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GOODNES, The blessed mans Badge. PRO. 29.22. That, that is to be desired of a man is his goodnesse, or the desire of a man is his kindnesse.
GOODNESS, The blessed men Badge. PRO. 29.22. That, that is to be desired of a man is his Goodness, or the desire of a man is his kindness.
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AS there are various and diuerse rendrings of these wordes, so there are diuerse conclusions arising from them.
AS there Are various and diverse renderings of these words, so there Are diverse conclusions arising from them.
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For first, some reade them thus, There is nothing that a man (chiefly a rich man) should so much desire, as to doe good from the heart:
For First, Some read them thus, There is nothing that a man (chiefly a rich man) should so much desire, as to do good from the heart:
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and what can be gathered hence, but that rich & great men ought to be good men aboue all others? Secondly, some thus: Concupiscentia hominis, misericordia eius; Gods mercy is mans desire;
and what can be gathered hence, but that rich & great men ought to be good men above all Others? Secondly, Some thus: Concupiscence hominis, misericordia eius; God's mercy is men desire;
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referring the Pronoune, his, vnto God, of whom Salomom had spoken before:
referring the Pronoun, his, unto God, of whom Salomom had spoken before:
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man desiring nothing in the world so much, as to haue God to be mercifull to him:
man desiring nothing in the world so much, as to have God to be merciful to him:
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and what can be gathered hence, but that it is the Lords mercy we are not consumed? Thirdly, some thus: Desiderium hominis est misericordia eius;
and what can be gathered hence, but that it is the lords mercy we Are not consumed? Thirdly, Some thus: Desiderium hominis est misericordia eius;
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The desire of man is to haue mercy on others: referring the Pronoune, his, vnto man.
The desire of man is to have mercy on Others: referring the Pronoun, his, unto man.
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For man ought aboue all things to delight in mercy to man; seeing our Sauiour saith, I will haue mercy, not sacrifice;
For man ought above all things to delight in mercy to man; seeing our Saviour Says, I will have mercy, not sacrifice;
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& commands man to bee mercifull, as our heauenly Father is mercifull.
& commands man to be merciful, as our heavenly Father is merciful.
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And very iust it is, that those who haue receiued much mercy, shew much vnto others:
And very just it is, that those who have received much mercy, show much unto Others:
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and hauing an hundred thousand talents forgiuen them, should forgiue an hundred pence to others.
and having an hundred thousand Talents forgiven them, should forgive an hundred pence to Others.
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And what can be gathered hence, but that there is no good in him that is not mercifull? Fourthly, others do giue this sence of them;
And what can be gathered hence, but that there is no good in him that is not merciful? Fourthly, Others do give this sense of them;
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that many men desire to seeme mercifull and good:
that many men desire to seem merciful and good:
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and what can be gathered hence, but that there are more hypocrites then good men in the world? Lastly, Saint Ierom and others collect this sence;
and what can be gathered hence, but that there Are more Hypocrites then good men in the world? Lastly, Saint Jerom and Others collect this sense;
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that the poore man is mercifull, and compassionate towardes others, out of the experience of his owne wants, according to that of Dido, Non ignara mali, miseris succurrere disco, My owne wounds haue taught mee to consider others woes.
that the poor man is merciful, and compassionate towards Others, out of the experience of his own Wants, according to that of Dido, Non ignara mali, miseris succurrere disco, My own wounds have taught me to Consider Others woes.
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And what can be gathered hence, but that there is most true goodnesse, where are least goods? But the best sence is, that goodnesse, that is to say, to liue holily and godly,
And what can be gathered hence, but that there is most true Goodness, where Are least goods? But the best sense is, that Goodness, that is to say, to live holily and godly,
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and to doe good to others, is the whole duty of man: as the wise Preacher hath well exprest it, Feare God and keepe his commandements:
and to do good to Others, is the Whole duty of man: as the wise Preacher hath well expressed it, fear God and keep his Commandments:
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for this is the whole duty of man.
for this is the Whole duty of man.
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Albeit I may seeme at the first blush, to haue layd my foundation in a barren soyle,
Albeit I may seem At the First blush, to have laid my Foundation in a barren soil,
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since goodnesse hath so little ground in this world;
since Goodness hath so little ground in this world;
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yet I will labour to bring timber and materialls out of my Text, to make the building,
yet I will labour to bring timber and materials out of my Text, to make the building,
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though not very beautifull, yet (I am sure) very profitable, which is the scope of my proiect in this little frame.
though not very beautiful, yet (I am sure) very profitable, which is the scope of my project in this little frame.
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The structure of which little building stands vpon foure columnes or pillars. The first is a duty, goodnesse.
The structure of which little building Stands upon foure columns or pillars. The First is a duty, Goodness.
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The second is the generality of the requisition of it at our hands; for no man is exempted from this duety;
The second is the generality of the requisition of it At our hands; for no man is exempted from this duty;
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in that he saith, indefinitly of a man, not this or that man, respectiuely. The third is the persons desiring this duty at our hands:
in that he Says, indefinitely of a man, not this or that man, respectively. The third is the Persons desiring this duty At our hands:
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that, that is to bee desired; not that, that this man, or that desires, not that our friends onely doe desire;
that, that is to be desired; not that, that this man, or that Desires, not that our Friends only do desire;
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but that, that is to bee desired:
but that, that is to be desired:
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that is, that, that all the things of the worlde desires of a man, is his goodnesse.
that is, that, that all the things of the world Desires of a man, is his Goodness.
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For first, all that our good God for all his goodnesse to vs desires at our hands, is but goodnesse.
For First, all that our good God for all his Goodness to us Desires At our hands, is but Goodness.
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Secondly, all that the Angels desire of vs, is but goodnesse. Thirdly, what all men desire of vs, is but goodnes.
Secondly, all that the Angels desire of us, is but Goodness. Thirdly, what all men desire of us, is but Goodness.
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Fourthly, what our selues desire of our selues, is but goodnesse. Fiftly, what all the creatures of the world doe desire of vs, is but goodnesse.
Fourthly, what our selves desire of our selves, is but Goodness. Fifty, what all the creatures of the world do desire of us, is but Goodness.
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The fourth pillar, is the reason, enforcing this most excellent dutie of goodnes.
The fourth pillar, is the reason, enforcing this most excellent duty of Goodness.
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And in the Text, I finde sixe veines of perswasion full of pregnant reason to enforce it.
And in the Text, I find sixe Veins of persuasion full of pregnant reason to enforce it.
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The 1. is, Facilitas officij, The facility of the dutie: in that it is but one duty, in which all other duties are performed.
The 1. is, Facilitas officij, The facility of the duty: in that it is but one duty, in which all other duties Are performed.
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The 2. is, Necessitas officiij, The necessity of the dutie: the bond and obligation whereby we are tied to doe this duty vnto all:
The 2. is, Necessity officiij, The necessity of the duty: the bound and obligation whereby we Are tied to do this duty unto all:
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namely, to God, to the holy Angels, to all men, to our selues, and to the creatures;
namely, to God, to the holy Angels, to all men, to our selves, and to the creatures;
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to all which we are by many and many obligations bound, but vnto God in an infinite obligation:
to all which we Are by many and many obligations bound, but unto God in an infinite obligation:
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in that he saith, that, that is to bee desired of a man.
in that he Says, that, that is to be desired of a man.
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The 3. is, Modus officij, The manner of the seeking of this dutie at our hands:
The 3. is, Modus officij, The manner of the seeking of this duty At our hands:
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it is desired, besought, intreated, begged, by all sweet meanes sought for: whereas, it might haue been commanded.
it is desired, besought, entreated, begged, by all sweet means sought for: whereas, it might have been commanded.
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The 4. is, Tempus officij, The time when this duety is to bee performed.
The 4. is, Tempus officij, The time when this duty is to be performed.
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It is euen now to be desired, whilest wee liue heere, whilest wee are in health,
It is even now to be desired, whilst we live Here, whilst we Are in health,
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whilest the voyce of the Turtle is heard in our Land, whilest we enioy these many and vnspeakeable blessings of peace, plenty,
whilst the voice of the Turtle is herd in our Land, whilst we enjoy these many and unspeakable blessings of peace, plenty,
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& the running ouer of our cup.
& the running over of our cup.
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The 5. is, Familiaritas offieij, The familiarity and naturalnesse of the duty, seeing goodnesse is such,
The 5. is, Familiaritas offieij, The familiarity and naturalness of the duty, seeing Goodness is such,
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as that no creature, (much more man) but hath a particular goodnes in it selfe.
as that no creature, (much more man) but hath a particular Goodness in it self.
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Lastly, Excellentia officij, The dignity and excellency of the duty:
Lastly, Excellence officij, The dignity and excellency of the duty:
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in that hee sayd, quod, that, euen that excellent duty of goodnesse, and nothing else but that, not power, honour, riches, wisedome, knowledge, and the like, but goodnesse.
in that he said, quod, that, even that excellent duty of Goodness, and nothing Else but that, not power, honour, riches, Wisdom, knowledge, and the like, but Goodness.
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If I might be so happy to lead your worthy and prudent eyes to beholde all the roomes of this little frame at this time, I should reioyce:
If I might be so happy to led your worthy and prudent eyes to behold all the rooms of this little frame At this time, I should rejoice:
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if not, I will leaue the rest to cast your gracious eyes vpon, when you please to come this way next.
if not, I will leave the rest to cast your gracious eyes upon, when you please to come this Way next.
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The first columne or pillar is the duty it selfe, Bonitas, Goodnesse.
The First column or pillar is the duty it self, Bonitas, goodness.
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Where I beseech you giue me leaue to vse these few quaerees. 1. What this goodnesse is. 2. Why goodnes is desired at our hands before greatnesse, power, honour, riches, vnderstanding, wisedome, knowledge, and the like excellent things:
Where I beseech you give me leave to use these few queries. 1. What this Goodness is. 2. Why Goodness is desired At our hands before greatness, power, honour, riches, understanding, Wisdom, knowledge, and the like excellent things:
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or rather, why this & not any of them at all else, which yet are so much desired and sought for by vs. 3. How can goodnesse be so desired of all, and practised of so few.
or rather, why this & not any of them At all Else, which yet Are so much desired and sought for by us 3. How can Goodness be so desired of all, and practised of so few.
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To which I wil adde a fourth quaere, An sit bonitas, Whether there bee any such thing as goodnesse,
To which I will add a fourth quaere, an sit bonitas, Whither there be any such thing as Goodness,
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and where it is to be found. The first is quid, what is this goodnesse.
and where it is to be found. The First is quid, what is this Goodness.
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And well may we enquire what it is, that is so great, and yet so little.
And well may we inquire what it is, that is so great, and yet so little.
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So great, that it includes all our duties to God, to man, to the creatures; and yet so little, that it cannot bee found amongst any of our duties:
So great, that it includes all our duties to God, to man, to the creatures; and yet so little, that it cannot be found among any of our duties:
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so great, that it cannot enter in at the gates of our Cities, Townes, Houses, or Churches:
so great, that it cannot enter in At the gates of our Cities, Towns, Houses, or Churches:
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so little, that it cannot be found in any of them.
so little, that it cannot be found in any of them.
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That deuout and good Father speaking of a good conscience, saith, that it is Maximum in minimo, The greatest thing that can be, in the least roome that can be.
That devout and good Father speaking of a good conscience, Says, that it is Maximum in minimo, The greatest thing that can be, in the least room that can be.
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For in the heart of a good man, which is a very little thing, is found a good conscience, which is the greatest thing in the world.
For in the heart of a good man, which is a very little thing, is found a good conscience, which is the greatest thing in the world.
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And herein, it is contrarie to the euent of them that digge for precious mynes of golde and siluer,
And herein, it is contrary to the event of them that dig for precious mines of gold and silver,
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for they finde Minimum in maximo, a little gold or siluer in a great lumpe and masse of lead, or other met tall.
for they find Minimum in Maximo, a little gold or silver in a great lump and mass of led, or other met tall.
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But in the hart of a good man, that is so little, it will not giue a Kite his breake-fast, is Maximum in minimo, The greatest thing that can bee, in the least roome that can be;
But in the heart of a good man, that is so little, it will not give a Kite his breakfast, is Maximum in minimo, The greatest thing that can be, in the least room that can be;
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that is, a good conscience, goodnes it selfe, that delights both God and man.
that is, a good conscience, Goodness it self, that delights both God and man.
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Therefore no maruell seeing goodnesse so great, if it hardly get into so narrow a roome as mans heart.
Therefore no marvel seeing Goodness so great, if it hardly get into so narrow a room as men heart.
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But I must tell you what this goodnesse is. Wee may say of goodnesse, as the learned say of God:
But I must tell you what this Goodness is. we may say of Goodness, as the learned say of God:
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that hee onely can bee knowne Per viam remotionis: namely, that he is not the heauen,
that he only can be known Per viam remotionis: namely, that he is not the heaven,
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nor the earth, nor the Angels, nor the spirits, nor any thing that we see:
nor the earth, nor the Angels, nor the spirits, nor any thing that we see:
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so goodnesse it is not Maiesty and power, it is not riches and pleasure, it is not birth or beauty, it is not prudence & knowledge, nor is it any thing whereof wee haue most plenty,
so Goodness it is not Majesty and power, it is not riches and pleasure, it is not birth or beauty, it is not prudence & knowledge, nor is it any thing whereof we have most plenty,
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though it bee more worth then all these greatnesses:
though it be more worth then all these Greatnesses:
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But wee may say of it truely, as Lot sayd of Zoar, Is it it not a little one,
But we may say of it truly, as Lot said of Zoar, Is it it not a little one,
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and my soule shall liue? I will then aduenture to say, that goodnesse is a vertue, whereby we communicate to others, all the good things that are in vs,
and my soul shall live? I will then adventure to say, that Goodness is a virtue, whereby we communicate to Others, all the good things that Are in us,
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or belong vnto vs, for their good.
or belong unto us, for their good.
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This definition, I grant, is too narrowe for goodnesse, for it deserues a larger roome then definitions afforde:
This definition, I grant, is too narrow for Goodness, for it deserves a larger room then definitions afford:
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yet if I should inlarge it neuer so much, I should scarcely get any one within the ring of it.
yet if I should enlarge it never so much, I should scarcely get any one within the ring of it.
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Now this goodnesse doth either respect the body, or the minde.
Now this Goodness does either respect the body, or the mind.
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Goodnes concerning the minde or soule of man, is to labour, partly by counsell, partly by example of life, to gaine the soule of our brother to god:
goodness Concerning the mind or soul of man, is to labour, partly by counsel, partly by Exampl of life, to gain the soul of our brother to god:
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and to this goodnesse, are these actions required. 1. To admonish the vnruly. 2. To comfort the distressed. 3. To beare with them that are weake. 4. To be patient towards all men.
and to this Goodness, Are these actions required. 1. To admonish the unruly. 2. To Comfort the distressed. 3. To bear with them that Are weak. 4. To be patient towards all men.
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Of these foure Saint Paule hath giuen vs these precepts. 5. To chastice the obstinate. 6. To pray for all men of what condition soeuer. According to that olde verse;
Of these foure Saint Paul hath given us these Precepts. 5. To chastise the obstinate. 6. To pray for all men of what condition soever. According to that old verse;
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Consule, castiga, solare, remitte, fer, ora. Goodnesse respecting the body, consists in many actions.Consul, Castiga, Solare, remit, fer, ora. goodness respecting the body, consists in many actions.
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Namely in those foure which our Sauiour commands, to feed the hungry, cloath the naked, lodge the stranger, visite those sicke and in prison. 5. To bury the dead. 6. To lend liberally and freely to the decayed and imprisoned.
Namely in those foure which our Saviour commands, to feed the hungry, cloth the naked, lodge the stranger, visit those sick and in prison. 5. To bury the dead. 6. To lend liberally and freely to the decayed and imprisoned.
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All six duties included in this verse: Visito, poto, cibo, redimo, tego, colligo, condo.
All six duties included in this verse: Visit, Poto, Cibo, Redimo, tego, colligo, condo.
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So then wee see what this goodnesse is, and in what & how many actions it stands.
So then we see what this Goodness is, and in what & how many actions it Stands.
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First then, if you aske mee wherein we must shew this goodnesse:
First then, if you ask me wherein we must show this Goodness:
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I answere, in all the gifts and graces of body and minde, in our temporall goods and liues also, if neede so require.
I answer, in all the Gifts and graces of body and mind, in our temporal goods and lives also, if need so require.
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Secondly, if you aske me, why wee must shew this goodnesse. I answere: because we are all members of one body;
Secondly, if you ask me, why we must show this Goodness. I answer: Because we Are all members of one body;
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and stand in neede of mutuall helpe and comforts, without which, neyther the body, nor members could continue in any perfect health.
and stand in need of mutual help and comforts, without which, neither the body, nor members could continue in any perfect health.
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But I may goe a degree or two higher, and doe no iniury vnto goodnesse.
But I may go a degree or two higher, and do no injury unto Goodness.
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And then I may say, that it is fully conteyned and expressed in these two words:
And then I may say, that it is Fully contained and expressed in these two words:
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Pietas, & Probitas, piety and honesty. That, is exercised in diuine things: this, in humane. These are the two golden pillars of all goodnesse.Pietas, & Probity, piety and honesty. That, is exercised in divine things: this, in humane. These Are the two golden pillars of all Goodness.
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These are the two glistering torches, that doe light vs to eternall happinesse.
These Are the two glistering Torches, that do Light us to Eternal happiness.
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Wouldest thou haue the great God propitious vnto thee? Viue piè, liue a godly life.
Wouldst thou have the great God propitious unto thee? Viue piè, live a godly life.
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Wouldest thou haue man beneuolent and louing vnto thee? Viue probè, liue honestly. Wouldest thou make them both thy friends? ioyne them together in thy whole life,
Wouldst thou have man benevolent and loving unto thee? Viue probè, live honestly. Wouldst thou make them both thy Friends? join them together in thy Whole life,
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so shalt thou with one labour binde both God and man vnto thee: the one of these without the other will not serue thy turne.
so shalt thou with one labour bind both God and man unto thee: the one of these without the other will not serve thy turn.
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Piety without Probity and honesty is nothing worth; probity and honesty without piety and godlinesse, is lesse worth. Piety without probity is scandalous:
Piety without Probity and honesty is nothing worth; probity and honesty without piety and godliness, is less worth. Piety without probity is scandalous:
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probity without piety superstitious, the one without the other, is altogether ruinous:
probity without piety superstitious, the one without the other, is altogether ruinous:
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but ioyne them both together in holy wedlocke, and thou shalt neuer make aberration from the chiefest good.
but join them both together in holy wedlock, and thou shalt never make aberration from the chiefest good.
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For the heathen man spake truely, Finis virtutum charitas, principium { que } pietaes: The end of vertues, is charity, and the beginning is piety. For the heathen man spoke truly, Finis Virtues charitas, principium { que } pietaes: The end of Virtues, is charity, and the beginning is piety.
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And to the same purpose another as well: Nulla est via alia quâ ad felicitatem eatur, quàm pietas.
And to the same purpose Another as well: Nulla est via Alias quâ ad felicitatem eatur, quàm pietas.
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There is no other way to felicity, then piety. There is no other Way to felicity, then piety.
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The diuine truths approuing the same, that godlinesse is profitable to all things, which hath the promise of the life present, and of that that is to come.
The divine truths approving the same, that godliness is profitable to all things, which hath the promise of the life present, and of that that is to come.
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What made Socrates to bee esteemed the best and most happy man of his time? Was it not this onely, that hee consecrated himselfe to the loue of piety,
What made Socrates to be esteemed the best and most happy man of his time? Was it not this only, that he consecrated himself to the love of piety,
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and probity, godlinesse and honesty? Zenophen reports this of him: Erat adeo religiosus, vt sine Dei consilio nihil ageret;
and probity, godliness and honesty? Zenophen reports this of him: Erat adeo Religious, vt sine Dei consilio nihil ageret;
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adeo iustus, vt nemini ne exigua quidem in re noceret, prodesset autem ijs maxime, qui ipso vterentur;
adeo Justus, vt Nobody ne Small quidem in re noceret, prodesset autem ijs maxim, qui ipso vterentur;
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adeo continens, vt nunquā id quod incundius er at, meliori anteponeret. He was so religious that he neuer did any thing without the counsaile of God;adeo Continens, vt nunquā id quod incundius er At, meliori anteponeret. He was so religious that he never did any thing without the counsel of God;
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so iust, that he neuer hurt any man, no not in the least thing, but helped them exceedingly, who would vse his meanes;
so just, that he never hurt any man, no not in the least thing, but helped them exceedingly, who would use his means;
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so continent that he neuer preferred that which was more pleasant, to that which was much better.
so continent that he never preferred that which was more pleasant, to that which was much better.
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Behold an admirable patterne of goodnesse, behold what and how great study and care this heathen man placed in the practise of these two worthy parts of goodnesse.
Behold an admirable pattern of Goodness, behold what and how great study and care this heathen man placed in the practice of these two worthy parts of Goodness.
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Behold what infamy this Gentile casts vpon vs Christians; nay what iust condemnation. Thus must we doe, if euer we will doe the duety of my text;
Behold what infamy this Gentile Cast upon us Christians; nay what just condemnation. Thus must we do, if ever we will do the duty of my text;
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if euer wee will be good men, if euer we will come in the presence of God.
if ever we will be good men, if ever we will come in the presence of God.
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For so could the diuine Philosopher aduise: For so could the divine Philosopher advise:
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Let this, saith he, be thy onely ayme, Dei cultu & vitae puritate, by the worshippe and seruice of God,
Let this, Says he, be thy only aim, Dei cultu & vitae puritate, by the worship and service of God,
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and purity and cleannesse of life, to obtayne a wished and happy end at the last.
and purity and cleanness of life, to obtain a wished and happy end At the last.
