this wanton gefture is a kinde of adultery.
Hereby showing, that this wanton gefture is a kind of adultery.
av vvg, cst d j-jn n1 vbz dt n1 pp-f n1.
(13) part (DIV2)
76
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510
Sophocles beholding the beautie and behauiour of one, was rebuked of Pericles for it, in this manner.Sophocles beholding the beauty and behaviour of one, was rebuked of Pericles for it, in this manner.
np1 vvg dt n1 cc n1 pp-f crd, vbds vvn pp-f npg1 p-acp pn31, p-acp d n1.
(13) part (DIV2)
76
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511
Praetoris est non solum manus a pecuniae lucro, sed etiam occulos a libidino so aspectu continentes habere. Praetoris est non solum manus a pecuniae lucro, sed etiam occulos a libidino so aspectu continents habere.
np1 fw-fr fw-fr fw-la fw-la dt fw-la fw-la, fw-la fw-la fw-la dt fw-la av fw-la fw-la fw-la.
(13) part (DIV2)
76
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512
Not onely the bandes of him that is a Pretor, ought to refraine from lucre of money:
Not only the bands of him that is a Praetor, ought to refrain from lucre of money:
xx av-j dt n2 pp-f pno31 cst vbz dt n1, pi pc-acp vvi p-acp n1 pp-f n1:
(13) part (DIV2)
76
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513
but also the eyes to bee continent from wanton lookes. Yet this kinde of adultery, is common with vs of this land;but also the eyes to be continent from wanton looks. Yet this kind of adultery, is Common with us of this land;
cc-acp av dt n2 pc-acp vbi n1 p-acp j-jn n2. av d n1 pp-f n1, vbz j p-acp pno12 pp-f d n1;
(13) part (DIV2)
76
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514
Such painting the face, laying out the breasts, frisling abroade the haire, and casting aside the eye:
Such painting the face, laying out the breasts, frisling abroad the hair, and casting aside the eye:
d vvg dt n1, vvg av dt n2, j av dt n1, cc vvg av dt n1:
(13) part (DIV2)
77
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515
All which wanton trickes, are no lesse then the sinne of adultery. De adulterio vultiu, meditantur adulterium castitatis.
All which wanton tricks, Are no less then the sin of adultery. De Adultery vultiu, meditantur adulterium castitatis.
d r-crq j-jn n2, vbr av-dx av-dc cs dt n1 pp-f n1. fw-fr fw-la fw-la, fw-la fw-la fw-la.
(13) part (DIV2)
77
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516
By the adulterating of the countenance, they meditate the adulterating of chastitie, saith Ambrose. Thirdly, adultery is committed by wanton wordes, luxurious songs, vnchast speeches, and filthy ribaldrie:By the adulterating of the countenance, they meditate the adulterating of chastity, Says Ambrose. Thirdly, adultery is committed by wanton words, luxurious songs, unchaste Speeches, and filthy ribaldry:
p-acp dt vvg pp-f dt n1, pns32 vvb dt vvg pp-f n1, vvz np1. ord, n1 vbz vvn p-acp j-jn n2, j n2, j n2, cc j n1:
(13) part (DIV2)
77
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517
whereby the hearers are infected, and their owne lust inflamed. All which are condemned by the Apostle, and from which he much dehorteth. whereby the hearers Are infected, and their own lust inflamed. All which Are condemned by the Apostle, and from which he much dehorteth.
c-crq dt n2 vbr vvn, cc po32 d n1 vvn. av-d r-crq vbr vvn p-acp dt n1, cc p-acp r-crq pns31 av-d vvz.
(13) part (DIV2)
78
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518
Let no corrupt communication proceeds out of your mouthes. And in the 3. Ephesians, ver. 4. he saith the like. Let no corrupt communication proceeds out of your mouths. And in the 3. Ephesians, ver. 4. he Says the like.
vvb dx j n1 vvz av pp-f po22 n2. cc p-acp dt crd np1, fw-la. crd pns31 vvz dt j.
(13) part (DIV2)
78
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519
Neither filthinesse, nor foolish talking, nor lesting: which are things not comely. The last branch of this adultery, is carnall copulation, the highest steppe of this sinne.Neither filthiness, nor foolish talking, nor letting: which Are things not comely. The last branch of this adultery, is carnal copulation, the highest step of this sin.
av-dx n1, ccx j n-vvg, ccx vvg: r-crq vbr n2 xx j. dt ord n1 pp-f d n1, vbz j n1, dt js n1 pp-f d n1.
(13) part (DIV2)
78
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520
There is yet another field sowne with the seede of vipers: Brokers that liue by extortion, lending money vpon pawnes;
There is yet Another field sown with the seed of vipers: Brokers that live by extortion, lending money upon pawns;
pc-acp vbz av j-jn n1 vvn p-acp dt n1 pp-f n2: n2 cst vvb p-acp n1, vvg n1 p-acp n2;
(13) part (DIV2)
80
Image 24
521
whose customes are monstrous, and such, as to finde among men improbable, and I thinke, among Christians impossible.
whose customs Are monstrous, and such, as to find among men improbable, and I think, among Christians impossible.
rg-crq n2 vbr j, cc d, c-acp pc-acp vvi p-acp n2 j, cc pns11 vvb, p-acp njpg2 j.
(13) part (DIV2)
80
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522
Onely I suppose, among deuils incarnate, the like is to bee found.
Only I suppose, among Devils incarnate, the like is to be found.
j pns11 vvb, p-acp n2 j, dt j vbz pc-acp vbi vvn.
(13) part (DIV2)
80
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523
I haue heard them called the deuils nearest kinsemen, and so, as verely I beleeue it.
I have herd them called the Devils nearest kinsmen, and so, as verily I believe it.
pns11 vhb vvn pno32 vvd dt n2 av-js n2, cc av, c-acp av-j pns11 vvb pn31.
(13) part (DIV2)
80
Image 24
524
The vermine of the earth, the corruption of nature, and bred like monsters. It is not long time since this viperous generation sprung vp:
The vermin of the earth, the corruption of nature, and bred like monsters. It is not long time since this viperous generation sprung up:
dt n1 pp-f dt n1, dt n1 pp-f n1, cc vvd av-j n2. pn31 vbz xx j n1 c-acp d j n1 vvd a-acp:
(13) part (DIV2)
80
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525
I hope authoritie will take an order to cut them downe before it be long. If I shou'd report vnto you their common vsurie, you would hardly beleeue me;
I hope Authority will take an order to Cut them down before it be long. If I should report unto you their Common Usury, you would hardly believe me;
pns11 vvb n1 vmb vvi dt n1 pc-acp vvi pno32 a-acp p-acp pn31 vbb j. cs pns11 vvd n1 p-acp pn22 po32 j n1, pn22 vmd av vvi pno11;
(13) part (DIV2)
80
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526
And yet, if I should not tell you I should offend. What I speake is not by relation, but by mine owne experience.
And yet, if I should not tell you I should offend. What I speak is not by Relation, but by mine own experience.
cc av, cs pns11 vmd xx vvi pn22 pns11 vmd vvi. q-crq pns11 vvb vbz xx p-acp n1, cc-acp p-acp po11 d n1.
(13) part (DIV2)
80
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527
Their accustomed manner in their trading is, after a good pawne deliuered, to take for interest, eight pence a moneth for a pound:
Their accustomed manner in their trading is, After a good pawn Delivered, to take for Interest, eight pence a Monn for a pound:
po32 j-vvn n1 p-acp po32 vvg vbz, p-acp dt j n1 vvn, pc-acp vvi p-acp n1, crd n2 dt n1 p-acp dt n1:
(13) part (DIV2)
81
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528
their bill of sale which is foure perce to them, must bee renued euery moneth: so that the vse of twentie shillings, comes to thirteene shillings by the yeere:
their bill of sale which is foure pierce to them, must be renewed every Monn: so that the use of twentie shillings, comes to thirteene shillings by the year:
po32 n1 pp-f n1 r-crq vbz crd vvi p-acp pno32, vmb vbi vvd d n1: av cst dt n1 pp-f crd n2, vvz p-acp crd n2 p-acp dt n1:
(13) part (DIV2)
81
Image 24
529
So after this reckoning, an hundred pound, comes to threescore and fine pound in the yeere. This is monstrous extortion:
So After this reckoning, an hundred pound, comes to threescore and fine pound in the year. This is monstrous extortion:
av c-acp d n-vvg, dt crd n1, vvz p-acp crd cc j n1 p-acp dt n1. d vbz j n1:
(13) part (DIV2)
81
Image 24
530
besides this, the Register hath a fee which the borrower payes:
beside this, the Register hath a fee which the borrower pays:
p-acp d, dt n1 vhz dt n1 r-crq dt n1 vvz:
(13) part (DIV2)
81
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531
and commonly they lend but halse the worth, and gaine the rest to themselues in the forseit of the pawne.
and commonly they lend but halse the worth, and gain the rest to themselves in the forseit of the pawn.
cc av-j pns32 vvb p-acp j dt n1, cc vvi dt n1 p-acp px32 p-acp dt n-jn pp-f dt n1.
(13) part (DIV2)
81
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532
Are not these then the vipers of the world, goawing off the flesh from the poore mans boanes, robbe their estates, grinde their saces,
are not these then the vipers of the world, goawing off the Flesh from the poor men bones, rob their estates, grind their saces,
vbr xx d av dt n2 pp-f dt n1, vvg a-acp dt n1 p-acp dt j ng1 n2, vvb po32 n2, vvi po32 n2,
(13) part (DIV2)
81
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533
and sucke their bloods? No matuell if there bee so many poore in this land,
and suck their bloods? No matuell if there be so many poor in this land,
cc vvi po32 n2? dx n1 cs pc-acp vbi av d j p-acp d n1,
(13) part (DIV2)
81
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534
when Salirbury-plaine is come so neere.
when Salirbury-plaine is come so near.
c-crq j vbz vvn av av-j.
(13) part (DIV2)
81
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535
I will not accuse them, though I shroudly misdoubt them, that they are little better then theeues.
I will not accuse them, though I shroudly misdoubt them, that they Are little better then thieves.
pns11 vmb xx vvi pno32, cs pns11 av-j vvb pno32, cst pns32 vbr av-j av-jc cs n2.
(13) part (DIV2)
82
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536
For what difference is betweene them that breake the house, and those that receiue the goods? the one sort robbes priuately, and the other robbes publikely;
For what difference is between them that break the house, and those that receive the goods? the one sort robs privately, and the other robs publicly;
p-acp r-crq n1 vbz p-acp pno32 cst vvb dt n1, cc d cst vvb dt n2-j? dt crd n1 vvz av-j, cc dt n-jn vvz av-j;
(13) part (DIV2)
82
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537
or, as I may say, the one by craft, and the other by violence and force.
or, as I may say, the one by craft, and the other by violence and force.
cc, c-acp pns11 vmb vvi, dt pi p-acp n1, cc dt n-jn p-acp n1 cc n1.
(13) part (DIV2)
82
Image 24
538
God concluded, that the image-maker, and the image-worshipper, were both as one:
God concluded, that the image-maker, and the image-worshipper, were both as one:
np1 vvd, cst dt n1, cc dt n1, vbdr d c-acp pi:
(13) part (DIV2)
82
Image 24
539
and I thinke there is no more difference betweene a thiefe, and a Broker, then (as Seneca saith) is betweene a lyer, and a flatterer; both speake an vntrueth. To vse the Logitians rule:
and I think there is no more difference between a thief, and a Broker, then (as Senecca Says) is between a liar, and a flatterer; both speak an untruth. To use the Logicians Rule:
cc pns11 vvb pc-acp vbz dx dc n1 p-acp dt n1, cc dt n1, av (c-acp np1 vvz) vbz p-acp dt n1, cc dt n1; d vvb dt n1. p-acp vvi dt n2 vvi:
(13) part (DIV2)
82
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540
Whatsoeuer is the cause of a cause, is also the cause of the thing caused.
Whatsoever is the cause of a cause, is also the cause of the thing caused.
r-crq vbz dt n1 pp-f dt n1, vbz av dt n1 pp-f dt n1 vvd.
(13) part (DIV2)
82
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541
The Broker makes sale of clothes, and the thiese seeing such good sale of clothes, makes the more hast to steale, as the prouerbe is:
The Broker makes sale of clothes, and the thiese seeing such good sale of clothes, makes the more haste to steal, as the proverb is:
dt n1 vvz n1 pp-f n2, cc dt n1 vvg d j n1 pp-f n2, vvz dt av-dc n1 pc-acp vvi, c-acp dt n1 vbz:
(13) part (DIV2)
83
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542
If there were none to receiue, there would be none to steale.
If there were none to receive, there would be none to steal.
cs pc-acp vbdr pix pc-acp vvi, pc-acp vmd vbi pix pc-acp vvi.
(13) part (DIV2)
83
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543
What makes the thiese to steale so sast? Because hee can presently put them off to the Broker,
What makes the thiese to steal so sast? Because he can presently put them off to the Broker,
q-crq vvz dt n1 pc-acp vvi av zz? p-acp pns31 vmb av-j vvi pno32 a-acp p-acp dt n1,
(13) part (DIV2)
83
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544
and the Broker can as quickly metamorphise them into some other fashion.
and the Broker can as quickly Metamorphize them into Some other fashion.
cc dt n1 vmb a-acp av-j vvi pno32 p-acp d j-jn n1.
(13) part (DIV2)
83
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545
And now tell me whether the broker be not a thiese? Yes sure, though not equally palpable, yet equally culpable theeues. Hence came that saying:
And now tell me whither the broker be not a thiese? Yes sure, though not equally palpable, yet equally culpable thieves. Hence Come that saying:
cc av vvb pno11 cs dt n1 vbb xx dt n1? uh j, cs xx av-j j, av av-jn j n2. av vvd d n-vvg:
(13) part (DIV2)
83
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546
A crafty knaue needes no Broker: as if a Broker were worse then a knaue. Then iudge you what hee is.
A crafty knave needs no Broker: as if a Broker were Worse then a knave. Then judge you what he is.
dt j n1 vvz dx n1: c-acp cs dt n1 vbdr jc cs dt n1. av vvb pn22 r-crq pns31 vbz.
(13) part (DIV2)
83
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547
Some of them are gone to Tyborne; a fruit of their calling: And I wish the rest to giue ouer, or amend, lest they follow after.
some of them Are gone to Tyburn; a fruit of their calling: And I wish the rest to give over, or amend, lest they follow After.
d pp-f pno32 vbr vvn p-acp np1; dt n1 pp-f po32 n-vvg: cc pns11 vvb dt n1 pc-acp vvi a-acp, cc vvi, cs pns32 vvb a-acp.
(13) part (DIV2)
84
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548
There is yet another tough piece of fallow ground, and much adoe there will beeto plow it vp,
There is yet Another tough piece of fallow ground, and much ado there will beeto blow it up,
pc-acp vbz av j-jn j n1 pp-f j n1, cc d n1 a-acp vmb av vvi pn31 a-acp,
(13) part (DIV2)
85
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549
because it brings such profit as it doth, being as it is.
Because it brings such profit as it does, being as it is.
c-acp pn31 vvz d n1 c-acp pn31 vdz, vbg c-acp pn31 vbz.
(13) part (DIV2)
85
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550
This fielde is sowen with no lesse then beaten Satten, whether merchants or no, I cannot tell,
This field is sown with no less then beaten Satin, whither merchant's or no, I cannot tell,
d n1 vbz vvn p-acp dx dc cs j-vvn n1, cs n2 cc uh-dx, pns11 vmbx vvi,
(13) part (DIV2)
85
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551
but I am sure they are Exchange-walkers, that walke there for a bootie, to exchange their soules for a little of Mammons inheritance;
but I am sure they Are Exchange-walkers, that walk there for a booty, to exchange their Souls for a little of Mammons inheritance;
cc-acp pns11 vbm j pns32 vbr ng1, cst vvb a-acp p-acp dt n1, pc-acp vvi po32 n2 p-acp dt j pp-f npg1 n1;
(13) part (DIV2)
85
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552
that a man may almost with as much case, goe thorow Westminster-hall gate in the Terme time,
that a man may almost with as much case, go thorough Westminster hall gate in the Term time,
cst dt n1 vmb av p-acp c-acp d n1, vvb p-acp np1 n1 p-acp dt n1 n1,
(13) part (DIV2)
85
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553
as thorow the Exchange, betweene the houres of eleuen and twelue, on the Sabbaoth day. Is this a time to receiue vineyards, fields, money, and garments.
as thorough the Exchange, between the hours of eleuen and twelue, on the Sabbaoth day. Is this a time to receive vineyards, fields, money, and garments.
c-acp p-acp dt n1, p-acp dt n2 pp-f crd cc crd, p-acp dt n1 n1. vbz d dt n1 pc-acp vvi n2, n2, n1, cc n2.
(13) part (DIV2)
85
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554
Is this a time to talke of your 〈 ◊ 〉, to hearken after newes, exchange commodities,
Is this a time to talk of your 〈 ◊ 〉, to harken After news, exchange commodities,
vbz d dt n1 pc-acp vvi pp-f po22 〈 sy 〉, pc-acp vvi p-acp n1, vvb n2,
(13) part (DIV2)
85
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555
and conferre of worldly matters? Surely if it be death to steale from man, it is damnable to reb God:
and confer of worldly matters? Surely if it be death to steal from man, it is damnable to reb God:
cc vvi pp-f j n2? np1 cs pn31 vbb n1 pc-acp vvi p-acp n1, pn31 vbz j p-acp n1 np1:
(13) part (DIV2)
85
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556
for the thest is so much the greater, by how 〈 ◊ 〉 God is greater then man,
for the Thest is so much the greater, by how 〈 ◊ 〉 God is greater then man,
c-acp dt n1 vbz av av-d dt jc, p-acp c-crq 〈 sy 〉 uh-np vbz jc cs n1,
(13) part (DIV2)
85
Image 24
557
and spiritual riches, better then temporall.
and spiritual riches, better then temporal.
cc j n2, jc cs j.
(13) part (DIV2)
85
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558
Let Dauid be brought foorth for the condemnation of these, which concludeth, that it is a greater sinne to robbe a poore man then a rich.
Let David be brought forth for the condemnation of these, which Concludeth, that it is a greater sin to rob a poor man then a rich.
vvb np1 vbi vvn av p-acp dt n1 pp-f d, r-crq vvz, cst pn31 vbz dt jc n1 pc-acp vvi dt j n1 av dt j.
(13) part (DIV2)
86
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559
Where Dauid concludeth, that hee that had stollen the poore mans sheppe should die, you may apply it thus.
Where David Concludeth, that he that had stolen the poor men sheppe should die, you may apply it thus.
q-crq np1 vvz, cst pns31 cst vhd vvn dt j ng1 n1 vmd vvi, pn22 vmb vvi pn31 av.
(13) part (DIV2)
86
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560
Man is rich, God is poore: for man hath six dayes allowed him, God but one;
Man is rich, God is poor: for man hath six days allowed him, God but one;
n1 vbz j, np1 vbz j: p-acp n1 vhz crd n2 vvd pno31, np1 p-acp crd;
(13) part (DIV2)
86
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561
what a shame is it then to steale that one day from God? and to appropriate the same to our owne pleasure.
what a shame is it then to steal that one day from God? and to Appropriate the same to our own pleasure.
r-crq dt n1 vbz pn31 av pc-acp vvi d crd n1 p-acp np1? cc pc-acp vvi dt d p-acp po12 d n1.
(13) part (DIV2)
86
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562
O great ingratitude that cannot be content to allowe that vnto God, which cost thee nothing;
O great ingratitude that cannot be content to allow that unto God, which cost thee nothing;
sy j n1 cst vmbx vbi j pc-acp vvi cst p-acp np1, r-crq vvd pno21 pix;
(13) part (DIV2)
86
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563
what wouldest thou doe, if it should cost the somewhat? hauing sixe dayes, canst thou not finde in thy heart to let God haue that one day, that hee hath reserued to himselfe.
what Wouldst thou do, if it should cost the somewhat? having sixe days, Canst thou not find in thy heart to let God have that one day, that he hath reserved to himself.
q-crq vmd2 pns21 vdi, cs pn31 vmd vvi dt av? vhg crd n2, vm2 pns21 xx vvi p-acp po21 n1 pc-acp vvi np1 vhb d crd n1, cst pns31 vhz vvn p-acp px31.
(13) part (DIV2)
86
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564
What wouldest thou doe? if God had taken sixe to himselfe, and giuen thee but one:
What Wouldst thou do? if God had taken sixe to himself, and given thee but one:
q-crq vmd2 pns21 vdi? cs np1 vhd vvn crd p-acp px31, cc vvn pno21 p-acp pi:
(13) part (DIV2)
86
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565
yet euen then it had beene a sinne, to haue taken any part of those daies from him: hen much more now.
yet even then it had been a sin, to have taken any part of those days from him: hen much more now.
av av av pn31 vhd vbn dt n1, pc-acp vhi vvn d n1 pp-f d n2 p-acp pno31: n1 av-d av-dc av.
(13) part (DIV2)
86
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566
Sinne is tollerable in none, and lesse tollerable in some. The poore hath no law to prophane the Saboath, much lesse the rich:
Sin is tolerable in none, and less tolerable in Some. The poor hath no law to profane the Sabbath, much less the rich:
n1 vbz j p-acp pix, cc av-dc j p-acp d. dt j vhz dx n1 pc-acp vvi dt j, av-d av-dc dt j:
(13) part (DIV2)
87
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567
These are rich, if not too rich;
These Are rich, if not too rich;
d vbr j, cs xx av j;
(13) part (DIV2)
87
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568
and what neede haue veluet coates to steale the Saboath, or any part thereof from God? These are silken theeues,
and what need have velvet coats to steal the Sabbath, or any part thereof from God? These Are silken thieves,
cc r-crq n1 vhb n1 n2 pc-acp vvi dt j, cc d n1 av p-acp np1? d vbr j n2,
(13) part (DIV2)
87
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569
and rather then they will abate any thing, the Saboath shall goe to wracke, God shall be dishonoured, and his word despised.
and rather then they will abate any thing, the Sabbath shall go to wrack, God shall be dishonoured, and his word despised.
cc av-c cs pns32 vmb vvi d n1, dt n1 vmb vvi p-acp n1, np1 vmb vbi vvn, cc po31 n1 vvn.
(13) part (DIV2)
87
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570
If I should tell you that there were man slaughter euery Saboath day in the Exchange, you would abhorre it:
If I should tell you that there were man slaughter every Sabbath day in the Exchange, you would abhor it:
cs pns11 vmd vvi pn22 d a-acp vbdr n1 n1 d j n1 p-acp dt n1, pn22 vmd vvi pn31:
(13) part (DIV2)
88
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571
but I say vnto you there is worse, for the Saboath day is broken, a greater sinne then murther.
but I say unto you there is Worse, for the Sabbath day is broken, a greater sin then murder.
cc-acp pns11 vvb p-acp pn22 a-acp vbz jc, p-acp dt j n1 vbz vvn, dt jc n1 cs n1.
(13) part (DIV2)
88
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572
But these will appologise for themselues, that it is after they haue beene at the Church: well, grant it be so:
But these will appologise for themselves, that it is After they have been At the Church: well, grant it be so:
p-acp d n1 np1-n c-acp px32, cst pn31 vbz a-acp pns32 vhb vbn p-acp dt n1: av, vvb pn31 vbi av:
(13) part (DIV2)
89
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573
yet tell me whether that be not a breach of the law to wound a man, though he kill him not:
yet tell me whither that be not a breach of the law to wound a man, though he kill him not:
av vvb pno11 cs d vbb xx dt n1 pp-f dt n1 pc-acp vvi dt n1, cs pns31 vvb pno31 xx:
(13) part (DIV2)
89
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574
or to couzen by craft, though he robbe not by force: or to lust, though the adultery be not committed.
or to cozen by craft, though he rob not by force: or to lust, though the adultery be not committed.
cc pc-acp vvi p-acp n1, cs pns31 vvb xx p-acp n1: cc p-acp n1, cs dt n1 vbb xx vvn.
(13) part (DIV2)
89
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575
So then I conclude, though we prophane not the whole day: yet if any part thereof be prophaned, it is a breach of the precept.
So then I conclude, though we profane not the Whole day: yet if any part thereof be Profaned, it is a breach of the precept.
av cs pns11 vvb, cs pns12 vvb xx dt j-jn n1: av cs d n1 av vbi vvn, pn31 vbz dt n1 pp-f dt n1.
(13) part (DIV2)
89
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576
And that it may appeare so:
And that it may appear so:
cc cst pn31 vmb vvi av:
(13) part (DIV2)
89
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577
turne your considerations to that of Esay. Wherein the Lord teacheth vs two things, 1. negatiuely, a. affirmatiuely.
turn your considerations to that of Isaiah. Wherein the Lord Teaches us two things, 1. negatively, a. affirmatively.
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(13) part (DIV2)
89
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578
Negatiuely, he doth dehort vs from two things:
Negatively, he does dehort us from two things:
av-jn, pns31 vdz vvi pno12 p-acp crd n2:
(13) part (DIV2)
89
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579
the one is externall, that we should doe no actions belonging to this temporall life, either of profit, or of pleasure, saying:
the one is external, that we should do no actions belonging to this temporal life, either of profit, or of pleasure, saying:
dt pi vbz j, cst pns12 vmd vdi dx n2 vvg p-acp d j n1, av-d pp-f n1, cc pp-f n1, vvg:
(13) part (DIV2)
89
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580
Turne away thy foote and speake no vaine word. Turn away thy foot and speak no vain word.
vvb av po21 n1 cc vvi dx j n1.
(13) part (DIV2)
89
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581
Thus as he doth prohibite the externall prophanation of it, so he doeth the internall prophanation also:
Thus as he does prohibit the external profanation of it, so he doth the internal profanation also:
av c-acp pns31 vdz vvi dt j n1 pp-f pn31, av pns31 vdz dt j n1 av:
(13) part (DIV2)
89
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582
Namely, that we should not thinke our owne thoughts. And affirmatiuely, he commaundeth the sanctifying of the Saboath:
Namely, that we should not think our own thoughts. And affirmatively, he commandeth the sanctifying of the Sabbath:
av, cst pns12 vmd xx vvi po12 d n2. cc av-j, pns31 vvz dt j-vvg pp-f dt j:
(13) part (DIV2)
89
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583
saying, if thou turne away thy foote one the Saboath, from doing thine owne will on mine holy day,
saying, if thou turn away thy foot one the Sabbath, from doing thine own will on mine holy day,
vvg, cs pns21 vvb av po21 n1 pi dt j, p-acp vdg png21 d n1 p-acp po11 j n1,
(13) part (DIV2)
89
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584
and call the Saboah a delight to consecrate it, as glorious to the Lord, and shalt honour him, not doing thine owne wayes,
and call the Saboah a delight to consecrate it, as glorious to the Lord, and shalt honour him, not doing thine own ways,
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(13) part (DIV2)
89
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585
nor seeking thine owne will, nor speaking a vaine word. That you may see the greatnes of this sinne:nor seeking thine own will, nor speaking a vain word. That you may see the greatness of this sin:
ccx vvg po21 d n1, ccx vvg dt j n1. cst pn22 vmb vvi dt n1 pp-f d n1:
(13) part (DIV2)
89
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586
note how the holy Ghost makes this the marke and period of a wicked man. Then the land shall enioy her Saboaths.
note how the holy Ghost makes this the mark and Period of a wicked man. Then the land shall enjoy her Sabbaths.
vvb c-crq dt j n1 vvz d dt n1 cc n1 pp-f dt j n1. av dt n1 vmb vvi po31 n2.
(13) part (DIV2)
89
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587
Hereby shewing that the wicked are ripe in their wickednesse, when they beginne to prophane the Saboath.
Hereby showing that the wicked Are ripe in their wickedness, when they begin to profane the Sabbath.
av vvg cst dt j vbr j p-acp po32 n1, c-crq pns32 vvb pc-acp vvi dt j.
(13) part (DIV2)
89
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588
With this compare the saying of Amos. Though they were wicked and cruell, and greedy after gaine in the selling of their wares:
With this compare the saying of Amos. Though they were wicked and cruel, and greedy After gain in the selling of their wares:
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(13) part (DIV2)
89
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589
yet would they stay till the Saboath was past.
yet would they stay till the Sabbath was passed.
av vmd pns32 vvb p-acp dt j vbds vvn.
(13) part (DIV2)
89
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590
Hereby shewing that the breach of the Saboath, is a greater sinne, then the destruction of the poore.
Hereby showing that the breach of the Sabbath, is a greater sin, then the destruction of the poor.
av vvg cst dt n1 pp-f dt j, vbz dt jc n1, cs dt n1 pp-f dt j.
(13) part (DIV2)
89
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591
You will say that these are strangers that haue their inambulation in the Exchange.
You will say that these Are Strangers that have their inambulation in the Exchange.
pn22 vmb vvi cst d vbr n2 cst vhb po32 n1 p-acp dt n1.
(13) part (DIV2)
89
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592
Well it is so, and what of that? shall they haue a tolleration thereby to prophane the Saboath? Remember that God made one lawe for the Iewe and the stranger:
Well it is so, and what of that? shall they have a toleration thereby to profane the Sabbath? remember that God made one law for the Iewe and the stranger:
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(13) part (DIV2)
89
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593
and by my consent, if they will not be obedient to our law, they should haue no benefit by it:
and by my consent, if they will not be obedient to our law, they should have no benefit by it:
cc p-acp po11 n1, cs pns32 vmb xx vbi j p-acp po12 n1, pns32 vmd vhi dx n1 p-acp pn31:
(13) part (DIV2)
89
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594
but I must leaue them to authoritie. I haue almost done with the subiect, there is but one field more.
but I must leave them to Authority. I have almost done with the Subject, there is but one field more.
cc-acp pns11 vmb vvi pno32 p-acp n1. pns11 vhb av vdn p-acp dt n-jn, pc-acp vbz cc-acp crd n1 dc.
(13) part (DIV2)
89
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595
But how is my heart oppressed with sudden passion, to transport you into this fielde? sowne with a shewe of puritie, a hot profession of religion,
But how is my heart oppressed with sudden passion, to transport you into this field? sown with a show of purity, a hight profession of Religion,
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(13) part (DIV2)
90
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596
and I hope also with vprightnesse of heart: yet there are dangerous teares of murmuration, that are ready to choake this good corne:
and I hope also with uprightness of heart: yet there Are dangerous tears of murmuration, that Are ready to choke this good corn:
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(13) part (DIV2)
90
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597
and of necessitie must be plowed vppe. I speake not this to dull the edge of your profession:
and of necessity must be plowed up. I speak not this to dull the edge of your profession:
cc pp-f n1 vmb vbi vvn a-acp. pns11 vvb xx d p-acp j dt n1 pp-f po22 n1:
(13) part (DIV2)
90
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598
but rather to sharpen your loue, and to ripen your iudgement in true godlinesse. For non auditores sed factores legis, not the hearers of the lawe shall bee iustified, but the doers:
but rather to sharpen your love, and to ripen your judgement in true godliness. For non auditores sed Factors Legis, not the hearers of the law shall be justified, but the doers:
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(13) part (DIV2)
90
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599
nec eadem profitentes, sed eidem obedientes: not professors, but performers shall bee glorified. nec Same profitentes, sed Eidem obedientes: not professors, but performers shall be glorified.
fw-la fw-la fw-la, fw-la fw-la n2: xx n2, cc-acp n2 vmb vbi vvn.
(13) part (DIV2)
90
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600
Thinke not that I am so far void of charity to condemne these as hypocriticall mocke-gods, that altogether run out of the way:
Think not that I am so Far void of charity to condemn these as hypocritical mock-gods, that altogether run out of the Way:
vvb xx cst pns11 vbm av av-j j pp-f n1 pc-acp vvi d c-acp j n2, cst av vvn av pp-f dt n1:
(13) part (DIV2)
90
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601
but steppe aside with one foote; whereas they should turne neither to the right hand, nor to the left.
but step aside with one foot; whereas they should turn neither to the right hand, nor to the left.
cc-acp vvb av p-acp crd n1; cs pns32 vmd vvi av-dx p-acp dt j-jn n1, ccx p-acp dt j.
(13) part (DIV2)
90
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602
Giue me leaue to say, as the holy Ghost saith to the Church of Ephesus. I knowe thy workes, thy labour,
Give me leave to say, as the holy Ghost Says to the Church of Ephesus. I know thy works, thy labour,
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(13) part (DIV2)
90
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603
and thy patience, and thy faith. I knowe these haue the fruite of the spirit: they are diligent to heare the word, conscionable to keepe the Sabbaoth: and thy patience, and thy faith. I know these have the fruit of the Spirit: they Are diligent to hear the word, conscionable to keep the Sabbaoth:
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(13) part (DIV2)
90
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604
vsing holy exercises in their samilies, and hauing a great measure of prayer: the Lord increase it an hundred fould more then it is.
using holy exercises in their samilies, and having a great measure of prayer: the Lord increase it an hundred fouled more then it is.
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(13) part (DIV2)
90
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605
Yet I haue somewhat against them;
Yet I have somewhat against them;
av pns11 vhb av p-acp pno32;
(13) part (DIV2)
90
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606
They are too vnnaturall children, speaking euill of their mother, and those that are in authoritie:
They Are too unnatural children, speaking evil of their mother, and those that Are in Authority:
pns32 vbr av j n2, vvg j-jn pp-f po32 n1, cc d cst vbr p-acp n1:
(13) part (DIV2)
90
Image 24
607
darting forth male volent speeches, slanders, and imputations against the gouernours, and gouernment, both of our Church, and common-wealth:
darting forth male volent Speeches, slanders, and imputations against the Governors, and government, both of our Church, and commonwealth:
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(13) part (DIV2)
90
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608
and disgorging themselues, to the great scandall of Religion, and griefe to our Clergie.
and disgorging themselves, to the great scandal of Religion, and grief to our Clergy.
cc j px32, p-acp dt j n1 pp-f n1, cc n1 p-acp po12 n1.
(13) part (DIV2)
90
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609
Shall the poyson of aspes bee found vnder your tongues? you that should defend vs by your speech, to offend vs in your words:
Shall the poison of asps be found under your tongues? you that should defend us by your speech, to offend us in your words:
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(13) part (DIV2)
91
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610
One blowe of you Israelites, wounds vs deeper then an hundred stripes of the Edomites. If it had beene our enemines that had done vs this dishonour, we could well haue endured the same.
One blow of you Israelites, wounds us Deeper then an hundred stripes of the Edomites. If it had been our enemines that had done us this dishonour, we could well have endured the same.
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(13) part (DIV2)
91
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611
But it is you, O professors I that haue lifted vp your hilles against vs. O let me say as God saide by Hosea: Though Israel play the Harlot, yet let not Iuda sinne. Though Papistes seeke to blowe vs vp, the Brownistes to forsake vs, the Deuill to tempt vs, the flesh to rebell, the world to allure,
But it is you, Oh professors I that have lifted up your hills against us Oh let me say as God said by Hosea: Though Israel play the Harlot, yet let not Iuda sin. Though Papists seek to blow us up, the Brownists to forsake us, the devil to tempt us, the Flesh to rebel, the world to allure,
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(13) part (DIV2)
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612
and the wicked to perfecute vs: yet let not zealous professors reuile vs; let not Iehosephat ioyne with Ahab, and take part with the enemies of the Lord, least a curse follow.
and the wicked to perfecute us: yet let not zealous professors revile us; let not Jehoshaphat join with Ahab, and take part with the enemies of the Lord, lest a curse follow.
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(13) part (DIV2)
91
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613
It seemes strange vnto me, to see how our endeuours are rewarded with vngratefulnesse. It seems strange unto me, to see how our endeavours Are rewarded with ungratefulness.
pn31 vvz j p-acp pno11, pc-acp vvi c-crq po12 n2 vbr vvn p-acp n1.
(13) part (DIV2)
92
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614
Be we learned, eloquent, powerfull, zealous, painefull, and godly in life, yet all our labours are requited with a depart from vs, we know you not:
Be we learned, eloquent, powerful, zealous, painful, and godly in life, yet all our labours Are requited with a depart from us, we know you not:
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(13) part (DIV2)
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615
Why? Because we are conformalists; so that one herbe of this kinde, shall spoyle the whole pot of pottage.
Why? Because we Are conformalists; so that one herb of this kind, shall spoil the Whole pot of pottage.
q-crq? c-acp pns12 vbr n2; av d crd n1 pp-f d n1, vmb vvi dt j-jn n1 pp-f n1.
(13) part (DIV2)
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616
Our conformitie to established orders, shall dull the edge of our endeuours.
Our conformity to established order, shall dull the edge of our endeavours.
po12 n1 p-acp j-vvn n2, vmb vvi dt n1 pp-f po12 n2.
(13) part (DIV2)
92
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617
I know that you will cut and slash me in your censures, as meate to the cauldron:
I know that you will Cut and slash me in your censures, as meat to the cauldron:
pns11 vvb cst pn22 vmb vvi cc vvi pno11 p-acp po22 n2, c-acp n1 p-acp dt n1:
(13) part (DIV2)
92
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618
yet, Dicatur veritas rumpatur inuidia: Let trueth be spoken, and enuie burst her gall.
yet, Dicatur veritas rumpatur inuidia: Let truth be spoken, and envy burst her Gall.
av, fw-la fw-la fw-la fw-la: vvb n1 vbi vvn, cc n1 vvd po31 n1.
(13) part (DIV2)
92
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619
We had neede to doe by, and with you, as the little children did with Minerua, the goddesse (so esteemed by them) that ruled the memorie, the storehouse of discipline, and of wisedome:
We had need to do by, and with you, as the little children did with Minerva, the goddess (so esteemed by them) that ruled the memory, the storehouse of discipline, and of Wisdom:
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(13) part (DIV2)
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620
which children, at this Mineruaes feast, vsed to carrie new yeeres gifts to their masters: making play dayes of the same, to the seruice of the Goddesse;
which children, At this Minerva feast, used to carry new Years Gifts to their Masters: making play days of the same, to the service of the Goddess;
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(13) part (DIV2)
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621
whereof came this verse of Ouid, Pallida nunc pueri tenerique or note puella, qui bene placarit, Pallida doctus erit.
whereof Come this verse of Ovid, Pallida nunc pueri tenerique or note puella, qui bene placarit, Pallida doctus erit.
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Now Pallas Temple, youth and damsels fill: He that can please her, shall haue mit at will.
Now Pallas Temple, youth and damsels fill: He that can please her, shall have mit At will.
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Desire we your good commendations e yea; we would: but then wee must shew our selues refractary to established orders:
Desire we your good commendations e yea; we would: but then we must show our selves refractory to established order:
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wrangle about formes and shadowes, and shoote squibbes in the ayreat those that are in authority:
wrangle about forms and shadows, and shoot squibbes in the ayreat those that Are in Authority:
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then we shall please you, and our doctrine shal be embraced: Otherwise we cannot purchase your fauour;
then we shall please you, and our Doctrine shall be embraced: Otherwise we cannot purchase your favour;
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for your Motto is, Wee loue such preaching.
for your Motto is, we love such preaching.
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But let vs see if there bee any iust cause of your calumniations? which if there be, it will appeare, either in doctrine, discipline, or manners.
But let us see if there be any just cause of your calumniations? which if there be, it will appear, either in Doctrine, discipline, or manners.
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First, that it may appeare that there is none in doctrine, obserue these three points following:
First, that it may appear that there is none in Doctrine, observe these three points following:
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First, that it must be from God:
First, that it must be from God:
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that is, The doctrine vpon which we build our saluation, must be such as God hath preseribed vnto his Church:
that is, The Doctrine upon which we built our salvation, must be such as God hath preseribed unto his Church:
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For, Cursed are they that adde thereunto, as is manifest by our Lord:
For, Cursed Are they that add thereunto, as is manifest by our Lord:
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In vaine they worship mè, teaching for doctrine the precepts of mens yea, if an Angel should preach any other doctrine then that which God hath deliuered, let him bee accursed. In vain they worship mè, teaching for Doctrine the Precepts of men's yea, if an Angel should preach any other Doctrine then that which God hath Delivered, let him be accursed.
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No doctrine goes currant in the ballance of the Sanctuary, but such as comes fró the bosome of the Father.
No Doctrine Goes currant in the balance of the Sanctuary, but such as comes fró the bosom of the Father.
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Then iudge, if the Church of England doth erre, or no, fró this point, namely, retaining that doctrine,
Then judge, if the Church of England does err, or no, fró this point, namely, retaining that Doctrine,
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and only that doctrine which God hath prescribed. We doe not like the Papists, teach you to build your faith vpon vnwritten verities.
and only that Doctrine which God hath prescribed. We do not like the Papists, teach you to built your faith upon unwritten verities.
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Secondly, as it must be from God, so it must be compleat: that is, the whole will of God must be vsed in the Church:
Secondly, as it must be from God, so it must be complete: that is, the Whole will of God must be used in the Church:
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For the whole Scripture is giuen by inspiration of God, and is profitable to teach, to conuince, For the Whole Scripture is given by inspiration of God, and is profitable to teach, to convince,
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and to instruct in righteousnesse. That the man of God may be perfect to euery good worke. and to instruct in righteousness. That the man of God may be perfect to every good work.
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For, not one syllable of Gods word must be kept backe.
For, not one syllable of God's word must be kept back.
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And in this, the Church of England cleareth her selfe, as in the former, not keeping backe any part of Gods word from the Church,
And in this, the Church of England cleareth her self, as in the former, not keeping back any part of God's word from the Church,
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but freely teaching, and giuing liberty vnto prosessors; wholly to enioy it.
but freely teaching, and giving liberty unto professors; wholly to enjoy it.
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Indeed if we should with the Church of Rome, locke vp the word in an vnknowen tongue,
Indeed if we should with the Church of Rome, lock up the word in an unknown tongue,
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or steale part out from it, as they doe the second Commandement, we were then iustly to bee accused.
or steal part out from it, as they do the second Commandment, we were then justly to be accused.
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Thirdly and lastly, it must bee rightly ordered, which the Church of England obserues:
Thirdly and lastly, it must be rightly ordered, which the Church of England observes:
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For wherein doeth our Church offend in this? For we teach Gods loue, the primary cause of our saluation, Christ his obedience and suffering to be the materiall cause, and faith the instrumental cause.
For wherein doth our Church offend in this? For we teach God's love, the primary cause of our salvation, christ his Obedience and suffering to be the material cause, and faith the instrumental cause.
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Againe, we teach first Election, then Calling, then Iustification, then Glorification.
Again, we teach First Election, then Calling, then Justification, then Glorification.
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Therefore if there be the same which God commanded, and all that God commanded, and also ordered according to his will;
Therefore if there be the same which God commanded, and all that God commanded, and also ordered according to his will;
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then the Church of England is not to be condemned, nor refused, for any thing in the doctrine thereof.
then the Church of England is not to be condemned, nor refused, for any thing in the Doctrine thereof.
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Seeing you haue no iust cause to complaine in regard of doctrine: let vs see if there bee any in the discipline, and gouernment thereof.
Seeing you have no just cause to complain in regard of Doctrine: let us see if there be any in the discipline, and government thereof.
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To that end, that wee may perceiue this point the clearer, we will obserue the discipline in three branches;
To that end, that we may perceive this point the clearer, we will observe the discipline in three branches;
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first, diuine, secondly, necessary, thirdly, indifferent.
First, divine, secondly, necessary, Thirdly, indifferent.
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First, diuine gouernment of discipline, is such an order as is set downe by God in his word,
First, divine government of discipline, is such an order as is Set down by God in his word,
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as Prayer, the Sacraments, the excommunicating of wicked persons, gathering of almes for the poore,
as Prayer, the Sacraments, the excommunicating of wicked Persons, gathering of alms for the poor,
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and Ministers, and Elders for the gouernement of the Congregation &c. All which are practised in the Church of England: yet they obiect, that the Sacraments are not obserued as Christ instituted them:
and Ministers, and Elders for the government of the Congregation etc. All which Are practised in the Church of England: yet they Object, that the Sacraments Are not observed as christ instituted them:
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For there is added the surplesse, kneeling, the crosse, and the like. But to these I answere thus:
For there is added the Surplice, kneeling, the cross, and the like. But to these I answer thus:
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First, the time when Christ commaunded, or ordeined these in the Church, the Church was not then established, and confined to any place;
First, the time when christ commanded, or ordained these in the Church, the Church was not then established, and confined to any place;
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and therefore orders could not be ordained, before the Church was established. Secondly, they may be answered thus;
and Therefore order could not be ordained, before the Church was established. Secondly, they may be answered thus;
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Christ did not say, as oft as yee obserue these orders, yee shew the Lords death, but, as oft as ye eate of this bread, and drinke of this cup; christ did not say, as oft as ye observe these order, ye show the lords death, but, as oft as you eat of this bred, and drink of this cup;
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setting downe the subiect, and leauing the ordering of it vnto the Church, touching outward ceremonies.
setting down the Subject, and leaving the ordering of it unto the Church, touching outward ceremonies.
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Thirdly, it may bee answered thus: The Church hath not appointed these ceremonies, as any parts of the Sacraments:
Thirdly, it may be answered thus: The Church hath not appointed these ceremonies, as any parts of the Sacraments:
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For then they could not bee Sacraments, but when they should bee so deliuered and so receiued.
For then they could not be Sacraments, but when they should be so Delivered and so received.
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But now to shew that these outward ceremonies are no parts of the Sacraments:
But now to show that these outward ceremonies Are no parts of the Sacraments:
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They are administred, sometimes with them, and sometimes without them, at the discretion of the Ministers.
They Are administered, sometime with them, and sometime without them, At the discretion of the Ministers.
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And besides this obserue, that when any are of this opinion, that these are not lawfull Sacraments without the ceremonies, that then these are denied the ceremonies,
And beside this observe, that when any Are of this opinion, that these Are not lawful Sacraments without the ceremonies, that then these Are denied the ceremonies,
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though they hauc the Sacrament, to the end they may know these ceremonies to be no part of diuine discipline;
though they have the Sacrament, to the end they may know these ceremonies to be no part of divine discipline;
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for if they were, they could not, nor might be omitted. In the next place, behold that discipline which wee call necessary;
for if they were, they could not, nor might be omitted. In the next place, behold that discipline which we call necessary;
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that is, the vse of such things as God hath not commanded, and yet they are needfull,
that is, the use of such things as God hath not commanded, and yet they Are needful,
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and warrantable by consequence from the word of God: As for example; wee haue no commandement for the manner or for me of consecrating the Sacraments;
and warrantable by consequence from the word of God: As for Exampl; we have no Commandment for the manner or for me of consecrating the Sacraments;
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yet it is necessarie, that they should bee consecrated.
yet it is necessary, that they should be consecrated.
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Moreouer, what commandement haue wee for a forme of prayer? yet it is necessary, otherwise there would be a confusion in the Church.
Moreover, what Commandment have we for a Form of prayer? yet it is necessary, otherwise there would be a confusion in the Church.
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Againe, what commandement haue we for the buriall of the dead? yet it is necessary, that there should be some forme vsed, that there may be some distinction betweene the buriall of Christians and dogges. Of this nature are, Te Deum laudamus, after the first Lesson; and Benedictus after the second:
Again, what Commandment have we for the burial of the dead? yet it is necessary, that there should be Some Form used, that there may be Some distinction between the burial of Christians and Dogs. Of this nature Are, Te God Laudamus, After the First lesson; and Benedictus After the second:
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And likewise Magnificat, and Nunc demittis: Also the Collects, and Churching of women, and the like:
And likewise Magnificat, and Nunc demittis: Also the Collects, and Churching of women, and the like:
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which albeit, God hath not set downe by way of precept: yet they are needfull and cannot be omitted.
which albeit, God hath not Set down by Way of precept: yet they Are needful and cannot be omitted.
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Lastly, behold that discipline, which wee call indifferent, that is:
Lastly, behold that discipline, which we call indifferent, that is:
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the vse of such things as may be vsed, or omitted, it being no vertue to vse them,
the use of such things as may be used, or omitted, it being no virtue to use them,
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nor any vice to omit them. Such are the Surplesse, the Crosse in Baptisme, kneeling at the Communion;
nor any vice to omit them. Such Are the surplice, the Cross in Baptism, kneeling At the Communion;
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wearing a white cloth to be Churched, and sestiuall dayes; which things may be done, or omitted, as occasions may serue:
wearing a white cloth to be Churched, and sestiuall days; which things may be done, or omitted, as occasions may serve:
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The Church of England doeth not like the Church of Rome, tye the conscience to the obseruing hereof:
The Church of England doth not like the Church of Rome, tie the conscience to the observing hereof:
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yet because the King, and authoritie hath set these downe, I thinke it fit that they should be obserued.
yet Because the King, and Authority hath Set these down, I think it fit that they should be observed.
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But all this is nothing to answere them, mine appologie is fillipped backe with contempt, and they dispute:
But all this is nothing to answer them, mine apology is filliped back with contempt, and they dispute:
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but not by reason, yet strong, victorious, and full of desperate valour, euen as Saul reasoned with Dauid. Euery traytor ought to be put to death, But Dauid is a traytor.
but not by reason, yet strong, victorious, and full of desperate valour, even as Saul reasoned with David. Every traitor ought to be put to death, But David is a traitor.
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Ergo, Dauid ought to be put to death. Well, Dauid grants the proposition, that euery traltor deserues to dye:Ergo, David ought to be put to death. Well, David grants the proposition, that every traltor deserves to die:
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but denies the assumption, saying, I am no traytor, and therefore not to bee put to death.
but Denies the Assump, saying, I am no traitor, and Therefore not to be put to death.
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But now Saul prooues it by imagination, takes his spheare, throwes it at Dauid: an inuincible argument.
But now Saul Proves it by imagination, Takes his sphere, throws it At David: an invincible argument.
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Thus deale our brethren the professors with vs, arguing in this same manner. All Idolaters ought to be detested:
Thus deal our brothers the professors with us, arguing in this same manner. All Idolaters ought to be detested:
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But the Church of England is Idolatrons, Ergo All the members of the Church of England, Ought to be detested. But the Church of England is Idolatrous, Ergo All the members of the Church of England, Ought to be detested.
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(13) part (DIV2)
105
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687
Well, we doe not much stand vpon the maior, but altogether, and truely denie the minor:
Well, we do not much stand upon the mayor, but altogether, and truly deny the minor:
av, pns12 vdb xx d vvi p-acp dt n1, cc-acp av, cc av-j vvi dt j:
(13) part (DIV2)
106
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688
and say for our selues, that we are no idolaters, and therefore ought not to be detested: yet they wil proue it:
and say for our selves, that we Are no Idolaters, and Therefore ought not to be detested: yet they will prove it:
cc vvb p-acp po12 n2, cst pns12 vbr dx n2, cc av vmd xx pc-acp vbi vvn: av pns32 vmb vvi pn31:
(13) part (DIV2)
106
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689
whet their tongues open their mouthes, and shoote sharpe headed arrowes at vs. Thus wounding deeper with their bitter words,
whet their tongues open their mouths, and shoot sharp headed arrows At us Thus wounding Deeper with their bitter words,
vvb po32 n2 vvb po32 n2, cc vvi j j-vvn n2 p-acp pno12 av j-vvg avc-jn p-acp po32 j n2,
(13) part (DIV2)
106
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690
then the high-way thiese doeth with his sword: an vnanswerable syllogisme. This is for our persons:
then the highway thiese doth with his sword: an unanswerable syllogism. This is for our Persons:
cs dt n1 n1 vdz p-acp po31 n1: dt j n1. d vbz p-acp po12 n2:
(13) part (DIV2)
106
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691
they haue another for our ceremonies, thus. All the shewes of idolatry, are to be auoided.
they have Another for our ceremonies, thus. All the shows of idolatry, Are to be avoided.
pns32 vhi j-jn p-acp po12 n2, av. d dt n2 pp-f n1, vbr pc-acp vbi vvn.
(13) part (DIV2)
106
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692
But the ceremonies of the Church of England are idelatrous. Ergo, All the ceremonies of the Church of England, are to be auoided. But the ceremonies of the Church of England Are idelatrous. Ergo, All the ceremonies of the Church of England, Are to be avoided.
p-acp dt n2 pp-f dt n1 pp-f np1 vbr j. fw-la, d dt n2 pp-f dt n1 pp-f np1, vbr pc-acp vbi vvn.
(13) part (DIV2)
106
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693
We answere to this as to the former, that wee stand not vpon the maior,
We answer to this as to the former, that we stand not upon the mayor,
pns12 vvb p-acp d c-acp p-acp dt j, cst pns12 vvb xx p-acp dt n1,
(13) part (DIV2)
107
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694
but altogether deny the minor, that the ceremonies of our Church are no shewes of idolatry,
but altogether deny the minor, that the ceremonies of our Church Are no shows of idolatry,
cc-acp av vvi dt j, cst dt n2 pp-f po12 n1 vbr dx n2 pp-f n1,
(13) part (DIV2)
107
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695
therefore ought not to be auoided.
Therefore ought not to be avoided.
av vmd xx pc-acp vbi vvn.
(13) part (DIV2)
107
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696
But they proue it, reiect them, flye out of the Church, picke out teachers for their humours,
But they prove it, reject them, fly out of the Church, pick out Teachers for their humours,
p-acp pns32 vvb pn31, vvb pno32, vvb av pp-f dt n1, vvb av n2 p-acp po32 n2,
(13) part (DIV2)
107
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697
and of their owne minde, nisi quod ip si faciunt nihil recte existimant, they thinke nothing well done, but what they doe themselues:
and of their own mind, nisi quod ip si faciunt nihil recte existimant, they think nothing well done, but what they do themselves:
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(13) part (DIV2)
107
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698
And these thinke nothing rightly taught, but such as these teachers teach.
And these think nothing rightly taught, but such as these Teachers teach.
cc d vvb pix av-jn vvn, cc-acp d c-acp d n2 vvi.
(13) part (DIV2)
107
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699
But I thinke I speake words in value, for it is a hard matter to drawe these to a consormitle.
But I think I speak words in valve, for it is a hard matter to draw these to a consormitle.
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(13) part (DIV2)
108
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700
Therefore let vs come to take notice of the manners of the Church of England. And here a question is to be answered,
Therefore let us come to take notice of the manners of the Church of England. And Here a question is to be answered,
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(13) part (DIV2)
108
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701
whether a generall disobedience, or particular, makes a Church to be no Church? And answere is;
whither a general disobedience, or particular, makes a Church to be no Church? And answer is;
cs dt j n1, cc j, vvz dt n1 pc-acp vbi dx n1? cc n1 vbz;
(13) part (DIV2)
108
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702
not a particular, but a generall disobedience proued by Scripture:
not a particular, but a general disobedience proved by Scripture:
xx dt j, cc-acp dt j n1 vvn p-acp n1:
(13) part (DIV2)
108
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703
Vnto the Angel of the Church of Thyatyra, a Church you see by the testimony of God: Unto the Angel of the Church of Thyatira, a Church you see by the testimony of God:
p-acp dt n1 pp-f dt n1 pp-f np1, dt n1 pn22 vvb p-acp dt n1 pp-f np1:
(13) part (DIV2)
108
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704
yet thou hast them that maintains the woman lez. ibel; yet a Church.yet thou hast them that maintains the woman lez. ibel; yet a Church.
av pns21 vh2 pno32 cst vvz dt n1 fw-fr. vvb; av dt n1.
(13) part (DIV2)
108
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705
The like is seene by the Carinthians, where their sinne is noted out, first in him that had his fathers wife:
The like is seen by the Carinthians, where their sin is noted out, First in him that had his Father's wife:
dt j vbz vvn p-acp dt np1, c-crq po32 n1 vbz vvn av, ord p-acp pno31 cst vhd po31 ng1 n1:
(13) part (DIV2)
108
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706
and secondly, in contention, and in going to lawe one with another:
and secondly, in contention, and in going to law one with Another:
cc ord, p-acp n1, cc p-acp vvg p-acp n1 pi p-acp n-jn:
(13) part (DIV2)
108
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707
and yet a Church, as it appeates by the wordes of Paul in the beginning of his Booke. Was Thyatyra a Church;
and yet a Church, as it appeates by the words of Paul in the beginning of his Book. Was Thyatira a Church;
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(13) part (DIV2)
108
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708
and among the Corinthians a Church? and yet had priuate falues:
and among the Corinthians a Church? and yet had private falues:
cc p-acp dt np1 dt n1? cc av vhd j n2:
(13) part (DIV2)
108
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709
and shall the Church of England be denied to be a Church, because there are found winked ones among? I knowe that there are many wicked ones:
and shall the Church of England be denied to be a Church, Because there Are found winked ones among? I know that there Are many wicked ones:
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(13) part (DIV2)
108
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710
yet I am assured, that there are thousands that conforme themselues to the Church of England, that are right Nathaniels, In whom there is no guile.
yet I am assured, that there Are thousands that conform themselves to the Church of England, that Are right nathaniel's, In whom there is no guile.
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(13) part (DIV2)
108
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711
And with iudgement make well the types of the Church from time to time; Adams family a type, yet a Caine in it:
And with judgement make well the types of the Church from time to time; Adams family a type, yet a Cain in it:
cc p-acp n1 vvi av dt n2 pp-f dt n1 p-acp n1 p-acp n1; np1 n1 dt n1, av dt np1 p-acp pn31:
(13) part (DIV2)
109
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712
Noyes family a type, yet a Caine in it: Abrahams family a type, yet an Ismael in it:Noyes family a type, yet a Cain in it: Abrahams family a type, yet an Ishmael in it:
np1 n1 dt n1, av dt np1 p-acp pn31: npg1 n1 dt n1, av dt np1 p-acp pn31:
(13) part (DIV2)
109
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713
Dauids family a type, yet an Ismael in it;David family a type, yet an Ishmael in it;
npg1 n1 dt n1, av dt np1 p-acp pn31;
(13) part (DIV2)
109
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714
And when Christ was come, in his family a Iudas. Was the Church before Christ, not without some wicked persons? was Christ his family, not without a Deuill? And shall wee looke now to haue the Church free? no, the tares shall grow with the good corne, to the end of the world.
And when christ was come, in his family a Iudas. Was the Church before christ, not without Some wicked Persons? was christ his family, not without a devil? And shall we look now to have the Church free? no, the tares shall grow with the good corn, to the end of the world.
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(13) part (DIV2)
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715
But these obiect further, that the Church of England knowing these to be wicked, suffers them not with standing to be in the company of the Saints.
But these Object further, that the Church of England knowing these to be wicked, suffers them not with standing to be in the company of the Saints.
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(13) part (DIV2)
110
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716
The Maior of this is false:
The Mayor of this is false:
dt n1 pp-f d vbz j:
(13) part (DIV2)
110
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717
for the 26. Cannon commands, That none offenders be made pertakers of the ordinances of God.
for the 26. Cannon commands, That none offenders be made partakers of the ordinances of God.
c-acp dt crd np1 vvz, cst pi ng1 vbb vvn n2 pp-f dt n2 pp-f np1.
(13) part (DIV2)
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718
The Miner I feare is 〈 ◊ 〉 that some wicked persons are admitted to the holy ordinance of God:
The Miner I Fear is 〈 ◊ 〉 that Some wicked Persons Are admitted to the holy Ordinance of God:
dt np1 pns11 vvb vbz 〈 sy 〉 cst d j n2 vbr vvn p-acp dt j n1 pp-f np1:
(13) part (DIV2)
110
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719
yet impute it not vnto the lawe, but rather to the corruption of such Midisters and Church-wardens, at so suffer them:
yet impute it not unto the law, but rather to the corruption of such Midisters and Churchwardens, At so suffer them:
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(13) part (DIV2)
110
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720
Or if such persons be presented, and yet not reformed:
Or if such Persons be presented, and yet not reformed:
cc cs d n2 vbb vvn, cc av xx vvn:
(13) part (DIV2)
110
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721
then impute it to the inferior officers, and not to the Gouernours, and institutions of the Church:
then impute it to the inferior Officers, and not to the Governors, and institutions of the Church:
av vvb pn31 p-acp dt j-jn n2, cc xx p-acp dt n2, cc n2 pp-f dt n1:
(13) part (DIV2)
110
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722
And though it be so in some Congregations, iudge it not therefore to bee in all:
And though it be so in Some Congregations, judge it not Therefore to be in all:
cc cs pn31 vbb av p-acp d n2, vvb pn31 xx av pc-acp vbi p-acp d:
(13) part (DIV2)
110
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723
Search, and yee shall finde to the contrary. Time will not suffer me to dwell long here:
Search, and ye shall find to the contrary. Time will not suffer me to dwell long Here:
vvb, cc pn22 vmb vvi p-acp dt n-jn. n1 vmb xx vvi pno11 pc-acp vvi av-j av:
(13) part (DIV2)
110
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724
therefore let me in a word perswade you, to ioyne your selues vnto the Church of England, in regard of the danger that will follow.
Therefore let me in a word persuade you, to join your selves unto the Church of England, in regard of the danger that will follow.
av vvb pno11 p-acp dt n1 vvi pn22, pc-acp vvi po22 n2 p-acp dt n1 pp-f np1, p-acp n1 pp-f dt n1 cst vmb vvi.
(13) part (DIV2)
110
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725
For while we fall to striuing about things indifferent, the people fall to doubting, what they shall hold, what they shall beleeue:
For while we fallen to striving about things indifferent, the people fallen to doubting, what they shall hold, what they shall believe:
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(13) part (DIV2)
110
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726
and to whom they shall leane, Thus, that which is but matter of circumstance, is called into question,
and to whom they shall lean, Thus, that which is but matter of circumstance, is called into question,
cc p-acp ro-crq pns32 vmb vvi, av, cst r-crq vbz p-acp n1 pp-f n1, vbz vvn p-acp n1,
(13) part (DIV2)
110
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727
while matter of substance, I feare is let goe.
while matter of substance, I Fear is let go.
cs n1 pp-f n1, pns11 vvb vbz vvn vvb.
(13) part (DIV2)
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728
So busie we are about the question de modo, that the Deuill easily steales the matter of Religion out of our hearts.
So busy we Are about the question de modo, that the devil Easily steals the matter of Religion out of our hearts.
av j pns12 vbr p-acp dt n1 fw-fr fw-la, cst dt n1 av-j vvz dt n1 pp-f n1 av pp-f po12 n2.
(13) part (DIV2)
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729
And doe not our aduersaries aduersaries, to see vs together by the eares for the leaues, that they in the meane time may steale away the fruite from vs. and doeth not this debatelye as a stumbling blocke, to hinder others from embracing the trueth:
And do not our Adversaries Adversaries, to see us together by the ears for the leaves, that they in the mean time may steal away the fruit from us and doth not this debatelye as a stumbling block, to hinder Others from embracing the truth:
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(13) part (DIV2)
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730
which are restrained by the varietie of sects that are among vs. It is recorded of a Heathen man which said, I would faine be a Christian:
which Are restrained by the variety of Sects that Are among us It is recorded of a Heathen man which said, I would feign be a Christian:
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(13) part (DIV2)
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731
sed rescio cui adheream, multae sunt inter vo spugnae, singuli tamen dicunt, Ego verum dico: but I knowe not whom to followe; there are so many differences; and contentions among you; sed rescio cui adheream, Multitude sunt inter vo spugnae, Singuli tamen dicunt, Ego verum dico: but I know not whom to follow; there Are so many differences; and contentions among you;
fw-la fw-la fw-la n1, fw-la fw-la fw-la zz fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la: cc-acp pns11 vvb xx r-crq pc-acp vvi; pc-acp vbr av d n2; cc n2 p-acp pn22;
(13) part (DIV2)
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Image 30
732
and euery one of your say: I am in the right; and every one of your say: I am in the right;
cc d crd pp-f po22 n1: pns11 vbm p-acp dt n-jn;
(13) part (DIV2)
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733
and yet there is but one Trueth, one Father, one Faith, one Baptisme, and one body.
and yet there is but one Truth, one Father, one Faith, one Baptism, and one body.
cc av pc-acp vbz cc-acp crd n1, crd n1, crd n1, crd n1, cc crd n1.
(13) part (DIV2)
111
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734
And this proceeding, hath not bin without some danger to themselues:
And this proceeding, hath not been without Some danger to themselves:
cc d vvg, vhz xx vbn p-acp d n1 pc-acp px32:
(13) part (DIV2)
112
Image 30
735
for I know by mine owne experience, some that haue been first members of our Church,
for I know by mine own experience, Some that have been First members of our Church,
c-acp pns11 vvb p-acp po11 d n1, d cst vhb vbn ord n2 pp-f po12 n1,
(13) part (DIV2)
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736
after that of the more purer sort, then Brownists, and lastly came to be Anabaptists. It is iust with God, seeing they will disobey authority and not obey the truth, that they should be deluded by falshoods.
After that of the more Purer sort, then Brownists, and lastly Come to be Anabaptists. It is just with God, seeing they will disobey Authority and not obey the truth, that they should be deluded by falsehoods.
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(13) part (DIV2)
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737
Besides, I haue well considered, that this proceeding hath been accounted of God as a sinne, to murmure and to speake euill of those that are in authoritie.
Beside, I have well considered, that this proceeding hath been accounted of God as a sin, to murmur and to speak evil of those that Are in Authority.
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(13) part (DIV2)
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738
〈 ◊ 〉 to minde what the Apostle faith. There is 〈 ◊ 〉 Agreement betweene Christ and Belial;
〈 ◊ 〉 to mind what the Apostle faith. There is 〈 ◊ 〉 Agreement between christ and Belial;
〈 sy 〉 pc-acp n1 r-crq dt n1 n1. pc-acp vbz 〈 sy 〉 n1 p-acp np1 cc np1;
(13) part (DIV2)
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739
sinne and grace cannot reigne together in one place:
sin and grace cannot Reign together in one place:
n1 cc n1 vmbx vvi av p-acp crd n1:
(13) part (DIV2)
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740
for it is not the manner of Gods Spirit, to sanctifie one part, and leaue another vnsanctified;
for it is not the manner of God's Spirit, to sanctify one part, and leave Another unsanctified;
c-acp pn31 vbz xx dt n1 pp-f npg1 n1, pc-acp vvi crd n1, cc vvb j-jn j;
(13) part (DIV2)
113
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741
to worke faith in one part, and to suffer the sinne of murmuration to remaine in another part:
to work faith in one part, and to suffer the sin of murmuration to remain in Another part:
pc-acp vvi n1 p-acp crd n1, cc pc-acp vvi dt n1 pp-f n1 pc-acp vvi p-acp j-jn n1:
(13) part (DIV2)
113
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742
Therefore I make some doubt, whether such haue any part reformed, in whō still this murmuration remaineth vnreformed.
Therefore I make Some doubt, whither such have any part reformed, in whom still this murmuration remains unreformed.
av pns11 vvb d n1, cs d vhb d n1 vvd, p-acp ro-crq av d n1 vvz j-vvn.
(13) part (DIV2)
113
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743
And that ye may vnderstād that God doth not sanctifie a part, but the whole, cōsider what the Apostle faith.
And that you may understand that God does not sanctify a part, but the Whole, Consider what the Apostle faith.
cc cst pn22 vmb vvb cst np1 vdz xx vvi dt n1, cc-acp dt j-jn, vvi r-crq dt n1 n1.
(13) part (DIV2)
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744
Now the very God of peace sanctifie you; (not in part) but thorowout, spirit, soule and bodie. Now the very God of peace sanctify you; (not in part) but throughout, Spirit, soul and body.
av dt j n1 pp-f n1 vvb pn22; (xx p-acp n1) p-acp a-acp, n1, n1 cc n1.
(13) part (DIV2)
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745
When Christ came to cast out the deuils out of the man, of a legion, he left not one.
When christ Come to cast out the Devils out of the man, of a legion, he left not one.
c-crq np1 vvd pc-acp vvi av dt n2 av pp-f dt n1, pp-f dt n1, pns31 vvd xx crd.
(13) part (DIV2)
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746
When God by his Spirit sanctifies a man, he doth it not by parts, but wholly. When God by his Spirit Sanctifies a man, he does it not by parts, but wholly.
c-crq np1 p-acp po31 n1 vvz dt n1, pns31 vdz pn31 xx p-acp n2, cc-acp av-jn.
(13) part (DIV2)
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747
Wee know it is a point good in law, that if a man keepe possession in one 〈 ◊ 〉 of the house,
we know it is a point good in law, that if a man keep possession in one 〈 ◊ 〉 of the house,
pns12 vvb pn31 vbz dt n1 j p-acp n1, cst cs dt n1 vvb n1 p-acp crd 〈 sy 〉 pp-f dt n1,
(13) part (DIV2)
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748
though he keepe it not in all, yet is 〈 ◊ ◊ 〉 possession.
though he keep it not in all, yet is 〈 ◊ ◊ 〉 possession.
cs pns31 vvb pn31 xx p-acp d, av vbz 〈 sy sy 〉 n1.
(13) part (DIV2)
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749
So is it in this, though Sathan take not vp all, yet if hee possesse any it is currant,
So is it in this, though Sathan take not up all, yet if he possess any it is currant,
np1 vbz pn31 p-acp d, cs np1 vvb xx p-acp d, av cs pns31 vvb d pn31 vbz n1,
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750
and will passe at the barre of Gods iudgement seate.
and will pass At the bar of God's judgement seat.
cc vmb vvi p-acp dt n1 pp-f npg1 n1 n1.
(13) part (DIV2)
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751
Then with wisedome and iudgement consider, that this murmuring is no small sinne, for it is both against the word of God,
Then with Wisdom and judgement Consider, that this murmuring is no small sin, for it is both against the word of God,
av p-acp n1 cc n1 vvi, cst d vvg vbz dx j n1, c-acp pn31 vbz av-d p-acp dt n1 pp-f np1,
(13) part (DIV2)
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752
and against the worke of Gods Spirit: Iude in his Epistle sets it out in his colours;
and against the work of God's Spirit: Iude in his Epistle sets it out in his colours;
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These are murmurers, complainers, walking after their owns lusts, whose mouthes speake proud things, hauing 〈 ◊ 〉 persons in admiration. These Are murmurers, complainers, walking After their owns Lustiest, whose mouths speak proud things, having 〈 ◊ 〉 Persons in admiration.
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And is it not thus, with these? Doe not these murmure against our Elders, and all well-willers vnto them:
And is it not thus, with these? Do not these murmur against our Elders, and all well-willers unto them:
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Haue not these, mens persons in admiration? Doe they not receiue the word more for the person that teacheth,
Have not these, men's Persons in admiration? Do they not receive the word more for the person that Teaches,
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then for the word that is taught, I haue, and doe still see it by experience.
then for the word that is taught, I have, and do still see it by experience.
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〈1 page〉 which are 〈 ◊ 〉 and who are 〈 ◊ 〉 to gouerne Ministers then they that are Ministers themselues, which haue experience of the same calling, profession and vocation.
〈1 page〉 which Are 〈 ◊ 〉 and who Are 〈 ◊ 〉 to govern Ministers then they that Are Ministers themselves, which have experience of the same calling, profession and vocation.
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Secondly, in regard of the Doctrine which is in the Church, who can better iudge of the Trueth, of Errors, of Schismes, of Sects and the like? As one saith, Quod 〈 ◊ 〉 post elect us qui caeteris praeponeretur in sohismat is factum estremedium:
Secondly, in regard of the Doctrine which is in the Church, who can better judge of the Truth, of Errors, of Schisms, of Sects and the like? As one Says, Quod 〈 ◊ 〉 post elect us qui caeteris praeponeretur in sohismat is factum estremedium:
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After one is elected, which should bee 〈 ◊ 〉 ouer the rest, it was done to bee a remedie against Schismes. After one is elected, which should be 〈 ◊ 〉 over the rest, it was done to bee a remedy against Schisms.
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And as it is answered by consequence, so it is by Scripture that gouernours of the Church ought to bee of the Clergie.
And as it is answered by consequence, so it is by Scripture that Governors of the Church ought to be of the Clergy.
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Therefore if you please to looke into the end of 〈 ◊ 〉 Epistle to Titut, you shall finde him a Bishop,
Therefore if you please to look into the end of 〈 ◊ 〉 Epistle to Titut, you shall find him a Bishop,
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and the Epistle to be directed vnto him thus, NONLATINALPHABET, To Titus the first Bishop of the Church of Crete.
and the Epistle to be directed unto him thus,, To Titus the First Bishop of the Church of Crete.
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Now that ye may know, that Creete is not one citie, make enquirie of trauailers, and reade Histories, if you dare not beleeue my report.
Now that you may know, that Crete is not one City, make enquiry of travellers, and read Histories, if you Dare not believe my report.
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This Creete was an Iland, lying between Peloponesu and the Rhodes: It hath on the North part, the sea AEgeum, and Cretense: on the South, the sea of AEgypt, and Affricke: It is now called 〈 ◊ 〉: It had in it an hundred cities, whereupon it was called Centabolts, This Creta is now vnder the Purkes dominion:
This Crete was an Island, lying between Peloponesu and the Rhodes: It hath on the North part, the sea Aegeum, and Cretan: on the South, the sea of Egypt, and Africa: It is now called 〈 ◊ 〉: It had in it an hundred cities, whereupon it was called Centabolts, This Crete is now under the Purkes dominion:
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here Titus was head gouernour and Bishop.
Here Titus was head governor and Bishop.
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So though Titus bee not called an Elder, yet you see hee is a Bishop and gouernour of the Church in Creta.
So though Titus be not called an Elder, yet you see he is a Bishop and governor of the Church in Crete.
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Now let vs see if we can make a Bishop and an Elder both one, and then I hope you will be answered:
Now let us see if we can make a Bishop and an Elder both one, and then I hope you will be answered:
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which will appeare by comparing those two verses together, in the first Chapter:
which will appear by comparing those two Verses together, in the First Chapter:
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In the fift verse, a gouernour, or a teacher is called NONLATINALPHABET, a Presbyter: and in the seuenth verse the same is called NONLATINALPHABET, a Bishop: whereby it appeares, that's Bishop and an Elder is one and the same.
In the fift verse, a governor, or a teacher is called, a Presbyter: and in the Seventh verse the same is called, a Bishop: whereby it appears, that's Bishop and an Elder is one and the same.
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Now then, ioyne this with that of Paul to Timothie, O and you shall see, that NONLATINALPHABET one and the same with NONLATINALPHABET.
Now then, join this with that of Paul to Timothy, Oh and you shall see, that one and the same with.
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So then it is manifest, that the Clergie ought to bee gouernours in the Church. Neither am I ignorant that Episcopus is a name giuen to all Ministers; So then it is manifest, that the Clergy ought to be Governors in the Church. Neither am I ignorant that Episcopus is a name given to all Ministers;
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yet more vsually applied vnto the Elders.
yet more usually applied unto the Elders.
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For, Episcopum & Presbyterum, vnum esse, aliud nomen offecij, 〈 ◊ ◊ 〉 Bishop and a Presbyter are both one;
For, Bishop & Presbyterum, One esse, Aliud Nome offecij, 〈 ◊ ◊ 〉 Bishop and a Presbyter Are both one;
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the one is a name of office, and the other is a name of age. I will conclude with this exhortation, Let not any sacrifice turne mercie out of doores,the one is a name of office, and the other is a name of age. I will conclude with this exhortation, Let not any sacrifice turn mercy out of doors,
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nor the fire of zeale drie vp the dew of charitie:
nor the fire of zeal dry up the due of charity:
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Let it not be said of you, as Historians record of the dogges that ranne by the riuer Nilus, not vouchsafing to giue a lap at the water:
Let it not be said of you, as Historians record of the Dogs that ran by the river Nilus, not vouchsafing to give a lap At the water:
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So liue not you among vs, not once submitting your selues to order, nor speaking well of the gouernours.
So live not you among us, not once submitting your selves to order, nor speaking well of the Governors.
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The next thing that followes in order to bee handled is the propertie of the Worke. PLow vp your fallow ground.
The next thing that follows in order to be handled is the property of the Work. Blow up your fallow ground.
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The difference betweene the English and the Originall is this:
The difference between the English and the Original is this:
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For our fallow ground in the English, the Originall hath it new fallow: For so the word niru doth import:
For our fallow ground in the English, the Original hath it new fallow: For so the word niru does import:
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And likewise the vulgar Latine hath it, innouate, renew yee: for the minde is to be altered and changed:
And likewise the Vulgar Latin hath it, innovate, renew ye: for the mind is to be altered and changed:
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And this doth fitly agree with the word NONLATINALPHABET, which importeth properly a change of the minde, or vnderstanding. And adde hereunto the word NONLATINALPHABET, an alteration of the will and purpose.
And this does fitly agree with the word, which imports properly a change of the mind, or understanding. And add hereunto the word, an alteration of the will and purpose.
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The summe of it being an exhortation vnto repentance, as doth appeare by that of Ieremie, himole Lahouah: Be circumcised to the Lord, uehasiru gnareloth lebabcem,
The sum of it being an exhortation unto Repentance, as does appear by that of Ieremie, himole Lahouah: Be circumcised to the Lord, uehasiru gnareloth lebabcem,
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and take away the foreskin of you hearts; that is, the corruption of them:and take away the foreskin of you hearts; that is, the corruption of them:
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which Paul expounds to be true conuersion vnto God, saying, Hee is not a Iew which is one outward,
which Paul expounds to be true conversion unto God, saying, He is not a Iew which is one outward,
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neither is that 〈 ◊ 〉 which is outward, in the flesh, but he is a Iew which is one within, NONLATINALPHABET;
neither is that 〈 ◊ 〉 which is outward, in the Flesh, but he is a Iew which is one within,;
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and the circumcision of the heart in the spirit, not the letter, whose praise is not of man but of God. and the circumcision of the heart in the Spirit, not the Letter, whose praise is not of man but of God.
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And Ioel, uekirgnu lebabcem, Rent your hearts: And our Prophet here, calleth it a plowing: All which doe shew vnto vs, that the heart must bee torne vp by repentance;
And Joel, uekirgnu lebabcem, Rend your hearts: And our Prophet Here, calls it a plowing: All which do show unto us, that the heart must be torn up by Repentance;
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and contrition, as the plow teareth vp the ground.
and contrition, as the blow teareth up the ground.
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This was the end that Peter aymed at in his sermon, (when he sayd) NONLATINALPHABET, Repent therefore: This hee sayd, that the consideration of their former acte in the murthering of Christ, might rent their hearts,
This was the end that Peter aimed At in his sermon, (when he said), repent Therefore: This he said, that the consideration of their former act in the murdering of christ, might rend their hearts,
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as the plow doth the earth. Poenitentia est verus dolor de offensa in Deum: Repentance is a true sorrow for our offence towards God.
as the blow does the earth. Penitence est verus dolour de offensa in God: Repentance is a true sorrow for our offence towards God.
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For it is meete that those, who rent God from their hearts by sinne, should rent sinne from their hearts, by true repentance.
For it is meet that those, who rend God from their hearts by sin, should rend sin from their hearts, by true Repentance.
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There is no small resemblance betweene the plowing vp of this terrene ground, and the heart:
There is no small resemblance between the plowing up of this terrene ground, and the heart:
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obserue, and you shall find them agreeing in these things, 1. The plow it cuts and teares the earth, one piece from another, 2. It layes open the inward parts of the earth, discouering the rootes within the ground, 3. The turning vp of the earth, causeth the weedes to dye and perish, 4. It makes the mould more tender,
observe, and you shall find them agreeing in these things, 1. The blow it cuts and tears the earth, one piece from Another, 2. It lays open the inward parts of the earth, discovering the roots within the ground, 3. The turning up of the earth, Causes the weeds to die and perish, 4. It makes the mould more tender,
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and more apt to receiue the seede. Now behold the like in the spirituall plowe. First, as the plow layes open and discouers the rootes within the ground:
and more apt to receive the seed. Now behold the like in the spiritual plow. First, as the blow lays open and discovers the roots within the ground:
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in like manner, doth this plowe discouer the weedes of sinne vnto vs: for there must be Agnitio peccati, ct irae Dei;
in like manner, does this plow discover the weeds of sin unto us: for there must be Agnitio peccati, ct irae Dei;
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The knowledge of sinne, and of the wrath of God. This knowledge is so needfull, that without it, we neuer flee from sinne:The knowledge of sin, and of the wrath of God. This knowledge is so needful, that without it, we never flee from sin:
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witnesse that saying of Paul: I had not knowne sinne, but by the lawe: for I had not knowen sinne, except the lawe had said, Thou shalt not lust.
witness that saying of Paul: I had not known sin, but by the law: for I had not known sin, except the law had said, Thou shalt not lust.
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By which it appeareth, that by the iudgement of Paul, concupiscence was no sinne, and therefore hee in a happy, and blessed estate, By which it appears, that by the judgement of Paul, concupiscence was no sin, and Therefore he in a happy, and blessed estate,
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as he saith in the 9, verse: iudging himselfe to bee aliue;
as he Says in the 9, verse: judging himself to be alive;
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and therefore sarte from repentance for his concupiscence, because he did not see it to be a sinne:
and Therefore sarte from Repentance for his concupiscence, Because he did not see it to be a sin:
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But when the knowledge of sinne came by the Commaundement, then hee rent his heart with contrition, vers. But when the knowledge of sin Come by the Commandment, then he rend his heart with contrition, vers.
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10. And as he found this in himselfe, so he commands it vnto others, instructing them to meekenesse, that are contrary minded:
10. And as he found this in himself, so he commands it unto Others, instructing them to meekness, that Are contrary minded:
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proouing, if God at any time will giue them repentance, that they may come to the knowledge of the trueth.
proving, if God At any time will give them Repentance, that they may come to the knowledge of the truth.
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The like course Peter tooke with the Iewes, to make their sinnes appeare vnto them, that so he might drawe them to repentance, which hee could not haue done without the sight of sinne: for the whole neede no. Physitian saith Christ.
The like course Peter took with the Iewes, to make their Sins appear unto them, that so he might draw them to Repentance, which he could not have done without the sighed of sin: for the Whole need no. physician Says christ.
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No man will seeke to the Physitian, before he feele his disease: no man will repent, before hee beleeues himselfe to be a sinner.
No man will seek to the physician, before he feel his disease: no man will Repent, before he believes himself to be a sinner.
dx n1 vmb vvi p-acp dt n1, c-acp pns31 vvb po31 n1: dx n1 vmb vvi, c-acp pns31 vvz px31 pc-acp vbi dt n1.
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807
Nemofacit Legem, nisi qui credit Legi. Nemofacit Legem, nisi qui credit Legi.
fw-la fw-la, fw-la fw-la n1 fw-la.
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808
No man doeth the Lawe, but hee that beleeues the Lawe, saith Ambrose. Who will grieue for his sinne,No man doth the Law, but he that believes the Law, Says Ambrose. Who will grieve for his sin,
dx n1 vdz dt n1, cc-acp pns31 cst vvz dt n1, vvz np1. q-crq vmb vvi p-acp po31 n1,
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809
before hee sees that hee hath sinned? In this sense a man may say,
before he sees that he hath sinned? In this sense a man may say,
c-acp pns31 vvz cst pns31 vhz vvn? p-acp d n1 dt n1 vmb vvi,
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810
as the Eunuch said (when Philip asked him, if he knew what he read) How can I without a guide: So may we well say:
as the Eunuch said (when Philip asked him, if he knew what he read) How can I without a guide: So may we well say:
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811
how shall sinners repent, before they knowe their sinne? Therefore the counsell of Ieremie is to be followed:
how shall Sinners Repent, before they know their sin? Therefore the counsel of Ieremie is to be followed:
c-crq vmb n2 vvi, c-acp pns32 vvb po32 n1? av dt n1 pp-f np1 vbz pc-acp vbi vvn:
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812
Let vs search, and try our wayes, to finde out our sinnes: for he that hideth his sinne, shall not prosper: Let us search, and try our ways, to find out our Sins: for he that Hideth his sin, shall not prosper:
vvb pno12 vvi, cc vvi po12 n2, pc-acp vvi av po12 n2: c-acp pns31 cst vvz po31 n1, vmb xx vvi:
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813
but he that confesseth them, shall haue mercy. The way to get pardon of sinne: is first to know them, 2. to repent for them. but he that Confesses them, shall have mercy. The Way to get pardon of sin: is First to know them, 2. to Repent for them.
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814
This is the first effect of the plowe to discouer our sinnes. To haue an acknowledgement of sinne: these things are requisite. This is the First Effect of the plow to discover our Sins. To have an acknowledgement of sin: these things Are requisite.
d vbz dt ord n1 pp-f dt n1 pc-acp vvi po12 n2. pc-acp vhi dt n1 pp-f n1: d n2 vbr j.
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815
First, a skill in the word of God: for there hee hath read a Lecture vnto vs, both of good, and euil:
First, a skill in the word of God: for there he hath read a Lecture unto us, both of good, and evil:
ord, dt n1 p-acp dt n1 pp-f np1: c-acp a-acp pns31 vhz vvn dt n1 p-acp pno12, d pp-f j, cc j-jn:
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816
sinne, and vertue, distinguishing the one, from the other, and painting them both out in their seuerall collours.
sin, and virtue, distinguishing the one, from the other, and painting them both out in their several colours.
n1, cc n1, vvg dt pi, p-acp dt n-jn, cc vvg pno32 d av p-acp po32 j n2.
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817
For that is it that is able to make it man wise vnto saluation Dauid asking this question of God:
For that is it that is able to make it man wise unto salvation David asking this question of God:
p-acp d vbz pn31 cst vbz j pc-acp vvi pn31 n1 j p-acp n1 np1 vvg d n1 pp-f np1:
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818
Wherewith shall a man redresse his wayes? Answere is made. By taking heed vnto thy word; Wherewith shall a man redress his ways? Answer is made. By taking heed unto thy word;
c-crq vmb dt n1 vvi po31 n2? vvb vbz vvn. p-acp vvg n1 p-acp po21 n1;
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819
for nothing doeth make sinne manifest, what it is, but onely Gods word. The Deuill can, but he will not.
for nothing doth make sin manifest, what it is, but only God's word. The devil can, but he will not.
p-acp pix vdz vvi n1 vvi, r-crq pn31 vbz, cc-acp av-j npg1 n1. dt n1 vmb, cc-acp pns31 vmb xx.