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Now this piety, that you may the better know wherein it consists, doth exercise it selfe eyther in the outward worshippe of God,
Now this piety, that you may the better know wherein it consists, does exercise it self either in the outward worship of God,
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or in the outward and inward worshippe of God, together. The inward worshippe of God alone, and by it selfe;
or in the outward and inward worship of God, together. The inward worship of God alone, and by it self;
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which consists onely in the minde and inward man, is practised in these two duties; the first, is the knowledge of God, the second, is the feare of God:
which consists only in the mind and inward man, is practised in these two duties; the First, is the knowledge of God, the second, is the Fear of God:
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by these two, as by two filuer conduits, doe piety and religion flow into the affections and minds of men.
by these two, as by two filuer conduits, do piety and Religion flow into the affections and minds of men.
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First, for the knowledge of God, our Sauiour witnesseth, This is life eternall to know thee to be the onely very God,
First, for the knowledge of God, our Saviour Witnesseth, This is life Eternal to know thee to be the only very God,
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and whom thou hast sent, Iesus Christ the same doth the Apostle:
and whom thou hast sent, Iesus christ the same does the Apostle:
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How shall they call on him, in whom they haue not beleeued? And how shall they beleeue in him, of whom they haue not heard? This truth is so pregnant, that the very heathens haue acknowledged it: one of them saying, Deum colit, qui nouit, Hee doth worshippe and feare God, that knowes God. And another of them: How shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not herd? This truth is so pregnant, that the very Heathens have acknowledged it: one of them saying, God colit, qui Novit, He does worship and Fear God, that knows God. And Another of them:
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Dei cognitio similem Angelis reddit, The knowledg of God, makes a man like vnto the Angels. Dei cognitio similem Angels Render, The knowledge of God, makes a man like unto the Angels.
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Secondly for the feare of God, is it not the beginning of al wisedome? Feare God and keepe his commandements,
Secondly for the Fear of God, is it not the beginning of all Wisdom? fear God and keep his Commandments,
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for that is Totum hominis, All the whole duty of man:
for that is Totum hominis, All the Whole duty of man:
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this was also acknowledged euen by the heathen wise men. One of them could say, Quis non timet omnia prouidentem, cogitantem, & animaduertentem? Who is it, that doth not feare the all-prouident, all-seeing and all-punishing God? The glory of this dutie, did the heathen king Cyrus see,
this was also acknowledged even by the heathen wise men. One of them could say, Quis non timet omnia prouidentem, cogitantem, & animaduertentem? Who is it, that does not Fear the all-prouident, All-seeing and all-punishing God? The glory of this duty, did the heathen King Cyrus see,
d vbds av vvn av p-acp dt j-jn j n2. crd pp-f pno32 vmd vvi, fw-la fw-fr fw-la fw-la fw-la, fw-la, cc fw-la? r-crq vbz pn31, cst vdz xx vvi dt j, j cc j np1? dt n1 pp-f d n1, vdd dt j-jn n1 npg1 vvb,
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so much innobled in Zenophons History: who dying, called his two Sonnes vnto him, and left them this golden Legacy;
so much ennobled in Xenophons History: who dying, called his two Sons unto him, and left them this golden Legacy;
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Pertimescite Deos, O Filij, vt nihil impij, nihil nefarij vel committatis, vel deliberetis. Pertimescite Gods, O Filij, vt nihil Impij, nihil nefarij vel committatis, vel deliberetis.
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.
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O my Sonnes, I beseech you feare the Gods, that you neuer eyther commit, or deliberate vpon, any impious, nefarious or vngodly thing.
Oh my Sons, I beseech you Fear the God's, that you never either commit, or deliberate upon, any impious, nefarious or ungodly thing.
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O how wise was this Father (if hee had knowne the true God) to leaue to his posterity such an inestimable pearle by testament? And how happy those Sonnes, to whom such an inheritance, more rich then all the Patrimonies of the world, was demised and giuen? to whom Timor Dei; the feare of God was left as Legacy, in respect of which, all other vertues, are but as Strepitus verborum, the sound of words without matter.
O how wise was this Father (if he had known the true God) to leave to his posterity such an inestimable pearl by Testament? And how happy those Sons, to whom such an inheritance, more rich then all the Patrimonies of the world, was demised and given? to whom Timor Dei; the Fear of God was left as Legacy, in respect of which, all other Virtues, Are but as Strepitus verborum, the found of words without matter.
sy q-crq j vbds d n1 (cs pns31 vhd vvn dt j np1) pc-acp vvi p-acp po31 n1 d dt j n1 p-acp n1? cc c-crq j d n2, p-acp ro-crq d dt n1, av-dc j av av-d dt n2 pp-f dt n1, vbds vvn cc vvn? p-acp r-crq fw-la fw-la; dt n1 pp-f np1 vbds vvn p-acp n1, p-acp n1 pp-f r-crq, d j-jn n2, vbr cc-acp p-acp fw-la fw-la, dt n1 pp-f n2 p-acp n1.
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I will adde to this a Legacy of the same nature, but better directed, I thinke in the world not such another to paralell it:
I will add to this a Legacy of the same nature, but better directed, I think in the world not such Another to parallel it:
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that of good king Dauid to Salomon his Sonne:
that of good King David to Solomon his Son:
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And thou Salomon my Sonne know thou the God of thy Fathers, and serue him with a perfect heart, and with a willing minde: And thou Solomon my Son know thou the God of thy Father's, and serve him with a perfect heart, and with a willing mind:
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for the Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts: If thou seeke him, he will be found of thee;
for the Lord Searches all hearts, and understandeth all the Imaginations of thoughts: If thou seek him, he will be found of thee;
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but if thou forsake him, he will cast thee off for euer.
but if thou forsake him, he will cast thee off for ever.
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How many shall wee finde in our times, who will take it in great dudgeon and derision,
How many shall we find in our times, who will take it in great dudgeon and derision,
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if you tel them, that they haue none of this goodnesse in them, no knowledge of God, no feare of God? And yet their whole liues shewes them to haue no more of eyther indeede then Cyclops had, whose goodnesse in the Poet, is thus depainted, Non vlla numina expanesco Coelitum,
if you tell them, that they have none of this Goodness in them, no knowledge of God, no Fear of God? And yet their Whole lives shows them to have no more of either indeed then Cyclops had, whose Goodness in the Poet, is thus depainted, Non vlla numina expanesco Coelitum,
cs pn22 vvb pno32, cst pns32 vhb pix pp-f d n1 p-acp pno32, dx n1 pp-f np1, dx n1 pp-f np1? cc av po32 j-jn n2 vvz pno32 pc-acp vhi dx dc pp-f d av av np1 vhd, r-crq n1 p-acp dt n1, vbz av vvn, fw-fr fw-la fw-la fw-la fw-la,
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sed victimas veni deorum maximo ventri offero: Deos ignoro caeteros. sed victimas veni Gods Maximo ventri Offer: Gods Ignore Others.
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I feare no powers of Heauen, saith Cyclops, but I offer Sacrifices to one of the greatest of the Gods, my belly, other Gods I know none.
I Fear no Powers of Heaven, Says Cyclops, but I offer Sacrifices to one of the greatest of the God's, my belly, other God's I know none.
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Such are they that consecrate more dayes and yeeres to their pleasures and lusts, then houres or minutes to the knowledge of God;
Such Are they that consecrate more days and Years to their pleasures and Lustiest, then hours or minutes to the knowledge of God;
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such as that wicked iudge, that neyther feare God, nor reuerence man;
such as that wicked judge, that neither Fear God, nor Reverence man;
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such as dedicate most of their golden time, to paint and varnish an vgly face, to deck and dresse a rotten, filthy, stinking carcasse. such as dedicate most of their golden time, to paint and varnish an ugly face, to deck and dress a rotten, filthy, stinking carcase.
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The internall, and externall worke and seruice of God together, being the second part of piety,
The internal, and external work and service of God together, being the second part of piety,
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and consisting both in the inward affections of the heart, and outward gestures and actions of the body, I reduce to these two duties.
and consisting both in the inward affections of the heart, and outward gestures and actions of the body, I reduce to these two duties.
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The first is prayer, vnto God; the second is, prayse and thankesgiuing vnto him, for his benefits.
The First is prayer, unto God; the second is, praise and thanksgiving unto him, for his benefits.
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For as God is a most pure essence, so will he be worshipped and serued with a pure and vncorrupt minde and voice.
For as God is a most pure essence, so will he be worshipped and served with a pure and uncorrupt mind and voice.
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The first of these duties is prayer, which is so powerfull with God, if it be put vp with a liuely faith, a holy zeale,
The First of these duties is prayer, which is so powerful with God, if it be put up with a lively faith, a holy zeal,
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and a penitent heart, that as a learned Father saith, Vincit inuincibilem, it ouercomes the most inuincible God;
and a penitent heart, that as a learned Father Says, Vincit inuincibilem, it overcomes the most invincible God;
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and so acceptable a messenger withall, as that whatsoeuer we aske in faith, we shall obtaine.
and so acceptable a Messenger withal, as that whatsoever we ask in faith, we shall obtain.
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This opens the gates of Heauen at his pleasure, and shuts them: This ambassadour preuailes, in what message soeuer it be sent.
This Opens the gates of Heaven At his pleasure, and shuts them: This ambassador prevails, in what message soever it be sent.
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The Oracle of Inpiter Hammon being consulted by the Ambassadours of Athons, why the Gods vntill that time bad giuen victory to the Lacedemonians, and not to them, answered, That the cause was, The Oracle of Inpiter Hammon being consulted by the ambassadors of Athons, why the God's until that time bad given victory to the Lacedaemonians, and not to them, answered, That the cause was,
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for that the prayers of the Lacedemonians, were to them more pleasing, then all the Sacrifices of the Graecians: shewing what acceptance prayer had with God.
for that the Prayers of the Lacedaemonians, were to them more pleasing, then all the Sacrifices of the Greeks: showing what acceptance prayer had with God.
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Whence the wise and learned heathen was wont to say, that if wee did rightly inuocate God, it would come to passe, that by his Angels he would admonish vs of the chiefest and best things. Whence the wise and learned heathen was wont to say, that if we did rightly invocate God, it would come to pass, that by his Angels he would admonish us of the chiefest and best things.
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Most high and wonderfull priuiledges are these:
Most high and wonderful privileges Are these:
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but how may I a silly worme, vnworthy to appeare in the presence of his maiesty and goodnesse, frame my petition and suite to the great maiesty of God? I will tell thee.
but how may I a silly worm, unworthy to appear in the presence of his majesty and Goodness, frame my petition and suit to the great majesty of God? I will tell thee.
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Learne of that most heauenly Teacher saying vnto thee: when thou prayest, say, Our Father which art in Heauen.
Learn of that most heavenly Teacher saying unto thee: when thou Prayest, say, Our Father which art in Heaven.
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But if thou wilt not heare God himselfe teaching thee to pray, learne of that heathen,
But if thou wilt not hear God himself teaching thee to pray, Learn of that heathen,
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first to desire of God that he would graunt vnto thee, Vt sentias, loquaris, agas, quae ipsi gratissima sunt:
First to desire of God that he would grant unto thee, Vt sentias, loquaris, agas, Quae ipsi gratissima sunt:
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That thou mayest vnderstand, speake and doe the things that are to him most pleasing, and to thy friends and common-wealth most glorious and profitable.
That thou Mayest understand, speak and do the things that Are to him most pleasing, and to thy Friends and commonwealth most glorious and profitable.
cst pns21 vm2 vvi, vvb cc vdb dt n2 cst vbr p-acp pno31 av-ds j-vvg, cc p-acp po21 n2 cc n1 av-ds j cc j.
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The second duty of the second part of piety is prayse and thanksgiuing vnto God for his benefits.
The second duty of the second part of piety is praise and thanksgiving unto God for his benefits.
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Of which I remember what Philo the Iewe writ:
Of which I Remember what Philo the Iewe writ:
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That a certaine Prophet being demanded of God if hee desired any thing in this most beautifull frame of the World, to the further perfection thereof, answered;
That a certain Prophet being demanded of God if he desired any thing in this most beautiful frame of the World, to the further perfection thereof, answered;
cst dt j n1 vbg vvn pp-f np1 cs pns31 vvd d n1 p-acp d av-ds j n1 pp-f dt n1, p-acp dt jc n1 av, vvd;
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that all things were most full, perfect and excellent, yet one thing hee required more, Laudatorem horum sermonem: A voice to set forth the praises of these things;
that all things were most full, perfect and excellent, yet one thing he required more, Laudatorem horum sermonem: A voice to Set forth the praises of these things;
cst d n2 vbdr av-ds j, j cc j, av crd n1 pns31 vvd av-dc, fw-la fw-la fw-la: dt n1 pc-acp vvi av dt n2 pp-f d n2;
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which answere so much pleased the Father of this vniuerse, that not long after, there was heard a most musicall sound and Harmony from that only virgin of all diuine powers, Memory.
which answer so much pleased the Father of this universe, that not long After, there was herd a most musical found and Harmony from that only Virgae of all divine Powers, Memory.
r-crq n1 av av-d vvn dt n1 pp-f d n1, cst xx av-j a-acp, pc-acp vbds vvn dt av-ds j n1 cc n1 p-acp d j n1 pp-f d j-jn n2, n1.
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This is a principall part of the worke and seruice that God requires of vs, namely, that we remember and make knowne to the World, how great his power, wisedome, and goodnesse is.
This is a principal part of the work and service that God requires of us, namely, that we Remember and make known to the World, how great his power, Wisdom, and Goodness is.
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And who are these musitions, these sweete singers, that make such heauenly harmony in the eares of the Almighty,
And who Are these musicians, these sweet singers, that make such heavenly harmony in the ears of the Almighty,
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but we mortall men, of whom he requires this worshippe, this seruice, this goodnesse? And what is this for so many benefites,
but we Mortal men, of whom he requires this worship, this service, this Goodness? And what is this for so many benefits,
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for so great goodnesse to vs? Why are we so slow and negligent in this duty, wherein the very birds of the ayre are so diligent? Si luscinia essem, saith the learned heathen, Facerem quod luscinia; cum autem homo rationalis sim, quid faciam? Laudabo Deum,
for so great Goodness to us? Why Are we so slow and negligent in this duty, wherein the very Birds of the air Are so diligent? Si luscinia essem, Says the learned heathen, Facerem quod luscinia; cum autem homo rationalis sim, quid faciam? Laudabo God,
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nec cessabo vnquā, vos verò, vt idem faciatis, hortor. If I were a Nightingale, I would do as the Nightingale doth;nec cessabo vnquā, vos verò, vt idem faciatis, Hortor. If I were a Nightingale, I would do as the Nightingale does;
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but seeing I am a reasonable man, what shall I doe? I will prayse and magnify my God,
but seeing I am a reasonable man, what shall I do? I will praise and magnify my God,
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nor will I euer cease to do it; and my counsell is, that you should also doe the same.
nor will I ever cease to do it; and my counsel is, that you should also do the same.
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For as Cyrus sayd well, hee doth most easily obtaine his suite at Gods hands, not who in aduersity flattereth him,
For as Cyrus said well, he does most Easily obtain his suit At God's hands, not who in adversity Flattereth him,
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but who in a prosperous estate remembers him.
but who in a prosperous estate remembers him.
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Yet all these excellent duties of goodnes and piety, as the knowledge, feare, prayer, and praise of God, are but cadauera, dead bodies, (and so they were in the hearts of all the Heathen, whom God did not further inlighten) except they be animated by a liuely faith,
Yet all these excellent duties of Goodness and piety, as the knowledge, Fear, prayer, and praise of God, Are but cadauera, dead bodies, (and so they were in the hearts of all the Heathen, whom God did not further inlighten) except they be animated by a lively faith,
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and tempered with the liuely heate of the loue of God.
and tempered with the lively heat of the love of God.
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But when these two do make way for the worshippe and seruice of God, and duties of sanctificatiō,
But when these two do make Way for the worship and service of God, and duties of sanctification,
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then is our knowledge, feare, prayer, and praise, full of life, then is our seruice acceptable vnto him, and not else.
then is our knowledge, Fear, prayer, and praise, full of life, then is our service acceptable unto him, and not Else.
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What then ought Kings and mighty men of the earth to doe in this duty of prayse,
What then ought Kings and mighty men of the earth to do in this duty of praise,
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but with king Agesilaus, if any prosperous thing befall them, not to growe proud, and contemne any man in respect of themselues,
but with King Agesilaus, if any prosperous thing befall them, not to grow proud, and contemn any man in respect of themselves,
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but to giue thankes vnto God, in whose hands are not onely the hearts of Kings,
but to give thanks unto God, in whose hands Are not only the hearts of Kings,
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but euen all that belongs vnto them? What should the wise men of the world doe,
but even all that belongs unto them? What should the wise men of the world do,
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but with Socrates, sacrifice vnto God, euen for the fruits of the earth? What should all men do, Kings,
but with Socrates, sacrifice unto God, even for the fruits of the earth? What should all men do, Kings,
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and Councell, and Common people, but with Cicero and the Romaines, supplicate our good God,
and Council, and Common people, but with Cicero and the Romans, supplicate our good God,
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and praise his blessed name, for that hee hath deliuered, Vrbem incendies, ciues caede, Italiam bello, The City from burning, the citizens from slaughter,
and praise his blessed name, for that he hath Delivered, Vrbem incendies, ciues Kill, Italiam bello, The city from burning, the Citizens from slaughter,
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and Italy from warres, when Catiline was vanquished? Thus should wee bee affected in euery deliuerance, yea in euery blessing:
and Italy from wars, when Catiline was vanquished? Thus should we be affected in every deliverance, yea in every blessing:
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not to think it is our owne wisedom or prouidence, our owne bow & sword, our owne worth and vertue, that procures these good things vnto vs,
not to think it is our own Wisdom or providence, our own bow & sword, our own worth and virtue, that procures these good things unto us,
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and preserues vs from so many iudgements:
and preserves us from so many Judgments:
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but the onely goodnesse of God, and that to prouoke vs vnto this duty of goodnesse.
but the only Goodness of God, and that to provoke us unto this duty of Goodness.
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The second pillar of goodnes is probity and honesty of life;
The second pillar of Goodness is probity and honesty of life;
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which is as the lampe and light by which wee shew our piety & goodnesse to the view of the world.
which is as the lamp and Light by which we show our piety & Goodness to the view of the world.
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This is that grace, by which in the things of this life, wee behaue our selues aright,
This is that grace, by which in the things of this life, we behave our selves aright,
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as becommeth the children of God: and this is of two sorts. For first, it either respects our selues, and so these vertues belong vnto it:
as becomes the children of God: and this is of two sorts. For First, it either respects our selves, and so these Virtues belong unto it:
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fortitude, temperance, magnanimity, patience, continencie, sobriety, chastity, parsimony.
fortitude, temperance, magnanimity, patience, continency, sobriety, chastity, parsimony.
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Wherin I pray you obserue, what is written of Pomponius Atticus, one of the richest of all the Romanes: yet Nemo illo minùs emax, nemo minùs aedificator, There was no man bought lesse, no man built lesse then hee.
Wherein I pray you observe, what is written of Pomponius Atticus, one of the Richest of all the Romans: yet Nemo illo minùs emax, nemo minùs aedificator, There was no man bought less, no man built less then he.
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And withall take this caution with you of the wise Romane, That you doc euermore Finem omniū rerum spectare, & superuacua deuitare, Looke vpon the end of all things, and auoide all superfluities.
And withal take this caution with you of the wise Roman, That you doc evermore Finem omniū rerum spectare, & superuacua deuitare, Look upon the end of all things, and avoid all superfluities.
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For oftentimes these outward things are but the glorious monuments of inglorious and vngodly liues, of such as had nothing else to commend them.
For oftentimes these outward things Are but the glorious monuments of inglorious and ungodly lives, of such as had nothing Else to commend them.
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Or secondly, they are such parts of probity and honesty, as respect others:
Or secondly, they Are such parts of probity and honesty, as respect Others:
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and such are ciuility in speech, and composition of gestures, vibanity, fit and commendable silence, shamefastnesse and grauity, modesty, gentlenesse, humility, placability, charity, iustice, liberality, friendship, innocency, truth, faith, thankfulnesse.
and such Are civility in speech, and composition of gestures, vibanity, fit and commendable silence, shamefastness and gravity, modesty, gentleness, humility, placability, charity, Justice, liberality, friendship, innocency, truth, faith, thankfulness.
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These are the ribbes and bones, nay the very life and soule of goodnes;
These Are the ribs and bones, nay the very life and soul of Goodness;
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viz. the knowledge & feare of God, prayer to God, and praise of God, ioyned with holinesse of life and conuersation towards our selues, and all other.viz. the knowledge & Fear of God, prayer to God, and praise of God, joined with holiness of life and Conversation towards our selves, and all other.
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Hic selus sapit, ast alij velut vmbra feruntur: The man that is thus accomplished with goodnes, is the onely wise man;Hic selves sapit, ast alij velut vmbra feruntur: The man that is thus accomplished with Goodness, is the only wise man;
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but all others passe away as doth a shadowe. This is the good desired of man in my Text:
but all Others pass away as does a shadow. This is the good desired of man in my Text:
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this makes him acceptable to God and man, and makes him come neare to the image of God, Qui solus bonus, & ipsa bonitas, Who is onely good, and goodnes it selfe.
this makes him acceptable to God and man, and makes him come near to the image of God, Qui solus bonus, & ipsa bonitas, Who is only good, and Goodness it self.
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Wee haue seene now what goodnes is.
we have seen now what Goodness is.