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820
Sinne is the lawe of his kingdome, whereby it is gouerned:
Sin is the law of his Kingdom, whereby it is governed:
n1 vbz dt n1 pp-f po31 n1, c-crq pn31 vbz vvn:
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821
and therefore this is to be obserued, that the Deuill neuer taughtman to practise any thing but sinne:
and Therefore this is to be observed, that the devil never taughtman to practise any thing but sin:
cc av d vbz pc-acp vbi vvn, cst dt n1 av-x n1 pc-acp vvi d n1 p-acp n1:
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822
as witnesseth the word of God;
as Witnesseth the word of God;
c-acp vvz dt n1 pp-f np1;
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823
and therefore farre from making sinne known vnto vs. The like proofe you may haue out of History, as Augustine notes.
and Therefore Far from making sin known unto us The like proof you may have out of History, as Augustine notes.
cc av av-j p-acp vvg n1 vvn p-acp pno12 dt j n1 pn22 vmb vhi av pp-f n1, c-acp np1 n2.
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824
Does Paganorum nunquam bene uiuendi, sanxisse doctrinam. Those Gods of the Pagans neuer established the doctrine of liuing well: Does Paganorum Never bene uiuendi, sanxisse Doctrinam. Those God's of the Pagans never established the Doctrine of living well:
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825
for they neuer had care of those Cities, that gaue them diuine honour. And as the Deuill can and will not, so nature is blind and cannot:
for they never had care of those Cities, that gave them divine honour. And as the devil can and will not, so nature is blind and cannot:
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826
Therefore if the blinde, lead the blinde: they both fall into the ditch. There is a kinde of Sympathie, betweene sinne, and nature:
Therefore if the blind, led the blind: they both fallen into the ditch. There is a kind of sympathy, between sin, and nature:
av cs dt j, vvb dt j: pns32 d vvi p-acp dt n1. pc-acp vbz dt n1 pp-f n1, p-acp n1, cc n1:
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827
onely the word of God can doe it.
only the word of God can do it.
av-j dt n1 pp-f np1 vmb vdi pn31.
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828
The second thing that is necessary for the acknowledgement of sinne, is the illumination of Gods spirit, to worke true vnderstanding,
The second thing that is necessary for the acknowledgement of sin, is the illumination of God's Spirit, to work true understanding,
dt ord n1 cst vbz j p-acp dt n1 pp-f n1, vbz dt n1 pp-f npg1 n1, pc-acp vvi j n1,
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829
and iudgement in vs. Paul prayes, that the God of our Lord Iesus Christ, that father of glory, might giue vnto vs the spirit of wisedome:
and judgement in us Paul prays, that the God of our Lord Iesus christ, that father of glory, might give unto us the Spirit of Wisdom:
cc n1 p-acp pno12 np1 vvz, cst dt n1 pp-f po12 n1 np1 np1, cst n1 pp-f n1, vmd vvi p-acp pno12 dt n1 pp-f n1:
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830
that the eyes of our vnderstanding might bee onlightened, that we might knowe what the hope is of his calling,
that the eyes of our understanding might be onlightened, that we might know what the hope is of his calling,
cst dt n2 pp-f po12 n1 vmd vbi vvn, cst pns12 vmd vvi r-crq dt n1 vbz pp-f po31 n-vvg,
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831
and what the riches of his glorious inheritance is in his Saints:
and what the riches of his glorious inheritance is in his Saints:
cc q-crq dt n2 pp-f po31 j n1 vbz p-acp po31 n2:
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832
and what is the exceeding greatnesse of his power towards vs. So that it is grace that giues vs true vnderstanding, to iudge betweene sinne, and vertue.and what is the exceeding greatness of his power towards us So that it is grace that gives us true understanding, to judge between sin, and virtue.
cc r-crq vbz dt j-vvg n1 pp-f po31 n1 p-acp pno12 av cst pn31 vbz n1 cst vvz pno12 j n1, pc-acp vvi p-acp n1, cc n1.
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833
It is not the Preachers voyce that serues the turne. Non verbis hominis fit, vt intelligatur verbum Dei, facit deus vt intelligatis.
It is not the Preachers voice that serves the turn. Non verbis hominis fit, vt intelligatur verbum Dei, facit deus vt intelligatis.
pn31 vbz xx dt n2 n1 cst vvz dt n1. fw-fr fw-la fw-la n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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834
The words of man, cannot make man to vnderstand the word of God: but it is God that maketh them to vnderstand. The words of man, cannot make man to understand the word of God: but it is God that makes them to understand.
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835
Hereunto tend the wordes of Christ. I will send the holy Ghost, and hee shall reprooue the world for sinne:
Hereunto tend the words of christ. I will send the holy Ghost, and he shall reprove the world for sin:
av vvi dt n2 pp-f np1. pns11 vmb vvi dt j n1, cc pns31 vmb vvi dt n1 p-acp n1:
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836
no man sees sinne in others, nor in himselfe that he should reproue it, but by the spirit.
no man sees sin in Others, nor in himself that he should reprove it, but by the Spirit.
av-dx n1 vvz n1 p-acp n2-jn, ccx p-acp px31 cst pns31 vmd vvi pn31, cc-acp p-acp dt n1.
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837
The third thing necessary, whereby we may come to the acknowledgement of sinne, is a diligene searching, into our selues,
The third thing necessary, whereby we may come to the acknowledgement of sin, is a diligene searching, into our selves,
dt ord n1 j, c-crq pns12 vmb vvi p-acp dt n1 pp-f n1, vbz dt j j-vvg, p-acp po12 n2,
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838
and an examination of our actions;
and an examination of our actions;
cc dt n1 pp-f po12 n2;
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839
as Dauid saith, I haue considered my wayes, and 〈 ◊ 〉 my feete into thy testimonies: for it is not enough for vs to consider sinne in others,
as David Says, I have considered my ways, and 〈 ◊ 〉 my feet into thy testimonies: for it is not enough for us to Consider sin in Others,
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840
as Horac saith, Cur in amicorum vitium, tam cernis acutum? Quamaut aquila aut sorpous Epidarlins? Why doest thou into thy friends ill cariageprie? With a quicke Eagles,
as Horace Says, Cur in amicorum Vitium, tam cernis Acutum? Quamaut aquila Or sorpous Epidarlins? Why dost thou into thy Friends ill cariageprie? With a quick Eagles,
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841
or a serpent eye? No, let the eyes of our vnderstanding bee looking into our selues,
or a serpent eye? No, let the eyes of our understanding be looking into our selves,
cc dt n1 n1? uh-dx, vvb dt n2 pp-f po12 n1 vbi vvg p-acp po12 n2,
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842
as they said to Dauid; See to thine owne house, O Dauid: So I say to thine owne heart, O Christian, to finde out thy particular sinnes.
as they said to David; See to thine own house, Oh David: So I say to thine own heart, Oh Christian, to find out thy particular Sins.
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843
Thus you see that the knowledge of sinne is needfull, and you see also how to come to the knowledge thereof.
Thus you see that the knowledge of sin is needful, and you see also how to come to the knowledge thereof.
av pn22 vvb cst dt n1 pp-f n1 vbz j, cc pn22 vvb av c-crq pc-acp vvi p-acp dt n1 av.
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844
Now hauing seene, how the spirituall and terrene plow doe agree, in the first part;
Now having seen, how the spiritual and terrene blow do agree, in the First part;
av vhg vvn, c-crq dt j cc j n1 vdb vvi, p-acp dt ord n1;
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845
let vs come vnto the second, which is, how the, terreno plow, doth teare, and rent the ground:
let us come unto the second, which is, how the, terreno blow, does tear, and rend the ground:
vvb pno12 vvi p-acp dt ord, r-crq vbz, c-crq av, fw-la n1, vdz vvi, cc vvb dt n1:
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846
So the spirituall plow teareth vp the soule, that there is dolor propten peccatum, & offensum Deum, A sorrow for sinne and for offending God:
So the spiritual blow teareth up the soul, that there is dolour propten peccatum, & offensum God, A sorrow for sin and for offending God:
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847
wherein the heart is, exceedingly greeued; insomuch that no man can expresse the sorrow thereof:
wherein the heart is, exceedingly grieved; insomuch that no man can express the sorrow thereof:
c-crq dt n1 vbz, av-vvg vvn; av cst dx n1 vmb vvi dt n1 av:
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848
For, awounded spirit who can beare? (saith the wiseman) and a sorrowfull mind drieth vp the boanes: And yet this wounded spirit,
For, awounded Spirit who can bear? (Says the Wiseman) and a sorrowful mind drieth up the bones: And yet this wounded Spirit,
c-acp, j n1 r-crq vmb vvi? (vvz dt n1) cc dt j n1 vvz a-acp dt n2: cc av d j-vvn n1,
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849
and sorrowfull mind, wee must endure: For the godly heart is neuer void; Vuohospite recedoute, alius statim subintrat:
and sorrowful mind, we must endure: For the godly heart is never void; Vuohospite recedoute, alius Immediately subintrat:
cc j n1, pns12 vmb vvi: c-acp dt j n1 vbz av j; n1 n1, fw-la av fw-la:
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850
One guest being gone, another straight comes in. One guest being gone, Another straight comes in.
pi n1 vbg vvn, j-jn av vvz p-acp.
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851
Thus he is vexed, that is to say, haled, and hurried by strong and violent force.
Thus he is vexed, that is to say, haled, and hurried by strong and violent force.
av pns31 vbz vvn, cst vbz pc-acp vvi, vvn, cc vvd p-acp j cc j n1.
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852
Of which, Augustine saith, Nihil est miserius misere, non miser ante seipsum:
Of which, Augustine Says, Nihil est Miserable misere, non miser ante seipsum:
pp-f r-crq, np1 vvz, fw-la fw-la fw-la fw-la, fw-fr n1 fw-la fw-la:
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853
nothing is more miserable then a miserable soule, not to comprehend her 〈 ◊ 〉 miserie. nothing is more miserable then a miserable soul, not to comprehend her 〈 ◊ 〉 misery.
pix vbz av-dc j cs dt j n1, xx pc-acp vvi po31 〈 sy 〉 n1.
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854
O great is the sorrow of such a plowed soule:
Oh great is the sorrow of such a plowed soul:
uh j vbz dt n1 pp-f d dt vvn n1:
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855
That as Barnard saith, Si msipsum 〈 ◊ 〉 speico, 〈 ◊ ◊ ◊ 〉 Si inspecio me ipsum fere non quaeo:
That as Barnard Says, Si msipsum 〈 ◊ 〉 speico, 〈 ◊ ◊ ◊ 〉 Si inspecio me ipsum fere non quaeo:
cst c-acp np1 vvz, fw-mi fw-la 〈 sy 〉 fw-mi, 〈 sy sy sy 〉 fw-mi fw-la pno11 fw-la n1 fw-la fw-la:
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856
If I looke not into my selfe, I know not my selfe: If I looke into my selfe I cannot indure my selfe: If I look not into my self, I know not my self: If I look into my self I cannot endure my self:
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857
So that they say with Dauid, Out of the deepe I cried vnto the Lord. And this is the state of the poore penitent soule.
So that they say with David, Out of the deep I cried unto the Lord. And this is the state of the poor penitent soul.
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858
The consideration hereof teacheth vs, that the dolor of heart is no true marke of reprobation,
The consideration hereof Teaches us, that the dolour of heart is no true mark of reprobation,
dt n1 av vvz pno12, cst dt n1 pp-f n1 vbz dx j n1 pp-f n1,
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859
for then God would not exhort hereunto, as here he doth. Sorrow is the doore into ioy and happinesse:
for then God would not exhort hereunto, as Here he does. Sorrow is the door into joy and happiness:
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860
for, If sinne by repentance be not presently done away, by the waight it will draw a man to more sinne:
for, If sin by Repentance be not presently done away, by the weight it will draw a man to more sin:
c-acp, cs n1 p-acp n1 vbb xx av-j vdn av, p-acp dt n1 pn31 vmb vvi dt n1 p-acp dc n1:
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861
Therefore the onely way, to keepe vs from sinning, is to repent of our former iniquity:
Therefore the only Way, to keep us from sinning, is to Repent of our former iniquity:
av dt j n1, pc-acp vvi pno12 p-acp vvg, vbz pc-acp vvi pp-f po12 j n1:
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862
for a wicked vse is hardly abolished. Repent, and thou shalt be free from it;
for a wicked use is hardly abolished. repent, and thou shalt be free from it;
c-acp dt j n1 vbz av vvn. np1, cc pns21 vm2 vbi j p-acp pn31;
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863
but before thou canst haue ioy in the holy Ghost, first thou must vndergoe the smart of repentance.
but before thou Canst have joy in the holy Ghost, First thou must undergo the smart of Repentance.
cc-acp c-acp pns21 vm2 vhi n1 p-acp dt j n1, ord pns21 vmb vvi dt n1 pp-f n1.
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864
Qui'cupit opt atam, cur su contingere metam, Multa tulit, facirque, miser, sudauit, & alsit.
Qui'cupit opt Adam, cur sum contingere Metam, Multa tulit, facirque, miser, sudauit, & alsit.
np1 vvn fw-la, n1 n1 fw-la fw-la, fw-la fw-la, fw-la, n1, fw-la, cc vvi.
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865
He that desireth first to touch the marke, taketh much paines sweateth abundantly, and runneth exceeding swiftly.
He that Desires First to touch the mark, Takes much pains sweateth abundantly, and Runneth exceeding swiftly.
pns31 cst vvz ord pc-acp vvi dt n1, vvz d n2 vvz av-j, cc vvz vvg av-j.
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866
Let vs therefore be waile our sinnes, that ought to be bewailed: great sinnes require great lamentation, sweet meate must haue sower sauce:
Let us Therefore be wail our Sins, that ought to be bewailed: great Sins require great lamentation, sweet meat must have sour sauce:
vvb pno12 av vbi n1 po12 n2, cst pi pc-acp vbi vvn: j n2 vvb j n1, j n1 vmb vhi j n1:
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867
Therefore let vs bee as prone to lamentation, as we haue been prone to sinne.
Therefore let us be as prove to lamentation, as we have been prove to sin.
av vvb pno12 vbi a-acp j p-acp n1, c-acp pns12 vhb vbn j p-acp n1.
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868
Come let vs water our hearts with the salt teares of contrition, and sweepe them with the broomes of hearty sorrow.
Come let us water our hearts with the salt tears of contrition, and sweep them with the brooms of hearty sorrow.
np1 vvb pno12 vvi po12 n2 p-acp dt n1 n2 pp-f n1, cc vvi pno32 p-acp dt n2 pp-f j n1.
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869
Here giue me leaue, not to let this point passe in obscurity, nor the soule in doubtfulnesse:
Here give me leave, not to let this point pass in obscurity, nor the soul in doubtfulness:
av vvb pno11 vvi, xx pc-acp vvi d n1 vvi p-acp n1, ccx dt n1 p-acp n1:
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870
Sorrow is common both to the good and bad: therefore I will shew the difference; so then be iudges of your owne estate.
Sorrow is Common both to the good and bad: Therefore I will show the difference; so then be judges of your own estate.
n1 vbz j av-d p-acp dt j cc j: av pns11 vmb vvi dt n1; av av vbi n2 pp-f po22 d n1.
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871
First, they differ in causa impulsiua, in the impulsiue cause, of this sorrow in both.
First, they differ in causa impulsiua, in the impulsive cause, of this sorrow in both.
ord, pns32 vvb p-acp fw-la fw-la, p-acp dt j n1, pp-f d n1 p-acp d.
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872
The wicked are grieued, Non propter offensum Deum, Not for offending God, as the Godly are;
The wicked Are grieved, Non propter offensum God, Not for offending God, as the Godly Are;
dt j vbr vvn, fw-fr fw-la fw-la fw-la, xx p-acp vvg np1, p-acp dt j vbr;
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873
but, tantum propter poenam: but for the punishment. The one greeues, because hee doth offend God, and dishonour him:
but, Tantum propter poenam: but for the punishment. The one grieves, Because he does offend God, and dishonour him:
cc-acp, fw-la fw-la fw-la: cc-acp p-acp dt n1. dt crd vvz, c-acp pns31 vdz vvi np1, cc vvi pno31:
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874
The other greeues for the iudgements of God, that are like to come vpon him. Secondly, they differ, in causa efficiente, In the efficient cause: which breedeth sort owin both.
The other grieves for the Judgments of God, that Are like to come upon him. Secondly, they differ, in causa efficient, In the efficient cause: which breeds sort Owin both.
dt n-jn vvz p-acp dt n2 pp-f np1, cst vbr j pc-acp vvi p-acp pno31. ord, pns32 vvb, p-acp fw-la j, p-acp dt j n1: r-crq vvz n1 n1 av-d.
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875
The wicked torment themselues, ex diffidentia, & desperations: from distrust, and desperation; casting themselues off from God and his promises:
The wicked torment themselves, ex diffidentia, & desperations: from distrust, and desperation; casting themselves off from God and his promises:
dt j n1 px32, fw-la fw-la, cc n2: p-acp n1, cc n1; vvg px32 p-acp p-acp np1 cc po31 n2:
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876
but the godly they mourne and grieue Ex fide, sin fiduoia, misericordiae 〈 ◊ 〉: From faith and confidence in the mercie of God:
but the godly they mourn and grieve Ex fide, since fiduoia, Mercy 〈 ◊ 〉: From faith and confidence in the mercy of God:
cc-acp dt j pns32 vvb cc vvi fw-la fw-la, n1 fw-la, fw-la 〈 sy 〉: p-acp n1 cc n1 p-acp dt n1 pp-f np1:
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877
feeling some sweetnesse in their hearts of the same. Thirdly, they differ, In ipsaforma, In the forme it selfe:
feeling Some sweetness in their hearts of the same. Thirdly, they differ, In ipsaforma, In the Form it self:
vvg d n1 p-acp po32 n2 pp-f dt d. ord, pns32 vvb, p-acp fw-la, p-acp dt n1 pn31 n1:
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878
The griefe of the godly is, Conuersio ad Deum a diabolo a peccatis, & anatura veteri:
The grief of the godly is, Conversion ad God a diabolo a peccatis, & anatura Veteri:
dt n1 pp-f dt j vbz, np1 fw-la fw-la dt fw-la dt fw-la, cc fw-la fw-la:
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879
A conuersion vnio God, from the deuill, from sin, and from the old man; They come more and more vnto God:A conversion Union God, from the Devil, from since, and from the old man; They come more and more unto God:
dt n1 fw-la np1, p-acp dt n1, p-acp n1, cc p-acp dt j n1; pns32 vvb av-dc cc av-dc p-acp np1:
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880
the more they sorrow, the neerer they are vnto the Lord, and surther from Sathan, sinne, and the flesh.
the more they sorrow, the nearer they Are unto the Lord, and surther from Sathan, sin, and the Flesh.
dt av-dc pns32 n1, dt jc pns32 vbr p-acp dt n1, cc av-jc p-acp np1, n1, cc dt n1.
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881
But the sorrow of the wicked is, Auersio a Deo, adipsum diabolum: A turning from God vnto the deuill himselfe:
But the sorrow of the wicked is, Aversion a God, adipsum Diabolum: A turning from God unto the Devil himself:
p-acp dt n1 pp-f dt j vbz, np1 dt fw-la, fw-la fw-la: dt vvg p-acp np1 p-acp dt n1 px31:
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882
flying from the Lord, crying to the hilles and mountaines, Fall on vs and couer vs from that wrathfull iudge. flying from the Lord, crying to the hills and Mountains, Fallen on us and cover us from that wrathful judge.
vvg p-acp dt n1, vvg p-acp dt n2 cc n2, vvb p-acp pno12 cc vvb pno12 p-acp d j n1.
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883
Fourthly, they differ, Ineffectu, In the effect: In the godly, sequitur noua obedientia, followes: new obedience:
Fourthly, they differ, Ineffectu, In the Effect: In the godly, sequitur noua obedientia, follows: new Obedience:
ord, pns32 vvb, fw-la, p-acp dt n1: p-acp dt j, fw-la fw-la fw-la, vvz: j n1:
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884
For, They crucifie the flesh, with the lustes and effections. thereof. But in the sorrow of the wicked, Non sequitur noua obedientia: followes no new obedience:
For, They crucify the Flesh, with the lusts and effections. thereof. But in the sorrow of the wicked, Non sequitur noua obedientia: follows no new Obedience:
p-acp, pns32 vvi dt n1, p-acp dt n2 cc n2. av. cc-acp p-acp dt n1 pp-f dt j, fw-fr fw-la fw-la fw-la: vvz dx j n1:
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885
They still continue in their sinne and wicked wayes. Thus you see the difference of this sorrowe and contrition.
They still continue in their sin and wicked ways. Thus you see the difference of this sorrow and contrition.
pns32 av vvb p-acp po32 n1 cc j n2. av pn22 vvb dt n1 pp-f d n1 cc n1.
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886
Be now iudges of your owne estates: if any mans griefe be, for feare of punishment:
Be now judges of your own estates: if any men grief be, for Fear of punishment:
vbb av n2 pp-f po22 d n2: cs d ng1 n1 vbi, p-acp n1 pp-f n1:
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887
or because God forsakes him, if he flee from God, and still bring: foorth the fruite of sinne, there can be no comfort in this sorrow.
or Because God forsakes him, if he flee from God, and still bring: forth the fruit of sin, there can be no Comfort in this sorrow.
cc c-acp np1 vvz pno31, cs pns31 vvb p-acp np1, cc av vvb: av dt n1 pp-f n1, pc-acp vmb vbi dx n1 p-acp d n1.
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888
But if it be because wee cannot please God as we would, if Gods promises constraine vs hereunto,
But if it be Because we cannot please God as we would, if God's promises constrain us hereunto,
p-acp cs pn31 vbi c-acp pns12 vmbx vvi np1 c-acp pns12 vmd, cs ng1 n2 vvb pno12 av,
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889
if the more God cuts our hearts, the nearer we cleaue vnto him, and a good life followes the same 〈 ◊ 〉 then this is of God and great comfort may bee had in this 〈 ◊ 〉.
if the more God cuts our hearts, the nearer we cleave unto him, and a good life follows the same 〈 ◊ 〉 then this is of God and great Comfort may be had in this 〈 ◊ 〉.
cs dt n1 np1 vvz po12 n2, dt jc pns12 vvb p-acp pno31, cc dt j n1 vvz dt d 〈 sy 〉 cs d vbz pp-f np1 cc j n1 vmb vbi vhn p-acp d 〈 sy 〉.
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890
Then lauandum est cox, poenitantie lacrimis. Let vs wish our hearts, in the troubled to area of repentance.
Then lauandum est cox, poenitantie lacrimis. Let us wish our hearts, in the troubled to Area of Repentance.
av fw-la fw-la fw-la, n1 fw-la. vvb pno12 vvi po12 n2, p-acp dt j-vvn p-acp n1 pp-f n1.
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891
And thus you see their agreement in the second branch.
And thus you see their agreement in the second branch.
cc av pn22 vvb po32 n1 p-acp dt ord n1.
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892
In the third place obserue, that the plowe in turning vp the earth, causeth the weedes to perish:
In the third place observe, that the plow in turning up the earth, Causes the weeds to perish:
p-acp dt ord n1 vvi, cst dt n1 p-acp vvg a-acp dt n1, vvz dt n2 pc-acp vvi:
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893
rotting the blade vnder the clots and withering the roote aboue: Euen so tis in this spirituall plowing:
rotting the blade under the clots and withering the root above: Even so this in this spiritual plowing:
vvg dt n1 p-acp dt n2 cc vvg dt n1 a-acp: av av pn31|vbz p-acp d j vvg:
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894
for the turning vp our sinnes, causeth them to die and perish. This is called mortification: Mortificatio veteris hominis, siue caruis. As the Apostle speaketh: They that are Christs haue:
for the turning up our Sins, Causes them to die and perish. This is called mortification: Mortification veteris hominis, siue caruis. As the Apostle speaks: They that Are Christ have:
c-acp dt n-vvg a-acp po12 n2, vvz pno32 pc-acp vvi cc vvi. d vbz vvn n1: np1 fw-la fw-la, fw-la fw-la. p-acp dt n1 vvz: pns32 cst vbr npg1 n1:
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895
crucified the flesh, with the lustes and affections thereof: which is called, detestatio it fuga peccati: a hatred and a flying from sinne. Crucified the Flesh, with the lusts and affections thereof: which is called, detestatio it fuga peccati: a hatred and a flying from sin.
vvd dt n1, p-acp dt n2 cc n2 av: r-crq vbz vvn, fw-la fw-la fw-la fw-la: dt n1 cc dt vvg p-acp n1.
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896
First in the iudgement to condemne it, secondly in the affections to hate and detest it:
First in the judgement to condemn it, secondly in the affections to hate and detest it:
ord p-acp dt n1 pc-acp vvi pn31, ord p-acp dt n2 pc-acp vvi cc vvi pn31:
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897
and thirdly in the whole man, to crucifie it. Recessus amalo, a for saking, of euill:
and Thirdly in the Whole man, to crucify it. Recessus amalo, a for saking, of evil:
cc ord p-acp dt j-jn n1, pc-acp vvi pn31. np1 fw-la, dt p-acp zz, pp-f j-jn:
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898
accessus adbonum, a returning to that which is good. This mortification of sinne, is very frequent in the word, especially in the new testament.accessus adbonum, a returning to that which is good. This mortification of sin, is very frequent in the word, especially in the new Testament.
fw-la fw-la, dt vvg p-acp d r-crq vbz j. d n1 pp-f n1, vbz av j p-acp dt n1, av-j p-acp dt j n1.
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899
For in the Epistle to the Romanes: the Apostle speaketh thus: If you martisie the dcedes of the body, by the spirit, yee, shall liue:
For in the Epistle to the Romans: the Apostle speaks thus: If you martisie the dcedes of the body, by the Spirit, ye, shall live:
p-acp p-acp dt n1 p-acp dt njp2: dt n1 vvz av: cs pn22 n1 dt fw-la pp-f dt n1, p-acp dt n1, pn22, vmb vvi:
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900
Hereby to shewe vnto vs, that the plowing vp of finite, causeth the death of sinne: the like he saith:
Hereby to show unto us, that the plowing up of finite, Causes the death of sin: the like he Says:
av pc-acp vvi p-acp pno12, cst dt vvg a-acp pp-f j, vvz dt n1 pp-f n1: dt j pns31 vvz:
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901
Mortifie your members which are on the earth: fornication, vncleannesse, the inordinate affection, euill concupisoence: and couetousnesse, and the like. Mortify your members which Are on the earth: fornication, uncleanness, the inordinate affection, evil concupisoence: and covetousness, and the like.
vvi po22 n2 r-crq vbr p-acp dt n1: n1, n1, dt j n1, j-jn n1: cc n1, cc dt j.
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902
This mortification of sinne consisteth, first in the heart, cruoifying the motions thereof: for as we vse, virriculo penitentiae: the broome of repentance, to sweepe them out:
This mortification of sin Consisteth, First in the heart, cruoifying the motions thereof: for as we use, virriculo penitentiae: the broom of Repentance, to sweep them out:
d n1 pp-f n1 vvz, ord p-acp dt n1, vvg dt n2 av: c-acp c-acp pns12 vvb, fw-la fw-la: dt n1 pp-f n1, pc-acp vvi pno32 av:
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903
so wee must gladio spirituali the sword of the spirit; to cut and mortifie them in their yong and tender age, before they get strength:
so we must Gladio Spiritual the sword of the Spirit; to Cut and mortify them in their young and tender age, before they get strength:
av pns12 vmb fw-la fw-la dt n1 pp-f dt n1; pc-acp vvi cc vvi pno32 p-acp po32 j cc j n1, c-acp pns32 vvb n1:
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904
for inquisption, shall bee made for euery evill thought; prenent its therefore before the day. for inquisption, shall be made for every evil Thought; prenent its Therefore before the day.
p-acp n1, vmb vbi vvn p-acp d j-jn n1; n1 pn31|vbz av p-acp dt n1.
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905
For this purpose you must deale with the motions of your hearts, as the Egyptians did with the Israelites: destroying their children while they were young.
For this purpose you must deal with the motions of your hearts, as the egyptians did with the Israelites: destroying their children while they were young.
p-acp d n1 pn22 vmb vvi p-acp dt n2 pp-f po22 n2, c-acp dt np1 vdd p-acp dt np1: vvg po32 n2 cs pns32 vbdr j.
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906
For as a little draft at the first, is easily bowed: which in time growes so or at, that will not 〈 ◊ 〉 it:
For as a little draft At the First, is Easily bowed: which in time grows so or At, that will not 〈 ◊ 〉 it:
p-acp p-acp dt j n1 p-acp dt ord, vbz av-j vvn: r-crq p-acp n1 vvz av cc p-acp, cst vmb xx 〈 sy 〉 pn31:
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907
So euill motions at first are easily cut downe:
So evil motions At First Are Easily Cut down:
av j-jn n2 p-acp ord vbr av-j vvn a-acp:
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908
which in time may ouermaster vs. Naturalis est ordo, vt ab imperfecto, ad perfectum, quis moueatur:
which in time may overmaster us Naturalis est ordo, vt ab imperfecto, ad perfectum, quis moveatur:
r-crq p-acp n1 vmb n1 pno12 np1 fw-la fw-mi, fw-la fw-la fw-la, fw-la fw-la, fw-la ng1:
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909
It is a naturall course, euen in euill, by degrees to come vnto perfection. It is a natural course, even in evil, by Degrees to come unto perfection.
pn31 vbz dt j n1, av p-acp j-jn, p-acp n2 pc-acp vvi p-acp n1.
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910
Therefore that caueat is very good, (that the author to the Hebrewes giues. ( Take heede least any of you be hardned through the deceitfulnesse of sinne, for as Iames saith:
Therefore that caveat is very good, (that the author to the Hebrews gives. (Take heed lest any of you be hardened through the deceitfulness of sin, for as James Says:
av cst n1 vbz av j, (d dt n1 p-acp dt njpg2 vvz. (vvb n1 cs d pp-f pn22 vbb vvn p-acp dt n1 pp-f n1, p-acp c-acp np1 vvz:
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911
Lust when it is conceiued brings foorth sinne: Hereby shewing that lustes are to bee mortfied in the hatching, Lust when it is conceived brings forth sin: Hereby showing that lusts Are to be mortfied in the hatching,
n1 c-crq pn31 vbz vvn vvz av n1: av vvg d n2 vbr pc-acp vbi vvn p-acp dt n-vvg,
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912
and not a motion to passe vncrucified.
and not a motion to pass uncrucified.
cc xx dt n1 pc-acp vvi vvd.
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913
Happy shall they be, that take these young ones, and dash their heads against the stones. Happy shall they be, that take these young ones, and dash their Heads against the stones.
j vmb pns32 vbi, cst vvb d j pi2, cc vvi po32 n2 p-acp dt n2.
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914
Follow therefore the counsell of the Apostle, in shunning the former lustes of ignorance:
Follow Therefore the counsel of the Apostle, in shunning the former lusts of ignorance:
vvb av dt n1 pp-f dt n1, p-acp vvg dt j n2 pp-f n1:
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915
and not there to stay, but also to kill the very motion that brought forth that sinne:
and not there to stay, but also to kill the very motion that brought forth that sin:
cc xx a-acp pc-acp vvi, cc-acp av pc-acp vvi dt j n1 cst vvd av d n1:
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916
For the man of wicked imaginations, God will condemne. For the man of wicked Imaginations, God will condemn.
p-acp dt n1 pp-f j n2, np1 vmb vvi.
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917
Let no man thinke, (with the wicked ones) all is well, when they haue preuailed so farre,
Let no man think, (with the wicked ones) all is well, when they have prevailed so Far,
vvb dx n1 vvi, (p-acp dt j pi2) d vbz av, c-crq pns32 vhb vvn av av-j,
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918
as to mortifie some sinne in the act: yet still retaine the motion in the heart;
as to mortify Some sin in the act: yet still retain the motion in the heart;
c-acp pc-acp vvi d n1 p-acp dt n1: av av vvi dt n1 p-acp dt n1;
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919
whereas the crowne of a Christian, is to mortifie the inward man in the lustes thereof. Latius regnes, audium. domando. Spiritum, quam si libiam remotis:
whereas the crown of a Christian, is to mortify the inward man in the lusts thereof. Latius regnes, audium. domando. Spiritum, quam si libiam remotis:
cs dt n1 pp-f dt njp, vbz pc-acp vvi dt j n1 p-acp dt n2 av. np1 vvz, fw-la. fw-la. fw-la, fw-la fw-la fw-la fw-la:
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920
Gadibus, iungas et vterque paeius, Seruiat vni. He that can conquer his affects rebelling, Hath larger Monarchie, then he that swayes:
Gadibus, iungas et Utterque paeius, Seruiat vni. He that can conquer his affects rebelling, Hath larger Monarchy, then he that sways:
fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la. pns31 cst vmb vvi po31 n2 vvg, vhz jc n1, cs pns31 cst vvz:
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921
the Libbians, Gaddies, and both Affricaes, And More excelling. He that hath learned to mortifie his lustes, doeth beginne to conquer his manners.
the Libbians, Gadflies, and both Affrica's, And More excelling. He that hath learned to mortify his lusts, doth begin to conquer his manners.
dt njp2, n2, cc d n2, cc av-dc vvg. pns31 cst vhz vvn pc-acp vvi po31 n2, vdz vvi pc-acp vvi po31 n2.
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922
Secondly, as sinne is to be mortified in the motion, (while it is in the heart;) so likewise it must be crucified in the tongue:
Secondly, as sin is to be mortified in the motion, (while it is in the heart;) so likewise it must be Crucified in the tongue:
ord, c-acp n1 vbz pc-acp vbi vvn p-acp dt n1, (cs pn31 vbz p-acp dt n1;) av av pn31 vmb vbi vvn p-acp dt n1:
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Image 37
923
Our words must bee powdered with salt; to drie vp the supersluitie of corruption, and to keepe them from putrifaction. Our words must be powdered with salt; to dry up the supersluitie of corruption, and to keep them from putrefaction.
po12 n2 vmb vbi vvn p-acp n1; pc-acp vvi a-acp dt n1 pp-f n1, cc pc-acp vvi pno32 p-acp n1.
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924
The tongue of man 〈 ◊ 〉 that opens the way to the heart: Ambrose calls it.
The tongue of man 〈 ◊ 〉 that Opens the Way to the heart: Ambrose calls it.
dt n1 pp-f n1 〈 sy 〉 cst vvz dt n1 p-acp dt n1: np1 vvz pn31.
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925
〈 ◊ 〉 mentis, The glasse of the minde: Lingua est mentis interprices, The tongue is the interpreter of the minde; 〈 ◊ 〉 mentis, The glass of the mind: Lingua est mentis interprices, The tongue is the interpreter of the mind;
〈 sy 〉 fw-la, dt n1 pp-f dt n1: np1 fw-la fw-la n2, dt n1 vbz dt n1 pp-f dt n1;
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926
Lingua quid melius? What is better then the tongue? (said the Poet) if we vse it to the glory of God,Lingua quid Better? What is better then the tongue? (said the Poet) if we use it to the glory of God,
np1 fw-la fw-la? q-crq vbz jc cs dt n1? (vvd dt n1) cs pns12 vvb pn31 p-acp dt n1 pp-f np1,
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927
and the good of other But if it be vsed to blasphemies, and euill speaking,
and the good of other But if it be used to Blasphemies, and evil speaking,
cc dt j pp-f j-jn p-acp cs pn31 vbb vvn p-acp n2, cc av-jn vvg,
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928
then Lingua quid peius eadem What is worse thin the tongue? It is called lingua, and hath that name of lingere, to licke vp:
then Lingua quid Worse Same What is Worse thin the tongue? It is called lingua, and hath that name of lingere, to lick up:
av np1 fw-la fw-la fw-la q-crq vbz jc j cs n1? pn31 vbz vvn fw-la, cc vhz d n1 pp-f fw-la, pc-acp vvi a-acp:
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929
And true it is, the euill man licketh vp the poyson of Aspes; as Dauid saith:
And true it is, the evil man licketh up the poison of Asps; as David Says:
cc j pn31 vbz, dt j-jn n1 vvz a-acp dt n1 pp-f n2; c-acp np1 vvz:
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149
Image 37
930
and as it is said of the beast, that had a mouth giuen him to speake blasphemies:
and as it is said of the beast, that had a Mouth given him to speak Blasphemies:
cc c-acp pn31 vbz vvn pp-f dt n1, cst vhd dt n1 vvn pno31 pc-acp vvi n2:
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931
so is itthat the man of a venimous tongue, gorgeth out nothing but execrable words, against God and man.
so is itthat the man of a venomous tongue, gorgeth out nothing but execrable words, against God and man.
av vbz av dt n1 pp-f dt j n1, vvz av pix cc-acp j n2, p-acp np1 cc n1.
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Image 37
932
And when their speach is at the best, it is but mungrell like, (that it) halfe one, and halfe other:
And when their speech is At the best, it is but mongrel like, (that it) half one, and half other:
cc c-crq po32 n1 vbz p-acp dt js, pn31 vbz p-acp n1 av-j, (cst pn31) j-jn crd, cc j-jn n-jn:
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149
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933
And the most part, commonly is the worst part; and that they haue 〈 ◊ ◊ 〉, at their fingers ends:
And the most part, commonly is the worst part; and that they have 〈 ◊ ◊ 〉, At their fingers ends:
cc dt av-ds n1, av-j vbz dt js n1; cc cst pns32 vhb 〈 sy sy 〉, p-acp po32 n2 n2:
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934
But, heare O vaine babling tongue, heare O idle tongue, heare and tremble: Then an euill tongue is to bee suppressed.
But, hear Oh vain babbling tongue, hear Oh idle tongue, hear and tremble: Then an evil tongue is to be suppressed.
cc-acp, vvb uh j j-vvg n1, vvb uh j n1, vvb cc vvi: av dt j-jn n1 vbz pc-acp vbi vvn.
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149
Image 37
935
And if you aske me what must be mortified in the tongue, I answer with Basil, Euery word that belongeth not to an intended profit. If you thinke that this will not goe currant in the balance of the Sanctuary,
And if you ask me what must be mortified in the tongue, I answer with Basil, Every word that belongeth not to an intended profit. If you think that this will not go currant in the balance of the Sanctuary,
cc cs pn22 vvb pno11 r-crq vmb vbi vvn p-acp dt n1, pns11 vvb p-acp np1, d n1 cst vvz xx p-acp dt j-vvn vvi. cs pn22 vvb cst d vmb xx vvi n1 p-acp dt n1 pp-f dt n1,
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Image 37
936
then fasten your considerations vpon the wordes of Paul: whose testimouy cannot be denied. Let no corrupt communication proceed out of your mouthes: but that which is good.
then fasten your considerations upon the words of Paul: whose testimouy cannot be denied. Let no corrupt communication proceed out of your mouths: but that which is good.
av vvb po22 n2 p-acp dt n2 pp-f np1: r-crq n1 vmbx vbi vvn. vvb dx j n1 vvi av pp-f po22 n2: cc-acp cst r-crq vbz j.
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Image 37
937
Ad edificationem vsus, to the vse of edification. Ad edificationem vsus, to the use of edification.
fw-la fw-la fw-la, p-acp dt n1 pp-f n1.
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Image 37
938
What must nothing passe but such as serues to edifie with all? Surely then I feare that the greatest part of men, must be silent three quarters of the yeere.
What must nothing pass but such as serves to edify with all? Surely then I Fear that the greatest part of men, must be silent three quarters of the year.
q-crq vmb pix vvi p-acp d c-acp vvz pc-acp vvi p-acp d? np1 av pns11 vvb cst dt js n1 pp-f n2, vmb vbi j crd n2 pp-f dt n1.
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Image 37
939
This gouernment of the tongue was of great estimation, (euen) among the Heathen.
This government of the tongue was of great estimation, (even) among the Heathen.
d n1 pp-f dt n1 vbds pp-f j n1, (av) p-acp dt j-jn.
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Image 37
940
He is wise and discrete that can refraine his tongue, (saith Socrates and the same Socrates said.) Speake euer of God: for the speaking of God, 〈 ◊ 〉 so much all other words: He is wise and discrete that can refrain his tongue, (Says Socrates and the same Socrates said.) Speak ever of God: for the speaking of God, 〈 ◊ 〉 so much all other words:
pns31 vbz j cc j cst vmb vvi po31 n1, (vvz npg1 cc dt d npg1 vvd.) vvb av pp-f np1: c-acp dt n-vvg pp-f np1, 〈 sy 〉 av av-d d j-jn n2:
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Image 37
941
as God 〈 ◊ 〉 all other creatures. as God 〈 ◊ 〉 all other creatures.
c-acp np1 〈 sy 〉 d j-jn n2.
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Image 37
942
With him agreeth Pheta, surnamed the Diuine He is to be accounted 〈 ◊ 〉 and wise, that alwayes disposeth his tongue to speake of God, and godlinesse:
With him agreeth Pheta, surnamed the Divine He is to be accounted 〈 ◊ 〉 and wise, that always Disposeth his tongue to speak of God, and godliness:
p-acp pno31 vvz np1, vvn dt j-jn pns31 vbz pc-acp vbi vvn 〈 sy 〉 cc j, cst av vvz po31 n1 pc-acp vvi pp-f np1, cc n1:
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Image 38
943
Here by she wing, of what respect the vertue of the tongue was among them, and should be much more with vs, that excell them in knowledge.
Here by she wing, of what respect the virtue of the tongue was among them, and should be much more with us, that excel them in knowledge.
av p-acp pns31 n1, pp-f r-crq n1 dt n1 pp-f dt n1 vbds p-acp pno32, cc vmd vbi av-d av-dc p-acp pno12, cst vvb pno32 p-acp n1.
(14) part (DIV2)
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944
The like respect of good speech, is among the Persians. And to that ende they may establish the same, they doe teach their children three things in the time of their youth.
The like respect of good speech, is among the Persians. And to that end they may establish the same, they do teach their children three things in the time of their youth.
dt j n1 pp-f j n1, vbz p-acp dt np1. cc p-acp d n1 pns32 vmb vvi dt d, pns32 vdb vvi po32 n2 crd n2 p-acp dt n1 pp-f po32 n1.
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Image 38
945
First, to ride a horse, 2. to shoote, 3. to speake the trueth (which is the best of all) sea oning them with the same whiles they are young, that they may the better keepe it,
First, to ride a horse, 2. to shoot, 3. to speak the truth (which is the best of all) sea oning them with the same while they Are young, that they may the better keep it,
ord, pc-acp vvi dt n1, crd p-acp vvi, crd p-acp vvi dt n1 (r-crq vbz dt js pp-f d) n1 n-vvg pno32 p-acp dt d n1 pns32 vbr j, cst pns32 vmb dt av-jc vvi pn31,
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151
Image 38
946
when they shall come to age:
when they shall come to age:
c-crq pns32 vmb vvi p-acp n1:
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151
Image 38
947
for as Horace saith, Quo semel est imputa recens, seruabit odorem, Testa diui The liquors that new vessels first container, Behind them leaues a tast that still remaines.
for as Horace Says, Quo semel est imputa recens, seruabit odorem, Testa diui The Liquors that new vessels First container, Behind them leaves a taste that still remains.
c-acp c-acp np1 vvz, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, np1 fw-la dt n2 cst j n2 ord n1, p-acp pno32 n2 dt n1 cst av vvz.
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Image 38
948
But what neede we to drawe water out of these dry welles? when the sountaine of liuing waters is full, (euen vp to the brimme) for Dauid saide long before.
But what need we to draw water out of these dry wells? when the sountaine of living waters is full, (even up to the brim) for David said long before.
cc-acp q-crq vvb pns12 pc-acp vvi n1 av pp-f d j n2? c-crq dt n1 pp-f j-vvg n2 vbz j, (av-j p-acp p-acp dt n1) p-acp np1 vvd av-j a-acp.
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Image 38
949
If any man long after good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile. If any man long After good days, let him refrain his tongue from evil, and his lips that they speak no guile.
cs d n1 av-j p-acp j n2, vvb pno31 vvi po31 n1 p-acp n-jn, cc po31 n2 cst pns32 vvb dx n1.
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950
For by thy words, thou shalt be iustified: and by thy words, thou shalt be condemned. For by thy words, thou shalt be justified: and by thy words, thou shalt be condemned.
p-acp p-acp po21 n2, pns21 vm2 vbi vvn: cc p-acp po21 n2, pns21 vm2 vbi vvn.
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152
Image 38
951
Hereunto tendeth the saying of Iames. If any man seemeth religious, and refraineth not his tongue, this mans Religion is in vaine.
Hereunto tendeth the saying of James If any man seems religious, and refraineth not his tongue, this men Religion is in vain.
av vvz dt vvg pp-f np1 cs d n1 vvz j, cc vvz xx po31 n1, d ng1 n1 vbz p-acp j.
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Image 38
952
Hereby shewing, that he cannot be a good Christian, that hath not preuailed so farre, as to mortifie his speech:
Hereby showing, that he cannot be a good Christian, that hath not prevailed so Far, as to mortify his speech:
av vvg, cst pns31 vmbx vbi dt j njp, cst vhz xx vvn av av-j, c-acp pc-acp vvi po31 n1:
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152
Image 38
953
to auert the wordes of the wicked in Ieremie: Come let vs smite him with the tongue. But follow my counsell,
to avert the words of the wicked in Ieremie: Come let us smite him with the tongue. But follow my counsel,
pc-acp vvi dt n2 pp-f dt j p-acp np1: vvb vvb pno12 vvi pno31 p-acp dt n1. p-acp vvi po11 n1,
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152
Image 38
954
and I will teach you how to strike the tongue: sor it is an vuruly member set on fire, with no materiall fire:
and I will teach you how to strike the tongue: sor it is an vuruly member Set on fire, with no material fire:
cc pns11 vmb vvi pn22 c-crq pc-acp vvi dt n1: p-acp pn31 vbz dt av-j n1 vvn p-acp n1, p-acp dx j-jn n1:
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Image 38
955
but with the fire of Hell.
but with the fire of Hell.
cc-acp p-acp dt n1 pp-f n1.
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Image 38
956
We are very forward to imitation, in things that are carnall and terestriall, treading in mens crooked bypathes,
We Are very forward to imitation, in things that Are carnal and terestriall, treading in men's crooked bypaths,
pns12 vbr av av-j p-acp n1, p-acp n2 cst vbr j cc j, vvg p-acp ng2 j n2,
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Image 38
957
and walking in the worne way of their defects. As the imitators of Alexander, who went forward in his going:
and walking in the worn Way of their defects. As the imitators of Alexander, who went forward in his going:
cc vvg p-acp dt j-vvn n1 pp-f po32 n2. p-acp dt n2 pp-f np1, r-crq vvd av-j p-acp po31 vvg:
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958
would needes imitate him in their stoopings, (euen so doe we:) But the good we follow limping and lingering.
would needs imitate him in their stoopings, (even so do we:) But the good we follow limping and lingering.
vmd av vvi pno31 p-acp po32 n2-vvg, (av av vdb pns12:) cc-acp dt j pns12 vvb j-vvg cc j-vvg.
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Image 38
959
If you will needes turne imitators, walke in the footesteppes of good men: and let the Lord bee a patterne of your imitation.
If you will needs turn imitators, walk in the footsteps of good men: and let the Lord be a pattern of your imitation.
cs pn22 vmb av vvi n2, vvb p-acp dt n2 pp-f j n2: cc vvb dt n1 vbb dt n1 pp-f po22 n1.
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Image 38
960
I will curse them, that curse thee: I will curse them, that curse thee:
pns11 vmb vvi pno32, cst vvb pno21:
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961
doeth the Lord scourge such as offend and hurt vs? then let vs cruefie that which offends God: namely our tongue.
doth the Lord scourge such as offend and hurt us? then let us cruefie that which offends God: namely our tongue.
vdz dt n1 vvb d c-acp vvi cc vvi pno12? av vvb pno12 vvi d r-crq vvz np1: av po12 n1.
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153
Image 38
962
Doeth humaine charitie bind thee to reduce thy neighbours wandering beast? and shall not Christianity double the care of thine own erring soule? How many are ther, who haue almost incurable tongus, dyed in graine,
Doth human charity bind thee to reduce thy neighbours wandering beast? and shall not Christianity double the care of thine own erring soul? How many Are there, who have almost incurable tongues, died in grain,
vdz j n1 vvb pno21 pc-acp vvi po21 ng1 j-vvg n1? cc vmb xx np1 vvi dt n1 pp-f po21 d j-vvg n1? c-crq d vbr a-acp, r-crq vhb av j n2, vvd p-acp n1,
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Image 38
963
and put into the collour of iniquitie? which to cure, and to recouer: obserue these three things.
and put into the colour of iniquity? which to cure, and to recover: observe these three things.
cc vvd p-acp dt n1 pp-f n1? q-crq pc-acp vvi, cc pc-acp vvi: vvb d crd n2.
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964
First, that the speech may be mortified: we must haue veritatem in verbis, trueth in words.
First, that the speech may be mortified: we must have veritatem in verbis, truth in words.
ord, cst dt n1 vmb vbi vvn: pns12 vmb vhi fw-la p-acp fw-la, n1 p-acp n2.
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965
For there is no goodnesse in alyar (saith Plato: ) lying is a monsterous, and wicked euill, that filthely defileth, and prophaneth the tongue of man:
For there is no Goodness in alyar (Says Plato:) lying is a monstrous, and wicked evil, that filthily Defileth, and prophaneth the tongue of man:
p-acp pc-acp vbz dx n1 p-acp n1 (vvz np1:) vvg vbz dt j, cc j n-jn, cst av-j vvz, cc vvz dt n1 pp-f n1:
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Image 38
966
which of God is otherwise consecrated, euen to the trueth, and vtterance of his praise. And if this be the way, to mortifie sinne in words: namely, to speake the trueth.
which of God is otherwise consecrated, even to the truth, and utterance of his praise. And if this be the Way, to mortify sin in words: namely, to speak the truth.
r-crq pp-f np1 vbz av vvn, av p-acp dt n1, cc n1 pp-f po31 n1. cc cs d vbb dt n1, pc-acp vvi n1 p-acp n2: av, pc-acp vvi dt n1.
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Image 38
967
Then Lord take from me the way of lying, (saith Dauid: ) for it is hard for him to speake the trueth, that accustometh himselfe to lying.Then Lord take from me the Way of lying, (Says David:) for it is hard for him to speak the truth, that accustometh himself to lying.
av n1 vvb p-acp pno11 dt n1 pp-f vvg, (vvz np1:) c-acp pn31 vbz j p-acp pno31 pc-acp vvi dt n1, cst vvz px31 p-acp vvg.
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968
Hee that speaketh trueth, will shewe righteousnesse, (saith Soloman ) whereas the lying tongue vseth deceite. He that speaks truth, will show righteousness, (Says Solomon) whereas the lying tongue uses deceit.
pns31 cst vvz n1, vmb vvi n1, (vvz np1) cs dt j-vvg n1 vvz n1.
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Image 38
969
Sinne is like a Nowne adiectiue, that cannot stand alone: but requireth another to helpe him.
Sin is like a Noun adjective, that cannot stand alone: but requires Another to help him.
n1 vbz av-j dt n1 n1, cst vmbx vvi av-j: cc-acp vvz j-jn pc-acp vvi pno31.
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970
Sinne is committed by action, but supported by lying.
Sin is committed by actium, but supported by lying.
n1 vbz vvn p-acp n1, cc-acp vvd p-acp vvg.
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971
As Acts 3. Ananias and Saphira, sinned in their hypocrisie, and supported this sinne with a lye.
As Acts 3. Ananias and Sapphira, sinned in their hypocrisy, and supported this sin with a lie.
p-acp vvz crd np1 cc np1, vvn p-acp po32 n1, cc vvd d n1 p-acp dt n1.
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972
The way therefore, to ouerthrowe the whole frame of iniquity, is with Samson, to pul down the mainepoasts, whereon the house is built: namely lying.
The Way Therefore, to overthrown the Whole frame of iniquity, is with samson, to pull down the mainepoasts, whereon the house is built: namely lying.
dt n1 av, pc-acp vvi dt j-jn n1 pp-f n1, vbz p-acp np1, pc-acp vvi a-acp dt n2, c-crq dt n1 vbz vvn: av vvg.
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973
If you would haue a patterne to worke by:
If you would have a pattern to work by:
cs pn22 vmd vhi dt n1 pc-acp vvi p-acp:
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974
then fasten your eyes vpon Christ, of whom it is said, that there was no guile found in his mouth:
then fasten your eyes upon christ, of whom it is said, that there was no guile found in his Mouth:
av vvb po22 n2 p-acp np1, pp-f ro-crq pn31 vbz vvn, cst a-acp vbds dx n1 vvn p-acp po31 n1:
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975
his very enemies were 〈 ◊ 〉 to confesse the same.
his very enemies were 〈 ◊ 〉 to confess the same.
po31 j n2 vbdr 〈 sy 〉 pc-acp vvi dt d.
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976
Master, we knowe that then art lust, and carest for 〈 ◊ ◊ 〉 and 〈 ◊ 〉 trueth. Master, we know that then art lust, and Carest for 〈 ◊ ◊ 〉 and 〈 ◊ 〉 truth.
n1, pns12 vvb cst av n1 n1, cc vv2 p-acp 〈 sy sy 〉 cc 〈 sy 〉 n1.
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977
Hete see how his foes acknowledge it, with praise ro his name;
Hete see how his foes acknowledge it, with praise ro his name;
av vvi c-crq po31 n2 vvi pn31, p-acp n1 p-acp po31 n1;
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978
And herein we may see, how truethe the saying of Aristorle is. He needes no to be ashamed that speaketh the trueth:
And herein we may see, how truth the saying of Aristotle is. He needs not to be ashamed that speaks the truth:
cc av pns12 vmb vvi, c-crq n1 dt n-vvg pp-f n1 vbz. pns31 vvz xx pc-acp vbi j cst vvz dt n1:
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979
for nothing brings shame but finne trueth beings commendations:
for nothing brings shame but fin truth beings commendations:
p-acp pix vvz n1 p-acp n1 n1 n2 n2:
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980
as we see in Christ, was truth in Christ? then let it not be wanting in vs:
as we see in christ, was truth in christ? then let it not be wanting in us:
c-acp pns12 vvb p-acp np1, vbds n1 p-acp np1? av vvb pn31 xx vbi vvg p-acp pno12:
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981
for oninis Christia actio, nostra debet osse instructio Euery action of Christ, ought to be our instruction.
for oninis Christian actio, nostra debet osse Instruction Every actium of christ, ought to be our instruction.
c-acp fw-la np1 fw-la, fw-la fw-la fw-la fw-la d n1 pp-f np1, pi pc-acp vbi po12 n1.
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982
Daujd long before asking the question: Lord, who shall dwell in thine holy hill 〈 ◊ ◊ 〉 answere:Daujd long before asking the question: Lord, who shall dwell in thine holy hill 〈 ◊ ◊ 〉 answer:
j av-j p-acp vvg dt n1: n1, r-crq vmb vvi p-acp po21 j n1 〈 sy sy 〉 vvi:
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983
He that speaketh the trueth, a corde sue, from his heart. Truth is a debt that we owe vnto God, vpon a threefold band.
He that speaks the truth, a cord sue, from his heart. Truth is a debt that we owe unto God, upon a threefold band.
pns31 cst vvz dt n1, dt n1 vvi, p-acp po31 n1. n1 vbz dt n1 cst pns12 vvb p-acp np1, p-acp dt j n1.
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984
First, ratione creationis, by right creation:
First, ratione creationis, by right creation:
ord, fw-la fw-la, p-acp j-jn n1:
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985
for he that created vs, is the God and Father of trueth, and we should be the children of trueth, 2. Ratione redemptionis, By right of redemption: for he that created us, is the God and Father of truth, and we should be the children of truth, 2. Ration redemptionis, By right of redemption:
c-acp pns31 cst vvd pno12, vbz dt n1 cc n1 pp-f n1, cc pns12 vmd vbi dt n2 pp-f n1, crd n1 fw-la, p-acp n-jn pp-f n1:
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986
for hee that redeemed vs, is the way, the life, and the trueth. And therefore all that looke for saluation by him, must learne to speake the trueth.
for he that redeemed us, is the Way, the life, and the truth. And Therefore all that look for salvation by him, must Learn to speak the truth.
c-acp pns31 cst vvd pno12, vbz dt n1, dt n1, cc dt n1. cc av d cst vvb p-acp n1 p-acp pno31, vmb vvi pc-acp vvi dt n1.
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987
But Ratione sanctification is by reason of our sanctification, for bring sanctified by the spirit of trueth, our tongues ought to bed exercised in speaking the trueth.But Ration sanctification is by reason of our sanctification, for bring sanctified by the Spirit of truth, our tongues ought to Bed exercised in speaking the truth.
p-acp n1 n1 vbz p-acp n1 pp-f po12 n1, p-acp vvi vvn p-acp dt n1 pp-f n1, po12 n2 vmd p-acp n1 vvn p-acp vvg dt n1.
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988
The second way or meanes to mortifie our speech, is to haue 〈 ◊ 〉 in 〈 ◊ 〉 profit in our words, So saith the wise man? 〈 ◊ 〉 lipd of the right eaun there is wisedome found: as a well of life, and as fined silver;
The second Way or means to mortify our speech, is to have 〈 ◊ 〉 in 〈 ◊ 〉 profit in our words, So Says the wise man? 〈 ◊ 〉 lipd of the right eaun there is Wisdom found: as a well of life, and as fined silver;
dt ord n1 cc n2 pc-acp vvi po12 n1, vbz pc-acp vhi 〈 sy 〉 p-acp 〈 sy 〉 n1 p-acp po12 n2, av vvz dt j n1? 〈 sy 〉 vvn pp-f dt j-jn n1 a-acp vbz n1 vvn: c-acp dt n1 pp-f n1, cc c-acp vvn n1;
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989
euery word must be pondered with salt; that it corrupt not it selfe, not infect others:
every word must be pondered with salt; that it corrupt not it self, not infect Others:
d n1 vmb vbi vvn p-acp n1; cst pn31 vvb xx pn31 n1, xx vvi n2-jn:
(14) part (DIV2)
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990
all our speach must tend to edification. The Heathen were wont to say, that the two masters, or vshers of the world were action and speech.
all our speech must tend to edification. The Heathen were wont to say, that the two Masters, or ushers of the world were actium and speech.
d po12 n1 vmb vvi p-acp n1. dt j-jn vbdr j pc-acp vvi, cst dt crd n2, cc n2 pp-f dt n1 vbdr n1 cc n1.
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991
But wee are yet to speake of wordes: where of O ate saide, Verba attendenda, 〈 ◊ 〉 loquentis.
But we Are yet to speak of words: where of Oh ate said, Verba attendenda, 〈 ◊ 〉 loquentis.
cc-acp pns12 vbr av pc-acp vvi pp-f n2: c-crq pp-f uh vvd vvd, fw-la fw-la, 〈 sy 〉 fw-la.
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992
The words are to be attended, not the mouil of the speaker. There fore thou shalt 〈1 line〉, if its profite; The words Are to be attended, not the mouil of the speaker. There before thou shalt 〈1 line〉, if its profit;
dt n2 vbr pc-acp vbi vvn, xx dt n1 pp-f dt n1. a-acp c-acp pns21 vm2 n1 n1, cs po31 n1;
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993
Here by 〈 ◊ 〉, that wee should so speake, that there may be some profit in our wordes for euery word that tends not to some good use, is an idle word as Ierom defines it.
Here by 〈 ◊ 〉, that we should so speak, that there may be Some profit in our words for every word that tends not to Some good use, is an idle word as Jerom defines it.
av p-acp 〈 sy 〉, cst pns12 vmd av vvi, cst a-acp vmb vbi d n1 p-acp po12 n2 p-acp d n1 cst vvz xx p-acp d j n1, vbz dt j n1 p-acp np1 vvz pn31.
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994
An idle word, is that, that is spoken without edification:
an idle word, is that, that is spoken without edification:
dt j n1, vbz d, cst vbz vvn p-acp n1:
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995
either of the nearer, or of the speaker, when our words doe neither minister comfort vnto our consciences,
either of the nearer, or of the speaker, when our words do neither minister Comfort unto our Consciences,
av-d pp-f dt jc, cc pp-f dt n1, c-crq po12 n2 vdb dx n1 n1 p-acp po12 n2,
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996
nor instructions to others, in the way of pietie, and godlinesse: Such a kinde of speach is to bee mortified.
nor instructions to Others, in the Way of piety, and godliness: Such a kind of speech is to be mortified.
ccx n2 p-acp n2-jn, p-acp dt n1 pp-f n1, cc n1: d dt n1 pp-f n1 vbz pc-acp vbi vvn.
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997
Therefore let vs with David, set a watch before our mouthes, and keeper be doore of our lips, that with the said Dauid, we may vtter the righteousness and prayses of the Lord:
Therefore let us with David, Set a watch before our mouths, and keeper be door of our lips, that with the said David, we may utter the righteousness and praises of the Lord:
av vvb pno12 p-acp np1, vvd dt n1 p-acp po12 n2, cc n1 vbb n1 pp-f po12 n2, cst p-acp dt j-vvn np1, pns12 vmb vvi dt n1 cc n2 pp-f dt n1:
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998
and our wordes being gratious, may strike some impression into the hearers hearts: For as Plato saide, Worde without good effect, are like water that drowneth the people, and doeth itselfe no good.
and our words being gracious, may strike Some impression into the hearers hearts: For as Plato said, Word without good Effect, Are like water that drowneth the people, and doth itself not good.
cc po12 n2 vbg j, vmb vvi d n1 p-acp dt n2 n2: c-acp c-acp np1 vvd, n1 p-acp j n1, vbr av-j n1 cst vvz dt n1, cc vdz px31 xx j.
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999
Lastly, if we will mortifie our speach, wee must haue Moderamen in verbis. 〈 ◊ 〉 means in words, as the wise man saith, Let thy words be fewe;
Lastly, if we will mortify our speech, we must have Moderamen in verbis. 〈 ◊ 〉 means in words, as the wise man Says, Let thy words be few;
ord, cs pns12 vmb vvi po12 n1, pns12 vmb vhi np1 p-acp fw-la. 〈 sy 〉 vvz p-acp n2, p-acp dt j n1 vvz, vvb po21 n2 vbb d;
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1000
for in many words there cannot want iniquitie. for in many words there cannot want iniquity.
c-acp p-acp d n2 a-acp vmbx vvi n1.
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1001
Therefore he that restalneth his lippes, it wife, saith he i fon, fraistra fit per plura, quod fierl potest pauciora:
Therefore he that restalneth his lips, it wife, Says he i fon, fraistra fit per plura, quod fierl potest pauciora:
av pns31 cst vvz po31 n2, pn31 n1, vvz pns31 pns11 fw-fr, fw-la j fw-la fw-la, fw-la n1 fw-la fw-la:
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1002
It is in vaine to vse many words, when fewer words will conteins the matter: It is in vain to use many words, when fewer words will contains the matter:
pn31 vbz p-acp j pc-acp vvi d n2, c-crq d n2 vmb vvz dt n1:
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1003
So then not to vse vaine tautologies in our speach, will be a good meanes to mortifie our tongues.
So then not to use vain Tautologies in our speech, will be a good means to mortify our tongues.
av av xx pc-acp vvi j n2 p-acp po12 n1, vmb vbi dt j n2 pc-acp vvi po12 n2.
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1004
A foole (saith Salomon) is accounted wife when he holdeth his peace, and prudent when ke stoppeth his lippes: A fool (Says Solomon) is accounted wife when he holds his peace, and prudent when ke stoppeth his lips:
dt n1 (vvz np1) vbz vvn n1 c-crq pns31 vvz po31 n1, cc j c-crq wd vvz po31 n2:
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1005
not wise in saying nothing at all, but in vsing a meane in wordes. Hereunto tend the words of Christ; When thou prayest vse few words:
not wise in saying nothing At all, but in using a mean in words. Hereunto tend the words of christ; When thou Prayest use few words:
xx j p-acp vvg pix p-acp d, cc-acp p-acp vvg dt j p-acp n2. av vvb dt n2 pp-f np1; c-crq pns21 vv2 vvi d n2:
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1006
shewing hereby, that multiplicitie of words is a means re draw vs to offend.
showing hereby, that Multiplicity of words is a means re draw us to offend.
vvg av, cst n1 pp-f n2 vbz dt n2 zz vvb pno12 pc-acp vvi.
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1007
And if Christ will not haue vs to vse many words in prayer, then his mind is, that we should vse a meane in other things:
And if christ will not have us to use many words in prayer, then his mind is, that we should use a mean in other things:
cc cs np1 vmb xx vhi pno12 pc-acp vvi d n2 p-acp n1, cs po31 n1 vbz, cst pns12 vmd vvi dt j p-acp j-jn n2:
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1008
As Salomon saith, A wise man will guide his words with discretion, and vse knowledge aright:
As Solomon Says, A wise man will guide his words with discretion, and use knowledge aright:
c-acp np1 vvz, dt j n1 vmb vvi po31 n2 p-acp n1, cc vvi n1 av:
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1009
And to borrow the words of Cato, 〈 ◊ 〉 Deo, qui sort ratione dcore. He is next unto God, who knoweth in redson, to keepe silence.
And to borrow the words of Cato, 〈 ◊ 〉 God, qui sort ratione dcore. He is next unto God, who Knoweth in redson, to keep silence.
cc pc-acp vvi dt n2 pp-f np1, 〈 sy 〉 fw-la, fw-la n1 fw-la n1. pns31 vbz ord p-acp np1, r-crq vvz p-acp n1, pc-acp vvi n1.
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1010
Hereunto sutes the saying of Syrach, The wordes of the wise are 〈 ◊ 〉 in the balance both for the nature qualitie, and quantity of them.
Hereunto suits the saying of Sirach, The words of the wise Are 〈 ◊ 〉 in the balance both for the nature quality, and quantity of them.
av n2 dt n-vvg pp-f np1, dt n2 pp-f dt j vbr 〈 sy 〉 p-acp dt n1 av-d p-acp dt n1 n1, cc n1 pp-f pno32.
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1011
Thus much for the mortifying of the tongue.
Thus much for the mortifying of the tongue.
av av-d c-acp dt j-vvg pp-f dt n1.
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1012
Lastly, in the third place, as sinne is to bee mortified in the motion and tongue, so likewise in the action:
Lastly, in the third place, as sin is to be mortified in the motion and tongue, so likewise in the actium:
ord, p-acp dt ord n1, c-acp n1 vbz pc-acp vbi vvn p-acp dt n1 cc n1, av av p-acp dt n1:
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1013
If ye liue after-the flesh ye shall die; but if ye mortifie the deeds of the flesh by the spirit, yee shall liue. If you live after-the Flesh you shall die; but if you mortify the Deeds of the Flesh by the Spirit, ye shall live.
cs pn22 vvb j n1 pn22 vmb vvi; cc-acp cs pn22 vvi dt n2 pp-f dt n1 p-acp dt n1, pn22 vmb vvi.
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1014
And as the same Apostle saith, The grace of, God, that brings saluation, hath appeared, teaching vs to due is all ungodlinesse,
And as the same Apostle Says, The grace of, God, that brings salvation, hath appeared, teaching us to due is all ungodliness,
cc p-acp dt d n1 vvz, dt n1 pp-f, np1, cst vvz n1, vhz vvn, vvg pno12 pc-acp j-jn vbz d n1,
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1015
and vnrighteousaesse, and that wee should liue godly in this present world: and vnrighteousaesse, and that we should live godly in this present world:
cc n1, cc cst pns12 vmd vvi j p-acp d j n1:
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1016
knowing (as a Father faith) that we must haue remotionemmali, aremouing of euill, before we can haue substitutionem boni: aplacing in of that which is good:
knowing (as a Father faith) that we must have remotionemmali, aremouing of evil, before we can have substitutionem boni: aplacing in of that which is good:
vvg (c-acp dt n1 n1) cst pns12 vmb vhi fw-la, vvg pp-f j-jn, c-acp pns12 vmb vhi fw-la fw-la: vvg p-acp pp-f d r-crq vbz j:
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1017
as God taught the Iewes, cease to doe euill, learne to doe good.
as God taught the Iewes, cease to do evil, Learn to do good.
p-acp np1 vvd dt np2, vvb pc-acp vdi j-jn, vvb pc-acp vdi j.
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1018
As Paul said to the Ephesians, so I say vnto you, Cast off the old man;
As Paul said to the Ephesians, so I say unto you, Cast off the old man;
p-acp np1 vvd p-acp dt njp2, av pns11 vvb p-acp pn22, vvb a-acp dt j n1;
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1019
(as Matthew left his calling, and Zacheus his bribing, so (leaue your sinful actions;
(as Matthew left his calling, and Zacchaeus his bribing, so (leave your sinful actions;
(c-acp np1 vvd po31 n-vvg, cc np1 po31 vvg, av (vvb po22 j n2;
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1020
& (to conclude with Crates Thebanus, which could not follow the study of Philosophie,
& (to conclude with Crates Thebanus, which could not follow the study of Philosophy,
cc (pc-acp vvi p-acp np1 np1, r-crq vmd xx vvi dt n1 pp-f n1,
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Image 39
1021
because his money was an hinderance vnto him, and therefore said, Ego pordam to, ne tu perdas me:
Because his money was an hindrance unto him, and Therefore said, Ego pordam to, ne tu Perdas me:
c-acp po31 n1 vbds dt n1 p-acp pno31, cc av vvd, fw-la fw-la p-acp, fw-fr fw-la fw-la pno11:
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1022
I will destroy thine, lest thou mayest destroy mee: So) destroy thine euill deedes lest they destroy thee.I will destroy thine, lest thou Mayest destroy me: So) destroy thine evil Deeds lest they destroy thee.
pns11 vmb vvi png21, cs pns21 vm2 vvi pno11: av) vvb po21 j-jn n2 cs pns32 vvb pno21.
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1023
The reasons to perswade vs to abandon all euill actions are these. First, our actions doe the greatest hurt, and dishonour both to God and man;
The Reasons to persuade us to abandon all evil actions Are these. First, our actions do the greatest hurt, and dishonour both to God and man;
dt n2 pc-acp vvi pno12 pc-acp vvi d j-jn n2 vbr d. ord, po12 n2 vdb dt js n1, cc vvi av-d p-acp np1 cc n1;
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1024
and therefore obserue the Decalogue, and you shall finde, that in the first table, the Lord forbids but one sinne in the heart;
and Therefore observe the Decalogue, and you shall find, that in the First table, the Lord forbids but one sin in the heart;
cc av vvb dt n1, cc pn22 vmb vvi, cst p-acp dt ord n1, dt n1 vvz p-acp crd n1 p-acp dt n1;
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1025
Thou shalt haue no other Gods before mee: and another in words, Thou shalt not take my name in vaine: Thou shalt have no other God's before me: and Another in words, Thou shalt not take my name in vain:
pns21 vm2 vhi dx j-jn n2 p-acp pno11: cc j-jn p-acp n2, pns21 vm2 xx vvi po11 n1 p-acp j:
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1026
But hee forbids two in action; first, the making and bowing to false Gods And secondly, the prophaning of the Sabbath.
But he forbids two in actium; First, the making and bowing to false God's And secondly, the profaning of the Sabbath.
cc-acp pns31 vvz crd p-acp n1; ord, dt vvg cc vvg p-acp j n2 cc ord, dt vvg pp-f dt n1.
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1027
Looke into the second Table, and you shall find the like: first, one sin of the heart.
Look into the second Table, and you shall find the like: First, one since of the heart.
n1 p-acp dt ord n1, cc pn22 vmb vvi dt j: ord, crd n1 pp-f dt n1.
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1028
Thou shalt not couet thy neighbours oxe, &c. and another of the tongue, Thou shalt not beare false witnesse, &c. But there are foure of workes or actions forbidden:Thou shalt not covet thy neighbours ox, etc. and Another of the tongue, Thou shalt not bear false witness, etc. But there Are foure of works or actions forbidden:
pns21 vm2 xx vvi po21 ng1 n1, av cc n-jn pp-f dt n1, pns21 vm2 xx vvi j n1, av p-acp pc-acp vbr crd pp-f n2 cc n2 vvn:
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1029
first, Thou shalt not disobey thy 〈 ◊ 〉 &c. Secondly, Thou shalt not steale. Thirdly, Thou shalt not commit adultery:
First, Thou shalt not disobey thy 〈 ◊ 〉 etc. Secondly, Thou shalt not steal. Thirdly, Thou shalt not commit adultery:
ord, pns21 vm2 xx vvi po21 〈 sy 〉 av ord, pns21 vm2 xx vvi. ord, pns21 vm2 xx vvi n1:
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1030
Fourthly, Thou shalt doe no murder: Hereby shewing, that God is most dishonoured, and man oppressed, by outward actions:
Fourthly, Thou shalt do no murder: Hereby showing, that God is most dishonoured, and man oppressed, by outward actions:
ord, pns21 vm2 vdi dx n1: av vvg, cst np1 vbz av-ds vvn, cc n1 vvn, p-acp j n2:
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1031
And this is manifest by that of Amos, We will make the Ephah small, and the shekel great,
And this is manifest by that of Amos, We will make the Ephah small, and the shekel great,
cc d vbz j p-acp d pp-f np1, pns12 vmb vvi dt np1 j, cc dt j j,
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1032
and falsifie the weights by deceit:
and falsify the weights by deceit:
cc vvi dt n2 p-acp n1:
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1033
wee will buy the poore for siluer, and the needie for shooes, and sell the refuse of the wheate. These are all outward actions. we will buy the poor for silver, and the needy for shoes, and fell the refuse of the wheat. These Are all outward actions.
pns12 vmb vvb dt j p-acp n1, cc dt j p-acp n2, cc vvi dt n1 pp-f dt n1. d vbr d j n2.
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1034
The old saying is true in this;
The old saying is true in this;
dt j n-vvg vbz j p-acp d;
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1035
Words be but winde, blowes be vnkind, Euill thoughts and words, are blowne away with the ayre:
Words be but wind, blows be unkind, Evil thoughts and words, Are blown away with the air:
n2 vbb p-acp n1, n2 vbb j, j-jn n2 cc n2, vbr vvn av p-acp dt n1:
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1036
but actions leaue an impression, behindethem. Not their words, but their ingrossing of corne doth starue the poore;
but actions leave an impression, behindethem. Not their words, but their engrossing of corn does starve the poor;
cc-acp n2 vvb dt n1, n1. xx po32 n2, cc-acp po32 j-vvg pp-f n1 vdz vvi dt j;
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1037
not their thoughts, but their hands robbes their states, suckes their bloods, and grinde their faces.
not their thoughts, but their hands robs their states, sucks their bloods, and grind their faces.
xx po32 n2, cc-acp po32 n2 vvz po32 n2, vvz po32 n2, cc vvi po32 n2.
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1038
Ad as actions doethe most hurt, so doe they continue longer then words:
Ad as actions doth most hurt, so do they continue longer then words:
fw-la p-acp n2 vdz ds vvi, av vdb pns32 vvb jc cs n2:
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1039
Euen as the visage of him who passeth by, is soone forgotten, but if it be pictured, the memorie of it continues long:
Even as the visage of him who passes by, is soon forgotten, but if it be pictured, the memory of it continues long:
av c-acp dt n1 pp-f pno31 r-crq vvz p-acp, vbz av vvn, cc-acp cs pn31 vbb vvn, dt n1 pp-f pn31 vvz av-j:
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1040
So sinne in words is like the same, entring in at the one eare, and out at the other.
So sin in words is like the same, entering in At the one ear, and out At the other.
av n1 p-acp n2 vbz av-j dt d, vvg p-acp p-acp dt crd n1, cc av p-acp dt n-jn.
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1041
But sinne in action is a picture dayly to looke vpon; witnesse that of leroboam, that neuer ceased vntill the kingdome ended.
But sin in actium is a picture daily to look upon; witness that of leroboam, that never ceased until the Kingdom ended.
p-acp n1 p-acp n1 vbz dt n1 av-j pc-acp vvi p-acp; vvb d pp-f n1, cst av-x vvd p-acp dt n1 vvn.
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1042
Therefore it is good to withstand the beginnings: knowing that the end will bring much euill;
Therefore it is good to withstand the beginnings: knowing that the end will bring much evil;
av pn31 vbz j pc-acp vvi dt n2: vvg cst dt n1 vmb vvi d n-jn;
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1043
that so there may ensue a great happinesse, according to that true saying of the Poet Virgil: Foelix quipotuitrerum, cognoscere causas.
that so there may ensue a great happiness, according to that true saying of the Poet Virgil: Felix quipotuitrerum, cognoscere causas.
cst av pc-acp vmb vvi dt j n1, vvg p-acp d j n-vvg pp-f dt n1 np1: fw-la fw-la, fw-la fw-la.
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1044
O blessed hee and excellent, that knowes the cause of each euent.
O blessed he and excellent, that knows the cause of each event.
sy j-vvn pns31 cc j, cst vvz dt n1 pp-f d n1.
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1045
Thus, for our conclusion of this branch, obserue, that such as are truely plowed by the word and Spirit of God, are dead tosinne, and sinne in them;
Thus, for our conclusion of this branch, observe, that such as Are truly plowed by the word and Spirit of God, Are dead tosinne, and sin in them;
av, p-acp po12 n1 pp-f d n1, vvb, cst d c-acp vbr av-j vvn p-acp dt n1 cc n1 pp-f np1, vbr j n1, cc n1 p-acp pno32;
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1046
for they that are Ghrists, haue crucified the flesh, with the affections and lusts, Likewise the same Apostle saith, If Christ be in you the bodie is dead, because of sinne;
for they that Are Ghrists, have Crucified the Flesh, with the affections and Lustiest, Likewise the same Apostle Says, If christ be in you the body is dead, Because of sin;
c-acp pns32 cst vbr n2, vhb vvn dt n1, p-acp dt n2 cc n2, av dt d n1 vvz, cs np1 vbb p-acp pn22 dt n1 vbz j, c-acp pp-f n1;
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1047
but the spirit is life for righteousnesse sake. but the Spirit is life for righteousness sake.
cc-acp dt n1 vbz n1 p-acp n1 n1.
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1048
If you will haue an example of this, that further it may be manifested, turne your eyes vnto there, of the Acts, 18. 19. verses.
If you will have an Exampl of this, that further it may be manifested, turn your eyes unto there, of the Acts, 18. 19. Verses.
cs pn22 vmb vhi dt n1 pp-f d, cst av-jc pn31 vmb vbi vvn, vvb po22 n2 p-acp a-acp, pp-f dt n2, crd crd n2.
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1049
Many that beleeued came and confessed and shewed their workes. Many that believed Come and confessed and showed their works.
d cst vvd vvd cc vvd cc vvd po32 n2.
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1050
Many also of them that vsed curious arts, brought their bookes, and burned them before all men,
Many also of them that used curious arts, brought their books, and burned them before all men,
av-d av pp-f pno32 cst vvd j n2, vvd po32 n2, cc vvd pno32 p-acp d n2,
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1051
and they counted the price of them, and found it, fifty thousand pieces of siluer. and they counted the price of them, and found it, fifty thousand Pieces of silver.
cc pns32 vvd dt n1 pp-f pno32, cc vvd pn31, crd crd n2 pp-f n1.
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1052
If you aske a reason of it, it is from the power of grace, which is able to subdue the power of Sathan:
If you ask a reason of it, it is from the power of grace, which is able to subdue the power of Sathan:
cs pn22 vvb dt n1 pp-f pn31, pn31 vbz p-acp dt n1 pp-f n1, r-crq vbz j pc-acp vvi dt n1 pp-f np1:
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1053
For Sathan, sinne, the flesh, and the world, can but make a finite power; but wee are protected with an infinite power: For Sathan, sin, the Flesh, and the world, can but make a finite power; but we Are protected with an infinite power:
c-acp np1, n1, dt n1, cc dt n1, vmb p-acp vvi dt j n1; cc-acp pns12 vbr vvn p-acp dt j n1:
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1054
Greater is hee that is in you, then hee which is in the word. Therefore, whosoeuer is borne of God, doth not sinne, neo potest peccare, neither can sinne.
Greater is he that is in you, then he which is in the word. Therefore, whosoever is born of God, does not sin, neo potest Peccare, neither can sin.
np1 vbz pns31 cst vbz p-acp pn22, cs pns31 r-crq vbz p-acp dt n1. av, r-crq vbz vvn pp-f np1, vdz xx n1, fw-la fw-la uh, dx vmb n1.
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1055
O excellent gift, as one affirmes, being donum omnium donorum maximum: A gift excelling all gifts.
Oh excellent gift, as one affirms, being Donum omnium Donorum maximum: A gift excelling all Gifts.
uh j n1, c-acp pi vvz, vbg fw-la fw-la fw-la fw-la: dt n1 vvg d n2.
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1056
Augustine vpon this hath this obseruation; Before the law we do not fight, vnder the law we fight and are ouercome:
Augustine upon this hath this observation; Before the law we do not fight, under the law we fight and Are overcome:
np1 p-acp d vhz d n1; p-acp dt n1 pns12 vdb xx vvi, p-acp dt n1 pns12 vvb cc vbr vvn:
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1057
vnder grace wee fight, and ouercome: For wee are more then conquerers in Iesus Christ. under grace we fight, and overcome: For we Are more then conquerors in Iesus christ.
p-acp n1 pns12 vvb, cc vvn: c-acp pns12 vbr av-dc cs n2 p-acp np1 np1.
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1058
It is a thing common with the Physicians, to driue and purge out a lesser poyson by a stronger;
It is a thing Common with the Physicians, to driven and purge out a lesser poison by a Stronger;
pn31 vbz dt n1 j p-acp dt n2, pc-acp vvi cc vvi av dt jc n1 p-acp dt jc;
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1059
as we dayly see a lesser light extinguished by the greater: The Sunne puts out the light of the Moone;
as we daily see a lesser Light extinguished by the greater: The Sun puts out the Light of the Moon;
c-acp pns12 av-j vvb dt jc n1 vvn p-acp dt jc: dt n1 vvz av dt n1 pp-f dt n1;
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1060
and the power of Gods grace, puts cut the power of sinne.
and the power of God's grace, puts Cut the power of sin.
cc dt n1 pp-f npg1 n1, vvz vvi dt n1 pp-f n1.
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1061
Thus when the stronger man gets into the house, bindes the master, and spoyles him of his goods: God is the stronger man; Thus when the Stronger man gets into the house, binds the master, and spoils him of his goods: God is the Stronger man;
av c-crq dt jc n1 vvz p-acp dt n1, vvz dt n1, cc n2 pno31 pp-f po31 n2-j: np1 vbz dt jc n1;
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1062
his grace is the influence, which comes downe from heauen, to helpe vs in the midst of our conflicts:
his grace is the influence, which comes down from heaven, to help us in the midst of our conflicts:
po31 n1 vbz dt n1, r-crq vvz a-acp p-acp n1, pc-acp vvi pno12 p-acp dt n1 pp-f po12 n2:
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1063
Much like the elements that helped 〈 ◊ 〉 in his battell, so that he got the victory;
Much like the elements that helped 〈 ◊ 〉 in his battle, so that he god the victory;
av-d av-j dt n2 cst vvd 〈 sy 〉 p-acp po31 n1, av cst pns31 vvd dt n1;
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1064
whereof Claudian sung, O nimium dilecte Deo cuimilitat aether, Et coniurati, veninut ad classica venti.
whereof Claudian sung, Oh Nimium dilecte God cuimilitat aether, Et coniurati, veninut ad Classica venti.
c-crq jp vvn, uh fw-la fw-la fw-la fw-la n1, fw-la fw-la, n1 fw-la fw-la fw-la.
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1065
O Gods beloued, when power aeriall, And winds came armd, to helpe when thou doest call.
O God's Beloved, when power aerial, And winds Come armed, to help when thou dost call.
sy n2 vvn, c-crq n1 j, cc n2 vvd vvn, pc-acp vvi c-crq pns21 vd2 vvi.
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1066
Let not slip your consideration, without obseruation where sinne liues and thriue, there all goodnesse withers and dies.
Let not slip your consideration, without observation where sin lives and thrive, there all Goodness withers and die.
vvb xx vvi po22 n1, p-acp n1 c-crq n1 vvz cc vvi, a-acp d n1 vvz cc vvz.
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1067
Dauid put sorth a question, Lord let me know mine age, and the number of my dayes 〈 ◊ ◊ 〉 I haue to liue. David put forth a question, Lord let me know mine age, and the number of my days 〈 ◊ ◊ 〉 I have to live.
np1 vvd av dt n1, n1 vvb pno11 vvi po11 n1, cc dt n1 pp-f po11 n2 〈 sy sy 〉 pns11 vhi pc-acp vvi.
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1068
So many doe say, Lord, let me know mine estate, whether I belong to thee or no.
So many do say, Lord, let me know mine estate, whither I belong to thee or not.
av d vdb vvi, n1, vvb pno11 vvi po11 n1, cs pns11 vvb p-acp pno21 cc xx.