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The next inquirie must be, why goodnesse is desired before greatnesse, power, honour, riches, vnderstanding, wisedome, knowledge, and the like:
The next inquiry must be, why Goodness is desired before greatness, power, honour, riches, understanding, Wisdom, knowledge, and the like:
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or rather why this, and not any of them all else.
or rather why this, and not any of them all Else.
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First, this is desired, and not they, because there is no vse of any of these,
First, this is desired, and not they, Because there is no use of any of these,
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but by the hand and instruction of goodnes. Goodnes puts in practice all the greatnesse, honour, riches, knowledge;
but by the hand and instruction of Goodness. goodness puts in practice all the greatness, honour, riches, knowledge;
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and all the graces of God in vs, to the good of others:
and all the graces of God in us, to the good of Others:
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and whatsoeuer comes in her way, it directs them all, to the glory of God and good of others.
and whatsoever comes in her Way, it directs them all, to the glory of God and good of Others.
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It is like vnto fire, it makes all things like it selfe. It is the life of our graces:
It is like unto fire, it makes all things like it self. It is the life of our graces:
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it puts spirit into truth, that a man dare speake it in the face of the greatest:
it puts Spirit into truth, that a man Dare speak it in the face of the greatest:
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so into knowledge, wisedome, honour, riches, all which are but cadauera, dead carcasses, till goodnesse in-soule them.
so into knowledge, Wisdom, honour, riches, all which Are but cadauera, dead carcases, till Goodness in-soule them.
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For none of these things are good, till they bee vsed to their proper ends for which they were giuen vs:
For none of these things Are good, till they be used to their proper ends for which they were given us:
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namely, therewith to doe good vnto others. Secondly, goodnes is more essentiall and connaturall to man then any of these.
namely, therewith to do good unto Others. Secondly, Goodness is more essential and connatural to man then any of these.
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For man hath an essentiall and naturall goodnes, but no essentiall greatnesse, honor, riches, knowledge, and the like.
For man hath an essential and natural Goodness, but no essential greatness, honour, riches, knowledge, and the like.
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Therefore as one deepe calles another, so the goodnes of man calles for goodnes againe of man.
Therefore as one deep calls Another, so the Goodness of man calls for Goodness again of man.
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Thirdly, goodnes is more rare then greatnesse, honour, riches, and the rest: and Omnia rara chara, All rare things are deare and much desired.
Thirdly, Goodness is more rare then greatness, honour, riches, and the rest: and Omnia rara chara, All rare things Are deer and much desired.
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Therefore goodnes being such a stranger, being so rare a diamond, is the more desired. Fourthly, Omnia appetunt bonum, All things doe desire that which is good:
Therefore Goodness being such a stranger, being so rare a diamond, is the more desired. Fourthly, Omnia appetunt bonum, All things do desire that which is good:
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that is, their end and perfection, and so consequently, all that conducteth thereunto, and that is goodnesse.
that is, their end and perfection, and so consequently, all that conducteth thereunto, and that is Goodness.
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Fiftly, goodnes is contrary to the nature of all other things.
Fifty, Goodness is contrary to the nature of all other things.
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For in the pursuite of all other things wee are limitted with conditions, which makes vs the more greedily follow them, Nitimur in vetitum semper, cupimus { que } negata;
For in the pursuit of all other things we Are limited with conditions, which makes us the more greedily follow them, Nitimur in vetitum semper, cupimus { que } negata;
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We striue against the stream, & desire things most that are denied vs:
We strive against the stream, & desire things most that Are denied us:
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but this duty of goodnes is not limited at all, & yet euery man desires it,
but this duty of Goodness is not limited At all, & yet every man Desires it,
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as if it were forbidden him. Sixtly, goodnes appertaynes to the appetite and will; wisdome, knowledge, truth, and the like, to the vnderstanding:
as if it were forbidden him. Sixty, Goodness appertains to the appetite and will; Wisdom, knowledge, truth, and the like, to the understanding:
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and God labours first to get the will to encline and desire goodnes.
and God labours First to get the will to incline and desire Goodness.
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Therefore worketh in vs both the will and the deed, first the will, and then the deed will followe. Therefore works in us both the will and the deed, First the will, and then the deed will follow.
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The reason is, for that Sathan laboureth first, to get and possesse the will, and therefore proposed to the woman the principall good, euen God, who is goodnes it selfe:
The reason is, for that Sathan Laboureth First, to get and possess the will, and Therefore proposed to the woman the principal good, even God, who is Goodness it self:
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Eritis sicut dij, Yee shall be as Gods. Therefore secing this perswasion wrought so much, the Lord labours heere, by sercing goodnes before all other things, to giue vs that assuredly, which Satan promised lyingly. If you performe goodnes:You will be sicut dij, Ye shall be as God's Therefore secing this persuasion wrought so much, the Lord labours Here, by sercing Goodness before all other things, to give us that assuredly, which Satan promised lyingly. If you perform Goodness:
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Eritis sicut dij, You shall be as Gods. Hence it is, that nothing can denominate a man according to his most honourable title, viz. to bee called and bee a good man,You will be sicut dij, You shall be as God's Hence it is, that nothing can denominate a man according to his most honourable title, viz. to be called and be a good man,
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nay a man, but onely goodnes.
nay a man, but only Goodness.
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For hee is not a good man, that hath a good vnderstanding and great knowledge and wisedome,
For he is not a good man, that hath a good understanding and great knowledge and Wisdom,
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nor he that is in great honour and respect, nor hee that hath great riches and possessions,
nor he that is in great honour and respect, nor he that hath great riches and possessions,
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but onely hee that possesseth goodnes: that is, hee that imployes all these to the good of others.
but only he that Possesses Goodness: that is, he that employs all these to the good of Others.
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Nay, hee is no man that hath all these, if he want this goodnes of my Text.
Nay, he is no man that hath all these, if he want this Goodness of my Text.
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For as the Heathen Epictetus tels vs, wee try a man as wee try money. What figure or stampe hath this coine? Traianes? Then bring it.
For as the Heathen Epictetus tells us, we try a man as we try money. What figure or stamp hath this coin? Traianes? Then bring it.
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Neroes? Away with is, it is adulterate, sophisticate, wicked. So is it in the tryall of a man.Neros? Away with is, it is adulterate, sophisticate, wicked. So is it in the trial of a man.
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What figure and stampe doe his purposes and practises carry? Is hee mercifull, meeke, humble, gentle, sociable, patient, a louer of all men? Bring him, I allowe him, I admit him,
What figure and stamp do his Purposes and practises carry? Is he merciful, meek, humble, gentle, sociable, patient, a lover of all men? Bring him, I allow him, I admit him,
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and him onely for a man, and companion with God.
and him only for a man, and Companion with God.
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But see hee haue not Neroes characters, or Nebuchadnezzars, or Ahabs, or Ieroboams. Is hee dissolute, riotous, vaine, luxarious an vncleane person? Is he proud, haughty, high-minded? Is hee angry? Is hee a pursuer of enmities? Is hee froward? Doth hee reuenge himselfe of such as offend him,
But see he have not Neros characters, or Nebuchadnezar's, or Ahabs, or Ieroboams. Is he dissolute, riotous, vain, luxarious an unclean person? Is he proud, haughty, High-minded? Is he angry? Is he a pursuer of enmities? Is he froward? Does he revenge himself of such as offend him,
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when hee gets opportunity? Is hee an apparent impenitent wicked liuer in any grosse sinne? What then? Wilt thou say this is a man? Surely no.
when he gets opportunity? Is he an apparent impenitent wicked liver in any gross sin? What then? Wilt thou say this is a man? Surely no.
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Quiduis potius quàm homo; He is rather any thing then a man: but a man hee is not.Quiduis potius quàm homo; He is rather any thing then a man: but a man he is not.
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Wilt thou say, that all things are iudged of by their formes? If that bee so,
Wilt thou say, that all things Are judged of by their forms? If that be so,
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then thou mayest call a lumpe of waxe or clay an apple, because it is round like an apple:
then thou Mayest call a lump of wax or clay an apple, Because it is round like an apple:
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thou mayest say, it hath the smell and taste of an apple. But the outwarde circumscription and attendants are not sufficient;
thou Mayest say, it hath the smell and taste of an apple. But the outward circumscription and attendants Are not sufficient;
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it is not a nose, or an eye, or the like, that are sufficient to constitute a man:
it is not a nose, or an eye, or the like, that Are sufficient to constitute a man:
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For humane purposes, and vertuous and noble actions, are required to make a man.
For humane Purposes, and virtuous and noble actions, Are required to make a man.
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This man heares not wholsome admonitions when he is reproued, he vnderstands not the things that belong to his peace, to his saluation:
This man hears not wholesome admonitions when he is reproved, he understands not the things that belong to his peace, to his salvation:
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shall wee say he is a man,? No, hee is an asse:
shall we say he is a man,? No, he is an Ass:
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his shamefastnesse and modesty is dead, hee is vnprofitable, hee is any thing rather then a man.
his shamefastness and modesty is dead, he is unprofitable, he is any thing rather then a man.
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Another there is, who seekes with whom hee may quarrell, whom hee may spurne and contemne.
another there is, who seeks with whom he may quarrel, whom he may spurn and contemn.
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Therefore is neither a sheep nor an asse.
Therefore is neither a sheep nor an Ass.
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What then? Fera bestia, A wilde, bruite, sauage beast? It is not then the shape & image of a man that makes a man,
What then? Fera Beast, A wild, bruit, savage beast? It is not then the shape & image of a man that makes a man,
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but the image of God in man, his vertuous inclinations, and resolute executions of good purposes.
but the image of God in man, his virtuous inclinations, and resolute executions of good Purposes.
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If he haue the stamp of vertue and holinesse, of mercy and goodnes, he is a man;
If he have the stamp of virtue and holiness, of mercy and Goodness, he is a man;
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if not, he is so much lesse then a man, as a good man is more then a beast.
if not, he is so much less then a man, as a good man is more then a beast.
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If this were truely disgested, it would make thousands of such as onely carry the names and shapes of men, to be much ashamed of thēselues.
If this were truly digested, it would make thousands of such as only carry the names and shapes of men, to be much ashamed of themselves.
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For what should make the profane and godlesse persons of the world, who will not be acquainted with goodnes at all, to blush,
For what should make the profane and godless Persons of the world, who will not be acquainted with Goodness At all, to blush,
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if this doe not? That wheras they thinke themselues to bee the onely braue men of this world, they are in true account with God himselfe) who is Optimus rerum aestimator, The best iudge of all things) and also with all good men, esteemed as the dung of the streetes,
if this do not? That whereas they think themselves to be the only brave men of this world, they Are in true account with God himself) who is Optimus rerum aestimator, The best judge of all things) and also with all good men, esteemed as the dung of the streets,
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and as salt that hath lost his saltnesse, which is good for nothing but to bee troden vnder foot.
and as salt that hath lost his saltness, which is good for nothing but to be trodden under foot.
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The Prodigall is a true embleme of a voluptuous, impenitent man, turned out of the nature of man into a swine and brute beast.
The Prodigal is a true emblem of a voluptuous, impenitent man, turned out of the nature of man into a Swine and brutus beast.
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For Christ tels vs, hee was set to feede swine. And to feede is vsually taken to recreate and delight:
For christ tells us, he was Set to feed Swine. And to feed is usually taken to recreate and delight:
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Oculos pictura pascit inani, Hee fed his eyes in beholding a vaine picture. Eyes pictura pascit inani, He fed his eyes in beholding a vain picture.
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So that to feede swine, is as much, as by the filthinesse of sinnes to delight and feed diuels:
So that to feed Swine, is as much, as by the filthiness of Sins to delight and feed Devils:
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sinne beeing truely the diuels food:
sin being truly the Devils food:
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drunkennesse, vncleanesse, luxurie, and all other vices (in the opinion of the learned) no better but the diuells dainty dishes: Drunkenness, uncleanness, luxury, and all other vices (in the opinion of the learned) no better but the Devils dainty Dishes:
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All of vs so long feeding swine, as we doe by our sinnes please the diuell, All of us so long feeding Swine, as we do by our Sins please the Devil,
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or doe such things as the diuell reioiceth at.
or do such things as the Devil Rejoiceth At.
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For as the meate of Christ is to doe his Fathers will, so it is the diuels meate, to doe his will.
For as the meat of christ is to do his Father's will, so it is the Devils meat, to do his will.
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And therefore our Sauiour might well call the impenitent vicious vngodly man a swine, not fitte to haue pearles cast before him:
And Therefore our Saviour might well call the impenitent vicious ungodly man a Swine, not fit to have Pearls cast before him:
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for as from the swine comes no good, neither milke as from the cow, nor wooll as from the sheepe,
for as from the Swine comes no good, neither milk as from the cow, nor wool as from the sheep,
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nor faithfull seruice as from the dogge, nor obedience as from the horse, nor bearing of burdens as from the asse,
nor faithful service as from the dog, nor Obedience as from the horse, nor bearing of burdens as from the Ass,
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nor tillage as from the oxe:
nor tillage as from the ox:
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as the swine giues no cōtentment to him that feeds it, as the horse doth by his pace, the dogge by his hunting, the hawke by his fowling:
as the Swine gives no contentment to him that feeds it, as the horse does by his pace, the dog by his hunting, the hawk by his fowling:
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so the voluptuous carnall man is good for nothing;
so the voluptuous carnal man is good for nothing;
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neyther hath God, who filles his bellie with his infinite treasures daily, any pleasure in him, or seruice from him.
neither hath God, who fills his belly with his infinite treasures daily, any pleasure in him, or service from him.
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So that the wicked and vngodly sinner lying in his stinking pleasures, is truely a swine wallowing in the filthy puddle,
So that the wicked and ungodly sinner lying in his stinking pleasures, is truly a Swine wallowing in the filthy puddle,
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as a filthy as aswine, as gluttonous as a swine, delighting in dirt as a swine, not smelling the stinke of his sin any more then the swine doth the stinke of the dirt it wallowes in.
as a filthy as aswine, as gluttonous as a Swine, delighting in dirt as a Swine, not smelling the stink of his since any more then the Swine does the stink of the dirt it wallows in.
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And yet no dung stinks so much in our nostrels, as sinne doth in the nostrels of God.
And yet no dung stinks so much in our nostrils, as sin does in the nostrils of God.
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And therefore the Scripture speaking of impenitent sinners, tels vs that the carcasse of Iezabel should be as dung on the ground;
And Therefore the Scripture speaking of impenitent Sinners, tells us that the carcase of Jezebel should be as dung on the ground;
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and because they had sinned against the Lord, their flesh shall bee as the dung: the wicked becoming as the dung of the earth.
and Because they had sinned against the Lord, their Flesh shall be as the dung: the wicked becoming as the dung of the earth.
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Whereby we vnderstand, that no hot reeking dung, or filthy stinking carcasse cast out into the chanell, is so odious to our sight and smell, Whereby we understand, that no hight reeking dung, or filthy stinking carcase cast out into the channel, is so odious to our sighed and smell,
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as the impenitent sinner is in the sight & nostrels of God and Angels.
as the impenitent sinner is in the sighed & nostrils of God and Angels.
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And so foule is the stinke of infull soules, as a godly Father obserues, that therefore Christ at the last iudgement shall shake them off with that irreuocable, depart from me,
And so foul is the stink of infull Souls, as a godly Father observes, that Therefore christ At the last judgement shall shake them off with that irrevocable, depart from me,
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as not being able to endure their smell, no not so long as they shall bee a iudging.
as not being able to endure their smell, no not so long as they shall be a judging.
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And as the vngodly are swine in these respects, so as Swine are choaked with the smell of roses,
And as the ungodly Are Swine in these respects, so as Swine Are choked with the smell of roses,
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as they chew not their meate, as they are vnrofitable for all seruices, such are the voluptuous and carnall men for all the world;
as they chew not their meat, as they Are vnrofitable for all services, such Are the voluptuous and carnal men for all the world;
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to heare or see any good or godly thing doth choake them, they neuer ruminate and consider the Law of God, they are good for no worke of piety or religion, hauing no more Soule then swine haue, Corpus sine pectore, a Body without a Soule, following onely the good things that belong to the body,
to hear or see any good or godly thing does choke them, they never ruminate and Consider the Law of God, they Are good for no work of piety or Religion, having no more Soul then Swine have, Corpus sine pectore, a Body without a Soul, following only the good things that belong to the body,
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as swine doe, being fed and fatted for Hell, as swine for the shambles, Telluris inutile pondus, an vnprofitable burden to the Earth,
as Swine do, being fed and fatted for Hell, as Swine for the shambles, Telluris inutile pondus, an unprofitable burden to the Earth,
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And is not the iudgement of all the learned Fathers the same concerning impenitent sinners!
And is not the judgement of all the learned Father's the same Concerning impenitent Sinners!
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Doth not one say, that Christ speaks not in the Gospell of swine, when he saith, Cast not pearles before Swine,
Does not one say, that christ speaks not in the Gospel of Swine, when he Says, Cast not Pearls before Swine,
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but of men who are of swinish manners, who like Swine wallow in the sinke of sinne? For as Swine are naturally vncleane, swallowing the most filthy things, seeking foode for no other ende,
but of men who Are of swinish manners, who like Swine wallow in the sink of sin? For as Swine Are naturally unclean, swallowing the most filthy things, seeking food for no other end,
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then to fil their bellies, profitable for no one thing whilst they doe liue, so vndoubtedly are all filthy and vncleane persons, all impenitent sinners, they wallow in the filth of their owne sinnes, swallow all the filthy dregges of iniquity, follow only after the foode that perisheth, are profitable forno good worke,
then to fill their bellies, profitable for no one thing while they do live, so undoubtedly Are all filthy and unclean Persons, all impenitent Sinners, they wallow in the filth of their own Sins, swallow all the filthy dregs of iniquity, follow only After the food that Perishes, Are profitable forno good work,
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nor haue any hope of a better life. Another saith, What other thing are Christians, that are giuen to carnall and filthy pleasures,
nor have any hope of a better life. another Says, What other thing Are Christians, that Are given to carnal and filthy pleasures,
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but Swine? Are not all they Swine that wallow in the filth of their vile naturall delights as swine doe in the mire? Can the eyes of swine looke vp to Heauen-wards, being framed as they are, to look downwards? Therefore rightly are all sinners, who with all their bodies, their mouthes, their hearts, their feete and hands are occupied in earthly things, no better then Swine, and bruite beasts.
but Swine? are not all they Swine that wallow in the filth of their vile natural delights as Swine do in the mire? Can the eyes of Swine look up to Heavenwards, being framed as they Are, to look downwards? Therefore rightly Are all Sinners, who with all their bodies, their mouths, their hearts, their feet and hands Are occupied in earthly things, no better then Swine, and bruit beasts.
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The very Hieroglyphick and representation of an vncleane, and dishonest man, (amongst the Learned) was a swine wallowing in the dirt and mire,
The very Hieroglyphic and representation of an unclean, and dishonest man, (among the Learned) was a Swine wallowing in the dirt and mire,
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and trampling sweete roses vnder his feete:
and trampling sweet roses under his feet:
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wicked men delighting more in the sinke of their sensuality, then in the vnspeakeable ioyes of Heauen.
wicked men delighting more in the sink of their sensuality, then in the unspeakable Joys of Heaven.
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Thus we see that the impenitent sinner, of what kinde soeuer, is no better then a Swine and bruite beast.
Thus we see that the impenitent sinner, of what kind soever, is no better then a Swine and bruit beast.
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From which ground two obseruations may fitly bee inferred, 1. That they are not all men, that carry the faces and shapes of men. 2. That in all conditions of men, there are infinite who are very swine and bruite beasts in their present 〈 ◊ 〉.
From which ground two observations may fitly be inferred, 1. That they Are not all men, that carry the faces and shapes of men. 2. That in all conditions of men, there Are infinite who Are very Swine and bruit beasts in their present 〈 ◊ 〉.
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First, that al are not men, that by their faces, shapes and habits sceme so to be,
First, that all Are not men, that by their faces, shapes and habits sceme so to be,
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but for the most part, are by their sinnes become swine and bruite beasts, men in name and shew,
but for the most part, Are by their Sins become Swine and bruit beasts, men in name and show,
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but not in deede and truth, is so pregnant a point, that the very heathen do witnes it.
but not in deed and truth, is so pregnant a point, that the very heathen do witness it.
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There are certaine men, saith Tully, not men indeede, but onely in name: borne men in-deede, but by their sinnes haue made themselues beasts:
There Are certain men, Says Tully, not men indeed, but only in name: born men indeed, but by their Sins have made themselves beasts:
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and Diogenes seeing an effeminate young man, said, it was a shame for him to make himselfe worse then Nature had framed him,
and Diogenes seeing an effeminate young man, said, it was a shame for him to make himself Worse then Nature had framed him,
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for Nature had made him a man, but he had made himselfe a woman;
for Nature had made him a man, but he had made himself a woman;
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but if he had seene our times, he would rather haue blamed men, for making themselues beasts.
but if he had seen our times, he would rather have blamed men, for making themselves beasts.