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1069
And now I answere as the Frenchman did the Scots, and the Irish, which of long time had been at controuersie for a piece of ground, to which nation it should belong? The controuersie was to bee ended by the said Frenchman in this maner, Put (said he) thereinto Serpents, and Snakes;
And now I answer as the Frenchman did the Scots, and the Irish, which of long time had been At controversy for a piece of ground, to which Nation it should belong? The controversy was to be ended by the said Frenchman in this manner, Put (said he) thereinto Serpents, and Snakes;
cc av pns11 vvb p-acp dt np1 vdd dt np2, cc dt jp, r-crq pp-f j n1 vhd vbn p-acp n1 p-acp dt n1 pp-f n1, p-acp r-crq n1 pn31 vmd vvi? dt n1 vbds pc-acp vbi vvn p-acp dt j-vvn np1 p-acp d n1, vvb (vvd pns31) av n2, cc n2;
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1070
If they die, it belongeth to Ireland, but if they liue, it belongeth to Scotlands. Thus the contiouersie was ended.
If they die, it belongeth to Ireland, but if they live, it belongeth to Scotlands. Thus the contiouersie was ended.
cs pns32 vvb, pn31 vvz p-acp np1, p-acp cs pns32 vvb, pn31 vvz p-acp npg1. av dt n1 vbds vvn.
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1071
So in like maner, if sinne liues and thriues in you, you belong to Sathan, but if it wither and die, then you belong to God.
So in like manner, if sin lives and thrives in you, you belong to Sathan, but if it wither and die, then you belong to God.
av p-acp j n1, cs n1 vvz cc vvz p-acp pn22, pn22 vvb p-acp np1, cc-acp cs pn31 vvi cc vvi, cs pn22 vvb p-acp np1.
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1072
So our Lord teacheth vs, Matt. 7. 16. You shall know them NONLATINALPHABET, by their fruits. Thus here is an end of this branch.
So our Lord Teaches us, Matt. 7. 16. You shall know them, by their fruits. Thus Here is an end of this branch.
av po12 n1 vvz pno12, np1 crd crd pn22 vmb vvi pno32, p-acp po32 n2. av av vbz dt n1 pp-f d n1.
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1073
Lastly, the terrene plow makes the earth more fit for the seede;
Lastly, the terrene blow makes the earth more fit for the seed;
ord, dt j n1 vvz dt n1 av-dc j p-acp dt n1;
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1074
Euen so doeth the tearing of the heart by true repentance, makes it the more apt to embrace the mercie of God.
Even so doth the tearing of the heart by true Repentance, makes it the more apt to embrace the mercy of God.
av av vdz dt vvg pp-f dt n1 p-acp j n1, vvz pn31 dt av-dc j pc-acp vvi dt n1 pp-f np1.
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1075
The thid part. THus we haue gone thorow the subiect, and the propertie of the worke:
The thid part. THus we have gone thorough the Subject, and the property of the work:
dt j n1. av pns12 vhb vvn p-acp dt n-jn, cc dt n1 pp-f dt n1:
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1076
now followes the proprietie of the persons lacaem: your, committing this worke to euery particular person.
now follows the propriety of the Persons lacaem: your, committing this work to every particular person.
av vvz dt n1 pp-f dt n2 vvb: po22, vvg d n1 p-acp d j n1.
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1077
Obserue, that all men are agents in their faith, repentance, contrition, and saluation. Plowe vp your falowe ground: your owne falowe:
Observe, that all men Are agents in their faith, Repentance, contrition, and salvation. Plow up your falowe ground: your own falowe:
vvb, cst d n2 vbr n2 p-acp po32 n1, n1, n1, cc n1. n1 a-acp po22 vvi n1: po22 d vvi:
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1078
As God saide to Ierusalem. Wash thy heart, O Ierusalem: and by the Prophet Ioel Scindite corda vestrum, Rent your hearts.
As God said to Ierusalem. Wash thy heart, Oh Ierusalem: and by the Prophet Joel Scindite Corda Vestrum, Rend your hearts.
c-acp np1 vvd p-acp np1. np1 po21 n1, uh np1: cc p-acp dt n1 np1 j fw-la fw-la, vvb po22 n2.
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1079
So I say vnto you, wash and rent your owne hearts;
So I say unto you, wash and rend your own hearts;
av pns11 vvb p-acp pn22, vvb cc vvb po22 d n2;
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1080
for if you will not lay to your helping hand, they are neuer like to bee cleane.
for if you will not lay to your helping hand, they Are never like to be clean.
c-acp cs pn22 vmb xx vvi p-acp po22 j-vvg n1, pns32 vbr av av-j pc-acp vbi j.
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1081
God in the time of the Lawe commanded that lie which should offer an offering; was to put his hand vpon the head of it.
God in the time of the Law commanded that lie which should offer an offering; was to put his hand upon the head of it.
np1 p-acp dt n1 pp-f dt n1 vvd d n1 r-crq vmd vvi dt n1; vbds p-acp vvn po31 n1 p-acp dt n1 pp-f pn31.
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1082
Heb. 3. 2. Hereby shewing, that we must haue a hand with God, in euery part and worke of regenetation.Hebrew 3. 2. Hereby showing, that we must have a hand with God, in every part and work of regenetation.
np1 crd crd av vvg, cst pns12 vmb vhi dt n1 p-acp np1, p-acp d n1 cc n1 pp-f n1.
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1083
He that made without thee, will not instifie thee without thee: He made thee without thy knowledge, He that made without thee, will not instifie thee without thee: He made thee without thy knowledge,
pns31 cst vvd p-acp pno21, vmb xx zz pno21 p-acp pno21: pns31 vvd pno21 p-acp po21 n1,
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1084
and doth instifie thee with thy consent: Therefore (said Christ) If you will find, seeke;
and does instifie thee with thy consent: Therefore (said christ) If you will find, seek;
cc vdz zz pno21 p-acp po21 n1: av (vvd np1) cs pn22 vmb vvi, vvb;
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1085
If you will receiue, then aske: For, no seeking, no finding; no asking, no receiuing. God proclaimes not, Ho, euery one that is athirst, I will bring him water;If you will receive, then ask: For, no seeking, no finding; no asking, no receiving. God proclaims not, Ho, every one that is athirst, I will bring him water;
cs pn22 vmb vvi, av vvb: p-acp, av-dx vvg, dx n-vvg; dx vvg, av-dx vvg. np1 vvz xx, uh, d pi cst vbz j, pns11 vmb vvi pno31 n1;
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1086
But, Ho, euery one that is athirst, let him come and fetch water.
But, Ho, every one that is athirst, let him come and fetch water.
cc-acp, uh, d pi cst vbz j, vvb pno31 vvi cc vvi n1.
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1087
Supper is made ready (by our Lord) all things are prepared at his owne cost and charges;
Supper is made ready (by our Lord) all things Are prepared At his own cost and charges;
n1 vbz vvn j (p-acp po12 n1) d n2 vbr vvn p-acp po31 d n1 cc n2;
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1088
and when it was ready, hee said not, goe carie it to these men, but goe bid them come in and eate it. and when it was ready, he said not, go carry it to these men, but go bid them come in and eat it.
cc c-crq pn31 vbds j, pns31 vvd xx, vvb vvi pn31 p-acp d n2, p-acp vvi vvi pno32 vvi p-acp cc vvi pn31.
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1089
Herevnto tend the words of Paul, Worke out your saluation Phil. 2. 12. with feare and trembling.
Hereunto tend the words of Paul, Work out your salvation Philip 2. 12. with Fear and trembling.
av vvb dt n2 pp-f np1, vvb av po22 n1 np1 crd crd p-acp n1 cc j-vvg.
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1090
And Peter also saith, Make your calling and election sure. Sure it is with God, not with vs vntill then:
And Peter also Says, Make your calling and election sure. Sure it is with God, not with us until then:
cc np1 av vvz, vvb po22 n-vvg cc n1 j. av-j pn31 vbz p-acp np1, xx p-acp pno12 p-acp av:
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1091
Worthily doth that sieke person perish, that calleth not for the Physician, but refuseth him, comming of his owne accord vnto him.
Worthily does that sieke person perish, that calls not for the physician, but Refuseth him, coming of his own accord unto him.
av-j vdz d vvi n1 vvi, cst vvz xx p-acp dt n1, cc-acp vvz pno31, vvg pp-f po31 d n1 p-acp pno31.
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1092
Man, by the ordinance of God, is appointed an agent for his owne saluation. For the subiect of faith, repentance and contrition are in vs, not in God:
Man, by the Ordinance of God, is appointed an agent for his own salvation. For the Subject of faith, Repentance and contrition Are in us, not in God:
n1, p-acp dt n1 pp-f np1, vbz vvn dt n1 p-acp po31 d n1. p-acp dt n-jn pp-f n1, n1 cc n1 vbr p-acp pno12, xx p-acp np1:
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1093
Indeed God is the efficient cause; the word the instrumental cause, but our, hearts, willes, and affections the materiall cause:
Indeed God is the efficient cause; the word the instrumental cause, but our, hearts, wills, and affections the material cause:
av np1 vbz dt j n1; dt n1 dt j n1, cc-acp po12, n2, n2, cc n2 dt j-jn n1:
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1094
that is, subiectum conuersionis, the subiect of conuersion (as the schoolmen define the fanie) Delor est in corde, Sorrow is in the heart:
that is, Subjectum conuersionis, the Subject of conversion (as the Schoolmen define the fanie) Delor est in cord, Sorrow is in the heart:
cst vbz, fw-la fw-la, dt n-jn pp-f n1 (c-acp dt n2 vvb dt n1) n1 fw-la p-acp n1, n1 vbz p-acp dt n1:
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1095
Fuga est in voluntate, Flying is in the will; and that with purpose not to commit sinne any more:Fuga est in voluntate, Flying is in the will; and that with purpose not to commit sin any more:
fw-la fw-la p-acp fw-la, vvg vbz p-acp dt n1; cc cst p-acp n1 xx pc-acp vvi n1 d av-dc:
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1096
Auertio est in corde, & voluntate a malo ad bonum: The turning is in the heart and will, from euill vnto that that is good: Auertio est in cord, & voluntate a Malo ad bonum: The turning is in the heart and will, from evil unto that that is good:
fw-la fw-la p-acp n1, cc fw-la dt fw-la fw-la fw-la: dt n-vvg vbz p-acp dt n1 cc n1, p-acp j-jn p-acp d cst vbz j:
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1097
still the subiect is in vs, and so we must needes be agents.
still the Subject is in us, and so we must needs be agents.
av dt n-jn vbz p-acp pno12, cc av pns12 vmb av vbi n2.
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1098
For wee are not like a piece of waxe, that receiues no impression, but what is put into it, being meerely pasaiue;
For we Are not like a piece of wax, that receives no impression, but what is put into it, being merely pasaiue;
c-acp pns12 vbr xx av-j dt n1 pp-f n1, cst vvz dx n1, cc-acp q-crq vbz vvn p-acp pn31, vbg av-j n1;
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1099
but actiue, as formerly hath been shewed: And to adde the sentence of Aristotle, Nemo voleus malus, nec inuitus foelix:
but active, as formerly hath been showed: And to add the sentence of Aristotle, Nemo voleus malus, nec Inuitus Felix:
cc-acp j, c-acp av-j vhz vbn vvn: cc pc-acp vvi dt n1 pp-f np1, np1 j fw-la, fw-la fw-la fw-la:
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1100
No man is euill with his will, nor any man is happie against his will. No man is evil with his will, nor any man is happy against his will.
uh-dx n1 vbz j-jn p-acp po31 n1, ccx d n1 vbz j p-acp po31 n1.
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1101
In thy mouth and heart is the cause of saluation, saith Chrysostomes; that is, the 〈 ◊ 〉 use and subiect, as hath beene sayd.
In thy Mouth and heart is the cause of salvation, Says Chrysostomes; that is, the 〈 ◊ 〉 use and Subject, as hath been said.
p-acp po21 n1 cc n1 vbz dt n1 pp-f n1, vvz npg1; cst vbz, dt 〈 sy 〉 vvi cc n-jn, c-acp vhz vbn vvn.
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1102
And as the subiect is in vs, so euery man is best, acquainted with his owne heart:
And as the Subject is in us, so every man is best, acquainted with his own heart:
cc p-acp dt n-jn vbz p-acp pno12, av d n1 vbz js, vvn p-acp po31 d n1:
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1103
which other men is not able to know:
which other men is not able to know:
r-crq j-jn n2 vbz xx j pc-acp vvi:
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1104
for What man knoweth the things of a man, saue the spirit of a man which is in him? it is a prerogatiue that belongs to God to know the heart: The difference stands thus:
for What man Knoweth the things of a man, save the Spirit of a man which is in him? it is a prerogative that belongs to God to know the heart: The difference Stands thus:
c-acp r-crq n1 vvz dt n2 pp-f dt n1, p-acp dt n1 pp-f dt n1 r-crq vbz p-acp pno31? pn31 vbz dt n1 cst vvz p-acp np1 pc-acp vvi dt n1: dt n1 vvz av:
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1105
Other men know nothing of our heart; our selues know somewhat, and God knowes all, that may bee knowen:
Other men know nothing of our heart; our selves know somewhat, and God knows all, that may be known:
n-jn n2 vvb pix pp-f po12 n1; po12 n2 vvb av, cc np1 vvz d, cst vmb vbi vvn:
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1106
There is not a word in my tongue, but thou knowest it, O Lord; There is not a word in my tongue, but thou Knowest it, Oh Lord;
pc-acp vbz xx dt n1 p-acp po11 n1, cc-acp pns21 vv2 pn31, uh n1;
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1107
and there is nothing hid from thee, O God, saith Dauid: Yet euery man knows somewhat of his owne heart.and there is nothing hid from thee, Oh God, Says David: Yet every man knows somewhat of his own heart.
cc pc-acp vbz pix vvn p-acp pno21, uh np1, vvz np1: av d n1 vvz av pp-f po31 d n1.
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1108
I know (saith Paul) Rom. 7 that in mee there dwelles no goodnesse: This made him to crie out so bitterly, not against others, but against himselfe:
I know (Says Paul) Rom. 7 that in me there dwells no Goodness: This made him to cry out so bitterly, not against Others, but against himself:
pns11 vvb (vvz np1) np1 crd n1 p-acp pno11 pc-acp vvz dx n1: d vvd pno31 pc-acp vvi av av av-j, xx p-acp n2-jn, cc-acp p-acp px31:
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1109
This is a true saying, that Christ came into the world to saue finnert 〈 ◊ ◊ 〉 us ago, 〈 ◊ 〉. This is a true saying, that christ Come into the world to save finnert 〈 ◊ ◊ 〉 us ago, 〈 ◊ 〉.
d vbz dt j n-vvg, cst np1 vvd p-acp dt n1 pc-acp vvi fw-mi 〈 sy sy 〉 pno12 av, 〈 sy 〉.
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1110
Whereof I am the chiefe, because hee knew his owne heart, and not the hearts of others.Whereof I am the chief, Because he knew his own heart, and not the hearts of Others.
c-crq pns11 vbm dt j-jn, c-acp pns31 vvd po31 d n1, cc xx dt n2 pp-f n2-jn.
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1111
And from his owne experience teacheth the same to others;
And from his own experience Teaches the same to Others;
cc p-acp po31 d n1 vvz dt d p-acp n2-jn;
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1112
Proue your selues, know yee not your owne selues? which not to know, were very strange. Prove your selves, know ye not your own selves? which not to know, were very strange.
vvb po22 n2, vvb pn22 xx po22 d n2? r-crq xx pc-acp vvi, vbdr av j.
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1113
And as euery man is best acquainted with his owne heart, and therefore the fittest to be his owne plowman:
And as every man is best acquainted with his own heart, and Therefore the Fittest to be his own plowman:
cc p-acp d n1 vbz js vvn p-acp po31 d n1, cc av dt js pc-acp vbi po31 d n1:
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1114
so likewise, euery man is to be saued by his owne faith and grace. The iust shall liue 〈 ◊ 〉, in his faith. so likewise, every man is to be saved by his own faith and grace. The just shall live 〈 ◊ 〉, in his faith.
av av, d n1 vbz pc-acp vbi vvn p-acp po31 d n1 cc n1. dt j vmb vvi 〈 sy 〉, p-acp po31 n1.
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1115
Other mens faith may doe vs good by way of exhortation, to build vs 〈 ◊ 〉 in the wayes of godlinesse:
Other men's faith may do us good by Way of exhortation, to built us 〈 ◊ 〉 in the ways of godliness:
j-jn ng2 n1 vmb vdi pno12 j p-acp n1 pp-f n1, pc-acp vvi pno12 〈 sy 〉 p-acp dt n2 pp-f n1:
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1116
But it is our owne actuall faith that might saue vs: for as the Apostle saith, If thou beleeue, NONLATINALPHABET in thy heart, not in my heart:
But it is our own actual faith that might save us: for as the Apostle Says, If thou believe, in thy heart, not in my heart:
cc-acp pn31 vbz po12 d j n1 cst vmd vvi pno12: c-acp c-acp dt n1 vvz, cs pns21 vvb, p-acp po21 n1, xx p-acp po11 n1:
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1117
for that will not saue thee. Therefore as it was said to Dauid, To thy house, O Dauid;
for that will not save thee. Therefore as it was said to David, To thy house, Oh David;
c-acp cst vmb xx vvi pno21. av c-acp pn31 vbds vvn p-acp np1, p-acp po21 n1, uh np1;
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1118
so I say, to thine owne heart, O man, haue a speciall care.so I say, to thine own heart, Oh man, have a special care.
av pns11 vvb, p-acp po21 d n1, uh n1, vhb dt j n1.
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1119
But for all this that hath been spoken, doth not God impose too great a worke vpon vs, which neither we,
But for all this that hath been spoken, does not God impose too great a work upon us, which neither we,
cc-acp p-acp d d cst vhz vbn vvn, vdz xx np1 vvi av j dt n1 p-acp pno12, r-crq av-d pns12,
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1120
nor our forefathers were able to beare? It is beyond our power and arte.
nor our Forefathers were able to bear? It is beyond our power and art.
ccx po12 n2 vbdr j pc-acp vvi? pn31 vbz p-acp po12 n1 cc n1.
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1121
This is ars aritum, 〈 ◊ ◊ 〉 the arte of arte, and the gouernement of soules:
This is ars aritum, 〈 ◊ ◊ 〉 the art of art, and the government of Souls:
d vbz fw-la fw-la, 〈 sy sy 〉 dt n1 pp-f n1, cc dt n1 pp-f n2:
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1122
It is open Dei, as Christ doth witnes, NONLATINALPHABET. This is the works of God that ye beleeue. It is open Dei, as christ does witness,. This is the works of God that you believe.
pn31 vbz j fw-la, p-acp np1 vdz vvi,. d vbz dt n2 pp-f np1 cst pn22 vvb.
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1123
Why then doth God impose the same vpon vs? Not because wee are causa efficions, but because wee are causa materialis: Therefore (as Iohn saith,) Let vs looke to our selues:
Why then does God impose the same upon us? Not Because we Are causa efficions, but Because we Are causa Materialis: Therefore (as John Says,) Let us look to our selves:
q-crq av vdz np1 vvi dt d p-acp pno12? xx c-acp pns12 vbr fw-la j, p-acp c-acp pns12 vbr fw-la fw-la: av (c-acp np1 vvz,) vvb pno12 vvi p-acp po12 n2:
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1124
for surely it is a worke very necessary, to bring the plowe home to our owne hearts.
for surely it is a work very necessary, to bring the plow home to our own hearts.
p-acp av-j pn31 vbz dt n1 av j, pc-acp vvi dt n1 av-an p-acp po12 d n2.
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1125
Many will be busie Bishops in other mens Diocesse, spending their time in other mens ground,
Many will be busy Bishops in other men's Diocese, spending their time in other men's ground,
av-d vmb vbi j n2 p-acp j-jn ng2 n1, vvg po32 n1 p-acp j-jn ng2 n1,
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1126
and suffering their owne to be barren.
and suffering their own to be barren.
cc vvg po32 d pc-acp vbi j.
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1127
There be many (Arguses in these dayes, with an hundred eyes apiece,) that can quickly espie the moates, that are in other mens eyes,
There be many (Arguses in these days, with an hundred eyes apiece,) that can quickly espy the moats, that Are in other men's eyes,
pc-acp vbi d (np2 p-acp d n2, p-acp dt crd n2 av,) cst vmb av-j vvi dt n2, cst vbr p-acp j-jn ng2 n2,
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1128
but cannot feele the beames that are in their owne. Peter will bee medling in Iohns affaires, yet without thankes:
but cannot feel the beams that Are in their own. Peter will be meddling in Iohns affairs, yet without thanks:
cc-acp vmbx vvi dt n2 cst vbr p-acp po32 d. np1 vmb vbi vvg p-acp npg1 n2, av p-acp n2:
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1129
for, Quidest hoc tibi? What is that to thee? The Pharises would wash the hands of Christ, and yet their owne hearts were foule, filthy and odious.
for, Quidest hoc tibi? What is that to thee? The Pharisees would wash the hands of christ, and yet their own hearts were foul, filthy and odious.
c-acp, fw-la fw-la fw-la? q-crq vbz d p-acp pno21? dt np2 vmd vvi dt n2 pp-f np1, cc av po32 d n2 vbdr j, j cc j.
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1130
A preposterous kinde of zeale, to begin where we should make an end. I deny not, but this is to be done:
A preposterous kind of zeal, to begin where we should make an end. I deny not, but this is to be done:
dt j n1 pp-f n1, pc-acp vvi c-crq pns12 vmd vvi dt n1. pns11 vvb xx, cc-acp d vbz pc-acp vbi vdn:
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1131
yet not to leaue the other vndone. As in Dauid we see a worthy example hereof.yet not to leave the other undone. As in David we see a worthy Exampl hereof.
av xx pc-acp vvi dt j-jn vvn. c-acp p-acp np1 pns12 vvb dt j n1 av.
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1132
Before he purged the land, hee cleansed his house: and before his house, he purified himselfe;
Before he purged the land, he cleansed his house: and before his house, he purified himself;
p-acp pns31 vvd dt n1, pns31 vvd po31 n1: cc p-acp po31 n1, pns31 vvd px31;
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1133
Obserue his proceeding at the second verse, he saith. I will walke betham lebabi, in the perfection of my heart. And then at: the 7. verse he saish.
Observe his proceeding At the second verse, he Says. I will walk betham lebabi, in the perfection of my heart. And then At: the 7. verse he saish.
vvb po31 n-vvg p-acp dt ord n1, pns31 vvz. pns11 vmb vvi n1 fw-la, p-acp dt n1 pp-f po11 n1. cc av p-acp: dt crd n1 pns31 vvz.
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1134
No wicked person shall abide in mine bouse. And then in the 8. verse-he beginnes to purge the land.No wicked person shall abide in mine bouse. And then in the 8. verse-he begins to purge the land.
dx j n1 vmb vvi p-acp po11 n1. cc av p-acp dt crd j vvz pc-acp vvi dt n1.
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1135
Thus you may behold, the three steppes to perfection. First his heart, then his family, lastly the realme;
Thus you may behold, the three steps to perfection. First his heart, then his family, lastly the realm;
av pn22 vmb vvi, dt crd n2 p-acp n1. ord po31 n1, cs po31 n1, ord dt n1;
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1136
Excellent proceeding, to keepe Sessions at home within the heart, and to be executers of our owne sinnes.
Excellent proceeding, to keep Sessions At home within the heart, and to be executers of our own Sins.
j n-vvg, pc-acp vvi n2 p-acp n1-an p-acp dt n1, cc pc-acp vbi n2 pp-f po12 d n2.
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1137
Niru lachem 〈 ◊ 〉, now fallowe your fallowe. It is a good lesson for vs, that are to plowe vp your fallowe:Niru lachem 〈 ◊ 〉, now fallow your fallow. It is a good Lesson for us, that Are to plow up your fallow:
fw-fr uh 〈 sy 〉, av j po22 j. pn31 vbz dt j n1 p-acp pno12, cst vbr pc-acp vvi a-acp po22 j:
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1138
first, to turne vp our owne, we must not be like the sonnes of Eli, 1. Sam. Least we cause the Gospell to bee euill spoken of:
First, to turn up our own, we must not be like the Sons of Eli, 1. Sam. lest we cause the Gospel to be evil spoken of:
ord, pc-acp vvi a-acp po12 d, pns12 vmb xx vbi av-j dt n2 pp-f np1, crd np1 cs pns12 vvb dt n1 pc-acp vbi av-jn vvn pp-f:
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1139
our name and office must agree; we are called, lux 〈 ◊ 〉, by our vocation:
our name and office must agree; we Are called, lux 〈 ◊ 〉, by our vocation:
po12 n1 cc n1 vmb vvi; pns12 vbr vvn, fw-la 〈 sy 〉, p-acp po12 n1:
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1140
and wee must be lumen in 〈 ◊ 〉, by life and conuersation.
and we must be lumen in 〈 ◊ 〉, by life and Conversation.
cc pns12 vmb vbi fw-la p-acp 〈 sy 〉, p-acp n1 cc n1.
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1141
Then may we, (as wee must,) the better plowe vp your fallowe ground: Crie aloude, spare not, lift vp thy voyee like a trumpet;
Then may we, (as we must,) the better plow up your fallow ground: Cry aloud, spare not, lift up thy voyee like a trumpet;
av vmb pns12, (c-acp pns12 vmb,) dt jc n1 a-acp po22 j n1: vvb av, vvb xx, vvb a-acp po21 uh vvb dt n1;
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1142
shewe my people their transgressions, and to the house of Iacob their sinnes. There is nothing so necessary,show my people their transgressions, and to the house of Iacob their Sins. There is nothing so necessary,
vvb po11 n1 po32 n2, cc p-acp dt n1 pp-f np1 po32 n2. pc-acp vbz pix av j,
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1143
and more commendable, then reprehension if it be seasonable, and reasonable. I thinke none ought to be more wisely bold, then vs Ministers:
and more commendable, then reprehension if it be seasonable, and reasonable. I think none ought to be more wisely bold, then us Ministers:
cc av-dc j, av n1 cs pn31 vbb j, cc j. pns11 vvb pi vmd pc-acp vbi av-dc av-j j, cs pno12 n2:
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1144
for sinne is bold, saucy, and presumptuous. O miserable, when hoot sinners and coole Ministers meete:
for sin is bold, saucy, and presumptuous. O miserable, when hoot Sinners and cool Ministers meet:
p-acp n1 vbz j, j, cc j. sy j, q-crq vvi n2 cc j n2 vvi:
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1145
when the one sort is infected with burning feuers, and the other with shakinge agues:
when the one sort is infected with burning fevers, and the other with shaking Fevers:
c-crq dt crd n1 vbz vvn p-acp j-vvg n2, cc dt n-jn p-acp vvg n2:
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1146
And when they that should lift vp their voyces like a trumpet, doe but whisper through a trunke.
And when they that should lift up their voices like a trumpet, do but whisper through a trunk.
cc c-crq pns32 cst vmd vvi a-acp po32 n2 av-j dt n1, vdb p-acp vvi p-acp dt n1.
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1147
Nihil interest scoleri, an faueas an perpetras. There is no difference, whether thou fauour a wicked action, or commit it. Nihil Interest scoleri, an faueas an perpetras. There is no difference, whither thou favour a wicked actium, or commit it.
fw-la n1 fw-la, dt fw-la dt n2. pc-acp vbz dx n1, cs pns21 vvb dt j n1, cc vvi pn31.
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1148
Dauid hath a song of two parts (like Ianns with his two faces.) I will sing mercy and iudgement: David hath a song of two parts (like Ianns with his two faces.) I will sing mercy and judgement:
np1 vhz dt n1 pp-f crd n2 (av-j n2 p-acp po31 crd n2.) pns11 vmb vvi n1 cc n1:
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1149
wee must vse Leuitiues preseruatines, and restoratiues (with Paul.) We beseech you to be reconciled to God, 2. Cor. 5. 19. But if this will not serue to rowse these sleepers out of the dead sleepe of sinne,
we must use Leuitiues preseruatines, and restoratives (with Paul.) We beseech you to be reconciled to God, 2. Cor. 5. 19. But if this will not serve to rouse these sleepers out of the dead sleep of sin,
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1150
but that they will be still as worldly as Demas, enuious as Caine, couetous as Iudas, treacherous as Absolon: and as stonyhearted as Pharaoh; the text of mercy befits not these, but the sword of iudgement.
but that they will be still as worldly as Demas, envious as Cain, covetous as Iudas, treacherous as Absalom: and as stonyhearted as Pharaoh; the text of mercy befits not these, but the sword of judgement.
cc-acp cst pns32 vmb vbi av c-acp j c-acp np1, j c-acp np1, j c-acp np1, j c-acp np1: cc p-acp j c-acp np1; dt n1 pp-f n1 vvz xx d, cc-acp dt n1 pp-f n1.
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1151
The learned haue compared the soure Euangelists, to the foure beasts in Ezekiel 10. 14. comparing Marke vnto a Lion,
The learned have compared the sour Evangelists, to the foure beasts in Ezekielem 10. 14. comparing Mark unto a lion,
dt j vhb vvn dt j n2, p-acp dt crd n2 p-acp np1 crd crd vvg vvb p-acp dt n1,
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1152
because hee begins with the thundering voice of the Law, crying in the wildernesse, repent: When sinnes be crying sinnes, wee must become crying preachers.
Because he begins with the thundering voice of the Law, crying in the Wilderness, Repent: When Sins be crying Sins, we must become crying Preachers.
c-acp pns31 vvz p-acp dt j-vvg n1 pp-f dt n1, vvg p-acp dt n1, vvb: c-crq n2 vbb vvg n2, pns12 vmb vvi vvg n2.
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1153
Esay cries, and Ieremie weepes, and we must not be sparing in reprehension: Where men are bold in sinning, preachers must be bold in reprouing:Isaiah cries, and Ieremie weeps, and we must not be sparing in reprehension: Where men Are bold in sinning, Preachers must be bold in reproving:
np1 vvz, cc np1 vvz, cc pns12 vmb xx vbi vvg p-acp n1: c-crq n2 vbr j p-acp vvg, n2 vmb vbi j p-acp vvg:
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1154
We must put on yron foreheads, to reprooue such as haue whorish faces & cut them to the quicke.
We must put on iron foreheads, to reprove such as have whorish faces & Cut them to the quick.
pns12 vmb vvi p-acp n1 n2, pc-acp vvi d c-acp vhb j n2 cc vvi pno32 p-acp dt j.
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1155
This is the way that they may bee cured with the good Surgeon, to cut out the dead flesh;
This is the Way that they may be cured with the good Surgeon, to Cut out the dead Flesh;
d vbz dt n1 cst pns32 vmb vbi vvn p-acp dt j n1, pc-acp vvi av dt j n1;
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1156
It is a smarting corasiue, yet a healing plaister; (as Ierome saith,) Dum pungit, 〈 ◊ 〉 Whiles that it 〈 ◊ 〉, it 〈 ◊ 〉, 〈 ◊ 〉 not if euer there were a time for this, now is the age;
It is a smarting Corasiue, yet a healing plaster; (as Jerome Says,) Dum pungit, 〈 ◊ 〉 While that it 〈 ◊ 〉, it 〈 ◊ 〉, 〈 ◊ 〉 not if ever there were a time for this, now is the age;
pn31 vbz dt j-vvg n-jn, av dt j-vvg n1; (c-acp np1 vvz,) fw-la fw-la, 〈 sy 〉 cs cst pn31 〈 sy 〉, pn31 〈 sy 〉, 〈 sy 〉 xx cs av a-acp vbdr dt n1 p-acp d, av vbz dt n1;
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1157
where shamefastnosse hath left the stage, and presumption now actech her part desperation attending ready to shut vp all, with a dreadfull catastrophe, Sinne wounding, the conscience accusing, hell gaping, and God striking:
where shamefastnosse hath left the stage, and presumption now actech her part desperation attending ready to shut up all, with a dreadful catastrophe, Sin wounding, the conscience accusing, hell gaping, and God striking:
c-crq n1 vhz vvn dt n1, cc n1 av vvb po31 n1 n1 vvg j pc-acp vvi a-acp d, p-acp dt j n1, n1 vvg, dt n1 vvg, n1 vvg, cc np1 vvg:
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1158
the land being ouerspread with sinnes; Caines murther, Pharaohs hardnesse, Naboths churlishnesse, and Amnons incest. We haue spent much time in plowing vp this fallowe ground:
the land being overspread with Sins; Caines murder, Pharaohs hardness, Naboth's churlishness, and Amnons Incest. We have spent much time in plowing up this fallow ground:
dt n1 vbg vvn p-acp n2; np1 n1, np1 n1, n2 n1, cc npg1 n1. pns12 vhb vvn d n1 p-acp vvg a-acp d j n1:
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1159
yet the profit I hope, will more then equalize our paines; the sinnes haue beene cited, a iurie pannelled:
yet the profit I hope, will more then equalise our pains; the Sins have been cited, a jury paneled:
av dt n1 pns11 vvb, vmb av-dc cs vvb po12 n2; dt n2 vhb vbn vvn, dt n1 vvn:
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1160
they sound guiltie, and are condemned by the great Iudge of heauen and earth.
they found guilty, and Are condemned by the great Judge of heaven and earth.
pns32 vvb j, cc vbr vvn p-acp dt j n1 pp-f n1 cc n1.
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1161
What remaines then, but that you the magistrates see them executed? wee can but plowe them by the word;
What remains then, but that you the Magistrates see them executed? we can but plow them by the word;
q-crq vvz av, cc-acp cst pn22 dt n2 vvb pno32 vvn? pns12 vmb p-acp vvi pno32 p-acp dt n1;
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1162
it is you that must plow with the sword:
it is you that must blow with the sword:
pn31 vbz pn22 cst vmb vvi p-acp dt n1:
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1163
you are put in trust to see the king of heauen, his lawes obserued, the righteous defended, the oppressed relieued, and the offenders punished.
you Are put in trust to see the King of heaven, his laws observed, the righteous defended, the oppressed relieved, and the offenders punished.
pn22 vbr vvn p-acp n1 pc-acp vvi dt n1 pp-f n1, po31 n2 vvn, dt j vvd, dt j-vvn vvn, cc dt n2 vvn.
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1164
Solan being asked, what best preserued a commonwealth, answered: when subiects obey their magistrates, and the magistrates the lawe.Solan being asked, what best preserved a commonwealth, answered: when Subjects obey their Magistrates, and the Magistrates the law.
np1 vbg vvn, r-crq av-js vvn dt n1, vvd: c-crq n2-jn vvb po32 n2, cc dt n2 dt n1.
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1165
Ye are Gods Liuetennants here vpon earth: hee hath giuen you his owne name. Ani amarti elohim atem. I saide yee are Gods, that yee might doe Gods worke.
You Are God's Liuetennants Here upon earth: he hath given you his own name. Ani amarti elohim atem. I said ye Are God's, that ye might do God's work.
pn22 vbr ng1 n2 av p-acp n1: pns31 vhz vvn pn22 po31 d n1. fw-la fw-la vvi fw-la. pns11 vvd pn22 vbr n2, cst pn22 vmd vdi n2 vvi.
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1166
We are to cry contrapeccatum, but yee are to strike downe, ipsum peccatum: for there is as great a charge laide on you, to strike with the sword,
We Are to cry contrapeccatum, but ye Are to strike down, ipsum peccatum: for there is as great a charge laid on you, to strike with the sword,
pns12 vbr pc-acp vvi fw-la, p-acp pn22 vbr pc-acp vvi a-acp, fw-la fw-la: p-acp pc-acp vbz p-acp j dt n1 vvn p-acp pn22, pc-acp vvi p-acp dt n1,
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1167
as on vs to preach the word. No preaching, no beleeuing: no sword striking, none obedience yeelding.
as on us to preach the word. No preaching, no believing: no sword striking, none Obedience yielding.
c-acp p-acp pno12 pc-acp vvi dt n1. dx vvg, av-dx vvg: dx n1 vvg, pix n1 vvg.
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1168
Aron and Moyses must goe together; the Ministers mouth, and the Magistrates hand, must hold the plowe.Aron and Moses must go together; the Ministers Mouth, and the Magistrates hand, must hold the plow.
np1 cc np1 vmb vvi av; dt ng1 n1, cc dt ng1 n1, vmb vvi dt n1.
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1169
Non meae humilitatis dictareuobis. It sutes not with my humilitie to direct you the meanes: Non meae humilitatis dictareuobis. It suits not with my humility to Direct you the means:
fw-fr fw-la fw-la fw-la. pn31 n2 xx p-acp po11 n1 pc-acp vvi pn22 dt n2:
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1170
but onely with my conlcience, to put you in minde of that, that is your charge;
but only with my conlcience, to put you in mind of that, that is your charge;
cc-acp av-j p-acp po11 n1, pc-acp vvi pn22 p-acp n1 pp-f d, cst vbz po22 n1;
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1171
I would I could perswade you to resolue with Dauid, Psal. 101. 8. Betimes to destroy the wicked of the land;
I would I could persuade you to resolve with David, Psalm 101. 8. Betimes to destroy the wicked of the land;
pns11 vmd pns11 vmd vvi pn22 pc-acp vvi p-acp np1, np1 crd crd av pc-acp vvi dt j pp-f dt n1;
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1172
You want nothing to effect it, but a willing minds Lawe is on your side, and power in your hand;
You want nothing to Effect it, but a willing minds Law is on your side, and power in your hand;
pn22 vvb pix pc-acp vvi pn31, cc-acp dt j ng1 n1 vbz p-acp po22 n1, cc n1 p-acp po22 n1;
(15) part (DIV2)
180
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1173
if courage and zeale were in your hearts, it would be 〈 ◊ 〉. If ye doe cut them downe, yee doe but your duty:
if courage and zeal were in your hearts, it would be 〈 ◊ 〉. If you do Cut them down, ye do but your duty:
cs n1 cc n1 vbdr p-acp po22 n2, pn31 vmd vbi 〈 sy 〉. cs pn22 vdb vvi pno32 a-acp, pn22 vdb p-acp po22 n1:
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1174
If not, as God said vnto Gaine; great 〈 ◊ 〉 lyes at the doore of your conscience, and vpon them:
If not, as God said unto Gain; great 〈 ◊ 〉 lies At the door of your conscience, and upon them:
cs xx, c-acp np1 vvd p-acp vvi; j 〈 sy 〉 vvz p-acp dt n1 pp-f po22 n1, cc p-acp pno32:
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1175
Illicit a non prohibere, consensus erroris est: not to prohibite vnlawfull things, is an consent vnto vnlawfull things. Illicit a non prohibere, consensus Error est: not to prohibit unlawful things, is an consent unto unlawful things.
vvi dt fw-fr fw-la, fw-la fw-la fw-la: xx pc-acp vvi j n2, vbz dt n1 p-acp j n2.
(15) part (DIV2)
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1176
So it is, Si vit ia amici fares facis tua: If thou winke at the offences of thy friend, thou makes them thin. owne. Let mee say vnto you;
So it is, Si vit in Friends fares facis tua: If thou wink At the offences of thy friend, thou makes them thin. own. Let me say unto you;
av pn31 vbz, fw-mi fw-fr p-acp fw-la vvz fw-la fw-la: cs pns21 vvi p-acp dt n2 pp-f po21 n1, pns21 vv2 pno32 j. vvz. vvb pno11 vvi p-acp pn22;
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1177
as Mordecay said vnto Hester: If thou hold thy peace, God shall send deliuerance by some other meanes, ueat ubeth abik tobedu: both thou and thy fathers house shall perish.
as Mordecai said unto Esther: If thou hold thy peace, God shall send deliverance by Some other means, ueat ubeth abik tobedu: both thou and thy Father's house shall perish.
c-acp np1 vvd p-acp np1: cs pns21 vvb po21 n1, np1 vmb vvi n1 p-acp d j-jn n2, n1 n1 fw-mi fw-fr: d pns21 cc po21 ng1 n1 vmb vvi.
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1178
So if you will hold your peace, I meane the sword within the sheath, God shall cutte them off some other wayes.
So if you will hold your peace, I mean the sword within the sheath, God shall Cut them off Some other ways.
av cs pn22 vmb vvi po22 n1, pns11 vvb dt n1 p-acp dt n1, np1 vmb vvi pno32 a-acp d j-jn n2.
(15) part (DIV2)
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1179
But woe to you, and your houses, they shall perish:
But woe to you, and your houses, they shall perish:
p-acp n1 p-acp pn22, cc po22 n2, pns32 vmb vvi:
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1180
and the blood of these soules that perish through your neglect, and conuyuency, shall bee required at your hands.
and the blood of these Souls that perish through your neglect, and conuyuency, shall be required At your hands.
cc dt n1 pp-f d n2 cst vvb p-acp po22 n1, cc n1, vmb vbi vvn p-acp po22 n2.
(15) part (DIV2)
180
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1181
If thou hold thy tongue and forwarue them not, they shall dye in their sinne: but their blood will I require at thy hand, saith God; If thou hold thy tongue and forwarue them not, they shall die in their sin: but their blood will I require At thy hand, Says God;
cs pns21 vvb po21 n1 cc vvi pno32 xx, pns32 vmb vvi p-acp po32 n1: cc-acp po32 n1 vmb pns11 vvi p-acp po21 n1, vvz np1;
(15) part (DIV2)
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1182
Surely you beare not the sword for nought.
Surely you bear not the sword for nought.
av-j pn22 vvb xx dt n1 p-acp pix.
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1183
Remember that which you reade in Exodus: Thou and all within thy gutes, shall remember to obey the Lord.
remember that which you read in Exodus: Thou and all within thy gutes, shall Remember to obey the Lord.
np1 cst r-crq pn22 vvb p-acp fw-la: pns21 cc d p-acp po21 n2, vmb vvi pc-acp vvi dt n1.
(15) part (DIV2)
180
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1184
These gates are the bands of your iurisdiction: so farre as your authoritie reacheth, so far are your gates and charge;
These gates Are the bans of your jurisdiction: so Far as your Authority reaches, so Far Are your gates and charge;
np1 n2 vbr dt n2 pp-f po22 n1: av av-j c-acp po22 n1 vvz, av av-j vbr po22 n2 cc n1;
(15) part (DIV2)
180
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1185
and whatsoeuer is amisse within the same, is your sinne: not because they doe it; but because you suffer it.
and whatsoever is amiss within the same, is your sin: not Because they do it; but Because you suffer it.
cc r-crq vbz av p-acp dt d, vbz po22 n1: xx c-acp pns32 vdb pn31; cc-acp c-acp pn22 vvb pn31.
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1186
It is not possible that sinnes could be at that height, as now they are: if magistrates were not asleepe;
It is not possible that Sins could be At that height, as now they Are: if Magistrates were not asleep;
pn31 vbz xx j cst n2 vmd vbi p-acp d n1, c-acp av pns32 vbr: cs n2 vbdr xx j;
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1187
or pertakers of the same sinnes, winking at other mens offences, least their owne should be discouered.
or partakers of the same Sins, winking At other men's offences, lest their own should be discovered.
cc n2 pp-f dt d n2, vvg p-acp j-jn ng2 n2, cs po32 d vmd vbi vvn.
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1188
Democrites beholding magistrates executing malefactóurs, fell a laughing: and being demanded a reason hereof, answered; sir quoth he, to see the great theeues, hang vp the little theeues.Democritus beholding Magistrates executing malefactóurs, fell a laughing: and being demanded a reason hereof, answered; sir quoth he, to see the great thieves, hang up the little thieves.
n2 vvg n2 vvg n2, vvd dt vvg: cc vbg vvn dt n1 av, vvd; n1 vvd pns31, pc-acp vvi dt j n2, vvb a-acp dt j n2.
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1189
Often it salles out, that the inferiors faire the better, where the superiors are transgressors;
Often it salles out, that the inferiors fair the better, where the superiors Are transgressors;
av pn31 vvz av, cst dt n2-jn j dt jc, c-crq dt n2-jn vbr n2;
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1190
for rather then they will discouer it in themselues, they will suffer it to remaine in others,
for rather then they will discover it in themselves, they will suffer it to remain in Others,
c-acp av-c cs pns32 vmb vvi pn31 p-acp px32, pns32 vmb vvi pn31 pc-acp vvi p-acp n2-jn,
(15) part (DIV2)
181
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1191
least the saying of Cato bee propountied against them.
lest the saying of Cato be propountied against them.
cs dt n-vvg pp-f np1 vbi vvn p-acp pno32.
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181
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1192
Que culpare soles, 〈 ◊ ◊ 〉 no 〈 ◊ 〉 ipse, Turpe est doctori, cum culpa redarguit ipsum.
Que culpare soles, 〈 ◊ ◊ 〉 no 〈 ◊ 〉 ipse, Turpe est Doctor, cum culpa redarguit ipsum.
fw-fr vvb n2, 〈 sy sy 〉 dx 〈 sy 〉 fw-la, vvi fw-la fw-la, fw-la fw-la fw-la fw-la.
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1193
It is a shame for thee, to commit that offence, Which thou doest teach others not to be committed.
It is a shame for thee, to commit that offence, Which thou dost teach Others not to be committed.
pn31 vbz dt n1 p-acp pno21, pc-acp vvi d n1, r-crq pns21 vd2 vvi ng2-jn xx pc-acp vbi vvn.
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181
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1194
Giue me leaue to awaken your consciences, in the words of exhortation; (I know many excellent things are spoken of thee, thou Citie of God:
Give me leave to awaken your Consciences, in the words of exhortation; (I know many excellent things Are spoken of thee, thou city of God:
vvb pno11 n1 pc-acp vvi po22 n2, p-acp dt n2 pp-f n1; (pns11 vvb d j n2 vbr vvn pp-f pno21, pns21 n1 pp-f np1:
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1195
yet I cannot but condole thine imperfections in some things;
yet I cannot but condole thine imperfections in Some things;
av pns11 vmbx p-acp vvi po21 n2 p-acp d n2;
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1196
And who shall I accuse herein? I will not iustifie the doers, but condemne them that should restraine the same;) Good lawes are made:
And who shall I accuse herein? I will not justify the doers, but condemn them that should restrain the same;) Good laws Are made:
cc q-crq vmb pns11 vvi av? pns11 vmb xx vvi dt n2, cc-acp vvb pno32 cst vmd vvi dt d;) j n2 vbr vvn:
(15) part (DIV2)
182
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1197
the life blood of them is the execution; Else the lawe is like a woodden dagger in a faire sheath:
the life blood of them is the execution; Else the law is like a wooden dagger in a fair sheath:
dt n1 n1 pp-f pno32 vbz dt n1; av dt n1 vbz av-j dt j n1 p-acp dt j n1:
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182
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1198
when they that haue the charge imposed, and the sword in their hand: stand like some great image, holding vp the sword, but neuer strike.
when they that have the charge imposed, and the sword in their hand: stand like Some great image, holding up the sword, but never strike.
c-crq pns32 cst vhb dt n1 vvn, cc dt n1 p-acp po32 n1: vvb av-j d j n1, vvg a-acp dt n1, cc-acp av-x vvb.
(15) part (DIV2)
182
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1199
I knowe yee magistrates of this Citie, yee haue done worthy seruice herein;
I know ye Magistrates of this city, ye have done worthy service herein;
pns11 vvb pn22 n2 pp-f d n1, pn22 vhb vdn j n1 av;
(15) part (DIV2)
183
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1200
and more ye might haue done, if all the lawes had beene put in due execution. Chrysostome well obserues:
and more you might have done, if all the laws had been put in due execution. Chrysostom well observes:
cc dc pn22 vmd vhi vdn, cs d dt n2 vhd vbn vvn p-acp j-jn n1. np1 av vvz:
(15) part (DIV2)
183
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1201
To make musicke, it is not sufficient to play on one string, but all must bee stricken in due measure, and proportion. To make music, it is not sufficient to play on one string, but all must be stricken in due measure, and proportion.
pc-acp vvi n1, pn31 vbz xx j pc-acp vvi p-acp crd n1, cc-acp d vmb vbi vvn p-acp j-jn n1, cc n1.
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1202
So to bring a citie or countrey into good order: is to execute euery part of the lawe with due execution.
So to bring a City or country into good order: is to execute every part of the law with due execution.
av pc-acp vvi dt n1 cc n1 p-acp j n1: vbz pc-acp vvi d n1 pp-f dt n1 p-acp j-jn n1.
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183
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1203
I would be loth to say vnto you, as Christ said vnto the Pharises: Yee tythe mint, anise and cummin:
I would be loath to say unto you, as christ said unto the Pharisees: Ye tithe mint, anise and cummin:
pns11 vmd vbi j pc-acp vvi p-acp pn22, c-acp np1 vvd p-acp dt np1: pn22 n1 n1, vvb cc n1:
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183
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1204
looking to the markets, taking order for dust, and cleansing the streetes, with many more such like: looking to the Markets, taking order for dust, and cleansing the streets, with many more such like:
vvg p-acp dt n2, vvg n1 p-acp n1, cc vvg dt n2, p-acp d dc d av-j:
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183
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1205
but the waightie points of the lawe are executed, halting, limping, and lingering.
but the weighty points of the law Are executed, halting, limping, and lingering.
cc-acp dt j n2 pp-f dt n1 vbr vvn, vvg, j-vvg, cc j-vvg.
(15) part (DIV2)
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1206
Haue yee no lawe for drunkennesse that ye suffer it to goe reeling, and staggering in euery streete? Is there neuer a sober Iudith left, to cut off the head of this drunken Olifernus? Is there no lawe in the behalfe of the Sabbaoth, that there is such carrying of packes, ryding abroad with swaggarers, such selling of wares, and walking into the fieldes:
Have ye no law for Drunkenness that you suffer it to go reeling, and staggering in every street? Is there never a Sobrium Iudith left, to Cut off the head of this drunken Olifernus? Is there no law in the behalf of the Sabbaoth, that there is such carrying of packs, riding abroad with swaggarers, such selling of wares, and walking into the fields:
vhb pn22 dx n1 p-acp n1 cst pn22 vvb pn31 pc-acp vvi vvg, cc vvg p-acp d n1? vbz pc-acp av-x dt j np1 vvn, pc-acp vvi p-acp dt n1 pp-f d j np1? vbz pc-acp dx n1 p-acp dt n1 pp-f dt n1, cst pc-acp vbz d vvg pp-f n2, vvg av p-acp n2, d vvg pp-f n2, cc vvg p-acp dt n2:
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1207
that it is hardly know from an other day? Is there neuer a zealous Nebemia among you, to shut the gates of Ierusalems Is there not a piece of a statute left vncorrupted to take hold of the swearer, that infects the clouds with oathe, that the land mournes for the same? Is not the law for the blasphemer in vse, that yee may bring him without the hoste,
that it is hardly know from an other day? Is there never a zealous Nehemiah among you, to shut the gates of Ierusalems Is there not a piece of a statute left uncorrupted to take hold of the swearer, that infects the Clouds with oath, that the land mourns for the same? Is not the law for the blasphemer in use, that ye may bring him without the host,
cst pn31 vbz av vvb p-acp dt j-jn n1? vbz pc-acp av-x dt j np1 p-acp pn22, pc-acp vvi dt n2 pp-f npg1 vbz pc-acp xx dt n1 pp-f dt n1 vvd j pc-acp vvi n1 pp-f dt n1, cst vvz dt n2 p-acp n1, cst dt n1 vvz p-acp dt d? vbz xx dt n1 p-acp dt n1 p-acp n1, cst pn22 vmb vvi pno31 p-acp dt n1,
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1208
and stone him to death? Shall I say as Paul said, Is there not a wise man among you, to foresee future euents? as Virgil sings;
and stone him to death? Shall I say as Paul said, Is there not a wise man among you, to foresee future events? as Virgil sings;
cc vvb pno31 p-acp n1? vmb pns11 vvi p-acp np1 vvd, vbz pc-acp xx dt j n1 p-acp pn22, pc-acp vvi j-jn n2? p-acp np1 vvz;
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1209
Foelix qui potuit rerum cognoscere causas. He is happie that hath been able to know the causes of things.
Felix qui Potuit rerum cognoscere causas. He is happy that hath been able to know the Causes of things.
np1 fw-fr n1 fw-la fw-la fw-la. pns31 vbz j cst vhz vbn j pc-acp vvi dt n2 pp-f n2.
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183
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1210
If you saw, and made conscience, that your conniuencie at these things, doth harden the actors,
If you saw, and made conscience, that your connivency At these things, does harden the actors,
cs pn22 vvd, cc vvd n1, cst po22 n1 p-acp d n2, vdz vvi dt n2,
(15) part (DIV2)
183
Image 45
1211
and incourage the spectators, then yee would be ruled by the exhortation af Christ: If foote, hand,
and encourage the spectators, then ye would be ruled by the exhortation of christ: If foot, hand,
cc vvi dt n2, cs pn22 vmd vbi vvn p-acp dt n1 pp-f np1: cs n1, n1,
(15) part (DIV2)
183
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1212
or eye offend thee, cut it off. Let the whole law of God be executed vpom these;
or eye offend thee, Cut it off. Let the Whole law of God be executed vpom these;
cc n1 vvb pno21, vvb pn31 a-acp. vvb dt j-jn n1 pp-f np1 vbb vvn av d;
(15) part (DIV2)
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1213
who knowos whether your punishments may saue their soules or 〈 ◊ 〉 For often detrimentum peounia & sanitatis est propter bonum 〈 ◊ 〉. A losse of the money.
who knowos whither your punishments may save their Souls or 〈 ◊ 〉 For often detrimentum peounia & sanitatis est propter bonum 〈 ◊ 〉. A loss of the money.
r-crq vvz cs po22 n2 vmb vvi po32 n2 cc 〈 sy 〉 c-acp av fw-la fw-la cc fw-la fw-la fw-la fw-la 〈 sy 〉. dt n1 pp-f dt n1.
(15) part (DIV2)
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1214
& crosse to the corps, is for the good of the soule: & cross to the corpse, is for the good of the soul:
cc vvi p-acp dt n1, vbz p-acp dt j pp-f dt n1:
(15) part (DIV2)
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1215
As Mordecai said to Hester, Who knower whether thou art come to the kingdome, for this purpose or no? So, who knowes whether you are come into the place of magistracie, to saue these soules, by keeping them from finne.
As Mordecai said to Esther, Who knower whither thou art come to the Kingdom, for this purpose or no? So, who knows whither you Are come into the place of magistracy, to save these Souls, by keeping them from fin.
p-acp np1 vvd p-acp np1, r-crq n1 cs pns21 vb2r vvn p-acp dt n1, p-acp d n1 cc av-dx? av, r-crq vvz cs pn22 vbr vvn p-acp dt n1 pp-f n1, pc-acp vvi d n2, p-acp vvg pno32 p-acp n1.
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1216
You reade, that when the hands Moyses were both held vp the people preuailed, but when his hands went downe, then their enemies preuailed.
You read, that when the hands Moses were both held up the people prevailed, but when his hands went down, then their enemies prevailed.
pn22 vvb, cst c-crq dt n2 np1 vbdr av-d vvn a-acp dt n1 vvd, cc-acp c-crq po31 n2 vvd a-acp, cs po32 n2 vvn.
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1217
So, while the two hands of the, Church are held vp, she preuaileth, namely, Verbum informans, & virga reformans.
So, while the two hands of thee, Church Are held up, she prevaileth, namely, Verbum informans, & virga reformans.
np1, cs dt crd n2 pp-f pno32, n1 vbr vvn a-acp, pns31 vvz, av, fw-la n1, cc fw-la n1.
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183
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1218
The word information, and the rod reformation. The word information, and the rod Reformation.
dt n1 n1, cc dt n1 n1.
(15) part (DIV2)
183
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1219
And to conclude my exhortation to you of this citie, with the saying of Paul, I beseech you by the mercies of God, that you giue vp your selues, soule, body, sword, strength, riches, authoritie, counsell and all to the seruice of God;
And to conclude my exhortation to you of this City, with the saying of Paul, I beseech you by the Mercies of God, that you give up your selves, soul, body, sword, strength, riches, Authority, counsel and all to the service of God;
cc pc-acp vvi po11 n1 p-acp pn22 pp-f d n1, p-acp dt n-vvg pp-f np1, pns11 vvb pn22 p-acp dt n2 pp-f np1, cst pn22 vvb a-acp po22 n2, n1, n1, n1, n1, n2, n1, n1 cc d p-acp dt n1 pp-f np1;
(15) part (DIV2)
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1220
for the plowing vp of these sinnes before named, or as many as stand within your charge:
for the plowing up of these Sins before nam, or as many as stand within your charge:
p-acp dt vvg a-acp pp-f d n2 a-acp vvn, cc c-acp d c-acp vvb p-acp po22 n1:
(15) part (DIV2)
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1221
beginning with good King Iosiah, at the last to purge Ierusalem. This doe, and the God of peace be with you.
beginning with good King Josiah, At the last to purge Ierusalem. This do, and the God of peace be with you.
vvg p-acp j n1 np1, p-acp dt ord pc-acp vvi np1. d vdb, cc dt n1 pp-f n1 vbb p-acp pn22.
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1222
And now I wish mine arme were long enough to reach ouer 〈 ◊ 〉 of this 〈 ◊ 〉 to strike those 〈 ◊ 〉 dead, that daily 〈 ◊ 〉 men 〈 ◊ 〉 whole houses, play-houses, drinking-houses; outpuries, and the like;
And now I wish mine arm were long enough to reach over 〈 ◊ 〉 of this 〈 ◊ 〉 to strike those 〈 ◊ 〉 dead, that daily 〈 ◊ 〉 men 〈 ◊ 〉 Whole houses, Play-houses, Drinking-houses; outpuries, and the like;
cc av pns11 vvb po11 n1 vbdr av-j av-d p-acp vvb a-acp 〈 sy 〉 pp-f d 〈 sy 〉 pc-acp vvi d 〈 sy 〉 j, cst av-j 〈 sy 〉 n2 〈 sy 〉 j-jn n2, n2, n2; n2, cc dt j;
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1223
that men were as good goe ouer Salis buryeplaine, and with more safetie: then to stoppe out into the Suburbes of this citie.
that men were as good go over Salis buryeplaine, and with more safety: then to stop out into the Suburbs of this City.
d n2 vbdr a-acp j vvi p-acp np1 vvi, cc p-acp dc n1: av pc-acp vvi av p-acp dt n2 pp-f d n1.
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1224
It were an easie matter to haue the citie sweete, if these places were not so soule and filthy.
It were an easy matter to have the City sweet, if these places were not so soul and filthy.
pn31 vbdr dt j n1 pc-acp vhi dt n1 j, cs d n2 vbdr xx av n1 cc j.
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1225
It seemes that there are no Magistrates there; If there bee, they are Nonresidents, or else as bad as the people.
It seems that there Are no Magistrates there; If there be, they Are Nonresidents, or Else as bad as the people.
pn31 vvz cst a-acp vbr dx n2 a-acp; cs a-acp vbb, pns32 vbr n2, cc av c-acp j c-acp dt n1.
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1226
In the dayes of Christ, there were dum be, blinde and lame deuils; and I feare, these miserable people haue such magistrates among them;
In the days of christ, there were dum be, blind and lame Devils; and I Fear, these miserable people have such Magistrates among them;
p-acp dt n2 pp-f np1, pc-acp vbdr j vbi, j cc j n2; cc pns11 vvb, d j n1 vhb d n2 p-acp pno32;
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1227
some blinde that cannot see, others dumbe not able to speake, and most lame that wil not strike:
Some blind that cannot see, Others dumb not able to speak, and most lame that will not strike:
d j cst vmbx vvi, n2-jn j xx j pc-acp vvi, cc av-ds j cst vmb xx vvi:
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and it may bee they are more forward to bee bribed, then the people to sinne,
and it may be they Are more forward to be bribed, then the people to sin,
cc pn31 vmb vbi pns32 vbr av-dc j pc-acp vbi vvn, cs dt n1 p-acp n1,
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yea, and often deeper in iniquitie, then the people in trespasse. Who say be people to these mens manners.
yea, and often Deeper in iniquity, then the people in trespass. Who say be people to these men's manners.
uh, cc av jc-jn p-acp n1, cs dt n1 p-acp n1. q-crq vvz vbb n1 p-acp d ng2 n2.
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〈 ◊ ◊ 〉 out horibus 〈 ◊ 〉. 〈 ◊ ◊ 〉 out horibus 〈 ◊ 〉.
〈 sy sy 〉 av fw-la 〈 sy 〉.
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It is selfe-sinning after such author 〈 ◊ 〉 these magistrates sinne, the fiat of consent goes 〈 ◊ 〉 and all takes hold of the same? saying.It is self-sinning After such author 〈 ◊ 〉 these Magistrates sin, the fiat of consent Goes 〈 ◊ 〉 and all Takes hold of the same? saying.
pn31 vbz j p-acp d n1 〈 sy 〉 d ng1 n1, dt n1 pp-f n1 vvz 〈 sy 〉 cc d vvz n1 pp-f dt d? vvg.
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1232
Their hands are with vs in the said dish, & for feare themselues should be seene, will keepe away the light of reproofe from vs,
Their hands Are with us in the said dish, & for Fear themselves should be seen, will keep away the Light of reproof from us,
po32 n2 vbr p-acp pno12 p-acp dt j-vvn n1, cc p-acp n1 px32 vmd vbi vvn, vmb vvi av dt n1 pp-f n1 p-acp pno12,
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1233
or they are coueteus, louing bribery:
or they Are coueteus, loving bribery:
cc pns32 vbr j, j-vvg n1:
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and then wee can with a litle white or red sand, (digged out of the bowels of the earth) quickly put out their eyes:
and then we can with a little white or read sand, (dug out of the bowels of the earth) quickly put out their eyes:
cc av pns12 vmb p-acp dt j j-jn cc j-jn n1, (vvn av pp-f dt n2 pp-f dt n1) av-j vvd av po32 n2:
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Then let the Preachers say what they please, we will take our fill of vanity. Thus regis ad cuemelum, to 〈 ◊ 〉 componitur orbis:
Then let the Preachers say what they please, we will take our fill of vanity. Thus regis ad cuemelum, to 〈 ◊ 〉 componitur Orbis:
av vvb dt n2 vvb r-crq pns32 vvb, pns12 vmb vvi po12 n1 pp-f n1. av fw-la fw-la fw-la, pc-acp 〈 sy 〉 fw-la fw-la:
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greatnesse is a copy after which, all men order themselues. When Leo loued Stage-playes, all Rome swarmed with Iuglers:greatness is a copy After which, all men order themselves. When Leo loved Stageplays, all Room swarmed with Jugglers:
n1 vbz dt n1 p-acp r-crq, d n2 vvi px32. c-crq np1 vvd n2, d vvb vvd p-acp n2:
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1237
I would it were not seene in the skirtes of this famous citie; the magistrates louing iniquitie, and the people swarming with villany.
I would it were not seen in the skirts of this famous City; the Magistrates loving iniquity, and the people swarming with villainy.
pns11 vmd pn31 vbdr xx vvn p-acp dt n2 pp-f d j n1; dt n2 vvg n1, cc dt n1 vvg p-acp n1.
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1238
I can say no more to these without the walles, then I haue said to them within.
I can say no more to these without the walls, then I have said to them within.
pns11 vmb vvi av-dx dc p-acp d p-acp dt n2, cs pns11 vhb vvn p-acp pno32 p-acp.
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If these people perish, their blood shal be required at your 〈 ◊ 〉 therefore whiles this day of saluation lasteth plowe vp this fallow ground.
If these people perish, their blood shall be required At your 〈 ◊ 〉 Therefore while this day of salvation lasteth plow up this fallow ground.
cs d n1 vvi, po32 n1 vmb vbi vvn p-acp po22 〈 sy 〉 av cs d n1 pp-f n1 vvz n1 a-acp d j n1.
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Lastly I haue a desire to 〈1 line〉 valleys of Iuda: there 〈 ◊ 〉, and the countrey vilages of this realme, and say somewhat to them also;
Lastly I have a desire to 〈1 line〉 valleys of Iuda: there 〈 ◊ 〉, and the country villages of this realm, and say somewhat to them also;
ord pns11 vhb dt n1 p-acp n1 n1 n2 pp-f np1: a-acp 〈 sy 〉, cc dt n1 n2 pp-f d n1, cc vvb av p-acp pno32 av;
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1241
for the land is defiled euen from Dan, to Bersheba: the streame of vngodlinesse running very strong:
for the land is defiled even from Dan, to Beersheba: the stream of ungodliness running very strong:
p-acp dt n1 vbz vvn av p-acp uh, p-acp np1: dt n1 pp-f n1 vvg av j:
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1242
which if speedy course be not taken, it will (like the riuer Nilus, ) ouerflowe the bankes, indaungering the whole land.
which if speedy course be not taken, it will (like the river Nilus,) overflow the banks, indaungering the Whole land.
r-crq cs j n1 vbb xx vvn, pn31 vmb (av-j dt n1 np1,) vvi dt n2, vvg dt j-jn n1.
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1243
Therefore you learned magistrates, (there placed by our worthy Iehosua; ) whet your swords, and cut those trees downe by the rootes.
Therefore you learned Magistrates, (there placed by our worthy Joshua;) whet your swords, and Cut those trees down by the roots.
av pn22 j n2, (pc-acp vvn p-acp po12 j np1;) vvi po22 n2, cc vvi d n2 a-acp p-acp dt n2.
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1244
But let me tell you one thing, before you will doe God honour, the King seruice, and the countrey good;
But let me tell you one thing, before you will do God honour, the King service, and the country good;
cc-acp vvb pno11 vvi pn22 crd n1, c-acp pn22 vmb vdi np1 vvi, dt n1 n1, cc dt n1 j;
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1245
you must carry your teame plowe, and all your tacklings, downe into the countrey, where your charge is.
you must carry your term plow, and all your tacklings, down into the country, where your charge is.
pn22 vmb vvi po22 n1 vvi, cc d po22 n2-vvg, p-acp p-acp dt n1, c-crq po22 n1 vbz.
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1246
What a shame is it to forsake your habitations, and to neglect the charge committed vnto you? Whereby the poore are robbed of their bread, the oppressed of their reliefe, the righteous of their defence, the countrey of your seruice, Religion of her left hand: and God of his honour.
What a shame is it to forsake your habitations, and to neglect the charge committed unto you? Whereby the poor Are robbed of their bred, the oppressed of their relief, the righteous of their defence, the country of your service, Religion of her left hand: and God of his honour.
q-crq dt n1 vbz pn31 pc-acp vvi po22 n2, cc pc-acp vvi dt n1 vvn p-acp pn22? c-crq dt j vbr vvn pp-f po32 n1, dt n-vvn pp-f po32 n1, dt j pp-f po32 n1, dt n1 pp-f po22 n1, n1 pp-f po31 j n1: cc np1 pp-f po31 n1.
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O yee magistrates, for shame be resident vpon your charge: where yee ought with the sword of iustice, to plowe vp this fallowe ground:
O ye Magistrates, for shame be resident upon your charge: where ye ought with the sword of Justice, to plow up this fallow ground:
sy pn22 n2, p-acp n1 vbi j-jn p-acp po22 n1: c-crq pn22 vmd p-acp dt n1 pp-f n1, pc-acp vvi a-acp d j n1:
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1248
least the blood of these perishing soules, be required at your hands.
lest the blood of these perishing Souls, be required At your hands.
cs dt n1 pp-f d j-vvg n2, vbi vvn p-acp po22 n2.
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1249
And thus I haue made an ende of my plowing, which is the first part of the exhortation: plowe vppe your fallowe ground.
And thus I have made an end of my plowing, which is the First part of the exhortation: plow up your fallow ground.
cc av pns11 vhb vvn dt n1 pp-f po11 vvg, r-crq vbz dt ord n1 pp-f dt n1: vvi a-acp po22 j n1.
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1250
The second part of the exhortation. WE are at the length come to the seed time.
The second part of the exhortation. WE Are At the length come to the seed time.
dt ord n1 pp-f dt n1. pns12 vbr p-acp dt n1 vvb p-acp dt n1 n1.
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1251
Sowe to our selues in righteousnes: Sow to our selves in righteousness:
n1 p-acp po12 n2 p-acp n1:
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Which part I hane formerly viewed vnder three heads, 1. Sowe, there is the property of the worke, 2. Righteousnesse, there is the matter to worke vpon, 3. the Persons, You.
Which part I have formerly viewed under three Heads, 1. Sow, there is the property of the work, 2. Righteousness, there is the matter to work upon, 3. the Persons, You.
r-crq n1 pns11 vhb av-j vvn p-acp crd n2, crd n1, a-acp vbz dt n1 pp-f dt n1, crd n1, a-acp vbz dt n1 pc-acp vvi p-acp, crd dt n2, pn22
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1253
Righteousnesse is he fairest obiect to the eye of heauen, splenderous to the world, profitable to the soule, and glorious to God, Wee will walke a while in this light, which will bring vs to a more glorious light:
Righteousness is he Fairest Object to the eye of heaven, splendorous to the world, profitable to the soul, and glorious to God, we will walk a while in this Light, which will bring us to a more glorious Light:
n1 vbz pns31 av-j n1 p-acp dt n1 pp-f n1, j p-acp dt n1, j p-acp dt n1, cc j p-acp np1, pns12 vmb vvi dt n1 p-acp d n1, r-crq vmb vvi pno12 p-acp dt av-dc j n1:
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to a new 〈 ◊ 〉, and a new earth, wherein dwelleth righteousnesse. Righteousnesse of grace, feales the righteousnesse of glory. Well might Ambrose say: to a new 〈 ◊ 〉, and a new earth, wherein dwells righteousness. Righteousness of grace, feals the righteousness of glory. Well might Ambrose say:
p-acp dt j 〈 sy 〉, cc dt j n1, q-crq vvz n1. n1 pp-f n1, vvz dt n1 pp-f n1. uh-av n1 np1 vvb:
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1255
non enim per se pars ost iustitia, sed quast mater ost omnium: For righteousnesse is not part by it selfe: non enim per se pars ost iustitia, sed Quast mater ost omnium: For righteousness is not part by it self:
fw-fr fw-la fw-la fw-la fw-la av fw-la, fw-la uh fw-la av fw-la: p-acp n1 vbz xx n1 p-acp pn31 n1:
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but as it were the mother of all vertue, as the old verse is. Insticia in sese virtutem continet omniem, id est.but as it were the mother of all virtue, as the old verse is. Insticia in seize virtutem Continet omniem, id est.
cc-acp c-acp pn31 vbdr dt n1 pp-f d n1, p-acp dt j n1 vbz. np1 p-acp vvi fw-la fw-la fw-la, fw-la fw-la.
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Righteousnesse in it selfe doth truly containe, all that to vertue doe belong and appertaine. Hence it is, that this righteousnesse is found in so many congugatios.
Righteousness in it self does truly contain, all that to virtue do belong and appertain. Hence it is, that this righteousness is found in so many congugatios.
n1 p-acp pn31 n1 vdz av-j vvi, d cst p-acp n1 vdb vvi cc vvi. av pn31 vbz, cst d n1 vbz vvn p-acp av d n2.
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In Niphal, it is nitsdak; in Pihel, it is t siddek: in Hiphil, it is hitsdik: and in bithpahel, it is hitstaddek: All which doe shewe the largenesse of this vertue.
In Niphal, it is nitsdak; in Pihel, it is tO siddek: in Hiphil, it is hitsdik: and in bithpahel, it is hitstaddek: All which do show the largeness of this virtue.
p-acp j, pn31 vbz j; p-acp np1, pn31 vbz sy n1: p-acp fw-la, pn31 vbz j: cc p-acp n1, pn31 vbz n1: d r-crq vdb vvi dt n1 pp-f d n1.
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But let vs come to some particular parts of it, and to omit many, we will speake onely of the worke of righteousnesse, and the word of righteousnesse.
But let us come to Some particular parts of it, and to omit many, we will speak only of the work of righteousness, and the word of righteousness.
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And first of the word of righteousnesse: sowe to righteousnesse, so is my Text, agreeing with that:
And First of the word of righteousness: sow to righteousness, so is my Text, agreeing with that:
cc ord pp-f dt n1 pp-f n1: n1 p-acp n1, av vbz po11 n1, vvg p-acp d:
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1261
To the the law and the Prephets if a man walke not according to this rule, it is because there is do light in him. To the the law and the Prophets if a man walk not according to this Rule, it is Because there is doe Light in him.
p-acp dt dt n1 cc dt n2 cs dt n1 vvb xx vvg p-acp d n1, pn31 vbz p-acp pc-acp vbz n1 n1 p-acp pno31.
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All our action must be ordered by Gods word:
All our actium must be ordered by God's word:
av-d po12 n1 vmb vbi vvn p-acp npg1 n1:
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where he hath not a mouth to speake, we must not haue a hand to worke:
where he hath not a Mouth to speak, we must not have a hand to work:
c-crq pns31 vhz xx dt n1 pc-acp vvi, pns12 vmb xx vhi dt n1 pc-acp vvi:
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for workes without direction, are like messengers that runne without their warrant, and goe without their arrand.
for works without direction, Are like messengers that run without their warrant, and go without their errand.
c-acp n2 p-acp n1, vbr av-j n2 cst vvb p-acp po32 n1, cc vvi p-acp po32 n1.
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Therefore (saith the Apostle:) Wee haue a sure word of the Prophets, NONLATINALPHABET, which yee doe well: if yee take beede thereunto.
Therefore (Says the Apostle:) we have a sure word of the prophets,, which ye do well: if ye take beede thereunto.
av (vvz dt n1:) pns12 vhb dt j n1 pp-f dt n2,, r-crq pn22 vdb av: cs pn22 vvb av av.
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1266
Heauen is a marke, we are the archers, our actions the arrowes, Gods word is the bowe:
Heaven is a mark, we Are the archers, our actions the arrows, God's word is the bow:
n1 vbz dt n1, pns12 vbr dt n2, po12 n2 dt n2, ng1 n1 vbz dt n1:
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1267
If wee will hit the 〈 ◊ 〉, we must shoote in Gods bowe; Such a seholler was David Psalme, as at a marke, so will I ayme.
If we will hit the 〈 ◊ 〉, we must shoot in God's bow; Such a seholler was David Psalm, as At a mark, so will I aim.
cs pns12 vmb vvi dt 〈 sy 〉, pns12 vmb vvi p-acp ng1 n1; d dt n1 vbds np1 n1, c-acp p-acp dt n1, av vmb pns11 vvi.
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1268
When Ioshua was to gouerne the people, God told him it should be after his word;
When Ioshua was to govern the people, God told him it should be After his word;
c-crq np1 vbds pc-acp vvi dt n1, np1 vvd pno31 pn31 vmd vbi p-acp po31 n1;
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1269
Dauid must make it a light to his feete: and we, the rule of all our proceedings.David must make it a Light to his feet: and we, the Rule of all our proceedings.
np1 vmb vvi pn31 dt n1 p-acp po31 n2: cc pns12, dt n1 pp-f d po12 n2-vvg.
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1270
They which doe not runne to the prophatie all sayinge, apostelie all 〈 ◊ 〉 an a magnetic all authorities, 〈 ◊ 〉 but to themselves, They which do not run to the prophatie all saying, apostelie all 〈 ◊ 〉 an a magnetic all authorities, 〈 ◊ 〉 but to themselves,
pns32 r-crq vdb xx vvi p-acp dt n1 av-d vvg, av-j d 〈 sy 〉 dt dt j d n2, 〈 sy 〉 cc-acp p-acp px32,
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1271
because the masters of errors; Wherefore let vs doe, (as Baalam saide:) not goe beyond the word of the Lord, more or lesse. Because the Masters of errors; Wherefore let us do, (as Balaam said:) not go beyond the word of the Lord, more or less.
c-acp dt n2 pp-f n2; c-crq vvb pno12 vdi, (c-acp np1 vvd:) xx vvi p-acp dt n1 pp-f dt n1, av-dc cc av-dc.
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And that propter mandatum Des, for the commaundement of God. And cursed are they that doe erre from they Commaundements.
And that propter mandatum Des, for the Commandment of God. And cursed Are they that do err from they commandments.
cc d fw-la fw-la fw-fr, p-acp dt n1 pp-f np1. cc vvn vbr pns32 cst vdb vvi p-acp pns32 n2.
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There is nothing more dangerous, then for a man to make himselfe merry with breaking Gods Commaundements.
There is nothing more dangerous, then for a man to make himself merry with breaking God's commandments.
pc-acp vbz pix av-dc j, av p-acp dt n1 pc-acp vvi px31 j p-acp vvg npg1 n2.
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Woe to them that say, Who is the Lord, that we should obey him; Therefore wee will none of thy waies.
Woe to them that say, Who is the Lord, that we should obey him; Therefore we will none of thy ways.
n1 p-acp pno32 cst vvb, r-crq vbz dt n1, cst pns12 vmd vvi pno31; av pns12 vmb pix pp-f po21 n2.
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But non bonum ludere cum sanctis. It is not good ieasting with holy thiugs: let Sauls example serue for all:
But non bonum Ludere cum sanctis. It is not good jesting with holy thiugs: let Saul's Exampl serve for all:
p-acp fw-fr fw-la fw-la fw-la fw-la. pn31 vbz xx j vvg p-acp j n2: vvb np1 n1 vvi p-acp d:
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when God commaunded him to destroy all the Amalekites, hee thought it more wisedome to preserue some.
when God commanded him to destroy all the Amalekites, he Thought it more Wisdom to preserve Some.
c-crq np1 vvd pno31 pc-acp vvi d dt n2, pns31 vvd pn31 av-dc n1 pc-acp vvi d.
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But for all his wisedome, he prooued a foole in so doing and lost the kingdome from himselfe and his posterity;
But for all his Wisdom, he proved a fool in so doing and lost the Kingdom from himself and his posterity;
p-acp p-acp d po31 n1, pns31 vvd dt n1 p-acp av vdg cc vvn dt n1 p-acp px31 cc po31 n1;
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It may be he thoght himselfe too good to obey God: and God knew the kingdome too good for him:
It may be he Thought himself too good to obey God: and God knew the Kingdom too good for him:
pn31 vmb vbi pns31 vvd px31 av j pc-acp vvi np1: cc np1 vvd dt n1 av j c-acp pno31:
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1279
He rent his Obligiens from God, and God the Crowne from him.
He rend his Obligiens from God, and God the Crown from him.
pns31 vvd po31 fw-la p-acp np1, cc np1 dt n1 p-acp pno31.
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1280
Is it good for the vessell of dust, to encounter with the arme of omnipotency? The potte with the potter? Sine percutiat, sine percutiatur, franginecesse est.
Is it good for the vessel of dust, to encounter with the arm of omnipotency? The pot with the potter? Sine percutiat, sine percutiatur, franginecesse est.
vbz pn31 j p-acp dt n1 pp-f n1, pc-acp vvi p-acp dt n1 pp-f n1? dt n1 p-acp dt n1? fw-la fw-la, fw-la fw-la, n1 fw-la.
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1281
whether it strike or be strocken, it must needs be broken. whither it strike or be strocken, it must needs be broken.
cs pn31 vvi cc vbi fw-mi, pn31 vmb av vbi vvn.
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1282
When the Centurian came to Christ for the healing of his seruant, he seemed to illustrate this point, by an argument taken from himselfe:
When the Centurion Come to christ for the healing of his servant, he seemed to illustrate this point, by an argument taken from himself:
c-crq dt n1 vvd p-acp np1 p-acp dt n-vvg pp-f po31 n1, pns31 vvd pc-acp vvi d n1, p-acp dt n1 vvn p-acp px31:
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I am a man of authorine: I say to one come and he commeth: to another goe, and he goeth;
I am a man of authorine: I say to one come and he comes: to Another go, and he Goes;
pns11 vbm dt n1 pp-f n1: pns11 vvb p-acp crd vvb cc pns31 vvz: p-acp j-jn vvb, cc pns31 vvz;
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out of which words he frames an argument thus. If men haue that prerogatiue, to commaund and ordaine lawes, then much more God.
out of which words he frames an argument thus. If men have that prerogative, to command and ordain laws, then much more God.
av pp-f r-crq n2 pns31 vvz dt n1 av. cs n2 vhb d n1, pc-acp vvi cc vvi n2, av av-d av-dc np1.
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But men haue a prerogatiue to doe the same. Ergo, God hath prerogatiue and power to command:
But men have a prerogative to do the same. Ergo, God hath prerogative and power to command:
p-acp n2 vhb dt n1 pc-acp vdi dt d. fw-la, np1 vhz n1 cc n1 pc-acp vvi:
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And after this manner God himselfe reasons.
And After this manner God himself Reasons.
cc p-acp d n1 np1 px31 vvz.
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1287
if you feare to offend the 〈 ◊ 〉 of your Prince, Then you ought to feare, to offend against my commaund: if you Fear to offend the 〈 ◊ 〉 of your Prince, Then you ought to Fear, to offend against my command:
cs pn22 vvb pc-acp vvi dt 〈 sy 〉 pp-f po22 n1, cs pn22 vmd pc-acp vvi, pc-acp vvi p-acp po11 n1:
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1288
But it is true, you feare to offend his commaund, Ergo, You ought to feare to offend my precepts.
But it is true, you Fear to offend his command, Ergo, You ought to Fear to offend my Precepts.
cc-acp pn31 vbz j, pn22 vvb pc-acp vvi po31 n1, fw-la, pn22 vmd pc-acp vvi pc-acp vvi po11 n2.
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1289
Therefore let vs doe as Soloman saide: heare the ends of all, feare God, and keepe his commaundements:
Therefore let us do as Solomon said: hear the ends of all, Fear God, and keep his Commandments:
av vvb pno12 vdi p-acp np1 vvd: vvb dt n2 pp-f d, n1 np1, cc vvi po31 n2:
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1290
For hee is a great and dreadfull God, clothed with maiesty: the splender of whose glory, is tenne thousand times more bright then the Sunne;
For he is a great and dreadful God, clothed with majesty: the splender of whose glory, is tenne thousand times more bright then the Sun;
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1291
at the sight of whose maiestie, the Angels tremble, the Heauens melt away like waxe, the mountaines smoke, the foundations of the earth are mooued,
At the sighed of whose majesty, the Angels tremble, the Heavens melt away like wax, the Mountains smoke, the foundations of the earth Are moved,
p-acp dt n1 pp-f rg-crq n1, dt n2 vvb, dt n2 vvb av av-j vvi, dt ng1 n1, dt n2 pp-f dt n1 vbr vvn,
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1292
and the floods are dried vp:
and the floods Are dried up:
cc dt n2 vbr vvn a-acp:
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1293
and wilt not thou feare, to disobey this great and glorious God? whose name is wonderfull, his iustice infinite, his power omnipotent, his wisedome vnsearchable;
and wilt not thou Fear, to disobey this great and glorious God? whose name is wonderful, his Justice infinite, his power omnipotent, his Wisdom unsearchable;
cc vm2 xx pns21 vvi, pc-acp vvi d j cc j np1? rg-crq n1 vbz j, po31 n1 j, po31 n1 j, po31 n1 j;
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1294
his knowledge from eternitie, to eternitie: and his iudgements intollerable, endlesse, and remedilesse.
his knowledge from eternity, to eternity: and his Judgments intolerable, endless, and remediless.
po31 n1 p-acp n1, p-acp n1: cc po31 n2 j, j, cc j.
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1295
But if this great and glorious Iehouah, which commaunds the sonnes of men to direct their wayes by his word, will not serue to perswade you,
But if this great and glorious Jehovah, which commands the Sons of men to Direct their ways by his word, will not serve to persuade you,
cc-acp cs d j cc j np1, r-crq vvz dt n2 pp-f n2 pc-acp vvi po32 n2 p-acp po31 n1, vmb xx vvi pc-acp vvi pn22,
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1296
then let the necessity thereof perswade you hereunto; for as Peter saide of the name of Iesus, so I say of the word:
then let the necessity thereof persuade you hereunto; for as Peter said of the name of Iesus, so I say of the word:
av vvb dt n1 av vvi pn22 av; c-acp c-acp np1 vvd pp-f dt n1 pp-f np1, av pns11 vvb pp-f dt n1:
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1297
there is no other thing that can direct and shewe vs how to walke aright: For nihil est 〈 ◊ 〉, vel stabile, in rebus humanis:
there is no other thing that can Direct and show us how to walk aright: For nihil est 〈 ◊ 〉, vel stabile, in rebus humanis:
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1298
nothing is firme and stable in humane things. Therefore I say with Christ to the Rabbin, (which asked him saying:nothing is firm and stable in humane things. Therefore I say with christ to the Rabbin, (which asked him saying:
pix vbz j cc j p-acp j n2. av pns11 vvb p-acp np1 p-acp dt zz, (r-crq vvd pno31 vvg:
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1299
what shall I doe to be saued,) in lege quid Scriptum est, quomodo legis? what is written in the lawe, how readest thou? for herein is read the righteousnesse of God from faith, to faith;
what shall I do to be saved,) in lege quid Scriptum est, quomodo Legis? what is written in the law, how Readest thou? for herein is read the righteousness of God from faith, to faith;
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1300
That is, ex fide veteris testementi, in fidem noui, as Origin obserues: from the faith of the olde Testament, to the faith of the newe;
That is, ex fide veteris testementi, in fidem noui, as Origin observes: from the faith of the old Testament, to the faith of the new;
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1301
So Chrysostome, and this agrees with that of Paul. The lawe was our schoolemaster, to bring vs to Christ. So Chrysostom, and this agrees with that of Paul. The law was our Schoolmaster, to bring us to christ.
av np1, cc d vvz p-acp d pp-f np1. dt n1 vbds po12 n1, pc-acp vvi pno12 p-acp np1.
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1302
The olde shewed a Mosias to come: the newe sheweth that he is come, or as Ambrose saith;
The old showed a Mosias to come: the new shows that he is come, or as Ambrose Says;
dt j vvd dt np1 pc-acp vvi: dt j vvz cst pns31 vbz vvn, cc p-acp np1 vvz;
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1303
Ex fide promittentis Dei, infidem hominis Credentis: From the faith of God promising, to the faith of man beleeuing. Ex fide promittentis Dei, infidem hominis Credentis: From the faith of God promising, to the faith of man believing.