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I would but know this of any graue and sober man, whether I were to be reprooued for calling a proud, tyrannous, bloudy man, a Lyon? Doth not the wise king call a wicked ruler ouer the poore people, a roaring Lyon,
I would but know this of any graven and Sobrium man, whither I were to be reproved for calling a proud, tyrannous, bloody man, a lion? Does not the wise King call a wicked ruler over the poor people, a roaring lion,
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and hungry Beare? Doth not the wise man aduise not to be a Lyon in a mans owne house, beating his seruants for his fantasie? Doth hee not say, that as the wilde Asse is the Lyons prey,
and hungry Bear? Does not the wise man advise not to be a lion in a men own house, beating his Servants for his fantasy? Does he not say, that as the wild Ass is the Lyons prey,
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so are poore men the meate of the rich? And what if I should call a litigious and troublesome man, that is euer biting & barking at other mens works, a Dog? Doth not the Apostle, call all euill workers Dogs? doth not Saint Iohn say, that without, that is, in Hell are Dogs;
so Are poor men the meat of the rich? And what if I should call a litigious and troublesome man, that is ever biting & barking At other men's works, a Dog? Does not the Apostle, call all evil workers Dogs? does not Saint John say, that without, that is, in Hell Are Dogs;
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that is, inchaunters, whoremongers, murderers, Idolaters and whosoeuer loueth or maketh lies? Doth not Christ himselfe call Herod a Foxe? Goe and tel that Foxe.
that is, enchanters, whoremongers, murderers, Idolaters and whosoever loves or makes lies? Does not christ himself call Herod a Fox? Go and tell that Fox.
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And doth hee not commaund to take the Foxes, the little Foxes that destroy the vines,
And does he not command to take the Foxes, the little Foxes that destroy the vines,
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namely, all dangerous Heretiques, and debaushed liuers that wound and rent and scandalize his Church?
namely, all dangerous Heretics, and debauched livers that wound and rend and scandalise his Church?
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And what if I call those slothfull and dull in the waies of God, Asses? those scornefull and proud pecocks, borses, that neigh vnder euery one that sitteth on them? Those wauering and inconstant, grashoppers? Those that wallow in the filth of their lusts, swine? How can we esteeme him that is transformed with vices, to bee a man? If he doe greatly thirst after riches, he is like the wolfe:
And what if I call those slothful and dull in the ways of God, Asses? those scornful and proud Peacocks, borses, that neigh under every one that Sitteth on them? Those wavering and inconstant, grasshoppers? Those that wallow in the filth of their Lustiest, Swine? How can we esteem him that is transformed with vices, to be a man? If he do greatly thirst After riches, he is like the wolf:
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If hee bee cruell, vnquiet, he is like the Dog: if he be subtile and cunning, hee is like the Foxe: If angry, like the Lyon; If fearefull, like the Hart:
If he be cruel, unquiet, he is like the Dog: if he be subtle and cunning, he is like the Fox: If angry, like the lion; If fearful, like the Heart:
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If slow and heauy, like the Asse; if light and inconstant, like the birds;
If slow and heavy, like the Ass; if Light and inconstant, like the Birds;
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if drowned in the vncleane filth of his lusts, he is like a Swine wallowing in the mire.
if drowned in the unclean filth of his Lustiest, he is like a Swine wallowing in the mire.
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Yea, euen the Scripture (as some obserues) calls some men by the name of beasts, because of their perturbations and vices.
Yea, even the Scripture (as Some observes) calls Some men by the name of beasts, Because of their perturbations and vices.
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And how can wee conclude otherwise then that men are changed into Beasts, when forsaking reason, they take to themselues vnreasonable appetits,
And how can we conclude otherwise then that men Are changed into Beasts, when forsaking reason, they take to themselves unreasonable appetites,
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and desites? are they not like horses euery man neihing after his neighbours wife? Are they not generations of vipers, that are licenciously wicked and vicious? Surely whosoeuer is ouercome with beastly pleasures, is iustly by the wise, accounted in the number of beasts and sauage creatures.
and desites? Are they not like Horses every man neihing After his neighbours wife? are they not generations of vipers, that Are licentiously wicked and vicious? Surely whosoever is overcome with beastly pleasures, is justly by the wise, accounted in the number of beasts and savage creatures.
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Euen this little passion of loue, carnall loue, will so change a man, that one would scarce know him to be the same.
Eve this little passion of love, carnal love, will so change a man, that one would scarce know him to be the same.
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Fit pecus omnis amans, saith the Christian Poet, Dum pro ratione ltbido, Iudicium nutu temperat omne suo.Fit pecus omnis amans, Says the Christian Poet, Dum Pro ratione ltbido, Iudicium Nutu temperate omne Sue.
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Quisquis enim viuit sine lumine mentis & vsu, Fert hominis vultus, ingeniumque Ferae. Whilst lust insteede of reason distempers his iudgement, at his owne beck;
Quisquis enim viuit sine lumine mentis & vsu, Fert hominis vultus, ingeniumque Ferae. While lust instead of reason distempers his judgement, At his own beck;
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euery one that loues, becomes a beast.
every one that loves, becomes a beast.
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For, whosoeuer doth liue without the light and vse of his vnderstanding, doth carry the countenance of a Man,
For, whosoever does live without the Light and use of his understanding, does carry the countenance of a Man,
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but the nature of a sauage beast.
but the nature of a savage beast.
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What other thing would Diogenes expresse, when at noone day, he sought a man in the open market place before all the people crying out, Hominem quaero, hominem quaere, I seeke a man, I seek a man.
What other thing would Diogenes express, when At noon day, he sought a man in the open market place before all the people crying out, Hominem Quaero, hominem quaere, I seek a man, I seek a man.
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Or as another reports, that after hee had often in a publique place cryed, Heus homines, Hoe ye men,
Or as Another reports, that After he had often in a public place cried, Heus homines, Hoe you men,
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and many men comming to him, he droue them away with his staffe, saying, Hemines, non purgamenta vocaui, I called for men, and not for dirty dunghills.
and many men coming to him, he drove them away with his staff, saying, Hemines, non Dregs vocaui, I called for men, and not for dirty dunghills.
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What other thing, I say, meant hee, then to intimate that vicious persons were no men,
What other thing, I say, meant he, then to intimate that vicious Persons were no men,
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albeit they carried the shapes of men? For euery thing is not the same it appeares to be.
albeit they carried the shapes of men? For every thing is not the same it appears to be.
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Mariners sayles are not therefore black, because they seeme so to them that stand on the shoare:
Mariners sails Are not Therefore black, Because they seem so to them that stand on the shore:
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Nor are the Oates broken or crooked because the one halfe being in the water, and the other out, they seeme so to be:
Nor Are the Oats broken or crooked Because the one half being in the water, and the other out, they seem so to be:
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Nor are Apples therefore the greater, because looking on them in a glasse obliquely, they seeme so:
Nor Are Apples Therefore the greater, Because looking on them in a glass obliquely, they seem so:
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Nor yet is the Sunne so small as it seemes, nor so slow in his motion,
Nor yet is the Sun so small as it seems, nor so slow in his motion,
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as to the eye it appeares:
as to the eye it appears:
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So neyther is all Gold that glisters, nor euery one a Man, that seemes to be a Man.
So neither is all Gold that glisters, nor every one a Man, that seems to be a Man.
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Iacob was Iacob, and not Esau, albeit hee was cloathed with his garments, and his neck lapt in a Goates skinne.Iacob was Iacob, and not Esau, albeit he was clothed with his garments, and his neck leapt in a Goats skin.
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If euery thing that carries the shape of a thing, were the same thing, then the beast of Aethiopia called Mantichora shold be a Man,
If every thing that carries the shape of a thing, were the same thing, then the beast of Ethiopia called Mantichora should be a Man,
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because it hath the face and cares of a Man, and speakes as a man.
Because it hath the face and Cares of a Man, and speaks as a man.
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Then Syrens, Satyres, water Nimphs, and many fishes, and Faunes should be men and women, seeing they carry the shapes of men.
Then Sire's, Satires, water Nymph's, and many Fish, and Fans should be men and women, seeing they carry the shapes of men.
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Then Harpyies should be called Virgins, because they haue Virgins faces;
Then Harpyies should be called Virgins, Because they have Virgins faces;
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then a painted man, should bee a very Man, and the Crocodile should be a man,
then a painted man, should be a very Man, and the Crocodile should be a man,
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because it sheds teares as a Man;
Because it sheds tears as a Man;
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and so an Ape which much resembles a man in nimblenesse and gestures, should be a Man. But as the Poet speakes of Syrēs, Satyres, Faunes, Nimphs and Lamiaes, Si videas vultus, homines vidisse putabis:
and so an Ape which much resembles a man in nimbleness and gestures, should be a Man. But as the Poet speaks of Sire's, Satires, Fans, Nymph's and Lamiaes, Si Videos vultus, homines vidisse putabis:
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Esse feras constat, si intuearis opus. If you looke on their countenance, you would iudge them to be men: Esse feras constat, si intuearis opus. If you look on their countenance, you would judge them to be men:
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but if you looke on their workes and action, they will appeare to be very beasts.
but if you look on their works and actium, they will appear to be very beasts.
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So say I of all carnall, sensuall, licentious persons; if yee behold their faces, and persons, they are men in shape:
So say I of all carnal, sensual, licentious Persons; if ye behold their faces, and Persons, they Are men in shape:
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but looke into their liues and actions, you shall finde them very bruite beasts. It is not forme alone that will guide our iudgements.
but look into their lives and actions, you shall find them very bruit beasts. It is not Form alone that will guide our Judgments.
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For then we may call any round apple of Gold, an Apple, and say it hath the smell and taste of an Apple, the outward apparence is not enough;
For then we may call any round apple of Gold, an Apple, and say it hath the smell and taste of an Apple, the outward appearance is not enough;
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to haue a nose and eyes, is not sufficient to the constitution of a Man, reason and iudgement, goodnesse and piety is also required.
to have a nose and eyes, is not sufficient to the constitution of a Man, reason and judgement, Goodness and piety is also required.
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And as all ase not kings that weare purple roabes, Scepters, and Diadems of kings;
And as all ase not Kings that wear purple robes, Sceptres, and Diadems of Kings;
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nor all daughters, that represent the persons of daughters. (for Hercules spun in the company of his Omphale in the habit of a Woman,
nor all daughters, that represent the Persons of daughters. (for Hercules spun in the company of his Omphale in the habit of a Woman,
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and valiant Achilles conuersed in a Virgins habit amongst the daughters of Lycamedon, and yet for all that were men and no women,) so no more are all that carry the faces and habits of men, to be accounted men,
and valiant Achilles conversed in a Virgins habit among the daughters of Lycamedon, and yet for all that were men and no women,) so no more Are all that carry the faces and habits of men, to be accounted men,
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as all in sheeps cloathing are not sheepe.
as all in Sheep clothing Are not sheep.
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But a poore man is still a poore man, albeit clad in princely roabes, and a woman is a woman albeit in the habit of a Man;
But a poor man is still a poor man, albeit clad in princely robes, and a woman is a woman albeit in the habit of a Man;
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the wolfe is still a wolfe though in sheepes cloathing.
the wolf is still a wolf though in Sheep clothing.
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No more doth the face and shape of a Man, make a Man, seeing our bodies are nothing else,
No more does the face and shape of a Man, make a Man, seeing our bodies Are nothing Else,
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but the garments of the Soule, and the body makes not a man, but the reasonable inward Soule:
but the garments of the Soul, and the body makes not a man, but the reasonable inward Soul:
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so that if he be a Man, he is a reasonable Soule, and if he be a reasonable Soule, he is a Man;
so that if he be a Man, he is a reasonable Soul, and if he be a reasonable Soul, he is a Man;
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but if he haue a bestiall, and a sensuall Soule, then is he but an apparition and shadow of a Man, falsely carrying the Image and shape of that hee is not NONLATINALPHABET:
but if he have a bestial, and a sensual Soul, then is he but an apparition and shadow of a Man, falsely carrying the Image and shape of that he is not:
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mā is not the thing that is seene, saith diuine Plato. We are one thing, saith a Father,
man is not the thing that is seen, Says divine Plato. We Are one thing, Says a Father,
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and the things that are outs are another thing, and the things that are about vs,
and the things that Are outs Are Another thing, and the things that Are about us,
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and belong vnto vs, are another thing. Wee are the Soule and vnderstanding; and more we are not.
and belong unto us, Are Another thing. we Are the Soul and understanding; and more we Are not.
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So that whosoeuer is drowned in the filthy puddles of this World, is no more participant of reason then a bruite beast,
So that whosoever is drowned in the filthy puddles of this World, is no more participant of reason then a bruit beast,
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and rather a man in name then indoede.
and rather a man in name then indoede.
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Seeing then the dominion of sin doth turne man into a beast, what is it that will make one truely and indeede a Man? Is it reason? Surely no, vnlesse it bee sanctified reason.
Seeing then the dominion of since does turn man into a beast, what is it that will make one truly and indeed a Man? Is it reason? Surely no, unless it be sanctified reason.
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Is it the faculty of speaking? no neither.
Is it the faculty of speaking? no neither.
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For the Hyena, and Mantichora can speak like a Man. What then? Surely, if that learned writer may be beleeued, it is onely the vnderstanding of the diuinity, the knowledge of God, that makes a man,
For the Hyena, and Mantichora can speak like a Man. What then? Surely, if that learned writer may be believed, it is only the understanding of the divinity, the knowledge of God, that makes a man,
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and giues the true difference betwixt him and all other things:
and gives the true difference betwixt him and all other things:
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for take away Religion, and then neyther wisedome nor iustice can be kept, seeing the vnderstanding of the diuinity, whereby we differ from beasts, is onely found in Man. So the heathen man could iudge, that it was a wicked and strange thing, to ascribe reason to those things;
for take away Religion, and then neither Wisdom nor Justice can be kept, seeing the understanding of the divinity, whereby we differ from beasts, is only found in Man. So the heathen man could judge, that it was a wicked and strange thing, to ascribe reason to those things;
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that wanted the knowledge of God.
that wanted the knowledge of God.
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Therefore where I finde no sparke of true reason, no words worthy to come from a Man, no foot-steps of Religion, piety, goodnesse,
Therefore where I find no spark of true reason, no words worthy to come from a Man, no footsteps of Religion, piety, Goodness,
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and the knowledge of God (the necessary markes and badges of a Man.) If I shall deny him to bee a man, I doe him no iniury, seeing my text tels me that goodnesse is that which is required of euerie man;
and the knowledge of God (the necessary marks and badges of a Man.) If I shall deny him to be a man, I do him no injury, seeing my text tells me that Goodness is that which is required of every man;
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neither doth the definition of a man agree to him, and so hee cannot be a man.
neither does the definition of a man agree to him, and so he cannot be a man.
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Besides, if hee that outwardly alone representeth a man, bee not a man, what is hee then? Whatsoeuer liues aboue a vegetatiue life, must either be a God,
Beside, if he that outwardly alone Representeth a man, be not a man, what is he then? Whatsoever lives above a vegetative life, must either be a God,
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an Angell, a man, or beast.
an Angel, a man, or beast.
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But men that liue wickedly are no Angels, much lesse are they Gods. And seeing iniquity and sin hath cast them downe belowe the condition of man, it must needes follow they are no men;
But men that live wickedly Are no Angels, much less Are they God's And seeing iniquity and since hath cast them down below the condition of man, it must needs follow they Are no men;
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but carrying about with them bodies, without reasonable and religious soules, it necessarily followes, that they are bruite beasts.
but carrying about with them bodies, without reasonable and religious Souls, it necessarily follows, that they Are bruit beasts.
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And so it comes to passe, as one obserues, that who forsaking probity and honesty, leaues off to be a man,
And so it comes to pass, as one observes, that who forsaking probity and honesty, leaves off to be a man,
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when he can by no means passe into the diuine state & condition, hee is turned into a beast.
when he can by no means pass into the divine state & condition, he is turned into a beast.
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And in this respect was it that the Prophet sayd, Wherefore came I, and there was no man? Why not a man? Because as one saith on this place, Euery man for saking the image of God, makes himselfe like the beasts and serpents.
And in this respect was it that the Prophet said, Wherefore Come I, and there was no man? Why not a man? Because as one Says on this place, Every man for saking the image of God, makes himself like the beasts and Serpents.
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And who knows not, that for this cause the Prophet admired that Ierusalem should bee so populous, and yet bee alone and forsaken? How doth the City remayne solitary, that was full of people? But what is this the Prophet speakes? Hath sorrow swallowed vp his senses? If shee bee full of people,
And who knows not, that for this cause the Prophet admired that Ierusalem should be so populous, and yet be alone and forsaken? How does the city remain solitary, that was full of people? But what is this the Prophet speaks? Hath sorrow swallowed up his Senses? If she be full of people,
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how is shee alone? If alone, how is shee full of people? Yes, there were many faces and bodies of men,
how is she alone? If alone, how is she full of people? Yes, there were many faces and bodies of men,
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but not one true man, not one reasonable man, not one godly man, not one religious man:
but not one true man, not one reasonable man, not one godly man, not one religious man:
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All were gone out of the way, they were altogether become abhominable, there was none that did good, no not one.
All were gone out of the Way, they were altogether become abominable, there was none that did good, no not one.
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Thus was the Citty full, and yet solitary, not one good man, or very few to bee found in it.
Thus was the city full, and yet solitary, not one good man, or very few to be found in it.
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If this be so, then furely the Prophet reputes wicked and vicious persons for mē, no more then we do.
If this be so, then furely the Prophet reputes wicked and vicious Persons for men, no more then we do.
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And for the same cause, the holy Ghost in the Scriptures stiles some men foxes, some dogs, some swine, some wolues, some lions, some serpents, and the like.
And for the same cause, the holy Ghost in the Scriptures stile Some men foxes, Some Dogs, Some Swine, Some wolves, Some Lions, Some Serpents, and the like.
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Thus is the prouerbe verified, Homo hominilupus, One man is a wolfe to another. Thus is the proverb verified, Homo hominilupus, One man is a wolf to Another.
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Thus did the godly Martyr Ignatius sight with beasts from Syria vnto Rome, at Sea and Land;
Thus did the godly Martyr Ignatius sighed with beasts from Syria unto Room, At Sea and Land;
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day and night was hee bound with ten Leopards, that is, with souldiers that kept him, to bee tormented.
day and night was he bound with ten Leopards, that is, with Soldiers that kept him, to be tormented.
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May wee not reade that Aristophanes called the Flagitious, Athenians, beasts and sheepe? And that Diogenes seeing a rich man one day walking in the market, called him a golden sheepe? Did not all the Platonists esteeme that man to bee a beast, who beeing indued with reason,
May we not read that Aristophanes called the Flagitious, Athenians, beasts and sheep? And that Diogenes seeing a rich man one day walking in the market, called him a golden sheep? Did not all the Platonists esteem that man to be a beast, who being endued with reason,
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yet committed things repugnant to reason? And therefore were they wonr to cry out,
yet committed things repugnant to reason? And Therefore were they wonr to cry out,
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Hence beastly affections, hence, flye from mee ye capitall enemies of mine, lest I should be compelled to become vnruly & besides my selfe.
Hence beastly affections, hence, fly from me you capital enemies of mine, lest I should be compelled to become unruly & beside my self.
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What doe you heere, ye robbers of my better part? you theeues, that lay bolts and shackles on my soule, that yee might domineere ouer that which was created to that end, that it might command the whole worlde? Haue you neuer read that golden sentence, that hee seemes more beastly then any beast, who hath reason and vseth it not? Doth not the reuerend scholler cite this out of Aristotle, Homo bestialiter viuens, est centies millesies bestia peior? A man that liues beastly, is an hundred thousand times worse then a beast? For it is true which the wise Philosopher spake, Man inioying the law, is the best of all liuing creatures;
What do you Here, you robbers of my better part? you thieves, that lay bolts and shackles on my soul, that ye might domineer over that which was created to that end, that it might command the Whole world? Have you never read that golden sentence, that he seems more beastly then any beast, who hath reason and uses it not? Does not the reverend scholar Cite this out of Aristotle, Homo bestialiter viuens, est Centuries millesies Beast peior? A man that lives beastly, is an hundred thousand times Worse then a beast? For it is true which the wise Philosopher spoke, Man enjoying the law, is the best of all living creatures;
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but separate from the law and rustice, is the worst of all others.
but separate from the law and rustice, is the worst of all Others.
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Therefore the learned Father affirmeth, that if man were suffered to liue as hee list, he would fall into outrages vnspeakeable.
Therefore the learned Father Affirmeth, that if man were suffered to live as he list, he would fallen into outrages unspeakable.
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Wee may then safely out of all this euidence conclude, that all are not men which carry the shapes and habites of men;
we may then safely out of all this evidence conclude, that all Are not men which carry the shapes and habits of men;
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and that all voluptuous, carnall, impenitent sinners, are no men, but beasts in mens shape, because they want the goodnesse in my Text.
and that all voluptuous, carnal, impenitent Sinners, Are no men, but beasts in men's shape, Because they want the Goodness in my Text.
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Secondly, out of this, will the second obseruation plainely appeare:
Secondly, out of this, will the second observation plainly appear:
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namely, That in all conditions of men, are infinite, who in their present estate, are no better then swine and bruite beasts, seeing they liue in infidelity, impenitency, and all kinde of improbity.
namely, That in all conditions of men, Are infinite, who in their present estate, Are no better then Swine and bruit beasts, seeing they live in infidelity, impenitency, and all kind of improbity.
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For if these testimonies of Scriptures, Fathers, Philosophers, Historians, and Poets, be truc;
For if these testimonies of Scriptures, Father's, Philosophers, Historians, and Poets, be Truce;
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how many shall wee finde in euery state and condition of men, that are swine, dogges, wolues, lions, vipers and scrpents? The forrest of Arden,
how many shall we find in every state and condition of men, that Are Swine, Dogs, wolves, Lions, vipers and scrpents? The forest of Arden,
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nor the woodes of Mormatane, doe afford acornes enough to giue euery swine one.
nor the woods of Mormatane, do afford acorns enough to give every Swine one.