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1304
That is, the Scriptures doe shew how God giueth, and bestoweth his blessings: and also how wee are to embrace them; God promiseth, and man beleeues; or as Augustine saith;
That is, the Scriptures do show how God gives, and bestoweth his blessings: and also how we Are to embrace them; God promises, and man believes; or as Augustine Says;
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1305
ex fide Praedicantium, in fidem andientium: from the faith of the Preachers, to the faith of the hearers. So saith the Apostle: ex fide Preaching, in fidem andientium: from the faith of the Preachers, to the faith of the hearers. So Says the Apostle:
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1306
faith is by hearing, and hearing by the word of God preached: We preach, you beleeue:
faith is by hearing, and hearing by the word of God preached: We preach, you believe:
n1 vbz p-acp vvg, cc vvg p-acp dt n1 pp-f np1 vvd: pns12 vvb, pn22 vvb:
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1307
wee teach and you must obey. Or ex fide praesentium, in fidem futurerum: from the faith of things present, to the faith of things to come:
we teach and you must obey. Or ex fide praesentium, in fidem futurerum: from the faith of things present, to the faith of things to come:
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1308
shewing how to liue in the kingdome of grace, that hereafter we may enioy the kingdome of glory.
showing how to live in the Kingdom of grace, that hereafter we may enjoy the Kingdom of glory.
vvg c-crq pc-acp vvi p-acp dt n1 pp-f n1, cst av pns12 vmb vvi dt n1 pp-f n1.
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1309
So doeth the Apostle teach vs saying;
So doth the Apostle teach us saying;
np1 vdz dt n1 vvb pno12 n1;
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1310
whatsoeuer is written, is written for our learning, that we by them might haue hope and consolation of future ioyes.
whatsoever is written, is written for our learning, that we by them might have hope and consolation of future Joys.
r-crq vbz vvn, vbz vvn p-acp po12 n1, cst pns12 p-acp pno32 vmd vhi n1 cc n1 pp-f j-jn n2.
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1311
For this is that which is able to make a man perfect vnto euery good worke.
For this is that which is able to make a man perfect unto every good work.
p-acp d vbz d r-crq vbz j pc-acp vvi dt n1 j p-acp d j n1.
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1312
If now you shall demaund of mee: If now you shall demand of me:
cs av pn22 vmb vvi pp-f pno11:
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1313
wherewith shall a man redresse his wayes? I answere (with Dauid, ) by taking heede to the word of the Lord:
wherewith shall a man redress his ways? I answer (with David,) by taking heed to the word of the Lord:
c-crq vmb dt n1 vvi po31 n2? pns11 vvb (p-acp np1,) p-acp vvg n1 p-acp dt n1 pp-f dt n1:
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1314
for that is the true guide to the kingdome of glory. If Gods word, the word of righteousnesse, be the marke, whereat we mustayme:
for that is the true guide to the Kingdom of glory. If God's word, the word of righteousness, be the mark, whereat we mustayme:
c-acp d vbz dt j n1 p-acp dt n1 pp-f n1. cs npg1 n1, dt n1 pp-f n1, vbb dt n1, c-crq pns12 vvb:
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1315
then I see fewe hitte the white, some shoote wide with the Idolaters, some ouer with the proude and ambitious, some to lowe with the couetous, others too short with their halfe turnes:
then I see few hit the white, Some shoot wide with the Idolaters, Some over with the proud and ambitious, Some to low with the covetous, Others too short with their half turns:
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1316
so that (as Dauid said,) they are all gone out of the way: non est qui faciat bonum, non est usquae ad vnum:
so that (as David said,) they Are all gone out of the Way: non est qui Faciat bonum, non est usquae ad One:
av d (c-acp np1 vvd,) pns32 vbr d vvn av pp-f dt n1: fw-fr fw-fr fw-fr n1 fw-la, fw-la fw-la fw-la fw-la fw-la:
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1317
there is none that doeth good, no not one: there is none that doth good, no not one:
pc-acp vbz pix cst vdz j, uh-dx xx crd:
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1318
They eate vncleane things in Ashur, and oyle is caried into Egypt: but woe to such as goe into Ashur, or downe to Egypt, and haue not asked counsell of Gods word.
They eat unclean things in Ashur, and oil is carried into Egypt: but woe to such as go into Ashur, or down to Egypt, and have not asked counsel of God's word.
pns32 vvb j n2 p-acp np1, cc n1 vbz vvn p-acp np1: p-acp n1 p-acp d c-acp vvi p-acp np1, cc a-acp p-acp np1, cc vhb xx vvn n1 pp-f npg1 n1.
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1319
The formest of this cursed crue, is the whore of Rome: with all her English calues, which hath stollen trueths garment, to couer errors nakednesse; The formest of this cursed crew, is the whore of Room: with all her English calves, which hath stolen truths garment, to cover errors nakedness;
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1320
her seuerall names prefigured out her manifold errors, She is called a beast. Antichrist, 〈 ◊ 〉 Prophet, a whore:
her several names prefigured out her manifold errors, She is called a beast. Antichrist, 〈 ◊ 〉 Prophet, a whore:
po31 j n2 vvd av po31 j n2, pns31 vbz vvn dt n1. np1, 〈 sy 〉 n1, dt n1:
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1321
and multorum 〈 ◊ 〉 num, sed non boni: many names, but neuer a good name. and multorum 〈 ◊ 〉 num, sed non boni: many names, but never a good name.
cc fw-la 〈 sy 〉 fw-la, fw-la fw-fr fw-la: d n2, cc-acp av-x dt j n1.
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1322
Of whom I will demaund this one thing, whether, she be able to maintaine her wayes by the word of God or no? If not,
Of whom I will demand this one thing, whither, she be able to maintain her ways by the word of God or no? If not,
pp-f ro-crq pns11 vmb vvi d crd n1, cs, pns31 vbb j pc-acp vvi po31 n2 p-acp dt n1 pp-f np1 cc dx? cs xx,
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1323
then as it hath beene saide, so is it still:
then as it hath been said, so is it still:
av c-acp pn31 vhz vbn vvn, av vbz pn31 av:
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1324
Rome is a whore, and all those pretended Catholikes bastards, begotten in the bed of adultery.Room is a whore, and all those pretended Catholics bastards, begotten in the Bed of adultery.
vvb vbz dt n1, cc d d j-vvn njp2 n2, vvn p-acp dt n1 pp-f n1.
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1325
First let them tell me, by what authoritie from the word of God, they keepe the word of saluation lockt vp in an vnknowne tongue from the people:
First let them tell me, by what Authority from the word of God, they keep the word of salvation locked up in an unknown tongue from the people:
ord vvb pno32 vvi pno11, p-acp r-crq n1 p-acp dt n1 pp-f np1, pns32 vvb dt n1 pp-f n1 vvn a-acp p-acp dt j n1 p-acp dt n1:
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1326
yea they haue warrant for what they doe, and marke it well.
yea they have warrant for what they do, and mark it well.
uh pns32 vhb n1 p-acp r-crq pns32 vdb, cc vvb pn31 av.
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1327
First the word is the cause of errors and heresies, (as they say,) therefore not fit to be knowne;
First the word is the cause of errors and heresies, (as they say,) Therefore not fit to be known;
ord dt n1 vbz dt n1 pp-f n2 cc n2, (c-acp pns32 vvb,) av xx j pc-acp vbi vvn;
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1328
Whereas indeede the want of it, is rather the cause of errors;
Whereas indeed the want of it, is rather the cause of errors;
cs av dt n1 pp-f pn31, vbz av-c dt n1 pp-f n2;
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1329
as the trueth it selfe saith: (whom wee will belecue before them,) doe ye not erre? NONLATINALPHABET,
as the truth it self Says: (whom we will belecue before them,) do you not err?,
c-acp dt n1 pn31 n1 vvz: (r-crq pns12 vmb vvi p-acp pno32,) vdb pn22 xx vvi?,
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1330
because ye know not the Scriptures. And Dauid compareth them to a lanthorne, to light our pathes: Because you know not the Scriptures. And David compareth them to a lanthorn, to Light our paths:
c-acp pn22 vvb xx dt n2. cc np1 vvz pno32 p-acp dt n1, pc-acp vvi po12 n2:
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1331
if the light thereof be hid, how can they profit vs? for still we are ready to stumble at euery error, and fall into euery heresie.
if the Light thereof be hid, how can they profit us? for still we Are ready to Stumble At every error, and fallen into every heresy.
cs dt n1 av vbi vvn, q-crq vmb pns32 vvi pno12? p-acp av pns12 vbr j pc-acp vvi p-acp d n1, cc vvi p-acp d n1.
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1332
Therefore (saith Peter,) Wee haue a most sure word, to the which yee doe well that yee take heede,
Therefore (Says Peter,) we have a most sure word, to the which ye do well that ye take heed,
av (vvz np1,) pns12 vhb dt av-ds j n1, p-acp dt r-crq pn22 vdb av cst pn22 vvb n1,
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1333
as vnto a light that shineth in a darke place. But it seemes these men will bee wiser then God:as unto a Light that shines in a dark place. But it seems these men will be Wiser then God:
c-acp p-acp dt n1 cst vvz p-acp dt j n1. p-acp pn31 vvz d n2 vmb vbi jc cs np1:
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1334
but God shall make it manifest to their confusion that they are fooles. Secondly, the people cannot vnderstand the word of God when it is translated:
but God shall make it manifest to their confusion that they Are Fools. Secondly, the people cannot understand the word of God when it is translated:
cc-acp np1 vmb vvi pn31 j p-acp po32 n1 cst pns32 vbr n2. ord, dt n1 vmbx vvi dt n1 pp-f np1 c-crq pn31 vbz vvn:
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1335
Ergo, it ought not to be translated at all; whereas the translation of them, is the way to vnderstand them:Ergo, it ought not to be translated At all; whereas the Translation of them, is the Way to understand them:
fw-la, pn31 vmd xx pc-acp vbi vvn p-acp d; cs dt n1 pp-f pno32, vbz dt n1 pc-acp vvi pno32:
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1336
and vnderstanding the way to get faith, and faith, the way to heauen;
and understanding the Way to get faith, and faith, the Way to heaven;
cc vvg dt n1 pc-acp vvi n1, cc n1, dt n1 p-acp n1;
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1337
But why doeth not the wise lesuite reason as well against saluation it selfe, (thus) Man is not able,
But why doth not the wise lesuite reason as well against salvation it self, (thus) Man is not able,
cc-acp q-crq vdz xx dt j n1 n1 c-acp av p-acp n1 pn31 n1, (av) n1 vbz xx j,
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1338
though hee haue the meanes, to saue himselfe: ergo, it is not fit hee should haue the meanes at all.
though he have the means, to save himself: ergo, it is not fit he should have the means At all.
cs pns31 vhb dt n2, pc-acp vvi px31: fw-la, pn31 vbz xx j pns31 vmd vhi dt n2 p-acp d.
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1339
And now who will not laugh at such an argument? Augustines saying shall end this, Why are things spoken, but to be knowen? why are they pronounced,
And now who will not laugh At such an argument? Augustine's saying shall end this, Why Are things spoken, but to be known? why Are they pronounced,
cc av q-crq vmb xx vvi p-acp d dt n1? njp2 vvg vmb vvi d, q-crq vbr n2 vvn, cc-acp pc-acp vbi vvn? q-crq vbr pns32 vvn,
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1340
but to be heard? & why are they heard but to be vnderstood. but to be herd? & why Are they herd but to be understood.
cc-acp pc-acp vbi vvn? cc q-crq vbr pns32 vvn p-acp pc-acp vbi vvn.
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1341
Thirdly, the Iewes a long time, and in the Iewes Christ had not the word in the vulgar tongue:
Thirdly, the Iewes a long time, and in the Iewes christ had not the word in the Vulgar tongue:
ord, dt npg1 dt j n1, cc p-acp dt np2 np1 vhd xx dt n1 p-acp dt j n1:
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1342
ergo, not fit to put it now into the vulgar: They proue it thus. He read the law, that the people vnderstood not:ergo, not fit to put it now into the Vulgar: They prove it thus. He read the law, that the people understood not:
fw-la, xx j pc-acp vvi pn31 av p-acp dt j: pns32 vvb pn31 av. pns31 vvd dt n1, cst dt n1 vvd xx:
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1343
But it is manifest to the contrary; for the text saith, They read, and the people vnderstood.
But it is manifest to the contrary; for the text Says, They read, and the people understood.
cc-acp pn31 vbz j p-acp dt n-jn; p-acp dt n1 vvz, pns32 vvb, cc dt n1 vvd.
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1344
And as for that story of RobinHood, which they tel vs of, inuēted & brought forth of the deuils mint, that the people vnderstood not Christ when he said, Eli, eli, lamah gnazabthani;
And as for that story of Robinhood, which they tell us of, invented & brought forth of the Devils mint, that the people understood not christ when he said, Eli, eli, lamah gnazabthani;
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1345
therefore the people ought not to haue the scriptures translated. But the answere is ready; first, this replie of the people might be more of flouting, then of ignorance:
Therefore the people ought not to have the Scriptures translated. But the answer is ready; First, this reply of the people might be more of flouting, then of ignorance:
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1346
and to the contrary they haue no proofe. Secondly, they were Romane officers that put him to death, as appeares by the story;
and to the contrary they have no proof. Secondly, they were Roman Officers that put him to death, as appears by the story;
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1347
and they might not understand him, because it was Hebrew, but the Iewes, they vnderstood him.
and they might not understand him, Because it was Hebrew, but the Iewes, they understood him.
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1348
But say, they did not vnderstand him, what is that to proue that the Scripture should not bee turned into the vulgar? It is rather an argument to the contrary, that they should be translated, whereby they might vnderstand them.
But say, they did not understand him, what is that to prove that the Scripture should not be turned into the Vulgar? It is rather an argument to the contrary, that they should be translated, whereby they might understand them.
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1349
Fourthly, holy things must be vsed in an holy tongue: ergo, they ought not to be translated.
Fourthly, holy things must be used in an holy tongue: ergo, they ought not to be translated.
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1350
Now what is the holy tongue? Hebrew, Greeke, and Latine? then why did not Christ teach in one of these tongues,
Now what is the holy tongue? Hebrew, Greek, and Latin? then why did not christ teach in one of these tongues,
av q-crq vbz dt j n1? njp, jp, cc jp? av q-crq vdd xx np1 vvb p-acp crd pp-f d n2,
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1351
but in the Syrian tongue? And why did the Lord cause the Apostle to speake so many seuerall tongues,
but in the Syrian tongue? And why did the Lord cause the Apostle to speak so many several tongues,
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1352
if they were vnholy? And why doth the holy Ghost, make mention of tongues, that could not be numbred? Wherefore wee may conclude, that the language is acceptable, so the persons be good.
if they were unholy? And why does the holy Ghost, make mention of tongues, that could not be numbered? Wherefore we may conclude, that the language is acceptable, so the Persons be good.
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1353
Lastly, the Priest, in the time of the Law, went in, and the people stood without:
Lastly, the Priest, in the time of the Law, went in, and the people stood without:
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ergo, the people must not haue the Scriptures translated. But this is quickly answered:ergo, the people must not have the Scriptures translated. But this is quickly answered:
fw-la, dt n1 vmb xx vhi dt n2 vvn. p-acp d vbz av-j vvn:
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1355
First, this was a type of Christ, of his entring into the holy place, that is, into heauen:
First, this was a type of christ, of his entering into the holy place, that is, into heaven:
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1356
therefore it concernes not this point.
Therefore it concerns not this point.
av pn31 vvz xx d n1.
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1357
Secondly, it is not prooued that the Priest spake any thing before them, which they vnderstood not.
Secondly, it is not proved that the Priest spoke any thing before them, which they understood not.
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1358
But by this time you begin to smile 〈 ◊ 〉 these poore arguments, which are like ropes of sand, which are sooner broken then made.
But by this time you begin to smile 〈 ◊ 〉 these poor Arguments, which Are like ropes of sand, which Are sooner broken then made.
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1359
It remaineth now, to prooue the lawfulnesse of their translation, which will appeare by Gods commandement:
It remains now, to prove the lawfulness of their Translation, which will appear by God's Commandment:
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1360
Thou shalt write them vpon the postes of thy house, and vpon thy gates: And why written? for to bee read: and why read: that they may bee vnderstood.Thou shalt write them upon the posts of thy house, and upon thy gates: And why written? for to be read: and why read: that they may be understood.
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1361
So our Lord saith, Reade the Scriptures, which they could not, if they could not haue them in the vulgar tongue.
So our Lord Says, Read the Scriptures, which they could not, if they could not have them in the Vulgar tongue.
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1362
The like saith Paul that the Scriptures ought to bee handled to the vnderstanding of the people,
The like Says Paul that the Scriptures ought to be handled to the understanding of the people,
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1363
and not in a strange tongue. And that this is no new doctrine, obserue the antiquitie of it.
and not in a strange tongue. And that this is no new Doctrine, observe the antiquity of it.
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1364
Ambrose, not long after Christ, saith, It is not meete for beleeuers to heare those things, which they vnderstand not. Againe, the same authour saith. Ambrose, not long After christ, Says, It is not meet for believers to hear those things, which they understand not. Again, the same author Says.
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1365
Wee come together to 〈 ◊ 〉 the Church, those things must bee spoken, which may be vnderstood. we come together to 〈 ◊ 〉 the Church, those things must be spoken, which may be understood.
pns12 vvb av pc-acp 〈 sy 〉 dt n1, d n2 vmb vbi vvn, r-crq vmb vbi vvn.
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1366
So Augustine, Why are things spoken, but to be heard? why are they ponounced,
So Augustine, Why Are things spoken, but to be herd? why Are they ponounced,
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1367
but to bee heard? why are they heard, but to be vnderstood? Hereunto tends the saying of Ierome, Let therefore the holy Scriptures, be alwayes in thy hands,
but to be herd? why Are they herd, but to be understood? Hereunto tends the saying of Jerome, Let Therefore the holy Scriptures, be always in thy hands,
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1368
and let them bee vncissantly tossed in thy mind. and let them be vncissantly tossed in thy mind.
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1369
Heare then you see, neither from the word, nor Fathers haue they any warrant for it, that the worship of God should be performed in a strange tongue,
Hear then you see, neither from the word, nor Father's have they any warrant for it, that the worship of God should be performed in a strange tongue,
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1370
and to rob the people of knowledge.
and to rob the people of knowledge.
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1371
The like warrant haue they for pickpurse Purgatory, If we well consider the places alleadged for the same,
The like warrant have they for pickpurse Purgatory, If we well Consider the places alleged for the same,
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1372
and bring them to the ballance of the Sanctuary, they will be found too light. First, they thinke that place of the Apostle to bee vnderstood of Purgatory;
and bring them to the balance of the Sanctuary, they will be found too Light. First, they think that place of the Apostle to be understood of Purgatory;
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1373
where he saith, Euery mans works shall be tried by fire; which they say is the fire of Purgatory:
where he Says, Every men works shall be tried by fire; which they say is the fire of Purgatory:
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1374
and by straw, wood, and stubble is meant venial sinnes:
and by straw, wood, and stubble is meant venial Sins:
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1375
But the true meaning of the Apostle is this, By straw and stubble, is meant false doctrine,
But the true meaning of the Apostle is this, By straw and stubble, is meant false Doctrine,
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1376
and by gold and siluer is meant sound doctrine: And so doth Ambrose 〈 ◊ 〉 stand it;
and by gold and silver is meant found Doctrine: And so does Ambrose 〈 ◊ 〉 stand it;
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1377
Opus quod ordere 〈 ◊ ◊ 〉 doctrina est:
Opus quod ordere 〈 ◊ ◊ 〉 Doctrina est:
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1378
The worke that shall burne, is euill doctrine, not the person, but his doctrine shall be tried by the fire.
The work that shall burn, is evil Doctrine, not the person, but his Doctrine shall be tried by the fire.
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1379
Fire therefore in this place, is the Spirit of the Lord, which by his triall, maketh proofe what doctrine is like vnto gold,
Fire Therefore in this place, is the Spirit of the Lord, which by his trial, makes proof what Doctrine is like unto gold,
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1380
and what is like vnto stubble: The neerer the doctrine of God is brought vnto this fire, the clearir it is:
and what is like unto stubble: The nearer the Doctrine of God is brought unto this fire, the clearir it is:
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1381
contrariwise the doctrine of mans braine; shall vanish away, euen as straw is consumed with the fire: contrariwise the Doctrine of men brain; shall vanish away, even as straw is consumed with the fire:
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1382
So then this is not meant of the fire of Purgatory. Secondly, they bring the saying of Christ to prooue a Purgatory;
So then this is not meant of the fire of Purgatory. Secondly, they bring the saying of christ to prove a Purgatory;
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1383
Agree with thine aduersary while thou art in the way with him, lest he cast thee into prison; Agree with thine adversary while thou art in the Way with him, lest he cast thee into prison;
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1384
verely thou shalt not come out till thou hast paid the vtmost farthing. Now here we must vnderstand, that by the world to come is meant a time,verily thou shalt not come out till thou hast paid the utmost farthing. Now Here we must understand, that by the world to come is meant a time,
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1385
as Matthew makes it plaine in the words following: for that which hee meaneth by prison, is the same which he meaneth by hell.
as Matthew makes it plain in the words following: for that which he means by prison, is the same which he means by hell.
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1386
Againe, here by the world to come, is meant a time ensuing this world:
Again, Here by the world to come, is meant a time ensuing this world:
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1387
So Marke hath it, He shall receiue an hundreth fold more, and life euerlasting in the world to come.
So Mark hath it, He shall receive an Hundredth fold more, and life everlasting in the world to come.
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1388
Now then the world to come, being a time after this life, can not then be vnderstood of any Purgatory:
Now then the world to come, being a time After this life, can not then be understood of any Purgatory:
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1389
For they say, it indureth but in this world onely: But wee acknowledge not so much as a Purgarory in this worlds time.
For they say, it Endureth but in this world only: But we acknowledge not so much as a Purgarory in this world's time.
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1390
And as Augustine obserues on this place; Consenti cum aduersario &c. Consent with thiue aduersary in the way;
And as Augustine observes on this place; Consenti cum aduersario etc. Consent with thiue adversary in the Way;
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1391
For when we are passed out of this world, Nulla compunctio, vel satisfactio remanebit: There remaineth no compunction or satisfaction for sinne;
For when we Are passed out of this world, Nulla Compunction, vel Satisfaction remanebit: There remains no compunction or satisfaction for sin;
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1392
as the tree falles, so it lies: meaning by the tree, man; by the fall, death;as the tree falls, so it lies: meaning by the tree, man; by the fallen, death;
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1393
and by the place, heauen or hell. For, tertium locumpenitus ignoramus, ime necesse in scripturis sanctis inuenimus: and by the place, heaven or hell. For, Tertium locumpenitus ignoramus, ime Necessary in Scriptures sanctis inuenimus:
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1394
The third place beside heauen and hell, we are utterly ignorant of; wee finde not in Scripture that there is any. The third place beside heaven and hell, we Are utterly ignorant of; we find not in Scripture that there is any.
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1395
And to conclude with the saying of the Apostle, Euery man shall receiue the things which are done in his NONLATINALPHABET bodie,
And to conclude with the saying of the Apostle, Every man shall receive the things which Are done in his body,
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1396
whether it be NONLATINALPHABET, god or euill:
whither it be, god or evil:
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1397
If according to the body, then what should a Purgatory doe? for the body comes not there, as they themselues confesse:
If according to the body, then what should a Purgatory do? for the body comes not there, as they themselves confess:
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1398
wherfore I cōclude, if there be a Purgatory, wherin the soule suffers, then the reward is not after the bodie,
Wherefore I conclude, if there be a Purgatory, wherein the soul suffers, then the reward is not After the body,
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1399
but after the soule, and so the Apostle is found a lyar: But if after the body, then there is no Purgatory:
but After the soul, and so the Apostle is found a liar: But if After the body, then there is no Purgatory:
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1400
And so the Pope is found a lyar, for so he is;
And so the Pope is found a liar, for so he is;
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1401
for there is no middle place, Vt possit: esse nisi cum diabolo, qui non est cum Christo:
for there is no middle place, Vt possit: esse nisi cum diabolo, qui non est cum Christ:
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1402
But he must needs bee with the deuill, which is not with Christ. But he must needs be with the Devil, which is not with christ.
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1403
But before wee passe from this Purgatory, let vs obserue two things which will ouerthrow all this building.
But before we pass from this Purgatory, let us observe two things which will overthrow all this building.
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1404
The first is, the place of this Purgatory, where it should bee, and that they know not:
The First is, the place of this Purgatory, where it should be, and that they know not:
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1405
Some thinke it to be neere hell; but then the passage (say others) to heauen, will be too long:
some think it to be near hell; but then the passage (say Others) to heaven, will be too long:
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1406
Some say it is neere heauen; but this will not passe for currant; for it is not fit that such a place should be so neere heauen:
some say it is near heaven; but this will not pass for currant; for it is not fit that such a place should be so near heaven:
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1407
Some thinke it in the mid-way betweene both: Others thinke it to bee euery where; but in the end it will prooue to bee no where.
some think it in the midway between both: Others think it to be every where; but in the end it will prove to be no where.
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1408
Secondly, obserue their disagreement about the punishment: Some say, the soules are punished by good Angels:
Secondly, observe their disagreement about the punishment: some say, the Souls Are punished by good Angels:
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1409
Others say no, It is not a worke fit for them, but rather for euill spirits:
Others say not, It is not a work fit for them, but rather for evil spirits:
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1410
Some thinke they are tormented by fire; and others say, by water.
some think they Are tormented by fire; and Others say, by water.
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1411
Now if they are ignorant of their torments, how can they finde a fitte meanes to deliuer them out? for, it is necessarie, that the Physician haue knowledge of the disease,
Now if they Are ignorant of their torments, how can they find a fit means to deliver them out? for, it is necessary, that the physician have knowledge of the disease,
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before he can minister a fit remedie vnto the patient. Thus while they disagree about the torments, wee agree in this, that there is none.
before he can minister a fit remedy unto the patient. Thus while they disagree about the torments, we agree in this, that there is none.
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And herein I cannot forget one thing, namely, the vnmercifulnesse of the Pope, that knowing the soules to be so tormented in Purgatory, would not, out of his Holinesse deliuer them foorth sooner:
And herein I cannot forget one thing, namely, the unmercifulness of the Pope, that knowing the Souls to be so tormented in Purgatory, would not, out of his Holiness deliver them forth sooner:
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But now of late dayes, and though the Pope can, (as they say,) 〈 ◊ ◊ 〉 the soules out of Purgatarie: yet will they not without money;
But now of late days, and though the Pope can, (as they say,) 〈 ◊ ◊ 〉 the Souls out of Purgatarie: yet will they not without money;
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no penny no Pater-noster, I may conclude the trueth of Purgatorie, with the deliuery of soules, to bee as true,
no penny no Paternoster, I may conclude the truth of Purgatory, with the delivery of Souls, to be as true,
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as that of Mahomet, that the Angell of death drewe Moses his soule out of his nostrilles, by the smell of an apple of Paradise; But one thing I am sure of, that they are a hotter Purgatorie to the Saints of God,
as that of Mahomet, that the Angel of death drew Moses his soul out of his nostrils, by the smell of an apple of Paradise; But one thing I am sure of, that they Are a hotter Purgatory to the Saints of God,
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then their imaginary Purgatorie, to the soules departed.
then their imaginary Purgatory, to the Souls departed.
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In the third place, let vs see what warrant they haue for their merits, and supererrogations:
In the third place, let us see what warrant they have for their merits, and supererrogations:
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here they bring the saying of the Apostle, that euery man shall receiue according to his workes. Also they bring the saying of Christ: (where hee saith,) great is your reward: Ergo, our workes doe merit and deserue.
Here they bring the saying of the Apostle, that every man shall receive according to his works. Also they bring the saying of christ: (where he Says,) great is your reward: Ergo, our works do merit and deserve.
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But for answere to this, we haue-at hand out of the wordes themselues;
But for answer to this, we haue-at hand out of the words themselves;
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for the Spirit saith not, NONLATINALPHABET, for workes, noting out a desert but NONLATINALPHABET, according to workes, to shew the measure of the reward: Saint Gregory notes:
for the Spirit Says not,, for works, noting out a desert but, according to works, to show the measure of the reward: Saint Gregory notes:
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It is one thing to render according to workes, another for workes; for in that, it is saide according vnto workes: It is one thing to render according to works, Another for works; for in that, it is said according unto works:
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the qualitie of the worke is vnderstood, that, whose workes appeare to be good, his recompence should be glorious: the quality of the work is understood, that, whose works appear to be good, his recompense should be glorious:
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not because the worke doeth merit any thing at all; but because hee hath promised to reward vs according to the qualitie of the same.
not Because the work doth merit any thing At all; but Because he hath promised to reward us according to the quality of the same.
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But they produce more proofes yet, as that yee may bee counted worthy the kingdome of heauen:
But they produce more proofs yet, as that ye may be counted worthy the Kingdom of heaven:
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and they shall walke with mee in white; for they are worthy. It is true, they are worthy, in and by Christ:and they shall walk with me in white; for they Are worthy. It is true, they Are worthy, in and by christ:
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for he being ours, all things are ours, as the Apostle shewes: and wee are worthy because of his promise;
for he being ours, all things Are ours, as the Apostle shows: and we Are worthy Because of his promise;
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for God hath made himselfe a debtor: non accipiendo, sed promittendo: not by receiuing any thing at our hands, but by promising.
for God hath made himself a debtor: non accipiendo, sed promittendo: not by receiving any thing At our hands, but by promising.
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We doe not say, redde quod accepisti: sed redde quod promisisti: render that thou hast receiued, but render that which thou hast promised.
We do not say, red quod accepisti: sed red quod promisisti: render that thou hast received, but render that which thou hast promised.
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That wee are not saued for our workes and merits, is manifest: first by the word of God, let Dauid speake for all the Prophets;
That we Are not saved for our works and merits, is manifest: First by the word of God, let David speak for all the prophets;
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and he will tell vs, that God crowneth vs with mercy and compassion; And let Paul speake for all the Apostles, we are saued:
and he will tell us, that God Crowneth us with mercy and compassion; And let Paul speak for all the Apostles, we Are saved:
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〈 ◊ 〉 by the workes of righteousnesse, but according to his mercy; for eteruall life is the gift of God. 〈 ◊ 〉 by the works of righteousness, but according to his mercy; for eteruall life is the gift of God.
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1433
And to conclude with the saying of Christ, when yee haue done what yee can, yet:
And to conclude with the saying of christ, when ye have done what ye can, yet:
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say wee are Rom. 6. 23. vnprofitable seruants; say we Are Rom. 6. 23. unprofitable Servants;
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1435
So then it is euident by the word of the Lord, that our workes merit not.
So then it is evident by the word of the Lord, that our works merit not.
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I might also shewe you the iudgements of the Fathers in this point; which ioyne with vs in this, that we merit nothing by our workes;
I might also show you the Judgments of the Father's in this point; which join with us in this, that we merit nothing by our works;
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but to comprise many in one, and not to totall all in iust account: I say with Barnard, sufficit ad meritum, scire quod non sufficiant merita:
but to comprise many in one, and not to total all in just account: I say with Barnard, sufficit ad Merit, Scire quod non sufficiant Merita:
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it is sufficient to merit, to knowe that our merits are not sufficient. Besides, I could shewe some of their owne Doctors, which are of our opinion;it is sufficient to merit, to know that our merits Are not sufficient. Beside, I could show Some of their own Doctors, which Are of our opinion;
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as Paulus Burgenses, Thomas Aquinus, Durandas, Dionisius, Carthusianus, Belermin & others; are constrained to confesse the truth of our doctrin: that works are not meritorious. I will conclude with this:
as Paulus Burgesses, Thomas Aquinas, Durandas, Dionysius, Carthusianus, Belermin & Others; Are constrained to confess the truth of our Doctrine: that works Are not meritorious. I will conclude with this:
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in euery merit, these things must concurre:
in every merit, these things must concur:
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sit gratuitum, non dibitum a nobis illi, &c. that it bee free, not a debt that wee owe; fit gratuitum, non dibitum a nobis illi, etc. that it be free, not a debt that we owe;
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for if it bee a debt, then it doeth not merit? Now who dare say that he oweth not himselfe,
for if it be a debt, then it doth not merit? Now who Dare say that he owes not himself,
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and all that hee hath, or can doe vnto the Lord.
and all that he hath, or can do unto the Lord.
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And therefore wee can not merit, so long as all wee can doe is due to God:
And Therefore we can not merit, so long as all we can do is due to God:
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and not in our owne choyse to doe, or not to doe;
and not in our own choice to do, or not to do;
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2. Sit vtile vel commodum illi, &c. That it be profitable and commodious for him, of whom we merit.
2. Fit utile vel commodum illi, etc. That it be profitable and commodious for him, of whom we merit.
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; But what profit hath God by all our good workes? for how can he which is infinite, receiue any more; ; But what profit hath God by all our good works? for how can he which is infinite, receive any more;
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now whatsoeuer receiueth increase, is not infinite, but God is infinite: and therefore our, workes doe him no good.
now whatsoever receiveth increase, is not infinite, but God is infinite: and Therefore our, works do him no good.
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And 3. there must be a preportion betweene the worke and the wages:
And 3. there must be a proportion between the work and the wages:
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but what equalitie betweene afiait labour, and an infinit reward? I haue almost lost my selfe among these merit-mongers, which haue altogether lost themselues among their suppoled merits.
but what equality between afiait labour, and an infinite reward? I have almost lost my self among these merit-mongers, which have altogether lost themselves among their suppoled merits.
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Wherefore to ende in a word, non pro merito, not for thy merit sbalt thou receiue eternall life: sed tantum pro gratia: but for grace.
Wherefore to end in a word, non Pro merito, not for thy merit sbalt thou receive Eternal life: sed Tantum Pro Gratia: but for grace.
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1452
Now let me transport your meditations for a while, among their prayers: but not to pray with them; Now let me transport your meditations for a while, among their Prayers: but not to pray with them;
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for they pray to stockes, images, Saints, and Deuils. They haue a pretie distinction of prayer and worship:
for they pray to stocks, Images, Saints, and Devils. They have a pretty distinction of prayer and worship:
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namely, NONLATINALPHABET & NONLATINALPHABET, latria belongs to God, & may not be imparted to men or Angels: but Doulia may be giuen to God, men and Angels.
namely, &, latria belongs to God, & may not be imparted to men or Angels: but Doulia may be given to God, men and Angels.
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1455
It seemes they neuer obserued Augustine vpon this, Doulia debitur Deo, tanquam Domino: religious seruice is due vnto God, as hee is a Lord.
It seems they never observed Augustine upon this, Doulia debitur God, tanquam Domino: religious service is due unto God, as he is a Lord.
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Latria vero non nisi Deo, tanquam Deo. Religious worship is onely due to God, as he is God. Latria vero non nisi God, tanquam God Religious worship is only due to God, as he is God.
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Let it bee what it will bee: all is due to the Lord, and none to Saints, or Angels.
Let it be what it will be: all is due to the Lord, and none to Saints, or Angels.
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I will set before you a dishe of this fruite for your iudgements to feede vpon: I will Set before you a dish of this fruit for your Judgments to feed upon:
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but not for your affections to disgest.
but not for your affections to digest.
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And first I will beginne with Mary; for vpon the day of her conception, they haue this prayer.
And First I will begin with Marry; for upon the day of her conception, they have this prayer.
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O Mary the mother of grace, the mother of mercy, defend thou vs from our ghostly enemy,
O Marry the mother of grace, the mother of mercy, defend thou us from our ghostly enemy,
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and receiue vs at the houre of death. Againe in the visitation of Mary they vse to say; and receive us At the hour of death. Again in the Visitation of Marry they use to say;
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extinguish the fiery heat of our sinne: blot out what is amisse, and cause vs to leade an innocent life. extinguish the fiery heat of our sin: blot out what is amiss, and cause us to lead an innocent life.
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1464
I could spend a whole houre to shewe you such stuffe as this is;
I could spend a Whole hour to show you such stuff as this is;
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but to let you see somewhat of Paul. O blessed Apostle, Paul, I pray thes that thou wilt deliuer me from the Angel of Sathan,
but to let you see somewhat of Paul. O blessed Apostle, Paul, I pray these that thou wilt deliver me from the Angel of Sathan,
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1466
and defend me from wrath to come, and bring me into heauen; the like they haue to Iames. O happy Apostle and mightie Martyr Iames, helpe thy worshippers, defend courteously thy pilgrimes on euery side,
and defend me from wrath to come, and bring me into heaven; the like they have to James O happy Apostle and mighty Martyr James, help thy worshippers, defend courteously thy Pilgrims on every side,
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and bring them to heauenly ioye.
and bring them to heavenly joy.
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: and now as God said to the Prophet, come and I will shewe you greater abominations.: and now as God said to the Prophet, come and I will show you greater abominations.
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1469
O Crosse triumphant wood, all haile, worlds true health, among all the trees in the wood, thers not thy like for blossome, bough, and budde: Oh Cross triumphant wood, all hail, world's true health, among all the trees in the wood, the not thy like for blossom, bough, and bud:
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1470
Christians Physicke, saue the sound, and heale the sicke: Christians Physic, save the found, and heal the sick:
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1471
And thus I haue giuen you a taste of some of their abominations, and presently I will shewe you how they are contrary to the word of Iehouah.
And thus I have given you a taste of Some of their abominations, and presently I will show you how they Are contrary to the word of Jehovah.
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1472
1. Now the warrant they haue for their prayer to Saints and Angels, is none at all;
1. Now the warrant they have for their prayer to Saints and Angels, is none At all;
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1473
but contrariwise we are cōmanded to pray to God;
but contrariwise we Are commanded to pray to God;
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1474
Pray to thy Father which is in secret: and againe, At that day (saith Christ) you shall aske in my Name. And Iames tells vs whither to go for wisedome, namely to God; Pray to thy Father which is in secret: and again, At that day (Says christ) you shall ask in my Name. And James tells us whither to go for Wisdom, namely to God;
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1475
but not a word of Saints or Angels. A doctrine neuer heard of before this adulterous generation sprung vp:
but not a word of Saints or Angels. A Doctrine never herd of before this adulterous generation sprung up:
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1476
The Angels in heauen haue refused the same, and Saints vpon earth denied it.
The Angels in heaven have refused the same, and Saints upon earth denied it.
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1477
What shall I say? is it not against the word of the Lord, and a counterfeit coyne come foorth of the Deuils mint to delude the world with all.
What shall I say? is it not against the word of the Lord, and a counterfeit coin come forth of the Devils mint to delude the world with all.
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1478
2. It is against the office of Christ;
2. It is against the office of christ;
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1479
for he is the Mediator betweene God and man, namely, the man Christ: now then to make Angels,
for he is the Mediator between God and man, namely, the man christ: now then to make Angels,
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1480
and Saints Mediatours, is to put Christ out of place. 3. It is a robbing of God of his worship;
and Saints Mediators, is to put christ out of place. 3. It is a robbing of God of his worship;
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1481
for prayer is adoratio Dei: and to offer that to the creature, which is proper to the Creator, is to robbe him of his honour.
for prayer is Adoratio Dei: and to offer that to the creature, which is proper to the Creator, is to rob him of his honour.
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1482
4. It is Idolatry, that is a breach of the first Commandement, Thou shalt haue none other gods before me.
4. It is Idolatry, that is a breach of the First Commandment, Thou shalt have none other God's before me.
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1483
Now whom wee pray vnto wee put confidence in, and cursed are they which trust in any creatures.
Now whom we pray unto we put confidence in, and cursed Are they which trust in any creatures.
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1484
5. It is a sinne of blasphemie;
5. It is a sin of blasphemy;
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1485
for why doe they go to creatures, but because they doubt of the mercie, and loue of God? and what is more iniurious,
for why do they go to creatures, but Because they doubt of the mercy, and love of God? and what is more injurious,
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1486
then to make God lesse mercifull then creatures?
then to make God less merciful then creatures?
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1487
6. It is in vaine to pray to Angels, or Saints, for they are ignorant of our estate;
6. It is in vain to pray to Angels, or Saints, for they Are ignorant of our estate;
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1488
neither are they capable of our prayers:
neither Are they capable of our Prayers:
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1489
for, Abraham is ignorant of vs, and lacob knoweth vs not: The liuing know that they shall die but the dead know nothing.
for, Abraham is ignorant of us, and lacob Knoweth us not: The living know that they shall die but the dead know nothing.
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1490
To conclude, we must pray to him, Pro quo nullus interpellat, for whom no man pryes;
To conclude, we must pray to him, Pro quo nullus interpellate, for whom no man pries;
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1491
sed ipse pro omnibus, but he prayes for all. I might trouble your eares with their vn written verities;sed ipse Pro omnibus, but he prays for all. I might trouble your ears with their vn written verities;
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1492
which they affirme to be of as great authoritie as the Scriptures but this I answere briefly. which they affirm to be of as great Authority as the Scriptures but this I answer briefly.
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1493
First say, that there are many things which the Prophets, Christ, and the Apostles taught:
First say, that there Are many things which the prophets, christ, and the Apostles taught:
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1494
It followes not therefore, that the Church should seeke for them, because we know them not when wee haue found them,
It follows not Therefore, that the Church should seek for them, Because we know them not when we have found them,
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1495
and as soone we may imbrace a lie, as a trueth.
and as soon we may embrace a lie, as a truth.
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1496
Secondly, admit that we could meete with the right, yet there, is no neede of them:
Secondly, admit that we could meet with the right, yet there, is no need of them:
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1497
For these things are written, that we might beleeue and in beleeuing wee might haue life eternall: For these things Are written, that we might believe and in believing we might have life Eternal:
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1498
as Augustine notes, Many things were done which are not written, (saith hee) Electa sunt autem quae scriberentur, quae saluti credentium sufficere videbantur,
as Augustine notes, Many things were done which Are not written, (Says he) Electa sunt autem Quae scriberentur, Quae Saluti credentium sufficere videbantur,
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1499
But so much was chosen out to be written, as was thought to be sufficient for the saluation of the faithfull. But so much was chosen out to be written, as was Thought to be sufficient for the salvation of the faithful.
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1500
Thirdly, God hath forbidden vs to seeke after any thing, saue what is written, not to adde to the word of God.
Thirdly, God hath forbidden us to seek After any thing, save what is written, not to add to the word of God.
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1501
It were better for a man to mourne all the dayes of his life, then to make himselfe merrie, with the breach of the word of the Lord, that is, to play with it. It were better for a man to mourn all the days of his life, then to make himself merry, with the breach of the word of the Lord, that is, to play with it.
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1502
Againe, what warrant haue they for to take away the second commandement of God, as not worthy to stand in the leaues of his Booke? Sure I am, they ought not so to doe;
Again, what warrant have they for to take away the second Commandment of God, as not worthy to stand in the leaves of his Book? Sure I am, they ought not so to do;
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1503
for, Thou shalt not take from the word of the Lord. The Law was concluded with this, and so was the Gospel;
for, Thou shalt not take from the word of the Lord. The Law was concluded with this, and so was the Gospel;
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1504
Thou shalt not adde to the word, nor take ought from the same. Thou shalt not add to the word, nor take ought from the same.
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1505
What warrant haue they for their Free will, whereof they boast? To the contrary saith the Apostle.
What warrant have they for their Free will, whereof they boast? To the contrary Says the Apostle.
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1506
It is the Lord which worketh in you both the will and the deed. And here wee are to consider a foure-fold will which is in man: It is the Lord which works in you both the will and the deed. And Here we Are to Consider a fourfold will which is in man:
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1507
One by creation, where the will was free, both ad malum, and ad bonum: and as Augustine saith, Primum liberum arbitrium posse non peccare:
One by creation, where the will was free, both ad malum, and ad bonum: and as Augustine Says, Primum liberum Arbitrium posse non Peccare:
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1508
The first free wil was to be able not to sinne. The second is, Post lapsum qualis libertas, fit reliqua ante regenerationem:
The First free will was to be able not to sin. The second is, Post lapsum qualis Libertas, fit Rest ante regenerationem:
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1509
What freedome is remaining after the fall, before regeneration: What freedom is remaining After the fallen, before regeneration:
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1510
and that is a will free to sinne, but not to good, a will, tantum ad malum: onely to euill.
and that is a will free to sin, but not to good, a will, Tantum ad malum: only to evil.
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1511
The third is, Libert as voluntatis post regeneationem: the libertie of the will aftor regeneration: and this is partim ad bene & partim ad male operandum:
The third is, Liberty as voluntatis post regeneationem: the liberty of the will aftor regeneration: and this is Partim ad bene & Partim ad male operandum:
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1512
partly to doe good, and partly to doe euill: So that if we will well, it is of God;partly to do good, and partly to do evil: So that if we will well, it is of God;
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1513
if euill, it is of our selues: And as Augustine saith, Suis voluntatibus, sed quas ipse operatus est:
if evil, it is of our selves: And as Augustine Says, Suis voluntatibus, sed quas ipse Operatus est:
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1514
Their wills, but such as he hath wrought in them: volunt as humana libertate consequitur gratiam, sed gratia potius libertatem:
Their wills, but such as he hath wrought in them: volunt as Humana Libertate consequitur gratiam, sed Gratia potius libertatem:
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1515
The will of man doth not by the freenesse thereof obtaine grace, but by grace obtaines freedome. So then.The will of man does not by the freeness thereof obtain grace, but by grace obtains freedom. So then.
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1516
, velle in nobis est: to will is in our power: bene velle a Deo: but to will well is of God.
, velle in nobis est: to will is in our power: bene velle a God: but to will well is of God.
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1517
And the fourth is, Libertas voluutatis post glorificationem: The liberty of the will after glorification:
And the fourth is, Libertas voluutatis post glorificationem: The liberty of the will After glorification:
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1518
and in this libertie, the will shall be free, tantum ad bonum, onely to good, and not ad malum, to euill.
and in this liberty, the will shall be free, Tantum ad bonum, only to good, and not ad malum, to evil.
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1519
The summe is this, before the fall, the will was free to good and euill; by nature free to euill, by grace free in part, and by glory perfect.
The sum is this, before the fallen, the will was free to good and evil; by nature free to evil, by grace free in part, and by glory perfect.
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1520
I must not omitte their pardons, because they inrich the Popes offer, and derogate from the death of Christ:
I must not omit their Pardons, Because they enrich the Popes offer, and derogate from the death of christ:
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1521
who can forgiue sinne but God? yet the Pope will; and marke well the manner:
who can forgive sin but God? yet the Pope will; and mark well the manner:
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1522
for first hee pardons, not onely sinnes past, but also sinnes to come, so that hee both pardoneth, and pattoniseth sinnes;
for First he Pardons, not only Sins passed, but also Sins to come, so that he both Pardoneth, and pattoniseth Sins;
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1523
whereas Christ saith to the contrary: goe and sinne no more.
whereas christ Says to the contrary: go and sin no more.
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1524
Secondly, hee pardons both a poena & culpa, from the fult and punishment, we deny not but that the Church may pardon the punishment, but not the fault:
Secondly, he Pardons both a poena & culpa, from the fult and punishment, we deny not but that the Church may pardon the punishment, but not the fault:
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1525
for that is proper onely to God. Thirdly, he pardons such as he neuer sawe: and cannot tell whether they haue repented them of their sinnes or no;
for that is proper only to God. Thirdly, he Pardons such as he never saw: and cannot tell whither they have repented them of their Sins or no;
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1526
whereas pardon is to be granted, to such as repent them of their sinnes. And to fill vp the measure of his iniquitie.
whereas pardon is to be granted, to such as Repent them of their Sins. And to fill up the measure of his iniquity.
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1527
Mandanius Angelis quarenus animas omnium accedentium. Mandanius Angels quarenus animas omnium accedentium.
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1528
Wee commaund the Angels to carry all the soules of them that come to Rome this yeere out of Purgatory, into Paradise:
we command the Angels to carry all the Souls of them that come to Room this year out of Purgatory, into Paradise:
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1529
Et concedimus cruce signatis, vt ad eorum vota, duas vel tres animas, quas vellent, è Purgatorio liberarent:
Et Concedimus Cruce signatis, vt ad Their vota, Duas vel tres animas, quas vellent, è Purgatorio liberarent:
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1530
And wee grant to all those that haue taken vpon them the holy Crosse, to deliuer two or three soules at their pleasure out of Purgatory. And we grant to all those that have taken upon them the holy Cross, to deliver two or three Souls At their pleasure out of Purgatory.
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1531
And surely could it bee prooued, that the Pope could forgiue sinnes, I would presently turne Papist.
And surely could it be proved, that the Pope could forgive Sins, I would presently turn Papist.
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1532
And here let mee acquaint your vnderstanding with the author of these pardons; who (as I finde,) was Gregory the first:
And Here let me acquaint your understanding with the author of these Pardons; who (as I find,) was Gregory the First:
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1533
for hee proclaimed, that whosoeuer would come to Rome, to visite the Temples, should haue cleane remission of sinnes.
for he proclaimed, that whosoever would come to Room, to visit the Temples, should have clean remission of Sins.
c-acp pns31 vvd, cst r-crq vmd vvi p-acp vvi, pc-acp vvi dt n2, vmd vhi j n1 pp-f n2.
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1534
Then came Boniface the 8. and made the yeere of Iubile or grace, euery hundred yeeres, with the like promises.
Then Come Boniface the 8. and made the year of Jubilee or grace, every hundred Years, with the like promises.
av vvd np1 dt crd cc vvd dt n1 pp-f n1 cc n1, d crd n2, p-acp dt j n2.
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1535
Then after him came Clement the sixt; and brought it from an hundred yeeres, to fiftie, with the same promises:
Then After him Come Clement the sixt; and brought it from an hundred Years, to fiftie, with the same promises:
av p-acp pno31 vvd j dt ord; cc vvd pn31 p-acp dt crd n2, p-acp crd, p-acp dt d n2:
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1536
Plaenariam indulgentiam, full remission of all their sinnes, apaena et culpa toties quoties. Plaenariam indulgentiam, full remission of all their Sins, apaena et culpa Twice How often.
np1 fw-la, j n1 pp-f d po32 n2, n1 fw-la fw-la n2 n2.
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1537
But the thing obseruable is this, why so great a benefite as this, (as they say);
But the thing observable is this, why so great a benefit as this, (as they say);
p-acp dt n1 j vbz d, c-crq av j dt n1 p-acp d, (c-acp pns32 vvb);
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1538
did sleepe so long before it was knowne? either it could not be found,
did sleep so long before it was known? either it could not be found,
vdd vvi av av-j c-acp pn31 vbds vvn? av-d pn31 vmd xx vbi vvn,
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1539
or they were very vnmercifull, to keepe the people in sinne, and might haue freed them of the same.
or they were very unmerciful, to keep the people in sin, and might have freed them of the same.
cc pns32 vbdr av j, pc-acp vvi dt n1 p-acp n1, cc vmd vhi vvn pno32 pp-f dt d.
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1540
But now pardons being found, note the manner: not a iot without money; for no penny, no pater-noster.
But now Pardons being found, note the manner: not a jot without money; for no penny, no paternoster.
p-acp av n2 vbg vvn, vvb dt n1: xx dt n1 p-acp n1; p-acp dx n1, dx n1.
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1541
And here two things must bee looked vnto: first, that wee keepe the Popes fauour: secondly, that wee haue large purses, or wee may goe without pardons.
And Here two things must be looked unto: First, that we keep the Popes favour: secondly, that we have large purses, or we may go without Pardons.
cc av crd n2 vmb vbi vvn p-acp: ord, cst pns12 vvb dt ng1 n1: ord, cst pns12 vhb j n2, cc pns12 vmb vvi p-acp n2.
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1542
For conclusion, the true Church of God is taught, that pardons are not to bee bought with gold, and siluer:
For conclusion, the true Church of God is taught, that Pardons Are not to be bought with gold, and silver:
p-acp n1, dt j n1 pp-f np1 vbz vvn, cst n2 vbr xx pc-acp vbi vvn p-acp n1, cc n1:
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1543
but with the blood of Christ. What should I speake of their pilgremages, vnto lying vanities, their stewes established by authoritie:
but with the blood of christ. What should I speak of their Pilgrimages, unto lying vanities, their Stews established by Authority:
cc-acp p-acp dt n1 pp-f np1. q-crq vmd pns11 vvi pp-f po32 n2, p-acp vvg n2, po32 n2 vvn p-acp n1:
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1544
a hell aboue ground? where lust, the daughter of idlenesse hath accesse to whoredome; or their Masses, Cloystered Nunnes, single life, treasons, murthers, and a world of the like:
a hell above ground? where lust, the daughter of idleness hath access to whoredom; or their Masses, Cloistered Nuns, single life, treasons, murders, and a world of the like:
dt n1 p-acp n1? q-crq n1, dt n1 pp-f n1 vhz n1 p-acp n1; cc po32 n2, j-vvn n2, j n1, n2, n2, cc dt n1 pp-f dt j:
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1545
whereby they are abominable to God, odious to man, and comparable to the deuill; Their Religion damnable, their practise blood and crueltie, and themselues famous for villany.
whereby they Are abominable to God, odious to man, and comparable to the Devil; Their Religion damnable, their practice blood and cruelty, and themselves famous for villainy.
c-crq pns32 vbr j p-acp np1, j p-acp n1, cc j p-acp dt n1; po32 n1 j, po32 n1 n1 cc n1, cc px32 j p-acp n1.
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1546
Thus then you see, the Papist walke not after the word of righteousnesse, no; holy Scriptures are reiected, and in stead thereof is come darkenesse:
Thus then you see, the Papist walk not After the word of righteousness, no; holy Scriptures Are rejected, and in stead thereof is come darkness:
av av pn22 vvb, dt njp n1 xx p-acp dt n1 pp-f n1, uh-dx; j n2 vbr vvn, cc p-acp n1 av vbz vvn n1:
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1547
and darkenesse hath bègot ignorance, and ignorance hath begot error, and his brethren.
and darkness hath bègot ignorance, and ignorance hath begotten error, and his brothers.
cc n1 vhz vvn n1, cc n1 vhz vvn n1, cc po31 n2.
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1548
See these prodigious spirits are they which are contemners of God, despisers of his word, persecuters of his Saints, and sacrificers to the deuill;
See these prodigious spirits Are they which Are contemners of God, despisers of his word, persecuters of his Saints, and sacrificers to the Devil;
vvb d j n2 vbr pns32 r-crq vbr n2 pp-f np1, n2 pp-f po31 n1, n2 pp-f po31 n2, cc n2 p-acp dt n1;
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1549
I am glad I am rid of them, let them goe: but God giue vs grace neuer to followe them.
I am glad I am rid of them, let them go: but God give us grace never to follow them.
pns11 vbm j pns11 vbm vvn pp-f pno32, vvb pno32 vvi: cc-acp np1 vvb pno12 vvi av pc-acp vvi pno32.
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1550
〈 ◊ 〉 wee home to our selues, and see, whether wee can finde any among our selues, which walke farre wide from the word of righteousnesse.
〈 ◊ 〉 we home to our selves, and see, whither we can find any among our selves, which walk Far wide from the word of righteousness.
〈 sy 〉 pns12 n1-an p-acp po12 n2, cc vvi, cs pns12 vmb vvi d p-acp po12 n2, r-crq vvb av-j j p-acp dt n1 pp-f n1.
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1551
And here first I will beginne with the Vsurer, whose arte is crueltie:
And Here First I will begin with the Usurer, whose art is cruelty:
cc av ord pns11 vmb vvi p-acp dt n1, rg-crq n1 vbz n1:
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1552
and therefore God did prohibite the same, as too barbarous and diabolicall to be in the Church of God.
and Therefore God did prohibit the same, as too barbarous and diabolical to be in the Church of God.
cc av np1 vdd vvi dt d, c-acp av j cc j pc-acp vbi p-acp dt n1 pp-f np1.
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1553
Therefore, when thou lendest money to the poore, thou shalt not bee as a vsurer to them.
Therefore, when thou lendest money to the poor, thou shalt not be as a usurer to them.
av, c-crq pns21 vv2 n1 p-acp dt j, pns21 vm2 xx vbi p-acp dt n1 p-acp pno32.
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1554
Now if you would knowe what vsury is, the text saith, it is nashak, whereof commeth neshek, which signifies, to bite or gnawe.
Now if you would know what Usury is, the text Says, it is nashak, whereof comes Neshech, which signifies, to bite or gnaw.
av cs pn22 vmd vvi r-crq n1 vbz, dt n1 vvz, pn31 vbz j, c-crq vvz vvi, r-crq vvz, pc-acp vvi cc vvi.
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1555
Well saith the vsurer, now I see it is lawfull to take vse: so that it be not to the hurt of the borrower, whereby to bite him.
Well Says the usurer, now I see it is lawful to take use: so that it be not to the hurt of the borrower, whereby to bite him.
np1 vvz dt n1, av pns11 vvb pn31 vbz j pc-acp vvi n1: av cst pn31 vbb xx p-acp dt n1 pp-f dt n1, c-crq pc-acp vvi pno31.
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1556
But stay a little and hearken vnto God, what hee saith more of this by the Prophet;
But stay a little and harken unto God, what he Says more of this by the Prophet;
p-acp vvi dt j cc vvi p-acp np1, r-crq pns31 vvz dc pp-f d p-acp dt n1;
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1557
he shall liue for euer, which hath not giuen vpon vsury: where the word tarbith is vsed: which is to encrease;
he shall live for ever, which hath not given upon Usury: where the word Tarbith is used: which is to increase;
pns31 vmb vvi p-acp av, r-crq vhz xx vvn p-acp n1: c-crq dt n1 n1 vbz vvn: r-crq vbz pc-acp vvi;
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1558
and it comes of rabah, to multiply.
and it comes of rabah, to multiply.
cc pn31 vvz pp-f n1, pc-acp vvi.
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1559
So that to bee an vsurer, is to take more then hee puts forth, and to take encrease, is to bite;
So that to be an usurer, is to take more then he puts forth, and to take increase, is to bite;
av cst pc-acp vbi dt n1, vbz pc-acp vvi av-dc cs pns31 vvz av, cc pc-acp vvi n1, vbz pc-acp vvi;
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1560
there being no more difference betweene nashak, and rabah: but this rabah, is to take encrease,
there being no more difference between nashak, and rabah: but this rabah, is to take increase,
a-acp vbg av-dx dc n1 p-acp vvi, cc n1: p-acp d n1, vbz pc-acp vvi n1,
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1561
and nashak is the nature of it: namely to bite. So then you see he which taketh increase for his monty, is a biter: and so doeth Ambrose obserue.
and nashak is the nature of it: namely to bite. So then you see he which Takes increase for his monty, is a biter: and so doth Ambrose observe.
cc vvb vbz dt n1 pp-f pn31: av pc-acp vvi. av cs pn22 vvb pns31 r-crq vvz n1 p-acp po31 n1, vbz dt n1: cc av vdz np1 vvi.
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1562
Such are the benefites that you rich men bestowe, you giue out little, and require much againe, such is your kindnesse, that you vndoe them whom yee helpe; Such Are the benefits that you rich men bestow, you give out little, and require much again, such is your kindness, that you undo them whom ye help;
d vbr dt n2 cst pn22 j n2 vvi, pn22 vvb av j, cc vvi d av, d vbz po22 n1, cst pn22 vvb pno32 r-crq pn22 vvb;
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1563
This is the nature of vsurie. The persons to whom they might not lend vpon vsurie, were their brethren;
This is the nature of Usury. The Persons to whom they might not lend upon Usury, were their brothers;
d vbz dt n1 pp-f n1. dt n2 p-acp ro-crq pns32 vmd xx vvi p-acp n1, vbdr po32 n2;
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1564
And by brethren in this place is ment brethren of nation, as Paul saith.
And by brothers in this place is meant brothers of Nation, as Paul Says.
cc p-acp n2 p-acp d n1 vbz vvd n2 pp-f n1, c-acp np1 vvz.
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1565
I haue great heauinesse for my brethren, that is, for the nation of the Iewes. And to these it was not lawfull to lend on vsury:I have great heaviness for my brothers, that is, for the Nation of the Iewes. And to these it was not lawful to lend on Usury:
pns11 vhb j n1 p-acp po11 n2, cst vbz, p-acp dt n1 pp-f dt np2. cc p-acp d pn31 vbds xx j pc-acp vvi p-acp n1:
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1566
not one Iewe to another Iewe. Now by the same rule it is nor lawfull for one English man, to lend to another: and so of other nations.
not one Iewe to Another Iewe. Now by the same Rule it is nor lawful for one English man, to lend to Another: and so of other Nations.
xx crd np1 p-acp j-jn np1. av p-acp dt d n1 pn31 vbz ccx j p-acp crd np1 n1, pc-acp vvi p-acp j-jn: cc av pp-f j-jn n2.
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1567
But the chiefe ende why God forbids to lend to their brethren, was to shew that in the Church this diabolicall arte should not be vsed.
But the chief end why God forbids to lend to their brothers, was to show that in the Church this diabolical art should not be used.
p-acp dt j-jn n1 c-crq np1 vvz pc-acp vvi p-acp po32 n2, vbds pc-acp vvi cst p-acp dt n1 d j n1 vmd xx vbi vvn.
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1568
As for idolaters, and enemies to Religion, they might lend to such on vsury, and for the rooting out of these wicked ones;
As for Idolaters, and enemies to Religion, they might lend to such on Usury, and for the rooting out of these wicked ones;
p-acp p-acp n2, cc n2 p-acp n1, pns32 vmd vvi p-acp d p-acp n1, cc p-acp dt n-vvg av pp-f d j pi2;
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1569
but among themselues it might not be vsed. And this statut-law remaineth still vnrepealed. The like I might speake of stage-playes, drunkennesse, pride, adultery, swearing, lying, murdering.
but among themselves it might not be used. And this statut-law remains still unrepealed. The like I might speak of stageplays, Drunkenness, pride, adultery, swearing, lying, murdering.
cc-acp p-acp px32 pn31 vmd xx vbi vvn. cc d n1 vvz av vvn. dt av-j pns11 vmd vvi pp-f n2, n1, n1, n1, vvg, vvg, j-vvg.
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1570
I haue not yet done with this word of righteousnesse. Gods word is called righteous; first, because of the author, which is God.
I have not yet done with this word of righteousness. God's word is called righteous; First, Because of the author, which is God.
pns11 vhb xx av vdn p-acp d n1 pp-f n1. npg1 n1 vbz vvn j; ord, c-acp pp-f dt n1, r-crq vbz np1.
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1571
Holy men spake as they were mooued by the spirit of God: and from God that is perfect, there is no euill and filthy thing. Holy men spoke as they were moved by the Spirit of God: and from God that is perfect, there is no evil and filthy thing.
j n2 vvd c-acp pns32 vbdr vvn p-acp dt n1 pp-f np1: cc p-acp np1 cst vbz j, a-acp vbz dx j-jn cc j n1.
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1572
And for this ende the Prophets cryed: the mouth of the Lord, the mouth of the Lord:
And for this end the prophets cried: the Mouth of the Lord, the Mouth of the Lord:
cc p-acp d n1 dt n2 vvd: dt n1 pp-f dt n1, dt n1 pp-f dt n1:
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1573
to shewe that God was the author thereof, which may bee prooued thus, 1. Est antiquitas, the antiquitie, which is before all writing,
to show that God was the author thereof, which may be proved thus, 1. Est antiquitas, the antiquity, which is before all writing,
pc-acp vvi cst np1 vbds dt n1 av, r-crq vmb vbi vvn av, crd fw-la fw-la, dt n1, r-crq vbz p-acp d n1,
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1574
as God is before all creatures, 2. Hormonia pulcherima, the most sweete hermonie and consent, betweene Moyses, the Prophets, and Apostles:
as God is before all creatures, 2. Hormonia pulcherima, the most sweet hermonie and consent, between Moses, the prophets, and Apostles:
c-acp np1 vbz p-acp d n2, crd np1 fw-la, dt av-ds j n1 cc n1, p-acp np1, dt n2, cc n2:
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1575
which though they liued many yeeres differing, yet doe they all agree in one thing, 3. the true accomplishing of those things, spokē of by them, 4. the ouerthrow and downefall of those that haue opposed themselues against their sayings;
which though they lived many Years differing, yet do they all agree in one thing, 3. the true accomplishing of those things, spoken of by them, 4. the overthrow and downfall of those that have opposed themselves against their sayings;
r-crq cs pns32 vvd d n2 vvg, av vdb pns32 d vvi p-acp crd n1, crd dt j n-vvg pp-f d n2, vvn pp-f p-acp pno32, crd dt n1 cc n1 pp-f d cst vhb vvn px32 p-acp po32 n2-vvg;
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1576
all which doe plainly demonstrate, that God is the author of them. Secondly, they are righteous, because they are instruments to bring vs vnto righteousnesse:
all which do plainly demonstrate, that God is the author of them. Secondly, they Are righteous, Because they Are Instruments to bring us unto righteousness:
d r-crq vdb av-j vvi, cst np1 vbz dt n1 pp-f pno32. ord, pns32 vbr j, c-acp pns32 vbr n2 pc-acp vvi pno12 p-acp n1:
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1577
The whole Scripture is giuen vs by inspiration, and is profitable to teach, to instruct in righteousnesse, that the man of God may bee made perfect to euery good worke. The Whole Scripture is given us by inspiration, and is profitable to teach, to instruct in righteousness, that the man of God may be made perfect to every good work.
dt j-jn n1 vbz vvn pno12 p-acp n1, cc vbz j pc-acp vvi, pc-acp vvi p-acp n1, cst dt n1 pp-f np1 vmb vbi vvn j p-acp d j n1.
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1578
Now where the effect is holy, the cause must needes be righteous.
Now where the Effect is holy, the cause must needs be righteous.
av c-crq dt n1 vbz j, dt n1 vmb av vbi j.
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1579
Thirdly, Gods word must needes be righteous, because it teacheth a doctrine, which is holy, pure, righteous &c. Is Gods word righteous? then well note the blasphemie of the Papists against the same:
Thirdly, God's word must needs be righteous, Because it Teaches a Doctrine, which is holy, pure, righteous etc. Is God's word righteous? then well note the blasphemy of the Papists against the same:
ord, npg1 n1 vmb av vbi j, c-acp pn31 vvz dt n1, r-crq vbz j, j, j av vbz npg1 n1 j? av av vvi dt n1 pp-f dt njp2 p-acp dt d:
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1580
The Apostles wrote certaine things, not that their writings should be aboue our faith and religion, The Apostles wrote certain things, not that their writings should be above our faith and Religion,
dt n2 vvd j n2, xx d po32 n2-vvg vmd vbi p-acp po12 n1 cc n1,
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1581
but rather that they should bee vnder, saith Albertus. but rather that they should be under, Says Albert.
cc-acp av-c cst pns32 vmd vbi p-acp, vvz np1.
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1582
See what an imputation hee layes vpon the Apostles Epistles, that they are not able to direct vs in faith and true religion.
See what an imputation he lays upon the Apostles Epistles, that they Are not able to Direct us in faith and true Religion.
vvb r-crq dt n1 pns31 vvz p-acp dt n2 n2, cst pns32 vbr xx j pc-acp vvi pno12 p-acp n1 cc j n1.
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1583
Obserue yet another blasphemie of his; The Scriptures are double iudges:
Observe yet Another blasphemy of his; The Scriptures Are double judges:
vvb av j-jn n1 pp-f png31; dt n2 vbr j-jn n2:
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1584
Now we know that a double Iudge is altogether vnprofitable, and not fit for that place;
Now we know that a double Judge is altogether unprofitable, and not fit for that place;
av pns12 vvb cst dt j-jn n1 vbz av j, cc xx j p-acp cst n1;
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1585
Euen so are the Scriptures by his argument, and of lesse account then their traditions.
Even so Are the Scriptures by his argument, and of less account then their traditions.
av av vbr dt n2 p-acp po31 n1, cc pp-f dc n1 cs po32 n2.
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1586
So it appeares by the saying of Andradius, Neither in those bookes, wherein the sacred mysteries are written, is there one iote of diuinitie, which by any force of religion can bind vs to beleeue what is there in contained.
So it appears by the saying of Andreas, Neither in those books, wherein the sacred Mysteres Are written, is there one jot of divinity, which by any force of Religion can bind us to believe what is there in contained.
av pn31 vvz p-acp dt n-vvg pp-f np1, av-dx p-acp d n2, c-crq dt j n2 vbr vvn, vbz pc-acp crd n1 pp-f n1, r-crq p-acp d n1 pp-f n1 vmb vvi pno12 pc-acp vvi r-crq vbz a-acp p-acp vvd.
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1587
By whose saying you heare, that the word is not able to bring men to the knowledge of God, religion, and faith:
By whose saying you hear, that the word is not able to bring men to the knowledge of God, Religion, and faith:
p-acp rg-crq vvg pn22 vvb, cst dt n1 vbz xx j pc-acp vvi n2 p-acp dt n1 pp-f np1, n1, cc n1:
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1588
Thus he doth conclude them, not to be holy, pure and perfect: Lodouicus saith, The Scripture is as it were dead ynke;
Thus he does conclude them, not to be holy, pure and perfect: Louis Says, The Scripture is as it were dead ink;
av pns31 vdz vvi pno32, xx pc-acp vbi j, j cc j: np1 vvz, dt n1 vbz c-acp pn31 vbdr j n1;
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1589
fit for no vse, but to bee caitaway.
fit for no use, but to be caitaway.
j p-acp dx n1, cc-acp pc-acp vbi n1.
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1590
So the Papists esteeme of Gods holy word, as an vnholy writing, saying, What aduantage hath this fable of Christ brought vnto vs? So the whole Gospel, is reckoned by them as a fable.
So the Papists esteem of God's holy word, as an unholy writing, saying, What advantage hath this fable of christ brought unto us? So the Whole Gospel, is reckoned by them as a fable.
np1 dt njp2 n1 pp-f npg1 j n1, c-acp dt j n1, vvg, q-crq n1 vhz d n1 pp-f np1 vvd p-acp pno12? av dt j-jn n1, vbz vvn p-acp pno32 p-acp dt n1.
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1591
In a word, the whole Scripture is accounted vnholy.
In a word, the Whole Scripture is accounted unholy.
p-acp dt n1, dt j-jn n1 vbz vvn j.
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1592
But whether it be more meete to beleeue God, or man, let the world iudge, Dauid saith, that the Scriptures are pure and vndefiled,
But whither it be more meet to believe God, or man, let the world judge, David Says, that the Scriptures Are pure and undefiled,
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1593
And Christ saith, that they are true and holy; And I say, let Gods word be righteous, and the Papists blasphemers.
And christ Says, that they Are true and holy; And I say, let God's word be righteous, and the Papists blasphemers.
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1594
Now I come to the workes of righteousnesse, which wee must sowe; yet not as the Papists;
Now I come to the works of righteousness, which we must sow; yet not as the Papists;
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1595
Necessitate efficientiae: They are necessary as efficient causes; together with faith of our saluation: but, necessitate praesentiae, they are necessary for the present; Necessitate efficientiae: They Are necessary as efficient Causes; together with faith of our salvation: but, necessitate praesentiae, they Are necessary for the present;
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1596
and we cannot be without them: For, faith doth iustifie, and workes doe testifie: Credis in Christum? fac Christi opera, vt viuat ' fides tua:
and we cannot be without them: For, faith does justify, and works do testify: Credis in Christ? fac Christ opera, vt viuat ' fides tua:
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1597
Doest thou beleeue in Christ? do thou Christs workes, that thy faith may liue. There is a three-fold vse of the workes of righteousnesse: first, Gods glory; secondly, the good of others; and thirdly, our owne comfort.Dost thou believe in christ? do thou Christ works, that thy faith may live. There is a threefold use of the works of righteousness: First, God's glory; secondly, the good of Others; and Thirdly, our own Comfort.
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1598
How shall it appeare that wee are iustified, if the fruit of righteousnesse be not seene? as Barnard saith, As we discerne the life of the body by the motion of the body,
How shall it appear that we Are justified, if the fruit of righteousness be not seen? as Barnard Says, As we discern the life of the body by the motion of the body,
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1599
so the life of faith by good works. so the life of faith by good works.
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1600
And that you may the better know how to doe the workes of righteousnesse, obserue first, that they be commanded of God;
And that you may the better know how to do the works of righteousness, observe First, that they be commanded of God;
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1601
secondly, that they be well done; thirdly, that they be done to a good end. Vt sit mandatum a Deo;
secondly, that they be well done; Thirdly, that they be done to a good end. Vt sit mandatum a God;
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1602
That it be commanded of God, that is, NONLATINALPHABET, according to the Scriptures. Then is it not so much to be inquired,That it be commanded of God, that is,, according to the Scriptures. Then is it not so much to be inquired,
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1603
whether it bee good and equall, as whether God hath commaunded the same or no: for sometimes lawfull things are vnlawfull.
whither it be good and equal, as whither God hath commanded the same or no: for sometime lawful things Are unlawful.
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1604
Againe, sometimes vnlawfull things are lawfull: As thus, to kill and murther a mans owne child, is vnlawfull;
Again, sometime unlawful things Are lawful: As thus, to kill and murder a men own child, is unlawful;
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1605
yet if God command it, then is it lawfull:
yet if God command it, then is it lawful:
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1606
as for example in Abraham, which was commanded to kill his-sonne, which, if he had refused, had sinned:
as for Exampl in Abraham, which was commanded to kill his-sonne, which, if he had refused, had sinned:
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1607
and to haue done it without command, had been a sinne likewise. Or thus, It is lawfull to pray one for another;
and to have done it without command, had been a sin likewise. Or thus, It is lawful to pray one for Another;
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1608
yet when God forbids it, then is it a sinne to pray, not in respect of the subiect of prayer,
yet when God forbids it, then is it a sin to pray, not in respect of the Subject of prayer,
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1609
but because it is a disobedience vnto Gods command, as appeareth by the Prophet Ieremy. Againe, lawfull things done by some, are vertues;
but Because it is a disobedience unto God's command, as appears by the Prophet Ieremy. Again, lawful things done by Some, Are Virtues;
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1610
which being done by others are sinne:
which being done by Others Are sin:
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1611
As thus, It is lawfull for a Magistrate to put a murtherer to death, but for a priuate man it is a sinne:
As thus, It is lawful for a Magistrate to put a murderer to death, but for a private man it is a sin:
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1612
Therefore that is a false rule, that many examine things, by, Whether it be good or equall,
Therefore that is a false Rule, that many examine things, by, Whither it be good or equal,
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1613
and not whether God hath commanded it or no. By this rule the vsurer examines his vsury;
and not whither God hath commanded it or no. By this Rule the usurer examines his Usury;
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1614
In deed, saith hee, God hath forbidden it, yet marke what profit comes hereof: Men that can vse no calling may liue if they haue money.
In deed, Says he, God hath forbidden it, yet mark what profit comes hereof: Men that can use no calling may live if they have money.
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1615
Besides marke what good it doth vnto the borrower: Many are made by borrowing; and to giue ouer the same would doe much hurt.
Beside mark what good it does unto the borrower: Many Are made by borrowing; and to give over the same would do much hurt.
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1616
But this is a false rule, if God hath not commanded the same, it is altogether vnlawfull.
But this is a false Rule, if God hath not commanded the same, it is altogether unlawful.
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1617
By the same rule we measure our charitie, saying, If I shall giue vnto the poore,
By the same Rule we measure our charity, saying, If I shall give unto the poor,
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1618
and relieue the needie, then I my felfe may want. Likewise in their callings:
and relieve the needy, then I my self may want. Likewise in their callings:
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1619
If I shall tell the trueth in selling, vse good wares, and true weights and measures, it is the way to be a Beggar, and the like:
If I shall tell the truth in selling, use good wares, and true weights and measures, it is the Way to be a Beggar, and the like:
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1620
But this is a false rule. I denie not, but that it is good for a man to keepe his estate,
But this is a false Rule. I deny not, but that it is good for a man to keep his estate,
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1621
and not to grow into pouertie; yet not by such a meanes, as God hath not commanded.
and not to grow into poverty; yet not by such a means, as God hath not commanded.
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1622
By such a false rule, Saul examined his obedience:
By such a false Rule, Saul examined his Obedience:
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1623
Shall I kill the King, and the chiefe cattell? no, I may haue a great ransome for the King;
Shall I kill the King, and the chief cattle? no, I may have a great ransom for the King;
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1624
and for the cattell, they will serue for sacrifice, or for breede, or the like; and therefore it is better to preserue the King, and the best cattell aliue.
and for the cattle, they will serve for sacrifice, or for breed, or the like; and Therefore it is better to preserve the King, and the best cattle alive.
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1625
But for all his wisedome, God told him that he was a foole, and had sinned in so doing;
But for all his Wisdom, God told him that he was a fool, and had sinned in so doing;
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1626
and therefore hee receiued a iust recompense for his desert. It is dangerous to call Gods precepts into question, touching the purity thereof:
and Therefore he received a just recompense for his desert. It is dangerous to call God's Precepts into question, touching the purity thereof:
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1627
If he hath said it, or commanded it, it is righteous, and we must obey it.
If he hath said it, or commanded it, it is righteous, and we must obey it.
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1628
Secondly, as it must be commanded of God, so it must be well done:
Secondly, as it must be commanded of God, so it must be well done:
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1629
as it must be bonum, so it must bee bene. That you may take your worke along with you, obserue, there must be first, knowledge; secondly, faith; thirdly, readinesse. 1. There must bee knowledge:
as it must be bonum, so it must be bene. That you may take your work along with you, observe, there must be First, knowledge; secondly, faith; Thirdly, readiness. 1. There must be knowledge:
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1630
for euery action is to be knowen before it can be well done; either we shal doe more then we ought, or lesse then we should.
for every actium is to be known before it can be well done; either we shall do more then we ought, or less then we should.
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1631
The heathen man could say, that he that knoweth not what he seeketh, cannot tell when to finde that which he lacketh; as Cato obserues: Ignotum tibi nolito praeponere notis: Cognita indicio constant, incognita casu.
The heathen man could say, that he that Knoweth not what he seeks, cannot tell when to find that which he lacketh; as Cato observes: Ignotum tibi nolito praeponere Notes: Cognita Indicio constant, incognita casu.
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1632
Doe not thou preferre any thing vnknowen, before things that are knowen: Knowen things stand in iudgement, and vnknowen in chance. Do not thou prefer any thing unknown, before things that Are known: Known things stand in judgement, and unknown in chance.
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1633
As the common Prouerbe is, A blind man may catch a Hare; and as well may an ignorant man light vpon some of the precepts of God; yet seldome seene. Pithagoras hath a pretie saying;
As the Common Proverb is, A blind man may catch a Hare; and as well may an ignorant man Light upon Some of the Precepts of God; yet seldom seen. Pythagoras hath a pretty saying;
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1634
He that knoweth not what he ought to know, is a brute beast among men; He that Knoweth not what he ought to know, is a brutus beast among men;
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1635
He that knoweth no more then hee hath neede of, is a man among bruit beast;
He that Knoweth no more then he hath need of, is a man among bruit beast;
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1636
and He that knoweth all that may be knowen, is a God among men. and He that Knoweth all that may be known, is a God among men.
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1637
And because knowledge is the ground of all Arts, God taught his people first to know, and then to doe;
And Because knowledge is the ground of all Arts, God taught his people First to know, and then to do;
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1638
for the way to doe well, is to know the good. 2. It must be done with the heart:
for the Way to do well, is to know the good. 2. It must be done with the heart:
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1639
that is, in zeale, loue, reuerence, feare, and the like: Vt sit ex vera fide, That it be of true faith:
that is, in zeal, love, Reverence, Fear, and the like: Vt sit ex vera fide, That it be of true faith:
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1640
not so much the things themselues, as the affections of men are to be viewed. not so much the things themselves, as the affections of men Are to be viewed.
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1641
Witnesseth that of Marke, where the widowes two Mites were more regarded, then the abundance of the rich men;
Witnesseth that of Mark, where the Widows two Mites were more regarded, then the abundance of the rich men;
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1642
because they came from the heart. Good things done with an euill minde, are but splendida peccata: glorious sinnes:
Because they Come from the heart. Good things done with an evil mind, Are but splendida Peccata: glorious Sins:
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1643
Wherfore God said, O that there were an heart in this people to keepe my Commandements: for where there is no heart in the action, there is no faith;
Wherefore God said, Oh that there were an heart in this people to keep my commandments: for where there is no heart in the actium, there is no faith;
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1644
if no faith, it cannot bee well done. 3. It must be done with readinesse: Wee must imitate the Angels, which are said to haue wings;
if no faith, it cannot be well done. 3. It must be done with readiness: we must imitate the Angels, which Are said to have wings;
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1645
to note out their readines in executing the will of God. God will haue his worke done, when hee commands; not when wee please:
to note out their readiness in executing the will of God. God will have his work done, when he commands; not when we please:
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1646
While it is called to day, harden not your hearts. It was the saying of Christ to Zaeheus; Come downe at once: While it is called to day, harden not your hearts. It was the saying of christ to Zacchaeus; Come down At once:
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1647
Delayes must not be made in Gods seruice; but as Christ said in another case vnto Iudas, That thou doest, doe it quickly.
Delays must not be made in God's service; but as christ said in Another case unto Iudas, That thou dost, do it quickly.
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1648
4. And lastly must bee faithfulnesse, to doe all that that God commaunds, and no more:
4. And lastly must be faithfulness, to do all that that God commands, and no more:
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1649
for to doe lesse then God doeth commaund, is disobedience; and to doe more, is meere presumption and will worship.
for to do less then God doth command, is disobedience; and to do more, is mere presumption and will worship.
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1650
It was Dauids care and resolution, to haue respect vnto all his commaundements. Thirdly, that it be righteous, it must bee done to a good ende;
It was David care and resolution, to have respect unto all his Commandments. Thirdly, that it be righteous, it must be done to a good end;
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1651
for to doe good workes, and not to a good ende: is either vaine-glory, or meere hypocrisie; as to instance it thus.
for to do good works, and not to a good end: is either vainglory, or mere hypocrisy; as to instance it thus.
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1652
It is a good worke to giue almes, to feede the hungry, and cloath the naked;
It is a good work to give alms, to feed the hungry, and cloth the naked;
pn31 vbz dt j n1 pc-acp vvi n2, pc-acp vvi dt j, cc n1 dt j;
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1653
But if these be done to be commended of men, or for the obtaining of credit, rather then for the good of the common wealth, it is not commendable.
But if these be done to be commended of men, or for the obtaining of credit, rather then for the good of the Common wealth, it is not commendable.
cc-acp cs d vbb vdn pc-acp vbi vvn pp-f n2, cc p-acp dt n-vvg pp-f n1, av-c cs p-acp dt j pp-f dt j n1, pn31 vbz xx j.
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1654
So we may say, it is bonum, in respect of the acte: but not bene, in respect of the ende.
So we may say, it is bonum, in respect of the act: but not be, in respect of the end.
av pns12 vmb vvi, pn31 vbz fw-la, p-acp n1 pp-f dt n1: cc-acp xx vbi, p-acp n1 pp-f dt n1.
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1655
Therefore to doe good workes to a good end, take these three things along with you.
Therefore to do good works to a good end, take these three things along with you.
av pc-acp vdi j n2 p-acp dt j n1, vvb d crd n2 a-acp p-acp pn22.
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1656
1. That they be, propter gloriam Dei, for the glory of God: That is, that the loue and zeale to Gods glory, constraine vs hereunto: as the Apostle speaketh:
1. That they be, propter gloriam Dei, for the glory of God: That is, that the love and zeal to God's glory, constrain us hereunto: as the Apostle speaks:
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1657
doe all that ye doe to the glory of God. 2. That they bee, propter nostram salutem, for our saluation. do all that you do to the glory of God. 2. That they be, propter nostram salutem, for our salvation.
vdb d cst pn22 vdb p-acp dt n1 pp-f np1. crd cst pns32 vbb, fw-la fw-la fw-la, p-acp po12 n1.
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1658
3. That they bee done to the good and profit of others, as the Apostle teacheth, that euery thing may minister grace vnto the hearers:
3. That they be done to the good and profit of Others, as the Apostle Teaches, that every thing may minister grace unto the hearers:
crd cst pns32 vbb vdn p-acp dt j cc n1 pp-f n2-jn, c-acp dt n1 vvz, cst d n1 vmb vvi n1 p-acp dt n2:
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1659
for whatsoeuer is done is not right, quod non conducit ad praepositam vtilitatem, which belongs not to an intended profit.
for whatsoever is done is not right, quod non conducit ad praepositam vtilitatem, which belongs not to an intended profit.
p-acp r-crq vbz vdn vbz xx j-jn, fw-la fw-fr fw-la fw-la fw-la fw-la, r-crq vvz xx p-acp dt j-vvn n1.
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1660
Thus you see the word of righteousnesse, that it must be the rule of all our actions;
Thus you see the word of righteousness, that it must be the Rule of all our actions;
av pn22 vvb dt n1 pp-f n1, cst pn31 vmb vbi dt n1 pp-f d po12 n2;
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1661
as also you see the workes of righteousnesse: and how to doe them.
as also you see the works of righteousness: and how to do them.
c-acp av pn22 vvb dt n2 pp-f n1: cc c-crq pc-acp vdi pno32.
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1662
Now before I let you passe from this part, I would haue you to marke how our aduersaries doe slander vs, (saying,) that the Church of England teacheth faith without good works, and giueth libertie to sinne:
Now before I let you pass from this part, I would have you to mark how our Adversaries do slander us, (saying,) that the Church of England Teaches faith without good works, and gives liberty to sin:
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1663
being a doctrine of liscenciousnesse to all impietie:
being a Doctrine of liscenciousnesse to all impiety:
vbg dt n1 pp-f n1 p-acp d n1:
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1664
insomuch that many are kept from vs by reason of these slanders, falsely laide vpon vs. The consideration whereof at the first sight, seemes like a great mountaine:
insomuch that many Are kept from us by reason of these slanders, falsely laid upon us The consideration whereof At the First sighed, seems like a great mountain:
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1665
yet after deliberation, it is lesse then a moule-hill.
yet After deliberation, it is less then a molehill.
av p-acp n1, pn31 vbz av-dc cs dt n1.