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And I know not whether the Heauens haue so many stars, the Sea so many grames of sand, the Ocean so, many fishes, fishes so many sins, Fraunce so many grapes, the Alpes so many flakes of snowe,
And I know not whither the Heavens have so many Stars, the Sea so many grames of sand, the Ocean so, many Fish, Fish so many Sins, France so many grapes, the Alps so many flakes of snow,
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or Hannony that Paradise so many flowers, as wee shall finde euery where men that are turnd swine, wolues, dogges, vipers, serpents, & brutt beasts.
or Hannony that Paradise so many flowers, as we shall find every where men that Are turned Swine, wolves, Dogs, vipers, Serpents, & brutt beasts.
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For vnto how many of all sorts may it truely be sayd, O curuae in terris animae,
For unto how many of all sorts may it truly be said, O curuae in terris Spirits,
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& coelestium inanes? O crooked soules on earth, and voyde of heauenly things? To how many may wee say, they turne their eye downe to the ground? neuer lifting vp ther eies to heauen, from whence all good comes to them, & Coelestial inanes? Oh crooked Souls on earth, and void of heavenly things? To how many may we say, they turn their eye down to the ground? never lifting up their eyes to heaven, from whence all good comes to them,
cc fw-la fw-la? uh j n2 p-acp n1, cc j pp-f j n2? p-acp c-crq d vmb pns12 vvb, pns32 vvb po32 n1 a-acp p-acp dt n1? av vvg a-acp po32 n2 p-acp n1, p-acp c-crq d j vvz p-acp pno32,
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but like swine fee de on the Acornes, neuer lookking vp to the tree that bare the? Now,
but like Swine fee de on the Acorns, never lookking up to the tree that bore thee? Now,
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if you will take a list of them, and number them if you can;
if you will take a list of them, and number them if you can;
cs pn22 vmb vvi dt n1 pp-f pno32, cc vvi pno32 cs pn22 vmb;
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So many as I shall see to be delighted with the filthy puddle of carnall pleasures,
So many as I shall see to be delighted with the filthy puddle of carnal pleasures,
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neither perceiuing, hearing, or doing any thing that belongs to piety and godlinesse, but onely to serue the time,
neither perceiving, hearing, or doing any thing that belongs to piety and godliness, but only to serve the time,
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so many must I iudge to be swine.
so many must I judge to be Swine.
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O how many swine hath this worlde in opulent Cities, and glorious Courts of Princes? Where men should in great plenty be seene,
O how many Swine hath this world in opulent Cities, and glorious Courts of Princes? Where men should in great plenty be seen,
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euen there they play they swine and bruite beasts. There is Circes turning men into swine.
even there they play they Swine and bruit beasts. There is Circes turning men into Swine.
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There is Epiourus that tame vncleane hogge. There are all kinde of beasts innumerable, small and great.
There is Emporius that tame unclean hog. There Are all kind of beasts innumerable, small and great.
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As many as wee shall see hauing no more soule then a swine, Auimam pro sale, Onely a soule to keepe the body from stinking & rotting as beasts haue, who neuer dreame of another life, where so ules are immortall:
As many as we shall see having no more soul then a Swine, Auimam Pro sale, Only a soul to keep the body from stinking & rotting as beasts have, who never dream of Another life, where so ules Are immortal:
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but liue as if there were neither Heauen nor Hell, (as the Atheists of our times:) so many swine & beasts wee may say there are.
but live as if there were neither Heaven nor Hell, (as the Atheists of our times:) so many Swine & beasts we may say there Are.
cc-acp vvb c-acp cs pc-acp vbdr dx n1 ccx n1, (c-acp dt n2 pp-f po12 n2:) av d n1 cc n2 pns12 vmb vvi pc-acp vbr.
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O good God, how doth the earth abound with such kinde of swine? The sow that farrowed thirty white pigges in the place Where Aeneas founded and built his City Alba, had neuer such a plentifull litter,
O good God, how does the earth abound with such kind of Swine? The sow that farrowed thirty white pigs in the place Where Aeneas founded and built his city Alba, had never such a plentiful litter,
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as Atheisme and impiety at this day hath brought forth.
as Atheism and impiety At this day hath brought forth.
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Yea they are growen to that height of all iniquity, that they will wallowe in the mire without all controulment.
Yea they Are grown to that height of all iniquity, that they will wallow in the mire without all controlment.
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Come, say they, let vs enioy the pleasures that are present, for this is our lot, this is our portion.
Come, say they, let us enjoy the pleasures that Are present, for this is our lot, this is our portion.
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And shal I not think them to be swine, that cramme themselues with delicates, till it come vppe againe? nothing commiserating the poor mēbers of Christ, which by want or losses are driuen to extreame pouerty;
And shall I not think them to be Swine, that cram themselves with delicates, till it come up again? nothing commiserating the poor members of christ, which by want or losses Are driven to extreme poverty;
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no man remembring the afflictions of Ioseph, nor euer eyther yeelding them wooll to cloath them,
no man remembering the afflictions of Ioseph, nor ever either yielding them wool to cloth them,
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or milke to feede them, more then swine doe? But what talke I of swine? These swine swim in all kinde of superfluities, euen vnto surfeit;
or milk to feed them, more then Swine do? But what talk I of Swine? These Swine swim in all kind of superfluities, even unto surfeit;
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these swine come not all to the shambles, nor doe all of them accompany Vlysses a ship-board.
these Swine come not all to the shambles, nor doe all of them accompany Ulysses a shipboard.
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These feede not in the farmes vnder the trees, they vse not all one common sty,
These feed not in the farms under the trees, they use not all one Common sty,
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but euen famous Cities, goodly Countries, and glorious Courts of Kings, are full fraught with such swine.
but even famous Cities, goodly Countries, and glorious Courts of Kings, Are full fraught with such Swine.
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That as Salomon sayde, there was no end in making bookes;
That as Solomon said, there was no end in making books;
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so hauing in some sort viewed this heard of swine, if we should take an accoūt of the other bruite beastes, to which the holy Ghost fitly compares wicked, voluptuous, impenitent sinners;
so having in Some sort viewed this herd of Swine, if we should take an account of the other bruit beasts, to which the holy Ghost fitly compares wicked, voluptuous, impenitent Sinners;
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I should rather wearie you, then reckon them vp, there would bee no end in numbring them.
I should rather weary you, then reckon them up, there would be no end in numbering them.
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For as the Apostle sayd to his fellow labourers, that after his departure, grieuous wolues would enter, not sparing the flock:
For as the Apostle said to his fellow labourers, that After his departure, grievous wolves would enter, not sparing the flock:
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So I may say, not only that the Heathen, but that all maner of bruite beasts, worse then the heathen, are entred into the Lords inheritance, defiling his holy Tempie,
So I may say, not only that the Heathen, but that all manner of bruit beasts, Worse then the heathen, Are entered into the lords inheritance, defiling his holy Tempie,
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and making hauocke of all religion and goodnesse.
and making havoc of all Religion and Goodness.
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The fat Bulls of Basan do enclose the godly on euery side, the wilde Bores out of the wood doe striue to roote vp that little vine of the godly, The fat Bulls of Basan do enclose the godly on every side, the wild Boars out of the wood do strive to root up that little vine of the godly,
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and the wilde beasts of the field deuour it.
and the wild beasts of the field devour it.
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Gods dearlings are in the power of dogges, and in the mouthes of lions, they lye lurking in their dennes, and rauish the poore. God's darlings Are in the power of Dogs, and in the mouths of Lions, they lie lurking in their dens, and ravish the poor.
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The serpents and cocatrices that by corruption and oppression sting the godly to death, and will not bee charmed but with gifts, are euery where rife, Euery one turneth into this race, as the horse into the battell.
The Serpents and cockatrices that by corruption and oppression sting the godly to death, and will not be charmed but with Gifts, Are every where rife, Every one turns into this raze, as the horse into the battle.
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Like fed horses euery one neigheth after his neigbours wife. Like wanton & vntamed calues, they keepe no bounds.
Like fed Horses every one neigheth After his neighbours wife. Like wanton & untamed calves, they keep no bounds.
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Like venomous serpents and deafe adders, they stop their eares and will not bee charmed, charme they neuer so wisely.
Like venomous Serpents and deaf Adders, they stop their ears and will not be charmed, charm they never so wisely.
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As a cage is full of birds, so are their houses full of deceit, they are waxen fatte and shining, they ouerpasse the deeds of the wicked;
As a cage is full of Birds, so Are their houses full of deceit, they Are waxed fat and shining, they overpass the Deeds of the wicked;
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they execute no iudgement, Shal I not visit for these things, faith the Lord, shall not my soule bee auenged on such a Nation as this?
they execute no judgement, Shall I not visit for these things, faith the Lord, shall not my soul be avenged on such a nation as this?
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Here then I require two things to bee obserued. First, that wee woulde keepe the methode which God proposeth in doing good:
Here then I require two things to be observed. First, that we would keep the method which God Proposeth in doing good:
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that is, that in euery of our actions, the goodnesse to be done to others be aymed at.
that is, that in every of our actions, the Goodness to be done to Others be aimed At.
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Secondly, that wee labour to preserue goodnes and good men, by taking away the worme that kils them.
Secondly, that we labour to preserve Goodness and good men, by taking away the worm that kills them.
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First, to keepe the order that God vseth. For God preferres order before all things: and as Saint Augustine saith, Bonum in ordine consist it, Good consists in order.
First, to keep the order that God uses. For God prefers order before all things: and as Saint Augustine Says, Bonum in Order consist it, Good consists in order.
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Now this is Gods order, 1. To ayme at our good in all his actions. 2. As the same Father saith, it is Gods order to make Modus species et ordo, generalia bona, Measure, forme and order, to bee generall good things in all his creatures.
Now this is God's order, 1. To aim At our good in all his actions. 2. As the same Father Says, it is God's order to make Modus species et ordo, generalia Bona, Measure, Form and order, to be general good things in all his creatures.
av d vbz npg1 n1, crd p-acp n1 p-acp po12 j p-acp d po31 n2. crd p-acp dt d n1 vvz, pn31 vbz ng1 n1 pc-acp vvi fw-la n1 fw-fr fw-mi, fw-la fw-la, n1, n1 cc n1, pc-acp vbi j j n2 p-acp d po31 n2.
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So that, Vbi haec tria magna sunt, magna bona sunt; vbi parma, parua bona sunt; vbi nulla, nullum bonum est;
So that, Vbi haec tria Magna sunt, Magna Bona sunt; vbi parma, Parua Bona sunt; vbi nulla, nullum bonum est;
av cst, 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, fw-la fw-la fw-la;
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Where these three are great, there are great good things; where little, little good things; where none, no good thing at all.
Where these three Are great, there Are great good things; where little, little good things; where none, no good thing At all.
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Looke then if the end of all your actions bee the good of others:
Look then if the end of all your actions be the good of Others:
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looke if you finde these three good things in your actions, which God hath put in euery creature: measure, forme, and order.
look if you find these three good things in your actions, which God hath put in every creature: measure, Form, and order.
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Measure that temperately, forme that decently, order that discreetly all things bee done. If so, then doe you followe Gods methode in doing good.
Measure that temperately, Form that decently, order that discreetly all things be done. If so, then do you follow God's method in doing good.
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But alas we run contrary, and vtterly destroy Gods order.
But alas we run contrary, and utterly destroy God's order.
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For what measure is it to poure water into sieues, or rent dishes, that spend it faster then they receiue it? What forme is there to rewarde dogges for killing the game,
For what measure is it to pour water into sieves, or rend Dishes, that spend it faster then they receive it? What Form is there to reward Dogs for killing the game,
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and not iust and holy men for killing of vices? What comlinesse is there in our monstrousnes and excesse of apparel? What forme, to cast all honours and preferments vpon the vndeseruing,
and not just and holy men for killing of vices? What comeliness is there in our monstrousness and excess of apparel? What Form, to cast all honours and preferments upon the undeserving,
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or in the lowest ranke of seruice, and to neglect the best and worthiest seruices? What order, what discretion, what measure, to runne greedily after the foolish vanities of this life,
or in the lowest rank of service, and to neglect the best and Worthiest services? What order, what discretion, what measure, to run greedily After the foolish vanities of this life,
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and neuer labor to purchase any riches for the Soule? Is not this Christs order,
and never labour to purchase any riches for the Soul? Is not this Christ order,
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First seek the kingdome of God and the righteousnesse thereof? First thou shouldst seeke, as that good Father saith, Vt sis bonus, that thou maist be good thy selfe;
First seek the Kingdom of God and the righteousness thereof? First thou Shouldst seek, as that good Father Says, Vt sis bonus, that thou Mayest be good thy self;
ord vvb dt n1 pp-f np1 cc dt n1 av? ord pns21 vmd2 vvi, c-acp cst j n1 vvz, fw-la fw-la fw-la, cst pns21 vm2 vbi j po21 n1;
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and then Vnde facias bonum, the things whereby thou maist do good to others.
and then Vnde facias bonum, the things whereby thou Mayest do good to Others.
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Secondly, wee must labour to preserue goodnesse and good men, by taking away the Canker that corrupts them.
Secondly, we must labour to preserve Goodness and good men, by taking away the Canker that corrupts them.
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So then a weeding must be vsed:
So then a weeding must be used:
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that wise Roman spake most truly, Bonis nocet, qui malis parcit, He doth hurt the good that spares the quill.
that wise Roman spoke most truly, Bonis nocet, qui malis parcit, He does hurt the good that spares the quill.
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Therefore the magistrate must ouer be worming of the Land;
Therefore the magistrate must over be worming of the Land;
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and in that greate worke of purging the common-wealth, or reforming any house or Family, hee must euer haue respect to these three considerations,
and in that great work of purging the commonwealth, or reforming any house or Family, he must ever have respect to these three considerations,
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first, to amend him he punisheth. Secondly, or that the punishment being exemplary, may make others the better.
First, to amend him he Punisheth. Secondly, or that the punishment being exemplary, may make Others the better.
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Thirdly, or that the wicked being taken out of the way, the godly may liue the more securely.
Thirdly, or that the wicked being taken out of the Way, the godly may live the more securely.
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But he that will preserue goodnesse, must still be lopping away the Canker boughs:
But he that will preserve Goodness, must still be lopping away the Canker boughs:
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For as that learned man saith well, Bonorum salutem custodit, qui malos punit, He that punisheth wicked men, preserues the safety of good men.
For as that learned man Says well, Bonorum salutem Custodit, qui Malos punit, He that Punisheth wicked men, preserves the safety of good men.
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To which that of the diuine Philosopher doth well agree, Malitiae medicamentum est poena; punishment is the best Phisicke for malice and wickednes.
To which that of the divine Philosopher does well agree, Malitiae medicamentum est poena; punishment is the best Physic for malice and wickedness.
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Therfore hec that would heale a sicke common-wealth, or a fainting Family must minister Dauids phisicke, a wicked person must not dwell in his house.
Therefore hec that would heal a sick commonwealth, or a fainting Family must minister David physic, a wicked person must not dwell in his house.
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So Dauid cured his sick kingdome and Court.
So David cured his sick Kingdom and Court.
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Hence the wise heathen resolued, that it was the greatest pest of a common-wealth not to discerne the good from the bad: Hence the wise heathen resolved, that it was the greatest pest of a commonwealth not to discern the good from the bad:
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that is, to obserue and aduance the vngodly, and neglect the iust and vertuous: For the goodnesse of the subiects establisheth the kingdome.
that is, to observe and advance the ungodly, and neglect the just and virtuous: For the Goodness of the Subjects Establisheth the Kingdom.
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And their improbity ruines and subuerts it.
And their improbity ruins and subverts it.
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And therefore that wise Roman concludes, that neyther house nor commonwealth can long stand, if rewards be not prouided for the good, and punishments for the wicked.
And Therefore that wise Roman concludes, that neither house nor commonwealth can long stand, if rewards be not provided for the good, and punishments for the wicked.
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We come into our gardens and orchards, and seeing them grown ouer with nettles and such other trash, presently we fall to weeding & pruning,
We come into our gardens and orchards, and seeing them grown over with nettles and such other trash, presently we fallen to weeding & pruning,
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and are offended with those that should haue the care of it, that it is not done,
and Are offended with those that should have the care of it, that it is not done,
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lest we should lose the benefit of the fruite:
lest we should loose the benefit of the fruit:
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and shall we not much more labour to keepe the garden of the Church and kingdome from the Nettles and weedes of impiety and wickednesse, which will at length choake the growth of all goodnesse in the Land? But alas, what fruite can we expect,
and shall we not much more labour to keep the garden of the Church and Kingdom from the Nettles and weeds of impiety and wickedness, which will At length choke the growth of all Goodness in the Land? But alas, what fruit can we expect,
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when not only briers and thistles are suffered to grow vp, but are more cherished then the good and wholesom hearbs themselues? What happinesse may we look for,
when not only briers and thistles Are suffered to grow up, but Are more cherished then the good and wholesome herbs themselves? What happiness may we look for,
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when the herbs are eyther pluckt vp by the roots, or at least, so spite-blasted,
when the herbs Are either plucked up by the roots, or At least, so spite-blasted,
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and neglected, that they wither and dye for want of plucking vp the weedes of vices that ouertoppe them? The third inquiry is:
and neglected, that they wither and die for want of plucking up the weeds of vices that overtop them? The third inquiry is:
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How goodnesse should be so desired of all, and so little practised of any.
How Goodness should be so desired of all, and so little practised of any.
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First, shall I say, it is like the little book which Iohn tooke and cate, and it was in his mouth as sweet as honey,
First, shall I say, it is like the little book which John took and cate, and it was in his Mouth as sweet as honey,
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but made his belly bitter? So goodnesse, is a sweete subiect to be spoken of, but bitter to be practised;
but made his belly bitter? So Goodness, is a sweet Subject to be spoken of, but bitter to be practised;
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euery man can relish it with his mouth, but few can disgest it in their hearts,
every man can relish it with his Mouth, but few can digest it in their hearts,
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and fewer practise it with their hands.
and fewer practise it with their hands.
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Secondly, Or shall I say that as goodnesse doth communicate it selfe to all, so it hath a magneticall attractiue power, to draw all to the gaze of it? the face of goodnesse being so beautifull, that the most prophane man in the World, would die to bee but dyed in her colours,
Secondly, Or shall I say that as Goodness does communicate it self to all, so it hath a magnetical Attractive power, to draw all to the gaze of it? the face of Goodness being so beautiful, that the most profane man in the World, would die to be but died in her colours,
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and cloathed with her honourable titles.
and clothed with her honourable titles.
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Euen prophane Balaam would gladly die the death of the righteous, and cast-away Saule would be honoured and reputed good before the Prophet.
Eve profane balaam would gladly die the death of the righteous, and castaway Saule would be honoured and reputed good before the Prophet.
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But because they desire the name and not the thing, therefore they are but in a dreame, and imbrace a shadow.
But Because they desire the name and not the thing, Therefore they Are but in a dream, and embrace a shadow.
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Or thirdly, shall I say, for that it is the onely shelter of impiety? For vnder the couert of goodnesse, walke all kinds of impurity and impiety:
Or Thirdly, shall I say, for that it is the only shelter of impiety? For under the covert of Goodness, walk all Kinds of impurity and impiety:
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Tuta frequensque via est, per amici fallere nomen: It is a safe and common course to deceiue vnder pretence of friendship.Tuta frequensque via est, per Friends fallere Nome: It is a safe and Common course to deceive under pretence of friendship.
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So vnder the cloake of goodnes and Religion, is all mischiefe palliated and vizarded. And it is one of the most dangerous enemies, that goodnesse and good men haue;
So under the cloak of Goodness and Religion, is all mischief palliated and vizarded. And it is one of the most dangerous enemies, that Goodness and good men have;
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for as that holy Father saith Malum sub specie boni celatum, dune non cognoscitur, non cauctur, When euill doth maske vnder the vizard of good, being not known, it cannot be preuented. for as that holy Father Says Malum sub specie boni celatum, dune non cognoscitur, non cauctur, When evil does mask under the vizard of good, being not known, it cannot be prevented.
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Or fourthly, shall I say, that goodnesse makes all men that are acquainted with it diminish their goods,
Or fourthly, shall I say, that Goodness makes all men that Are acquainted with it diminish their goods,
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and come to the contempt of the world? that those which haue wiues, be as though they had none, those that weepe as though they wept not, those that reioyce as though they reioyced not;
and come to the contempt of the world? that those which have wives, be as though they had none, those that weep as though they wept not, those that rejoice as though they rejoiced not;
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those that buy, as though they possessed not, those that vse the world, as though they vsed it not,
those that buy, as though they possessed not, those that use the world, as though they used it not,
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so that now they become as zealous as in the primitiue age, they haue all things common, and part to euery man hath need.
so that now they become as zealous as in the primitive age, they have all things Common, and part to every man hath need.
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And therefore because men doe soe goodnes to be an ill husband, and prodigal of her selfe and substance,
And Therefore Because men do so Goodness to be an ill husband, and prodigal of her self and substance,
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after a little experience of her, they shake her off, as not for their profit.
After a little experience of her, they shake her off, as not for their profit.
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Or lastly shall I say, it is, because there are so few examples of goodnesse to prouoke vs? Surely euen for all these, is this happy duty of goodnesse so much desired of all, so little practised of any.
Or lastly shall I say, it is, Because there Are so few Examples of Goodness to provoke us? Surely even for all these, is this happy duty of Goodness so much desired of all, so little practised of any.
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For goodnesse is bitter, vnsauory and distastefull to a carnal man.
For Goodness is bitter, unsavoury and distasteful to a carnal man.
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Euery man loues the glorious name of it, but cares not for the thing it selfe:
Every man loves the glorious name of it, but Cares not for the thing it self:
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It is a good shadow and cloake for impiety:
It is a good shadow and cloak for impiety:
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It diminisheth our substance and the things we loue deare, and hath few or no presidents to allure vs to it.