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1666
For if they so blaspheme the holy word of God, it is no wonder they thus slander vs. Besides, it hath beene an vsuall thing with them of olde,
For if they so Blaspheme the holy word of God, it is no wonder they thus slander us Beside, it hath been an usual thing with them of old,
p-acp cs pns32 av vvi dt j n1 pp-f np1, pn31 vbz dx n1 pns32 av vvb pno12 p-acp, pn31 vhz vbn dt j n1 p-acp pno32 pp-f j,
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1667
thus to slander the people of God. They accuse Wickliffe that he should say, that Luther did hold magistrates not lawfull:
thus to slander the people of God. They accuse Wickliffe that he should say, that Luther did hold Magistrates not lawful:
av pc-acp vvi dt n1 pp-f np1. pns32 vvb np1 cst pns31 vmd vvi, cst np1 vdd vvi n2 xx j:
(16) part (DIV2)
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1668
that Caluin saide, that Christ dispaired on the Crosse;
that Calvin said, that christ despaired on the Cross;
cst np1 vvd, cst np1 vvd p-acp dt n1;
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1669
that Beza was turned to popery, and so died: (who was then aliue, and by his owne wryting prooued them lyers;) that Caluin fell into blasphemy;
that Beza was turned to popery, and so died: (who was then alive, and by his own writing proved them liars;) that Calvin fell into blasphemy;
cst np1 vbds vvn p-acp n1, cc av vvd: (r-crq vbds av j, cc p-acp po31 d n1 vvd pno32 n2;) cst np1 vvd p-acp n1;
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1670
with many more of the like nature. But to bring this home to their doores, to pay them with their owne coyne,
with many more of the like nature. But to bring this home to their doors, to pay them with their own coin,
p-acp d dc pp-f dt j n1. p-acp pc-acp vvi d n1-an p-acp po32 n2, pc-acp vvi pno32 p-acp po32 d n1,
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1671
and to beate them with their owne weapons:
and to beat them with their own weapons:
cc pc-acp vvi pno32 p-acp po32 d n2:
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1672
for doe not they themselues teach a doctrine of liscentiousnesse? yes, vnspeakeable villaynies, both countenanced, and canonized for worthies:
for do not they themselves teach a Doctrine of liscentiousnesse? yes, unspeakable villainies, both countenanced, and canonized for worthies:
c-acp vdb xx pns32 px32 vvb dt n1 pp-f n1? uh, j n2, av-d vvn, cc vvn p-acp n2-j:
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1673
as murthers, rapes, periuries adulteries, and the like: as the sruite of such a diabolicall Religion.
as murders, rapes, perjuries adulteries, and the like: as the sruite of such a diabolical Religion.
c-acp n2, n2, n2 n2, cc dt j: c-acp dt n1 pp-f d dt j n1.
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1674
Thus much for the subiect, Righteousnesse now followes the propertie of the worke, which is to sowe.
Thus much for the Subject, Righteousness now follows the property of the work, which is to sow.
av av-d c-acp dt n-jn, n1 av vvz dt n1 pp-f dt n1, r-crq vbz pc-acp vvi.
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1675
The second part of the seede-time. SOwe to your selues in right consnesse.
The second part of the seedtime. SOwe to your selves in right consnesse.
dt ord n1 pp-f dt n1. n1 p-acp po22 n2 p-acp j-jn n1.
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1676
The propertie of the worke is now to be obserued, NONLATINALPHABET sow: sowing is sometimes taken for casting of seede into the ground,
The property of the work is now to be observed, sow: sowing is sometime taken for casting of seed into the ground,
dt n1 pp-f dt n1 vbz av pc-acp vbi vvn, vvi: vvg vbz av vvn p-acp vvg pp-f n1 p-acp dt n1,
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1677
as thou shalt not sowe the ground with mingled seede, some time for preaching of the word;
as thou shalt not sow the ground with mingled seed, Some time for preaching of the word;
c-acp pns21 vm2 xx vvi dt n1 p-acp j-vvn n1, d n1 p-acp vvg pp-f dt n1;
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1678
the sower went out to sowe: and sometime for our actions: and so it is here;the sour went out to sow: and sometime for our actions: and so it is Here;
dt j vvd av pc-acp vvi: cc av p-acp po12 n2: cc av pn31 vbz av;
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1679
yet we will not fall into the error of Pelagius. A Deo habemus quod homines sumus, a nobis ipsis autem quod insti sumus wee are beholding to God that we are men, but vnto our selues that we are good men.
yet we will not fallen into the error of Pelagius. A God habemus quod homines sumus, a nobis Ipse autem quod Institute sumus we Are beholding to God that we Are men, but unto our selves that we Are good men.
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1680
But the contrary is, God both makes vs: and makes vs good men; and then being good, wee labour to doe well.
But the contrary is, God both makes us: and makes us good men; and then being good, we labour to do well.
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1681
That is (as my text saith,) to sowe good workes, as the wise man exhorts:
That is (as my text Says,) to sow good works, as the wise man exhorts:
cst vbz (c-acp po11 n1 vvz,) pc-acp vvi j n2, c-acp dt j n1 vvz:
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1682
Babokar zerang eth-zargnaeca: Betimes sowe thy seede. That is, betimes doe good: and he giues the reason; Babokar zerang eth-zargnaeca: Betimes sow thy seed. That is, betimes do good: and he gives the reason;
np1 vvd j: av vvi po21 n1. cst vbz, av vdb j: cc pns31 vvz dt n1;
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1683
The sower of righteousness shall bee truely rewarded. Mans life is a continuall sowing, either good or bad seede: The sour of righteousness shall be truly rewarded. men life is a continual sowing, either good or bad seed:
dt n1 pp-f n1 vmb vbi av-j vvn. ng1 n1 vbz dt j vvg, d j cc j n1:
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1684
the seede is the worke, the ground God and man, and the doing or acting is the sowing.
the seed is the work, the ground God and man, and the doing or acting is the sowing.
dt n1 vbz dt n1, dt n1 np1 cc n1, cc av vdg cc vvg vbz dt vvg.
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1685
The metapher holds well, for first wee knowe that the husbandman casteth his seede into the ground, couers it with earth:
The Metaphor holds well, for First we know that the husbandman Cast his seed into the ground, covers it with earth:
dt n1 vvz av, p-acp ord pns12 vvb cst dt n1 vvz po31 n1 p-acp dt n1, vvz pn31 p-acp n1:
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1686
there it rots and seemes to perish, as though he should neuer haue good of the same;
there it rots and seems to perish, as though he should never have good of the same;
a-acp pn31 vvz cc vvz pc-acp vvi, c-acp cs pns31 vmd av-x vhi j pp-f dt d;
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1687
and thus would a man iudge, that knowes not what belongs to that art:
and thus would a man judge, that knows not what belongs to that art:
cc av vmd dt n1 n1, cst vvz xx r-crq vvz p-acp d n1:
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1688
and that he were foolish to cast his seede into the earth, vpon so hopelesse a gaine.
and that he were foolish to cast his seed into the earth, upon so hopeless a gain.
cc cst pns31 vbdr j pc-acp vvi po31 n1 p-acp dt n1, p-acp av j dt n1.
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1689
Euen so the sowing of good and charitable workes, seemes to be lost, because we see not the fruite of our labour:
Eve so the sowing of good and charitable works, seems to be lost, Because we see not the fruit of our labour:
np1 av dt vvg pp-f j cc j n2, vvz pc-acp vbi vvn, c-acp pns12 vvb xx dt n1 pp-f po12 n1:
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1690
as Iohn noteth, NONLATINALPHABET, Yet it appeareth not what wee are. Therefore Salomon compareth this sowing, vnto the casting of bread vpon the waters:
as John notes,, Yet it appears not what we Are. Therefore Solomon compareth this sowing, unto the casting of bred upon the waters:
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1691
which at the first seemeth to perish. And this is the estate of the godly:
which At the First seems to perish. And this is the estate of the godly:
r-crq p-acp dt ord vvz pc-acp vvi. cc d vbz dt n1 pp-f dt j:
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1692
they pray, fast, giue almes, honour God, loue man, obserue his lawes, doe his commaundements, with the like;
they pray, fast, give alms, honour God, love man, observe his laws, do his Commandments, with the like;
pns32 vvb, av-j, vvb n2, n1 np1, vvb n1, vvb po31 n2, vdb po31 n2, p-acp dt j;
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1693
yet what is to be seene of all this:
yet what is to be seen of all this:
av q-crq vbz pc-acp vbi vvn pp-f d d:
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1694
What profite hath a man of all his labours, saith Salomon. Where is the destinction of good and bad, they seeme to bee all one yet;What profit hath a man of all his labours, Says Solomon. Where is the distinction of good and bad, they seem to be all one yet;
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1695
Caine and Abel, in one field: Cam and Iapha, in one arke: Ismael and Isaake, in one family:Cain and Abel, in one field: Cam and Iapha, in one Ark: Ishmael and Isaac, in one family:
np1 cc np1, p-acp crd n1: vvd cc np1, p-acp crd n1: np1 cc np1, p-acp crd n1:
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1696
Esau and Iacob, in one wombe: Peter and Iudas, in one company: teares and wheate growne together in one field, good and euill are not yet diserned.Esau and Iacob, in one womb: Peter and Iudas, in one company: tears and wheat grown together in one field, good and evil Are not yet discerned.
np1 cc np1, p-acp crd n1: np1 cc np1, p-acp crd n1: n2 cc n1 vvn av p-acp crd n1, j cc j-jn vbr xx av vvn.
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1697
And doe not then our labours seeme to bee lost? May we not say with Esay: I haue laboured in vaine? So the world iudges,
And do not then our labours seem to be lost? May we not say with Isaiah: I have laboured in vain? So the world judges,
cc vdb xx av po12 n2 vvb pc-acp vbi vvn? vmb pns12 xx vvi p-acp np1: pns11 vhb vvn p-acp j? av dt n1 n2,
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1698
and we in some sort finde: for our life is yet hid with God in Christ;
and we in Some sort find: for our life is yet hid with God in christ;
cc pns12 p-acp d n1 vvi: c-acp po12 n1 vbz av vvn p-acp np1 p-acp np1;
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1699
Onely wee haue some peace of conscience that the world see a not, and the loue of God, which it knoweth: not.
Only we have Some peace of conscience that the world see a not, and the love of God, which it Knoweth: not.
av-j pns12 vhb d n1 pp-f n1 cst dt n1 vvb dt xx, cc dt n1 pp-f np1, r-crq pn31 vvz: xx.
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1700
But we knowe, that when he shall appeare, we shall be like him, as the Apostle Iohn saith:
But we know, that when he shall appear, we shall be like him, as the Apostle John Says:
cc-acp pns12 vvb, cst c-crq pns31 vmb vvi, pns12 vmb vbi av-j pno31, c-acp dt n1 np1 vvz:
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1701
and much like those verses which we read of Pithagoras. Corpore deposite liberam si scandis in aethram, Tunc dem aeternus fies, mortalia linquens:
and much like those Verses which we read of Pythagoras. Corpore deposit I liberate si scandis in aethram, Tunc dem Eternal fies, mortalia linquens:
cc d av-j d n2 r-crq pns12 vvb pp-f np1. fw-la vvb n1 fw-la fw-la p-acp fw-la, fw-la fw-ge fw-la zz, fw-la fw-la:
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1702
If quite from earthly drosse thou soare, Then shalt thou be a God, and dye no more.
If quite from earthly dross thou soar, Then shalt thou be a God, and die no more.
cs av p-acp j n1 pns21 vvb, av vm2 pns21 vbi dt np1, cc vvb av-dx av-dc.
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1703
But as yet all our labours are like vnto the husbandmans seede castinto the earth, which seemes to rot, and vtterly to perish.
But as yet all our labours Are like unto the husbandman's seed castinto the earth, which seems to rot, and utterly to perish.
p-acp a-acp av d po12 n2 vbr av-j p-acp dt ng1 n1 av dt n1, r-crq vvz pc-acp vvi, cc av-j pc-acp vvi.
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1704
It is reported of Hillary, that from the fourteenth yeere of his age, to the 84. had serued the Lord in sowing this seede:
It is reported of Hillary, that from the fourteenth year of his age, to the 84. had served the Lord in sowing this seed:
pn31 vbz vvn pp-f np1, cst p-acp dt ord n1 pp-f po31 n1, p-acp dt crd vhd vvn dt n1 p-acp vvg d n1:
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1705
yet it seemed to him lost, while he vttered this sentence.
yet it seemed to him lost, while he uttered this sentence.
av pn31 vvd p-acp pno31 vvd, cs pns31 vvd d n1.
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1706
Goe foorth O my soule, goe foorth, why art thou afraide? why doubtest thou? Likewise Iob saide.Go forth Oh my soul, go forth, why art thou afraid? why doubtest thou? Likewise Job said.
vvb av uh po11 n1, vvb av, q-crq vb2r pns21 j? q-crq vv2 pns21? av np1 vvd.
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1707
What shall I doe, whether shall I turne, when the Lord shall-comc to iudgement. Thus the godly are subiect to trouble of spirit, and vexation of conscience;What shall I do, whither shall I turn, when the Lord shall-comc to judgement. Thus the godly Are Subject to trouble of Spirit, and vexation of conscience;
q-crq vmb pns11 vdi, cs vmb pns11 vvi, c-crq dt n1 j p-acp n1. av dt j vbr j-jn p-acp n1 pp-f n1, cc n1 pp-f n1;
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1708
The world sees not the fruite, and we perceiue not the fulnesse of our sowing as yet;
The world sees not the fruit, and we perceive not the fullness of our sowing as yet;
dt n1 vvz xx dt n1, cc pns12 vvb xx dt n1 pp-f po12 vvg a-acp av;
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1709
onely here is our comfort, our workes are with the Lord, and the crowne of righteousnesse shall come hereafter.
only Here is our Comfort, our works Are with the Lord, and the crown of righteousness shall come hereafter.
av-j av vbz po12 n1, po12 n2 vbr p-acp dt n1, cc dt n1 pp-f n1 vmb vvi av.
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1710
Secondly the husbandman receiues not the benefit of his labours as soone as he hath sowne his seede:
Secondly the husbandman receives not the benefit of his labours as soon as he hath sown his seed:
ord dt n1 vvz xx dt n1 pp-f po31 n2 c-acp av c-acp pns31 vhz vvn po31 n1:
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1711
it is long in growing vppe, in ripening, and at the length is cut downe and brought into the barne.
it is long in growing up, in ripening, and At the length is Cut down and brought into the bairn.
pn31 vbz av-j p-acp vvg a-acp, p-acp vvg, cc p-acp dt n1 vbz vvn a-acp cc vvn p-acp dt n1.
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1712
Euen so is it with the godly, now they sowe, and reape hereafter. This world is the seede time, the next is the haruest time;
Eve so is it with the godly, now they sow, and reap hereafter. This world is the seed time, the next is the harvest time;
np1 av vbz pn31 p-acp dt j, av pns32 vvi, cc vvi av. d n1 vbz dt n1 n1, dt ord vbz dt n1 n1;
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1713
and so much the wise man shewes, saying: Cast thy bread vp on the waters, and after many dayes thou shalt finde it.
and so much the wise man shows, saying: Cast thy bred up on the waters, and After many days thou shalt find it.
cc av av-d dt j n1 vvz, vvg: vvb po21 n1 a-acp p-acp dt n2, cc p-acp d n2 pns21 vm2 vvi pn31.
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1714
The like saith the Apostle Paul. I haue fought a good fight, I haue kept the faith. Here is his seēde time: the haruest sollowes;
The like Says the Apostle Paul. I have fought a good fight, I have kept the faith. Here is his seemed time: the harvest follows;
dt av-j vvz dt n1 np1. pns11 vhb vvn dt j n1, pns11 vhb vvn dt n1. av vbz po31 vvn n1: dt n1 vvz;
(17) part (DIV2)
258
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1715
Hence foorth is laide vp for mee, the crowne of righteousnesse. Hence forth is laid up for me, the crown of righteousness.
av av vbz vvn a-acp p-acp pno11, dt n1 pp-f n1.
(17) part (DIV2)
258
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1716
In this world the children of God are but in their apprentiship, to learne their arte:
In this world the children of God Are but in their apprenticeship, to Learn their art:
p-acp d n1 dt n2 pp-f np1 vbr p-acp p-acp po32 n1, pc-acp vvi po32 n1:
(17) part (DIV2)
258
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1717
they shall be truely free men onely in heauen; this is their time of feare and trembling:
they shall be truly free men only in heaven; this is their time of Fear and trembling:
pns32 vmb vbi av-j j n2 av-j p-acp n1; d vbz po32 n1 pp-f n1 cc j-vvg:
(17) part (DIV2)
258
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1718
the haruest of full-ioy and happinesse is hereafter. The Church is compared to a vineyard, that is first digged, then planted, groweth, bloweth, and afterward commeth the liquor.
the harvest of full-ioy and happiness is hereafter. The Church is compared to a vineyard, that is First dug, then planted, grows, blows, and afterwards comes the liquour.
dt n1 pp-f n1 cc n1 vbz av. dt n1 vbz vvn p-acp dt n1, cst vbz ord vvn, av vvn, vvz, vvz, cc av vvz dt n1.
(17) part (DIV2)
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1719
Sometime also to a shippe that goes to the Sea, and is beaten with the waues, tossed with the windes:
Sometime also to a ship that Goes to the Sea, and is beaten with the waves, tossed with the winds:
av av p-acp dt n1 cst vvz p-acp dt n1, cc vbz vvn p-acp dt n2, vvn p-acp dt n2:
(17) part (DIV2)
259
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1720
and then at the length comes home, full fraughted with Merchandies.
and then At the length comes home, full fraughted with Merchandise.
cc av p-acp dt n1 vvz av-an, av-j vvn p-acp n1.
(17) part (DIV2)
259
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1721
Also to a building, wherein there is much hewing, squaring, and great paines taking, before it be a fit habitation.
Also to a building, wherein there is much hewing, squaring, and great pains taking, before it be a fit habitation.
av p-acp dt n1, c-crq pc-acp vbz d vvg, n-vvg, cc j n2 vvg, c-acp pn31 vbb dt j n1.
(17) part (DIV2)
259
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1722
To a fielde that is plowed, sowne, harrowed, growes, ripens, and then comes the haruest. The child of God is a planter, a Merchant, a builder, and a husbandman:
To a field that is plowed, sown, harrowed, grows, ripens, and then comes the harvest. The child of God is a planter, a Merchant, a builder, and a husbandman:
p-acp dt n1 cst vbz vvn, vvn, vvn, vvz, vvz, cc av vvz dt n1. dt n1 pp-f np1 vbz dt n-jn, dt n1, dt n1, cc dt n1:
(17) part (DIV2)
259
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1723
but the wine is not yet tasted of, the shippe is not yet returned, the house is not yet inhabited,
but the wine is not yet tasted of, the ship is not yet returned, the house is not yet inhabited,
cc-acp dt n1 vbz xx av vvn pp-f, dt n1 vbz xx av vvn, dt n1 vbz xx av vvn,
(17) part (DIV2)
259
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1724
and the seede is not yet in the barne; Therefore I say vnto you, as the Apostle said to his hearers:
and the seed is not yet in the bairn; Therefore I say unto you, as the Apostle said to his hearers:
cc dt n1 vbz xx av p-acp dt n1; av pns11 vvb p-acp pn22, c-acp dt n1 vvd p-acp po31 n2:
(17) part (DIV2)
259
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1725
ye haue neede of patience, NONLATINALPHABET, that after yee haue done the will of God, yee may receiue the promise: you have need of patience,, that After ye have done the will of God, ye may receive the promise:
pn22 vhb n1 pp-f n1,, cst p-acp pn22 vhb vdn dt n1 pp-f np1, pn22 vmb vvi dt n1:
(17) part (DIV2)
259
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1726
yet a little, and hee that shall come, will come: Post lacramas risus, post exilium Paradisus: After weeping, comes laughing: and after banishment, comes Paradise: yet a little, and he that shall come, will come: Post lacramas risus, post exilium Paradise: After weeping, comes laughing: and After banishment, comes Paradise:
av dt j, cc pns31 cst vmb vvi, vmb vvi: fw-la fw-la fw-la, fw-la fw-la fw-la: p-acp vvg, vvz vvg: cc p-acp n1, vvz n1:
(17) part (DIV2)
259
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1727
After sowing comes haruest, and after obedience comes glory. The husbandman comforts himselfe with the presedence of his labours, and feedes vpon future hopes:
After sowing comes harvest, and After Obedience comes glory. The husbandman comforts himself with the presedence of his labours, and feeds upon future hope's:
p-acp vvg vvz n1, cc p-acp n1 vvz n1. dt n1 vvz px31 p-acp dt n1 pp-f po31 n2, cc vvz p-acp j-jn n2:
(17) part (DIV2)
259
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1728
His well dunged and manured ground, his seasonable tillage, and his good seed, will surely bring a plentiful haruest in the end, more then answerable to his paines.
His well dunged and manured ground, his seasonable tillage, and his good seed, will surely bring a plentiful harvest in the end, more then answerable to his pains.
po31 n1 vvn cc vvn n1, po31 j n1, cc po31 j n1, vmb av-j vvi dt j n1 p-acp dt n1, av-dc cs j p-acp po31 n2.
(17) part (DIV2)
260
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1729
The husbandman cannot so much hope for an ensuing crop, as the child of God hath an assurance of his future glory:
The husbandman cannot so much hope for an ensuing crop, as the child of God hath an assurance of his future glory:
dt n1 vmbx av av-d vvi p-acp dt j-vvg n1, c-acp dt n1 pp-f np1 vhz dt n1 pp-f po31 j-jn n1:
(17) part (DIV2)
260
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1730
His well manured soule, with the grace of God, his seasonable and good seed of obedience, puts him in such an hope,
His well manured soul, with the grace of God, his seasonable and good seed of Obedience, puts him in such an hope,
png31 n1 vvn n1, p-acp dt n1 pp-f np1, po31 j cc j n1 pp-f n1, vvz pno31 p-acp d dt n1,
(17) part (DIV2)
260
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1731
and giues him such assurance of a blessed haruest, that he will not sell his future estate, for a present Monarchy.
and gives him such assurance of a blessed harvest, that he will not fell his future estate, for a present Monarchy.
cc vvz pno31 d n1 pp-f dt j-vvn n1, cst pns31 vmb xx vvi po31 j-jn n1, p-acp dt j n1.
(17) part (DIV2)
260
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1732
Moyses had rather forgoe his present dignities, then loose his future hopes.Moses had rather forgo his present dignities, then lose his future hope's.
np1 vhd av-c vvi po31 j n2, av vvb po31 j-jn n2.
(17) part (DIV2)
260
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1733
Thirdly, it is fitly compared to sowing, because as one corne brings foorth many, and a little increaieth much:
Thirdly, it is fitly compared to sowing, Because as one corn brings forth many, and a little increaieth much:
ord, pn31 vbz av-j vvn p-acp vvg, c-acp c-acp crd n1 vvz av d, cc dt j vvz av-d:
(17) part (DIV2)
261
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1734
so the seede of righteousnesse brings foorth an vnspeakable weight of glory:
so the seed of righteousness brings forth an unspeakable weight of glory:
av dt n1 pp-f n1 vvz av dt j n1 pp-f n1:
(17) part (DIV2)
261
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1735
Eye hath not seene, care hath not heard, neither hath it entred into the heart of man, what God hath laid vp for those that loue him;
Eye hath not seen, care hath not herd, neither hath it entered into the heart of man, what God hath laid up for those that love him;
n1 vhz xx vvn, n1 vhz xx vvn, av-dx vhz pn31 vvn p-acp dt n1 pp-f n1, r-crq np1 vhz vvn a-acp p-acp d cst vvb pno31;
(17) part (DIV2)
261
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1736
so great is the reward, as that it cannot be numbred; so precious, as that it cannot be valued;
so great is the reward, as that it cannot be numbered; so precious, as that it cannot be valued;
av j vbz dt n1, p-acp cst pn31 vmbx vbi vvn; av j, c-acp cst pn31 vmbx vbi vvn;
(17) part (DIV2)
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1737
so lasting, as that it euer endureth. O ioy aboue all ioyes; mirth without sorrow; life without labour; light without darkenesse;so lasting, as that it ever Endureth. O joy above all Joys; mirth without sorrow; life without labour; Light without darkness;
av vvg, c-acp cst pn31 av vvz. fw-fr n1 p-acp d n2; n1 p-acp n1; n1 p-acp n1; n1 p-acp n1;
(17) part (DIV2)
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1738
aglorious reward, for so small a worke. Here is a blessed increase, and yet no vsurie;
aglorious reward, for so small a work. Here is a blessed increase, and yet no Usury;
j n1, c-acp av j dt n1. av vbz dt j-vvn n1, cc av dx n1;
(17) part (DIV2)
262
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1739
an hundred for tenne, yea, a thousand for one, yet no extortion: our seede finite, the reward infinite.
an hundred for tenne, yea, a thousand for one, yet no extortion: our seed finite, the reward infinite.
dt crd p-acp crd, uh, dt crd p-acp crd, av dx n1: po12 n1 j, dt n1 j.
(17) part (DIV2)
262
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1740
A cup of cold water giuen to a pious vse, shall be put in the Chronicles of heauen,
A cup of cold water given to a pious use, shall be put in the Chronicles of heaven,
dt n1 pp-f j-jn n1 vvn p-acp dt j n1, vmb vbi vvn p-acp dt n2 pp-f n1,
(17) part (DIV2)
262
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1741
and rewarded with no lesle then a kingdome.
and rewarded with no lesle then a Kingdom.
cc vvn p-acp dx dc cs dt n1.
(17) part (DIV2)
262
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1742
Fourthly obserue, that out of one hand comes many graines, and cornes, which are dispersed into many parts of the field:
Fourthly observe, that out of one hand comes many grains, and corns, which Are dispersed into many parts of the field:
ord vvb, cst av pp-f crd n1 vvz d n2, cc n2, r-crq vbr vvn p-acp d n2 pp-f dt n1:
(17) part (DIV2)
263
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1743
So the good childe of God, must bee as plentifull in good workes, doing good vnto many.
So the good child of God, must be as plentiful in good works, doing good unto many.
av dt j n1 pp-f np1, vmb vbi a-acp j p-acp j n2, vdg j p-acp d.
(17) part (DIV2)
263
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1744
The seruant is not aboue his Lord. If Christ so sowed, wee ought to follow: For, omnis Christi actio nostra debet esse instructio.
The servant is not above his Lord. If christ so sowed, we ought to follow: For, omnis Christ actio nostra debet esse Instruction.
dt n1 vbz xx p-acp po31 n1. cs np1 av vvd, pns12 vmd pc-acp vvi: c-acp, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
(17) part (DIV2)
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1745
Euery action of Christ, ought to be our instruction, who went about doing good vnto all people.Every actium of christ, ought to be our instruction, who went about doing good unto all people.
d n1 pp-f np1, pi pc-acp vbi po12 n1, r-crq vvd a-acp vdg j p-acp d n1.
(17) part (DIV2)
263
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1746
Among the Iewes none might be a Rabbin, till he could speake seuen languages, the tree is not accounted a good tree, till it bring forth much fruit;
Among the Iewes none might be a Rabbin, till he could speak seuen languages, the tree is not accounted a good tree, till it bring forth much fruit;
p-acp dt np2 pi vmd vbi dt zz, c-acp pns31 vmd vvi crd n2, dt n1 vbz xx vvn dt j n1, c-acp pn31 vvb av d n1;
(17) part (DIV2)
263
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1747
and who can bee a good Christian, till hee bee found fruitfull in good workes. A Christian must be like the tree, that Clusius reports of; calling it the Indian figgetree:
and who can be a good Christian, till he be found fruitful in good works. A Christian must be like the tree, that Clusius reports of; calling it the Indian Fig tree:
cc q-crq vmb vbi dt j njp, c-acp pns31 vbb vvn j p-acp j n2. dt njp vmb vbi av-j dt n1, cst np1 n2 pp-f; vvg pn31 dt jp n1:
(17) part (DIV2)
263
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1748
and Gorobius calleth it the tree of Adams transgression.
and Gorobius calls it the tree of Adams Transgression.
cc np1 vvz pn31 dt n1 pp-f npg1 n1.
(17) part (DIV2)
264
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1749
Let it be what it is, it groweth vp with one faire body, the branches spreading themselues very large, reaching downe vnto the earth, taking hold thereof,
Let it be what it is, it grows up with one fair body, the branches spreading themselves very large, reaching down unto the earth, taking hold thereof,
vvb pn31 vbi r-crq pn31 vbz, pn31 vvz a-acp p-acp crd j n1, dt n2 vvg px32 av j, vvg a-acp p-acp dt n1, vvg n1 av,
(17) part (DIV2)
264
Image 60
1750
and springeth vp againe into little trees:
and springs up again into little trees:
cc vvz a-acp av p-acp j n2:
(17) part (DIV2)
264
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1751
that often it comes to passe, that the ground is couered, and ouerspread for the space of a mile, with the ouer spreading branches.
that often it comes to pass, that the ground is covered, and overspread for the Molle of a mile, with the over spreading branches.
cst av pn31 vvz pc-acp vvi, cst dt n1 vbz vvn, cc vvn p-acp dt n1 pp-f dt n1, p-acp av p-acp j-vvg n2.
(17) part (DIV2)
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1752
The Christian is compared in Scripture to a figge tree:
The Christian is compared in Scripture to a fig tree:
dt njp vbz vvn p-acp n1 p-acp dt n1 n1:
(17) part (DIV2)
264
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1753
It seemes that this is the cause of it, to teach the childe of God, to be as farre spreading with his workes.
It seems that this is the cause of it, to teach the child of God, to be as Far spreading with his works.
pn31 vvz cst d vbz dt n1 pp-f pn31, pc-acp vvi dt n1 pp-f np1, pc-acp vbi c-acp av-j vvg p-acp po31 n2.
(17) part (DIV2)
264
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1754
We reade, that when Christ fed the people, he fed them by multitudes; to teach vs to doe good vnto many:
We read, that when christ fed the people, he fed them by Multitudes; to teach us to do good unto many:
pns12 vvb, cst c-crq np1 vvd dt n1, pns31 vvd pno32 p-acp n2; pc-acp vvi pno12 pc-acp vdi j p-acp d:
(17) part (DIV2)
264
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1755
While wee haue time (saith the Apostle) let vs doe good vnto all. When the ayre hath giuen influence, the cloudes sent downe the seasonable deawes of grace,While we have time (Says the Apostle) let us do good unto all. When the air hath given influence, the Clouds sent down the seasonable dews of grace,
cs pns12 vhb n1 (vvz dt n1) vvb pno12 vdb j p-acp d. c-crq dt n1 vhz vvn n1, dt n2 vvd a-acp dt j n2 pp-f n1,
(17) part (DIV2)
264
Image 61
1756
and the sunne of righteousnes bestowed his kindly heat, then a Christian becomes fruitfull. Man is compared to the earth, that brings forth herbes of all colours and fashions, and of seueral smelles.
and the sun of righteousness bestowed his kindly heat, then a Christian becomes fruitful. Man is compared to the earth, that brings forth herbs of all colours and fashions, and of several smells.
cc dt n1 pp-f n1 vvd po31 j n1, cs dt njp vvz j. n1 vbz vvn p-acp dt n1, cst vvz av n2 pp-f d n2 cc n2, cc pp-f j n2.
(17) part (DIV2)
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Image 61
1757
These herbes are as dumbe masters to teach vs our duety, to be plentifull in good workes, of all sorts;
These herbs Are as dumb Masters to teach us our duty, to be plentiful in good works, of all sorts;
np1 n2 vbr a-acp j n2 pc-acp vvi pno12 po12 n1, pc-acp vbi j p-acp j n2, pp-f d n2;
(17) part (DIV2)
264
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1758
as Peter teacheth, Ioyne vertue with faith; and with vertue; knowledge; with knowledge, temperance; with temperance, patience; with patience, godlinesse; with godlinesse, brotherly kindnes; and with brotherly kindnesse, loue:
as Peter Teaches, Join virtue with faith; and with virtue; knowledge; with knowledge, temperance; with temperance, patience; with patience, godliness; with godliness, brotherly kindness; and with brotherly kindness, love:
c-acp np1 vvz, vvb n1 p-acp n1; cc p-acp n1; n1; p-acp n1, n1; p-acp n1, n1; p-acp n1, n1; p-acp n1, av-j n1; cc p-acp j n1, n1:
(17) part (DIV2)
264
Image 61
1759
See what a golden chaine of vertues are here linked together. That which was prophesied of vs, must bee made true in vs;
See what a golden chain of Virtues Are Here linked together. That which was prophesied of us, must be made true in us;
vvb q-crq dt j n1 pp-f n2 vbr av vvn av. d r-crq vbds vvn pp-f pno12, vmb vbi vvn j p-acp pno12;
(17) part (DIV2)
264
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1760
Our roabes (namely our workes) must bee wrought with diuers collours.
Our robes (namely our works) must be wrought with diverse colours.
po12 n2 (av po12 n2) vmb vbi vvn p-acp j n2.
(17) part (DIV2)
264
Image 61
1761
It must not bee with vs as it was with the Athenians. For the more good they did know, the lesse they did:
It must not be with us as it was with the Athenians. For the more good they did know, the less they did:
pn31 vmb xx vbi p-acp pno12 p-acp pn31 vbds p-acp dt np1. p-acp dt av-dc j pns32 vdd vvi, dt av-dc pns32 vdd:
(17) part (DIV2)
264
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1762
But, Scire tuum nihil est, nisi te scire hoc sciat alter: Thy knowledge is nothing, vnlesse another man know that thou hast knowledge.
But, Scire tuum nihil est, nisi te Scire hoc sciat altar: Thy knowledge is nothing, unless Another man know that thou hast knowledge.
cc-acp, vvb fw-la fw-la fw-la, fw-la fw-la fw-la fw-la n1 vvi: po21 n1 vbz pix, cs j-jn n1 vvb cst pns21 vh2 n1.
(17) part (DIV2)
264
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1763
Fiftly, it is fitly compared vnto sowing, because the best seede is to bee put into the ground:
Fifty, it is fitly compared unto sowing, Because the best seed is to be put into the ground:
ord, pn31 vbz av-j vvn p-acp vvg, c-acp dt js n1 vbz pc-acp vbi vvn p-acp dt n1:
(17) part (DIV2)
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Image 61
1764
to teach man what seede of obedience to sowe, (namely, the best) And to shew the same, God commanded in the Law, they should offer the best of all their cattell, and without blemish.
to teach man what seed of Obedience to sow, (namely, the best) And to show the same, God commanded in the Law, they should offer the best of all their cattle, and without blemish.
pc-acp vvi n1 r-crq n1 pp-f n1 pc-acp vvi, (av, dt js) cc pc-acp vvi dt d, np1 vvd p-acp dt n1, pns32 vmd vvi dt js pp-f d po32 n2, cc p-acp n1.
(17) part (DIV2)
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1765
It is not the sowing, but the good sowing, that brings this haruest of happinesse:
It is not the sowing, but the good sowing, that brings this harvest of happiness:
pn31 vbz xx dt vvg, cc-acp dt j vvg, cst vvz d n1 pp-f n1:
(17) part (DIV2)
265
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1766
For, the husbandman knowes, if he should cast bad seede into the earth, that either it would not spring vp;
For, the husbandman knows, if he should cast bad seed into the earth, that either it would not spring up;
c-acp, dt n1 vvz, cs pns31 vmd vvi j n1 p-acp dt n1, cst av-d pn31 vmd xx vvi a-acp;
(17) part (DIV2)
265
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1767
or being sprung vp, it would come to bee lanke, and emptie corne. So if wee sowe seede which is not good, it will die, and perish;
or being sprung up, it would come to be lank, and empty corn. So if we sow seed which is not good, it will die, and perish;
cc vbg vvn a-acp, pn31 vmd vvi pc-acp vbi j, cc j n1. av cs pns12 vvi n1 r-crq vbz xx j, pn31 vmb vvi, cc vvi;
(17) part (DIV2)
265
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1768
or if it doesping vp, to giue vs any comfort, it is vnitable, and vanishing.
or if it doesping up, to give us any Comfort, it is unitable, and vanishing.
cc cs pn31 vvg a-acp, pc-acp vvi pno12 d n1, pn31 vbz j, cc vvg.
(17) part (DIV2)
265
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1769
Therefore our seede must be such, as that it will endure the earth, vndergoe the stormes and boisterous weather.
Therefore our seed must be such, as that it will endure the earth, undergo the storms and boisterous weather.
av po12 n1 vmb vbi d, c-acp cst pn31 vmb vvi dt n1, vvi dt n2 cc j n1.
(17) part (DIV2)
265
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1770
When the merchant sets his shippe to the sea, hee lookes that it be sound within and without,
When the merchant sets his ship to the sea, he looks that it be found within and without,
c-crq dt n1 vvz po31 n1 p-acp dt n1, pns31 vvz cst pn31 vbb j p-acp cc a-acp,
(17) part (DIV2)
265
Image 61
1771
and able to endure the weather; or else shee is neuer like to returne home againe; but with losse.
and able to endure the weather; or Else she is never like to return home again; but with loss.
cc j pc-acp vvi dt n1; cc av pns31 vbz av j pc-acp vvi av-an av; cc-acp p-acp n1.
(17) part (DIV2)
265
Image 61
1772
Would a Christian send forth his seede of obedience: let it bee good, that it may endure all weathers;
Would a Christian send forth his seed of Obedience: let it be good, that it may endure all weathers;
vmd dt np1 vvb av po31 n1 pp-f n1: vvb pn31 vbi j, cst pn31 vmb vvi d n2;
(17) part (DIV2)
265
Image 61
1773
otherwise it will hardly returne againe:
otherwise it will hardly return again:
av pn31 vmb av vvi av:
(17) part (DIV2)
265
Image 61
1774
and if it doe, it will bee with a broken conscience, and a weather beaten spirit.
and if it do, it will be with a broken conscience, and a weather beaten Spirit.
cc cs pn31 vdb, pn31 vmb vbi p-acp dt j-vvn n1, cc dt n1 j-vvn n1.
(17) part (DIV2)
265
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1775
God commanded the Tabernacle to be made of the best stones, wood, gold, and other things;
God commanded the Tabernacle to be made of the best stones, wood, gold, and other things;
np1 vvd dt n1 pc-acp vbi vvn pp-f dt js n2, n1, n1, cc j-jn n2;
(17) part (DIV2)
266
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1776
and the best spices for ointments; principally to teach the people, that their obedience must be of the best sort.
and the best spices for ointments; principally to teach the people, that their Obedience must be of the best sort.
cc dt js n2 p-acp n2; av-j pc-acp vvi dt n1, cst po32 n1 vmb vbi pp-f dt js n1.
(17) part (DIV2)
266
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1777
Answerable hereunto, was that of Marie, who brought oyntment, and that very costly, to anoint Christ: Shee knew she ought to obserue the custome of the Law, in bringing the best:
Answerable hereunto, was that of Marry, who brought ointment, and that very costly, to anoint christ: She knew she ought to observe the custom of the Law, in bringing the best:
j av, vbds d pp-f uh, r-crq vvd n1, cc cst av j, pc-acp vvi np1: pns31 vvd pns31 vmd pc-acp vvi dt n1 pp-f dt n1, p-acp vvg dt js:
(17) part (DIV2)
266
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1778
as strictly should wee obserue, and performe this duety, in sowing the best obedience:
as strictly should we observe, and perform this duty, in sowing the best Obedience:
c-acp av-j vmd pns12 vvi, cc vvi d n1, p-acp vvg dt js n1:
(17) part (DIV2)
266
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1779
For, it will be more glorious vnto God, and with greater profit returne againe vnto our selues.
For, it will be more glorious unto God, and with greater profit return again unto our selves.
c-acp, pn31 vmb vbi av-dc j p-acp np1, cc p-acp jc n1 vvi av p-acp po12 n2.
(17) part (DIV2)
266
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1780
Here I cannot but condole, and wish mine eyes to weepe day and night, for the seede of our dissembling Protestants;
Here I cannot but condole, and wish mine eyes to weep day and night, for the seed of our dissembling Protestants;
av pns11 vmbx p-acp vvi, cc vvb po11 n2 pc-acp vvi n1 cc n1, p-acp dt n1 pp-f po12 j-vvg n2;
(17) part (DIV2)
267
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1781
who like the Grecians, speake much, and do little: They beleeue as Christians, but liue as Pagans; ciuile in speach, rude in their manners:
who like the Greeks, speak much, and do little: They believe as Christians, but live as Pagans; civil in speech, rude in their manners:
r-crq av-j dt njp2, vvi d, cc vdb j: pns32 vvb p-acp np1, p-acp j c-acp n2-jn; j p-acp n1, j p-acp po32 n2:
(17) part (DIV2)
267
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1782
The name of God is in their tongues, but the feare of God is not in their hearts.
The name of God is in their tongues, but the Fear of God is not in their hearts.
dt n1 pp-f np1 vbz p-acp po32 n2, cc-acp dt n1 pp-f np1 vbz xx p-acp po32 n2.
(17) part (DIV2)
267
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1783
The Papists call vs Solifideans, but our workes doe declare vs rather Nolifideans; for the more we knowe, the lesse good we doe:
The Papists call us Solifideans, but our works do declare us rather Nolifideans; for the more we know, the less good we do:
dt njp2 vvb pno12 np1, p-acp po12 n2 vdb vvi pno12 av-c np1; p-acp dt av-dc pns12 vvb, dt av-dc j pns12 vdb:
(17) part (DIV2)
267
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1784
we frie in words, and freeze in deedes; speake by elles, and worke by inches; changing workes into wordes;
we fry in words, and freeze in Deeds; speak by Else, and work by inches; changing works into words;
pns12 vvi p-acp n2, cc vvi p-acp n2; vvb p-acp av, cc vvi p-acp n2; vvg n2 p-acp n2;
(17) part (DIV2)
267
Image 61
1785
and godly deuotion into bare knowledge. O remember that the Vrim, and the 〈 ◊ 〉 must goe together:
and godly devotion into bore knowledge. Oh Remember that the Urim, and the 〈 ◊ 〉 must go together:
cc j n1 p-acp j n1. uh vvb cst dt n1, cc dt 〈 sy 〉 vmb vvi av:
(17) part (DIV2)
267
Image 61
1786
That is light of knowledge, and holinesse of life:
That is Light of knowledge, and holiness of life:
cst vbz j pp-f n1, cc n1 pp-f n1:
(17) part (DIV2)
268
Image 61
1787
for there is as great danger, in not doing of good, as there is profit in forbearing of euill, It was a question,
for there is as great danger, in not doing of good, as there is profit in forbearing of evil, It was a question,
c-acp pc-acp vbz p-acp j n1, p-acp xx vdg pp-f j, c-acp pc-acp vbz n1 p-acp vvg pp-f n-jn, pn31 vbds dt n1,
(17) part (DIV2)
268
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1788
whether it were better to haue a soe that hurts not, or a friend that helpes not.
whither it were better to have a so that hurts not, or a friend that helps not.
cs pn31 vbdr jc pc-acp vhi dt av cst vvz xx, cc dt n1 cst vvz xx.
(17) part (DIV2)
268
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1789
The rich man is in hell; Non quod abstulerit: Not for taking away another mans: Sed quod non donarit sua;
The rich man is in hell; Non quod abstulerit: Not for taking away Another men: said quod non donarit sua;
dt j n1 vbz p-acp n1; fw-fr fw-la fw-la: xx c-acp vvg av j-jn ng1: vvd fw-la fw-fr n1 fw-la;
(17) part (DIV2)
269
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1790
But because he gaue not of his owne. Barrennesse was euer accounted a curse, a shame, and areproch.But Because he gave not of his own. barrenness was ever accounted a curse, a shame, and areproch.
cc-acp c-acp pns31 vvd xx pp-f po31 d. n1 vbds av vvn dt n1, dt n1, cc n1.
(17) part (DIV2)
269
Image 61
1791
The first borne of idlesle is to doe nothing, The second, is to doe some thing to no purpose.
The First born of idlesle is to do nothing, The second, is to do Some thing to no purpose.
dt ord vvn pp-f j vbz pc-acp vdi pix, dt ord, vbz pc-acp vdi d n1 p-acp dx n1.
(17) part (DIV2)
270
Image 61
1792
And the third is to doe that which is pernitious and hurtfull. Some will take no paines in sowing;
And the third is to do that which is pernicious and hurtful. some will take no pains in sowing;
cc dt ord vbz pc-acp vdi d r-crq vbz j cc j. d vmb vvi dx n2 p-acp vvg;
(17) part (DIV2)
270
Image 61
1793
vnlesse the deuill set them a worke, and too many haue wee of these sowers in this land:
unless the Devil Set them a work, and too many have we of these sower's in this land:
cs dt n1 vvd pno32 dt n1, cc av d vhb pns12 pp-f d n2 p-acp d n1:
(17) part (DIV2)
270
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1794
So that I thinke, there was neuer more filthinesse in Sodome, drunkennesse in Flanders, lying in Creete, and hypocrisie in Iurie, then is now practised in England: The custome of iniquity, hath so chased away the shame of sinne, that common wickednesse, is taken for no priuate offence.
So that I think, there was never more filthiness in Sodom, Drunkenness in Flanders, lying in Crete, and hypocrisy in Jury, then is now practised in England: The custom of iniquity, hath so chased away the shame of sin, that Common wickedness, is taken for no private offence.
av cst pns11 vvb, pc-acp vbds av-x av-dc n1 p-acp np1, n1 p-acp np1, vvg p-acp np1, cc n1 p-acp np1-n, av vbz av vvn p-acp np1: dt n1 pp-f n1, vhz av vvn av dt n1 pp-f n1, cst j n1, vbz vvn p-acp dx j-jn n1.
(17) part (DIV2)
270
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1795
He ere is such vnmercifulnesse, bribing, oppressing, and grinding the faces of the poore, as if there were no God to honour, Deuill to dread, Heauen to hope for, nor hell to shunne.
He ere is such unmercifulness, bribing, oppressing, and grinding the faces of the poor, as if there were no God to honour, devil to dread, Heaven to hope for, nor hell to shun.
pns31 av vbz d n1, vvg, vvg, cc vvg dt n2 pp-f dt j, c-acp cs pc-acp vbdr dx n1 pc-acp vvi, n1 p-acp n1, n1 pc-acp vvi p-acp, ccx n1 pc-acp vvi.
(17) part (DIV2)
270
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1796
Men are more ready to keepe their money then their consciences, and their soules are of lesse credit, then their seales.
Men Are more ready to keep their money then their Consciences, and their Souls Are of less credit, then their Seals.
n2 vbr av-dc j pc-acp vvi po32 n1 cs po32 n2, cc po32 n2 vbr pp-f dc n1, cs po32 n2.
(17) part (DIV2)
270
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1797
Is this the sowing of our Christians, the practise of our profession, the seale of our faith,
Is this the sowing of our Christians, the practice of our profession, the seal of our faith,
vbz d dt vvg pp-f po12 np1, dt n1 pp-f po12 n1, dt n1 pp-f po12 n1,
(17) part (DIV2)
271
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1798
and the fruite of our Religion? O remember the tree that had no fruite on it was accursed:
and the fruit of our Religion? O Remember the tree that had no fruit on it was accursed:
cc dt n1 pp-f po12 n1? sy vvb dt n1 cst vhd dx n1 p-acp pn31 vbds vvn:
(17) part (DIV2)
271
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1799
how much more when there is euill fruite thereon;
how much more when there is evil fruit thereon;
c-crq av-d av-dc c-crq pc-acp vbz j-jn n1 av;
(17) part (DIV2)
271
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1800
as drunkennesse, adultery, swearing, lying, stealing, killing, brybing, &c. Some cruell as Lions, craftie as Foxes, filthy as swine, enuious as dogges, and as rauenous as wolues.
as Drunkenness, adultery, swearing, lying, stealing, killing, bribing, etc. some cruel as Lions, crafty as Foxes, filthy as Swine, envious as Dogs, and as ravenous as wolves.
c-acp n1, n1, vvg, vvg, vvg, vvg, vvg, av d j c-acp n2, j c-acp n2, j c-acp n1, j c-acp n2, cc p-acp j c-acp n2.
(17) part (DIV2)
271
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1801
Homo homini lupus est. Man it to man a wolse. Therefore let my counsell bee vnto you, as Daniel was vnto the King.Homo Homini lupus est. Man it to man a wolse. Therefore let my counsel be unto you, as daniel was unto the King.
fw-la fw-la fw-la fw-la. n1 pn31 p-acp n1 dt j. av vvb po11 n1 vbi p-acp pn22, c-acp np1 vbds p-acp dt n1.
(17) part (DIV2)
271
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1802
Breake off your sinnes by righteousnesse, and your iniquity by mercy towards the poore;
Break off your Sins by righteousness, and your iniquity by mercy towards the poor;
vvb a-acp po22 n2 p-acp n1, cc po22 n1 p-acp n1 p-acp dt j;
(17) part (DIV2)
272
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1803
let your soules be pure, your hearts zealous, your liues religious, your actions holy, and your handes 〈 ◊ 〉 or good workes:
let your Souls be pure, your hearts zealous, your lives religious, your actions holy, and your hands 〈 ◊ 〉 or good works:
vvb po22 n2 vbb j, po22 n2 j, po22 n2 j, po22 n2 j, cc po22 n2 〈 sy 〉 cc j n2:
(17) part (DIV2)
272
Image 62
1804
that it may be saide to you, as it was to that good seruant; Well done thou good and faithfull seruant, enter into thy masters ioy.
that it may be said to you, as it was to that good servant; Well done thou good and faithful servant, enter into thy Masters joy.
cst pn31 vmb vbi vvn p-acp pn22, c-acp pn31 vbds p-acp d j n1; av vdn pns21 j cc j n1, vvb p-acp po21 ng1 n1.
(17) part (DIV2)
272
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1805
Giue me leaue to speake one word more of this terrene sowing, which is a worke very laborious:
Give me leave to speak one word more of this terrene sowing, which is a work very laborious:
vvb pno11 n1 pc-acp vvi crd n1 av-dc pp-f d j vvg, r-crq vbz dt n1 av j:
(17) part (DIV2)
273
Image 62
1806
yet not like vnto the spirituall sowing: a worke very hard, yet effected with ease; greatly opposed, yet not hindered: much neglected, yet most necessary:
yet not like unto the spiritual sowing: a work very hard, yet effected with ease; greatly opposed, yet not hindered: much neglected, yet most necessary:
av xx av-j p-acp dt j vvg: dt n1 av av-j, av vvn p-acp n1; av-j vvn, av xx vvn: d vvn, av av-ds j:
(17) part (DIV2)
273
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1807
commonly despised, yet none more amiable.
commonly despised, yet none more amiable.
av-j vvn, av pix av-dc j.
(17) part (DIV2)
273
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1808
A worke it is, (saith Saint Paul.) Worke out your saluation with feare and trembling;
A work it is, (Says Faint Paul.) Work out your salvation with Fear and trembling;
dt n1 pn31 vbz, (vvz j np1.) n1 av po22 n1 p-acp n1 cc j-vvg;
(17) part (DIV2)
273
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1809
For the kingdome of heauen comes not with obseruation: there belongs more vnto it, then haue and hold it;
For the Kingdom of heaven comes not with observation: there belongs more unto it, then have and hold it;
p-acp dt n1 pp-f n1 vvz xx p-acp n1: a-acp vvz av-dc p-acp pn31, av vhb cc vvb pn31;
(17) part (DIV2)
273
Image 62
1810
dilligence that industerous worke-master, must worke it out: it is not gotten by speculation: For the life of man is short, the way is long:
diligence that industerous workmaster, must work it out: it is not got by speculation: For the life of man is short, the Way is long:
n1 cst j n1, vmb vvi pn31 av: pn31 vbz xx vvn p-acp n1: c-acp dt n1 pp-f n1 vbz j, dt n1 vbz j:
(17) part (DIV2)
273
Image 62
1811
if thou wilt come vnto the worke, beginne to runne with speede; if thou wilt come unto the work, begin to run with speed;
cs pns21 vm2 vvi p-acp dt n1, vvb pc-acp vvi p-acp n1;
(17) part (DIV2)
273
Image 62
1812
The more a man hath to doe, and little time allowed, the greater is his labour to effect it.
The more a man hath to do, and little time allowed, the greater is his labour to Effect it.
dt av-dc dt n1 vhz pc-acp vdi, cc j n1 vvn, dt jc vbz po31 n1 pc-acp vvi pn31.
(17) part (DIV2)
273
Image 62
1813
Qui cupit optatem cursu contingeremetam, Multa tulit facit { que } miser sudauit & alist: He that in running doth desire the wished marke to tuch, He runneth very speedily, and sweateth very much.
Qui Cupit optatem cursu contingeremetam, Multa tulit facit { que } miser sudauit & alist: He that in running does desire the wished mark to tuch, He Runneth very speedily, and sweateth very much.
np1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la { fw-fr } n1 fw-la cc n1: pns31 cst p-acp vvg vdz vvi dt j-vvn n1 pc-acp vvi, pns31 vvz av av-j, cc vvz av av-d.
(17) part (DIV2)
273
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1814
Nothing can bee effected without labour, and shall wee thinke heauen to be obtained with a song.
Nothing can be effected without labour, and shall we think heaven to be obtained with a song.
pix vmb vbi vvn p-acp n1, cc vmb pns12 vvi n1 pc-acp vbi vvn p-acp dt n1.
(17) part (DIV2)
273
Image 62
1815
Idlenesse in humaine affaires is accounted a sinne, but in Religion a double sinne, and many are infected therewith, which rather then they will take a little paines to walke in the pathes of righteousnes, that leades to heauen, they will tumble in the greene pleasures of iniquitie, which leade to hell.
Idleness in human affairs is accounted a sin, but in Religion a double sin, and many Are infected therewith, which rather then they will take a little pains to walk in the paths of righteousness, that leads to heaven, they will tumble in the green pleasures of iniquity, which lead to hell.
n1 p-acp j n2 vbz vvn dt n1, cc-acp p-acp n1 dt j-jn n1, cc d vbr vvn av, r-crq av-c cs pns32 vmb vvi dt j n2 pc-acp vvi p-acp dt n2 pp-f n1, cst vvz p-acp n1, pns32 vmb vvi p-acp dt j-jn n2 pp-f n1, r-crq vvb p-acp n1.
(17) part (DIV2)
274
Image 62
1816
The common harlot the world, with her painted amorous face, hath so bewitched the fooles of this age, that they are sicke of loue,
The Common harlot the world, with her painted Amoros face, hath so bewitched the Fools of this age, that they Are sick of love,
dt j n1 dt n1, p-acp po31 j-vvn j n1, vhz av vvn dt n2 pp-f d n1, cst pns32 vbr j pp-f n1,
(17) part (DIV2)
274
Image 62
1817
and euery one is ready to doe her the best seruice they can.
and every one is ready to do her the best service they can.
cc d pi vbz j pc-acp vdi pno31 dt js n1 pns32 vmb.
(17) part (DIV2)
274
Image 62
1818
Some are so infected with the silken dropsie, that they cannot tread in the pathes of saluation without a Coatch,
some Are so infected with the silken dropsy, that they cannot tread in the paths of salvation without a Coach,
d vbr av vvn p-acp dt j n1, cst pns32 vmbx vvi p-acp dt n2 pp-f n1 p-acp dt n1,
(17) part (DIV2)
274
Image 62
1819
and then they goe but like vnto a snaile, least they should come there too soone, The vsurer would walk in this would walke in this way,
and then they go but like unto a snail, lest they should come there too soon, The usurer would walk in this would walk in this Way,
cc av pns32 vvb cc-acp av-j p-acp dt n1, cs pns32 vmd vvi a-acp av av, dt n1 vmd vvi p-acp d vmd vvi p-acp d n1,
(17) part (DIV2)
274
Image 63
1820
but he hath not yet read ouer his billes, nor gotten the waxe cleare from his fingers:
but he hath not yet read over his bills, nor got the wax clear from his fingers:
cc-acp pns31 vhz xx av vvn p-acp po31 n2, ccx vvn dt n1 j p-acp po31 n2:
(17) part (DIV2)
274
Image 63
1821
and he is very vnwilling to goe and leaue any thing vnfinished:
and he is very unwilling to go and leave any thing unfinished:
cc pns31 vbz av j pc-acp vvi cc vvi d n1 j-vvn-u:
(17) part (DIV2)
274
Image 63
1822
for hee thinkes to get more in one houre by a piece of paper, (and that with lesse paines,) then in this way in a whole moneth (with greater labour.) The drunkard sits at ease on his seate,
for he thinks to get more in one hour by a piece of paper, (and that with less pains,) then in this Way in a Whole Monn (with greater labour.) The drunkard sits At ease on his seat,
c-acp pns31 vvz pc-acp vvi av-dc p-acp crd n1 p-acp dt n1 pp-f n1, (cc cst p-acp dc n2,) av p-acp d n1 p-acp dt j-jn n1 (p-acp jc n1.) dt n1 vvz p-acp n1 p-acp po31 n1,
(17) part (DIV2)
274
Image 63
1823
and no sooner calls for one pot, but hee shall haue two;
and no sooner calls for one pot, but he shall have two;
cc av-dx av-c vvz p-acp crd n1, cc-acp pns31 vmb vhi crd;
(17) part (DIV2)
274
Image 63
1824
Therefore hee cares not to come into this patly, least their should be no tap-houses in the way:
Therefore he Cares not to come into this patly, lest their should be no tap-houses in the Way:
av pns31 vvz xx pc-acp vvi p-acp d av-j, cs po32 vmd vbi dx n2 p-acp dt n1:
(17) part (DIV2)
274
Image 63
1825
for he cannot goe farre without a draught, and the iourney being long, he faints to thinke of it.
for he cannot go Far without a draught, and the journey being long, he faints to think of it.
c-acp pns31 vmbx vvi av-j p-acp dt n1, cc dt n1 vbg j, pns31 vvz pc-acp vvi pp-f pn31.
(17) part (DIV2)
274
Image 63
1826
My lady lust will not come in this path, because she cannot meete with her companions,
My lady lust will not come in this path, Because she cannot meet with her Sodales,
po11 n1 n1 vmb xx vvi p-acp d n1, c-acp pns31 vmbx vvi p-acp po31 n2,
(17) part (DIV2)
274
Image 63
1827
and to leaue her whorish trade, and take paines for her liuing in an honest course, shee will not:
and to leave her whorish trade, and take pains for her living in an honest course, she will not:
cc pc-acp vvi po31 j n1, cc vvi n2 p-acp po31 n-vvg p-acp dt j n1, pns31 vmb xx:
(17) part (DIV2)
274
Image 63
1828
for she gets her maintenance with more ease, and often, the poxe with all, as an ouerplusse:
for she gets her maintenance with more ease, and often, the pox with all, as an ouerplusse:
c-acp pns31 vvz po31 n1 p-acp dc n1, cc av, dt n1 p-acp d, c-acp dt n1:
(17) part (DIV2)
274
Image 63
1829
So she resolues not to goe the way to heauen, and rather then she will take the paines for it, shee will goe without it.
So she resolves not to go the Way to heaven, and rather then she will take the pains for it, she will go without it.
av pns31 vvz xx pc-acp vvi dt n1 p-acp n1, cc av-c cs pns31 vmb vvi dt n2 p-acp pn31, pns31 vmb vvi p-acp pn31.
(17) part (DIV2)
274
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1830
The fashion mungers, with their top and top-gallants, thinke this way to be both too narrow, and the seeling too lowe:
The fashion mungers, with their top and top-gallants, think this Way to be both too narrow, and the seeling too low:
dt n1 n2, p-acp po32 n1 cc j, vvb d n1 pc-acp vbi d av j, cc dt n1 av av-j:
(17) part (DIV2)
274
Image 63
1831
it will spoile the fashion of their ruffes, vnfrizle their haire, and staine their beautie: yet if they might haue a coach of ease drawne with two horses:
it will spoil the fashion of their ruffs, vnfrizle their hair, and stain their beauty: yet if they might have a coach of ease drawn with two Horses:
pn31 vmb vvi dt n1 pp-f po32 n2, vvi po32 n1, cc vvi po32 n1: av cs pns32 vmd vhi dt n1 pp-f n1 vvn p-acp crd n2:
(17) part (DIV2)
274
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1832
pride and pleasure, they are halfe minded to God, but deny them this, and you shall loose their company:
pride and pleasure, they Are half minded to God, but deny them this, and you shall lose their company:
n1 cc n1, pns32 vbr av-jn vvn p-acp np1, cc-acp vvb pno32 d, cc pn22 vmb vvi po32 n1:
(17) part (DIV2)
274
Image 63
1833
the path hard, the iourney long, and the paines great; a worke too hard for these daintie dames:
the path hard, the journey long, and the pains great; a work too hard for these dainty dams:
dt n1 av-j, dt n1 av-j, cc dt n2 j; dt n1 av av-j c-acp d j n2:
(17) part (DIV2)
274
Image 63
1834
their fingers too tender to handle this seede, and their roundabouts too broade, to enter in at that doore.
their fingers too tender to handle this seed, and their roundabouts too broad, to enter in At that door.
po32 n2 av j pc-acp vvi d n1, cc po32 av av j, pc-acp vvi p-acp p-acp d n1.
(17) part (DIV2)
274
Image 63
1835
The Lawyer would trauell this iourney, were it not a way of peace, and that is not for his profit;
The Lawyer would travel this journey, were it not a Way of peace, and that is not for his profit;
dt n1 vmd vvi d n1, vbdr pn31 xx dt n1 pp-f n1, cc d vbz xx p-acp po31 n1;
(17) part (DIV2)
274
Image 63
1836
here trueth is to be spoken, and iustice to be performed: a worke too hard for him, a seede that neuer came within his garner;
Here truth is to be spoken, and Justice to be performed: a work too hard for him, a seed that never Come within his garner;
av n1 vbz pc-acp vbi vvn, cc n1 pc-acp vbi vvn: dt n1 av av-j p-acp pno31, dt n1 cst av-x vvd p-acp po31 n1;
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1837
He thinkes to get more in one Tearmes lying, then in a whole yeeres truth in Religion:
He thinks to get more in one Terms lying, then in a Whole Years truth in Religion:
pns31 vvz pc-acp vvi av-dc p-acp crd n2 vvg, av p-acp dt j-jn ng2 n1 p-acp n1:
(17) part (DIV2)
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Image 63
1838
and so had rather haue a iourney at Candlemas to Westminster, then at Midsomer to heauen;
and so had rather have a journey At Candlemas to Westminster, then At Midsummer to heaven;
cc av vhd av-c vhi dt n1 p-acp np1 p-acp np1, av p-acp n1 p-acp n1;
(17) part (DIV2)
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1839
Thus because the way seemes troublesome, the paine great, 〈1 line〉 so long before they shall haue their wages, they resolue not to sowe this seede atall.
Thus Because the Way seems troublesome, the pain great, 〈1 line〉 so long before they shall have their wages, they resolve not to sow this seed atall.
av c-acp dt n1 vvz j, dt n1 j, n1 n1 av av-j c-acp pns32 vmb vhi po32 n2, pns32 vvb xx pc-acp vvi d n1 j.
(17) part (DIV2)
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1840
Religion was wont to be a pleasure, now it is reckened a labour:
Religion was wont to be a pleasure, now it is reckoned a labour:
n1 vbds j pc-acp vbi dt n1, av pn31 vbz vvn dt n1:
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Image 63
1841
it is too hot in summer, they dare not come to the Church then, least it make their heads to ake:
it is too hight in summer, they Dare not come to the Church then, lest it make their Heads to ache:
pn31 vbz av j p-acp n1, pns32 vvb xx vvn p-acp dt n1 av, cs pn31 vvb po32 n2 pc-acp vvi:
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Image 63
1842
in winter too cold, then they refuse to come, because they must not bring a fire with them;
in winter too cold, then they refuse to come, Because they must not bring a fire with them;
p-acp n1 av j-jn, cs pns32 vvb pc-acp vvi, c-acp pns32 vmb xx vvi dt n1 p-acp pno32;
(17) part (DIV2)
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1843
so that Religion is neuer in season with these, and they can finde no time to sowe this seede.
so that Religion is never in season with these, and they can find no time to sow this seed.
av d n1 vbz av-x p-acp n1 p-acp d, cc pns32 vmb vvi dx n1 pc-acp vvi d n1.
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1844
In the winter the stormes are too boysterous, and in the sommer, the Sunne is too hotte:
In the winter the storms Are too boisterous, and in the summer, the Sun is too hot:
p-acp dt n1 dt n2 vbr av j, cc p-acp dt n1, dt n1 vbz av j:
(17) part (DIV2)
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1845
so they keepe the seede still vnsowne.
so they keep the seed still unsown.
av pns32 vvb dt n1 av vvn.
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275
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1846
Is godlines become laborious, and the practise of piety vnprofitable, that the wayes of Zion lament,
Is godliness become laborious, and the practice of piety unprofitable, that the ways of Zion lament,
vbz n1 vvn j, cc dt n1 pp-f n1 j-u, cst dt n2 pp-f np1 vvi,
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Image 63
1847
because fewe come to the solemne assemblies: Because few come to the solemn assemblies:
c-acp d vvb p-acp dt j n2:
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1848
that a man may with more ease goe out at a Church doore, then in at a Playhouse gate.
that a man may with more ease go out At a Church door, then in At a Playhouse gate.
cst dt n1 vmb p-acp dc n1 vvi av p-acp dt n1 n1, av p-acp p-acp dt n1 n1.
(17) part (DIV2)
276
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1849
Most men, (with Demas, ) shewe Religion a faire paire of heeles, I will commend vnto your considerations a story, (how true it is I knowe not,) of a certaine man that did still send his wife to sowe this seede, the practise of Religion:
Most men, (with Demas,) show Religion a fair pair of heals, I will commend unto your considerations a story, (how true it is I know not,) of a certain man that did still send his wife to sow this seed, the practice of Religion:
ds n2, (p-acp np1,) vvb n1 dt j n1 pp-f n2, pns11 vmb vvi p-acp po22 n2 dt n1, (c-crq j pn31 vbz pns11 vvb xx,) pp-f dt j n1 cst vdd av vvi po31 n1 pc-acp vvi d n1, dt n1 pp-f n1:
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276
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1850
at length when they came to knocke at heauen gates, Peter, (being the imagined porter,) lets in the woman,
At length when they Come to knock At heaven gates, Peter, (being the imagined porter,) lets in the woman,
p-acp n1 c-crq pns32 vvd p-acp vvb p-acp n1 n2, np1, (vbg dt j-vvn n1,) vvz p-acp dt n1,
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276
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1851
but keepes out the man, answering him thus. Illa intrauit prose & te. She is entred both for her selfe, and for thee:
but keeps out the man, answering him thus. Illa intrauit prose & te. She is entered both for her self, and for thee:
cc-acp vvz av dt n1, vvg pno31 av. fw-la fw-la n1 cc fw-la. pns31 vbz vvn av-d p-acp po31 n1, cc p-acp pno21:
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1852
for as shee went to the Church for thee, so shee must goe into heauen for thee. for as she went to the Church for thee, so she must go into heaven for thee.
c-acp c-acp pns31 vvd p-acp dt n1 p-acp pno21, av pns31 vmb vvi p-acp n1 p-acp pno21.
(17) part (DIV2)
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Image 63
1853
We may well moralize vpon this:
We may well moralise upon this:
pns12 vmb av vvi p-acp d:
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1854
for if wee will not labour to haue a personality of faith, and a propriety of deuotion and Religion, seruing God in our owne persons,
for if we will not labour to have a personality of faith, and a propriety of devotion and Religion, serving God in our own Persons,
c-acp cs pns12 vmb xx vvi pc-acp vhi dt n1 pp-f n1, cc dt n1 pp-f n1 cc n1, vvg np1 p-acp po12 d n2,
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1855
and sowing this seede with our owne handes, we may goe to the gate of desire,
and sowing this seed with our own hands, we may go to the gate of desire,
cc vvg d n1 p-acp po12 d n2, pns12 vmb vvi p-acp dt n1 pp-f n1,
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Image 63
1856
but be turned backe againe with confusion: Then will the old verse be renewed. Scilicet immemores supera vt conuexa reuisant, Rursus & 〈 ◊ 〉 in corpora velle reuerti.
but be turned back again with confusion: Then will the old verse be renewed. Scilicet immemores supera vt conuexa reuisant, Rursus & 〈 ◊ 〉 in corpora velle reuerti.
cc-acp vbi vvn av av p-acp n1: av vmb dt j n1 vbi vvn. fw-la n2 fw-la fw-la fw-la j, fw-la cc 〈 sy 〉 p-acp fw-la fw-fr fw-la.
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276
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1857
Therefore let vs with Ioshuah, serue the Lord in our owne persone, that we may be blessed in our selues.
Therefore let us with Joshua, serve the Lord in our own person, that we may be blessed in our selves.
av vvb pno12 p-acp np1, vvb dt n1 p-acp po12 d n1, cst pns12 vmb vbi vvn p-acp po12 n2.
(17) part (DIV2)
277
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1858
For the iust shal liue 〈 ◊ 〉, in his faith; not by another mans faith:
For the just shall live 〈 ◊ 〉, in his faith; not by Another men faith:
p-acp dt j vmb vvi 〈 sy 〉, p-acp po31 n1; xx p-acp j-jn ng1 n1:
(17) part (DIV2)
277
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1859
And therefore see thou keepe Gods commandements, Non memoria, sedvita: Not in thy memorie, but in thy life:
And Therefore see thou keep God's Commandments, Non memoria, sedvita: Not in thy memory, but in thy life:
cc av vvb pns21 vvi npg1 n2, fw-fr fw-la, fw-la: xx p-acp po21 n1, cc-acp p-acp po21 n1:
(17) part (DIV2)
277
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1860
Non vt reddas ea, sed vt facias ea: Not to say them by roat, but to doe them: Non vt reddas ea, sed vt facias ea: Not to say them by roat, but to do them:
fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: xx pc-acp vvi pno32 p-acp n1, cc-acp pc-acp vdi pno32:
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1861
That so we may say with the Apostle.
That so we may say with the Apostle.
cst av pns12 vmb vvi p-acp dt n1.
(17) part (DIV2)
277
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1862
Wee haue kept the faith, and henceforth is layd vp for vs a crowne of righteousnesse. we have kept the faith, and henceforth is laid up for us a crown of righteousness.
pns12 vhb vvn dt n1, cc av vbz vvn a-acp p-acp pno12 dt n1 pp-f n1.
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1863
The Proprietie of the persons, You. LAcem, You: These are the persons, and the last part of the seed time.
The Propriety of the Persons, You. LAcem, You: These Are the Persons, and the last part of the seed time.
dt n1 pp-f dt n2, pn22 fw-la, pn22: d vbr dt n2, cc dt ord n1 pp-f dt n1 n1.
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1864
Gods commandements are all set downe in the second person; Thou, You, and Yee: Hereby to shew, that none must denie his seruice to God,
God's Commandments Are all Set down in the second person; Thou, You, and Ye: Hereby to show, that none must deny his service to God,
npg1 n2 vbr d vvd a-acp p-acp dt ord n1; pns21, pn22, cc pn22: av pc-acp vvi, cst pix vmb vvi po31 n1 p-acp np1,
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1865
nor to haue any cuasion or staringhole from this duety.
nor to have any cuasion or staringhole from this duty.
ccx pc-acp vhi d n1 cc n1 p-acp d n1.
(18) part (DIV2)
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1866
Non dicamus, Wee may not say, Quid nobis & tibi est? What haue wee to doe with thee? But rather to say with the Apostle, These things are written for our learning. Non Dicamus, we may not say, Quid nobis & tibi est? What have we to do with thee? But rather to say with the Apostle, These things Are written for our learning.
fw-fr fw-la, pns12 vmb xx vvi, fw-la fw-la cc fw-la fw-la? q-crq vhb pns12 pc-acp vdi p-acp pno21? cc-acp av-c pc-acp vvi p-acp dt n1, d n2 vbr vvn p-acp po12 n1.
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1867
For the propriety of faith, is when things are generally spoken, to applie them in particular;
For the propriety of faith, is when things Are generally spoken, to apply them in particular;
p-acp dt n1 pp-f n1, vbz c-crq n2 vbr av-j vvn, pc-acp vvi pno32 p-acp j;
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278
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1868
as the Apostle like a good Logician, fiames an argument out of the generality of Gods promises thus: Christ came to saue sinners:
as the Apostle like a good Logician, fiames an argument out of the generality of God's promises thus: christ Come to save Sinners:
c-acp dt n1 av-j dt j n1, vvz dt n1 av pp-f dt n1 pp-f npg1 n2 av: np1 vvd pc-acp vvi n2:
(18) part (DIV2)
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1869
(there is his proposition) But I am a sinner: (there is his assumption) Ergo, He came to saue me.
(there is his proposition) But I am a sinner: (there is his Assump) Ergo, He Come to save me.
(pc-acp vbz po31 n1) p-acp pns11 vbm dt n1: (pc-acp vbz po31 n1) fw-la, pns31 vvd pc-acp vvi pno11.
(18) part (DIV2)
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Image 64
1870
(here is the conclusion)
(Here is the conclusion)
(av vbz dt n1)
(18) part (DIV2)
278
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1871
Thus euery man, when hee heares Gods commandements, is to frame his argument to himselfe in this manner Gods commandements are giuen to men: But I am a man:
Thus every man, when he hears God's Commandments, is to frame his argument to himself in this manner God's Commandments Are given to men: But I am a man:
av d n1, c-crq pns31 vvz npg1 n2, vbz pc-acp vvi po31 n1 p-acp px31 p-acp d n1 npg1 n2 vbr vvn p-acp n2: cc-acp pns11 vbm dt n1:
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279
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1872
Ergo. Gods commandements are giuen to mee. And so from this argument we should come to another, of practising, in this sort. Whosoeuer is exhorted must obey:
Ergo. God's Commandments Are given to me. And so from this argument we should come to Another, of practising, in this sort. Whosoever is exhorted must obey:
fw-la npg1 n2 vbr vvn p-acp pno11. cc av p-acp d n1 pns12 vmd vvi p-acp j-jn, pp-f vvg, p-acp d n1. r-crq vbz vvn vmb vvi:
(18) part (DIV2)
279
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1873
But I am exhorted: Therefore, I must obey, And hereunto serneth the saying of Christ, 〈 ◊ 〉 which I say vnto you; I say vnto all men: But I am exhorted: Therefore, I must obey, And hereunto serneth the saying of christ, 〈 ◊ 〉 which I say unto you; I say unto all men:
cc-acp pns11 vbm vvn: av, pns11 vmb vvi, cc av vvz dt n-vvg pp-f np1, 〈 sy 〉 r-crq pns11 vvb p-acp pn22; pns11 vvb p-acp d n2:
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1874
euen so when God saith, Thou shalt, Yee shall, and You shall; is spoken, not to one, but to all.
even so when God Says, Thou shalt, Ye shall, and You shall; is spoken, not to one, but to all.
av av c-crq np1 vvz, pns21 vm2, pn22 vmb, cc pn22 vmb; vbz vvn, xx p-acp crd, cc-acp p-acp d.
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1875
And so much doth the Prophet intimate in this place, Quod autem vobis dico, omnibus dico:
And so much does the Prophet intimate in this place, Quod autem vobis dico, omnibus dico:
cc av d vdz dt n1 vvi p-acp d n1, fw-la fw-la fw-la fw-la, fw-la fw-la:
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1876
What I say vnto you, I say vnto all: sow to your selues in righteousnesse. What I say unto you, I say unto all: sow to your selves in righteousness.
r-crq pns11 vvb p-acp pn22, pns11 vvb p-acp d: vvb p-acp po22 n2 p-acp n1.
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280
Image 64
1877
But is there none (for all that hath bee said) that doe apologise for themselues, saying, Wee are great men,
But is there none (for all that hath bee said) that doe apologise for themselves, saying, we Are great men,
cc-acp vbz pc-acp pix (c-acp d cst vhz n1 vvn) cst n1 np1-n c-acp px32, vvg, pns12 vbr j n2,
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1878
and therefore to be freed in this thing (as the manner is) O thou man of God, goe into the land of Iudah, and prophe sie there, but prophesie no more at Bethel; (why?) for it is the kings Court.
and Therefore to be freed in this thing (as the manner is) Oh thou man of God, go into the land of Iudah, and Prophet sie there, but prophesy no more At Bethel; (why?) for it is the Kings Court.
cc av pc-acp vbi vvn p-acp d n1 (c-acp dt n1 vbz) uh pns21 n1 pp-f np1, vvb p-acp dt n1 pp-f np1, cc n1 uh a-acp, cc-acp vvb av-dx dc p-acp np1; (r-crq?) c-acp pn31 vbz dt ng1 n1.
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1879
Thus they fight against the Lord, with his owne weapons: and proue so much the worse, as they might haue beene the better:
Thus they fight against the Lord, with his own weapons: and prove so much the Worse, as they might have been the better:
av pns32 vvb p-acp dt n1, p-acp po31 d n2: cc vvb av av-d dt av-jc, c-acp pns32 vmd vhi vbn dt jc:
(18) part (DIV2)
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Image 64
1880
and diuert the meanes of their wel doing, into an occasion of their confusion. That which this Prophet spake, was true in them, and is as euident in vs:
and divert the means of their well doing, into an occasion of their confusion. That which this Prophet spoke, was true in them, and is as evident in us:
cc vvi dt n2 pp-f po32 av vdg, p-acp dt n1 pp-f po32 n1. d r-crq d n1 vvd, vbds j p-acp pno32, cc vbz a-acp j p-acp pno12:
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1881
As they increased, so they sinned; not the more they increased in people, but in their greatnesse. As they increased, so they sinned; not the more they increased in people, but in their greatness.
c-acp pns32 vvd, av pns32 vvn; xx dt av-dc pns32 vvd p-acp n1, cc-acp p-acp po32 n1.
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1882
There is such an antipathie betwixt the good blessings of God, and the hearts of the wicked, that the more they induce them to the seruice of God, (for their saluation) the more they wrastle against the same (for their owne confusion.) I haue read of the Thracian flint that burnes with water, but is quenched with oyle.
There is such an antipathy betwixt the good blessings of God, and the hearts of the wicked, that the more they induce them to the service of God, (for their salvation) the more they wrestle against the same (for their own confusion.) I have read of the Thracian flint that burns with water, but is quenched with oil.
pc-acp vbz d dt n1 p-acp dt j n2 pp-f np1, cc dt n2 pp-f dt j, cst dt av-dc pns32 vvb pno32 p-acp dt n1 pp-f np1, (c-acp po32 n1) dt av-dc pns32 vvi p-acp dt d (p-acp po32 d n1.) pns11 vhb vvn pp-f dt jp n1 cst vvz p-acp n1, cc-acp vbz vvn p-acp n1.
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1883
A true embleme of these wicked persons, that are the worse by Gods blessings.
A true emblem of these wicked Persons, that Are the Worse by God's blessings.
dt j n1 pp-f d j n2, cst vbr dt jc p-acp ng1 n2.
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1884
Tullies historie is made good in this, of a countrey, that the more it rained, the more dust did arise:Yields history is made good in this, of a country, that the more it reigned, the more dust did arise:
npg1 n1 vbz vvn j p-acp d, pp-f dt n1, cst dt av-dc pn31 vvd, dt av-dc n1 vdd vvi:
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1885
And contrariwise, want of raine caused durt and myre.
And contrariwise, want of rain caused dirt and mire.
cc av, n1 pp-f n1 vvd n1 cc n1.
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1886
How comes it to passe, that the good blessings of God, should exasperate such persons to euill? shal their greatnesse draw them from the seruice of God, which ought to bee a spurre to pricke them forward:
How comes it to pass, that the good blessings of God, should exasperate such Persons to evil? shall their greatness draw them from the service of God, which ought to be a spur to prick them forward:
c-crq vvz pn31 pc-acp vvi, cst dt j n2 pp-f np1, vmd vvi d n2 p-acp j-jn? vmb po32 n1 vvi pno32 p-acp dt n1 pp-f np1, r-crq vmd pc-acp vbi dt n1 pc-acp vvi pno32 av-j:
(18) part (DIV2)
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1887
For the bountifulnesse of God stould leade vs to repentance. And were you greater then the greatest among men; For the bountifulness of God stould lead us to Repentance. And were you greater then the greatest among men;
p-acp dt n1 pp-f np1 vvd vvi pno12 p-acp n1. cc vbdr pn22 jc cs dt js p-acp n2;
(18) part (DIV2)
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1888
yet there is one greater then you:
yet there is one greater then you:
av pc-acp vbz pi jc cs pn22:
(18) part (DIV2)
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1889
For God is melek nodang gnal-cal Elohim, A great King aboue all Gods. The highest round of our greatnesse, comes farre short of the lowest steppe of Gods meannesse.
For God is melek nodang gnal-cal Elohim, A great King above all God's The highest round of our greatness, comes Far short of the lowest step of God's meanness.
c-acp np1 vbz fw-mi fw-ge j vvi, dt j n1 p-acp d n2 dt js n1 pp-f po12 n1, vvz av-j j pp-f dt js n1 pp-f npg1 n1.
(18) part (DIV2)
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1890
And so long as there is a super our, the inferiour is to obey the same,
And so long as there is a super our, the inferior is to obey the same,
cc av av-j c-acp a-acp vbz dt fw-la po12, dt j-jn vbz pc-acp vvi dt d,
(18) part (DIV2)
282
Image 65
1891
as Augustine nots, cum enim se volunt as relicto superiore ad inferiora conuertit, officitur mala:
as Augustine nots, cum enim se volunt as relicto superiore ad Inferiora Convertit, officitur mala:
c-acp np1 zz, fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la j, fw-la fw-la:
(18) part (DIV2)
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1892
For when the will turnes it selfe from the superiour to the inferiour, it is euil: For when the will turns it self from the superior to the inferior, it is evil:
c-acp c-crq dt n1 vvz pn31 n1 p-acp dt j-jn p-acp dt j-jn, pn31 vbz j-jn:
(18) part (DIV2)
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Image 65
1893
Therefore let the words of exhortation be imbraced, and tender downe your greatnesse at the footestoole of Gods Maiestie, the originall of all greatnesse;
Therefore let the words of exhortation be embraced, and tender down your greatness At the footstool of God's Majesty, the original of all greatness;
av vvb dt n2 pp-f n1 vbb vvn, cc vvb a-acp po22 n1 p-acp dt n1 pp-f npg1 n1, dt n-jn pp-f d n1;
(18) part (DIV2)
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1894
and this shall make you greater.
and this shall make you greater.
cc d vmb vvb pn22 jc.
(18) part (DIV2)
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1895
For, the congruitie of manners, not the pedegree of anncestors, hath the prerogatiue of noble birth.
For, the congruity of manners, not the pedigree of Ancestors, hath the prerogative of noble birth.
p-acp, dt n1 pp-f n2, xx dt n1 pp-f n2, vhz dt n1 pp-f j n1.
(18) part (DIV2)
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1896
He that is not borne of God, had been better hee had neuer been borne.
He that is not born of God, had been better he had never been born.
pns31 cst vbz xx vvn pp-f np1, vhd vbn jc pns31 vhd av-x vbn vvn.
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282
Image 65
1897
Therefore maintaine the Gospel by your greatnesse, and he shall maintaine your honours by his power.
Therefore maintain the Gospel by your greatness, and he shall maintain your honours by his power.
av vvb dt n1 p-acp po22 n1, cc pns31 vmb vvi po22 n2 p-acp po31 n1.
(18) part (DIV2)
282
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1898
Againe, the inferiour sort are not without their Apologies:
Again, the inferior sort Are not without their Apologies:
av, dt j-jn n1 vbr xx p-acp po32 n2:
(18) part (DIV2)
283
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1899
The superiour hath not drunke the water of Nilus alone, these must needes haue a lappe:
The superior hath not drunk the water of Nilus alone, these must needs have a lap:
dt j-jn vhz xx vvn dt n1 pp-f np1 av-j, d vmb av vhi dt n1:
(18) part (DIV2)
283
Image 65
1900
For though they breake not their heads against the vpper sieling of greatnesse, yet they stumble at the threshold of basenesse.
For though they break not their Heads against the upper sieling of greatness, yet they Stumble At the threshold of baseness.
c-acp cs pns32 vvb xx po32 n2 p-acp dt jc n1 pp-f n1, av pns32 vvb p-acp dt n1 pp-f n1.
(18) part (DIV2)
283
Image 65
1901
Either they thinke it a duetie not imposed on them, or that it will not be accepted.
Either they think it a duty not imposed on them, or that it will not be accepted.
av-d pns32 vvb pn31 dt n1 xx vvn p-acp pno32, cc cst pn31 vmb xx vbi vvn.
(18) part (DIV2)
283
Image 65
1902
But, to take away these obiections the Lord commanded (when the Tabernacle was to be built) the people to bring from gold, to goats haire, to shew that the chiefest obedience must be offered,
But, to take away these objections the Lord commanded (when the Tabernacle was to be built) the people to bring from gold, to Goats hair, to show that the chiefest Obedience must be offered,
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(18) part (DIV2)
283
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1903
and that the poorest is not reiected. God regards not man for his greatnesse, nor reiects any for his meannesse:
and that the Poorest is not rejected. God regards not man for his greatness, nor rejects any for his meanness:
cc cst dt js vbz xx vvn. np1 vvz xx n1 p-acp po31 n1, ccx vvz d p-acp po31 n1:
(18) part (DIV2)
283
Image 65
1904
Greatnesse raiseth not to heauen, not pouertie casteth downe to hell.