It diminisheth our substance and the things we love deer, and hath few or no Presidents to allure us to it.
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No wonder then, if so few affect it in the practise. So come we to examine the 4. & last inquisition of this duty.
No wonder then, if so few affect it in the practice. So come we to examine the 4. & last inquisition of this duty.
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An sit bonitas, whether there be any good nesse left in the World, any such thing as goodnesse is, and where it may be found;an sit bonitas, whither there be any good ness left in the World, any such thing as Goodness is, and where it may be found;
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there is such barre nnes of goodnes euery where, that we may well say of it,
there is such bar nnes of Goodness every where, that we may well say of it,
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as the Lord did of Ieconiah: write this man childlesse, a man that shall not prosper in his days.
as the Lord did of Jeconiah: write this man childless, a man that shall not prosper in his days.
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So we, that God hath bidden write our age destitute of goodnesse, not shall goodnesse prosper in our age:
So we, that God hath bidden write our age destitute of Goodness, not shall Goodness prosper in our age:
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not for that Ieeoniah had no Son, did God commaund thus to write, for he had Salathiel, but because he had but one Son,
not for that Ieeoniah had no Son, did God command thus to write, for he had Salathiel, but Because he had but one Son,
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and the kingdome and gouernment was departed from him.
and the Kingdom and government was departed from him.
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Nor doe I say this, for that goodnes shal haue no issue, but because she shall haue very few children,
Nor do I say this, for that Goodness shall have no issue, but Because she shall have very few children,
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and the kingdome and gouernment is departed from them: they shall haue little or no honour, dignite or preferment in this world.
and the Kingdom and government is departed from them: they shall have little or no honour, dignity or preferment in this world.
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The Prophet spake it long before me, The Lord looked downe from Heauen, to see if any would vnderstand and seeke after God:
The Prophet spoke it long before me, The Lord looked down from Heaven, to see if any would understand and seek After God:
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but they were all gone but of the way, there was none that did good, no not one.
but they were all gone but of the Way, there was none that did good, no not one.
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If he spake this with griefe of heart, I am sure, I speake it not without sorrow.
If he spoke this with grief of heart, I am sure, I speak it not without sorrow.
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For what cause of sorrow can be greater, when as we may iustly complayne with the good king, There is not one godly man left, the faithfull are fayled from the children of men?
For what cause of sorrow can be greater, when as we may justly complain with the good King, There is not one godly man left, the faithful Are failed from the children of men?
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In Noahs age all flesh had corrupted their wayes, and then the flood came and swept them away.
In Noahs age all Flesh had corrupted their ways, and then the flood Come and swept them away.
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In Abrahams time, there was no feare of God in the Land, and then God sent fire and brimstone on Sodom and her three sisters.
In Abrahams time, there was no Fear of God in the Land, and then God sent fire and brimstone on Sodom and her three Sisters.
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In the time of the iudges, when there was no king in Israel, euery man did what was good in his owne eyes,
In the time of the judges, when there was no King in Israel, every man did what was good in his own eyes,
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and then the people did eate vp one another.
and then the people did eat up one Another.
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In the time of Isaiah, the faithfull City was become an harlot, they had not so much vnderstāding as the Oxe and the Asse:
In the time of Isaiah, the faithful city was become an harlot, they had not so much understanding as the Ox and the Ass:
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then the Lord eased him of his aduersaries, and auenged him of his enemies.
then the Lord eased him of his Adversaries, and avenged him of his enemies.
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In Ieremies time, there was not a man in Ierusalem that executed iudgement, and sought the truth.
In Jeremiahs time, there was not a man in Ierusalem that executed judgement, and sought the truth.
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Therfore a Lyon out of the Forrest shall slay them, a Wolfe out of the wildernesse destroy them,
Therefore a lion out of the Forest shall slay them, a Wolf out of the Wilderness destroy them,
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and a Leopard watch ouer their Cities. In Dauids time, there was none that did good, not one.
and a Leopard watch over their Cities. In David time, there was none that did good, not one.
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Then came the wrath of God vpon the wealthiest of them, and strooke;
Then Come the wrath of God upon the Wealthiest of them, and struck;
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downe the chosen men that were in Israel. In Salomons time, but one man of a thousand, (A thousand to one we shall not finde one now) and then tenne Tribes were rent from his kingdome.
down the chosen men that were in Israel. In Solomon's time, but one man of a thousand, (A thousand to one we shall not find one now) and then tenne Tribes were rend from his Kingdom.
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In Christs time, many were called and few chosen, and then came the desolation of that most famous Ierusalem, and vtter subuersion of the people of God, such as was neuer read of in any age, that the chosen generation should be vagabonds and runagates ouer the whole World to the end thereof. In Christ time, many were called and few chosen, and then Come the desolation of that most famous Ierusalem, and utter subversion of the people of God, such as was never read of in any age, that the chosen generation should be vagabonds and runagates over the Whole World to the end thereof.
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In Paules time, not many noble, not many wise according to the flesh were called;
In Paul's time, not many noble, not many wise according to the Flesh were called;
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nay, all sought their owne, and not that which was Christs, and then the Church of God, was vnder gricuous persecution; nay, all sought their own, and not that which was Christ, and then the Church of God, was under gricuous persecution;
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and when Christ comes, shall he finde faith on the earth? And why may not we speake all these things of these our times, who haue added to the iniquities of all times? Why may not we feare the like iudgements,
and when christ comes, shall he find faith on the earth? And why may not we speak all these things of these our times, who have added to the iniquities of all times? Why may not we Fear the like Judgments,
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for the want of that goodnesse, which want procured these iudgements? May not we say, there is not one that doth good? All flesh hath corrupted his way? There is no feare of God in the Land? Euery man doth that which is good in his owne eyes? The faithfull City is become an Harlot.
for the want of that Goodness, which want procured these Judgments? May not we say, there is not one that does good? All Flesh hath corrupted his Way? There is no Fear of God in the Land? Every man does that which is good in his own eyes? The faithful city is become an Harlot.
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Not one good man of a thousand can be found.
Not one good man of a thousand can be found.
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Surely, we haue filled vp the measure of our fathers iniquities, and if we speedily repent not, God will fill vp the measure of his iudgements vpon vs for it.
Surely, we have filled up the measure of our Father's iniquities, and if we speedily Repent not, God will fill up the measure of his Judgments upon us for it.
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Here then I doe briefely obserue these two points.
Here then I do briefly observe these two points.
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First, that all ages haue had in all places a penury and want of goodnesse, more or lesse.
First, that all ages have had in all places a penury and want of Goodness, more or less.
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Secondly, that no age euer escaped to be seuerely punished for that want.
Secondly, that no age ever escaped to be severely punished for that want.
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Let malorum poena, be bonorum cautela; the punishment of the wicked, be the caution of the godly, Et aliena pericula nostra adminicula;
Let malorum poena, be Bonorum cautela; the punishment of the wicked, be the caution of the godly, Et Aliena pericula nostra Adminicula;
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other mens harmes and dangers, our instructions and helps. Goodnesse (I confesse) is hard to be found in our age:
other men's harms and dangers, our instructions and helps. goodness (I confess) is hard to be found in our age:
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the common practise is according to the common prouerbe, Euery man for himselfe, and God for vs all.
the Common practice is according to the Common proverb, Every man for himself, and God for us all.
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It is now euery mans study and care to gather riches, to grow great, to get honours, dignities and fauours for themselues and their posterity;
It is now every men study and care to gather riches, to grow great, to get honours, dignities and favours for themselves and their posterity;
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whilst the common good, nor yet any others good, but their owne priuate, is aymed at.
while the Common good, nor yet any Others good, but their own private, is aimed At.
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But indeede, how can they vse goodnesse that know not what it meanes? They are of that kinde of men of whom the Psalmist speaketh, Whilst thou doest good to thy selfe, euery man will speake good of thee.
But indeed, how can they use Goodness that know not what it means? They Are of that kind of men of whom the Psalmist speaks, While thou dost good to thy self, every man will speak good of thee.
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They know not, that the nature of goodnesse is such, that the good man bestows himselfe wholly,
They know not, that the nature of Goodness is such, that the good man bestows himself wholly,
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and what he hath, to the good of others, and yet is himselfe neuer the poorer.
and what he hath, to the good of Others, and yet is himself never the Poorer.
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As a thousand candles may be lighted at one, and yet no diminution of light:
As a thousand Candles may be lighted At one, and yet no diminution of Light:
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So the good man communicates to all, willingly that haue need of him, and yet hath no want:
So the good man communicates to all, willingly that have need of him, and yet hath no want:
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his riches, his wisedome, his countenance, his labour, and so can say, Omnibus omnia factus sum, I became all things to all men.
his riches, his Wisdom, his countenance, his labour, and so can say, Omnibus omnia factus sum, I became all things to all men.
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Thus doth he after the example of God:
Thus does he After the Exampl of God:
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who is therefore good, because he bestows on vs that be his children, what himselfe is, and what he hath:
who is Therefore good, Because he bestows on us that be his children, what himself is, and what he hath:
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therefore this is a true conclusion, That he cannot be a good man, nor the childe of God, of what place soeuer he be, that loues himself and seekes his owne particular alone.
Therefore this is a true conclusion, That he cannot be a good man, nor the child of God, of what place soever he be, that loves himself and seeks his own particular alone.
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The rule of that learned Father is most true; Turpe est omnis pars quae suo toto noncongruit:
The Rule of that learned Father is most true; Turpe est omnis pars Quae Sue toto noncongruit:
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That part which agrees not with the whole, is a deformity to the whole.
That part which agrees not with the Whole, is a deformity to the Whole.
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And seeing euery man is part of the kingdome wherein hee liues, it is impossible hee should be a good man, that is not fashioned to the Common good.
And seeing every man is part of the Kingdom wherein he lives, it is impossible he should be a good man, that is not fashioned to the Common good.
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Nor can the whole stand, if the parts be not well proportioned.
Nor can the Whole stand, if the parts be not well proportioned.
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Whence it is, that the Common good of a kingdome cannot thriue, if the greatest part and namely, the greatest men be not good men,
Whence it is, that the Common good of a Kingdom cannot thrive, if the greatest part and namely, the greatest men be not good men,
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and respectiue of the publike good.
and respective of the public good.
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Therefore if any kingdome come to ruine, it is for want of this goodnes, that men doe not seeke the Common good, in which euery man hath his particular good.
Therefore if any Kingdom come to ruin, it is for want of this Goodness, that men do not seek the Common good, in which every man hath his particular good.
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What was the cause the Romane Empire flourished so long, and raigned as Queene and sole Empresse of the world, but this (as the worthy Historian reports) that all studied the Common good,
What was the cause the Roman Empire flourished so long, and reigned as Queen and sole Empress of the world, but this (as the worthy Historian reports) that all studied the Common good,
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and desired rather to bee Pauperes in diuite imperto, quam diuites inpaupere imperio;
and desired rather to be Paupers in Divine imperto, quam diuites inpaupere Imperial;
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Poore in a rich Empire, then rich in a poore Empire? Thus came these Heathen nearer that diuine precept then wee Christians, Let no man seeke his owne, but euery man anothers good.
Poor in a rich Empire, then rich in a poor Empire? Thus Come these Heathen nearer that divine precept then we Christians, Let no man seek his own, but every man another's good.
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Good citizens must be like the Sun and Moone, they must shine vnto all. And thus is the Common-wealth made stable and lasting for euer.
Good Citizens must be like the Sun and Moon, they must shine unto all. And thus is the Commonwealth made stable and lasting for ever.
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For if as the earth stands immooueable, because euery parttends ad vnum, that is, to one point, which wee call the Center;
For if as the earth Stands immoveable, Because every parttends and One, that is, to one point, which we call the Centre;
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so is a kingdome perdurable, when all seeke the Common good, and haue one Center and end in all their actions.
so is a Kingdom perdurable, when all seek the Common good, and have one Centre and end in all their actions.
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But alas, I might easily bee confined in speaking of goodnes, either this that is the preseruation of kingdomes,
But alas, I might Easily be confined in speaking of Goodness, either this that is the preservation of kingdoms,
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or that which is the life and soule of families:
or that which is the life and soul of families:
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not onely that there is so little goodnesse in our times, but also for that the Scripture affords mee so little descant vpon the worde:
not only that there is so little Goodness in our times, but also for that the Scripture affords me so little descant upon the word:
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which to mee is an euident argument, that the spirit of God foresawe, that towards the end of the world men would growe so carnall, that the practice of goodnesse would bee so precious and rare,
which to me is an evident argument, that the Spirit of God foresaw, that towards the end of the world men would grow so carnal, that the practice of Goodness would be so precious and rare,
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as the name of it is seldome vsed in the Scriptures.
as the name of it is seldom used in the Scriptures.
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For in the whole Booke of God, to my remembrance, as goodnes is ascribed to man, I onely finde it nine times recorded. Seauen times in the olde Testament,
For in the Whole Book of God, to my remembrance, as Goodness is ascribed to man, I only find it nine times recorded. Seauen times in the old Testament,
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and three in the new. 1. There is mention of the goodnesse of Hezekiah, and it is say de that his goodnesse was written in the Chronicles of the Kings of Iudah. 2. Of the goodnesse of Iosias, and of his goodnesse it is sayde, that it was written in the Chronicles too:
and three in the new. 1. There is mention of the Goodness of Hezekiah, and it is say de that his Goodness was written in the Chronicles of the Kings of Iudah. 2. Of the Goodness of Iosias, and of his Goodness it is said, that it was written in the Chronicles too:
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to intimate vnto vs, that the goodnes of Kings is fit to be chronicled for eternall memory,
to intimate unto us, that the Goodness of Kings is fit to be chronicled for Eternal memory,
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as a mytror to them that followe, because there are so fewe examples of goodnesse amongst great ones.
as a mytror to them that follow, Because there Are so few Examples of Goodness among great ones.
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In so much that of all the three and twenty Kings of Iudah, onely sixe were good, Dauid, Asa, Iehosapbat, Ioas, Hezekiah, and Iosias: But of all the Kings of Israel, there was neuer a good.
In so much that of all the three and twenty Kings of Iudah, only sixe were good, David, Asa, Iehosapbat, Joash, Hezekiah, and Iosias: But of all the Kings of Israel, there was never a good.
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Hence one sayd wittily, that the names of all good Kings might be written in a ring. 3. There is a commandement;
Hence one said wittily, that the names of all good Kings might be written in a ring. 3. There is a Commandment;
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Fac bonitatem, Be doing of good: and there is a singular rewarde annexed to it; Fac bonitatem, Be doing of good: and there is a singular reward annexed to it;
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verily thou shalt be fed. 4. There is mention of goodnesse by the Prophet in these words:
verily thou shalt be fed. 4. There is mention of Goodness by the Prophet in these words:
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they reward mee euill for good, Eo quod secter bonitatem, Because I follow goodnesse. Indeed goodnesse is like an Owle, all the birdes fall vpon her: they reward me evil for good, Eo quod secter bonitatem, Because I follow Goodness. Indeed Goodness is like an Owl, all the Birds fallen upon her:
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so if any man doe professe goodnes in any proportion beyond the cōmon sort, they are sure to be despised and reproached at euery hand.
so if any man do profess Goodness in any proportion beyond the Common sort, they Are sure to be despised and reproached At every hand.
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In Poters time it was true, who will harme you, if you seeke that is good? but now, Who will not harme you? an argument that there is little goodnesse amongst men. 5. My goodnesse reacheth not vnto thee, saith the good King, speaking of God:
In Poters time it was true, who will harm you, if you seek that is good? but now, Who will not harm you? an argument that there is little Goodness among men. 5. My Goodness reaches not unto thee, Says the good King, speaking of God:
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that is, thou receiuest no benefit from mee.
that is, thou receivest no benefit from me.
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If man of man and to man had spoken this, it had beene most true in our age, for the most part;
If man of man and to man had spoken this, it had been most true in our age, for the most part;
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for as God receiues nothing from vs, so nor man, but what wee cannot keepe from him. 6. The wise King tells vs, that who possesseth vnderstanding, loueth goodnesse,
for as God receives nothing from us, so nor man, but what we cannot keep from him. 6. The wise King tells us, that who Possesses understanding, loves Goodness,
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therefore it seemes that our Age is a foolish Age, there is so little loue of goodnesse.
Therefore it seems that our Age is a foolish Age, there is so little love of Goodness.
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7. The same King giues vs a taste of euery mans vntoward disposition towardes goodnesse; 7. The same King gives us a taste of every men untoward disposition towards Goodness;
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Euery man will boast of his owne goodnes, but who can find a faithfull man? Wherein we see the louelinesse of this grace, drawing euery man to chalenge her for his owne,
Every man will boast of his own Goodness, but who can find a faithful man? Wherein we see the loveliness of this grace, drawing every man to challenge her for his own,
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but no man crauing to entertayne her. 8. The Apostle names her amongst the fruites of the Spirit:
but no man craving to entertain her. 8. The Apostle names her among the fruits of the Spirit:
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but we shall haue much adoe to finde NONLATINALPHABET, goodnesse, in any spirit of our times.
but we shall have much ado to find, Goodness, in any Spirit of our times.
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Lastly, the same Apostle makes the fruite of the spirit to bee in Omni bonitate; In all goodnesse:
Lastly, the same Apostle makes the fruit of the Spirit to be in Omni bonitate; In all Goodness:
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as if there were no fruite of the spirit of God in man, where goodnesse doth not shew it selfe in a greate measure.
as if there were no fruit of the Spirit of God in man, where Goodness does not show it self in a great measure.
c-acp cs pc-acp vbdr dx n1 pp-f dt n1 pp-f np1 p-acp n1, c-crq n1 vdz xx vvi pn31 n1 p-acp dt j n1.
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And as it is in few places of the Scripture, so it is in few persons of the worlde.
And as it is in few places of the Scripture, so it is in few Persons of the world.
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I will not goe to the great ones, as the Lord doth to looke for this goodnesse,
I will not go to the great ones, as the Lord does to look for this Goodness,
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and found the yoake broken, and the bonds burst:
and found the yoke broken, and the bonds burst:
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nor to the Priests & people, as the Prophet doth, to look for this goodnesse, & found like Priest, like people; like seruant, like master; like maid, like mistresse; like buyer, like seller; like borrower, like lender;
nor to the Priests & people, as the Prophet does, to look for this Goodness, & found like Priest, like people; like servant, like master; like maid, like mistress; like buyer, like seller; like borrower, like lender;
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like giuer, like taker to vsury: no man repenting himself of his wickednesse:
like giver, like taker to Usury: no man repenting himself of his wickedness:
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saying, what haue I done? but euery one turning to his race, as the Horse rusheth into the battell.
saying, what have I done? but every one turning to his raze, as the Horse Rushes into the battle.
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I say, I will not goe thus farre: yet If I should aske the Sea, it would say, goodnesse is not in mee:
I say, I will not go thus Far: yet If I should ask the Sea, it would say, Goodness is not in me:
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if the Land, it would say, goodnesse is not in mee: if I should aske the Countrie, it would say, goodnesse is not in mee:
if the Land, it would say, Goodness is not in me: if I should ask the Country, it would say, Goodness is not in me:
cs dt n1, pn31 vmd vvi, n1 vbz xx p-acp pno11: cs pns11 vmd vvi dt n1, pn31 vmd vvi, n1 vbz xx p-acp pno11:
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if the Court, they would all confesse, that goodnes is not in them. So that if I call for goodnesse, it is dumbe and speakes not:
if the Court, they would all confess, that Goodness is not in them. So that if I call for Goodness, it is dumb and speaks not:
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if I cry for it, it is deafe and heares not: if I wish for it, it is lame and comes not:
if I cry for it, it is deaf and hears not: if I wish for it, it is lame and comes not:
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if I write of it, it is worne out of the world with writing: if I speake of it, it is wearie of it:
if I write of it, it is worn out of the world with writing: if I speak of it, it is weary of it:
cs pns11 vvb pp-f pn31, pn31 vbz vvn av pp-f dt n1 p-acp vvg: cs pns11 vvb pp-f pn31, pn31 vbz j pp-f pn31:
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if I looke for it amongst the dead, they will say, it is not yet borne:
if I look for it among the dead, they will say, it is not yet born:
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if amongst the liuing, they will say, it died in its minority: if I looke for it with the olde, they are past it:
if among the living, they will say, it died in its minority: if I look for it with the old, they Are passed it:
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if with the young, they are not yet come to it; if with the middle age, they will none of it:
if with the young, they Are not yet come to it; if with the middle age, they will none of it:
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if with souldiers, it is against their valours: if with Courtiers, it is against their pleasures:
if with Soldiers, it is against their valours: if with Courtiers, it is against their pleasures:
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if with Lawyers, it is against their profits.
if with Lawyers, it is against their profits.
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So that being banished from all sorts and societies of men, it is to bee feared, the fury of that great redde Dragon hath driuen it into the wildernesse with the woman:
So that being banished from all sorts and societies of men, it is to be feared, the fury of that great red Dragon hath driven it into the Wilderness with the woman:
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that is, the poore persecuted Chur. of Christ, there to remaine not 1260. dayes, but yeares:
that is, the poor persecuted Church of christ, there to remain not 1260. days, but Years:
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if some good folke keepe it not out of the wildernesse, to be conuersant amongst men, which for my part, I doe much despaire of.
if Some good folk keep it not out of the Wilderness, to be conversant among men, which for my part, I do much despair of.
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Yet will I not vtterly despaire to finde some prints of goodnesse for all this scarcity:
Yet will I not utterly despair to find Some prints of Goodness for all this scarcity:
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but in the search of it, I am loth to spend any more time, seeing I haue bin so long time in the quest of it already.
but in the search of it, I am loath to spend any more time, seeing I have been so long time in the quest of it already.