Greatness Raiseth not to heaven, not poverty Cast down to hell.
n1 vvz xx p-acp n1, xx n1 vvz a-acp p-acp n1.
(18) part (DIV2)
283
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1905
Inferiority must not hinder vs from Gods seruice and obedience, but rather a spurre to pricke vs forward:
Inferiority must not hinder us from God's service and Obedience, but rather a spur to prick us forward:
n1 vmb xx vvi pno12 p-acp npg1 n1 cc n1, cc-acp av-c dt n1 pc-acp vvi pno12 av-j:
(18) part (DIV2)
284
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1906
seeing godlinesse hath the promise of this life, and that to come. Therefore let vs doe as loel saith, to walke in obedience:seeing godliness hath the promise of this life, and that to come. Therefore let us do as Loel Says, to walk in Obedience:
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(18) part (DIV2)
284
Image 65
1907
for who knowes whether God will leaue a blessing for vs or no? God hath saide, they that honour me. I will honour them, for who knows whither God will leave a blessing for us or not? God hath said, they that honour me. I will honour them,
p-acp r-crq vvz cs np1 vmb vvi dt n1 p-acp pno12 cc xx? np1 vhz vvd, pns32 cst vvb pno11. pns11 vmb vvi pno32,
(18) part (DIV2)
284
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1908
and a poore man that feareth the Prou. 19: Lord, is better then a rich man, which peruerteth his waies. and a poor man that fears the Prou. 19: Lord, is better then a rich man, which perverteth his ways.
cc dt j n1 cst vvz dt np1 crd: n1, vbz jc cs dt j n1, r-crq vvz po31 n2.
(18) part (DIV2)
284
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1909
And thus much shall serue for the seede time.
And thus much shall serve for the seed time.
cc av d vmb vvi p-acp dt n1 n1.
(18) part (DIV2)
284
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1910
The third part of the precept, the haruest time.
The third part of the precept, the harvest time.
dt ord n1 pp-f dt n1, dt n1 n1.
(19) part (DIV2)
284
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1911
WE are come at the length (by Gods assistance and your patience) to the haruest, the last part of the percept.
WE Are come At the length (by God's assistance and your patience) to the harvest, the last part of the percept.
pns12 vbr vvn p-acp dt n1 (p-acp npg1 n1 cc po22 n1) p-acp dt n1, dt ord n1 pp-f dt vvi.
(19) part (DIV2)
285
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1912
Great paines is taken in the seruice of God: yet in the ende comes a haruest and pays for all;
Great pains is taken in the service of God: yet in the end comes a harvest and pays for all;
j n2 vbz vvn p-acp dt n1 pp-f np1: av p-acp dt n1 vvz dt n1 cc vvz p-acp d;
(19) part (DIV2)
285
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1913
first, niru, then zergnu and now kitsru plowe, sowe, and now reape: Thus is that true of Salomon. Cast thy bread vpon the waters,
First, niru, then zergnu and now kitsru plow, sow, and now reap: Thus is that true of Solomon. Cast thy bred upon the waters,
ord, n2, av fw-fr cc av n2 vvi, n1, cc av vvi: av vbz d j pp-f np1. n1 po21 n1 p-acp dt n2,
(19) part (DIV2)
285
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1914
and after many dayes thou shalt finde it. and After many days thou shalt find it.
cc p-acp d n2 pns21 vm2 vvi pn31.
(19) part (DIV2)
285
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1915
It was the counsell of Socrates: Sowe good workes, and thou shalt reape the flowers of ioy and and gladnesse: qualis vita finis it a:
It was the counsel of Socrates: Sow good works, and thou shalt reap the flowers of joy and and gladness: qualis vita finis it a:
pn31 vbds dt n1 pp-f np1: n1 j n2, cc pns21 vm2 vvi dt n2 pp-f n1 cc cc n1: fw-la fw-la fw-la fw-la zz:
(19) part (DIV2)
285
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1916
such a life, such an ende. Obserue in generall, that obedience neuer goes vnrewarded: Christ proclaimes it. such a life, such an end. Observe in general, that Obedience never Goes unrewarded: christ proclaims it.
d dt n1, d dt n1. vvb p-acp n1, cst n1 av-x vvz j: np1 vvz pn31.
(19) part (DIV2)
285
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1917
They that followe me in the regeneration, shall follow me in the glorification. They that follow me in the regeneration, shall follow me in the glorification.
pns32 d vvi pno11 p-acp dt n1, vmb vvi pno11 p-acp dt n1.
(19) part (DIV2)
286
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1918
And Salomon (a type of Christ,) saide long before, the sower of righteousnesse shall bee truely rewarded.
And Solomon (a type of christ,) said long before, the sour of righteousness shall be truly rewarded.
cc np1 (dt n1 pp-f np1,) vvd av-j a-acp, dt n1 pp-f n1 vmb vbi av-j vvn.
(19) part (DIV2)
286
Image 65
1919
The trueth whereof wee may see performed in the godly before vs. Abraham beleeued God, and was iustified:
The truth whereof we may see performed in the godly before us Abraham believed God, and was justified:
dt n1 c-crq pns12 vmb vvi vvn p-acp dt j p-acp pno12 np1 vvn np1, cc vbds vvn:
(19) part (DIV2)
286
Image 65
1920
Henoch walked with God, and was taken vp into heauen.Henoch walked with God, and was taken up into heaven.
np1 vvd p-acp np1, cc vbds vvn a-acp p-acp n1.
(19) part (DIV2)
286
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1921
What should I speake of Noah, of Moses, of Dauid, of Iob of Peter, and all the godly which first sowed the seede of obedience, and now inioy their haruest:
What should I speak of Noah, of Moses, of David, of Job of Peter, and all the godly which First sowed the seed of Obedience, and now enjoy their harvest:
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(19) part (DIV2)
286
Image 65
1922
for godlinesse hath the promise of this life, and that to come. for godliness hath the promise of this life, and that to come.
p-acp n1 vhz dt n1 pp-f d n1, cc cst pc-acp vvi.
(19) part (DIV2)
286
Image 65
1923
Yet let vs take heede wee fall not into a popish conceite, that we are rewarded for our workes; Yet let us take heed we fallen not into a popish conceit, that we Are rewarded for our works;
av vvb pno12 vvi n1 pns12 vvb xx p-acp dt j n1, cst pns12 vbr vvn p-acp po12 n2;
(19) part (DIV2)
287
Image 65
1924
no, This is not in our well done deedes, but in thy goodnesse O God, that we escape damnation, saith Chrysostome. Not of workes can we obtaine saluation,
no, This is not in our well done Deeds, but in thy Goodness Oh God, that we escape damnation, Says Chrysostom. Not of works can we obtain salvation,
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(19) part (DIV2)
287
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1925
but of Gods election and grace; yet still it is true, obedience is euer rewarded. And there are two reasons hereof.
but of God's election and grace; yet still it is true, Obedience is ever rewarded. And there Are two Reasons hereof.
cc-acp pp-f npg1 n1 cc n1; av av pn31 vbz j, n1 vbz av vvn. cc pc-acp vbr crd n2 av.
(19) part (DIV2)
287
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1926
The first, Proptcr veritatem Dei, for the trueth of God, which is most sure and firme,
The First, Proptcr veritatem Dei, for the truth of God, which is most sure and firm,
dt ord, np1 fw-la fw-la, p-acp dt n1 pp-f np1, r-crq vbz av-ds j cc j,
(19) part (DIV2)
288
Image 66
1927
and stands like mount Sion, that cannot bee remooued: which proceedeth from the eternitie, and immutabilitie of his will:
and Stands like mount Sion, that cannot be removed: which Proceedeth from the eternity, and immutability of his will:
cc vvz av-j n1 np1, cst vmbx vbi vvn: r-crq vvz p-acp dt n1, cc n1 pp-f po31 n1:
(19) part (DIV2)
288
Image 66
1928
with whom there is no change, nor shadowe of changing;
with whom there is no change, nor shadow of changing;
p-acp ro-crq a-acp vbz dx n1, ccx n1 pp-f vvg;
(19) part (DIV2)
288
Image 66
1929
He that commanded trueth in others, will surely keepe it himselfe, or else hee should not bee omnipotent but impotent.
He that commanded truth in Others, will surely keep it himself, or Else he should not be omnipotent but impotent.
pns31 cst vvd n1 p-acp n2-jn, vmb av-j vvi pn31 px31, cc av pns31 vmd xx vbi j p-acp j.
(19) part (DIV2)
288
Image 66
1930
Therefore the Apostle doth thus stile him:
Therefore the Apostle does thus style him:
av dt n1 vdz av n1 pno31:
(19) part (DIV2)
288
Image 66
1931
God that cannot lye. And as the author to the he brewes saith, non enim in iustus est Deus, God that cannot lie. And as the author to the he brews Says, non enim in Justus est Deus,
np1 cst vmbx vvi. cc p-acp dt n1 p-acp dt pns31 vvz vvz, fw-fr fw-la p-acp fw-la fw-la fw-la,
(19) part (DIV2)
288
Image 66
1932
for God is not vnrighteousnesse, that he should forget your worke in the Lord. 2 The second reason is, propter iustitiam Dei: for the righteousnesse of God: for God is not unrighteousness, that he should forget your work in the Lord. 2 The second reason is, propter iustitiam Dei: for the righteousness of God:
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(19) part (DIV2)
288
Image 66
1933
for to punish those that sinne, and not to reward the righteous, might seeme vnrighteous; But verily there is a reward for the righteous:
for to Punish those that sin, and not to reward the righteous, might seem unrighteous; But verily there is a reward for the righteous:
p-acp pc-acp vvi d cst n1, cc xx pc-acp vvi dt j, vmd vvi j; cc-acp av-j a-acp vbz dt n1 p-acp dt j:
(19) part (DIV2)
289
Image 66
1934
for as those that doe euill shall haue tribulation and anguish, &c. So they that doe well, shall haue peace, glory,
for as those that do evil shall have tribulation and anguish, etc. So they that do well, shall have peace, glory,
c-acp c-acp d cst vdb j-jn vmb vhi n1 cc n1, av av pns32 cst vdb av, vmb vhi n1, n1,
(19) part (DIV2)
289
Image 66
1935
and immortalitie, Otherwise hee should seeme to be more iust to the wicked, then mercifull to the righteous. and immortality, Otherwise he should seem to be more just to the wicked, then merciful to the righteous.
cc n1, av pns31 vmd vvi pc-acp vbi av-dc j p-acp dt j, av j p-acp dt j.
(19) part (DIV2)
289
Image 66
1936
I conclude, that they which serue the Lord in the day time of their life, shall bee rewarded in the euen-tide of their deathes.
I conclude, that they which serve the Lord in the day time of their life, shall be rewarded in the eventide of their deaths.
pns11 vvb, cst pns32 r-crq vvb dt n1 p-acp dt n1 n1 pp-f po32 n1, vmb vbi vvn p-acp dt n1 pp-f po32 n2.
(19) part (DIV2)
289
Image 66
1937
We which are the sweete singers of Israel, (and haue sung out the songs of saluation,) shall reape a haruest according to our place and worke:
We which Are the sweet singers of Israel, (and have sung out the songs of salvation,) shall reap a harvest according to our place and work:
pns12 r-crq vbr dt j n2 pp-f np1, (cc vhb vvd av dt n2 pp-f n1,) vmb vvi dt n1 vvg p-acp po12 n1 cc n1:
(19) part (DIV2)
290
Image 66
1938
for if we conuert many, we shall shine as the Starres;
for if we convert many, we shall shine as the Stars;
c-acp cs pns12 vvi d, pns12 vmb vvi p-acp dt n2;
(19) part (DIV2)
290
Image 66
1939
Glorious shall their reward be in heauen, whose titles are so great on earth, as luminae stellae angellae, and the like.
Glorious shall their reward be in heaven, whose titles Are so great on earth, as luminae Star angellae, and the like.
j vmb po32 n1 vbb p-acp n1, rg-crq n2 vbr av j p-acp n1, c-acp fw-la fw-la fw-la, cc dt j.
(19) part (DIV2)
290
Image 66
1940
Surely there is a double document in the same: namely, that the greatnesse of the titles doe put vs in minde of the worke:
Surely there is a double document in the same: namely, that the greatness of the titles do put us in mind of the work:
av-j a-acp vbz dt j-jn n1 p-acp dt d: av, cst dt n1 pp-f dt n2 vdb vvi pno12 p-acp n1 pp-f dt n1:
(19) part (DIV2)
290
Image 66
1941
therefore not to suffer our hearts to be adulterated with popular applause, but to hunt soules into heauen:
Therefore not to suffer our hearts to be adulterated with popular applause, but to hunt Souls into heaven:
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(19) part (DIV2)
290
Image 66
1942
and not our selues into fame.
and not our selves into fame.
cc xx po12 n2 p-acp n1.
(19) part (DIV2)
290
Image 66
1943
And as it puts vs in mind of the worke, so of the greatnes of the reward, which will be glorious.
And as it puts us in mind of the work, so of the greatness of the reward, which will be glorious.
cc c-acp pn31 vvz pno12 p-acp n1 pp-f dt n1, av pp-f dt n1 pp-f dt n1, r-crq vmb vbi j.
(19) part (DIV2)
290
Image 66
1944
Marke well the comparisons, that we are compared vnto: to the Sunne, Starres, Salt, and Angels;
Mark well the comparisons, that we Are compared unto: to the Sun, Stars, Salt, and Angels;
n1 av dt n2, cst pns12 vbr vvn p-acp: p-acp dt n1, n2, n1, cc n2;
(19) part (DIV2)
291
Image 66
1945
Obserue it well, though these are the glory of the world: yet haue they beene shaken.
Observe it well, though these Are the glory of the world: yet have they been shaken.
vvb pn31 av, cs d vbr dt n1 pp-f dt n1: av vhb pns32 vbn vvn.
(19) part (DIV2)
291
Image 66
1946
The Angels fell, the Starres shorte, the Salt corrupted, and the light obscured.
The Angels fell, the Stars short, the Salt corrupted, and the Light obscured.
dt n2 vvd, dt n2 j, dt n1 vvn, cc dt n1 vvn.
(19) part (DIV2)
291
Image 66
1947
A good caueat for vs to be the more vigilant, that our reward may be the greater.
A good caveat for us to be the more vigilant, that our reward may be the greater.
dt j n1 p-acp pno12 pc-acp vbi dt av-dc j, cst po12 n1 vmb vbi dt jc.
(19) part (DIV2)
291
Image 66
1948
Peter was three times willed to feede the flocke; that is as Barnard obserues, with sound doctrine, honest life, and good hospitalitie;Peter was three times willed to feed the flock; that is as Barnard observes, with found Doctrine, honest life, and good hospitality;
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(19) part (DIV2)
291
Image 66
1949
It is both commondable, and commodious for Ministers to preach in the plurall number with good doctrine, and charitable hospitalitie: wordes without deedes auaile little.
It is both commondable, and commodious for Ministers to preach in the plural number with good Doctrine, and charitable hospitality: words without Deeds avail little.
pn31 vbz av-d j, cc j p-acp n2 pc-acp vvi p-acp dt j n1 p-acp j n1, cc j n1: n2 p-acp n2 vvi j.
(19) part (DIV2)
291
Image 66
1950
It is recorded of Alexander Seuerus, which said, that he was more mooued to beleeue in Christ by the Christians hospitality,
It is recorded of Alexander Severus, which said, that he was more moved to believe in christ by the Christians hospitality,
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(19) part (DIV2)
291
Image 66
1951
then by all Origines learned and eloquent perswasions. Doctrine and charitie are the two handes which build vp the walles of Sion:
then by all Origines learned and eloquent persuasions. Doctrine and charity Are the two hands which built up the walls of Sion:
av p-acp d np1 j cc j n2. n1 cc n1 vbr dt crd n2 r-crq vvb a-acp dt n2 pp-f np1:
(19) part (DIV2)
291
Image 66
1952
and who so thus buildes, shall receiue a double portion with Beniamin.
and who so thus builds, shall receive a double portion with Benjamin.
cc r-crq av av vvz, vmb vvi dt j-jn n1 p-acp np1.
(19) part (DIV2)
291
Image 66
1953
You which are in authoritie, both in Church and common-wealth, are worthy of double honour in this life,
You which Are in Authority, both in Church and commonwealth, Are worthy of double honour in this life,
pn22 r-crq vbr p-acp n1, av-d p-acp n1 cc n1, vbr j pp-f j-jn n1 p-acp d n1,
(19) part (DIV2)
292
Image 66
1954
and shall reape a two fould croppe in the world to come. It may be sayde of Magistrates, as it was saide of Christ:
and shall reap a two fouled crop in the world to come. It may be said of Magistrates, as it was said of christ:
cc vmb vvi dt crd vvn n1 p-acp dt n1 pc-acp vvi. pn31 vmb vbi vvn pp-f n2, c-acp pn31 vbds vvn pp-f np1:
(19) part (DIV2)
292
Image 66
1955
they are set for the rysing and falling of many in the land; you are the high Ceders of Lebanon, whose fall is the hurt of many.
they Are Set for the rising and falling of many in the land; you Are the high Ceders of Lebanon, whose fallen is the hurt of many.
pns32 vbr vvn p-acp dt n-vvg cc vvg pp-f d p-acp dt n1; pn22 vbr dt j n2 pp-f np1, rg-crq n1 vbz dt n1 pp-f d.
(19) part (DIV2)
292
Image 66
1956
The Church is compared to a building:
The Church is compared to a building:
dt n1 vbz vvn p-acp dt n1:
(19) part (DIV2)
292
Image 66
1957
we are the builders, you are the side stones, and the inferiour people the filling stones.
we Are the Builders, you Are the side stones, and the inferior people the filling stones.
pns12 vbr dt n2, pn22 vbr dt n1 n2, cc dt j-jn n1 dt j-vvg n2.
(19) part (DIV2)
292
Image 66
1958
So long as you stand the people are safe, but if you giue way, they fall out by whole heapes.
So long as you stand the people Are safe, but if you give Way, they fallen out by Whole heaps.
av av-j c-acp pn22 vvb dt n1 vbr j, cc-acp cs pn22 vvb n1, pns32 vvb av p-acp j-jn n2.
(19) part (DIV2)
292
Image 66
1959
Twise happy (therefore) shall you be if you stand faithfull to the Lord:
Twice happy (Therefore) shall you be if you stand faithful to the Lord:
av j (av) vmb pn22 vbi cs pn22 vvb j p-acp dt n1:
(19) part (DIV2)
292
Image 66
1960
and looke how much you are aboue others in the kingdome of grace, by so much shall you shine more then others in the kingdome of glory.
and look how much you Are above Others in the Kingdom of grace, by so much shall you shine more then Others in the Kingdom of glory.
cc vvb c-crq av-d pn22 vbr p-acp n2-jn p-acp dt n1 pp-f n1, p-acp av d vmb pn22 vvi dc cs n2-jn p-acp dt n1 pp-f n1.
(19) part (DIV2)
292
Image 66
1961
Thus shall you reape a double blessing with Iacob: twise blessed in this world, and double crowned in the world to come.
Thus shall you reap a double blessing with Iacob: twice blessed in this world, and double crowned in the world to come.
av vmb pn22 vvi dt j-jn n1 p-acp np1: av vvn p-acp d n1, cc av-jn vvn p-acp dt n1 pc-acp vvi.
(19) part (DIV2)
292
Image 66
1962
And you my brethren of the lower sort, shall reape a haruest according to your seede;
And you my brothers of the lower sort, shall reap a harvest according to your seed;
cc pn22 po11 n2 pp-f dt jc n1, vmb vvi dt n1 vvg p-acp po22 n1;
(19) part (DIV2)
293
Image 66
1963
for God will make an inquisition after all that you haue done: and not a good thought shall goe vnrewarded.
for God will make an inquisition After all that you have done: and not a good Thought shall go unrewarded.
p-acp np1 vmb vvi dt n1 p-acp d cst pn22 vhb vdn: cc xx dt j n1 vmb vvi j.
(19) part (DIV2)
293
Image 67
1964
Then your feeding the hungry, clothing the naked, pitie to the fatherlesse and widowe, ministring to the Saints,
Then your feeding the hungry, clothing the naked, pity to the fatherless and widow, ministering to the Saints,
cs po22 vvg dt j, vvg dt j, vvb p-acp dt j cc n1, j-vvg p-acp dt n2,
(19) part (DIV2)
293
Image 67
1965
and your vpholding of religion shalappeare.
and your upholding of Religion shalappeare.
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1966
Then shall euery man haue, Secundum opera 〈 ◊ 〉, peace of conscience, ioy in the holy Ghost.
Then shall every man have, Secundum opera 〈 ◊ 〉, peace of conscience, joy in the holy Ghost.
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1967
Blessed then shall you be in your persons, blessed in your actions, blessed in your estate, and blessed in your posterity.
Blessed then shall you be in your Persons, blessed in your actions, blessed in your estate, and blessed in your posterity.
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1968
And (as Christ saide in another kinde,) all these are but the beginnings: the full croppe is yet to come:
And (as christ said in Another kind,) all these Are but the beginnings: the full crop is yet to come:
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1969
Eye hath not seene, eare hath not heard, what those things are, which God hath layde vppe for those that sowe this seede.
Eye hath not seen, ear hath not herd, what those things Are, which God hath laid up for those that sow this seed.
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1970
And thus much briefly for the haruest in generall. I come now to the more particular parts of this haruest, which are;
And thus much briefly for the harvest in general. I come now to the more particular parts of this harvest, which Are;
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1971
first, the property of the worke, Reape: Secondly, the manner of it, According to mercie. First, the propertie of the worke is to reape:
First, the property of the work, Reap: Secondly, the manner of it, According to mercy. First, the property of the work is to reap:
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1972
Haruest is called Autumnus, & hath that name of Augende, increasing: For then commeth in store of fruit, that the earth bringeth forth, which fruit is gathered,
Harvest is called Autumnus, & hath that name of Augende, increasing: For then comes in store of fruit, that the earth brings forth, which fruit is gathered,
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1973
when the Sunne entreth into Libra; which is, when the Sunne is in the right line, that is called, Linea Equinoctialis: And so from that time it comes into Libra, till it come into the signe that is called Sagittarius Now it is no small comfort to the husbandman (after he hath taken great pains,
when the Sun entereth into Libra; which is, when the Sun is in the right line, that is called, Linea Equinoctialis: And so from that time it comes into Libra, till it come into the Signen that is called Sagittarius Now it is no small Comfort to the husbandman (After he hath taken great pains,
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1974
and been at great cost) to see the haruest approach, and the regions to growe white.
and been At great cost) to see the harvest approach, and the regions to grow white.
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1975
It is no lesse (but much more) ioy to the child of God (which hath sowed the seede of obedience, all his lifetime) to haue the haruest of promise brought home to the doore of his conscience,
It is no less (but much more) joy to the child of God (which hath sowed the seed of Obedience, all his lifetime) to have the harvest of promise brought home to the door of his conscience,
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1976
and ready to enter the barne of his soule. But let vs consider this reaping. First, as it is in grace, and then as it will be in glory.
and ready to enter the bairn of his soul. But let us Consider this reaping. First, as it is in grace, and then as it will be in glory.
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1977
First, we are to consider (a little) the haruest in grace: For they that reape not in grace, shall not enioy an haruest in glory: Post mercatum solutum nullus negociatur:
First, we Are to Consider (a little) the harvest in grace: For they that reap not in grace, shall not enjoy an harvest in glory: Post mercatum Loose nullus negociatur:
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1978
After the market is ended, there is neither buying nor selling. He that prepareth not things necessary while hee is here, is like to want hereafter:After the market is ended, there is neither buying nor selling. He that Prepareth not things necessary while he is Here, is like to want hereafter:
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1979
Wherefore follow the counsell of Christ:
Wherefore follow the counsel of christ:
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1980
Lay vp treasure for your selues in heauen, that when these earthly Tabernacles shall faile, they may receiue you, into euerlasting habitations. Lay up treasure for your selves in heaven, that when these earthly Tabernacles shall fail, they may receive you, into everlasting habitations.
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1981
And here for your better vnderstanding, how to reape in the kingdome of grace, consider it, first, Temporall, and secondly, Spirituall.
And Here for your better understanding, how to reap in the Kingdom of grace, Consider it, First, Temporal, and secondly, Spiritual.
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296
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1982
First, there is an earthly haruest, which God hath promised, the threshing shall reach vnto the vintage,
First, there is an earthly harvest, which God hath promised, the threshing shall reach unto the vintage,
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1983
and the vintage shall reach vnto the sowing time, and you shall eate your bread in plenteousnesse, &c. It is no small blessing to dwell in the greene pastures,and the vintage shall reach unto the sowing time, and you shall eat your bred in plenteousness, etc. It is no small blessing to dwell in the green pastures,
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1984
and to haue our cups to ouerflow with abunance? Obserue the seed of righteousnes brings the haruest of earthly blessings.
and to have our cups to overflow with abunance? Observe the seed of righteousness brings the harvest of earthly blessings.
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1985
Would a man reape aboundance and ascend to pompous honour? Let him trauell this way,
Would a man reap abundance and ascend to pompous honour? Let him travel this Way,
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1986
and it will bring him thither: For godlinesse hath the promise of this life, as well as of that to come.
and it will bring him thither: For godliness hath the promise of this life, as well as of that to come.
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1987
And this did God teach them, by setting before them a catalogue of these things; vpon condition that they would obey him.
And this did God teach them, by setting before them a catalogue of these things; upon condition that they would obey him.
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1988
The like he saith in another place; that, they which honour me, I will honour them:
The like he Says in Another place; that, they which honour me, I will honour them:
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1989
And wee see it as truely performed in Abraham, Iacob, Iob, and many more. Obedience brings vs within the couenant of the promise, which euer runnes vpon conditions.
And we see it as truly performed in Abraham, Iacob, Job, and many more. obedience brings us within the Covenant of the promise, which ever runs upon conditions.
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1990
If ye doe, if ye beleeue, if yee obey: The condition being kept the promise is ours, as the Apostle notes.
If you do, if you believe, if ye obey: The condition being kept the promise is ours, as the Apostle notes.
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1991
Ye haue neede of patience, that after yee haue done the will of God, yee might receiue the promise.
You have need of patience, that After ye have done the will of God, ye might receive the promise.
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1992
If you aske who shall ascend to the hill of the Lord? Dauid telleth you, The man that walketh vprightly,
If you ask who shall ascend to the hill of the Lord? David Telleth you, The man that walks uprightly,
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1993
and worketh righteousnes, and speaketh the trueth from his heart. If you aske who shall enter into glory? Christ telles you. Non auditores, sed factores: Not hearers, but doers. and works righteousness, and speaks the truth from his heart. If you ask who shall enter into glory? christ tells you. Non auditores, sed Factors: Not hearers, but doers.
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1994
If you aske me the way to get earthly blessings, I answere with Christ, Keepe the Commandements. Christ calleth Loue the greatest commandement,
If you ask me the Way to get earthly blessings, I answer with christ, Keep the commandments. christ calls Love the greatest Commandment,
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1995
but Solomon calleth obedience the end of all, saying, Heare the end of all, feare God, and keepe his Commandements.
but Solomon calls Obedience the end of all, saying, Hear the end of all, Fear God, and keep his commandments.
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1996
For this is that which makes vs coheires with Christ, by everue wherof all things are ours.
For this is that which makes us coheirs with christ, by everue whereof all things Are ours.
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1997
So saith the Apostle, All things are yours, and you Christs. Soli habent omnia qui habent habentem omnia.
So Says the Apostle, All things Are yours, and you Christ. Soli habent omnia qui habent habentem omnia.
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1998
They alone possesse all things that possesse the Possessour of all things. They alone possess all things that possess the Possessor of all things.
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1999
Doth not this minister matter of comfort, to those which haue walked in this path of righteousnesse.
Does not this minister matter of Comfort, to those which have walked in this path of righteousness.
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2000
To whom I may say as Christ did, to the good seruant, Well done you good and faithfull seruants, enter into your masters ioy, and take possession of these earthly blessings.
To whom I may say as christ did, to the good servant, Well done you good and faithful Servants, enter into your Masters joy, and take possession of these earthly blessings.
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2001
Euery one that beleeueth and doth well, confirmeth the Law by his life. Every one that Believeth and does well, confirmeth the Law by his life.
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2002
And you knowe (and hardly to bee knowne) what the reward of that is, which no demension in art, no effection in nature, no proportion in the creature, can expresse.
And you know (and hardly to be known) what the reward of that is, which no dimension in art, no effection in nature, no proportion in the creature, can express.
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2003
Such is the loue of God to them, and their right vnto all things.
Such is the love of God to them, and their right unto all things.
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2004
Therfore, as the Epicures said to themselues, so may I say to these, Ede, bibe, lude, Eate, drinke, and be merry.
Therefore, as the Epicureans said to themselves, so may I say to these, Ede, Bible, lude, Eat, drink, and be merry.
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2005
But now some obiect against the trueth of this point, saying, If, after obedience, we haue right to reape this haruest,
But now Some Object against the truth of this point, saying, If, After Obedience, we have right to reap this harvest,
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2006
why are the children of God in such contempt and pouerty, and the off scouring of all things to this day,
why Are the children of God in such contempt and poverty, and the off scouring of all things to this day,
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2007
as we see? Eliiah was persecured, and the false prophets fauoured: Michaiah sinitten, and the lying prophets honoured: Diues rich, and Lazarus poore.
as we see? Elisha was persecured, and the false Prophets favoured: Michaiah sinitten, and the lying Prophets honoured: Diues rich, and Lazarus poor.
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2008
Wherunto answere is made, that it is no safe concluding; because they possesse them not, they haue no right vnto them:
Whereunto answer is made, that it is no safe concluding; Because they possess them not, they have no right unto them:
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2009
For by the same argument wee may conclude, they haue no right to the kingdome of glory. The argument is thus framed:
For by the same argument we may conclude, they have no right to the Kingdom of glory. The argument is thus framed:
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2010
Whosoeuer are not in possession of glory, haue no right to it. But men liuing vpon earth, possesse it not. Whosoever Are not in possession of glory, have no right to it. But men living upon earth, possess it not.
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2011
Ergo, Those that possesse not glory, haue no right vnto it. The like argument may be framed concerning earthly blessings.
Ergo, Those that possess not glory, have no right unto it. The like argument may be framed Concerning earthly blessings.
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2012
Those that possesse not riches, haue no right thereto. The righteous possesse them not. Ergo, Obedience hath no right thereunto. Those that possess not riches, have no right thereto. The righteous possess them not. Ergo, obedience hath no right thereunto.
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2013
The maior of both these syllogismes is false: For possession of a thing doth not argue aright thereunto;
The mayor of both these syllogisms is false: For possession of a thing does not argue aright thereunto;
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2014
no more doth not possession argue no right.
no more does not possession argue no right.
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2015
But as a man which hath bought land, payd his money, writings being made, deliuered vnto him, hath right to the land, though he possesse it not.
But as a man which hath bought land, paid his money, writings being made, Delivered unto him, hath right to the land, though he possess it not.
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2016
So the godly haue right to them though they possesse them not.
So the godly have right to them though they possess them not.
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2017
Besides this, it may be the time is not yet come, when God will giue vs these things.
Beside this, it may be the time is not yet come, when God will give us these things.
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2018
Ioseph was in prison before he came to honour. Iacob serued many yeeres, before he had his riches.Ioseph was in prison before he Come to honour. Iacob served many Years, before he had his riches.
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2019
Dauid was persecuted, before he came to the kingdome. Daniel in the denne, before he was one of the gouernours.David was persecuted, before he Come to the Kingdom. daniel in the den, before he was one of the Governors.
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2020
Mordecai sate at the gate, before he came to preferment, And all these, in the state of grace, long before they came to taste of this haruest.Mordecai sat At the gate, before he Come to preferment, And all these, in the state of grace, long before they Come to taste of this harvest.
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2021
Againe there may bee some cause knowen to God, why he doth not giue these things generally to his children.
Again there may be Some cause known to God, why he does not give these things generally to his children.
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2022
Why Abraham was rich, and Lazarus poore, Dauid a king, and Mordecai at the gate.
Why Abraham was rich, and Lazarus poor, David a King, and Mordecai At the gate.
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2023
Surely there is great difference in the natural qualities of men, and such an antipathie there is betweene the same and riches, that often they steale away our hearts from obedience:
Surely there is great difference in the natural qualities of men, and such an antipathy there is between the same and riches, that often they steal away our hearts from Obedience:
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2024
and therefore God, as a wise father, giues not what is our right, but what is good for vs. I must not forget the wicked;
and Therefore God, as a wise father, gives not what is our right, but what is good for us I must not forget the wicked;
cc av np1, c-acp dt j n1, vvz xx r-crq vbz po12 n-jn, cc-acp q-crq vbz j p-acp pno12 pns11 vmb xx vvi dt j;
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2025
which neuer sowed the seed of righteousnesse: yet reape they this earthly haruest as fast as the godly:
which never sowed the seed of righteousness: yet reap they this earthly harvest as fast as the godly:
r-crq av-x vvd dt n1 pp-f n1: av vvb pns32 d j n1 c-acp av-j c-acp dt j:
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2026
and with carying this crop into their barnes, the deuill is often conuayed into their hearts.
and with carrying this crop into their Barns, the Devil is often conveyed into their hearts.
cc p-acp vvg d n1 p-acp po32 n2, dt n1 vbz av vvn p-acp po32 n2.
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2027
There is no more difference betweene Iudas and them, then this: Iudas had the bag; and the deuill in it:
There is no more difference between Iudas and them, then this: Iudas had the bag; and the Devil in it:
pc-acp vbz dx dc n1 p-acp np1 cc pno32, cs d: np1 vhd dt n1; cc dt n1 p-acp pn31:
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2028
These haue riches and the deuill with them: For vnto the impure, all things are impure:
These have riches and the Devil with them: For unto the impure, all things Are impure:
d vhb n2 cc dt n1 p-acp pno32: c-acp p-acp dt j, d n2 vbr j:
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2029
Their meate, apparell, riches, and honour, are cursed vnto them.
Their meat, apparel, riches, and honour, Are cursed unto them.
po32 n1, n1, n2, cc n1, vbr vvn p-acp pno32.
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2030
For hee that sayd, What hast thou to doe to take my name in thy month,
For he that said, What hast thou to do to take my name in thy Monn,
p-acp pns31 cst vvd, q-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n1 p-acp po21 n1,
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2031
and hatest to be reformed? saith also, What hast thou to doe, to take this crop into thy possession? And yet who prospers so as these? who so beautifull as Absalom? so rich as Nabal? so honourable as Haman? who flourish so well as the sonnes of Belial? And yet with Iudas they do but bag vp to their owne confusion. and Hatest to be reformed? Says also, What hast thou to do, to take this crop into thy possession? And yet who prospers so as these? who so beautiful as Absalom? so rich as Nabal? so honourable as Haman? who flourish so well as the Sons of Belial? And yet with Iudas they do but bag up to their own confusion.
cc vv2 pc-acp vbi vvn? vvz av, q-crq vh2 pns21 p-acp vdb, pc-acp vvi d n1 p-acp po21 n1? cc av r-crq vvz av p-acp d? q-crq av j c-acp np1? av j c-acp np1? av j c-acp np1? r-crq n1 av av c-acp dt n2 pp-f np1? cc av p-acp np1 pns32 vdb p-acp n1 a-acp p-acp po32 d n1.
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2032
He that is much honoured in the way, at the end of his iourney is damned: He that is much honoured in the Way, At the end of his journey is damned:
pns31 cst vbz av-d vvn p-acp dt n1, p-acp dt n1 pp-f po31 n1 vbz vvn:
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2033
and, as it were, through a faire pasture, hee passeth to a prison, who by the prosperity of this life present, goeth to destruction and confusion. and, as it were, through a fair pasture, he passes to a prison, who by the Prosperity of this life present, Goes to destruction and confusion.
cc, c-acp pn31 vbdr, p-acp dt j n1, pns31 vvz p-acp dt n1, r-crq p-acp dt n1 pp-f d n1 j, vvz p-acp n1 cc n1.
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2034
This is the end of these men:
This is the end of these men:
d vbz dt n1 pp-f d n2:
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2035
and how can it otherwise be, seeing they liue by robbing the Saints of God? Zeuxis was a true embleme of these, that looking on a picture, brake out into a laughter, which brought him to the graue in mirth, and so died:
and how can it otherwise be, seeing they live by robbing the Saints of God? Zeuxis was a true emblem of these, that looking on a picture, brake out into a laughter, which brought him to the graven in mirth, and so died:
cc q-crq vmb pn31 av vbi, vvg pns32 vvb p-acp vvg dt n2 pp-f np1? np1 vbds dt j n1 pp-f d, cst vvg p-acp dt n1, vvd av p-acp dt n1, r-crq vvd pno31 p-acp dt j p-acp n1, cc av vvd:
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2036
These men haue a day of mirth; their life is in the noone of pride:
These men have a day of mirth; their life is in the noon of pride:
d n2 vhb dt n1 pp-f n1; po32 n1 vbz p-acp dt n1 pp-f n1:
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2037
but their Sunne shall set in darkenesse, and their seeming ioyes shall bee turned into true eternall woes.
but their Sun shall Set in darkness, and their seeming Joys shall be turned into true Eternal woes.
cc-acp po32 n1 vmb vvi p-acp n1, cc po32 j-vvg n2 vmb vbi vvn p-acp j j n2.
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2038
Therefore seeing they haue got the houses of God in possession, and the inheritance of the holy ones into their handes:
Therefore seeing they have god the houses of God in possession, and the inheritance of the holy ones into their hands:
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2039
let them bee as sparing as may bee to themselues, and very liberall to others:
let them be as sparing as may be to themselves, and very liberal to Others:
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2040
that seeing they must bee arraigned for theeues, and goe to their owne place with Iudas their iudgements may bee more easie.
that seeing they must be arraigned for thieves, and go to their own place with Iudas their Judgments may be more easy.
cst vvg pns32 vmb vbi vvn p-acp n2, cc vvi p-acp po32 d n1 p-acp np1 po32 n2 vmb vbi av-dc j.
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2041
This is for the temporall and terrene haruest, now followes a spirituall and more comfortable to the soule:
This is for the temporal and terrene harvest, now follows a spiritual and more comfortable to the soul:
d vbz p-acp dt j cc j n1, av vvz dt j cc av-dc j p-acp dt n1:
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2042
namely, the assurance of saluation, with the fruites therof: as peace of conscience, and ioy in the holy Ghost.
namely, the assurance of salvation, with the fruits thereof: as peace of conscience, and joy in the holy Ghost.
av, dt n1 pp-f n1, p-acp dt n2 av: c-acp n1 pp-f n1, cc n1 p-acp dt j n1.
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2043
It was Zacheus his honour, that Christ came to his house: and it is our comfort, to get his promises into our hearts.
It was Zacchaeus his honour, that christ Come to his house: and it is our Comfort, to get his promises into our hearts.
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2044
This haruest is so needfull that we cannot be without it:
This harvest is so needful that we cannot be without it:
d n1 vbz av j cst pns12 vmbx vbi p-acp pn31:
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2045
for while we are without this we want true ioy, the conscience still crying out, what shall I doe to be saued.
for while we Are without this we want true joy, the conscience still crying out, what shall I do to be saved.
c-acp cs pns12 vbr p-acp d pns12 vvb j n1, dt n1 av vvg av, q-crq vmb pns11 vdi pc-acp vbi vvn.
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2046
But now the good Christian falles hard to worke, comes closse to the corne of Gods promises, layes hold thereon with the hand of faith,
But now the good Christian falls hard to work, comes close to the corn of God's promises, lays hold thereon with the hand of faith,
p-acp av dt j njp vvz av-j pc-acp vvi, vvz av-j p-acp dt n1 pp-f npg1 n2, n2 vvb av p-acp dt n1 pp-f n1,
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2047
and cuts it downe with the sickle of confidence, brings it home into the Garner of his soule, thrasheth it out by meditation,
and cuts it down with the fickle of confidence, brings it home into the Garner of his soul, thrasheth it out by meditation,
cc vvz pn31 a-acp p-acp dt n1 pp-f n1, vvz pn31 av-an p-acp dt n1 pp-f po31 n1, vvz pn31 av p-acp n1,
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2048
and feedes vpon it by application to his consolation. And thus farre doeth the word of my text leade me:
and feeds upon it by application to his consolation. And thus Far doth the word of my text lead me:
cc vvz p-acp pn31 p-acp n1 p-acp po31 n1. cc av av-j vdz dt n1 pp-f po11 n1 vvi pno11:
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2049
for kitsru which comes of katsar signifies to licke vp.
for kitsru which comes of katsar signifies to lick up.
c-acp fw-fr r-crq vvz pp-f n1 vvz pc-acp vvi a-acp.
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2050
Obserue that the children of God, are assured of the kingdome of glory, while they liue in the kingdome of grace:
Observe that the children of God, Are assured of the Kingdom of glory, while they live in the Kingdom of grace:
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2051
holy Iob had made such a seede time, that in the ende hee came to reape this haruest to his comfort:
holy Job had made such a seed time, that in the end he Come to reap this harvest to his Comfort:
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2052
I knowe (saith he,) that my redeemer liueth.
I know (Says he,) that my redeemer lives.
pns11 vvb (vvz pns31,) cst po11 n1 vvz.
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2053
And thus all the godly can say to the ful assurance of glory, NONLATINALPHABET (saith Iohn ) now are we the sonnes of God:
And thus all the godly can say to the full assurance of glory, (Says John) now Are we the Sons of God:
cc av d dt j vmb vvi p-acp dt j n1 pp-f n1, (vvz np1) av vbr pns12 dt n2 pp-f np1:
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2054
and can say with Paul, Christ Iesus liueth in vs:
and can say with Paul, christ Iesus lives in us:
cc vmb vvi p-acp np1, np1 np1 vvz p-acp pno12:
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2055
and therefore if this earthly tabernacle were destroyed, we haue a house eternall in the heauens.
and Therefore if this earthly tabernacle were destroyed, we have a house Eternal in the heavens.
cc av cs d j n1 vbdr vvn, pns12 vhb dt n1 j p-acp dt n2.
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2056
Thus the childe of God can speake with confidence of assurance of glory, while he liues in the kingdome of grace.
Thus the child of God can speak with confidence of assurance of glory, while he lives in the Kingdom of grace.
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2057
The Apostle saith, God hath sealed vs to the day of redemption:
The Apostle Says, God hath sealed us to the day of redemption:
dt n1 vvz, np1 vhz vvn pno12 p-acp dt n1 pp-f n1:
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2058
not so much that he might knowe vs, as that wee might knowe our selues to bee his;
not so much that he might know us, as that we might know our selves to be his;
xx av av-d cst pns31 vmd vvi pno12, c-acp cst pns12 vmd vvi po12 n2 pc-acp vbi png31;
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2059
for here wee either receiue, or loose life eternall; Which thing being so needfull, made Salomon to say in the person of the Church.
for Here we either receive, or lose life Eternal; Which thing being so needful, made Solomon to say in the person of the Church.
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2060
Bring mee O King into thy chambers: Bring me Oh King into thy chambers:
vvb pno11 uh n1 p-acp po21 n2:
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2061
and that this is the true reading, obserue the wordes in the originall, habiani hammaelaek chadarau which words are in the Imperatiue moode in the originall, let the King bring me:
and that this is the true reading, observe the words in the original, habiani hammaelaek chadarau which words Are in the Imperative mood in the original, let the King bring me:
cc cst d vbz dt j n-vvg, vvb dt n2 p-acp dt n-jn, n1 vvi fw-mi r-crq n2 vbr p-acp dt j n1 p-acp dt n-jn, vvb dt n1 vvb pno11:
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2062
but fitly put into the Indicatiue moode in the English, the King hath brought me, yet howsoeuer, it shewes the truth of this doctrine:
but fitly put into the Indicative mood in the English, the King hath brought me, yet howsoever, it shows the truth of this Doctrine:
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2063
for if in the Indicatiue mood, it sheweth that it is, if in the Imperatiue moode,
for if in the Indicative mood, it shows that it is, if in the Imperative mood,
c-acp cs p-acp dt j n1, pn31 vvz cst pn31 vbz, cs p-acp dt j n1,
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2064
then it sheweth that it must be:
then it shows that it must be:
cs pn31 vvz cst pn31 vmb vbi:
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2065
For no man shal follow the Lambe in glory, which hath not followed him first in grace.
For no man shall follow the Lamb in glory, which hath not followed him First in grace.
c-acp dx n1 vmb vvi dt n1 p-acp n1, r-crq vhz xx vvn pno31 ord p-acp n1.
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2066
Will you now know the reason thereof hearken then to the trueth of God, which telleth vs that wee are iustified by saith,
Will you now know the reason thereof harken then to the truth of God, which Telleth us that we Are justified by Says,
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2067
now the nature of faith is, to assure our hearts of the certainty of his promises.
now the nature of faith is, to assure our hearts of the certainty of his promises.
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2068
First in regard of the nature of faith, which is not only historicall, to beleeue the story of the Gospel to bee true,
First in regard of the nature of faith, which is not only historical, to believe the story of the Gospel to be true,
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2069
but for to assure a man of that which he beleeues to be true, that they are his.
but for to assure a man of that which he believes to be true, that they Are his.
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2070
And this will appeare to be so, by the Etymologie of this Theologicall faith, considered either in the Hebrew, Greeke, or Latine;
And this will appear to be so, by the Etymology of this Theological faith, considered either in the Hebrew, Greek, or Latin;
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2071
in the Hebrew it is called amunah, which commeth of aman, which is firme and sure.
in the Hebrew it is called amunah, which comes of amam, which is firm and sure.
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2072
And therefore the Apostle doth vse this word to confirme the promises of God, saying, All the promises of God are in him NONLATINALPHABET,
And Therefore the Apostle does use this word to confirm the promises of God, saying, All the promises of God Are in him,
cc av dt n1 vdz vvi d n1 pc-acp vvi dt n2 pp-f np1, vvg, d dt n2 pp-f np1 vbr p-acp pno31,
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2073
and so in the Syriack, amin. And hereupon it is, that the Church hath appoynted this word, to bee said at the end of all prayers:
and so in the Syriac, amin. And hereupon it is, that the Church hath appointed this word, to be said At the end of all Prayers:
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2074
nay God himselfe appoynted the same, when the people were to be blessed, they were to answere and say, Amen.
nay God himself appointed the same, when the people were to be blessed, they were to answer and say, Amen.
uh np1 px31 vvd dt d, c-crq dt n1 vbdr pc-acp vbi vvn, pns32 vbdr pc-acp vvi cc vvi, uh-n.
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2075
Also this word Amen, signifies a nourcery where trees are planted. Faith is the nourcery where the trees of Gods promises grow:
Also this word Amen, signifies a nourcery where trees Are planted. Faith is the nourcery where the trees of God's promises grow:
av d n1 uh-n, vvz dt n1 c-crq n2 vbr vvn. n1 vbz dt n1 c-crq dt n2 pp-f npg1 n2 vvb:
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2076
And so to goe from aman to omen and then to omeneth which is in the feminine gender:
And so to go from amam to omen and then to omeneth which is in the Faemin gender:
cc av pc-acp vvi p-acp n1 p-acp n1 cc av p-acp vvz r-crq vbz p-acp dt j n1:
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2077
so that faith is both the nource and the nourcery. And as the Etymologie of faith in the Hebrew confirmes the trueth of this doctrine:
so that faith is both the nurse and the nourcery. And as the Etymology of faith in the Hebrew confirms the truth of this Doctrine:
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2078
so wee shall see the same in the Greeke. For faith in the Greeke is called NONLATINALPHABET, from the third Praeterperfect tense Passiue NONLATINALPHABET:
so we shall see the same in the Greek. For faith in the Greek is called, from the third Preterperfect tense Passive:
av pns12 vmb vvi dt d p-acp dt jp. p-acp n1 p-acp dt jp vbz vvn, p-acp dt ord n1 n1 j:
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2079
from whence commeth NONLATINALPHABET, that is, I am perswaded: the actiue verbe is NONLATINALPHABET, and the Praeterperfect tense meane is NONLATINALPHABET, I perswade my selfe. And so you reade of the Apostle, NONLATINALPHABET.
from whence comes, that is, I am persuaded: the active verb is, and the Preterperfect tense mean is, I persuade my self. And so you read of the Apostle,.
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2080
For I am perswaded, that neither life nor death, shall separate mee from the loue of God in Christ. For I am persuaded, that neither life nor death, shall separate me from the love of God in christ.
c-acp pns11 vbm vvn, cst dx n1 ccx n1, vmb vvi pno11 p-acp dt n1 pp-f np1 p-acp np1.
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2081
So that according to this Etymologie of faith, it is then a certaine perswading of a mans selfe of the promises of God.
So that according to this Etymology of faith, it is then a certain persuading of a men self of the promises of God.
av cst vvg p-acp d n1 pp-f n1, pn31 vbz av dt j vvg pp-f dt ng1 n1 pp-f dt n2 pp-f np1.
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2082
The Etymologie thereof according to Latine is the same with the former. Fides comes of fio, or (as Cicero saith) of fiendo, which signifies doing:
The Etymology thereof according to Latin is the same with the former. Fides comes of fio, or (as Cicero Says) of fiendo, which signifies doing:
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2083
For the thing we beleeue, is done and made firme vnto vs. And hereupon, saith Chrysostome, Therefore wee are called faithfull, that we should, without doubting, beleeue these things that are said.
For the thing we believe, is done and made firm unto us And hereupon, Says Chrysostom, Therefore we Are called faithful, that we should, without doubting, believe these things that Are said.
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2084
And to adde the saying of Augustine, He which doubteth in faith, is an Insidell.
And to add the saying of Augustine, He which doubteth in faith, is an Inside.
cc pc-acp vvi dt n-vvg pp-f np1, pns31 r-crq vvz p-acp n1, vbz dt n1.
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2085
Faith then is the euidence of things hoped for, and he that hath it, must needs haue assurance of glory.Faith then is the evidence of things hoped for, and he that hath it, must needs have assurance of glory.
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2086
Secondly, if saluation be of faith, then it must be while faith is in vse, that we may attaine to this saluation. Secondly, if salvation be of faith, then it must be while faith is in use, that we may attain to this salvation.
ord, cs n1 vbb pp-f n1, cs pn31 vmb vbi n1 n1 vbz p-acp n1, cst pns12 vmb vvi p-acp d n1.
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Now it is manifest that Iustus ex fide viuet, the iust shall liue by faith.
Now it is manifest that Justus ex fide Vivet, the just shall live by faith.
av pn31 vbz j cst fw-la fw-la fw-la n1, dt j vmb vvi p-acp n1.
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Which saying is taken out of the Prophet Habakkuk: the iust must liue in his faith.
Which saying is taken out of the Prophet Habakkuk: the just must live in his faith.
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The meaning is, that our saluation is by beleeuing, as the instrumentall cause thereof.
The meaning is, that our salvation is by believing, as the instrumental cause thereof.
dt n1 vbz, cst po12 n1 vbz p-acp vvg, c-acp dt j n1 av.
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But now faith indures but this life, as the Apostle notes the difference betweene faith, hope, and loue.
But now faith endures but this life, as the Apostle notes the difference between faith, hope, and love.
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The chiefe is loue, for that remaineth with vs for euer in glory. Hope goes to the graue, yet leaues vs not there:
The chief is love, for that remains with us for ever in glory. Hope Goes to the graven, yet leaves us not there:
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but like Peter followeth vs into the high Priests hall: (I meane into heauen,) and there remaineth till the day of iudgement.
but like Peter follows us into the high Priests hall: (I mean into heaven,) and there remains till the day of judgement.
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Now faith is of shorter continuance, and attends vs as a good seruant to the graue, and there leaues vs:
Now faith is of shorter Continuance, and attends us as a good servant to the graven, and there leaves us:
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so that after death there is no faith. Therefore seeing saluation is of faith, and faith but onely in this life:
so that After death there is no faith. Therefore seeing salvation is of faith, and faith but only in this life:
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it followes, that while wee are in the kingdome of grace, we are assured of glory.
it follows, that while we Are in the Kingdom of grace, we Are assured of glory.
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If now bee the time of faith, and the saluation of the soule be the reward of faith: If now be the time of faith, and the salvation of the soul be the reward of faith:
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who doubteth then of the assurance of saluation while he is here in this world? who doubteth then of the assurance of salvation while he is Here in this world?
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There are yet other good arguments to prooue that this assurance of glory is in this life, viz: 〈 ◊ 〉 wee lost saluation,
There Are yet other good Arguments to prove that this assurance of glory is in this life, videlicet: 〈 ◊ 〉 we lost salvation,
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and here we must finde it againe.
and Here we must find it again.
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Mee thinkes that place of the Apostle may be applyed to this, and it shall be saide in the place, where it was saide:
Me thinks that place of the Apostle may be applied to this, and it shall be said in the place, where it was said:
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yee are not the sonnes of God, yee are the sonnes of God. Where the wound began the cure was made:
ye Are not the Sons of God, ye Are the Sons of God. Where the wound began the cure was made:
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where death emred, there life proceeded. Againe in this world we were redeemed; now it is fit that where redemption is wrought, there assurance should be sealed.where death emred, there life proceeded. Again in this world we were redeemed; now it is fit that where redemption is wrought, there assurance should be sealed.
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And here note how answerable the worke of redemption, was to the fall of Adam, viz:
And Here note how answerable the work of redemption, was to the fallen of Adam, videlicet:
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Adam sinned in eating, Christ suffered in fasting: Adam sinned in the spring, Christ suffered in the spring:Adam sinned in eating, christ suffered in fasting: Adam sinned in the spring, christ suffered in the spring:
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Adam sinned in a garden, Christ suffered in a garden: here Adam lost all, and here Christ hath recouered all;Adam sinned in a garden, christ suffered in a garden: Here Adam lost all, and Here christ hath recovered all;
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where wee are redeemed, there wee are sealed: and where we are sealed, there we are assured.
where we Are redeemed, there we Are sealed: and where we Are sealed, there we Are assured.
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There is good vse to be made of this doctrine, first against the Papist:
There is good use to be made of this Doctrine, First against the Papist:
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who say that men cannot be assured of this haruest, and call the remission of sinnes vaine;
who say that men cannot be assured of this harvest, and call the remission of Sins vain;
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and of all confidence the hardest and remote: and fides daemoniorum, non Apostolornm: the faith of Deuils, not Apostles. and of all confidence the Hardest and remote: and fides Daemoniorum, non Apostolornm: the faith of Devils, not Apostles.
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And this confidence in the promises of God belongs rather, ad presumptionem non ad fidem, to presumption and not to faith.
And this confidence in the promises of God belongs rather, ad presumptionem non ad fidem, to presumption and not to faith.
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And here let vs see the Scriptures, they confirme this their deuillish doctrine by: and the first is this, Who can say my heart is cleane:
And Here let us see the Scriptures, they confirm this their devilish Doctrine by: and the First is this, Who can say my heart is clean:
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not that there is none cleane, but no man knowes when his heart is cleane: Ergo, no man can be assured of saluation.
not that there is none clean, but no man knows when his heart is clean: Ergo, no man can be assured of salvation.
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But to this it may bee answered, 1. the wise man speaketh against such, as thought themselues to bee meritorious and free from sinne, 2. Bee it granted that no man hath a cleane heart free from it:
But to this it may be answered, 1. the wise man speaks against such, as Thought themselves to be meritorious and free from sin, 2. Bee it granted that no man hath a clean heart free from it:
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yet he doeth not inferre hereupon;
yet he doth not infer hereupon;
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therefore he cannot be assured of saluation, 3. If none but such as are pure from sinne, can bee assured of saluation,
Therefore he cannot be assured of salvation, 3. If none but such as Are pure from sin, can be assured of salvation,
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then their Priests are not assured, as they say. Againe, no man knoweth whether hee bee worthy loue or hatred:
then their Priests Are not assured, as they say. Again, no man Knoweth whither he be worthy love or hatred:
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therefore a man cannot be assured of saluation.
Therefore a man cannot be assured of salvation.
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But this place speakes not of any inward cōfort and assurance of glory, but of outward estate, But this place speaks not of any inward Comfort and assurance of glory, but of outward estate,
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& by the outward estate of man: it is not to be knowne, who is loued or hated of God:
& by the outward estate of man: it is not to be known, who is loved or hated of God:
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because the assurance of saluation, is not in outward worldly prosperitie, but in the inward grace of the spirit:
Because the assurance of salvation, is not in outward worldly Prosperity, but in the inward grace of the Spirit:
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so this place is nothing to prooue, no assurance of saluation.
so this place is nothing to prove, no assurance of salvation.
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Againe they bring the saying of the Apostle, worke out your saluation, with feare and trembling.
Again they bring the saying of the Apostle, work out your salvation, with Fear and trembling.
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Ergo, where there is feare, there can be no assurance, but doubtfulnesse; Ergo, where there is Fear, there can be no assurance, but doubtfulness;
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But marke what feare this is, 1. Feare your carnall presumption by which you thinke to be in the state of grace, and are not:
But mark what Fear this is, 1. fear your carnal presumption by which you think to be in the state of grace, and Are not:
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feare this, 2. Feare to fall into error, and to be deceiued by the craftinesse of men, wherby they lay in waite to deceiue, feare these, 3. Feare in regard of the reuerence to God:
Fear this, 2. fear to fallen into error, and to be deceived by the craftiness of men, whereby they lay in wait to deceive, Fear these, 3. fear in regard of the Reverence to God:
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but no feare in doubtfulnesse of saluation.
but no Fear in doubtfulness of salvation.
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To conclude, if this be the best proofe that they can bring to confirme their doctrine, the foundation is weake, their arguments like ropes made of sand,
To conclude, if this be the best proof that they can bring to confirm their Doctrine, the Foundation is weak, their Arguments like ropes made of sand,
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and the building cannot long stand.
and the building cannot long stand.
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To turne my selfe from them to you, and reproofe into matter of exhortation, whether you are in the state of grace or no.
To turn my self from them to you, and reproof into matter of exhortation, whither you Are in the state of grace or no.
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Knowe yee not that Christ is in you, except yee be reprobates. Me thinkes the same wisedome should bee obserued with the soule, as is with the body. Know ye not that christ is in you, except ye be Reprobates. Me thinks the same Wisdom should be observed with the soul, as is with the body.
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A man prooues his horse, that he be not deceiued: a man casteth vp his estate, that he prooue not a begger;
A man Proves his horse, that he be not deceived: a man Cast up his estate, that he prove not a beggar;
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and shall wee not prooue the state of our soules, that we bee not damned? A man be he neuer so poore, will not out of one house, till he be sure of another:
and shall we not prove the state of our Souls, that we be not damned? A man be he never so poor, will not out of one house, till he be sure of Another:
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and shall we depart this life, and not bee sure of heauen? O no.
and shall we depart this life, and not be sure of heaven? O no.
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The Mandarins hold it a thing vnfortunate to die before they haue made ready their sepulchres;
The Mandarins hold it a thing unfortunate to die before they have made ready their sepulchres;
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I hope a Christian then should be more wise for his soule, to worke out his saluation with feare:
I hope a Christian then should be more wise for his soul, to work out his salvation with Fear:
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fearing to depart before hee hath finished the same.
fearing to depart before he hath finished the same.
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Therefore let vs liue well (as long as wee haue time.) for neither the Pilot when the shippe is drowned,
Therefore let us live well (as long as we have time.) for neither the Pilot when the ship is drowned,
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nor the Physition when the sicke man is dead, profiteth any thing at all: nor the physician when the sick man is dead, profiteth any thing At all:
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and therefore make your calling and election sure, that you may liue in comfort, die in peace, and rise in glory.
and Therefore make your calling and election sure, that you may live in Comfort, die in peace, and rise in glory.
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And thus you haue heard and seene the haruest of grace. The next circumstance obiects to our meditation, the haruest of glory:
And thus you have herd and seen the harvest of grace. The next circumstance objects to our meditation, the harvest of glory:
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and here I must confesse, I want a head to inuent, a heart to conceiue, knowledge to vnderstand, iudgement to determine, memory to retaine, and a tongue to expresse.
and Here I must confess, I want a head to invent, a heart to conceive, knowledge to understand, judgement to determine, memory to retain, and a tongue to express.
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What a croppe the haruest of glory is:
What a crop the harvest of glory is:
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for as it is written, Eye hath not seene, care hath not heard, what God hath prepared for those that loue him, Situ altissimum, it is high in situation: quantitate maximum, great in quantity: natura purissimum, pure in nature: luce plenissimum, full of light:
for as it is written, Eye hath not seen, care hath not herd, what God hath prepared for those that love him, Situ altissimum, it is high in situation: quantitate maximum, great in quantity: Nature purissimum, pure in nature: luce plenissimum, full of Light:
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capacitate amplissimum, and exceeding large, for continuance eternall, and for quantitie infinite. capacitate amplissimum, and exceeding large, for Continuance Eternal, and for quantity infinite.
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I may with more peace of conscience to my selfe, and greater profit to you, shewe you how to come to so great a glory,
I may with more peace of conscience to my self, and greater profit to you, show you how to come to so great a glory,
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then to tell you what it is.
then to tell you what it is.
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The manner.
The manner.
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THe last branch, of this haruest is the manner, which is according to merey: so saith my text, lephi chesed, and we may reade,
THe last branch, of this harvest is the manner, which is according to Mercy: so Says my text, lephi Cheesed, and we may read,
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and turne it thus to the face of mercy, or to the fauour of grace, or to the mouth of beneuolence, or the fauour of hope:
and turn it thus to the face of mercy, or to the favour of grace, or to the Mouth of benevolence, or the favour of hope:
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all meeting, as so many lines in one center: shewing that all things temporall and spirituall, are of the mercy of God.
all meeting, as so many lines in one centre: showing that all things temporal and spiritual, Are of the mercy of God.
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For neither our plowing, nor sowing, deserueth this haruest: but Gods mercy giuing it.
For neither our plowing, nor sowing, deserves this harvest: but God's mercy giving it.
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It is not in him that willeth, or in him that runneth, NONLATINALPHABET, but in God which sheweth mercy. It is not in him that wills, or in him that Runneth,, but in God which shows mercy.
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This is that NONLATINALPHABET, grace for grace. First God giues grace to serue him, and then hee giues a second grace as the reward.
This is that, grace for grace. First God gives grace to serve him, and then he gives a second grace as the reward.
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So Augustine on this obserues, Ipsa fides gratia est, faith it selfe is grace: Et vita aterna gratia est, progratia, And life eternall is grace for grace.
So Augustine on this observes, Ipsa fides Gratia est, faith it self is grace: Et vita aterna Gratia est, progratia, And life Eternal is grace for grace.
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But is it come to this, to bee (for all our plowing of repentance, and sowing the seede of obedience,) still of mercy?
But is it come to this, to be (for all our plowing of Repentance, and sowing the seed of Obedience,) still of mercy?
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Obserue then, that man hath nothing of deseruing, and by vertue of merit:
Observe then, that man hath nothing of deserving, and by virtue of merit:
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so doeth Christ tell vs, that when we haue done all that we can, yet are wee still NONLATINALPHABET, vnprofitable.
so doth christ tell us, that when we have done all that we can, yet Are we still, unprofitable.
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And if it please you to take another witnesse you may from the Syriach word battila, vnprofitable. And thus by the mouth of two witnesses this sentence is firme:
And if it please you to take Another witness you may from the Syriac word battila, unprofitable. And thus by the Mouth of two Witnesses this sentence is firm:
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when all is done wee are vnprofitable.
when all is done we Are unprofitable.
c-crq d vbz vdn pns12 vbr j.
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Siinutilis est qui fecit omnia &c. If hee bee vnprofitable which did all, what reward is due to vs then? Surely none of the blessed promises of God,Siinutilis est qui fecit omnia etc. If he be unprofitable which did all, what reward is due to us then? Surely none of the blessed promises of God,
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but a fearfull looking for of iudgement.
but a fearful looking for of judgement.
cc-acp dt j vvg p-acp pp-f n1.
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And therefore the Apostle desired not to bee found in the puritie of his owne workes, (because thereby he could not be saued,) but in the righteousnesse of Christ.
And Therefore the Apostle desired not to be found in the purity of his own works, (Because thereby he could not be saved,) but in the righteousness of christ.
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It is manifest therefore, that there is no saftie in our workes, because the spirit teacheth vs to flee from them,
It is manifest Therefore, that there is no safety in our works, Because the Spirit Teaches us to flee from them,
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as not a sure refuge to trust vnto.
as not a sure refuge to trust unto.
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And to this tends that saying of Iuda, where he saith, we should looke, (not for the reward of works,) but the mercy of God: which as it did initiat vs into grace,
And to this tends that saying of Iuda, where he Says, we should look, (not for the reward of works,) but the mercy of God: which as it did initiat us into grace,
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so it must consummate vs to glory. The trueth whereof will yet more plainly appeare by this proposition.
so it must consummate us to glory. The truth whereof will yet more plainly appear by this proposition.
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Those works which are not perfit, deserue nothing. But the workes of the Saints, are not perfit. Ergo, Our workes deserue nothing, Those works which Are not perfect, deserve nothing. But the works of the Saints, Are not perfect. Ergo, Our works deserve nothing,
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For how can an euill cause produce a good effect? We know, that, Qualis causa, talis effectus; Such a cause, such effect.
For how can an evil cause produce a good Effect? We know, that, Qualis causa, Talis effectus; Such a cause, such Effect.
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Man is not so iustified, not so sanctified, Vt non sit in nob is peccatum, That there should bee no sinne in vs, and while it is in vs, it is a stayne to our workes,
Man is not so justified, not so sanctified, Vt non fit in nob is peccatum, That there should be no sin in us, and while it is in us, it is a stain to our works,
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as a little milke changeth the fountaine of water, and a cloud obscureth the light of the Sunne. And so what patience without murmuring? what faith without doubting? what zeale without coldnesse? what loue without hatred? what charity without couetousnesse? what knowledge without ignorance? what chastitie without concupiscence? and what obedience without defect? So saith Esai, that our righteousnesse is as a stayned cloth. And as Augustine saith.
as a little milk changes the fountain of water, and a cloud obscureth the Light of the Sun. And so what patience without murmuring? what faith without doubting? what zeal without coldness? what love without hatred? what charity without covetousness? what knowledge without ignorance? what chastity without concupiscence? and what Obedience without defect? So Says Isaiah, that our righteousness is as a stained cloth. And as Augustine Says.
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Multum boni facit, sed non perfectum bonum facit. He doth much good, but not that which is perfectly good. Multum boni facit, sed non perfectum bonum facit. He does much good, but not that which is perfectly good.
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So that wee haue neede, to goe to God, and aske pardon rather for the sinne in the worke,
So that we have need, to go to God, and ask pardon rather for the sin in the work,
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then a reward for the good.
then a reward for the good.
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Then to conclude, the Saints reape this haruest, Non pro merito, not for merit, sed pro gratia, but for grace.
Then to conclude, the Saints reap this harvest, Non Pro merito, not for merit, sed Pro Gratia, but for grace.
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I must not let passe now the doctrine of Popery, which teacheth a doctrine contrary to this,
I must not let pass now the Doctrine of Popery, which Teaches a Doctrine contrary to this,
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namely, that wee are not simply beholding to God, but in some sort to our selues, as to workes.
namely, that we Are not simply beholding to God, but in Some sort to our selves, as to works.
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And they make two kindes of workes or merits, the one is Meritum de congruo, merit of congruity, which are preparatiue workes, that goe before iustification, Such were the works of Cornelius (as they say) which,
And they make two Kinds of works or merits, the one is Merit de Congruo, merit of congruity, which Are preparative works, that go before justification, Such were the works of Cornelius (as they say) which,
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though they be not meritorious, ex debito institiae, by due debt of iustice, yet do deserue, at Gods hands of congruity.
though they be not meritorious, ex Debito institiae, by due debt of Justice, yet do deserve, At God's hands of congruity.
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The other they call Meritum de condigno, merits of condignity, when the reward is iustly due by debt,
The other they call Merit de condigno, merits of condignity, when the reward is justly due by debt,
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and such are the works of the Saints. But this distinction of workes, wee approoue not of;
and such Are the works of the Saints. But this distinction of works, we approve not of;
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For these workes done before iustification, though they seeme to haue a shew of goodnesse in themselues,
For these works done before justification, though they seem to have a show of Goodness in themselves,
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yet are they not pleasing to God, because the persons are not iustified; and his worke that is not iustified, is abominable in the sight of God.
yet Are they not pleasing to God, Because the Persons Are not justified; and his work that is not justified, is abominable in the sighed of God.
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Secondly they are not done in faith; and, Whatsoeuer is not of faith, is sinne: so that these cannot be preparatiue workes.
Secondly they Are not done in faith; and, Whatsoever is not of faith, is sin: so that these cannot be preparative works.
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Againe for those workes done after sanctification, we deny not but that they are pleasing and acceptable to God:
Again for those works done After sanctification, we deny not but that they Are pleasing and acceptable to God:
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yet doe they deserue nothing by vertue of their worth, as Ambrose saith, In respect of others, (that is, other men) they are worthy, but in respect of the thing, (that is, heauen) they are all vnworthy. For, Quid Junt merita omnia, ad tantam gloriam? What are all our merits to so great glory:
yet do they deserve nothing by virtue of their worth, as Ambrose Says, In respect of Others, (that is, other men) they Are worthy, but in respect of the thing, (that is, heaven) they Are all unworthy. For, Quid Junt Merita omnia, ad Tantam gloriam? What Are all our merits to so great glory:
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To conclude, neither our works before or after iustification, are any cause (that is efficient) of this haruest, but the mercy of God;
To conclude, neither our works before or After justification, Are any cause (that is efficient) of this harvest, but the mercy of God;
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which as it had the initiating in grace, so it hath the consummating in glory.
which as it had the initiating in grace, so it hath the consummating in glory.
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Non in nostris recte factis, sed in tua bonitate situm est, It lieth not in our well done deedes, Non in nostris recte factis, said in tua bonitate situm est, It lies not in our well done Deeds,
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but in thy goodnesse, O God. Returne we home to our selues, where wee shall finde great cause of thankefulnesse: but in thy Goodness, Oh God. Return we home to our selves, where we shall find great cause of thankfulness:
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while the worke is so small, and the reward so great.
while the work is so small, and the reward so great.
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Do we deserue nothing, and yet inioy so much? Then learne with Dauid, to say, Non nobis Domine, sed nomini tuo da gloriam.
Do we deserve nothing, and yet enjoy so much? Then Learn with David, to say, Non nobis Domine, sed nomini tuo da gloriam.
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Not vnto vs, Lord, but vnto thy Name giue the glory. And this is one principall end, why saluation is not of workes, but of mercy;Not unto us, Lord, but unto thy Name give the glory. And this is one principal end, why salvation is not of works, but of mercy;
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that God might haue all the praise:
that God might have all the praise:
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for, Hee hath chosen vs in Christ, to the praise of the glory of his grace.
for, He hath chosen us in christ, to the praise of the glory of his grace.
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We may all vse the saying of Bernard, When I was ignorant, he instructed mee; when I erred, hee reclaimed me;
We may all use the saying of Bernard, When I was ignorant, he instructed me; when I erred, he reclaimed me;
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when I stood, he held me vp; when I fell, he raised me; when I came to him, he receiued me.
when I stood, he held me up; when I fell, he raised me; when I Come to him, he received me.
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O quid retribuam, & c? O what shall I giue vnto the Lord for all his fauours? What? Euen with Dauid, take the cup of thankesgiuing,O quid retribuam, & c? O what shall I give unto the Lord for all his favours? What? Eve with David, take the cup of thanksgiving,
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and drinke hearty draughts to the Lord. This thankesgiuing consisteth in three things. First, In cordibus nostris, in our hearts;
and drink hearty draughts to the Lord. This thanksgiving Consisteth in three things. First, In cordibus nostris, in our hearts;
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for to loue him, as saith Moses, And now what doth the Lord thy God require of thee,
for to love him, as Says Moses, And now what does the Lord thy God require of thee,
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but to loue him? 2. In operibus nostris in our works to honour and glorifie him by obedience.but to love him? 2. In operibus nostris in our works to honour and Glorify him by Obedience.
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3. In verbis nostris, in our words, to giue praise and thankes vnto him.3. In verbis nostris, in our words, to give praise and thanks unto him.
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There is another vse to bee made of this, (seeing our workes are not perfect) not to sit downe in the chaire of content:
There is Another use to be made of this, (seeing our works Are not perfect) not to fit down in the chair of content:
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but to adde somewhat to the building (as Peter saith) To increase in grace and knowledge.
but to add somewhat to the building (as Peter Says) To increase in grace and knowledge.
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The Apostles case must be ours:
The Apostles case must be ours:
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We are not yet perfect, and therfore must endeuour our selues vnto that which is before.
We Are not yet perfect, and Therefore must endeavour our selves unto that which is before.
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And as the man said to Christ, Increase my faith: So Lord, increase our faith. Lastly, this vndeserued loue of God to man, should be a copy to our hands,
And as the man said to christ, Increase my faith: So Lord, increase our faith. Lastly, this undeserved love of God to man, should be a copy to our hands,
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and a sputre to our feete, to teach vs to shew the like loue to our brethren,
and a sputre to our feet, to teach us to show the like love to our brothers,
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though they deserue not the same at our hands? Which duety was taught by that parable of the seruaunt, which had so much forgiuen him:
though they deserve not the same At our hands? Which duty was taught by that parable of the servant, which had so much forgiven him:
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ought, from the consideration thereof, to forgiue his fellow seruant. God is gone before vs: Happy are we if we follow after, and yet cursed if we stay behind.
ought, from the consideration thereof, to forgive his fellow servant. God is gone before us: Happy Are we if we follow After, and yet cursed if we stay behind.
pi, p-acp dt n1 av, p-acp vvb po31 n1 n1. np1 vbz vvn p-acp pno12: j vbr pns12 cs pns12 vvb a-acp, cc av vvn cs pns12 vvb a-acp.
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And thus at the last, I haue passed from the precept, to the consequent.
And thus At the last, I have passed from the precept, to the consequent.
cc av p-acp dt ord, pns11 vhb vvn p-acp dt n1, p-acp dt j.
(20) part (DIV2)
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The second part of the Text, is the Consequent. FOr it is time to seeke the Lord, till he come and teach you righteousnesse.
The second part of the Text, is the Consequent. FOr it is time to seek the Lord, till he come and teach you righteousness.
dt ord n1 pp-f dt n1, vbz dt j. p-acp pn31 vbz n1 pc-acp vvi dt n1, c-acp pns31 vvb cc vvi pn22 n1.
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God neuer giues an exhortation, but addes a reason to moue vs to imbrace the same, as sometime of iudgement.
God never gives an exhortation, but adds a reason to move us to embrace the same, as sometime of judgement.
np1 av-x vvz dt n1, cc-acp vvz dt n1 pc-acp vvi pno12 pc-acp vvi dt d, c-acp av pp-f n1.
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2213
Thou shalt not take the Name of God in vaine, for the Lord will not hold him guiltlesse, &c. Sometime of mercie,Thou shalt not take the Name of God in vain, for the Lord will not hold him guiltless, etc. Sometime of mercy,
pns21 vm2 xx vvi dt n1 pp-f np1 p-acp j, p-acp dt n1 vmb xx vvi pno31 j, av av pp-f n1,
(21) part (DIV2)
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2214
as, Honour thy father and thy mother, that thy dayes may bee long, &c. And here you see this precept not to want his reason.
as, Honour thy father and thy mother, that thy days may be long, etc. And Here you see this precept not to want his reason.
c-acp, vvb po21 n1 cc po21 n1, cst po21 n2 vmb vbi j, av cc av pn22 vvb d n1 xx pc-acp vvi po31 n1.
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Which part I haue formerly viewed vnder two generall heads; First, by an argument drawen from their negligence:
Which part I have formerly viewed under two general Heads; First, by an argument drawn from their negligence:
r-crq n1 pns11 vhb av-j vvn p-acp crd j n2; ord, p-acp dt n1 vvn p-acp po32 n1:
(21) part (DIV2)
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for it is time to seeke the Lord. Secondly, by an argument drawen from the benefit thereof;
for it is time to seek the Lord. Secondly, by an argument drawn from the benefit thereof;
c-acp pn31 vbz n1 pc-acp vvi dt n1. ord, p-acp dt n1 vvn p-acp dt n1 av;
(21) part (DIV2)
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till he come and raine righteousnesse to you. Obserue in the first branch: first, the action, Seeke; there is the property of the worke.
till he come and rain righteousness to you. Observe in the First branch: First, the actium, Seek; there is the property of the work.
c-acp pns31 vvb cc vvi n1 p-acp pn22. vvb p-acp dt ord n1: ord, dt n1, vvb; a-acp vbz dt n1 pp-f dt n1.
(21) part (DIV2)
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2218
Secondly, whom, the Lord, there is the obiect of our labour. Thirdly, why For it time; there is the compelling cause.
Secondly, whom, the Lord, there is the Object of our labour. Thirdly, why For it time; there is the compelling cause.
ord, ro-crq, dt n1, a-acp vbz dt n1 pp-f po12 n1. ord, q-crq p-acp pn31 n1; a-acp vbz dt j-vvg n1.
(21) part (DIV2)
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2219
The Action. SEeke, this comes first to our hands according to our former diuision.
The Actium. Seek, this comes First to our hands according to our former division.
dt n1. vvb, d vvz ord pc-acp po12 n2 vvg p-acp po12 j n1.
(22) part (DIV2)
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2220
The perambulation of a Christian, is from East to West, from North to South, to seeke the Lord, in the streetes of contemplation and meditation:
The perambulation of a Christian, is from East to West, from North to South, to seek the Lord, in the streets of contemplation and meditation:
dt n1 pp-f dt njp, vbz p-acp j-jn p-acp n1, p-acp n1 p-acp n1, pc-acp vvi dt n1, p-acp dt n2 pp-f n1 cc n1:
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2221
Not with Diogenes, with a candle and a lanterne, searching the streetes of Athens; but with our whole hearts, with Dauid, to seeke the Lord.
Not with Diogenes, with a candle and a lantern, searching the streets of Athens; but with our Whole hearts, with David, to seek the Lord.
xx p-acp np1, p-acp dt n1 cc dt n1, vvg dt n2 pp-f np1; cc-acp p-acp po12 j-jn n2, p-acp np1, pc-acp vvi dt n1.
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We must not thinke that God will follow vs with his blessings, if wee flee from him, as Ionas did:
We must not think that God will follow us with his blessings, if we flee from him, as Ionas did:
pns12 vmb xx vvi cst np1 vmb vvi pno12 p-acp po31 n2, cs pns12 vvb p-acp pno31, c-acp np1 vdd:
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For as God seekes vs, so he puts into our hearts a preuenting grace to seeke him.
For as God seeks us, so he puts into our hearts a preventing grace to seek him.
c-acp c-acp np1 vvz pno12, av pns31 vvz p-acp po12 n2 dt vvg n1 pc-acp vvi pno31.
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2224
The rich man goes not with his almes to the poore mans house: rather the poore man comes to the rich mans gate.
The rich man Goes not with his alms to the poor men house: rather the poor man comes to the rich men gate.
dt j n1 vvz xx p-acp po31 n2 p-acp dt j ng1 n1: av dt j n1 vvz p-acp dt j ng1 n1.
(22) part (DIV2)
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2225
The Lord is rich enough, and needes none of our labour; yet we cannot haue his blessings without paines:
The Lord is rich enough, and needs none of our labour; yet we cannot have his blessings without pains:
dt n1 vbz j av-d, cc av pix pp-f po12 n1; av pns12 vmbx vhi po31 n2 p-acp n2:
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for if we will finde, we must seeke. Heauen is not gotten with ease, neither is saluation brought and laid at our doores.
for if we will find, we must seek. Heaven is not got with ease, neither is salvation brought and laid At our doors.
c-acp cs pns12 vmb vvi, pns12 vmb vvi. n1 vbz xx vvn p-acp n1, av-dx vbz n1 vvn cc vvn p-acp po12 n2.
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No, the kingdome of heauen comes not by obseruation, and a contemplatiue speculation. Diligence, that industrious workemaster, must make our calling and election sure:
No, the Kingdom of heaven comes not by observation, and a contemplative speculation. Diligence, that Industria workmaster, must make our calling and election sure:
uh-dx, dt n1 pp-f n1 vvz xx p-acp n1, cc dt j n1. n1, cst j n1, vmb vvi po12 n1 cc n1 j:
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2228
For, Nemo volens malus, nec inuitus foelix: No man is euill with his will, neither is any happy against his will.
For, Nemo volens malus, nec Inuitus Felix: No man is evil with his will, neither is any happy against his will.
p-acp, np1 fw-la fw-la, fw-la fw-la fw-la: uh-dx n1 vbz j-jn p-acp po31 n1, av-dx vbz d j p-acp po31 n1.
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Let not this obseruation slippe without your vse: we cannot haue the parts of saluation performed for vs by an Atturney:
Let not this observation slip without your use: we cannot have the parts of salvation performed for us by an attorney:
vvb xx d n1 vvi p-acp po22 n1: po12 vmbx vhi dt n2 pp-f n1 vvn p-acp pno12 p-acp dt n1:
(22) part (DIV2)
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God requireth euery man to performe these things in and by himselfe; other mens faith will doe vs no good:
God requires every man to perform these things in and by himself; other men's faith will do us not good:
np1 vvz d n1 pc-acp vvi d n2 p-acp cc p-acp px31; j-jn ng2 n1 vmb vdi pno12 xx j:
(22) part (DIV2)
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neither is there any thing that doth more hurt then doing these things: Non perse, sed per alium:
neither is there any thing that does more hurt then doing these things: Non pierce, sed per Alium:
av-dx vbz pc-acp d n1 cst vdz av-dc vvi av vdg d n2: pix vvi, fw-la fw-la fw-la:
(22) part (DIV2)
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Not by himselfe, but by another; Not by himself, but by Another;
xx p-acp px31, cc-acp p-acp j-jn;
(22) part (DIV2)
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as many great men thinke to go to heauen by their Chapleins, by whom they are religious in this life;
as many great men think to go to heaven by their Chaplains, by whom they Are religious in this life;
c-acp d j n2 vvb pc-acp vvi p-acp n1 p-acp po32 n2, p-acp ro-crq pns32 vbr j p-acp d n1;
(22) part (DIV2)
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by them also they thinke to be glorious in the life to come:
by them also they think to be glorious in the life to come:
p-acp pno32 av pns32 vvb pc-acp vbi j p-acp dt n1 pc-acp vvi:
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And often wee see, when the Chaplein is out of doores, grace is not to bee seene in the Parler,
And often we see, when the Chaplain is out of doors, grace is not to be seen in the parlour,
cc av pns12 vvb, c-crq dt n1 vbz av pp-f n2, n1 vbz xx pc-acp vbi vvn p-acp dt n1,
(22) part (DIV2)
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and godlinesse may not stay within doores.
and godliness may not stay within doors.
cc n1 vmb xx vvi p-acp n2.
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Surely a man may as well see to walke by another mans eyes, as to goe to heauen by another mans workes.
Surely a man may as well see to walk by Another men eyes, as to go to heaven by Another men works.
np1 dt n1 vmb a-acp av vvi pc-acp vvi p-acp j-jn ng1 n2, c-acp pc-acp vvi p-acp n1 p-acp j-jn ng1 n2.
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2238
The question shall not bee, What haue they done? but, What hast thou done? Therefore you (that intend to seeke the Lord,
The question shall not be, What have they done? but, What hast thou done? Therefore you (that intend to seek the Lord,
dt n1 vmb xx vbi, q-crq vhb pns32 vdn? cc-acp, q-crq vh2 pns21 vdn? av pn22 (cst vvb pc-acp vvi dt n1,
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and weare the liuery of Christ) must lay aside all your nicenesse, and bid idlenesse (the mother of mischiefe) adue,
and wear the livery of christ) must lay aside all your niceness, and bid idleness (the mother of mischief) Adieu,
cc vvi dt n1 pp-f np1) vmb vvi av d po22 n1, cc vvb n1 (dt n1 pp-f n1) uh-n,
(22) part (DIV2)
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and, put on the armour of God, and fight the Lords battels in your owne persons.
and, put on the armour of God, and fight the lords battles in your own Persons.
cc, vvn p-acp dt n1 pp-f np1, cc vvi dt n2 n2 p-acp po22 d n2.
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Seeke. This duetie is set out in Scripture by many epithets:Seek. This duty is Set out in Scripture by many epithets:
vvb. d n1 vbz vvn av p-acp n1 p-acp d n2:
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Paul calls it NONLATINALPHABET, a race; to shew what speede is to be made in the way of saluation. Paul calls it, a raze; to show what speed is to be made in the Way of salvation.
np1 vvz pn31, dt n1; pc-acp vvi r-crq n1 vbz pc-acp vbi vvn p-acp dt n1 pp-f n1.
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Againe, he telles the Philippians, that it is NONLATINALPHABET, a worke, to shew what paines we are to take in the meanes of saluation:
Again, he tells the Philippians, that it is, a work, to show what pains we Are to take in the means of salvation:
av, pns31 vvz dt njp2, cst pn31 vbz, dt n1, pc-acp vvi r-crq n2 pns12 vbr pc-acp vvi p-acp dt n2 pp-f n1:
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And Christ calles it a seeking, and sayth, NONLATINALPHABET, seeke; which agreeth with the word in my Text, Lidrosh. to seeke and is the same in the Septuagint, NONLATINALPHABET, to shew the difficulty in finding.
And christ calls it a seeking, and say,, seek; which agreeth with the word in my Text, Lidrosh. to seek and is the same in the septuagint,, to show the difficulty in finding.
cc np1 vvz pn31 dt n-vvg, cc vvz,, vvb; r-crq vvz p-acp dt n1 p-acp po11 n1, np1. pc-acp vvi cc vbz dt d p-acp dt n1,, pc-acp vvi dt n1 p-acp vvg.
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Obserue, that heauen is not gotten, but with great labour and paines taking; Qui cupit optatam cursu contingere metam, multa tulit, fecitque miser sudauit & alsit.
Observe, that heaven is not got, but with great labour and pains taking; Qui Cupit optatam cursu contingere Metam, Multa tulit, fecitque miser sudauit & alsit.
vvb, cst n1 vbz xx vvn, cc-acp p-acp j n1 cc n2 vvg; fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la n1 fw-la cc fw-la.
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Hee that desireth first to touch the marke, taketh much paines, sweateth abundantly, and runneth exceeding swistly: He that Desires First to touch the mark, Takes much pains, sweateth abundantly, and Runneth exceeding swiftly:
pns31 cst vvz ord pc-acp vvi dt n1, vvz d n2, vvz av-j, cc vvz vvg av-j:
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For heauen is not promised vpon small tearmes.
For heaven is not promised upon small terms.
p-acp n1 vbz xx vvn p-acp j n2.
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When Christ told his followers of the bread of heauen, hee commaunded them to worke for it;
When christ told his followers of the bred of heaven, he commanded them to work for it;
c-crq np1 vvd po31 n2 pp-f dt n1 pp-f n1, pns31 vvd pno32 pc-acp vvi p-acp pn31;
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if they would haue the same; when he told them of the Pearle, he said they must seeke for the same, before they could haue it.
if they would have the same; when he told them of the Pearl, he said they must seek for the same, before they could have it.
cs pns32 vmd vhb dt d; c-crq pns31 vvd pno32 pp-f dt n1, pns31 vvd pns32 vmb vvi p-acp dt d, c-acp pns32 vmd vhi pn31.
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When Paul told the Corinthians of a Crowne, hee said they must runne for it, or goe without it: When Paul told the Corinthians of a Crown, he said they must run for it, or go without it:
c-crq np1 vvd dt np1 pp-f dt n1, pns31 vvd pns32 vmb vvi p-acp pn31, cc vvi p-acp pn31:
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For no man is crowned before he striue. We reade in Scripture, that the children of God, were watching, not sleeping; working, not idleing; running, not sitting.
For no man is crowned before he strive. We read in Scripture, that the children of God, were watching, not sleeping; working, not idling; running, not sitting.
c-acp av-dx n1 vbz vvn c-acp pns31 vvb. pns12 vvb p-acp n1, cst dt n2 pp-f np1, vbdr vvg, xx vvg; vvg, xx vvg; vvg, xx vvg.
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2252
The husbandman is a copie to our hands in this point:
The husbandman is a copy to our hands in this point:
dt n1 vbz dt n1 p-acp po12 n2 p-acp d n1:
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which first plowes, then sowes, then harrowes, then weedes, then reapes, and lastly it is fit for bread for his table:
which First plows, then sows, then harrows, then weeds, then reaps, and lastly it is fit for bred for his table:
r-crq ord n2, cs n2, cs n2, cs n2, av vvz, cc ord pn31 vbz j p-acp n1 p-acp po31 n1:
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but nothing you see without labour.
but nothing you see without labour.
cc-acp pix pn22 vvb p-acp n1.
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If this terrene haruest requireth such paine how much more the celestiall? yea, it is Ars artium, the Arte of artes, truely to seeke the Lord and requires the more diligence.
If this terrene harvest requires such pain how much more the celestial? yea, it is Ars Arts, the Art of arts, truly to seek the Lord and requires the more diligence.
cs d j n1 vvz d n1 c-crq av-d av-dc dt j? uh, pn31 vbz fw-la fw-la, dt n1 pp-f n2, av-j pc-acp vvi dt n1 cc vvz dt av-dc n1.
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First because the way and the markes are obserued by the vapours of errors, and the fogges of darkenesse, by that infernall spirit which hath opened the bottomlesse pit,
First Because the Way and the marks Are observed by the vapours of errors, and the fogs of darkness, by that infernal Spirit which hath opened the bottomless pit,
ord p-acp dt n1 cc dt n2 vbr vvn p-acp dt n2 pp-f n2, cc dt n2 pp-f n1, p-acp cst j n1 r-crq vhz vvn dt j n1,
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so that the smoke surgeth vp:
so that the smoke surgeth up:
av cst dt n1 vvz a-acp:
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whereby the Sunne and Aayre of knowledge are darkened, that the way is become very difficulte and hard to finde, therefore requireth the more vigilancy.
whereby the Sun and Aayre of knowledge Are darkened, that the Way is become very difficult and hard to find, Therefore requires the more vigilancy.
c-crq dt n1 cc j pp-f n1 vbr vvn, cst dt n1 vbz vvn av j cc j pc-acp vvi, av vvz dt av-dc n1.
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It is knowen that the lesse the obiect is to the sight of the eye, the more steadily is the sight fastened vpon the same, that it may aspect it the better, and perceiue it the clearer.
It is known that the less the Object is to the sighed of the eye, the more steadily is the sighed fastened upon the same, that it may aspect it the better, and perceive it the clearer.
pn31 vbz vvn cst dt av-dc dt n1 vbz p-acp dt n1 pp-f dt n1, dt av-dc av-j vbz dt n1 vvn p-acp dt d, cst pn31 vmb n1 pn31 dt jc, cc vvb pn31 dt jc.
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The like must you doe in seeking the Lord; seeing the way is so obscure (not in it selfe, but by Sathans malice,
The like must you do in seeking the Lord; seeing the Way is so Obscure (not in it self, but by Satan's malice,
dt j vmb pn22 vdi p-acp vvg dt n1; vvg dt n1 vbz av j (xx p-acp pn31 n1, cc-acp p-acp npg1 n1,
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and our corruption,) to bee the more carefull in seeking the same. For Arta est via vere quae ducit adguadia vitae.
and our corruption,) to be the more careful in seeking the same. For Arta est via vere Quae Ducit adguadia vitae.
cc po12 n1,) pc-acp vbi dt av-dc j p-acp vvg dt d. p-acp np1 fw-la fw-la vvb fw-la fw-la fw-la fw-la.
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The way is straight and quickly mist, that leades vs vp to glorious blisse. Therfore diligence must seeke it, and vigilance keepe it.The Way is straight and quickly missed, that leads us up to glorious bliss. Therefore diligence must seek it, and vigilance keep it.
dt n1 vbz j cc av-j vvn, cst vvz pno12 a-acp p-acp j n1. av n1 vmb vvi pn31, cc n1 vvi pn31.
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Secondly when we haue, (with the spouse,) found out the way to the Lord:
Secondly when we have, (with the spouse,) found out the Way to the Lord:
ord q-crq pns12 vhb, (p-acp dt n1,) vvd av dt n1 p-acp dt n1:
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then doth Sathan begin to lay stratagems for vs:
then does Sathan begin to lay stratagems for us:
av vdz np1 vvi pc-acp vvi n2 p-acp pno12:
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whereby to stay vs in our ambulation, if Gods assisting spirit and diligence should not preuent him.
whereby to stay us in our ambulation, if God's assisting Spirit and diligence should not prevent him.
c-crq pc-acp vvi pno12 p-acp po12 n1, cs n2 vvg n1 cc n1 vmd xx vvi pno31.
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The deuill neuer suffers man to be at ease:
The Devil never suffers man to be At ease:
dt n1 av-x vvz n1 pc-acp vbi p-acp n1:
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for before regeneration, he sets vs to make bricke, (as Pharaoh did the Iewes,) that is to commit sinne;
for before regeneration, he sets us to make brick, (as Pharaoh did the Iewes,) that is to commit sin;
c-acp p-acp n1, pns31 vvz pno12 pc-acp vvi n1, (c-acp np1 vdd dt np2,) cst vbz pc-acp vvi n1;
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so that man before grace, is but the deuils slaue.
so that man before grace, is but the Devils slave.
av d n1 p-acp n1, vbz p-acp dt ng1 n1.
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And when we are going out of Egypt, (that is out of sinne,) he followes with an host of persecutions till wee come at heauens gate.
And when we Are going out of Egypt, (that is out of sin,) he follows with an host of persecutions till we come At heavens gate.
cc c-crq pns12 vbr vvg av pp-f np1, (cst vbz av pp-f n1,) pns31 vvz p-acp dt n1 pp-f n2 c-acp pns12 vvb p-acp ng1 n1.
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Therefore our life, and the time of grace, is like the state of the Iewes in building the walles of Ierusalem: which wrought with one hand, and fought with another.
Therefore our life, and the time of grace, is like the state of the Iewes in building the walls of Ierusalem: which wrought with one hand, and fought with Another.
av po12 n1, cc dt n1 pp-f n1, vbz av-j dt n1 pp-f dt np2 p-acp vvg dt n2 pp-f np1: r-crq vvd p-acp crd n1, cc vvd p-acp j-jn.
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Such is our military life while we are in this world:
Such is our military life while we Are in this world:
d vbz po12 j n1 cs pns12 vbr p-acp d n1:
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that while wee labour to seeke the Lord by faith and repentance, wee must fight against the deuill by prayer and patience.
that while we labour to seek the Lord by faith and Repentance, we must fight against the Devil by prayer and patience.
cst cs pns12 vvb pc-acp vvi dt n1 p-acp n1 cc n1, pns12 vmb vvi p-acp dt n1 p-acp n1 cc n1.
(22) part (DIV2)
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2273
Is it not then a worke of great labour and diligence? Let there be a double vse made of this:
Is it not then a work of great labour and diligence? Let there be a double use made of this:
vbz pn31 xx av dt n1 pp-f j n1 cc n1? vvb pc-acp vbi dt j-jn n1 vvn pp-f d:
(22) part (DIV2)
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2274
first, to seeke the Lord more carefully: Secondly, when we haue him, to keepe him with greater vigilancy.
First, to seek the Lord more carefully: Secondly, when we have him, to keep him with greater vigilancy.
ord, pc-acp vvi dt n1 av-dc av-j: ord, c-crq pns12 vhb pno31, pc-acp vvi pno31 p-acp jc n1.
(22) part (DIV2)
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2275
I haue not yet done with this ( seeke, ) the word it selfe will teach you how to seeke:
I have not yet done with this (seek,) the word it self will teach you how to seek:
pns11 vhb xx av vdn p-acp d (vvb,) dt n1 pn31 n1 vmb vvi pn22 c-crq pc-acp vvi:
(22) part (DIV2)
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2276
for derosh comes of darash, signifies to enquire:
for derosh comes of Darash, signifies to inquire:
c-acp av-d vvz pp-f vvb, vvz pc-acp vvi:
(22) part (DIV2)
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2277
and vsing this word the Lord intimates his owne ordinance, of which men ought to enquire:
and using this word the Lord intimates his own Ordinance, of which men ought to inquire:
cc vvg d n1 dt n1 vvz po31 d n1, pp-f r-crq n2 vmd pc-acp vvi:
(22) part (DIV2)
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2278
namely, at the mouth of his word and Prophts:
namely, At the Mouth of his word and Prophts:
av, p-acp dt n1 pp-f po31 n1 cc n2:
(22) part (DIV2)
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2279
witnesseth another Prophet, which liued in the times of this Prophet, saying, To the Lawe and the Prophets:
Witnesseth Another Prophet, which lived in the times of this Prophet, saying, To the Law and the prophets:
vvz j-jn n1, r-crq vvd p-acp dt n2 pp-f d n1, vvg, p-acp dt n1 cc dt n2:
(22) part (DIV2)
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2280
If yee aske, enquire and turne;
If ye ask, inquire and turn;
cs pn22 vvb, vvi cc vvi;
(22) part (DIV2)
343
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2281
should not the Priestes lippes preserue knowledge, and the people seeke the Lawe at his mouth? You see then a verball enquire is to be made,should not the Priests lips preserve knowledge, and the people seek the Law At his Mouth? You see then a verbal inquire is to be made,
vmd xx dt ng1 n2 vvb n1, cc dt n1 vvb dt n1 p-acp po31 n1? pn22 vvb av dt j vvi vbz pc-acp vbi vvn,
(22) part (DIV2)
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2282
an auricular attention obserued of vs towards the ordinances of God. Man is the Lords aduerbe; the deuill verbe:
an auricular attention observed of us towards the ordinances of God. Man is the lords adverb; the Devil verb:
dt j n1 vvn pp-f pno12 p-acp dt n2 pp-f np1. n1 vbz dt ng1 n1; dt n1 n1:
(22) part (DIV2)
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2283
the Lord saith enquire at my ordinances, and walke according to that rule; the deuill saith enquire not, for hee can saue thee without this seeking;
the Lord Says inquire At my ordinances, and walk according to that Rule; the Devil Says inquire not, for he can save thee without this seeking;
dt n1 vvz vvi p-acp po11 n2, cc vvb vvg p-acp d n1; dt n1 vvz vvi xx, c-acp pns31 vmb vvi pno21 p-acp d vvg;
(22) part (DIV2)
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2284
But beleeue him not, for (by the testimony of Christ,) he is a lyer:
But believe him not, for (by the testimony of christ,) he is a liar:
cc-acp vvb pno31 xx, c-acp (p-acp dt n1 pp-f np1,) pns31 vbz dt n1:
(22) part (DIV2)
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2285
and wee haue all found it true in our first parents, to our woe and misery, had not God disolued his workes in the Elect.
and we have all found it true in our First Parents, to our woe and misery, had not God dissolved his works in the Elect.
cc pns12 vhb d vvd pn31 j p-acp po12 ord n2, p-acp po12 n1 cc n1, vhd xx np1 vvn po31 n2 p-acp dt np1
(22) part (DIV2)
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2286
Good reason to seeke him in his ordinances, for hee hath made a promise to meete vs there, and not elsewhere.
Good reason to seek him in his ordinances, for he hath made a promise to meet us there, and not elsewhere.
j n1 pc-acp vvi pno31 p-acp po31 n2, c-acp pns31 vhz vvn dt n1 pc-acp vvi pno12 a-acp, cc xx av.
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2287
Was not Cornelius sanctified by Peters ministery, and the Eunuch by Philips. God could doe it by other meanes, but he will not:
Was not Cornelius sanctified by Peter's Ministry, and the Eunuch by Philips. God could do it by other means, but he will not:
vbds xx np1 vvn p-acp npg1 n1, cc dt n1 p-acp vvz. np1 vmd vdi pn31 p-acp j-jn n2, cc-acp pns31 vmb xx:
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2288
thou must be saued by the ministry of man: or thou shalt be damned.
thou must be saved by the Ministry of man: or thou shalt be damned.
pns21 vmb vbi vvn p-acp dt n1 pp-f n1: cc pns21 vm2 vbi vvn.
(22) part (DIV2)
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2289
Let this teach you to make reuerent account of the ordinance of God, and to vse the meanes that God hath appointed for your saluation;
Let this teach you to make reverent account of the Ordinance of God, and to use the means that God hath appointed for your salvation;
vvb d vvi pn22 pc-acp vvi j n1 pp-f dt n1 pp-f np1, cc pc-acp vvi dt n2 cst np1 vhz vvn p-acp po22 n1;
(22) part (DIV2)
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2290
let not the meanes of the man hinder thee, but looke thou to God which worketh by them: therefore despise not prophesying.
let not the means of the man hinder thee, but look thou to God which works by them: Therefore despise not prophesying.
vvb xx dt n2 pp-f dt n1 vvb pno21, cc-acp vvb pns21 p-acp np1 r-crq vvz p-acp pno32: av vvb xx vvg.
(22) part (DIV2)
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2291
Note here then the folly of those persons, which contemne the ministery of men. Hee that contemned Moses Lawe dyed: Note Here then the folly of those Persons, which contemn the Ministry of men. He that contemned Moses Law died:
n1 av av dt n1 pp-f d n2, r-crq vvb dt n1 pp-f n2. pns31 cst vvd np1 n1 vvd:
(22) part (DIV2)
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2292
how much more he that despiseth so great saluation as this; And therefore as the Apostle saith.
how much more he that despises so great salvation as this; And Therefore as the Apostle Says.
c-crq av-d av-dc pns31 cst vvz av j n1 p-acp d; cc av c-acp dt n1 vvz.
(22) part (DIV2)
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2293
He that despiseth these things, despiseth God, who hath appointed them.He that despises these things, despises God, who hath appointed them.
pns31 cst vvz d n2, vvz np1, r-crq vhz vvn pno32.
(22) part (DIV2)
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2294
The obiect. The Object.
dt n1.
(23) part (DIV2)
346
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2295
FTh Iehouah: this is the obiect, and afairer marke we cannot ayme at, then the Lord. FTh Jehovah: this is the Object, and afairer mark we cannot aim At, then the Lord.
n1 np1: d vbz dt n1, cc jc n1 pns12 vmbx vvi p-acp, cs dt n1.
(23) part (DIV2)
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2296
For as anima vita est corporis, the soule is the life of the body, so Deut vita ese animae, God is the life of the soule:
For as anima vita est corporis, the soul is the life of the body, so Deuteronomy vita ease Spirits, God is the life of the soul:
p-acp p-acp fw-la fw-la fw-la fw-la, dt n1 vbz dt n1 pp-f dt n1, av fw-fr fw-la n1 fw-la, np1 vbz dt n1 pp-f dt n1:
(23) part (DIV2)
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2297
Take away the soule, the body dies: take away God, and the soule dispaireth.
Take away the soul, the body die: take away God, and the soul dispaireth.
vvb av dt n1, dt n1 vvz: vvb av np1, cc dt n1 vvz.
(23) part (DIV2)
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2298
Whereof Augustine saith, There is nothing missed more dangerously, and nothing sought more laboriously, and nothing found more profitably.
Whereof Augustine Says, There is nothing missed more dangerously, and nothing sought more laboriously, and nothing found more profitably.
c-crq np1 vvz, a-acp vbz pix vvn av-dc av-j, cc pix vvd av-dc av-j, cc pix vvd av-dc av-j.
(23) part (DIV2)
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2299
The Riuers of Paradice, the springs of Lebenon, the Streames of Sion, the Fountaines of Hermon proceede from this Ocian;
The rivers of Paradise, the springs of Lebenon, the Streams of Sion, the Fountains of Hermon proceed from this Ocian;
dt n2 pp-f n1, dt n2 pp-f n1, dt n2 pp-f np1, dt n2 pp-f np1 vvb p-acp d jp;
(23) part (DIV2)
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2300
For in him we liue moue and haue our being: For in him we live move and have our being:
c-acp p-acp pno31 pns12 vvb vvi cc vhb po12 n1:
(23) part (DIV2)
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2301
from whom proceedes the springs of grace, the streames of redemption, and the arme of protection.
from whom proceeds the springs of grace, the streams of redemption, and the arm of protection.
p-acp ro-crq vvz dt n2 pp-f n1, dt n2 pp-f n1, cc dt n1 pp-f n1.
(23) part (DIV2)
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2302
There are three things which my soule loueth, (saith Salomon. ) So there are three things, we haue neede of:There Are three things which my soul loves, (Says Solomon.) So there Are three things, we have need of:
pc-acp vbr crd n2 r-crq po11 n1 vvz, (vvz np1.) av pc-acp vbr crd n2, pns12 vhb n1 pp-f:
(23) part (DIV2)
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2303
Power, for Protection, Mercy for Redemption, and Grace for Sanctification:
Power, for Protection, Mercy for Redemption, and Grace for Sanctification:
n1, p-acp n1, n1 p-acp n1, cc n1 p-acp n1:
(23) part (DIV2)
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2304
all which are to bee found in this name Iehouah; which consisteth of three consonants, which are the three laeues of Gods Booke:
all which Are to be found in this name Jehovah; which Consisteth of three consonants, which Are the three laeues of God's Book:
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2305
in the first you may read Power, in the second you may read Mercy, and in the third Grace,
in the First you may read Power, in the second you may read Mercy, and in the third Grace,
p-acp dt ord pn22 vmb vvi n1, p-acp dt ord pn22 vmb vvi n1, cc p-acp dt ord n1,
(23) part (DIV2)
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2306
This name Iehouah, is a compendium of the whole Trinitie:
This name Jehovah, is a compendium of the Whole Trinity:
d n1 np1, vbz dt fw-la pp-f dt j-jn np1:
(23) part (DIV2)
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2307
Father Sonne and holy Ghost, with all their attributes, and as in the Godhead there are three persons,
Father Son and holy Ghost, with all their attributes, and as in the Godhead there Are three Persons,
n1 n1 cc j n1, p-acp d po32 n2, cc c-acp p-acp dt n1 pc-acp vbr crd n2,
(23) part (DIV2)
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2308
so in this Iehouah there are three consonants, and three vowels, the Greekes call this name, Tetragrammaton: that is of foure letters, which are but three, saue that one is twise sounded.
so in this Jehovah there Are three consonants, and three vowels, the Greeks call this name, Tetragrammaton: that is of foure letters, which Are but three, save that one is twice sounded.
av p-acp d np1 pc-acp vbr crd n2, cc crd n2, dt njp2 vvb d n1, fw-gr: cst vbz pp-f crd n2, r-crq vbr cc-acp crd, p-acp d pi vbz av vvn.
(23) part (DIV2)
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2309
The first is Iod, which signifies principium, a beginning which commeth of none, but the other floweth from him:
The First is God, which signifies principium, a beginning which comes of none, but the other flows from him:
dt ord vbz n1, r-crq vvz fw-la, dt n1 r-crq vvz pp-f pix, cc-acp dt j-jn vvz p-acp pno31:
(23) part (DIV2)
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2310
and this is Elohim, Cod the Father, which is called principium sine principio, a beginning without beginning.
and this is Elohim, Cod the Father, which is called principium sine principio, a beginning without beginning.
cc d vbz vvi, n1 dt n1, r-crq vbz vvn fw-la fw-la fw-la, dt n1 p-acp n1.
(23) part (DIV2)
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2311
The second is he and signifieth ens, a being, or to be, or to giue being:
The second is he and signifies ens, a being, or to be, or to give being:
dt ord vbz pns31 cc vvz fw-la, dt n1, cc pc-acp vbi, cc pc-acp vvi n1:
(23) part (DIV2)
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2312
and this betokeneth, Ben Elohim, God the Sonne: for by him were all things made. and because Christ hath two natures, God & Man:
and this Betokeneth, Ben Elohim, God the Son: for by him were all things made. and Because christ hath two nature's, God & Man:
cc d vvz, zz vvi, np1 dt n1: p-acp p-acp pno31 vbdr d n2 vvn. cc c-acp np1 vhz crd n2, np1 cc n1:
(23) part (DIV2)
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2313
therfore he hath two hees. The third is vau, which is a coniunction copulatiue, ioyning of things together:
Therefore he hath two he's. The third is vau, which is a conjunction copulative, joining of things together:
av pns31 vhz crd pns31|vbz. dt ord vbz n1, r-crq vbz dt n1 j, vvg pp-f n2 av:
(23) part (DIV2)
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2314
and this is ruach Elohim, God the Spirit. In a word, the Father hath but one respect:
and this is Ruach Elohim, God the Spirit. In a word, the Father hath but one respect:
cc d vbz n1 vvi, np1 dt n1. p-acp dt n1, dt n1 vhz p-acp crd n1:
(23) part (DIV2)
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2315
that is, he is produceus & non productus, producing and not produced. The Spirit hath one respect likewise:
that is, he is produceus & non productus, producing and not produced. The Spirit hath one respect likewise:
cst vbz, pns31 vbz n1 cc fw-la fw-la, vvg cc xx vvn. dt n1 vhz crd n1 av:
(23) part (DIV2)
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2316
hee is productus, produced: not producens, producing. But the the Sonne hath two respects, (that is,) he is productus a Patre, & vna cum Patre producens spiritum sanctum, produced from the Father,
he is productus, produced: not producens, producing. But the the Son hath two respects, (that is,) he is productus a Patre, & Una cum Patre producens spiritum sanctum, produced from the Father,
pns31 vbz fw-la, vvd: xx n1, vvg. p-acp dt dt n1 vhz crd n2, (cst vbz,) pns31 vbz fw-la av np1, cc fw-la fw-la np1 fw-la fw-la fw-la, vvn p-acp dt n1,
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2317
and is one with the Father, producing the holy Spirit. and is one with the Father, producing the holy Spirit.
cc vbz pi p-acp dt n1, vvg dt j n1.
(23) part (DIV2)
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2318
This is the Trinitie in vnitie, and the vnitie in Trinitie: three Persons, yet but one God.
This is the Trinity in unity, and the unity in Trinity: three Persons, yet but one God.
d vbz dt np1 p-acp n1, cc dt n1 p-acp np1: crd n2, av p-acp crd np1.
(23) part (DIV2)
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2319
And now, what is it that you would haue? Is it Power to protect you, Mercy to forgiue you,
And now, what is it that you would have? Is it Power to Pact you, Mercy to forgive you,
cc av, q-crq vbz pn31 cst pn22 vmd vhi? vbz pn31 n1 pc-acp vvi pn22, n1 pc-acp vvi pn22,
(23) part (DIV2)
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2320
and Grace to sanctifie you? Then seeke eth Iehouah: for as Salomon sayde?, get wisedome, get vnderstanding, so get Iehouah, and get all things.
and Grace to sanctify you? Then seek eth Jehovah: for as Solomon said?, get Wisdom, get understanding, so get Jehovah, and get all things.
cc n1 pc-acp vvi pn22? av vvb zz np1: p-acp c-acp np1 vvn?, vvb n1, vvb n1, av vvi np1, cc vvb d n2.
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2321
For they alone possesse all things, which possesse the possesser of all things.
For they alone possess all things, which possess the possesser of all things.
p-acp pns32 av-j vvi d n2, r-crq vvb dt n1 pp-f d n2.
(23) part (DIV2)
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2322
Well might Dauid say, our helpe standeth, besham Iehouah: for there we haue power and protection, mercy and redemption, grace and sanctification.
Well might David say, our help Stands, besham Jehovah: for there we have power and protection, mercy and redemption, grace and sanctification.
av vmd np1 vvb, po12 n1 vvz, n1 np1: p-acp a-acp pns12 vhb n1 cc n1, n1 cc n1, n1 cc n1.
(23) part (DIV2)
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2323
But this is a Sunne so glorious, that wee are not able to behold it: a Sea so deepe we cannot sound it;
But this is a Sun so glorious, that we Are not able to behold it: a Sea so deep we cannot found it;
p-acp d vbz dt n1 av j, cst pns12 vbr xx j pc-acp vvi pn31: dt n1 av j-jn pns12 vmbx vvi pn31;
(23) part (DIV2)
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2324
and a maiestie so great, wee cannot comprehend it.
and a majesty so great, we cannot comprehend it.
cc dt n1 av j, pns12 vmbx vvi pn31.
(23) part (DIV2)
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2325
I must say with Barnard: To enquire of the Trinitie, is a peruerse curiosity, to beleeue and to hold as the holy Church holdeth, is faith and securitie:
I must say with Barnard: To inquire of the Trinity, is a perverse curiosity, to believe and to hold as the holy Church holds, is faith and security:
pns11 vmb vvi p-acp np1: pc-acp vvi pp-f dt np1, vbz dt j n1, pc-acp vvi cc pc-acp vvi p-acp dt j n1 vvz, vbz n1 cc n1:
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2326
to see it as it is, is most perfect and chiefe felicitie. to see it as it is, is most perfect and chief felicity.
pc-acp vvi pn31 c-acp pn31 vbz, vbz av-ds j cc j-jn n1.
(23) part (DIV2)
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2327
And now I say vnto you, as Alanus saide to his auditours, (who told them that hee would open the misterie of the Trinitie,
And now I say unto you, as Alain said to his Auditors, (who told them that he would open the mystery of the Trinity,
cc av pns11 vvb p-acp pn22, c-acp np1 vvd p-acp po31 n2, (r-crq vvd pno32 cst pns31 vmd vvi dt n1 pp-f dt np1,
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2328
and when hee was to speake hereof at the time appointed saide.) Sufficit vobis vidisse Alanus. It is sufficient that you haue seene Alanus.
and when he was to speak hereof At the time appointed said.) Sufficit vobis vidisse Alain. It is sufficient that you have seen Alain.
cc c-crq pns31 vbds pc-acp vvi av p-acp dt n1 vvn vvd.) fw-la fw-la n1 np1. pn31 vbz j cst pn22 vhb vvn np1.
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2329
So it is sufficient that you haue heard thus much of the incomprehensible Trinitie, and this great glorious name Iehouah.
So it is sufficient that you have herd thus much of the incomprehensible Trinity, and this great glorious name Jehovah.
av pn31 vbz j cst pn22 vhb vvn av d pp-f dt j np1, cc d j j n1 np1.
(23) part (DIV2)
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2330
Eth Iehouah, wee will not so let him goe, but as Iacob would not let the Angell goe before hee had got a blessing: Eth Jehovah, we will not so let him go, but as Iacob would not let the Angel go before he had god a blessing:
zz np1, pns12 vmb xx av vvi pno31 vvi, cc-acp c-acp np1 vmd xx vvi dt n1 vvb c-acp pns31 vhd vvn dt n1:
(23) part (DIV2)
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2331
so we will not giue ouer, till we haue found the Lord:
so we will not give over, till we have found the Lord:
av pns12 vmb xx vvi a-acp, c-acp pns12 vhb vvn dt n1:
(23) part (DIV2)
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2332
for though we cannot come neere him because of his glory, yet let vs tread in his footsteps,
for though we cannot come near him Because of his glory, yet let us tread in his footsteps,
c-acp cs pns12 vmbx vvi av-j pno31 c-acp pp-f po31 n1, av vvb pno12 vvi p-acp po31 n2,
(23) part (DIV2)
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2333
and that will bring vs to him at length. For as the onely way to come to the sea, is to follow the streame;
and that will bring us to him At length. For as the only Way to come to the sea, is to follow the stream;
cc cst vmb vvi pno12 p-acp pno31 p-acp n1. p-acp p-acp dt j n1 p-acp vvb p-acp dt n1, vbz pc-acp vvi dt n1;
(23) part (DIV2)
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2334
to the nearest way to follow the Lord, is to follow him in his word:
to the nearest Way to follow the Lord, is to follow him in his word:
p-acp dt js n1 pc-acp vvi dt n1, vbz pc-acp vvi pno31 p-acp po31 n1:
(23) part (DIV2)
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2335
and this will bring a man peace at the last, saith Dauid. And this is that which the Lord commaunded, saying, Seeke mee, and you shall liue; but seeke not Beth. el.
and this will bring a man peace At the last, Says David. And this is that which the Lord commanded, saying, Seek me, and you shall live; but seek not Beth. el.
cc d vmb vvi dt n1 n1 p-acp dt ord, vvz np1. cc d vbz d r-crq dt n1 vvd, vvg, vvb pno11, cc pn22 vmb vvi; cc-acp vvb xx np1 fw-es.
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2336
His meaning is, that they should obey his word, and follow the same, and not Ieroboams calues at Beth el.
His meaning is, that they should obey his word, and follow the same, and not Ieroboams calves At Beth el.
po31 n1 vbz, cst pns32 vmd vvi po31 n1, cc vvi dt d, cc xx n2 n2 p-acp zz fw-es.
(23) part (DIV2)
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2337
This was commended in Iofiah, which sought the Lord; that is, the will and word of the Lord, to doe accordingly.
This was commended in Josiah, which sought the Lord; that is, the will and word of the Lord, to do accordingly.
d vbds vvn p-acp np1, r-crq vvd dt n1; d vbz, dt n1 cc n1 pp-f dt n1, pc-acp vdi av-vvg.
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2338
Which thing beingsoneedful that the apostle saith, Proue that good and acceptable will of the Lord; that is, to doe it:
Which thing beingsoneedful that the apostle Says, Prove that good and acceptable will of the Lord; that is, to do it:
r-crq n1 j cst dt n1 vvz, vvb cst j cc j n1 pp-f dt n1; cst vbz, pc-acp vdi pn31:
(23) part (DIV2)
352
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2339
for this is truely to seeke the Lord.
for this is truly to seek the Lord.
c-acp d vbz av-j pc-acp vvi dt n1.
(23) part (DIV2)
352
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2340
When Christ said, Seeke the kingdome of God, and his righteousnesse, hee meaneth that we should doe that righteousnesse.
When christ said, Seek the Kingdom of God, and his righteousness, he means that we should do that righteousness.
c-crq np1 vvd, vvb dt n1 pp-f np1, cc po31 n1, pns31 vvz cst pns12 vmd vdi d n1.
(23) part (DIV2)
352
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2341
And whosoeuer thus seekes the Lord, shall finde him to his comfort.
And whosoever thus seeks the Lord, shall find him to his Comfort.
cc c-crq av vvz dt n1, vmb vvi pno31 p-acp po31 n1.
(23) part (DIV2)
352
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2342
But here take heede you seeke him not in Poetry, Philosophie, or in Historiographie; for, non est hic; He is not here:
But Here take heed you seek him not in Poetry, Philosophy, or in Historiography; for, non est hic; He is not Here:
p-acp av vvb n1 pn22 vvb pno31 xx p-acp n1, n1, cc p-acp n1; p-acp, fw-fr fw-la fw-la; pns31 vbz xx av:
(23) part (DIV2)
353
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2343
The wisedome of the world knew not God, in the wisdome thereof. Therfore well might the Apostle say, Take heede that no man spoyle you through Philosophie. The Wisdom of the world knew not God, in the Wisdom thereof. Therefore well might the Apostle say, Take heed that no man spoil you through Philosophy.
dt n1 pp-f dt n1 vvd xx np1, p-acp dt n1 av. av av vmd dt n1 vvb, vvb n1 cst dx n1 vvi pn22 p-acp n1.
(23) part (DIV2)
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2344
A disease whereof many are sicke, hauing more delight, and being better experienced in humane stories, then in godly Diuinity.
A disease whereof many Are sick, having more delight, and being better experienced in humane stories, then in godly Divinity.
dt n1 c-crq d vbr j, vhg dc n1, cc vbg jc vvn p-acp j n2, av p-acp j n1.
(23) part (DIV2)
353
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2345
In the one they are cunning in the other they are ignorant. When they come to the word, they must doe as men that want their sight;
In the one they Are cunning in the other they Are ignorant. When they come to the word, they must do as men that want their sighed;
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(23) part (DIV2)
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2346
which put on their spectacles before they can reade: so these must turne to the Table before they can finde the Booke.
which put on their spectacles before they can read: so these must turn to the Table before they can find the Book.
r-crq vvd p-acp po32 n2 c-acp pns32 vmb vvi: av d vmb vvi p-acp dt n1 c-acp pns32 vmb vvi dt n1.
(23) part (DIV2)
353
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2347
Surely it is not like there can be a strong faith, when the knowledge is so weake.
Surely it is not like there can be a strong faith, when the knowledge is so weak.
np1 pn31 vbz xx av-j a-acp vmb vbi dt j n1, c-crq dt n1 vbz av j.
(23) part (DIV2)
353
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2348
The men of this age are taken with a kinde of giddinesse in the braine, and are sicke of curiositie in Religion, more ready to enquire after Melchi sedecs father,
The men of this age Are taken with a kind of giddiness in the brain, and Are sick of curiosity in Religion, more ready to inquire After Melchi sedecs father,
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(23) part (DIV2)
354
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2349
then the way to finde God. Much like Adrian, who would needes know who was Euandars nurse;
then the Way to find God. Much like Adrian, who would needs know who was Euandars nurse;
cs dt n1 pc-acp vvi np1. av-d j np1, r-crq vmd av vvi r-crq vbds n2 n1;
(23) part (DIV2)
354
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2350
and great grandfathers granfather to Priamus. Maximus reports, that Eucledes, (who being asked wherewith the gods were delighted) answered for other things I know not,
and great grandfathers grandfather to Priam. Maximus reports, that Eucledes, (who being asked wherewith the God's were delighted) answered for other things I know not,
cc j n2 n1 p-acp np1. np1 n2, cst np1, (r-crq vbg vvn c-crq dt n2 vbdr vvn) vvd p-acp j-jn n2 pns11 vvb xx,
(23) part (DIV2)
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2351
but this I am sure of, they hate all curious persons.
but this I am sure of, they hate all curious Persons.
cc-acp d pns11 vbm j pp-f, pns32 vvb d j n2.
(23) part (DIV2)
354
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2352
It was strange that the Iewes should forsake the Manna, and loue the Garlike and Onions of Egypt. But more strange it is, to see the men of this time, to forsake the word of God,
It was strange that the Iewes should forsake the Manna, and love the Garlic and Onions of Egypt. But more strange it is, to see the men of this time, to forsake the word of God,
pn31 vbds j cst dt npg1 vmd vvi dt n1, cc vvb dt n1 cc n2 pp-f np1. p-acp av-dc j pn31 vbz, pc-acp vvi dt n2 pp-f d n1, pc-acp vvi dt n1 pp-f np1,
(23) part (DIV2)
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2353
and to loue the foame of mens inuentions.
and to love the foam of men's Inventions.
cc pc-acp vvi dt n1 pp-f ng2 n2.
(23) part (DIV2)
355
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2354
How are our Sermons now despised, if they bee not garnished ouer with historie or Philosophie? How many come hither rather for affected wordes,
How Are our Sermons now despised, if they be not garnished over with history or Philosophy? How many come hither rather for affected words,
q-crq vbr po12 n2 av vvn, cs pns32 vbb xx vvn a-acp p-acp n1 cc n1? q-crq d vvb av av p-acp j-vvn n2,
(23) part (DIV2)
355
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2355
then to learne how to practise obedience? and to fill their eares with curiositie, rather then their hearts with grace? There is no great difference betweene the foode of the body,
then to Learn how to practise Obedience? and to fill their ears with curiosity, rather then their hearts with grace? There is no great difference between the food of the body,
cs pc-acp vvi c-crq pc-acp vvi n1? cc pc-acp vvi po32 n2 p-acp n1, av-c av po32 n2 p-acp n1? pc-acp vbz dx j n1 p-acp dt n1 pp-f dt n1,
(23) part (DIV2)
355
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2356
and the foode of the soule; for good meate must be set out with floures; good clothes with toyes;
and the food of the soul; for good meat must be Set out with flowers; good clothes with toys;
cc dt n1 pp-f dt n1; p-acp j n1 vmb vbi vvn av p-acp n2; j n2 p-acp n2;
(23) part (DIV2)
355
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2357
and so sound Diuinitie with history: These are seekers; but for deuils diuintie. Looke on the drunkard, and you shall finde him a diligent searcher;
and so found Divinity with history: These Are seekers; but for Devils divinity. Look on the drunkard, and you shall find him a diligent searcher;
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(23) part (DIV2)
355
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2358
not for the Lord, but for strong drinke: Hee beginnes with the Sunne-rising, and continues till it set:
not for the Lord, but for strong drink: He begins with the Sunrising, and continues till it Set:
xx p-acp dt n1, cc-acp p-acp j n1: pns31 vvz p-acp dt j, cc vvz p-acp pn31 vvd:
(23) part (DIV2)
356
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2359
and often hee calles for a candle, because the whole day is too short;
and often he calls for a candle, Because the Whole day is too short;
cc av pns31 vvz p-acp dt n1, c-acp dt j-jn n1 vbz av j;
(23) part (DIV2)
356
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2360
and there he and others search, till neither witte in their heads, grace in their soules,
and there he and Others search, till neither wit in their Heads, grace in their Souls,
cc a-acp pns31 cc n2-jn vvb, c-acp dx n1 p-acp po32 n2, vvb p-acp po32 n2,
(23) part (DIV2)
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2361
nor money in their purses, is to be found.
nor money in their purses, is to be found.
ccx n1 p-acp po32 n2, vbz pc-acp vbi vvn.
(23) part (DIV2)
356
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2362
The adulterer is a searcher, not after the Lord, but harlots, He seekes all in the darke by owle-light;
The adulterer is a searcher, not After the Lord, but harlots, He seeks all in the dark by owl-light;
dt n1 vbz dt n1, xx p-acp dt n1, cc-acp n2, pns31 vvz d p-acp dt j p-acp n1;
(23) part (DIV2)
357
Image 78
2363
lest the chaste birds of honestie should see him, and wonder at him;
lest the chaste Birds of honesty should see him, and wonder At him;
cs dt j n2 pp-f n1 vmd vvi pno31, cc vvb p-acp pno31;
(23) part (DIV2)
357
Image 78
2364
and at length findes a bodie going to the graue, full of sores and a soule going to hell, miserably sinfull.
and At length finds a body going to the graven, full of sores and a soul going to hell, miserably sinful.
cc p-acp n1 vvz dt n1 vvg p-acp dt n1, j pp-f n2 cc dt n1 vvg p-acp n1, av-j j.
(23) part (DIV2)
357
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2365
The Incloser is a great seeker, but to the poore mans cost, and his beasts destruction:
The Incloser is a great seeker, but to the poor men cost, and his beasts destruction:
dt n1 vbz dt j jc, cc-acp p-acp dt j ng1 n1, cc po31 ng1 n1:
(23) part (DIV2)
358
Image 78
2366
he hedges in the poore mans Common, and keepes pasture from his beast; and so he is a murderer both of man an beast.
he hedges in the poor men Common, and keeps pasture from his beast; and so he is a murderer both of man an beast.
pns31 n2 p-acp dt j vvz j, cc vvz n1 p-acp po31 n1; cc av pns31 vbz dt n1 av-d pp-f n1 dt n1.
(23) part (DIV2)
358
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2367
Not long since (by God) such an Incloser was strucken dead suddenly from heauen in the very acte of his sinne. I could name him; I will not.
Not long since (by God) such an Incloser was strucken dead suddenly from heaven in the very act of his sin. I could name him; I will not.
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(23) part (DIV2)
358
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2368
The Ingrosser is a great seeker, euen to the foure corners of the Land; but in all this inambulation, hee cannot, or will not find the Lord;
The Ingrosser is a great seeker, even to the foure corners of the Land; but in all this inambulation, he cannot, or will not find the Lord;
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(23) part (DIV2)
359
Image 78
2369
not so much as set a foote in the path of obedience;
not so much as Set a foot in the path of Obedience;
xx av av-d c-acp vvd dt n1 p-acp dt n1 pp-f n1;
(23) part (DIV2)
359
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2370
like those dogs running by the riuer Nilus, not once giuing a lap at Iacobs Well.
like those Dogs running by the river Nilus, not once giving a lap At Iacobs Well.
av-j d n2 vvg p-acp dt n1 np1, xx a-acp vvg dt n1 p-acp npg1 av.
(23) part (DIV2)
359
Image 78
2371
These seeke not for grace, but graine and commodities; like the Pharises that compasse sea and land to fill their ware-houses with commodities.
These seek not for grace, but grain and commodities; like the Pharisees that compass sea and land to fill their warehouses with commodities.
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(23) part (DIV2)
359
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2372
Surely wee neede not complaine for want of bread, were it not for these Inclosers. The ambitious man is a diligent seeker;
Surely we need not complain for want of bred, were it not for these Inclosers. The ambitious man is a diligent seeker;
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(23) part (DIV2)
359
Image 78
2373
hee lookes high, and seekes in the ayre;
he looks high, and seeks in the air;
pns31 vvz j, cc vvz p-acp dt n1;
(23) part (DIV2)
360
Image 78
2374
yet not for the Lord, but for the honour of promotion, like Haman, that seeke to ride on the Kings horse,
yet not for the Lord, but for the honour of promotion, like Haman, that seek to ride on the Kings horse,
av xx p-acp dt n1, cc-acp p-acp dt n1 pp-f n1, av-j np1, cst vvb pc-acp vvi p-acp dt ng1 n1,
(23) part (DIV2)
360
Image 78
2375
and thinke the highest step of promotion too low for them.
and think the highest step of promotion too low for them.
cc vvb dt js n1 pp-f n1 av av-j p-acp pno32.
(23) part (DIV2)
360
Image 78
2376
The robbe-Altar, that seekes to drinke in the goblets of the Temple, and take away the Ministers sheafe, that should make him bread;
The robbe-Altar, that seeks to drink in the goblets of the Temple, and take away the Ministers sheaf, that should make him bred;
dt n1, cst vvz pc-acp vvi p-acp dt ng1 pp-f dt n1, cc vvb av dt ng1 n1, cst vmd vvi pno31 n1;
(23) part (DIV2)
361
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2377
and his fleece that should make him clothes.
and his fleece that should make him clothes.
cc po31 n1 cst vmd vvi pno31 n2.
(23) part (DIV2)
361
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2378
Some of the rob-Altars find whole Churches at once, and yet not so much as the sweepings, will they giue to the minister.
some of the rob-Altars find Whole Churches At once, and yet not so much as the sweepings, will they give to the minister.
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(23) part (DIV2)
361
Image 78
2379
But let them take heede, for the stones will goe neere to choake them one day,
But let them take heed, for the stones will go near to choke them one day,
cc-acp vvb pno32 vvi n1, p-acp dt n2 vmb vvi av-j pc-acp vvi pno32 crd n1,
(23) part (DIV2)
361
Image 78
2380
and the belles ring them a peale to hell; and keepe such a shaking in their consciences;
and the Bells ring them a peal to hell; and keep such a shaking in their Consciences;
cc dt n2 vvb pno32 dt n1 p-acp n1; cc vvb d dt n-vvg p-acp po32 n2;
(23) part (DIV2)
361
Image 78
2381
that they will wish they had neuer swallowed them; and then, when it is too late, begin to evacuate themselues of the same.
that they will wish they had never swallowed them; and then, when it is too late, begin to evacuate themselves of the same.
cst pns32 vmb vvi pns32 vhd av-x vvn pno32; cc av, c-crq pn31 vbz av j, vvb pc-acp vvi px32 pp-f dt d.
(23) part (DIV2)
361
Image 78
2382
The Vsurer is a seeker, not other mens good, but his owne profit: Hee seekes to lend, not to enrich others, but himselfe.
The Usurer is a seeker, not other men's good, but his own profit: He seeks to lend, not to enrich Others, but himself.
dt n1 vbz dt jc, xx j-jn ng2 j, cc-acp po31 d n1: pns31 vvz pc-acp vvi, xx pc-acp vvi n2-jn, cc-acp px31.
(23) part (DIV2)
362
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2383
Many a yong gallant is found by the Vsurer to his cost; that they could neuer find their inheritance, since the Vsurer found them.
Many a young gallant is found by the Usurer to his cost; that they could never find their inheritance, since the Usurer found them.
av-d dt j j-jn vbz vvn p-acp dt n1 p-acp po31 n1; cst pns32 vmd av-x vvi po32 n1, c-acp dt n1 vvd pno32.
(23) part (DIV2)
362
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2384
What say you to the Lawyer; is hee not a diligent seeker? but not of the Lord:
What say you to the Lawyer; is he not a diligent seeker? but not of the Lord:
q-crq vvb pn22 p-acp dt n1; vbz pns31 xx dt j jc? cc-acp xx pp-f dt n1:
(23) part (DIV2)
363
Image 78
2385
rather to peruert the Law, and to make a poore mans case intricate: For, it is not for his profit, quickly to finish a Cause.
rather to pervert the Law, and to make a poor men case intricate: For, it is not for his profit, quickly to finish a Cause.
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(23) part (DIV2)
363
Image 78
2386
And often we see, after some good Gamaliel hath brought a cause to a period, and day of sentence, that one Achithophel or other ouerturnes all.
And often we see, After Some good Gamaliel hath brought a cause to a Period, and day of sentence, that one Achitophel or other overturns all.
cc av pns12 vvb, p-acp d j np1 vhz vvn dt n1 p-acp dt n1, cc n1 pp-f n1, cst crd np1 cc n-jn vvz d.
(23) part (DIV2)
363
Image 78
2387
And before the poore man can bring his cause to an other day of sentence, either his dayes or his estate is ended;
And before the poor man can bring his cause to an other day of sentence, either his days or his estate is ended;
cc p-acp dt j n1 vmb vvi po31 n1 p-acp dt j-jn n1 pp-f n1, d po31 n2 cc po31 n1 vbz vvn;
(23) part (DIV2)
363
Image 79
2388
I would some good body would pray to God, that hee would either conuert the bad of them:
I would Some good body would pray to God, that he would either convert the bad of them:
pns11 vmd d j n1 vmd vvi p-acp np1, cst pns31 vmd av-d vvi dt j pp-f pno32:
(23) part (DIV2)
363
Image 79
2389
or to send them to the deuill for a new-yeeres-gift: that we may be rid of them.
or to send them to the Devil for a New-year's-gift: that we may be rid of them.
cc pc-acp vvi pno32 p-acp dt n1 p-acp dt n1: cst pns12 vmb vbi vvn pp-f pno32.
(23) part (DIV2)
363
Image 79
2390
And to adde this petition into the latanie: from wicked Lawyers, good Lord deliuer vs: for the seeke not the Lord, but our estates.
And to add this petition into the latanie: from wicked Lawyers, good Lord deliver us: for the seek not the Lord, but our estates.
cc pc-acp vvi d n1 p-acp dt n1: p-acp j n2, j n1 vvb pno12: p-acp dt vvb xx dt n1, cc-acp po12 n2.
(23) part (DIV2)
363
Image 79
2391
What should I speake of the swearer, who seekes for newe oathes, the proude person for newe fashions, the tradesman for to deceiue, the officer for bribes, and the like:
What should I speak of the swearer, who seeks for new Oaths, the proud person for new fashions, the tradesman for to deceive, the officer for Bribes, and the like:
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(23) part (DIV2)
364
Image 79
2392
so that as the Apostle saith, all seeke their owne, but not the Lord.
so that as the Apostle Says, all seek their own, but not the Lord.
av cst p-acp dt n1 vvz, d vvb po32 d, cc-acp xx dt n1.
(23) part (DIV2)
364
Image 79
2393
Yet there are a fewe, which seeke the wayes of the Lord with Iosia, pure in heart with Nathanel, vpright in life with Zacharias, and shall bee blessed with Abraham. These are they which say with Samuel: speake Lord, for thy seruant heareth;
Yet there Are a few, which seek the ways of the Lord with Josiah, pure in heart with Nathanael, upright in life with Zacharias, and shall be blessed with Abraham. These Are they which say with Samuel: speak Lord, for thy servant hears;
av a-acp vbr dt d, r-crq vvb dt n2 pp-f dt n1 p-acp np1, j p-acp n1 p-acp np1, av-j p-acp n1 p-acp np1, cc vmb vbi vvn p-acp np1. d vbr pns32 r-crq vvb p-acp np1: vvb n1, p-acp po21 n1 vvz;
(23) part (DIV2)
365
Image 79
2394
and with Esaiah: here am I, send me. Whom this verse concernes. Duc me summe Pater, altique dominator olympi, Quocunque placuerat, nulla parenda mora est:
and with Isaiah: Here am I, send me. Whom this verse concerns. Duc me sum Pater, altique dominator Olympi, Quocunque placuerat, nulla parenda mora est:
cc p-acp np1: av vbm pns11, vvb pno11. ro-crq d n1 vvz. np1 pno11 n1 fw-la, fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la:
(23) part (DIV2)
365
Image 79
2395
Assum impiger fac nolle, comitabor gemens, Lead me great Lord, King of eternitie, Euen where thou wilt, ile not resist thee:
Assume Impiger fac nolle, comitabor gemens, Led me great Lord, King of eternity, Even where thou wilt, Isle not resist thee:
np1 fw-la fw-la fw-la, fw-la n2, vvb pno11 j n1, n1 pp-f n1, av c-crq pns21 vm2, pns11|vmb xx vvi pno21:
(23) part (DIV2)
365
Image 79
2396
Change thou my will, yet still I vowe subiection.
Change thou my will, yet still I Voelli subjection.
vvb pns21 po11 n1, av av pns11 vvb n1.
(23) part (DIV2)
365
Image 79
2397
Thus the children of God are resolued to seeke the Lord, howsoeuer the wicked are bent to seeke their owne. Eth Ichouah, a word more:
Thus the children of God Are resolved to seek the Lord, howsoever the wicked Are bent to seek their own. Eth Ichouah, a word more:
av dt n2 pp-f np1 vbr vvn pc-acp vvi dt n1, c-acp dt j vbr vvn pc-acp vvi po32 d. zz np1, dt n1 av-dc:
(23) part (DIV2)
366
Image 79
2398
The Lord: that is, the loue and fauour of the Lord; such a seeking Dauid speakes of: The Lord: that is, the love and favour of the Lord; such a seeking David speaks of:
dt n1: cst vbz, dt n1 cc n1 pp-f dt n1; d dt vvg np1 vvz pp-f:
(23) part (DIV2)
367
Image 79
2399
Seeke yee my face, thy face will we seeke O Lord. Seek ye my face, thy face will we seek Oh Lord.
vvb pn22 po11 n1, po21 n1 vmb pns12 vvi uh n1.
(23) part (DIV2)
367
Image 79
2400
This is that the Church prayeth for, saying, Let him kisse mee with the kisses of his mouth:
This is that the Church Prayeth for, saying, Let him kiss me with the Kisses of his Mouth:
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2401
that is, shewe me the signes of his loue: for it is not the least fauour of God to loue vs: and therefore saith Christ.
that is, show me the Signs of his love: for it is not the least favour of God to love us: and Therefore Says christ.
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(23) part (DIV2)
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2402
If any man keepe my word, my father and I will loue him. If any man keep my word, my father and I will love him.
cs d n1 vvi po11 n1, po11 n1 cc pns11 vmb vvi pno31.
(23) part (DIV2)
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2403
As if the loue of God were the summum bonum, chiefe good, and so it is.
As if the love of God were the summum bonum, chief good, and so it is.
c-acp cs dt n1 pp-f np1 vbdr dt fw-la fw-la, j-jn j, cc av pn31 vbz.
(23) part (DIV2)
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2404
For it is causa causarum, the cause of causes:
For it is causa Causarum, the cause of Causes:
p-acp pn31 vbz fw-la fw-la, dt n1 pp-f n2:
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and causa cansati, the cause of the thing 〈1 line〉 saying of Christ, God so loued the world, that he gaue his sonne to redeeme it. So that Gods loue is the cause of our redemption: so the Church sings.
and causa cansati, the cause of the thing 〈1 line〉 saying of christ, God so loved the world, that he gave his son to Redeem it. So that God's love is the cause of our redemption: so the Church sings.
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(23) part (DIV2)
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First, NONLATINALPHABET, to him, that loued vs, and then, NONLATINALPHABET, hee washed vs. And as it is the cause of all good:
First,, to him, that loved us, and then,, he washed us And as it is the cause of all good:
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2407
so it is the life and ground of faith and repentance;
so it is the life and ground of faith and Repentance;
av pn31 vbz dt n1 cc n1 pp-f n1 cc n1;
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2408
for wee beleeue and repent, not because of the iustice of God, but the mercy of God.
for we believe and Repent, not Because of the Justice of God, but the mercy of God.
c-acp pns12 vvb cc vvi, xx p-acp pp-f dt n1 pp-f np1, cc-acp dt n1 pp-f np1.
(23) part (DIV2)
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2409
So saith Dauid, there is mercy with the Lord: therefore wee feare him; for that faith without the feeling of Gods loue, is carnall securitie:
So Says David, there is mercy with the Lord: Therefore we Fear him; for that faith without the feeling of God's love, is carnal security:
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2410
and that repentance without the feeling of mercy, is desperation. And as it is the life and ground of faith and repentance:
and that Repentance without the feeling of mercy, is desperation. And as it is the life and ground of faith and Repentance:
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(23) part (DIV2)
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2411
so it is that which makes the conscience at peace with God, as saith the Apostle.
so it is that which makes the conscience At peace with God, as Says the Apostle.
av pn31 vbz d r-crq vvz dt n1 p-acp n1 p-acp np1, c-acp vvz dt n1.
(23) part (DIV2)
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2412
Then being iustified by faith, we haue peace with God. If a man had Achithophels pollicy, Samsons strength, Absoloms beautie, Felix his honour, Salomens wisedome, and Belshazzars kingdome: Then being justified by faith, we have peace with God. If a man had Achithophels policy, Samsons strength, Absoloms beauty, Felix his honour, Salomens Wisdom, and Belshazzars Kingdom:
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2413
yet all would not make peace in the conscience, if Gods loue be wanting. Make the vse of it thus:
yet all would not make peace in the conscience, if God's love be wanting. Make the use of it thus:
av d vmd xx vvi n1 p-acp dt n1, cs npg1 n1 vbb vvg. vvb dt n1 pp-f pn31 av:
(23) part (DIV2)
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2414
is it so that we should seeke the loue and fauour of God? then miserable is the condition of those that prouoke the Lord to anger.
is it so that we should seek the love and favour of God? then miserable is the condition of those that provoke the Lord to anger.
vbz pn31 av cst pns12 vmd vvi dt n1 cc n1 pp-f np1? av j vbz dt n1 pp-f d cst vvb dt n1 pc-acp vvi.
(23) part (DIV2)
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2415
God is saide to be a consuming fire; fire is a denouring and mercilesse element: if it be before vs, nothing more comfortable:
God is said to be a consuming fire; fire is a devouring and merciless element: if it be before us, nothing more comfortable:
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(23) part (DIV2)
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2416
if vpon vs, nothing more deuouring: nothing more cold then lead; if it bee melted nothing more scalding. Nothing more mercifull then God:
if upon us, nothing more devouring: nothing more cold then led; if it be melted nothing more scalding. Nothing more merciful then God:
cs p-acp pno12, pix av-dc vvg: pix av-dc j-jn av vvi; cs pn31 vbb vvn pix av-dc j-vvg. pix av-dc j cs np1:
(23) part (DIV2)
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2417
but if hee be mooued, nothing more fearefull and consuming;
but if he be moved, nothing more fearful and consuming;
cc-acp cs pns31 vbb vvn, pix av-dc j cc j-vvg;
(23) part (DIV2)
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2418
for as the loue of God is the cause of all happinesse, so his wrath is the cause of all confusion.
for as the love of God is the cause of all happiness, so his wrath is the cause of all confusion.
c-acp c-acp dt n1 pp-f np1 vbz dt n1 pp-f d n1, av po31 n1 vbz dt n1 pp-f d n1.
(23) part (DIV2)
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2419
Secondly let this worke vpon you as an exhortation to make you seeke this loue and fauour of the Lord.
Secondly let this work upon you as an exhortation to make you seek this love and favour of the Lord.
ord vvb d n1 p-acp pn22 p-acp dt n1 pc-acp vvi pn22 vvb d n1 cc n1 pp-f dt n1.
(23) part (DIV2)
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2420
O that you were sicke of loue, that prayer might bee your physicke, and faith your hand-maide:
O that you were sick of love, that prayer might be your physic, and faith your handmaid:
sy cst pn22 vbdr j pp-f n1, cst n1 vmd vbi po22 n1, cc n1 po22 n1:
(23) part (DIV2)
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2421
this would bring long life to your dayes, and happinesse to your soules:
this would bring long life to your days, and happiness to your Souls:
d vmd vvi j n1 p-acp po22 n2, cc n1 p-acp po22 n2:
(23) part (DIV2)
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2422
if you could once say with the spouse, ani te dodi vedodi li, 〈 ◊ 〉 my well beloued,
if you could once say with the spouse, ani te dodi vedodi li, 〈 ◊ 〉 my well Beloved,
cs pn22 vmd a-acp vvi p-acp dt n1, fw-la fw-la fw-la fw-la fw-it, 〈 sy 〉 po11 av j-vvn,
(23) part (DIV2)
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2423
and my well beloued is mine.
and my well Beloved is mine.
cc po11 av j-vvn vbz png11.
(23) part (DIV2)
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2424
Foelix illa Conscientia in cuius corde, &c. Happy is the conscience of that man, in whose heart this loue of God is: Felix illa Conscientia in cuius cord, etc. Happy is the conscience of that man, in whose heart this love of God is:
np1 fw-la fw-la p-acp crd n1, av j vbz dt n1 pp-f d n1, p-acp rg-crq n1 d n1 pp-f np1 vbz:
(23) part (DIV2)
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2425
for st Deus pro nobis quis contra nos, if God be for vs who shall bee against vs.
for Saint Deus Pro nobis quis contra nos, if God be for us who shall be against us
p-acp zz fw-la fw-la fw-la fw-la fw-la fw-la, cs np1 vbb p-acp pno12 r-crq vmb vbi p-acp pno12
(23) part (DIV2)
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2426
And thus much briefely for the obiect, whom we are to seeke: namely the Lord.
And thus much briefly for the Object, whom we Are to seek: namely the Lord.
cc av av-d av-j p-acp dt n1, ro-crq pns12 vbr pc-acp vvi: av dt n1.
(23) part (DIV2)
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2427
The compelling cause.
The compelling cause.
dt j-vvg n1.
(24) part (DIV2)
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2428
THere is an appointed time for all things (saith the wise man,) which being done in their time, are like apples of gold, with pictures of siluer. THere is an appointed time for all things (Says the wise man,) which being done in their time, Are like Apples of gold, with pictures of silver.
pc-acp vbz dt j-vvn n1 p-acp d n2 (vvz dt j n1,) r-crq vbg vdn p-acp po32 n1, vbr j n2 pp-f n1, p-acp n2 pp-f n1.
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2429
A thing so pleasing to God, that hee commends it in the dumbe creatures; the Storke knoweth her appointed time, and the swallowe obserues the season.
A thing so pleasing to God, that he commends it in the dumb creatures; the Stork Knoweth her appointed time, and the swallow observes the season.
dt n1 av vvg p-acp np1, cst pns31 vvz pn31 p-acp dt j n2; dt n1 vvz po31 j-vvn n1, cc dt vvi vvz dt n1.
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2430
How much more then doth God looke for it at our hands? as my text saith, ve-gneth, and time it is: first in regard of the time past,
How much more then does God look for it At our hands? as my text Says, ve-gneth, and time it is: First in regard of the time past,
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2431
and secondly in regard of the time to come. First of the time past, which is lost and not to bee recouered againe;
and secondly in regard of the time to come. First of the time past, which is lost and not to be recovered again;
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(24) part (DIV2)
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2432
Arte cannot produce it where it is to come, nor reduce it when it is gone.
Art cannot produce it where it is to come, nor reduce it when it is gone.
n1 vmbx vvi pn31 c-crq pn31 vbz pc-acp vvi, ccx vvi pn31 c-crq pn31 vbz vvn.
(24) part (DIV2)
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2433
It was painted like an olde man with long haire before, and all bare behind:
It was painted like an old man with long hair before, and all bore behind:
pn31 vbds vvn av-j dt j n1 p-acp j n1 a-acp, cc d vvd a-acp:
(24) part (DIV2)
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2434
to shewe that wee are to make vse of it, when it is before vs. For all the time that God hath giuen thee, shall be required at thy handes, how thou hast spent it.
to show that we Are to make use of it, when it is before us For all the time that God hath given thee, shall be required At thy hands, how thou hast spent it.
pc-acp vvi cst pns12 vbr pc-acp vvi n1 pp-f pn31, c-crq pn31 vbz p-acp pno12 p-acp d dt n1 cst np1 vhz vvn pno21, vmb vbi vvn p-acp po21 n2, c-crq pns21 vh2 vvn pn31.
(24) part (DIV2)
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2435
Time is not our owne, but the Lords, and giuen to vs for his vse: therefore doeth God call vpon vs for the spending of this time in his seruice, as here in my text;
Time is not our own, but the lords, and given to us for his use: Therefore doth God call upon us for the spending of this time in his service, as Here in my text;
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(24) part (DIV2)
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2436
for it is time, because many ages had beene spent in sinne:for it is time, Because many ages had been spent in sin:
p-acp pn31 vbz n1, c-acp d n2 vhd vbn vvn p-acp n1:
(24) part (DIV2)
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2437
euen from the dayes of Ieroboam, till the dayes of Hosea: notwithstanding all the Prophets exhortations:
even from the days of Jeroboam, till the days of Hosea: notwithstanding all the prophets exhortations:
av p-acp dt n2 pp-f np1, p-acp dt n2 pp-f np1: a-acp d dt ng1 n2:
(24) part (DIV2)
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2438
Esaiah cried, Ieremy wept, Amos roared:Isaiah cried, Ieremy wept, Amos roared:
np1 vvd, np1 vvd, np1 vvd:
(24) part (DIV2)
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2439
and yet are they still in sinne, which for qualitie were great, and for countenance long,
and yet Are they still in sin, which for quality were great, and for countenance long,
cc av vbr pns32 av p-acp n1, r-crq p-acp n1 vbdr j, cc p-acp n1 av-j,
(24) part (DIV2)
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2440
and therefore time it is to seeke the Lord.
and Therefore time it is to seek the Lord.
cc av n1 pn31 vbz pc-acp vvi dt n1.
(24) part (DIV2)
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2441
Therefore the longer we haue continued in sinne, the more cause haue we 〈1 line〉 himselfe.
Therefore the longer we have continued in sin, the more cause have we 〈1 line〉 himself.
av dt jc pns12 vhb vvn p-acp n1, dt dc n1 vhb pns12 n1 n1 px31.
(24) part (DIV2)
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2442
Wash thy heart Ierusalem, and this is drawne from the continuance in sinne;Wash thy heart Ierusalem, and this is drawn from the Continuance in sin;
vvb po21 n1 np1, cc d vbz vvn p-acp dt n1 p-acp n1;
(24) part (DIV2)
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2443
How long shall wicked thoughts remaine within thy heart, and how long wilt thou goe astray? The like argument is vsed by Peter, (for he saith,) it is sufficient that wee haue spent the former time in sinne. How long shall wicked thoughts remain within thy heart, and how long wilt thou go astray? The like argument is used by Peter, (for he Says,) it is sufficient that we have spent the former time in sin.
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(24) part (DIV2)
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2444
Thus long continuance in sinne must be an argument vnto vs, to cause vs the more willingly to turne to the Lord.
Thus long Continuance in sin must be an argument unto us, to cause us the more willingly to turn to the Lord.
av j n1 p-acp n1 vmb vbi dt n1 p-acp pno12, pc-acp vvi pno12 dt av-dc av-j pc-acp vvi p-acp dt n1.
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2445
First, propter gloriam Dei, for the glory of God:
First, propter gloriam Dei, for the glory of God:
ord, fw-la fw-la fw-la, p-acp dt n1 pp-f np1:
(24) part (DIV2)
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2446
For by how much the more we are wicked and sinfull, by so much the more is Gods mercy seene in the pardon therof.
For by how much the more we Are wicked and sinful, by so much the more is God's mercy seen in the pardon thereof.
p-acp p-acp c-crq av-d dt av-dc pns12 vbr j cc j, p-acp av av-d dt dc vbz ng1 n1 vvn p-acp dt n1 av.
(24) part (DIV2)
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2447
As ( Moses saide,) if thou pardon this sinne, then shall thy mercy appeare. And there is nothing wherein Gods mercy doeth more manifest it selfe, then in this:
As (Moses said,) if thou pardon this sin, then shall thy mercy appear. And there is nothing wherein God's mercy doth more manifest it self, then in this:
p-acp (np1 vvd,) cs pns21 vvb d n1, av vmb po21 n1 vvi. cc pc-acp vbz pix c-crq npg1 n1 vdz dc vvi pn31 n1, av p-acp d:
(24) part (DIV2)
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2448
and the greater the sinne is, the greater is his mercy which forgiues it. Secondly, propter nostram consolationem: for our consolation:
and the greater the sin is, the greater is his mercy which forgives it. Secondly, propter nostram consolationem: for our consolation:
cc dt jc dt n1 vbz, dt jc vbz po31 n1 r-crq vvz pn31. ord, fw-la fw-la fw-la: p-acp po12 n1:
(24) part (DIV2)
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2449
for the more sinnefull, the more iudgements are prepared.
for the more sinful, the more Judgments Are prepared.
p-acp dt av-dc j, dt dc n2 vbr vvn.
(24) part (DIV2)
378
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2450
What is to bee done now, to flye (with Ionas ) from the Lord? that is not the way, (with the fish to leape out of the panne into the fire:) but with the prodigall sonne, to returne to the Lord:
What is to be done now, to fly (with Ionas) from the Lord? that is not the Way, (with the Fish to leap out of the pan into the fire:) but with the prodigal son, to return to the Lord:
q-crq vbz pc-acp vbi vdn av, pc-acp vvi (p-acp np1) p-acp dt n1? cst vbz xx dt n1, (p-acp dt n1 pc-acp vvi av pp-f dt n1 p-acp dt n1:) cc-acp p-acp dt j-jn n1, pc-acp vvi p-acp dt n1:
(24) part (DIV2)
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2451
that wee may not come into that place of torment. The Lord hath two heraulds of conuersion and obedience: namely, mercy and iudgement; promises and threates: aut sequeris, aut traheris:
that we may not come into that place of torment. The Lord hath two heralds of conversion and Obedience: namely, mercy and judgement; promises and Treats: Or sequeris, Or traheris:
cst pns12 vmb xx vvi p-acp d n1 pp-f n1. dt n1 vhz crd n2 pp-f n1 cc n1: av, n1 cc n1; n2 cc n2: fw-la fw-la, fw-la fw-la:
(24) part (DIV2)
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2452
either drawing vs, or following vs; and vse is made of both:either drawing us, or following us; and use is made of both:
d vvg pno12, cc vvg pno12; cc n1 vbz vvn pp-f d:
(24) part (DIV2)
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2453
wherein it will not bee amisse to borrow Horace his verse Oderunt peccare boni, vertutis amore: Oderunt peccare mali, formidime penae.
wherein it will not be amiss to borrow Horace his verse Oderunt Peccare boni, vertutis amore: Oderunt Peccare mali, formidime penae.
c-crq pn31 vmb xx vbi av pc-acp vvi np1 po31 n1 fw-la uh fw-la, fw-la fw-la: fw-la uh fw-la, fw-la fw-la.
(24) part (DIV2)
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2454
The good from offence, vertues loue doe detaines The euill to offend, feare of paine doth restraine.
The good from offence, Virtues love doe detains The evil to offend, Fear of pain does restrain.
dt j p-acp n1, n2 vvb n1 vvz dt j-jn pc-acp vvi, n1 pp-f n1 vdz vvi.
(24) part (DIV2)
378
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2455
These are two good schoole-masters, the one serues a free horse, the other a dull iade.
These Are two good Schoolmasters, the one serves a free horse, the other a dull jade.
d vbr crd j n2, dt pi vvz dt j n1, dt j-jn dt j n1.
(24) part (DIV2)
378
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2456
Where Gods mercy will not alure, there his iudgements must compell:
Where God's mercy will not allure, there his Judgments must compel:
c-crq npg1 n1 vmb xx vvi, a-acp po31 n2 vmb vvi:
(24) part (DIV2)
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2457
and therefore the greatnesse of our sinne should cause vs the sooner to seeke the Lord, that so we may escape the greatnes of his iudgements.
and Therefore the greatness of our sin should cause us the sooner to seek the Lord, that so we may escape the greatness of his Judgments.
cc av dt n1 pp-f po12 n1 vmd vvi pno12 dt av-c pc-acp vvi dt n1, cst av pns12 vmb vvi dt n1 pp-f po31 n2.
(24) part (DIV2)
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2458
Here giue mee leaue to cut the vlcer of this sinne in the wicked, which haue not drunke their fill of iniquitie;
Here give me leave to Cut the ulcer of this sin in the wicked, which have not drunk their fill of iniquity;
av vvb pno11 n1 pc-acp vvi dt n1 pp-f d n1 p-acp dt j, r-crq vhb xx vvn po32 n1 pp-f n1;
(24) part (DIV2)
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2459
and yet you may see the vlceration of these men.
and yet you may see the ulceration of these men.
cc av pn22 vmb vvi dt n1 pp-f d n2.
(24) part (DIV2)
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2460
The saying of Dauid is reuiued againe, Fourtie yeeres long haue I been grieued, and yet still doe they continue in sinne, to heape wrath vpon wrath.
The saying of David is revived again, Fourtie Years long have I been grieved, and yet still do they continue in sin, to heap wrath upon wrath.
dt n-vvg pp-f np1 vbz vvn av, crd n2 av-j vhb pns11 vbn vvn, cc av av vdb pns32 vvb p-acp n1, pc-acp vvi n1 p-acp n1.
(24) part (DIV2)
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2461
Sinne is said to be darkenesse:
Sin is said to be darkness:
n1 vbz vvn pc-acp vbi n1:
(24) part (DIV2)
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2462
and tenebrae, commeth of tenendo, to hold: for the wicked are held with the chaine of sinne, that they thinke creation, a fable; incarnation, infallible; redemption, improbable; election, vnprofitable; resurrection vnpossible:
and tenebrae, comes of tenendo, to hold: for the wicked Are held with the chain of sin, that they think creation, a fable; incarnation, infallible; redemption, improbable; election, unprofitable; resurrection unpossible:
cc fw-la, vvz pp-f fw-la, pc-acp vvi: p-acp dt j vbr vvn p-acp dt n1 pp-f n1, cst pns32 vvb n1, dt n1; n1, j; n1, j; n1, j; n1 j:
(24) part (DIV2)
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2463
And then it followes, that there is neither heauen nor hell: so that, Ede, bibe, lude, post mortem nulla volupt as:
And then it follows, that there is neither heaven nor hell: so that, Ede, Bible, lude, post mortem nulla volupt as:
cc av pn31 vvz, cst pc-acp vbz dx n1 ccx n1: av cst, zz, n1, vvb, fw-la fw-la fw-la vvb a-acp:
(24) part (DIV2)
379
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2464
Eate, drinke and be merrie for after death there is no pleasure: Thus doe they diuulge their Satanicall suggestions.Eat, drink and be merry for After death there is no pleasure: Thus do they divulge their Satanical suggestions.
vvb, vvb cc vbi j p-acp p-acp n1 pc-acp vbz dx n1: av vdb pns32 vvi po32 j n2.
(24) part (DIV2)
379
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2465
These speake stoatly, walke proudly, and liue wickedly: therefore high time to leaue it. O that there should be any soules so traduced, by any infernall spirits;
These speak stoatly, walk proudly, and live wickedly: Therefore high time to leave it. O that there should be any Souls so traduced, by any infernal spirits;
np1 vvb av-j, vvb av-j, cc vvi av-j: av j n1 pc-acp vvi pn31. sy cst a-acp vmd vbi d n2 av vvn, p-acp d j n2;
(24) part (DIV2)
379
Image 81
2466
their reason so blinded, their vnderstanding so darkened, and their saluation so endangered, as still to remaine in sinne,
their reason so blinded, their understanding so darkened, and their salvation so endangered, as still to remain in sin,
po32 n1 av vvn, po32 n1 av vvn, cc po32 n1 av vvd, c-acp av pc-acp vvi p-acp n1,
(24) part (DIV2)
379
Image 81
2467
Surely these sinners are in a dead sleepe of finne, that neither Aarons belles, Solomons songs,
Surely these Sinners Are in a dead sleep of fin, that neither Aaron's Bells, Solomons songs,
av-j d n2 vbr p-acp dt j n1 pp-f n1, cst dx npg1 n2, np1 n2,
(24) part (DIV2)
380
Image 81
2468
nor Isaiahs trumpet can awaken them, Thou hast smitten them yet haue they not felt it. If the wound be such, that it neuer causeth smart,
nor Isaiah's trumpet can awaken them, Thou hast smitten them yet have they not felt it. If the wound be such, that it never Causes smart,
ccx njp2 vvi vmb vvi pno32, pns21 vh2 vvn pno32 av vhb pns32 xx vvn pn31. cs dt n1 vbb d, cst pn31 av-x vvz n1,
(24) part (DIV2)
380
Image 81
2469
if it neuer ake nor grieue, it is but dead flesh, and to be cut off. if it never ache nor grieve, it is but dead Flesh, and to be Cut off.
cs pn31 av-x vvi ccx vvi, pn31 vbz p-acp j n1, cc pc-acp vbi vvn a-acp.
(24) part (DIV2)
380
Image 81
2470
Therefore it is to bee feared, that these are gone too farre downe, to the chambers of death.
Therefore it is to be feared, that these Are gone too Far down, to the chambers of death.
av pn31 vbz pc-acp vbi vvn, cst d vbr vvn av av-j a-acp, p-acp dt n2 pp-f n1.
(24) part (DIV2)
380
Image 81
2471
There are but seuen steps to the bottome; and they are on the last: The first, Importabile, cumbersome; then graue, heauie;
There Are but seuen steps to the bottom; and they Are on the last: The First, Importabile, cumbersome; then graven, heavy;
pc-acp vbr p-acp crd n2 p-acp dt n1; cc pns32 vbr p-acp dt ord: dt ord, fw-la, j; av j, j;
(24) part (DIV2)
380
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2472
then leue light, then insensibile, past feeling; after this comes delectabile, delight and ioy; then followes defiderabile, desire to finne;
then leave Light, then insensibile, past feeling; After this comes delectabile, delight and joy; then follows defiderabile, desire to fin;
av vvi j, cs fw-la, j n-vvg; p-acp d vvz fw-la, vvb cc n1; av vvz fw-la, vvb p-acp n1;
(24) part (DIV2)
380
Image 81
2473
and the last step is defensibile, defence of sinne. And here are the men of this age making an apologie for sinne;
and the last step is defensibile, defence of sin. And Here Are the men of this age making an apology for sin;
cc dt ord n1 vbz fw-la, n1 pp-f n1. cc av vbr dt n2 pp-f d n1 vvg dt n1 p-acp n1;
(24) part (DIV2)
380
Image 81
2474
as drunkards, with a weakenesse in the head; gluttony, with good fellowship; adultery, with a tricke of youth; couetousnesse, with good husbandry; and murder, with manhood.
as drunkards, with a weakness in the head; gluttony, with good fellowship; adultery, with a trick of youth; covetousness, with good Husbandry; and murder, with manhood.
c-acp n2, p-acp dt n1 p-acp dt n1; n1, p-acp j n1; n1, p-acp dt n1 pp-f n1; n1, p-acp j n1; cc n1, p-acp n1.
(24) part (DIV2)
380
Image 81
2475
Such are the prodigious sinners of our time, that they haue some cloake to put on sinnes backe,
Such Are the prodigious Sinners of our time, that they have Some cloak to put on Sins back,
d vbr dt j n2 pp-f po12 n1, cst pns32 vhb d n1 pc-acp vvi p-acp n2 av,
(24) part (DIV2)
380
Image 81
2476
and are themselues become a fit dish for the Deuils table:
and Are themselves become a fit dish for the Devils table:
cc vbr px32 vvi dt j n1 p-acp dt ng1 n1:
(24) part (DIV2)
380
Image 81
2477
For Sinne is the gate to death, but to defend sinne is the next steppe to bell.
For Sin is the gate to death, but to defend sin is the next step to bell.
c-acp n1 vbz dt n1 p-acp n1, cc-acp pc-acp vvi n1 vbz dt ord n1 p-acp n1.
(24) part (DIV2)
380
Image 81
2478
And seeing these are going with Iudas to their owne place, let mee speake one word for their farewell:
And seeing these Are going with Iudas to their own place, let me speak one word for their farewell:
cc vvg d vbr vvg p-acp np1 p-acp po32 d n1, vvb pno11 vvi crd n1 p-acp po32 n1:
(24) part (DIV2)
381
Image 81
2479
which is, that seeing they could find no end of sinning, while they were here, they shall haue no end of torments, when they are there:
which is, that seeing they could find no end of sinning, while they were Here, they shall have no end of torments, when they Are there:
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(24) part (DIV2)
381
Image 81
2480
their curse shall be proportioned there, answerable to their sinnes here. For, for euery ounce of vanitie, they wall haue a pound waight of torment.
their curse shall be proportioned there, answerable to their Sins Here. For, for every ounce of vanity, they wall have a pound weight of torment.
po32 n1 vmb vbi vvn a-acp, j p-acp po32 n2 av. p-acp, c-acp d n1 pp-f n1, pns32 n1 vhb dt n1 n1 pp-f n1.
(24) part (DIV2)
381
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2481
Cursed of God, whose curse is, Poenarum inflictio the punishment of affliction; cursed in themselues, which is, conscientia cruciamen, the torment of conscience;
Cursed of God, whose curse is, Poenarum Infliction the punishment of affliction; cursed in themselves, which is, conscientia cruciamen, the torment of conscience;
j-vvn pp-f np1, rg-crq n1 vbz, fw-la fw-la dt n1 pp-f n1; vvn p-acp px32, r-crq vbz, fw-la fw-la, dt n1 pp-f n1;
(24) part (DIV2)
381
Image 81
2482
cursed of the deuils, which is, Poenarum executio, the execution of punishment; and cursed of the damned, which is, Poenarum aggrauatio, the augmentation of punishment.
cursed of the Devils, which is, Poenarum Execution, the execution of punishment; and cursed of the damned, which is, Poenarum aggrauatio, the augmentation of punishment.
vvn pp-f dt n2, r-crq vbz, fw-la fw-la, dt n1 pp-f n1; cc j-vvn pp-f dt j-vvn, r-crq vbz, fw-la fw-la, dt n1 pp-f n1.
(24) part (DIV2)
381
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2483
Thus they shall turne from Snakes to Addars, from both to Scorpions, and from all to the vnquenchable flames:
Thus they shall turn from Snakes to Adders, from both to Scorpions, and from all to the unquenchable flames:
av pns32 vmb vvi p-acp n2 p-acp n2, p-acp d p-acp n2, cc p-acp d p-acp dt j n2:
(24) part (DIV2)
381
Image 81
2484
Then will they crie when it is too late.
Then will they cry when it is too late.
av vmb pns32 vvi c-crq pn31 vbz av j.
(24) part (DIV2)
381
Image 81
2485
And here I cannot but tell you what Herodotus tels me, of one that came to the water, and played with his pipe;
And Here I cannot but tell you what Herodotus tells me, of one that Come to the water, and played with his pipe;
cc av pns11 vmbx p-acp vvi pn22 r-crq np1 vvz pno11, pp-f pi cst vvd p-acp dt n1, cc vvd p-acp po31 n1;
(24) part (DIV2)
381
Image 81
2486
but the fishes would not dance; then he castin a net, and tooke them out, and layd them on the ground, and then they could dance:
but the Fish would not dance; then he castin a net, and took them out, and laid them on the ground, and then they could dance:
cc-acp dt n2 vmd xx vvi; av pns31 n1 dt n1, cc vvd pno32 av, cc vvd pno32 p-acp dt n1, cc av pns32 vmd vvi:
(24) part (DIV2)
381
Image 81
2487
but the man made this answere, when I played, you would not dance; but now you dance I will not play.
but the man made this answer, when I played, you would not dance; but now you dance I will not play.
cc-acp dt n1 vvd d n1, c-crq pns11 vvd, pn22 vmd xx vvi; cc-acp av pn22 vvb pns11 vmb xx vvi.
(24) part (DIV2)
381
Image 81
2488
There is a good morall to bee made of it;
There is a good moral to be made of it;
pc-acp vbz dt j n1 pc-acp vbi vvn pp-f pn31;
(24) part (DIV2)
381
Image 81
2489
for God hath piped, and mad a melodious sound, in the preaching of his word, offering his mercies vnto vs,
for God hath piped, and mad a melodious found, in the preaching of his word, offering his Mercies unto us,
p-acp np1 vhz vvd, cc j dt j n1, p-acp dt vvg pp-f po31 n1, vvg po31 n2 p-acp pno12,
(24) part (DIV2)
381
Image 81
2490
but we would neuer dance after this pipe: Wherefore when wee would dance God will not play:
but we would never dance After this pipe: Wherefore when we would dance God will not play:
cc-acp pns12 vmd av-x vvi p-acp d n1: c-crq c-crq pns12 vmd vvi np1 vmb xx vvi:
(24) part (DIV2)
381
Image 81
2491
but answere vs thus, when I pro ered mercy, you refused the same, now you seeke mercie I will denie it:
but answer us thus, when I Pro ered mercy, you refused the same, now you seek mercy I will deny it:
cc-acp vvb pno12 av, c-crq pns11 fw-la j n1, pn22 vvd dt d, av pn22 vvb n1 pns11 vmb vvi pn31:
(24) part (DIV2)
381
Image 81
2492
And therefore seeke the Lord, for it is time; in regard of your continuance in sinne.
And Therefore seek the Lord, for it is time; in regard of your Continuance in sin.
cc av vvb dt n1, c-acp pn31 vbz n1; p-acp n1 pp-f po22 n1 p-acp n1.
(24) part (DIV2)
381
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2493
And here let neither the greatnesse of sinne, nor the long continuance in the same, hinder our turning to God;
And Here let neither the greatness of sin, nor the long Continuance in the same, hinder our turning to God;
cc av vvb av-dx dt n1 pp-f n1, ccx dt j n1 p-acp dt d, vvb po12 n-vvg p-acp np1;
(24) part (DIV2)
382
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2494
for were our sinnes as crimson, yet shall they bee as snowe, saith the Lord.
for were our Sins as crimson, yet shall they be as snow, Says the Lord.
c-acp vbdr po12 n2 p-acp j-jn, av vmb pns32 vbi p-acp n1, vvz dt n1.
(24) part (DIV2)
382
Image 82
2495
And how can it goe ill with vs, when there are infinite mercies to finite sinnes? His mercies are deeper then Hell, broader then the Earth, and higher then Heauen. Therefore obserue for your comfort, your persons are not so wicked,
And how can it go ill with us, when there Are infinite Mercies to finite Sins? His Mercies Are Deeper then Hell, Broader then the Earth, and higher then Heaven. Therefore observe for your Comfort, your Persons Are not so wicked,
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(24) part (DIV2)
382
Image 82
2496
nor your sinnes so great, but you may see the like entred the gates of heauen.
nor your Sins so great, but you may see the like entered the gates of heaven.
ccx po22 n2 av j, cc-acp pn22 vmb vvi dt av-j vvd dt n2 pp-f n1.