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Let euery man see what proportion of goodnes is in himselfe:
Let every man see what proportion of Goodness is in himself:
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but I feare, that a torch wil scarce finde a good man, such as wee haue lim'd out,
but I Fear, that a torch will scarce find a good man, such as we have limed out,
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and such as the Prophet hath pictured: and yet so good must hee bee that will ascend into the mountaine of Heauen.
and such as the Prophet hath pictured: and yet so good must he be that will ascend into the mountain of Heaven.
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If then thou wilt gage thy goodnesse, this is the way;
If then thou wilt gage thy Goodness, this is the Way;
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looke how much thou profitest after euery Sermon thou hearest, and so much as thou reformest thy life, so much is thy goodnesse.
look how much thou profitest After every Sermon thou Hearst, and so much as thou reformest thy life, so much is thy Goodness.
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They say, that a vessell made of the Iuy tree, if water and wine be poured into it together, the wine will leake out,
They say, that a vessel made of the Ivy tree, if water and wine be poured into it together, the wine will leak out,
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and leaue the water behinde it. Most mens hearts holde true resemblance with this woode;
and leave the water behind it. Most men's hearts hold true resemblance with this wood;
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for receiuing into them the wine of Gods worde, which should inebriate them with the loue of God and goodnes,
for receiving into them the wine of God's word, which should inebriate them with the love of God and Goodness,
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and also taking in the water of worldly apprehensions, they leake out all the wine,
and also taking in the water of worldly apprehensions, they leak out all the wine,
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and leaue nothing behinde but the pudled water of vanity, pride, ambition, luxurie, and such other pests of the soule.
and leave nothing behind but the puddled water of vanity, pride, ambition, luxury, and such other pests of the soul.
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I must entreate pardon in this my great liberty of speech: Inlibera ciuitate, sayd that noble Octauianus, liberae debent esse linguae;
I must entreat pardon in this my great liberty of speech: Inlibera ciuitate, said that noble Octavianus, liberae debent esse linguae;
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In a free Citie euery mans tongue should bee free, but much more in a free Church, and of a free man.
In a free city every men tongue should be free, but much more in a free Church, and of a free man.
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For to speake truely of our times, I cannot compare the men of it better then to a vessell full of quickesiluer, where all mettalls saue golde doe swimme,
For to speak truly of our times, I cannot compare the men of it better then to a vessel full of quickesiluer, where all metals save gold do swim,
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and that sinkes to the bottome:
and that sinks to the bottom:
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So piety, religion, goodnesse, and those precious mettalls, without which wee can neuer attayne to the author of goodnesse, doe but float in the braines,
So piety, Religion, Goodness, and those precious metals, without which we can never attain to the author of Goodness, do but float in the brains,
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and swimme in the vnderstanding, they will not downe with vs Nothing wil sink into our hearts but gold, nothing but gaines,
and swim in the understanding, they will not down with us Nothing will sink into our hearts but gold, nothing but gains,
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and honour, and pleasure, will downe with vs. But some may obiect against this:
and honour, and pleasure, will down with us But Some may Object against this:
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that there must needes bee plenty of goodnesse, seeing it is so little spent, for few or none do vse it. I answere;
that there must needs be plenty of Goodness, seeing it is so little spent, for few or none do use it. I answer;
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that hath been the bane and ruine of this golden myne of goodnesse.
that hath been the bane and ruin of this golden mine of Goodness.
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For contrary to the nature of all other mettalls and matters, it growes and encreaseth by spending.
For contrary to the nature of all other metals and matters, it grows and increases by spending.
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The more prodigall man is of goodnesse, the richer hee growes:
The more prodigal man is of Goodness, the Richer he grows:
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if then thou wilt haue a treasure, which cannot be exhausted with spending, but growes and encreaseth the more, labour for goodnesse, & practice it:
if then thou wilt have a treasure, which cannot be exhausted with spending, but grows and increases the more, labour for Goodness, & practice it:
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be herein profuse and a spend thrift, and thou shalt growe most rich, most honourable.
be herein profuse and a spend thrift, and thou shalt grow most rich, most honourable.
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On the other side, spend it not, and thou art poore, naked, beggarly, miserable, aboue all other men.
On the other side, spend it not, and thou art poor, naked, beggarly, miserable, above all other men.
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A new found way to enrich and ennoble you: but yet the true found way:
A new found Way to enrich and ennoble you: but yet the true found Way:
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without which, no man shall euer enioy that happy and euer blessed eternity of Gods presence.
without which, no man shall ever enjoy that happy and ever blessed eternity of God's presence.
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For the rule in Diuinity is most infallible: Follow peace with all men, and holinesse, without which no man shall see God:
For the Rule in Divinity is most infallible: Follow peace with all men, and holiness, without which no man shall see God:
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so goodnesse and holinesse must be followed, as a man followes his pleasure or profit:
so Goodness and holiness must be followed, as a man follows his pleasure or profit:
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and spent as a liberall, or rather as a prodigal man spends his substance, or else there is no seeing of God.
and spent as a liberal, or rather as a prodigal man spends his substance, or Else there is no seeing of God.
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Therefore let vs entertayne that wise aduice: Cast thy bread vpon the waters;
Therefore let us entertain that wise Advice: Cast thy bred upon the waters;
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doe good to others, euen with the hazard not onely of the losse of the thing,
doe good to Others, even with the hazard not only of the loss of the thing,
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but euen with hazard and losse of thy selfe.
but even with hazard and loss of thy self.
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And surely so many examples and actions of Gods goodnes to vs, should mooue vs to this duty of goodnesse, in imitation of him.
And surely so many Examples and actions of God's Goodness to us, should move us to this duty of Goodness, in imitation of him.
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The earth is full of his goodnesse to vs. There is not a creature, but hath bonitas, goodnesse, ingrauen in great Characters vpon it, to allure vs to goodnesse:
The earth is full of his Goodness to us There is not a creature, but hath bonitas, Goodness, engraved in great Characters upon it, to allure us to Goodness:
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Beholde, Valde bona: saith God vpon the reuiew of all his creatures; they were exceeding good.
Behold, Valde Bona: Says God upon the review of all his creatures; they were exceeding good.
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Which could neuer haue beene, but by the goodnes of God.
Which could never have been, but by the Goodness of God.
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But aboue all other his goodnesses to vs, being vnspeakeable, he hath reuealed to vs the mysterie hid since the beginning of the world, the mystery of our saluatiō by Christ Iesus:
But above all other his Goodnesses to us, being unspeakable, he hath revealed to us the mystery hid since the beginning of the world, the mystery of our salvation by christ Iesus:
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besides our peace, plenty, health, and many happy deliuerances and preseruations, both generall and particular, hath he heaped vpon vs. O that he would be pleased to adde one goodnesse more to these:
beside our peace, plenty, health, and many happy Deliverances and preservations, both general and particular, hath he heaped upon us Oh that he would be pleased to add one Goodness more to these:
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that he would giue vs a measure of goodnesse to make the true vse of these his infinite goodnesses to vs,
that he would give us a measure of Goodness to make the true use of these his infinite Goodnesses to us,
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and to walke in some measure worthy of his goodnes.
and to walk in Some measure worthy of his Goodness.
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Surely his goodnesse to vs calls for our goodnes, seeing he makes all his creatures good to vs, to draw and allure vs to goodnesse.
Surely his Goodness to us calls for our Goodness, seeing he makes all his creatures good to us, to draw and allure us to Goodness.
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Now if we haue not this goodnesse, to bestow all the benefites and blessings of body and minde, wherewith God hath inriched vs, to his glory, and good of others;
Now if we have not this Goodness, to bestow all the benefits and blessings of body and mind, wherewith God hath enriched us, to his glory, and good of Others;
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then we are not onely condemned of all the creatures, but also want the true vse of them;
then we Are not only condemned of all the creatures, but also want the true use of them;
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nay, they are but al bestowed vpon vs to our infinite hurt and damage. For most true is that which the wise Roman concludes:
nay, they Are but all bestowed upon us to our infinite hurt and damage. For most true is that which the wise Roman concludes:
uh-x, pns32 vbr p-acp d vvn p-acp pno12 p-acp po12 j n1 cc n1. p-acp ds j vbz d r-crq dt j np1 vvz:
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Nihil tibi bonum, sine te bono: Nihil tibi bonum, sine te Bono:
fw-la fw-la fw-la, fw-la fw-la fw-la:
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There is nothing in the World can bee good to thee, except thou thy selfe be 〈 ◊ 〉 good.
There is nothing in the World can be good to thee, except thou thy self be 〈 ◊ 〉 good.
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Therefore 〈 … 〉 that great 〈 ◊ 〉, for euery goodnesse of his bestowed on thee, shall be accounted for how it hath beene imployed to the good of others.
Therefore 〈 … 〉 that great 〈 ◊ 〉, for every Goodness of his bestowed on thee, shall be accounted for how it hath been employed to the good of Others.
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Thus come wee to the second pillar of my Text, the generality of the requisition of this duty.
Thus come we to the second pillar of my Text, the generality of the requisition of this duty.
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For therefore it is said in the Text, A man;
For Therefore it is said in the Text, A man;
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because no man is exempted from this duty as our Sauiour saith in another case, that I say to one, I say to all, watch:
Because no man is exempted from this duty as our Saviour Says in Another case, that I say to one, I say to all, watch:
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so that which is desired of one, is desired of all, goodnesse;
so that which is desired of one, is desired of all, Goodness;
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and the more goodnesse that any hath receiued from God, the more is he bound to shew to others.
and the more Goodness that any hath received from God, the more is he bound to show to Others.
cc dt av-dc n1 cst d vhz vvn p-acp np1, dt dc vbz pns31 vvn pc-acp vvi p-acp n2-jn.
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If fiue talents be receiued, fiue must be accounted for: If three, then three; If but one, then one:
If fiue Talents be received, fiue must be accounted for: If three, then three; If but one, then one:
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All must be imployed to the masters benefite:
All must be employed to the Masters benefit:
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nothing must be lapt vp in a napkin, lest the reward of the idle and vnprofitable seruant fall to our lot, which was to bee bound hand and foote, and cast into eternall fire.
nothing must be leapt up in a napkin, lest the reward of the idle and unprofitable servant fallen to our lot, which was to be bound hand and foot, and cast into Eternal fire.
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The Philosophers say, that Ens & bonum conuer tuntut: beeing & good, are conuertible tearms. So that there is nothing in the world but it is good:
The Philosophers say, that Ens & bonum conuer tuntut: being & good, Are convertible terms. So that there is nothing in the world but it is good:
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and there is no good, but hath a being;
and there is no good, but hath a being;
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therefore if thou hast a being, and be a man, thou must haue goodnesse, else thou loosest the name and being of a man:
Therefore if thou hast a being, and be a man, thou must have Goodness, Else thou loosest the name and being of a man:
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but this good which they spake of, is but a good of thy nature, not a good of grace.
but this good which they spoke of, is but a good of thy nature, not a good of grace.
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And thou must labor if euer thou wilt haue a being in Heauen, to get this good of grace, this goodnesse of my text.
And thou must labour if ever thou wilt have a being in Heaven, to get this good of grace, this Goodness of my text.
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This text is such a body of diuinity, that in the whole Scripture there can scarce be any found to match it.
This text is such a body of divinity, that in the Whole Scripture there can scarce be any found to match it.
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For as goodnes containes all our duties, to God, to man, to our selues, to our neighbours,
For as Goodness contains all our duties, to God, to man, to our selves, to our neighbours,
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& to all the creatures, (for a righteous man regards the life of his beast;) so it speakes to euery man in the world:
& to all the creatures, (for a righteous man regards the life of his beast;) so it speaks to every man in the world:
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for this duty is desired of euery man;
for this duty is desired of every man;
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no man can say, it appertaines not to me, for it is said indefinitely, that, That is to be desired of a man, is his goodnesse;
not man can say, it appertains not to me, for it is said indefinitely, that, That is to be desired of a man, is his Goodness;
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not of this or that man; but of euery man.
not of this or that man; but of every man.
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So that here I might examine and enforce this duty vpon euery particular man, and euery particular calling in the world, seeing none are freed from it.
So that Here I might examine and enforce this duty upon every particular man, and every particular calling in the world, seeing none Are freed from it.
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There is no creature in the world that is so indigent and needy as man:
There is no creature in the world that is so indigent and needy as man:
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For he stands in neede of the Sunne, the fire, the water, the ayre, the earth,
For he Stands in need of the Sun, the fire, the water, the air, the earth,
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and all the creatures to helpe him.
and all the creatures to help him.
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Whence he should take examples to compassionate the necessities of others, seeing all things since the creation neuer cease to helpe our necessities.
Whence he should take Examples to compassionate the necessities of Others, seeing all things since the creation never cease to help our necessities.
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The learned doe say, that Bonum est sui diffusiuum: & summū bonum, summe communicatiuum: Good doth euer diffuse and spread it selfe abroade:
The learned do say, that Bonum est sui diffusiuum: & summū bonum, sum communicatiuum: Good does ever diffuse and spread it self abroad:
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and the chiefe good, which is God himself, doth aboue other things chiefely diffuse and communicate his goodnesse to others:
and the chief good, which is God himself, does above other things chiefly diffuse and communicate his Goodness to Others:
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and because all the creatures are as so many goodnesses of God communicated to vs,
and Because all the creatures Are as so many Goodnesses of God communicated to us,
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therefore they all labour to helpe the necessities of others, as we see the Heauens, the Sea, the Elements.
Therefore they all labour to help the necessities of Others, as we see the Heavens, the Sea, the Elements.
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Now seeing all of them do so much fauor man, as that without their goodnesse to him, he could not liue,
Now seeing all of them do so much favour man, as that without their Goodness to him, he could not live,
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how much rather should euery man labor by all meanes to helpe man? The Philosopher calls man the little world, the epitome and abridgement of the world, in whom the epilogue and summe of all the world is contayned,
how much rather should every man labour by all means to help man? The Philosopher calls man the little world, the epitome and abridgement of the world, in whom the epilogue and sum of all the world is contained,
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Therfore seeing man hath in him vertually all creatures, let him from them take example to work as they doe worke.
Therefore seeing man hath in him virtually all creatures, let him from them take Exampl to work as they do work.
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If he haue the Sunne in him, let him doe as the Sunne: warme euery man; helpe euery mans necessity:
If he have the Sun in him, let him do as the Sun: warm every man; help every men necessity:
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if he haue the Earth in him; let him doe as the Earth doth, which nourisheth and sustayneth all liuing creatures.
if he have the Earth in him; let him do as the Earth does, which Nourishes and sustaineth all living creatures.
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Let all the creatures be his schoole-masters vnto goodnesse.
Let all the creatures be his Schoolmasters unto Goodness.
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For all are made to do him good, and he is made to doe euery man good. Hemo homini Deus, non daemō:
For all Are made to do him good, and he is made to do every man good. Hemo Homini Deus, non daemon:
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Man must be to man a God, & not a diuell: do him all good, but no harme.
Man must be to man a God, & not a Devil: do him all good, but no harm.
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I should neuer haue done in this point, if I shold inforce this duty vpon euery particular man,
I should never have done in this point, if I should enforce this duty upon every particular man,
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therefore I will restraine my selfe, to these two obseruations.
Therefore I will restrain my self, to these two observations.
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First, that euery man must know, there is a generall duty of goodnes required of him.
First, that every man must know, there is a general duty of Goodness required of him.
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Secondly, that particular men haue personall and particular duties of goodnesse to be expected from them, according to their seuerall functions and places. First, for the generall duty:
Secondly, that particular men have personal and particular duties of Goodness to be expected from them, according to their several functions and places. First, for the general duty:
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the Prophet expresseth it in foure words:
the Prophet Expresses it in foure words:
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Hee hath shewed thee O man, what is good, and what the Lord requireth of thee: He hath showed thee Oh man, what is good, and what the Lord requires of thee:
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surely to do iustly, to loue mercy, to humble thy selfe, and walke with thy God.
surely to do justly, to love mercy, to humble thy self, and walk with thy God.
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First the goodnesse of righteousnesse is required of euery man to good rightly, & iustly to euery man.
First the Goodness of righteousness is required of every man to good rightly, & justly to every man.
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He must be in all his wayes as straight & vpright as the Fytre tree, that directly without any knot growes vp towards Heauen, without bowing a bayre from a most straight line.
He must be in all his ways as straight & upright as the Fytre tree, that directly without any knot grows up towards Heaven, without bowing a bayre from a most straight line.
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Iob is commended for such a iust and vpright man. Secondly, the goodnesse of mercy is required of him.Job is commended for such a just and upright man. Secondly, the Goodness of mercy is required of him.
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For Bonum est sui communicatinum: Good will disperse and communicate it self.
For Bonum est sui communicatinum: Good will disperse and communicate it self.
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We see that trees doe not beare fruite for themselues, but for the benefit and good of others:
We see that trees do not bear fruit for themselves, but for the benefit and good of Others:
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and a good man out of the good treasure of his heart, bringeth forth good things;
and a good man out of the good treasure of his heart, brings forth good things;
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so out of the good treasure of his hands, he ministers to the necessities of others.
so out of the good treasure of his hands, he Ministers to the necessities of Others.
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He is mercifull, liberall, and lendeth, he hath disperst abroad, and the prayse of him endureth for euer.
He is merciful, liberal, and dares, he hath dispersed abroad, and the praise of him Endureth for ever.
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The Samaritane in the Gospell, was such a mercifull man. Thirdly, the goodnesse of Humility is required of him:
The Samaritan in the Gospel, was such a merciful man. Thirdly, the Goodness of Humility is required of him:
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without which there is no entrance into ioy. God giues grace onely to the humble. He must stoupe that will come in at the low gate of Heauen;
without which there is no Entrance into joy. God gives grace only to the humble. He must stoop that will come in At the low gate of Heaven;
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if he be neuer so well furnished with other graces, and want this, his portion shall be with hypocrites, and vnbeleeuers.
if he be never so well furnished with other graces, and want this, his portion shall be with Hypocrites, and unbelievers.
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Fourthly, the goodnes of obedience or diligēce is required. No Idle by comes to Heauen. He that will come there must euer be walking the way that leades to it:
Fourthly, the Goodness of Obedience or diligence is required. No Idle by comes to Heaven. He that will come there must ever be walking the Way that leads to it:
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it is a long iourney, and cannot be performed in lesse time then a mans whole life.
it is a long journey, and cannot be performed in less time then a men Whole life.
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And well may he walke to Heauen who hath God Socium itineris, to walke with him.
And well may he walk to Heaven who hath God Socium itineris, to walk with him.
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If man will walke with God, walke as he hath walked, walke as he hath taught him,
If man will walk with God, walk as he hath walked, walk as he hath taught him,
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and as he doth guide him, he shall neuer fayle to come most happily to his iournies end.
and as he does guide him, he shall never fail to come most happily to his journeys end.
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Such a walking man was Enoch. By the continuall motion of the Heauens, all creatures are ingendred and doe liue, without which motion, they could not eyther increase or continue:
Such a walking man was Enoch. By the continual motion of the Heavens, all creatures Are engendered and do live, without which motion, they could not either increase or continue:
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So by our motion & walking with God all his graces are beginner in vs to 〈 ◊ 〉 by that walking do liue in vs and bring vs to eternall life:
So by our motion & walking with God all his graces Are beginner in us to 〈 ◊ 〉 by that walking doe live in us and bring us to Eternal life:
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without which walking with God, there is no hope, that we can liue with him for euer.
without which walking with God, there is no hope, that we can live with him for ever.
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This walking may be expressed in these 3. First that there be a good and holy life. For Qualis vita, finis ita:
This walking may be expressed in these 3. First that there be a good and holy life. For Qualis vita, finis ita:
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such as is the life, such will be the death. Secondly, a good fame, for that fattens the bones.
such as is the life, such will be the death. Secondly, a good fame, for that fattens the bones.
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Thirdly, that there be a good Conscience, for that is a continuall feast. Secondly we obserue, that particular men, must performe personall duties of goodnesse: Thirdly, that there be a good Conscience, for that is a continual feast. Secondly we observe, that particular men, must perform personal duties of Goodness:
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euery man in his place and talling:
every man in his place and talling:
d n1 p-acp po31 n1 cc n-vvg:
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as Iohn Baptist teacheth, when the people came and demanded of him, What shall we do, he answered, He that hath two coates, let him part with him that hath none,
as John Baptist Teaches, when the people Come and demanded of him, What shall we do, he answered, He that hath two coats, let him part with him that hath none,
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and he that hath meate, let him doe likewise.
and he that hath meat, let him do likewise.
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Then the Publicans asked, What shall we do? He said, Require no more, then that which is appointed to you.
Then the Publicans asked, What shall we do? He said, Require no more, then that which is appointed to you.
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Then the Souldiers demanded, What shall we doe? he said, Doe violence to no man,
Then the Soldiers demanded, What shall we do? he said, Do violence to no man,
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neither accuse any man falsely, and be content with your wages.
neither accuse any man falsely, and be content with your wages.
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So that of euery man and woman of what degree or place soeuer they be, there is a generall and also a particular and personall duety of goodnesse required:
So that of every man and woman of what degree or place soever they be, there is a general and also a particular and personal duty of Goodness required:
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which in summe is no more, but to communicate to the benefite of others all those graces and blessings of body and minde where with God hath trusted them.
which in sum is no more, but to communicate to the benefit of Others all those graces and blessings of body and mind where with God hath trusted them.
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3. The parties desiring this duty come to be cōsidered in the next;
3. The parties desiring this duty come to be considered in the next;
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place as the third pillar of my text for it is not said, that, that this or that man desires of a man:
place as the third pillar of my text for it is not said, that, that this or that man Desires of a man:
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or that our friends desire of vs, is our goodnes.
or that our Friends desire of us, is our Goodness.