(24) part (DIV2)
382
Image 82
2497
Art thou a drunkard? looke vpon Lot: Art thou a murderer? looke vpon Dauid: Art thou a swearer? looke vpon Peter: Art thou a theefe? looke vpon the Crosse:
Art thou a drunkard? look upon Lot: Art thou a murderer? look upon David: Art thou a swearer? look upon Peter: Art thou a thief? look upon the Cross:
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(24) part (DIV2)
382
Image 82
2498
Art thou a persecuter? looke vpon Paul. These are all gone before, and then mayest thou follow after:
Art thou a Persecutor? look upon Paul. These Are all gone before, and then Mayest thou follow After:
vb2r pns21 dt n1? vvb p-acp np1. d vbr av-d vvn a-acp, cc av vm2 pns21 vvi a-acp:
(24) part (DIV2)
382
Image 82
2499
onely bee not thou more vnwilling to goe to God, then he is to come to thee.
only be not thou more unwilling to go to God, then he is to come to thee.
av-j vbb xx pns21 av-dc j pc-acp vvi p-acp np1, cs pns31 vbz pc-acp vvi p-acp pno21.
(24) part (DIV2)
382
Image 82
2500
And so much for the time past.
And so much for the time past.
cc av av-d c-acp dt n1 j.
(24) part (DIV2)
382
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2501
Time to come. ANd as it is time to seeke the Lord, in regard of the time past,
Time to come. ANd as it is time to seek the Lord, in regard of the time past,
n1 pc-acp vvi. cc c-acp pn31 vbz n1 pc-acp vvi dt n1, p-acp n1 pp-f dt n1 j,
(25) part (DIV2)
382
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2502
so it is in regard of the time to come, which is altogether vncertaine:
so it is in regard of the time to come, which is altogether uncertain:
av pn31 vbz p-acp n1 pp-f dt n1 pc-acp vvi, r-crq vbz av j:
(25) part (DIV2)
383
Image 82
2503
For, Nothing is so certaine as death, and nothing so vncertaine as the houre of death.
For, Nothing is so certain as death, and nothing so uncertain as the hour of death.
c-acp, pix vbz av j c-acp n1, cc pix av j c-acp dt n1 pp-f n1.
(25) part (DIV2)
383
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2504
This is our Aprill and May, wherein we flourish; the next is our Iuly and August, wherein we shall be cut downe.
This is our April and May, wherein we flourish; the next is our Iuly and August, wherein we shall be Cut down.
d vbz po12 np1 cc vmb, c-crq pns12 vvb; dt ord vbz po12 np1 cc np1, c-crq pns12 vmb vbi vvn a-acp.
(25) part (DIV2)
383
Image 82
2505
We had but one way to come into the world, but many wayes to goe out againe.
We had but one Way to come into the world, but many ways to go out again.
pns12 vhd cc-acp crd n1 pc-acp vvi p-acp dt n1, cc-acp d n2 pc-acp vvi av av.
(25) part (DIV2)
383
Image 82
2506
Therefore while we haue time, let vs seeke the Lord: For now is the acceptable time, and while it is called to day. Therefore while we have time, let us seek the Lord: For now is the acceptable time, and while it is called to day.
av cs pns12 vhb n1, vvb pno12 vvi dt n1: c-acp av vbz dt j n1, cc cs pn31 vbz vvn p-acp n1.
(25) part (DIV2)
383
Image 82
2507
For this is the time wherein God is to be sought, dum dies est, while it is day:
For this is the time wherein God is to be sought, dum dies est, while it is day:
p-acp d vbz dt n1 c-crq np1 vbz pc-acp vbi vvn, fw-la fw-la fw-la, cs pn31 vbz n1:
(25) part (DIV2)
383
Image 82
2508
dum prope est, while it is neere: dum nobis prodest, while it may pofit vs, let vs seeke the Lord.dum Prope est, while it is near: dum nobis profits, while it may pofit us, let us seek the Lord.
j n1 fw-la, cs pn31 vbz j: fw-la fw-la j, cs pn31 vmb vvi pno12, vvb pno12 vvi dt n1.
(25) part (DIV2)
383
Image 82
2509
First, the longer we stay, the harder our hearts grow with sinne. Iudas may be an example in this vnto vs;
First, the longer we stay, the harder our hearts grow with sin. Iudas may be an Exampl in this unto us;
ord, dt jc pns12 vvb, dt av-jc po12 n2 vvb p-acp n1. np1 vmb vbi dt n1 p-acp d p-acp pno12;
(25) part (DIV2)
384
Image 82
2510
for he was a cunning dissembler, then a secret theese, then a bold lyar, after that a traitour,
for he was a cunning dissembler, then a secret these, then a bold liar, After that a traitor,
c-acp pns31 vbds dt j-jn n1, cs dt j-jn n1, cs dt j n1, c-acp cst dt n1,
(25) part (DIV2)
384
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2511
and last of all a desperate murderer: For as the Sunne, the longer it shines vpon the clay, the harder it is;
and last of all a desperate murderer: For as the Sun, the longer it shines upon the clay, the harder it is;
cc ord pp-f d dt j n1: c-acp c-acp dt n1, dt jc pn31 vvz p-acp dt n1, dt jc pn31 vbz;
(25) part (DIV2)
384
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2512
euen so, the longer sinne remaines in vs, the more obdurate is our hearts. Will you see how this monster worketh vpon vs? the Apostle tels you;
even so, the longer sin remains in us, the more obdurate is our hearts. Will you see how this monster works upon us? the Apostle tells you;
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(25) part (DIV2)
384
Image 82
2513
first, NONLATINALPHABET, the mind is darkened that they cannot discerne what to do; secondly, then NONLATINALPHABET, they become ignorant; thirdly, NONLATINALPHABET, a hardnesse of heart;
First,, the mind is darkened that they cannot discern what to do; secondly, then, they become ignorant; Thirdly,, a hardness of heart;
ord,, dt n1 vbz vvn cst pns32 vmbx vvi r-crq pc-acp vdi; ord, cs, pns32 vvb j; ord,, dt n1 pp-f n1;
(25) part (DIV2)
384
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2514
lastly, they become NONLATINALPHABET, past feeling, or a heart that cannot repent.
lastly, they become, passed feeling, or a heart that cannot Repent.
ord, pns32 vvb, p-acp vvg, cc dt n1 cst vmbx vvi.
(25) part (DIV2)
384
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2515
Therefore let vs follow the counsell of the Apostle, while it is called to day, let vs obey,
Therefore let us follow the counsel of the Apostle, while it is called to day, let us obey,
av vvb pno12 vvi dt n1 pp-f dt n1, cs pn31 vbz vvn p-acp n1, vvb pno12 vvi,
(25) part (DIV2)
384
Image 82
2516
lest we be hardened before to morrow, NONLATINALPHABET, by the deceit of sinne.
lest we be hardened before to morrow,, by the deceit of sin.
cs pns12 vbb vvn a-acp p-acp n1,, p-acp dt n1 pp-f n1.
(25) part (DIV2)
384
Image 82
2517
Secondly, seeke now, because it is not knowen, whether God wil offer his grace againe or no,
Secondly, seek now, Because it is not known, whither God will offer his grace again or no,
ord, vvb av, c-acp pn31 vbz xx vvn, cs np1 vmb vvi po31 n1 av cc uh-dx,
(25) part (DIV2)
385
Image 82
2518
when we haue once refused the same; you know that Esau sought the blessing with teares, but could not haue it.
when we have once refused the same; you know that Esau sought the blessing with tears, but could not have it.
c-crq pns12 vhb a-acp vvd dt d; pn22 vvb d np1 vvd dt n1 p-acp n2, cc-acp vmd xx vhi pn31.
(25) part (DIV2)
385
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2519
Forget not the story of Herodotus of the fish: God which hath promi sed forgiuenesse, to him that repenteth;
Forget not the story of Herodotus of the Fish: God which hath Promi said forgiveness, to him that Repenteth;
vvb xx dt n1 pp-f np1 pp-f dt n1: np1 r-crq vhz n2 vvd n1, p-acp pno31 cst vvz;
(25) part (DIV2)
385
Image 82
2520
doth not promise to him that sinneth, repentance. does not promise to him that Sinneth, Repentance.
vdz xx vvi p-acp pno31 cst vvz, n1.
(25) part (DIV2)
385
Image 82
2521
And doth not Christ tell you thus much, when as those, that refused to come to the feast, had this returne from Christ, they shall not taste of my meate? Was not likewise those foolish Virgins, that went without oyle in their lampes, turned backe,
And does not christ tell you thus much, when as those, that refused to come to the feast, had this return from christ, they shall not taste of my meat? Was not likewise those foolish Virgins, that went without oil in their lamps, turned back,
cc vdz xx np1 vvb pn22 av av-d, c-crq p-acp d, cst vvd pc-acp vvi p-acp dt n1, vhd d n1 p-acp np1, pns32 vmb xx vvi pp-f po11 n1? vbds xx av d j n2, cst vvd p-acp n1 p-acp po32 n2, vvd av,
(25) part (DIV2)
385
Image 82
2522
when they would haue entred in?
when they would have entered in?
c-crq pns32 vmd vhi vvn p-acp?
(25) part (DIV2)
385
Image 82
2523
Let all this worke vpon you, for your more diligence in this, to seeke the Lord,
Let all this work upon you, for your more diligence in this, to seek the Lord,
vvb d d n1 p-acp pn22, p-acp po22 n1 n1 p-acp d, pc-acp vvi dt n1,
(25) part (DIV2)
386
Image 82
2524
and that while we haue time, and the doore of Gods mercie is open.
and that while we have time, and the door of God's mercy is open.
cc cst cs pns12 vhb n1, cc dt n1 pp-f npg1 n1 vbz j.
(25) part (DIV2)
386
Image 82
2525
Let not the pleasures of the world deceiue vs, as the riuer of Iordan doth the fish, which caries them swimming and playing, till on a sudden they fall into Mare mortuum, the dead Sea. But take wee heede of the streames of vanitie,
Let not the pleasures of the world deceive us, as the river of Iordan does the Fish, which caries them swimming and playing, till on a sudden they fallen into Mare mortuum, the dead Sea. But take we heed of the streams of vanity,
vvb xx dt n2 pp-f dt n1 vvb pno12, c-acp dt n1 pp-f np1 vdz dt n1, r-crq vvz pno32 vvg cc vvg, c-acp p-acp dt j pns32 vvb p-acp fw-la fw-la, dt j n1 cc-acp vvb pns12 n1 pp-f dt n2 pp-f n1,
(25) part (DIV2)
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lest they cast vs (not into the dead sea of Iordan, but) into the dead sea of perdition.
lest they cast us (not into the dead sea of Iordan, but) into the dead sea of perdition.
cs pns32 vvd pno12 (xx p-acp dt j n1 pp-f np1, p-acp) p-acp dt j n1 pp-f n1.
(25) part (DIV2)
386
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The second part of the reason. NOw followeth the second part of the consequence or reason:
The second part of the reason. NOw follows the second part of the consequence or reason:
dt ord n1 pp-f dt n1. av vvz dt ord n1 pp-f dt n1 cc n1:
(26) part (DIV2)
386
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Vntill hee come and raine righteousnesse vpon you; Until he come and rain righteousness upon you;
c-acp pns31 vvb cc vvi n1 p-acp pn22;
(26) part (DIV2)
387
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Which part I haue deuided into two parts, 1. the continuance, till hee come, 2. the ende: and raine righteousnesse vnto you.
Which part I have divided into two parts, 1. the Continuance, till he come, 2. the end: and rain righteousness unto you.
r-crq n1 pns11 vhb vvn p-acp crd n2, crd dt n1, c-acp pns31 vvb, crd dt n1: cc n1 n1 p-acp pn22.
(26) part (DIV2)
387
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Gnad iabo vntill he come, this is the continuance of it: Gade iabo until he come, this is the Continuance of it:
np1 fw-la p-acp pns31 vvb, d vbz dt n1 pp-f pn31:
(26) part (DIV2)
388
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for hauing laide our handes to the plough, wee must not looke backe, but continue to perfection.
for having laid our hands to the plough, we must not look back, but continue to perfection.
c-acp vhg vvn po12 n2 p-acp dt n1, pns12 vmb xx vvi av, cc-acp vvb p-acp n1.
(26) part (DIV2)
388
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Faith is called fides in latine, in which word, (as some obserue,) is a compendium of all Christian dutie.
Faith is called fides in latin, in which word, (as Some observe,) is a compendium of all Christian duty.
n1 vbz vvn fw-la p-acp jp, p-acp r-crq n1, (c-acp d vvb,) vbz dt fw-la pp-f d njp n1.
(26) part (DIV2)
388
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The first letter is F. which, (as they say,) is facere to doe, for true faith, is a working faith:
The First Letter is F. which, (as they say,) is facere to do, for true faith, is a working faith:
dt ord n1 vbz np1 r-crq, (c-acp pns32 vvb,) vbz fw-la pc-acp vdi, c-acp j n1, vbz dt j-vvg n1:
(26) part (DIV2)
388
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not the hearers, but the doers. not the hearers, but the doers.
xx dt n2, cc-acp dt n2.
(26) part (DIV2)
388
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The second letter is I. which is integritas, fuinesse; for we must haue a regard to all the Commaundements of God.
The second Letter is I which is integritas, fuinesse; for we must have a regard to all the commandments of God.
dt ord n1 vbz uh r-crq vbz fw-la, n1; p-acp pns12 vmb vhi dt n1 p-acp d dt n2 pp-f np1.
(26) part (DIV2)
388
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The third letter is D. delectio, loue: for true faith worketh by loue. The fourth letter is E. which is externe, outward our good deedes must be manifest.
The third Letter is D. delectio, love: for true faith works by love. The fourth Letter is E. which is extern, outward our good Deeds must be manifest.
dt ord n1 vbz np1 fw-la, n1: p-acp j n1 vvz p-acp n1. dt ord n1 vbz np1 r-crq vbz j, j po12 j n2 vmb vbi j.
(26) part (DIV2)
388
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The fifth letter is S. which is semper, alwayes: for we must not be weary of well doing.
The fifth Letter is S. which is semper, always: for we must not be weary of well doing.
dt ord n1 vbz n1 r-crq vbz fw-la, av: c-acp pns12 vmb xx vbi j pp-f av vdg.
(26) part (DIV2)
388
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So that the propertie of faith is to doe, the qualitie is loue, the forme is outward, and the continuance is alwayes.
So that the property of faith is to do, the quality is love, the Form is outward, and the Continuance is always.
av cst dt n1 pp-f n1 vbz pc-acp vdi, dt n1 vbz n1, dt n1 vbz j, cc dt n1 vbz av.
(26) part (DIV2)
388
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The beginning of faith is facere, and the ende semper: doe, and doe to the ende.
The beginning of faith is facere, and the end semper: do, and do to the end.
dt n1 pp-f n1 vbz fw-la, cc dt n1 fw-la: vdb, cc vdb p-acp dt n1.
(26) part (DIV2)
388
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The race of a godly life profiteth nothing, vnlesse it bee finished with a good ende.
The raze of a godly life profiteth nothing, unless it be finished with a good end.
dt n1 pp-f dt j n1 vvz pix, cs pn31 vbb vvn p-acp dt j n1.
(26) part (DIV2)
388
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Thus runnes the condition, hee that endureth to the end shall be saued We must not be like the flyes bred by the riuer Hispanis, which are bred in the morning, in full strength at noone, and dead at night.
Thus runs the condition, he that Endureth to the end shall be saved We must not be like the flies bred by the river Hispanis, which Are bred in the morning, in full strength At noon, and dead At night.
av vvz dt n1, pns31 cst vvz p-acp dt n1 vmb vbi vvn pns12 vmb xx vbi av-j dt n2 vvn p-acp dt n1 np1, r-crq vbr vvn p-acp dt n1, p-acp j n1 p-acp n1, cc j p-acp n1.
(26) part (DIV2)
389
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Heauen is not promised to those that doe well: but that continue in wel-doing. Let this worke vpon your considerations, and drawe your endeuours this way:
Heaven is not promised to those that do well: but that continue in welldoing. Let this work upon your considerations, and draw your endeavours this Way:
n1 vbz xx vvn p-acp d cst vdb av: cc-acp d vvb p-acp j. vvb d n1 p-acp po22 n2, cc vvi po22 n2 d n1:
(26) part (DIV2)
389
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to seeke the Lord vntill hee come; for as yet you are not come to perfection, neither will till he come.
to seek the Lord until he come; for as yet you Are not come to perfection, neither will till he come.
pc-acp vvi dt n1 c-acp pns31 vvb; c-acp c-acp av pn22 vbr xx vvn p-acp n1, dx n1 c-acp pns31 vvb.
(26) part (DIV2)
390
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2544
The Apostle said of himselfe, and we may apply to our selues: we are not yet perfect, and therefore to seeke still for more perfection;
The Apostle said of himself, and we may apply to our selves: we Are not yet perfect, and Therefore to seek still for more perfection;
dt n1 vvd pp-f px31, cc pns12 vmb vvi p-acp po12 n2: pns12 vbr xx av j, cc av pc-acp vvi av p-acp dc n1;
(26) part (DIV2)
390
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for there is no man so cured of his wound, but there remaineth some marke of the former wound.
for there is no man so cured of his wound, but there remains Some mark of the former wound.
c-acp pc-acp vbz dx n1 av vvn pp-f po31 n1, cc-acp pc-acp vvz d n1 pp-f dt j n1.
(26) part (DIV2)
390
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So the soule which receiued the wound of sinne, though it bee cured hath some scarres of sinne still while we are in this world, we are in the schoole of Christ: So the soul which received the wound of sin, though it be cured hath Some scars of sin still while we Are in this world, we Are in the school of christ:
av dt n1 r-crq vvd dt n1 pp-f n1, cs pn31 vbb vvn vhz d n2 pp-f n1 av cs pns12 vbr p-acp d n1, pns12 vbr p-acp dt n1 pp-f np1:
(26) part (DIV2)
390
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and must continually learne, till we be perfectly skilfull in the wayes of obedience: and when we haue that, then haue we found the Lord;
and must continually Learn, till we be perfectly skilful in the ways of Obedience: and when we have that, then have we found the Lord;
cc vmb av-j vvi, c-acp pns12 vbb av-j j p-acp dt n2 pp-f n1: cc c-crq pns12 vhb d, av vhb pns12 vvd dt n1;
(26) part (DIV2)
390
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but as yet wee may say with Socratas. Hoc solum scimus quod nibil scimus. This is one thing wee knowe, that we knowe nothing: So saith the Apostle.
but as yet we may say with Socratas. Hoc solum scimus quod Nobil scimus. This is one thing we know, that we know nothing: So Says the Apostle.
cc-acp c-acp av pns12 vmb vvi p-acp np1. fw-la fw-la fw-la fw-la fw-la fw-la. d vbz crd n1 pns12 vvb, cst pns12 vvb pix: av vvz dt n1.
(26) part (DIV2)
390
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If any man thinke he knoweth any thing, he knoweth nothing as he ought: therefore seeke vntill he come.
If any man think he Knoweth any thing, he Knoweth nothing as he ought: Therefore seek until he come.
cs d n1 vvi pns31 vvz d n1, pns31 vvz pix p-acp pns31 vmd: av vvb c-acp pns31 vvb.
(26) part (DIV2)
390
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If you aske me when he comes, I answer, 1. he comes Praedicatione Euangeli: By the preaching of the Gospell:
If you ask me when he comes, I answer, 1. he comes Predication Euangeli: By the preaching of the Gospel:
cs pn22 vvb pno11 c-crq pns31 vvz, pns11 vvb, crd pns31 vvz n1 fw-la: p-acp dt vvg pp-f dt n1:
(26) part (DIV2)
391
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So he came to his owne, thus he came to Iudas, and so to many.
So he Come to his own, thus he Come to Iudas, and so to many.
av pns31 vvd p-acp po31 d, av pns31 vvd p-acp np1, cc av p-acp d.
(26) part (DIV2)
391
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But if hee came no other wayes then thus: (and yet he must come thus:) as good neuer come,
But if he Come no other ways then thus: (and yet he must come thus:) as good never come,
p-acp cs pns31 vvd dx j-jn n2 av av: (cc av pns31 vmb vvi av:) p-acp j av-x vvb,
(26) part (DIV2)
391
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and better it were not to finde him at all.
and better it were not to find him At all.
cc vvi pn31 vbdr xx pc-acp vvi pno31 p-acp d.
(26) part (DIV2)
391
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2 He comes, and that with more profite to his children and vs. Conuersione nostriad Deum, by conuerting vs to God.
2 He comes, and that with more profit to his children and us Conversion nostriad God, by converting us to God.
crd pns31 vvz, cc cst p-acp dc n1 p-acp po31 n2 cc pno12 n1 n1 np1, p-acp vvg pno12 p-acp np1.
(26) part (DIV2)
392
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And thus he came to Mary, Mathew, Zacheus and others; and happy are they to whom hee thus comes:
And thus he Come to Marry, Matthew, Zacchaeus and Others; and happy Are they to whom he thus comes:
cc av pns31 vvd p-acp uh, np1, np1 cc n2-jn; cc j vbr pns32 p-acp ro-crq pns31 av vvz:
(26) part (DIV2)
392
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therefore seeke vntill thou finde God, to speake peace to thy soule.
Therefore seek until thou find God, to speak peace to thy soul.
av vvb c-acp pns21 vvb np1, pc-acp vvi n1 p-acp po21 n1.
(26) part (DIV2)
392
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3 He comes, increment is fidei & penitentiae & aliorum donorum spiritus sancti in conuersis, by increasing of faith and repentance,
3 He comes, increment is fidei & penitentiae & Aliorum Donorum spiritus sancti in conuersis, by increasing of faith and Repentance,
crd pns31 vvz, n1 vbz fw-la cc fw-la cc fw-la fw-la fw-la fw-la p-acp fw-la, p-acp vvg pp-f n1 cc n1,
(26) part (DIV2)
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and other gifts of the spirit in those that are conuerted: and thus hee comes daily to the godly;and other Gifts of the Spirit in those that Are converted: and thus he comes daily to the godly;
cc j-jn n2 pp-f dt n1 p-acp d cst vbr vvn: cc av pns31 vvz av-j p-acp dt j;
(26) part (DIV2)
393
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and therefore seeke vntill he come in this manner.
and Therefore seek until he come in this manner.
cc av vvb c-acp pns31 vvb p-acp d n1.
(26) part (DIV2)
393
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4 He comes, Consummations, & glorificatione Eeclesiae, in secundo Christi aduentu, By consummation, and glorification of the Church, in the second comming of Christ:
4 He comes, Consummations, & glorification Ecclesiae, in secundo Christ aduentu, By consummation, and glorification of the Church, in the second coming of christ:
crd pns31 vvz, n2, cc n1 np1, p-acp fw-la fw-la fw-la, p-acp n1, cc n1 pp-f dt n1, p-acp dt ord n-vvg pp-f np1:
(26) part (DIV2)
394
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and vntill then we must seeke the Lord.
and until then we must seek the Lord.
cc c-acp cs pns12 vmb vvi dt n1.
(26) part (DIV2)
394
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The last pare, the ende.
The last pare, the end.
dt ord vvi, dt n1.
(27) part (DIV2)
394
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VVE are come now by your patience to the last branch of our text, ( And teach you righteousnesse: ) where in obserue, 1. the propertie of it ( Teach, ) 2. the forme of it ( Rightcousnesse, ) 3. the persons ( You. )
WE Are come now by your patience to the last branch of our text, (And teach you righteousness:) where in observe, 1. the property of it (Teach,) 2. the Form of it (Righteousness,) 3. the Persons (You.)
pns12 vbr vvn av p-acp po22 n1 p-acp dt ord n1 pp-f po12 n1, (cc vvb pn22 n1:) c-crq p-acp vvi, crd dt n1 pp-f pn31 (vvb,) crd dt n1 pp-f pn31 (n1,) crd dt n2 (pn22)
(27) part (DIV2)
395
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The propertie of the worke comes first to be handled ( Raine. ) This part would bee better vnsoulded by some Phylosopher, then by me.
The property of the work comes First to be handled (Rain.) This part would be better vnsoulded by Some Philosopher, then by me.
dt n1 pp-f dt n1 vvz ord pc-acp vbi vvn (vvb.) d n1 vmd vbi av-jc vvn p-acp d n1, av p-acp pno11.
(27) part (DIV2)
396
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Raine is impression that commeth of much cold vapour and moist, gathered into a body of a cloude, drawne out of the earth or waters by the heate of the Sunne, into the middle region of the ayre;
Rain is impression that comes of much cold vapour and moist, gathered into a body of a cloud, drawn out of the earth or waters by the heat of the Sun, into the middle region of the air;
n1 vbz n1 cst vvz pp-f d j-jn n1 cc j, vvn p-acp dt n1 pp-f dt n1, vvn av pp-f dt n1 cc n2 p-acp dt n1 pp-f dt n1, p-acp dt j-jn n1 pp-f dt n1;
(27) part (DIV2)
396
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whereby cold it is so knit together, that it hangeth vntill either the waight or heate cause it to breake;
whereby cold it is so knit together, that it hangs until either the weight or heat cause it to break;
c-crq j-jn pn31 vbz av vvn av, cst pn31 vvz p-acp d dt n1 cc n1 n1 pn31 pc-acp vvi;
(27) part (DIV2)
396
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Some thinke the raine and cloudes are not aboue nine miles in height. Albertus Magnus saith, they are but three miles in height:
some think the rain and Clouds Are not above nine miles in height. Albert Magnus Says, they Are but three miles in height:
d vvb dt n1 cc n2 vbr xx p-acp crd n2 p-acp n1. np1 np1 vvz, pns32 vbr cc-acp crd n2 p-acp n1:
(27) part (DIV2)
396
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and some thinke that they be but halfe a mile:
and Some think that they be but half a mile:
cc d vvb cst pns32 vbb p-acp j-jn dt n1:
(27) part (DIV2)
396
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and some againe by Geometricall demonstrations make it aboue fiftie miles to the place where the cloudes and raine are gathered;
and Some again by Geometrical demonstrations make it above fiftie miles to the place where the Clouds and rain Are gathered;
cc d av p-acp j n2 vvb pn31 p-acp crd n2 p-acp dt n1 c-crq dt n2 cc n1 vbr vvn;
(27) part (DIV2)
396
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but not to be too curious to seeke for that whereof we haue no neede.
but not to be too curious to seek for that whereof we have no need.
cc-acp xx pc-acp vbi av j pc-acp vvi p-acp d c-crq pns12 vhb dx n1.
(27) part (DIV2)
396
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To conclude, sometime they are higher, sometime they are lower, according to the waight thereof where they breake, to the great feare and no lesse danger of man and beast:
To conclude, sometime they Are higher, sometime they Are lower, according to the weight thereof where they break, to the great Fear and no less danger of man and beast:
p-acp vvi, av pns32 vbr jc, av pns32 vbr jc, vvg p-acp dt n1 av c-crq pns32 vvb, p-acp dt j n1 cc dx dc n1 pp-f n1 cc n1:
(27) part (DIV2)
396
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but to come to the true raine here intended.
but to come to the true rain Here intended.
cc-acp pc-acp vvi p-acp dt j n1 av vvn.
(27) part (DIV2)
396
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Raine: the word iorch doth signifie to raine, yet a supernaturall showre, which makes glad the city of God.Rain: the word iorch does signify to rain, yet a supernatural shower, which makes glad the City of God.
n1: dt n1 vvi vdz vvi pc-acp vvi, av dt j n1, r-crq vvz j dt n1 pp-f np1.
(27) part (DIV2)
397
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Gods word is compared to raine, and is this raine: fo saith the Lord, my word shall droppe as the raine.
God's word is compared to rain, and is this rain: foe Says the Lord, my word shall drop as the rain.
npg1 n1 vbz vvn pc-acp vvi, cc vbz d n1: n1 vvz dt n1, po11 n1 vmb n1 p-acp dt n1.
(27) part (DIV2)
397
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Likewise his spirit is compared to raine: I will power water on the dry ground. And fitly is his word and grace comcompared to raine.
Likewise his Spirit is compared to rain: I will power water on the dry ground. And fitly is his word and grace comcompared to rain.
av po31 n1 vbz vvn pc-acp vvi: pns11 vmb vvi n1 p-acp dt j n1. cc av-j vbz po31 n1 cc n1 vvn pc-acp vvi.
(27) part (DIV2)
397
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1 Raine is called Imber, and hath that name of Imbuendo: for it springeth, and tempereth the earth, and maketh it beare fruite.
1 Rain is called Imber, and hath that name of Imbuendo: for it springs, and tempereth the earth, and makes it bear fruit.
crd n1 vbz vvn np1, cc vhz d n1 pp-f np1: p-acp pn31 vvz, cc vvz dt n1, cc vv2 pn31 vvi n1.
(27) part (DIV2)
398
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Man is compared to earth, and the word and grace to raine. If this raine be not showred downe vpon this earth, it is vnfruitfull:
Man is compared to earth, and the word and grace to rain. If this rain be not showered down upon this earth, it is unfruitful:
n1 vbz vvn p-acp n1, cc dt n1 cc n1 pc-acp vvi. cs d n1 vbb xx vvn a-acp p-acp d n1, pn31 vbz j:
(27) part (DIV2)
398
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therefore (to make this earth fruitfull,) God sends downe the showers of this raine vpon it:
Therefore (to make this earth fruitful,) God sends down the showers of this rain upon it:
av (pc-acp vvi d n1 j,) np1 vvz a-acp dt n2 pp-f d n1 p-acp pn31:
(27) part (DIV2)
398
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as the operatiue meanes, and working cause, to make the hearts of men fruitfull in faith, loue, and the like:
as the operative means, and working cause, to make the hearts of men fruitful in faith, love, and the like:
c-acp dt j-jn n2, cc vvg n1, pc-acp vvi dt n2 pp-f n2 j p-acp n1, n1, cc dt j:
(27) part (DIV2)
398
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and their liues full of good workes. And to this belongs the saying of the wise man.
and their lives full of good works. And to this belongs the saying of the wise man.
cc po32 n2 j pp-f j n2. cc p-acp d vvz dt n-vvg pp-f dt j n1.
(27) part (DIV2)
398
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Arise O North, and come O South: because in these two places are the signes which concerne the water, and the earth: Arise Oh North, and come Oh South: Because in these two places Are the Signs which concern the water, and the earth:
vvb uh n1, cc vvb uh n1: c-acp p-acp d crd n2 vbr dt n2 r-crq vvb dt n1, cc dt n1:
(27) part (DIV2)
398
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as Taurus, Virgo, and Capricornus: which are in the South, and be earthly signes. The other are Cancer, Pisces, and Scorpio in the North, and bee watery signes.
as Taurus, Virgo, and Capricornus: which Are in the South, and be earthly Signs. The other Are Cancer, Pisces, and Scorpio in the North, and be watery Signs.
c-acp np1, fw-la, cc fw-la: r-crq vbr p-acp dt n1, cc vbi j n2. dt j-jn vbr np1, fw-la, cc np1 p-acp dt n1, cc vbi j n2.
(27) part (DIV2)
398
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Now when the earth of mans heart, and the raine of Gods grace doe meete, there followes a fruitfull haruest.
Now when the earth of men heart, and the rain of God's grace do meet, there follows a fruitful harvest.
av c-crq dt n1 pp-f ng1 n1, cc dt n1 pp-f npg1 n1 vdb vvi, a-acp vvz dt j n1.
(27) part (DIV2)
398
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2 Raine is called Pluuia, and hath that name of pluralitate, pluralitie of drops; and that drop, after drop, that the earth might receiue it the better. 2 Rain is called Pluvia, and hath that name of pluralitate, plurality of drops; and that drop, After drop, that the earth might receive it the better.
crd n1 vbz vvn np1, cc vhz d n1 pp-f vvi, n1 pp-f n2; cc d n1, p-acp n1, cst dt n1 vmd vvi pn31 dt jc.
(27) part (DIV2)
399
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A droppe is part of a cloude being broken: which destilleth downe, droppe after droppe. A fit embleme of this supernaturall raine:
A drop is part of a cloud being broken: which destilleth down, drop After drop. A fit emblem of this supernatural rain:
dt n1 vbz n1 pp-f dt n1 vbg vvn: r-crq vvz a-acp, n1 p-acp n1. dt j n1 pp-f d j n1:
(27) part (DIV2)
399
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which from one cloude, the spirit destilleth into the hearts of men: grace after grace, and gift after gift.
which from one cloud, the Spirit destilleth into the hearts of men: grace After grace, and gift After gift.
r-crq p-acp crd n1, dt n1 vvz p-acp dt n2 pp-f n2: vvb p-acp n1, cc n1 p-acp n1.
(27) part (DIV2)
399
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2587
Man hath not all the graces of God at the first: but by degrees, as the Apostle saith. Man hath not all the graces of God At the First: but by Degrees, as the Apostle Says.
n1 vhz xx d dt n2 pp-f np1 p-acp dt ord: cc-acp p-acp n2, c-acp dt n1 vvz.
(27) part (DIV2)
399
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2588
We must first haue milke, and then strong meate: first a lesse grace, then a greater; and after that full perfection.
We must First have milk, and then strong meat: First a less grace, then a greater; and After that full perfection.
pns12 vmb ord vhi n1, cc av j n1: ord p-acp av-dc n1, cs dt jc; cc c-acp cst j n1.
(27) part (DIV2)
399
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2589
Regeneration is compared to a birth, where first the braine is made, then the heart, after that the liuer, then the sinewes, arreryes, and pipes:
Regeneration is compared to a birth, where First the brain is made, then the heart, After that the liver, then the sinews, arreryes, and pipes:
n1 vbz vvn p-acp dt n1, c-crq ord dt n1 vbz vvn, cs dt n1, c-acp cst dt n1, cs dt n2, n2, cc n2:
(27) part (DIV2)
399
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2590
and lastly the handes and feete. And thus is it in the spirituall birth:
and lastly the hands and feet. And thus is it in the spiritual birth:
cc ord dt n2 cc n2. cc av vbz pn31 p-acp dt j n1:
(27) part (DIV2)
399
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2591
first knowledge and vnderstanding, then faith and repentance, after peace of conscience, and ioy in the holy Ghost, and lastly:
First knowledge and understanding, then faith and Repentance, After peace of conscience, and joy in the holy Ghost, and lastly:
ord n1 cc n1, cs n1 cc n1, p-acp n1 pp-f n1, cc n1 p-acp dt j n1, cc ord:
(27) part (DIV2)
399
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2592
full assurance of all Gods mercies. 3 Raine, is a maker of peace;
full assurance of all God's Mercies. 3 Rain, is a maker of peace;
j n1 pp-f d ng1 n2. crd n1, vbz dt n1 pp-f n1;
(27) part (DIV2)
399
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2593
for often wee see the windes, and other elements, in an vproare, where by the stout Cedars are bowed to the ground, Towres and Castles trembling, and the waters roaring:
for often we see the winds, and other elements, in an uproar, where by the stout Cedars Are bowed to the ground, Towers and Castles trembling, and the waters roaring:
c-acp av pns12 vvb dt n2, cc j-jn n2, p-acp dt n1, c-crq p-acp dt j n2 vbr vvn p-acp dt n1, n2 cc n2 vvg, cc dt n2 vvg:
(27) part (DIV2)
400
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2594
But now comes a showre of raine from the cloudes, and mittigates all this fury.
But now comes a shower of rain from the Clouds, and mitigates all this fury.
cc-acp av vvz dt n1 pp-f n1 p-acp dt n2, cc vvz d d n1.
(27) part (DIV2)
400
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2595
Euen so, when since, the conscience, Gods wrath, and the terrors of hell accuse vs within;
Eve so, when since, the conscience, God's wrath, and the terrors of hell accuse us within;
np1 av, c-crq c-acp, dt n1, ng1 n1, cc dt n2 pp-f n1 vvb pno12 p-acp;
(27) part (DIV2)
400
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2596
and Gog, Magog, Moab and Ammon (I meane wicked men) persecute vs without, then are wee in great feare and trembling:
and Gog, Magog, Moab and Ammon (I mean wicked men) persecute us without, then Are we in great Fear and trembling:
cc n1, np1, np1 cc np1 (pns11 vvb j n2) vvi pno12 p-acp, av vbr pns12 p-acp j n1 cc j-vvg:
(27) part (DIV2)
400
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2597
But now comes a showre of grace, and mittigates all feares, and secures vs from all terrours.
But now comes a shower of grace, and mitigates all fears, and secures us from all terrors.
cc-acp av vvz dt n1 pp-f n1, cc vvz d n2, cc vvz pno12 p-acp d n2.
(27) part (DIV2)
400
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2598
4. Raine is Medicus, a good Phisition, hauing a powerfull efficacie, to cleanse the ayre: when (by infectious fogges, and contagious vapours) it is corrupted;
4. Rain is Medicus, a good physician, having a powerful efficacy, to cleanse the air: when (by infectious fogs, and contagious vapours) it is corrupted;
crd n1 vbz fw-la, dt j n1, vhg dt j n1, pc-acp vvi dt n1: c-crq (p-acp j n2, cc j n2) pn31 vbz vvn;
(27) part (DIV2)
401
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2599
washing away with the showres thereof, all the noysome putrifaction:
washing away with the showers thereof, all the noisome putrefaction:
vvg av p-acp dt n2 av, d dt j n1:
(27) part (DIV2)
401
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2600
euen so, when the iudgement and vnderstanding are infected, with the filthy fumes of errours and heresies, and the trueth almost stifled;
even so, when the judgement and understanding Are infected, with the filthy fumes of errors and heresies, and the truth almost stifled;
av av, c-crq dt n1 cc n1 vbr vvn, p-acp dt j n2 pp-f n2 cc n2, cc dt n1 av vvn;
(27) part (DIV2)
401
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2601
then commeth a shoure of grace, and cleanseth the soule from all these infectious fogges. 5. Raine mollifieth the hard earth, and makes it more apt for tillage;
then comes a shower of grace, and Cleanseth the soul from all these infectious fogs. 5. Raine mollifieth the hard earth, and makes it more apt for tillage;
av vvz dt n1 pp-f n1, cc vvz dt n1 p-acp d d j n2. crd np1 vvz dt j n1, cc vvz pn31 av-dc j p-acp n1;
(27) part (DIV2)
401
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2602
whereby the bowels of the earth are cut with coulters and shares:
whereby the bowels of the earth Are Cut with coulters and shares:
c-crq dt n2 pp-f dt n1 vbr vvn p-acp n2 cc n2:
(27) part (DIV2)
402
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2603
Euen so, the hard and obdurate heart of man, is made soft and apt to euery good worke, by the showres of Gods grace.
Even so, the hard and obdurate heart of man, is made soft and apt to every good work, by the showers of God's grace.
av av, dt j cc j n1 pp-f n1, vbz vvn j cc j p-acp d j n1, p-acp dt n2 pp-f npg1 n1.
(27) part (DIV2)
402
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2604
Happie earth whereon this raine falles, that is so operatiue; and donum omnium donorum maximum: A gift farre aboue all other gifts.
Happy earth whereon this rain falls, that is so operative; and Donum omnium Donorum maximum: A gift Far above all other Gifts.
j n1 c-crq d n1 vvz, cst vbz av j-jn; cc fw-la fw-la fw-la fw-la: dt n1 av-j p-acp d j-jn n2.
(27) part (DIV2)
402
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2605
Ioreh of iarah, and signifies to teach, as well as to raine: Ioreh of iarah, and signifies to teach, as well as to rain:
np1 pp-f n1, cc vvz pc-acp vvi, c-acp av c-acp p-acp n1:
(27) part (DIV2)
403
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2606
For, while we liue in this world, we are in the schoole of Christ, and haue need of teaching;
For, while we live in this world, we Are in the school of christ, and have need of teaching;
c-acp, cs pns12 vvb p-acp d n1, pns12 vbr p-acp dt n1 pp-f np1, cc vhb n1 pp-f vvg;
(27) part (DIV2)
403
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2607
and the chiefe teacher is the Spirit of God, (as Christ) The comforter whom the Father will send in my Name, shall teach you all things:
and the chief teacher is the Spirit of God, (as christ) The comforter whom the Father will send in my Name, shall teach you all things:
cc dt j-jn n1 vbz dt n1 pp-f np1, (c-acp np1) dt n1 ro-crq dt n1 vmb vvi p-acp po11 n1, vmb vvi pn22 d n2:
(27) part (DIV2)
403
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2608
outward meanes (without this) will doe no good: For, Paulmay plant, Apollo may water, yet it is God, which teacheth by the Spirit;
outward means (without this) will do no good: For, Paulmay plant, Apollo may water, yet it is God, which Teaches by the Spirit;
j n2 (p-acp d) vmb vdi dx j: c-acp, vvb n1, np1 vmb vvi, av pn31 vbz np1, r-crq vvz p-acp dt n1;
(27) part (DIV2)
403
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2609
or otherwise all is in vaine. For, Non verbis hominis sit, vt intelligatur verbum Dei, facit Deus vt intelligatis:
or otherwise all is in vain. For, Non verbis hominis sit, vt intelligatur verbum Dei, facit Deus vt intelligatis:
cc av d vbz p-acp j. p-acp, fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
(27) part (DIV2)
403
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2610
The wordes of man cannot make man to vnderstand the word of God, but it is God that maketh them to vnderstand. The words of man cannot make man to understand the word of God, but it is God that makes them to understand.
dt n2 pp-f n1 vmbx vvi n1 pc-acp vvi dt n1 pp-f np1, cc-acp pn31 vbz np1 cst vvz pno32 pc-acp vvi.
(27) part (DIV2)
403
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2611
The outward ministery worketh no grace in the hearts of men; It is but a subordinate meanes, and causa instrumentalis, The instrumentall cause;
The outward Ministry works no grace in the hearts of men; It is but a subordinate means, and causa instrumentalis, The instrumental cause;
dt j n1 vvz dx n1 p-acp dt n2 pp-f n2; pn31 vbz p-acp dt j n2, cc fw-la fw-la, dt j n1;
(27) part (DIV2)
404
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2612
and not causa efficiens, The efficient cause.
and not causa Efficients, The efficient cause.
cc xx fw-la fw-fr, dt j n1.
(27) part (DIV2)
404
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2613
Therefore sayth the Apostle, Haue you receiued the holy Ghost? Intimating thereby, that if they wanted the Spirit, they could haue no faith:
Therefore say the Apostle, Have you received the holy Ghost? Intimating thereby, that if they wanted the Spirit, they could have no faith:
av vvz dt n1, vhb pn22 vvn dt j n1? vvg av, cst cs pns32 vvd dt n1, pns32 vmd vhi dx n1:
(27) part (DIV2)
404
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2614
for, Hoc est opus Dei, This is the worke of God: Gods assisting grace, and the ministery of man, must go together;
for, Hoc est opus Dei, This is the work of God: God's assisting grace, and the Ministry of man, must go together;
c-acp, fw-la fw-la fw-la fw-la, d vbz dt n1 pp-f np1: n2 vvg n1, cc dt n1 pp-f n1, vmb vvi av;
(27) part (DIV2)
404
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2615
else thereis no power in our perishable voyces, to effect your consciences.
Else There is no power in our perishable voices, to Effect your Consciences.
av n2 dx n1 p-acp po12 j n2, pc-acp vvi po22 n2.
(27) part (DIV2)
404
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2616
Breake away this Analogie, and vertuall association of the spirit from the word, and you shall bee like those women, euer learning, but neuer able to come to the knowledge of the trueth: Learne then.
Break away this Analogy, and virtual association of the Spirit from the word, and you shall be like those women, ever learning, but never able to come to the knowledge of the truth: Learn then.
vvb av d n1, cc j n1 pp-f dt n1 p-acp dt n1, cc pn22 vmb vbi av-j d n2, av vvg, cc-acp av-x j pc-acp vvi p-acp dt n1 pp-f dt n1: vvb av.
(27) part (DIV2)
404
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2617
First, to follow the counsell of Christ, to giue God the things that belong to God,
First, to follow the counsel of christ, to give God the things that belong to God,
ord, pc-acp vvi dt n1 pp-f np1, pc-acp vvi np1 dt n2 cst vvb p-acp np1,
(27) part (DIV2)
405
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2618
and to Cesar that which belongeth to Cesar. If by the ministerie of man you haue gotten some good measure of knowledge, faith, loue, repentance, and the like;
and to Cesar that which belongeth to Cesar. If by the Ministry of man you have got Some good measure of knowledge, faith, love, Repentance, and the like;
cc pc-acp np1 cst r-crq vvz p-acp np1. cs p-acp dt n1 pp-f n1 pn22 vhb vvn d j n1 pp-f n1, n1, n1, n1, cc dt j;
(27) part (DIV2)
405
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2619
forget not your duetie to the messengers of God: Haue them in singular respect for their workes sake.
forget not your duty to the messengers of God: Have them in singular respect for their works sake.
vvb xx po22 n1 p-acp dt n2 pp-f np1: vhb pno32 p-acp j n1 p-acp po32 n2 n1.
(27) part (DIV2)
405
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2620
Yet (we must say with Peter ) Thinke not that we by our owne power,
Yet (we must say with Peter) Think not that we by our own power,
av (pns12 vmb vvi p-acp np1) vvb xx cst pns12 p-acp po12 d n1,
(27) part (DIV2)
405
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2621
or godlinesse, haue done you this good; No, it is the spirit, and grace of God: or godliness, have done you this good; No, it is the Spirit, and grace of God:
cc n1, vhb vdi pn22 d j; av-dx, pn31 vbz dt n1, cc n1 pp-f np1:
(27) part (DIV2)
405
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2622
And therefore we must say (with Dauid ) Non nobis Domine, non nobis, Not vnto vs, Lord, not vnto vs, sednomini tuo da gloriam:
And Therefore we must say (with David) Non nobis Domine, non nobis, Not unto us, Lord, not unto us, sednomini tuo da gloriam:
cc av pns12 vmb vvi (p-acp np1) fw-fr fw-la fw-la, fw-la fw-la, xx p-acp pno12, n1, xx p-acp pno12, fw-la fw-la fw-la fw-la:
(27) part (DIV2)
405
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2623
but to thy Name giue the glory: For the principall praise belongs to God. Secondly, bee not forgetfull of that which Salomon teacheth.but to thy Name give the glory: For the principal praise belongs to God. Secondly, be not forgetful of that which Solomon Teaches.
cc-acp p-acp po21 n1 vvi dt n1: p-acp dt j-jn n1 vvz p-acp np1. ord, vbb xx j pp-f d r-crq np1 vvz.
(27) part (DIV2)
405
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2624
Take heede to thy feete, when thou entrest into the house of God. Goe not to heare Gods word, without the performance of this dutie, to pray to God for his grace: Take heed to thy feet, when thou enterest into the house of God. Go not to hear God's word, without the performance of this duty, to pray to God for his grace:
vvb n1 p-acp po21 n2, c-crq pns21 n1 p-acp dt n1 pp-f np1. vvb xx pc-acp vvi npg1 n1, p-acp dt n1 pp-f d n1, pc-acp vvi p-acp np1 p-acp po31 n1:
(27) part (DIV2)
406
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2625
that the word may bee made fruitfull vnto you.
that the word may be made fruitful unto you.
cst dt n1 vmb vbi vvn j p-acp pn22.
(27) part (DIV2)
406
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2626
And hence it is, that the Church hath appointed prayer to be made before Sermons, that the word may be blessed vnto the hearers.
And hence it is, that the Church hath appointed prayer to be made before Sermons, that the word may be blessed unto the hearers.
cc av pn31 vbz, cst dt n1 vhz vvn n1 pc-acp vbi vvn p-acp n2, cst dt n1 vmb vbi vvn p-acp dt n2.
(27) part (DIV2)
406
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2627
It is not to bee forgotten, how God would haue the place of Diuine seruice vpon a mountaine;
It is not to be forgotten, how God would have the place of Divine service upon a mountain;
pn31 vbz xx pc-acp vbi vvn, c-crq np1 vmd vhi dt n1 pp-f j-jn n1 p-acp dt n1;
(27) part (DIV2)
406
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2628
to teach the people, that while their bodies went vp to the Temple to heare the Lawe, their soules should goe vp to heauen by prayer:
to teach the people, that while their bodies went up to the Temple to hear the Law, their Souls should go up to heaven by prayer:
pc-acp vvi dt n1, cst cs po32 n2 vvd a-acp p-acp dt n1 pc-acp vvi dt n1, po32 n2 vmd vvi a-acp p-acp n1 p-acp n1:
(27) part (DIV2)
406
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2629
And therefore (as Christ saith) in another kinde; That which God hath ioyned together, let no man put asunder.
And Therefore (as christ Says) in Another kind; That which God hath joined together, let no man put asunder.
cc av (c-acp np1 vvz) p-acp j-jn n1; cst r-crq np1 vhz vvn av, vvb dx n1 vvi av.
(27) part (DIV2)
406
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2630
Thirdly, if you would haue this raine of grace to fall vpon you, keepe vnder the clouds, the Ministers of Gods word:
Thirdly, if you would have this rain of grace to fallen upon you, keep under the Clouds, the Ministers of God's word:
ord, cs pn22 vmd vhi d n1 pp-f n1 pc-acp vvi p-acp pn22, vvb p-acp dt n2, dt n2 pp-f npg1 n1:
(27) part (DIV2)
407
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2631
For by, and in the hearing of the same, doth God raine downe these showres of his grace:
For by, and in the hearing of the same, does God rain down these showers of his grace:
c-acp p-acp, cc p-acp dt n-vvg pp-f dt d, vdz np1 vvi a-acp d n2 pp-f po31 n1:
(27) part (DIV2)
407
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2632
For on as many as heard the word, did the holy Ghost fall. Often his word goes without grace, but his grace neuer goes without the word. For on as many as herd the word, did the holy Ghost fallen. Often his word Goes without grace, but his grace never Goes without the word.
p-acp a-acp c-acp d c-acp vvd dt n1, vdd dt j n1 vvi. av po31 n1 vvz p-acp n1, cc-acp po31 n1 av-x vvz p-acp dt n1.
(27) part (DIV2)
407
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2633
We are called Starres, and they are called Stellae, of Stando, to stand: Ministers must bee like them confined to their stations, not gadding and wandering Meteors, Comets, portending delusion to others, and confusion to themselues.
We Are called Stars, and they Are called Star, of Stando, to stand: Ministers must be like them confined to their stations, not gadding and wandering Meteors, Comets, portending delusion to Others, and confusion to themselves.
pns12 vbr vvn n2, cc pns32 vbr vvn fw-la, pp-f np1, pc-acp vvi: n2 vmb vbi av-j pno32 vvn p-acp po32 n2, xx vvg cc j-vvg n2, n2, vvg n1 p-acp n2-jn, cc n1 p-acp px32.
(27) part (DIV2)
407
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2634
Starres are also called Sidera and haue that name of Considerando, taking heede, for of them Astronomers take heede, and also ship-men by sea.Stars Are also called Sidera and have that name of Considerando, taking heed, for of them Astronomers take heed, and also shipmen by sea.
n2 vbr av vvn fw-la cc vhb d n1 pp-f np1, vvg n1, c-acp pp-f pno32 n2 vvb n1, cc av n2 p-acp n1.
(27) part (DIV2)
407
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2635
Such and much more heed, ought you to take of vs:
Such and much more heed, ought you to take of us:
d cc av-d dc n1, vmd pn22 pc-acp vvi pp-f pno12:
(27) part (DIV2)
407
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2636
for you must seeke the Law at our mouth, and by that the spirit, this gratious raine.
for you must seek the Law At our Mouth, and by that the Spirit, this gracious rain.
c-acp pn22 vmb vvi dt n1 p-acp po12 n1, cc p-acp d dt n1, d j n1.
(27) part (DIV2)
407
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2637
Lastly, it is said to raine, to teach vs what abundance of this grace, and mercie, hee will bestow vpon vs;
Lastly, it is said to rain, to teach us what abundance of this grace, and mercy, he will bestow upon us;
ord, pn31 vbz vvn pc-acp vvi, pc-acp vvi pno12 r-crq n1 pp-f d n1, cc n1, pns31 vmb vvi p-acp pno12;
(27) part (DIV2)
408
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2638
Solomon saith, his name is Shemen turak, is as oyle powred out: Solomon Says, his name is Shemen turak, is as oil poured out:
np1 vvz, po31 n1 vbz n2 vvd, vbz p-acp n1 vvd av:
(27) part (DIV2)
408
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2639
Answerable hereunto saith God, I will powre out my spirit. Gods mercies are like himselfe, infinite:
Answerable hereunto Says God, I will pour out my Spirit. God's Mercies Are like himself, infinite:
j av vvz np1, pns11 vmb vvi av po11 n1. npg1 n2 vbr av-j px31, j:
(27) part (DIV2)
408
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2640
so sayth Dauid, I know no end thereof;
so say David, I know no end thereof;
av vvz np1, pns11 vvb dx n1 av;
(27) part (DIV2)
408
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2641
they are deeper then the sea, larger then the earth, and higher then heauen, Hoc mirum, hoc magnum.
they Are Deeper then the sea, larger then the earth, and higher then heaven, Hoc Mirum, hoc magnum.
pns32 vbr jc-jn cs dt n1, jc cs dt n1, cc jc cs n1, fw-la fw-la, fw-la fw-la.
(27) part (DIV2)
408
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2642
And haue not wee had good experience of this loue and fauour of God? yea, Here is no complaining in our streetes, no leading into captiuity, our children like oliue plants, about our tables.
And have not we had good experience of this love and favour of God? yea, Here is no complaining in our streets, no leading into captivity, our children like olive plants, about our tables.
cc vhb xx pns12 vhd j n1 pp-f d n1 cc n1 pp-f np1? uh, av vbz dx vvg p-acp po12 n2, dx n-vvg p-acp n1, po12 n2 j n1 n2, p-acp po12 n2.
(27) part (DIV2)
409
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2643
And hereunto are added the word and Sacraments, with other spirituall blessings; the milke of exhortation, the wine of compunction, and the oyle of consolation.
And hereunto Are added the word and Sacraments, with other spiritual blessings; the milk of exhortation, the wine of compunction, and the oil of consolation.
cc av vbr vvn dt n1 cc n2, p-acp j-jn j n2; dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f n1.
(27) part (DIV2)
409
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2644
Thus mercie doth compasse vs on euery side; his patience in forbearing, his mercie in forgiuing, and his constancie in continuance.
Thus mercy does compass us on every side; his patience in forbearing, his mercy in forgiving, and his constancy in Continuance.
av n1 vdz vvi pno12 p-acp d n1; po31 n1 p-acp vvg, po31 n1 p-acp j-vvg, cc po31 n1 p-acp n1.
(27) part (DIV2)
409
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2645
Hee might haue strucken vs with death for one lye with Ananias; stoned vs for one wedge of gold, with Achan; and cast vs out of heauen for one ambition with the deuill.
He might have strucken us with death for one lie with Ananias; stoned us for one wedge of gold, with achan; and cast us out of heaven for one ambition with the Devil.
pns31 vmd vhi vvn pno12 p-acp n1 p-acp crd n1 p-acp np1; vvn pno12 p-acp crd n1 pp-f n1, p-acp np1; cc vvd pno12 av pp-f n1 p-acp crd n1 p-acp dt n1.
(27) part (DIV2)
409
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2646
But O the tender mercy of God, that such sinnes: (for number so many, for qualitie so great, and for continuance so long,) should haue fauour with God.
But Oh the tender mercy of God, that such Sins: (for number so many, for quality so great, and for Continuance so long,) should have favour with God.
p-acp uh dt j n1 pp-f np1, cst d n2: (c-acp n1 av d, p-acp n1 av j, cc p-acp n1 av av-j,) vmd vhi n1 p-acp np1.
(27) part (DIV2)
409
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2647
In hoc demonstratur, virtus & potentia Deinarratur. Herein is the vertue and power of God declared.
In hoc demonstratur, virtus & potentia Deinarratur. Herein is the virtue and power of God declared.
p-acp fw-la fw-la, fw-la cc fw-la fw-la. av vbz dt n1 cc n1 pp-f np1 vvd.
(27) part (DIV2)
409
Image 86
2648
Let this teach vs that are Ministers, to raine down the words of exhortation, and admonition:
Let this teach us that Are Ministers, to rain down the words of exhortation, and admonition:
vvb d vvi pno12 cst vbr n2, pc-acp vvi a-acp dt n2 pp-f n1, cc n1:
(27) part (DIV2)
410
Image 86
2649
& you that are magistrates, to raine down execution of iustice betweene man and man, and you inferiour people, to raine downe mutuall dutie one to another.
& you that Are Magistrates, to rain down execution of Justice between man and man, and you inferior people, to rain down mutual duty one to Another.
cc pn22 cst vbr n2, pc-acp vvi a-acp n1 pp-f n1 p-acp n1 cc n1, cc pn22 j-jn n1, pc-acp vvi a-acp j n1 crd p-acp n-jn.
(27) part (DIV2)
410
Image 86
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The second branch of righteousnesse. WE are almost got to the hauen of happinesse, and safely arriued in our countrey:
The second branch of righteousness. WE Are almost god to the Haven of happiness, and safely arrived in our country:
dt ord n1 pp-f n1. pns12 vbr av vvn p-acp dt n1 pp-f n1, cc av-j vvn p-acp po12 n1:
(28) part (DIV2)
410
Image 86
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we haue but this Righteousnes to passe ouer, and then we are at home.
we have but this Righteousness to pass over, and then we Are At home.
pns12 vhb p-acp d n1 pc-acp vvi a-acp, cc av pns12 vbr p-acp n1-an.
(28) part (DIV2)
411
Image 86
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Pareus vpon this word saith, that God would teach them Righteousnesse, that was, to flee hypocrisie:Pareus upon this word Says, that God would teach them Righteousness, that was, to flee hypocrisy:
np1 p-acp d n1 vvz, cst np1 vmd vvi pno32 n1, cst vbds, pc-acp vvi n1:
(28) part (DIV2)
411
Image 86
2653
for they were giuen much thereto, so saith Esay. God will haue no compassion on them,
for they were given much thereto, so Says Isaiah. God will have no compassion on them,
c-acp pns32 vbdr vvn d av, av vvz np1. np1 vmb vhi dx n1 p-acp pno32,
(28) part (DIV2)
411
Image 86
2654
Quia omnis hypocritaest, For euery one is an hypocrite. And I could wish that this guilded deuill had not got shipping for England, and lande likewise. Quia omnis hypocritaest, For every one is an hypocrite. And I could wish that this Guilded Devil had not god shipping for England, and land likewise.
fw-la fw-la vvn, c-acp d pi vbz dt n1. cc pns11 vmd vvi cst d vvn n1 vhd xx vvn vvg p-acp np1, cc n1 av.
(28) part (DIV2)
411
Image 86
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But he walkes inuisible, and dares not be seene:
But he walks invisible, and dares not be seen:
p-acp pns31 vvz j, cc vvz xx vbi vvn:
(28) part (DIV2)
411
Image 86
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it may be sometime he is in the countrey among their cold paulsies, and shaking agues:
it may be sometime he is in the country among their cold paulsies, and shaking Fevers:
pn31 vmb vbi av pns31 vbz p-acp dt n1 p-acp po32 j-jn n2, cc vvg n2:
(28) part (DIV2)
411
Image 86
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sometime in the City, with our burning feuers, and firie zeale, the inflamations and impostumes of hypocrisie.
sometime in the city, with our burning fevers, and firy zeal, the inflammations and impostumes of hypocrisy.
av p-acp dt n1, p-acp po12 j-vvg n2, cc j n1, dt n2 cc n2 pp-f n1.
(28) part (DIV2)
411
Image 86
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And were it as odious to man, as it were abominable to God, it would quickly be banished out of the land.
And were it as odious to man, as it were abominable to God, it would quickly be banished out of the land.
cc vbdr pn31 p-acp j p-acp n1, c-acp pn31 vbdr j p-acp np1, pn31 vmd av-j vbi vvn av pp-f dt n1.
(28) part (DIV2)
411
Image 86
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Others vnderstand this Righteousnesse, Pro misericordia Dei, For the mercy of God, as Dauid saith. Shewe thy louing kindnesse to them that know thee:
Others understand this Righteousness, Pro misericordia Dei, For the mercy of God, as David Says. Show thy loving kindness to them that know thee:
ng2-jn vvb d n1, fw-la fw-la fw-la, c-acp dt n1 pp-f np1, p-acp np1 vvz. vvb po21 j-vvg n1 p-acp pno32 cst vvb pno21:
(28) part (DIV2)
412
Image 86
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Et iust itiam tuam, ad 〈 ◊ 〉 corde: and thy righteousnesse to the vpright of heart. Et just itiam tuam, ad 〈 ◊ 〉 cord: and thy righteousness to the upright of heart.
fw-fr j fw-la fw-la, fw-la 〈 sy 〉 n1: cc po21 n1 p-acp dt av-j pp-f n1.
(28) part (DIV2)
412
Image 86
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Then the meaning of this is, that God will raine downe his mercy vpon vs, in the pardon and forgiuenes of sinnes.
Then the meaning of this is, that God will rain down his mercy upon us, in the pardon and forgiveness of Sins.
av dt n1 pp-f d vbz, cst np1 vmb vvi a-acp po31 n1 p-acp pno12, p-acp dt n1 cc n1 pp-f n2.
(28) part (DIV2)
412
Image 86
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Huge doth handle it thus, (and saith,) that Misericordia est quasi fons in affectu, Mercy is as the fountaine in the heart and affection: Huge does handle it thus, (and Says,) that Misericordia est quasi fons in affectu, Mercy is as the fountain in the heart and affection:
j vdz vvi pn31 av, (cc vvz,) cst fw-la fw-la fw-la n2 p-acp fw-la, n1 vbz p-acp dt n1 p-acp dt n1 cc n1:
(28) part (DIV2)
412
Image 87
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and miseratio quasi riuulus in effectu: Bountie is as the riuer, flowing foorth to the outward action.
and miseratio quasi riuulus in effectu: Bounty is as the river, flowing forth to the outward actium.
cc fw-la fw-la fw-la p-acp fw-la: n1 vbz p-acp dt n1, vvg av p-acp dt j n1.
(28) part (DIV2)
412
Image 87
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And this is that which God here promiseth. I will raine righteousnesse vpon you.
And this is that which God Here promises. I will rain righteousness upon you.
cc d vbz d r-crq np1 av vvz. pns11 vmb vvi n1 p-acp pn22.
(28) part (DIV2)
412
Image 87
2665
This word tsedek Righteousnesse, is of a great latitude. What good is there which will not be brought within this cōpasse? It is either creata iustitia, or increata iustitia: Created iustice, or vncreated iustice: vncreated Righteousnesse is Deus ipse. But we disputenot of this righteousnes.
This word Zedek Righteousness, is of a great latitude. What good is there which will not be brought within this compass? It is either Created iustitia, or increata iustitia: Created Justice, or uncreated Justice: uncreated Righteousness is Deus ipse. But we disputenot of this righteousness.
d n1 vvb n1, vbz pp-f dt j n1. q-crq j vbz a-acp r-crq vmb xx vbi vvn p-acp d n1? pn31 vbz d fw-la fw-la, cc fw-la fw-la: vvn ng1, cc j n1: j n1 vbz np1 fw-la. cc-acp pns12 vvbx pp-f d n1.
(28) part (DIV2)
413
Image 87
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Created righteousnes is the creature, and is Legall, and Euangelicall: but iustitia legalis, cannot be showred downe vpon vs,
Created righteousness is the creature, and is Legal, and Evangelical: but iustitia legalis, cannot be showered down upon us,
vvn n1 vbz dt n1, cc vbz j, cc np1: p-acp fw-la fw-la, vmbx vbi vvn a-acp p-acp pno12,
(28) part (DIV2)
413
Image 87
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for the vertual power of that is gone. It is Iustitia Euangelij, that must doe vs good;
for the virtual power of that is gone. It is Iustitia Evangelist, that must do us good;
c-acp dt j n1 pp-f d vbz vvn. pn31 vbz fw-la np2, cst vmb vdi pno12 j;
(28) part (DIV2)
413
Image 87
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which may bee deuided thus, 1. a righteousnesse of iustification, 2. a righteousnesse of sanctification. So Sedulius, The righteousnesse of God is sanctification by faith, and remission of sinnes.
which may be divided thus, 1. a righteousness of justification, 2. a righteousness of sanctification. So Sedulius, The righteousness of God is sanctification by faith, and remission of Sins.
r-crq vmb vbi vvn av, crd pp-f n1 pp-f n1, crd dt n1 pp-f n1. np1 np1, dt n1 pp-f np1 vbz n1 p-acp n1, cc n1 pp-f n2.
(28) part (DIV2)
413
Image 87
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Righteousnesse of iustification, is Remissio siue absolutio, A remission or absolution: first a veccate, secondly amorte: from sinne and death.
Righteousness of justification, is Remission siue absolutio, A remission or absolution: First a veccate, secondly amort: from sin and death.
n1 pp-f n1, vbz fw-la fw-la fw-la, dt n1 cc n1: ord dt j, ord j: p-acp n1 cc n1.
(28) part (DIV2)
414
Image 87
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Then followes imputatio iustitii, an imputation of righteousnesse: God remooueth away the guilt, putting righteousnesse in place thereof:
Then follows imputatio iustitii, an imputation of righteousness: God Removeth away the guilt, putting righteousness in place thereof:
av vvz fw-la fw-la, dt n1 pp-f n1: np1 vvz av dt n1, vvg n1 p-acp n1 av:
(28) part (DIV2)
414
Image 87
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and couering vs with the righteousnesse of Christ. For he is made vnto vs, wisedome, righteousnesse, sanctification, and redemption;
and covering us with the righteousness of christ. For he is made unto us, Wisdom, righteousness, sanctification, and redemption;
cc vvg pno12 p-acp dt n1 pp-f np1. p-acp pns31 vbz vvn p-acp pno12, n1, n1, n1, cc n1;
(28) part (DIV2)
414
Image 87
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for which righteousnesse the Apostle prayeth, that he may be found in him, hauing this righteousnesse on him.
for which righteousness the Apostle Prayeth, that he may be found in him, having this righteousness on him.
p-acp r-crq n1 dt n1 vvz, cst pns31 vmb vbi vvn p-acp pno31, vhg d n1 p-acp pno31.
(28) part (DIV2)
414
Image 87
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Thus all the faithfull are truely iustified from all their sinnes:
Thus all the faithful Are truly justified from all their Sins:
av d dt j vbr av-j vvn p-acp d po32 n2:
(28) part (DIV2)
414
Image 87
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yet non vt non sit in nobis peecatum, sed non imputetur, not that wee are cleared from hauing sinne in vs,
yet non vt non fit in nobis peecatum, sed non imputetur, not that we Are cleared from having sin in us,
av fw-fr fw-la fw-fr vvb p-acp fw-la fw-la, fw-la fw-fr fw-la, xx cst pns12 vbr vvn p-acp vhg n1 p-acp pno12,
(28) part (DIV2)
414
Image 87
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but that it is not imputed vnto vs: for there is no condemnation to them that are in Christ Iesus. but that it is not imputed unto us: for there is no condemnation to them that Are in christ Iesus.
cc-acp cst pn31 vbz xx vvn p-acp pno12: c-acp a-acp vbz dx n1 p-acp pno32 cst vbr p-acp np1 np1.
(28) part (DIV2)
414
Image 87
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This righteousnesse standeth thus.
This righteousness Stands thus.
d n1 vvz av.
(29) part (DIV2)
414
Image 87
2677
FIrst misericordia & gratia Dei, the meroy and grace of God: vt causa principali impulsina in Deo: First misericordia & Gratia Dei, the Mercy and grace of God: vt causa principali impulsina in God:
ord fw-la cc fw-la fw-la, dt n1 cc n1 pp-f np1: fw-la fw-la fw-la fw-la p-acp fw-la:
(29) part (DIV2)
415
Image 87
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as the principall impulsiue cause in God: for his onely mercy mooued him; He so loued the world, that hee gaue his sonne to redeeme it. as the principal impulsive cause in God: for his only mercy moved him; He so loved the world, that he gave his son to Redeem it.
c-acp dt j-jn j n1 p-acp np1: p-acp po31 j n1 vvd pno31; pns31 av vvd dt n1, cst pns31 vvd po31 n1 pc-acp vvi pn31.
(29) part (DIV2)
415
Image 87
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If God had not beene mercifull, man had beene miserable;
If God had not been merciful, man had been miserable;
cs np1 vhd xx vbn j, n1 vhd vbn j;
(29) part (DIV2)
415
Image 87
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and therefore (saith Peter, ) Blessed be God which according to his mercy, hath begotten vs againe to a liuely hope.
and Therefore (Says Peter,) Blessed be God which according to his mercy, hath begotten us again to a lively hope.
cc av (vvz np1,) vvn vbb np1 r-crq vvg p-acp po31 n1, vhz vvn pno12 av p-acp dt j n1.
(29) part (DIV2)
415
Image 87
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Secondly, wee are iustified, sanguine vel obedientia Christi: by the blood and obedience of Christ. 1. Vt materia iustitae nostrae,
Secondly, we Are justified, sanguine vel obedientia Christ: by the blood and Obedience of christ. 1. Vt materia iustitae Nostrae,
ord, pns12 vbr vvn, fw-la fw-la fw-la fw-la: p-acp dt n1 cc n1 pp-f np1. crd fw-la fw-la fw-la fw-la,
(29) part (DIV2)
416
Image 87
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As the mater of our iustification, 2. Vt causa formalia iustificationis nostrae, as the formall cause of our iustification, 3. Vt causa impulsiua & meritoria,
As the mater of our justification, 2. Vt causa formalia iustificationis Nostrae, as the formal cause of our justification, 3. Vt causa impulsiua & meritoria,
c-acp dt fw-la pp-f po12 n1, crd fw-la fw-la fw-la fw-la fw-la, c-acp dt j n1 pp-f po12 n1, crd fw-la fw-la fw-la cc fw-la,
(29) part (DIV2)
416
Image 87
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as the inpulsiue and meritorious cause. as the inpulsiue and meritorious cause.
c-acp dt j cc j n1.
(29) part (DIV2)
416
Image 87
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Thus the obedience of Christ is the matter, the forme, and impulsiue cause of our righteousnesse.
Thus the Obedience of christ is the matter, the Form, and impulsive cause of our righteousness.
av dt n1 pp-f np1 vbz dt n1, dt n1, cc j n1 pp-f po12 n1.
(29) part (DIV2)
416
Image 87
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From the redemption of Christ, there is freedome from death, reconciliation with God, the gift of righteousnesse, From the redemption of christ, there is freedom from death, reconciliation with God, the gift of righteousness,
p-acp dt n1 pp-f np1, pc-acp vbz n1 p-acp n1, n1 p-acp np1, dt n1 pp-f n1,
(29) part (DIV2)
416
Image 87
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and the inheritance of the kingdome of heauen. Thus all the vertue of our iustification, depends vppon the life and death of Christ:and the inheritance of the Kingdom of heaven. Thus all the virtue of our justification, depends upon the life and death of christ:
cc dt n1 pp-f dt n1 pp-f n1. av av-d dt n1 pp-f po12 n1, vvz p-acp dt n1 cc n1 pp-f np1:
(29) part (DIV2)
416
Image 87
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Neither could our death be dissolued, without Christs passion: nor our life restored, without his resurrection. Neither could our death be dissolved, without Christ passion: nor our life restored, without his resurrection.
av-dx vmd po12 n1 vbi vvn, p-acp npg1 n1: ccx po12 n1 vvn, p-acp po31 n1.
(29) part (DIV2)
416
Image 87
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Thirdly we are iustified, ex fide, of faith; vt causa instrumentali in nobis. as the instrumentall in vs;
Thirdly we Are justified, ex fide, of faith; vt causa instrumentali in nobis. as the instrumental in us;
ord pns12 vbr vvn, fw-la fw-la, pp-f n1; fw-la fw-la fw-la p-acp fw-la. p-acp dt j p-acp pno12;
(29) part (DIV2)
417
Image 87
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whereby we apprehend the righteousnes of Christ:
whereby we apprehend the righteousness of christ:
c-crq pns12 vvb dt n1 pp-f np1:
(29) part (DIV2)
417
Image 87
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& by faith apply the same vnto vs. To cōclude it in a word, here is misericordia Dei, the mercy of God promising, 2. satisfactionem Christi, the satisfaction of Christ meriting, 3. fidei, faith beleeuing: and thus stands our righteousnesse.
& by faith apply the same unto us To conclude it in a word, Here is misericordia Dei, the mercy of God promising, 2. satisfactionem Christ, the satisfaction of christ meriting, 3. fidei, faith believing: and thus Stands our righteousness.
cc p-acp n1 vvi dt d p-acp pno12 pc-acp vvi pn31 p-acp dt n1, av vbz fw-la fw-la, dt n1 pp-f np1 vvg, crd fw-la fw-la, dt n1 pp-f np1 vvg, crd fw-la, n1 vvg: cc av vvz po12 n1.
(29) part (DIV2)
417
Image 87
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Which distinction the Church of Rome refuseth, saying, wee are iustified by an inherent righteousnesse, wherein two false points of doctrine are maintained.
Which distinction the Church of Room Refuseth, saying, we Are justified by an inherent righteousness, wherein two false points of Doctrine Are maintained.
r-crq n1 dt n1 pp-f vvb vvz, vvg, pns12 vbr vvn p-acp dt j n1, c-crq crd j n2 pp-f n1 vbr vvn.
(29) part (DIV2)
418
Image 87
2692
First, that there is some meritorious cause in vs of this righteousnesse. Secondly, that we are free from sinne:
First, that there is Some meritorious cause in us of this righteousness. Secondly, that we Are free from sin:
ord, cst pc-acp vbz d j n1 p-acp pno12 pp-f d n1. ord, cst pns12 vbr j p-acp n1:
(29) part (DIV2)
418
Image 87
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for so are their owne words; that we are not reputed iust, but are made iust indeede.
for so Are their own words; that we Are not reputed just, but Are made just indeed.
c-acp av vbr po32 d n2; cst pns12 vbr xx vvn av, cc-acp vbr vvn av av.
(29) part (DIV2)
418
Image 87
2694
But to the meritorious cause in man, I answere in Augustines wordes. God crowneth thee but in mercy for thou wast not worthy, whom God should call:
But to the meritorious cause in man, I answer in Augustine's words. God Crowneth thee but in mercy for thou wast not worthy, whom God should call:
cc-acp p-acp dt j n1 p-acp n1, pns11 vvb p-acp njp2 n2. np1 vvz pno21 p-acp p-acp n1 c-acp pns21 vbd2s xx j, ro-crq np1 vmd vvi:
(29) part (DIV2)
419
Image 87
2695
or being called, to bee iustified: and being iustified, to bee glorified; If thou pleade thy merits, God saith vnto thee examine thy merits:
or being called, to be justified: and being justified, to be glorified; If thou plead thy merits, God Says unto thee examine thy merits:
cc vbg vvn, pc-acp vbi vvn: cc vbg vvn, pc-acp vbi vvn; cs pns21 vvb po21 n2, np1 vvz p-acp pno21 vvb po21 n2:
(29) part (DIV2)
419
Image 88
2696
and see if they bee not my giftes. and see if they be not my Gifts.
cc vvb cs pns32 vbb xx po11 n2.
(29) part (DIV2)
419
Image 88
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Where then is the meritorious cause in man? Hoc est non in nostris recte factis, this lyeth not in our well-done deedes:
Where then is the meritorious cause in man? Hoc est non in nostris recte factis, this lies not in our well-done Deeds:
c-crq av vbz dt j n1 p-acp n1? fw-la fw-la fw-la p-acp fw-la fw-la n1, d vvz xx p-acp po12 uh n2:
(29) part (DIV2)
419
Image 88
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sed in tua bonitate situm est: but in thy goodnesse O God, that we are made righteous. said in tua bonitate situm est: but in thy Goodness Oh God, that we Are made righteous.
vvd p-acp fw-la fw-la fw-la fw-la: cc-acp p-acp po21 n1 uh np1, cst pns12 vbr vvn j.
(29) part (DIV2)
419
Image 88
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And for the perfection of iustice, I answere with the same Augustine. Our iustice in this life consisteth rather in the remission of sinnes, then perfection of vertue. Take comfort then O Christian;
And for the perfection of Justice, I answer with the same Augustine. Our Justice in this life Consisteth rather in the remission of Sins, then perfection of virtue. Take Comfort then Oh Christian;
cc p-acp dt n1 pp-f n1, pns11 vvb p-acp dt d np1. po12 n1 p-acp d n1 vvz av-c p-acp dt n1 pp-f n2, cs n1 pp-f n1. vvb n1 av uh np1;
(29) part (DIV2)
420
Image 88
2700
For if God iustifie, who shall condemne? who is able to lay any thing to the charge of Gods chosen? Why then should wee feare? For tius quod non est, non est poena, peccatum remissum non est: For if God justify, who shall condemn? who is able to lay any thing to the charge of God's chosen? Why then should we Fear? For tius quod non est, non est poena, peccatum remissum non est:
c-acp cs np1 vvi, r-crq vmb vvi? q-crq vbz j pc-acp vvi d n1 p-acp dt n1 pp-f n2 vvn? q-crq av vmd pns12 vvi? p-acp fw-la fw-la fw-la fw-la, fw-fr fw-fr fw-la, fw-la fw-la fw-la fw-la:
(29) part (DIV2)
421
Image 88
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Ergo peccatum remissi, non est poena. That which is not hath no punishment, forgiuen sinnes are not:
Ergo peccatum remissi, non est poena. That which is not hath no punishment, forgiven Sins Are not:
fw-la fw-la fw-fr, fw-fr fw-fr fw-la. d r-crq vbz xx vhz dx n1, vvn n2 vbr xx:
(29) part (DIV2)
421
Image 88
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Ergo, forgiuen sinnes hath no punishment;
Ergo, forgiven Sins hath no punishment;
fw-la, vvn n2 vhz dx n1;
(29) part (DIV2)
421
Image 88
2703
(as saith the Apostle:) wherefore let vs goe boldly to the throne of grace.
(as Says the Apostle:) Wherefore let us go boldly to the throne of grace.
(c-acp vvz dt n1:) c-crq vvb pno12 vvi av-j p-acp dt n1 pp-f n1.
(29) part (DIV2)
421
Image 88
2704
If thou wouldest bee healed, hee is thy Physition: if thou burnest with feauers, hee is a fountaine to coole thee:
If thou Wouldst be healed, he is thy physician: if thou burnest with fevers, he is a fountain to cool thee:
cs pns21 vmd2 vbi vvn, pns31 vbz po21 n1: cs pns21 vv2 p-acp n2, pns31 vbz dt n1 pc-acp vvi pno21:
(29) part (DIV2)
421
Image 88
2705
if thou art pressed downe with iniquitie, he is thy righteousnesse if thou feare death, he is thy life:
if thou art pressed down with iniquity, he is thy righteousness if thou Fear death, he is thy life:
cs pns21 vb2r vvn a-acp p-acp n1, pns31 vbz po21 n1 cs pns21 vvb n1, pns31 vbz po21 n1:
(29) part (DIV2)
421
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2706
and if thou desirest heauen, he is the way. Is God thus good, thus mercifull:and if thou Desirest heaven, he is the Way. Is God thus good, thus merciful:
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2707
as to iustifie vs being sinners? what will hee doe for vs then being iustified? and this is the proper righteousnesse in this place. as to justify us being Sinners? what will he do for us then being justified? and this is the proper righteousness in this place.
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2708
There is a righteousnesse of sanctification; for as Christ is our iustice, so is he our holinesse.
There is a righteousness of sanctification; for as christ is our Justice, so is he our holiness.
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2709
And as many as haue put on Christ, haue crucified the flesh, with the affections and lustes:
And as many as have put on christ, have Crucified the Flesh, with the affections and lusts:
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2710
whereby a man is righteous in his life and conuersation.
whereby a man is righteous in his life and Conversation.
c-crq dt n1 vbz j p-acp po31 n1 cc n1.
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2711
So saith Iohn, whosoeuer is borne of God sinneth not. That is (as Piscator notes,) non dat operam peccato, not giuing them to worke sinne; for these two goe together:
So Says John, whosoever is born of God Sinneth not. That is (as Piscator notes,) non that Operam Peccato, not giving them to work sin; for these two go together:
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2712
iustification, and regeneration, as Dauid saith. Blessed is the man to whom the Lord imputeth no sinne, there is iustification:
justification, and regeneration, as David Says. Blessed is the man to whom the Lord imputeth no sin, there is justification:
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2713
and in whose heart there is no guile, this is sanctification. Happy men in whom two kisse one another:and in whose heart there is no guile, this is sanctification. Happy men in whom two kiss one Another:
cc p-acp rg-crq n1 a-acp vbz dx n1, d vbz n1. j n2 p-acp r-crq crd n1 crd j-jn:
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2714
where the dewes of iustification are destilled down, and the sweet flowers of sanctification doe spring vppe.
where the dews of justification Are destilled down, and the sweet flowers of sanctification do spring up.
c-crq dt n2 pp-f n1 vbr vvn a-acp, cc dt j n2 pp-f n1 vdb vvi a-acp.
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2715
And yet such honour haue all his Saints: iustification, peace of conscience, ioy in the holy Ghost, and sanctification of life.
And yet such honour have all his Saints: justification, peace of conscience, joy in the holy Ghost, and sanctification of life.
cc av d n1 vhb d po31 n2: n1, n1 pp-f n1, vvb p-acp dt j n1, cc n1 pp-f n1.
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2716
Thus God raines downe his mercies vpon his Saints: which be the Charter of heauen, the couenant of grace, and the assurance of glory;
Thus God reins down his Mercies upon his Saints: which be the Charter of heaven, the Covenant of grace, and the assurance of glory;
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2717
musicke to the eares, splendor to the eye, odour to the smell, daintaies for the tast, pleasures for the sense, and solace for the soule.
music to the ears, splendour to the eye, odour to the smell, daintaies for the taste, pleasures for the sense, and solace for the soul.
n1 p-acp dt n2, n1 p-acp dt n1, n1 p-acp dt n1, vvz p-acp dt n1, n2 p-acp dt n1, cc vvi p-acp dt n1.
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2718
And seeing it is now high time to leaue you, here will I leaue you: for I cannot leaue you better then where I haue you.
And seeing it is now high time to leave you, Here will I leave you: for I cannot leave you better then where I have you.
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2719
And so I cease to speake of that which you shall neuer cease to enioy.
And so I cease to speak of that which you shall never cease to enjoy.
cc av pns11 vvb pc-acp vvi pp-f d r-crq pn22 vmb av-x vvi pc-acp vvi.
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2720
The persons now remaine to bee spoken of lacem, you, but I passe ouer this with silence, hauing spoken of them before.
The Persons now remain to be spoken of lacem, you, but I pass over this with silence, having spoken of them before.
dt n2 av vvi pc-acp vbi vvn pp-f fw-la, pn22, cc-acp pns11 vvb p-acp d p-acp n1, vhg vvn pp-f pno32 a-acp.
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2721
And now I call heauen and earth to record, that this day I haue set before you life and death, a blessing and a curse, and haue sounded out the voyce of Boanarges, and the voyce of Barnabas, by the voyce of Boanarges. I haue laboured to plowe vppe your sinnes in the doctrine of repentance, by thundring out Gods iudgements in the voyce of Barnabas. I haue laboured to helpe you to reape the haruest of Gods promises in the voyce of consolation;And now I call heaven and earth to record, that this day I have Set before you life and death, a blessing and a curse, and have sounded out the voice of Boanarges, and the voice of Barnabas, by the voice of Boanarges. I have laboured to plow up your Sins in the Doctrine of Repentance, by thundering out God's Judgments in the voice of Barnabas. I have laboured to help you to reap the harvest of God's promises in the voice of consolation;
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2722
and in all this I haue not beene partiall: neither fearing the great, nor fauouring the meane.
and in all this I have not been partial: neither fearing the great, nor favouring the mean.
cc p-acp d d pns11 vhb xx vbn j: av-dx vvg dt j, ccx vvg dt j.
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2723
And now all I desire at your hands, is a thankefull acceptance of my paines, and a ready obedience of my exhortation;
And now all I desire At your hands, is a thankful acceptance of my pains, and a ready Obedience of my exhortation;
cc av d pns11 vvb p-acp po22 n2, vbz dt j n1 pp-f po11 n2, cc dt j n1 pp-f po11 n1;
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2724
which if I finde, I shall thinke grace to be in your soules, zeale in your hearts, iustice in your handes, and holinesse in your liues;
which if I find, I shall think grace to be in your Souls, zeal in your hearts, Justice in your hands, and holiness in your lives;
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2725
and so looking for the haruest of my labours, I commit my words of exhortation to your practise,
and so looking for the harvest of my labours, I commit my words of exhortation to your practice,
cc av vvg p-acp dt n1 pp-f po11 n2, pns11 vvb po11 n2 pp-f n1 p-acp po22 n1,
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2726
and my wordes of consolation to your comfort, and your selues to the blessed trinitie:
and my words of consolation to your Comfort, and your selves to the blessed trinity:
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2727
to God the father which loned vs so sweetly to God the Sonne, that bought vs so dearely:
to God the father which loned us so sweetly to God the Son, that bought us so dearly:
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2728
and God the holy Ghost, who sanctifies vs so purely: three glorious persons: but one immortall incomprehensible onely wise God, be giuen and ascribed from men and Angels:
and God the holy Ghost, who Sanctifies us so purely: three glorious Persons: but one immortal incomprehensible only wise God, be given and ascribed from men and Angels:
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2729
in heauen and earth, with soule and spirit: all praise, honour, glory, might, dominion and maiestie:
in heaven and earth, with soul and Spirit: all praise, honour, glory, might, dominion and majesty:
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2730
at this present, hencefoorth, and world without end, Amen. 6 JY 53
At this present, henceforth, and world without end, Amen. 6 JY 53
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