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But that, that is to be desired of a man, that is, that, that all the things of the world desires of man, is his goodnesse.
But that, that is to be desired of a man, that is, that, that all the things of the world Desires of man, is his Goodness.
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First then that which God desireth of a man is his goodnesse, as we saw before out of the Prophet, Saint Paule affirming the same, This is the will of God, euen your sanctification; and our Sauiour:
First then that which God Desires of a man is his Goodness, as we saw before out of the Prophet, Saint Paul affirming the same, This is the will of God, even your sanctification; and our Saviour:
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Be you perfect, as your heauenly Father is perfect. And how is that? He makes his Sunne arise vpon the good and bad,
Be you perfect, as your heavenly Father is perfect. And how is that? He makes his Sun arise upon the good and bad,
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and sendeth rayne on the iust and vniust.
and sends rain on the just and unjust.
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That God lookes for this duty of goodnesse at our hands, the parable of the Talents makes it plaine,
That God looks for this duty of Goodness At our hands, the parable of the Talents makes it plain,
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for be that had lapt vp his Talent in a napkin, was adiudged to bee cast into fire that cannot bee quenched.
for be that had leapt up his Talon in a napkin, was adjudged to be cast into fire that cannot be quenched.
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Euery mans Talents and graces are giuen him of God, with this charge, Negotiamim donec veniam: Occupy till I come:
Every men Talents and graces Are given him of God, with this charge, Negotiamim donec veniam: Occupy till I come:
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put my money, my graces of body and minde into the banke, that I may receiue my owne with aduantage, saith the Lord.
put my money, my graces of body and mind into the bank, that I may receive my own with advantage, Says the Lord.
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The Parable of the wedding gatment shews the same, without which who appeares before God shal be bound hand & foot, & cast into vtter darknesse.
The Parable of the wedding gatment shows the same, without which who appears before God shall be bound hand & foot, & cast into utter darkness.
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The vniust Steward that had wasted his Masters goods, was called to a redde rationem, a strickt Audit for all.
The unjust Steward that had wasted his Masters goods, was called to a red rationem, a strict Audit for all.
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And so shall all wee be, for the goods and graces God hath put in our stewardships:
And so shall all we be, for the goods and graces God hath put in our stewardships:
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it shall not auaile vs to pleade that of the Gospell in barre:
it shall not avail us to plead that of the Gospel in bar:
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When saw we thee in prison and did not visite thee? or hungry and did not feed thee? or naked and did not cloath thee? For it shall bee answered, In as much as you did it not to the least of these, you did it not to me:
When saw we thee in prison and did not visit thee? or hungry and did not feed thee? or naked and did not cloth thee? For it shall be answered, In as much as you did it not to the least of these, you did it not to me:
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depart from mee yee cursed into euerlasting fire, prepared for the Diuell and his Angels.
depart from me ye cursed into everlasting fire, prepared for the devil and his Angels.
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The reason why God desires this goodnesse, is, for that in nothing come wee so neare the diuine and originall goodnesse it selfe, which is God,
The reason why God Desires this Goodness, is, for that in nothing come we so near the divine and original Goodness it self, which is God,
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as in true & sincere goodnesse to others. Yea euen to our enemies.
as in true & sincere Goodness to Others. Yea even to our enemies.
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For as the Prophet saith, though God did often deliner the Israelites, yet did they still rebell against him.
For as the Prophet Says, though God did often deliner the Israelites, yet did they still rebel against him.
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So infinite is the goodnesse of God, that by no ingratitude or rebellion of man will hee be ouercome, vntill hee bee past cure.
So infinite is the Goodness of God, that by no ingratitude or rebellion of man will he be overcome, until he be past cure.
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Euen so a good man will not vpon euery slight occasion withdrawe his goodnesse, complayning of the ingratitude and indignity of mē,
Eve so a good man will not upon every slight occasion withdraw his Goodness, complaining of the ingratitude and indignity of men,
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but knowes that God lookes for goodnesse of him, euen such as himselfe shewes to vile, vnworthy, and rebellious sinners.
but knows that God looks for Goodness of him, even such as himself shows to vile, unworthy, and rebellious Sinners.
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And here obserue, that amongst all the rest of the parts of goodnes that God desires at our hands, this is not the least, that as it is his goodnes to be angry with sinne,
And Here observe, that among all the rest of the parts of Goodness that God Desires At our hands, this is not the least, that as it is his Goodness to be angry with sin,
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& to punish it in whomsoeuer he findes it, and therefore chasteneth euery sonne that hee receiueth:
& to Punish it in whomsoever he finds it, and Therefore Chasteneth every son that he receiveth:
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so it is the true marke of goodnes in man, to be angry with sin, and to labour to check and kill it.
so it is the true mark of Goodness in man, to be angry with since, and to labour to check and kill it.
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Saint Peter expresseth this goodnes thus: Be yee holy in all manner of conuersation for it is written, Be ye holy, because I am holy. Saint Peter Expresses this Goodness thus: Be ye holy in all manner of Conversation for it is written, Be you holy, Because I am holy.
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Secondly, the Angels desire this goodnesse of vs. Hence it is, that our Sauiour sayth. There is ioy before the Angels for one sinner repenting.
Secondly, the Angels desire this Goodness of us Hence it is, that our Saviour say. There is joy before the Angels for one sinner repenting.
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How can it thē be, but that they who greatly desire our goodnes, seeing they so much ioy when we returne from our wickednes:
How can it them be, but that they who greatly desire our Goodness, seeing they so much joy when we return from our wickedness:
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how can they but desire earnestly our goodnes, seeing that by it, the reparation of that great breach which Lucifer and his fellowes made, is fully made vp? And so much doe they desire our goodnes, that they are ministring spirits about vs, sent forth for their sakes that are heites of saluation:
how can they but desire earnestly our Goodness, seeing that by it, the reparation of that great breach which Lucifer and his Fellows made, is Fully made up? And so much doe they desire our Goodness, that they Are ministering spirits about us, sent forth for their sakes that Are heites of salvation:
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And therefore cannot but desire that their seruice and ministery may take that effect. And Therefore cannot but desire that their service and Ministry may take that Effect.
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Thirdly, our neighbours, euen all men, desire this goodnes of vs. As the members of the body doe one desire the assistance of the other, else would the frame of the whole body in few houres ruine and fall asunder;
Thirdly, our neighbours, even all men, desire this Goodness of us As the members of the body do one desire the assistance of the other, Else would the frame of the Whole body in few hours ruin and fallen asunder;
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so doth euery man desire the goodnes of another, being fellow members of one body, without which he cannot any long time liue.
so does every man desire the Goodness of Another, being fellow members of one body, without which he cannot any long time live.
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If the mouth receiued not meate, the stomacke disgested it, the liuer transmitted the blood to the heart, the heart sent it abroade to the rest of the members,
If the Mouth received not meat, the stomach digested it, the liver transmitted the blood to the heart, the heart sent it abroad to the rest of the members,
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and euery ioynt of the body did not his office, to the good of another; the whole body could not liue one houre.
and every joint of the body did not his office, to the good of Another; the Whole body could not live one hour.
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So it is in the body of the Church & Policy, if al do not labour to the good of others, it will speedily grow diseased and dye.
So it is in the body of the Church & Policy, if all do not labour to the good of Others, it will speedily grow diseased and die.
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The poore desire the goodnes of our wealth and countenance: the rich the goodnes of our labours and paines:
The poor desire the Goodness of our wealth and countenance: the rich the Goodness of our labours and pains:
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the King the goodnes of our loyalty and tribute: the Nobles, the goodnes of our humility and seruice:
the King the Goodness of our loyalty and tribute: the Nobles, the Goodness of our humility and service:
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the sicke and diseased, the goodnes of our compassion and comfort the desperate, the goodnes of our counsell and care.
the sick and diseased, the Goodness of our compassion and Comfort the desperate, the Goodness of our counsel and care.
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And such is this duty of goodnes, as that it is a debt, we must euer owe one to another.
And such is this duty of Goodness, as that it is a debt, we must ever owe one to Another.
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Owe nothing to any man, but that you loue one another. This Motto is written on the forehead of euery man in the world: Owe nothing to any man, but that you love one Another. This Motto is written on the forehead of every man in the world:
vvi pix p-acp d n1, cc-acp cst pn22 vvb pi j-jn. d n1 vbz vvn p-acp dt n1 pp-f d n1 p-acp dt n1:
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Non solùm nobis nati sumus, Wee are not borne for our selues:Non solùm nobis Nati sumus, we Are not born for our selves:
fw-fr fw-la fw-la fw-la fw-la, pns12 vbr xx vvn p-acp po12 n2:
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and goodnes cannot be so fast bound in the affections of the heart, but it will breake out,
and Goodness cannot be so fast bound in the affections of the heart, but it will break out,
cc n1 vmbx vbi av av-j vvn p-acp dt n2 pp-f dt n1, cc-acp pn31 vmb vvi av,
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and stretch it selfe to all that haue neede of it. Therefore truely it is sayd of that good Father:
and stretch it self to all that have need of it. Therefore truly it is said of that good Father:
cc vvi pn31 n1 p-acp d cst vhb n1 pp-f pn31. av av-j pn31 vbz vvn pp-f cst j n1:
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Anima magis est vbi amat, quàm vbi animat: The soule of man is more where it loues, then where it liues. Anima magis est vbi amat, quàm vbi animate: The soul of man is more where it loves, then where it lives.
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la vvi: dt n1 pp-f n1 vbz n1 c-crq pn31 vvz, av c-crq pn31 vvz.
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Fourthly, our selues desire goodnes from our selues, it is a speciall duty wee owe to our selues.
Fourthly, our selves desire Goodness from our selves, it is a special duty we owe to our selves.
ord, po12 n2 vvb n1 p-acp po12 n2, pn31 vbz dt j n1 pns12 vvb p-acp po12 n2.
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All that wee should loue or desire in our selues, is our goodnes. If wee loue any thing else in our selues, wee loue not our owne soules.
All that we should love or desire in our selves, is our Goodness. If we love any thing Else in our selves, we love not our own Souls.
av-d d pns12 vmd vvi cc vvi p-acp po12 n2, vbz po12 n1. cs pns12 vvb d n1 av p-acp po12 n2, pns12 vvb xx po12 d n2.
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Thou desirest (saith a Father) to haue good somes, good seruants, a good wife, a good house, good lands, nay, good hose and shooes;
Thou Desirest (Says a Father) to have good sums, good Servants, a good wife, a good house, good Lands, nay, good hose and shoes;
pns21 vv2 (vvz dt n1) pc-acp vhi j n2, j n2, dt j n1, dt j n1, j n2, uh-x, j n1 cc n2;
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and doest thou not desire te bonant? to haue thy selfe good? What a thing is this, that thou should est desire to haue all other things good,
and dost thou not desire te bonant? to have thy self good? What a thing is this, that thou should est desire to have all other things good,
cc vd2 pns21 xx vvi fw-la fw-la? pc-acp vhi po21 n1 j? q-crq dt n1 vbz d, cst pns21 vmd zz vvi pc-acp vhi d j-jn n2 j,
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and not thy selfe good? Surely thou dost crosse thy owne desires, with thy owne deedes.
and not thy self good? Surely thou dost cross thy own Desires, with thy own Deeds.
cc xx po21 n1 j? np1 pns21 vd2 vvi po21 d n2, p-acp po21 d n2.
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For the righteous man, nay euery man liuing, desires goodnes of himselfe.
For the righteous man, nay every man living, Desires Goodness of himself.
p-acp dt j n1, uh-x d n1 vvg, vvz n1 pp-f px31.
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But the righteous desires nothing else but goodnes. One thing haue I desired, & that will I require, that I may dwell in the house of the Lord all the dayes of my life, to beholde the beauty of the Lord, and to visite his Temple.
But the righteous Desires nothing Else but Goodness. One thing have I desired, & that will I require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple.
p-acp dt j n2 pix av cc-acp n1. crd n1 vhb pns11 vvn, cc cst vmb pns11 vvi, cst pns11 vmb vvi p-acp dt n1 pp-f dt n1 d dt n2 pp-f po11 n1, pc-acp vvi dt n1 pp-f dt n1, cc pc-acp vvi po31 n1.
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I counted all things but dung, that I might bee made conformable to Christ, saith the Apostle.
I counted all things but dung, that I might be made conformable to christ, Says the Apostle.
pns11 vvd d n2 p-acp n1, cst pns11 vmd vbi vvn j p-acp np1, vvz dt n1.
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And so farre is the nature of man in loue with goodnesse, that hee glories in the title,
And so Far is the nature of man in love with Goodness, that he Glories in the title,
cc av av-j vbz dt n1 pp-f n1 p-acp n1 p-acp n1, cst pns31 vvz p-acp dt n1,
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albeit he haue no right in the thing, and stormes if hee be not counted a good man.
albeit he have no right in the thing, and storms if he be not counted a good man.
cs pns31 vhb dx j-jn p-acp dt n1, cc n2 cs pns31 vbb xx vvn dt j n1.
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But the truely wise man knowing Nihl sibi bonum, sine se bono: That nothing is good to a man,
But the truly wise man knowing Nihl sibi bonum, sine se Bono: That nothing is good to a man,
p-acp dt av-j j n1 vvg np1 fw-la fw-la, fw-la fw-la fw-la: cst pix vbz j p-acp dt n1,
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vnlesse himselfe bee also good, desires aboue all other things, that bee may be a good man indeed.
unless himself be also good, Desires above all other things, that bee may be a good man indeed.
cs px31 vbb av j, vvz p-acp d j-jn n2, cst n1 vmb vbi dt j n1 av.
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For so hath he the benefit of all Gods creatures; so are they good and comfortable to him;
For so hath he the benefit of all God's creatures; so Are they good and comfortable to him;
p-acp av vhz pns31 dt n1 pp-f d ng1 n2; av vbr pns32 j cc j p-acp pno31;
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else are they but all to his greater condemnation. One saith, that the chiefe title which God in Scripture giues himselfe, is Bonitas, Goodnesse.
Else Are they but all to his greater condemnation. One Says, that the chief title which God in Scripture gives himself, is Bonitas, goodness.
av vbr pns32 p-acp d p-acp po31 jc n1. pi vvz, cst dt j-jn n1 r-crq np1 p-acp n1 vvz px31, vbz fw-la, n1.
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Because it is the property of all good things to communicate and inlarge themselues to others. Because it is the property of all good things to communicate and enlarge themselves to Others.
p-acp pn31 vbz dt n1 pp-f d j n2 pc-acp vvi cc vvi px32 p-acp n2-jn.
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Therfore most agreeable to God, who raines downe all his benefits vpon vs:
Therefore most agreeable to God, who reins down all his benefits upon us:
av ds j p-acp np1, r-crq vvz a-acp d po31 n2 p-acp pno12:
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and that therefore all other names of God, are but expositions and commentaries vpon this name.
and that Therefore all other names of God, Are but expositions and commentaries upon this name.
cc cst av d j-jn n2 pp-f np1, vbr cc-acp n2 cc n2 p-acp d n1.
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So the proper name of man is Goodnes, but in an infinite lower degree;
So the proper name of man is goodness, but in an infinite lower degree;
np1 dt j n1 pp-f n1 vbz n1, cc-acp p-acp dt j jc n1;
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and all his other titles and stiles, be they neuer so great and awefull, are but glosses and commentaries vppon it.
and all his other titles and stile, be they never so great and awful, Are but Glosses and commentaries upon it.
cc d po31 j-jn n2 cc n1, vbb pns32 av-x av j cc j, vbr cc-acp n2 cc n2 p-acp pn31.
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And God is pleased to cōmunicate this name with man, that hee might learne, that as God desires nothing in himselfe but goodnesse,
And God is pleased to communicate this name with man, that he might Learn, that as God Desires nothing in himself but Goodness,
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nor nothing more to bee proclaimed of him then his goodnes: so man should not loue any thing in himselfe, but goodnes:
nor nothing more to be proclaimed of him then his Goodness: so man should not love any thing in himself, but Goodness:
ccx pix dc pc-acp vbi vvn pp-f pno31 av po31 n1: av n1 vmd xx vvi d n1 p-acp px31, cc-acp n1:
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nor euer thinke himselfe truely honoured, but when proclamation may bee made of his goodnes.
nor ever think himself truly honoured, but when proclamation may be made of his Goodness.
ccx av vvi px31 av-j vvn, cc-acp q-crq n1 vmb vbi vvn pp-f po31 n1.
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This I confesse, is one of the greatest goodnesses that can bee in vs, to loue nothing in our selues but our goodnes.
This I confess, is one of the greatest Goodnesses that can be in us, to love nothing in our selves but our Goodness.
d pns11 vvb, vbz pi pp-f dt js n2 cst vmb vbi p-acp pno12, pc-acp vvi pix p-acp po12 n2 p-acp po12 n1.
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Alexander hauing on a time many Philosophers with him at a banquet, would needes haue it disputed, what was the greatest thing in the world.Alexander having on a time many Philosophers with him At a banquet, would needs have it disputed, what was the greatest thing in the world.
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Some of them sayde, the bill Olympus, some the Heauens, some the Sunne, some the Earth:
some of them said, the bill Olympus, Some the Heavens, Some the Sun, Some the Earth:
d pp-f pno32 vvd, dt n1 np1, d dt n2, d dt n1, d dt n1:
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but one of them sayd, that surely the heart of man must needes bee the greatest:
but one of them said, that surely the heart of man must needs be the greatest:
cc-acp crd pp-f pno32 vvd, cst av-j dt n1 pp-f n1 vmb av vbi dt js:
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for that in a moment of time it did passe through the whole worlde, Heauen, Earth, Sea and all.
for that in a moment of time it did pass through the Whole world, Heaven, Earth, Sea and all.
c-acp cst p-acp dt n1 pp-f n1 pn31 vdd vvi p-acp dt j-jn n1, n1, n1, n1 cc d.
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For Nihil mirabile praeter animum, cui magno, nihil est magnum;
For Nihil Marvelous praeter animum, cui magno, nihil est magnum;
p-acp fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la;
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Nothing is wonderfull but the mind of man, vnto which when it is great, nothing seemes great.
Nothing is wonderful but the mind of man, unto which when it is great, nothing seems great.
pix vbz j p-acp dt n1 pp-f n1, p-acp r-crq c-crq pn31 vbz j, pix vvz j.
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Therefore he that hath so great a minde and heart, that nothing but Heauen contaynes it (and such a heart hath euery childe of God,) will loue nothing in himselfe but goodnes, that may bring him to the place where he would be.
Therefore he that hath so great a mind and heart, that nothing but Heaven contains it (and such a heart hath every child of God,) will love nothing in himself but Goodness, that may bring him to the place where he would be.
av pns31 cst vhz av j dt n1 cc n1, cst pix cc-acp n1 vvz pn31 (cc d dt n1 vhz d n1 pp-f np1,) vmb vvi pix p-acp px31 p-acp n1, cst vmb vvi pno31 p-acp dt n1 c-crq pns31 vmd vbi.
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So by hauing this great thing which euery man hath, (for euery man hath a heart) and adding but to it the least thing in the worlde, which is goodnes:
So by having this great thing which every man hath, (for every man hath a heart) and adding but to it the least thing in the world, which is Goodness:
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hee shall haue that in himselfe that is worth many worldes, and will make him loue nothing in himselfe but his goodnes.
he shall have that in himself that is worth many world's, and will make him love nothing in himself but his Goodness.
pns31 vmb vhi d p-acp px31 cst vbz j d n2, cc vmb vvi pno31 vvi pix p-acp px31 p-acp po31 n1.
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Finally, goodnes is all that all the creatures of God desires of man. It is the cry of all the creatures, saith that learned Father:
Finally, Goodness is all that all the creatures of God Desires of man. It is the cry of all the creatures, Says that learned Father:
av-j, n1 vbz d cst d dt n2 pp-f np1 vvz pp-f n1. pn31 vbz dt n1 pp-f d dt n2, vvz d j n1:
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Coelum & terra, & quicquid in ijs est, vndique mihi dicunt vt te amem, Domine, nec cessant hoc dicere omnibus vt sint inexcusabiles: Coelum & terra, & quicquid in ijs est, vndique mihi dicunt vt te amem, Domine, nec cessant hoc dicere omnibus vt sint inexcusabiles:
fw-la cc fw-la, cc fw-la p-acp fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la, fw-la j fw-la fw-la fw-la fw-la fw-la fw-la:
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814
The heauen and earth, and all that is in them, speake vnto mee O Lord, that I shold loue thee;
The heaven and earth, and all that is in them, speak unto me Oh Lord, that I should love thee;
dt n1 cc n1, cc d cst vbz p-acp pno32, vvb p-acp pno11 uh n1, cst pns11 vmd vvi pno21;
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nor do they at any time cease to speake the same to all men, that they might be inexcusable.
nor do they At any time cease to speak the same to all men, that they might be inexcusable.
ccx vdb pns32 p-acp d n1 vvi pc-acp vvi dt d p-acp d n2, cst pns32 vmd vbi j.
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And what is this voyce of nature, but that wee should haue this goodnes which proceedes from the loue of God? Hence hath the lawe ordayned, that if thy neighbours Asse fall into the dirch, thou shouldest lift him vp;
And what is this voice of nature, but that we should have this Goodness which proceeds from the love of God? Hence hath the law ordained, that if thy neighbours Ass fallen into the dirch, thou Shouldst lift him up;
cc q-crq vbz d n1 pp-f n1, cc-acp cst pns12 vmd vhi d n1 r-crq vvz p-acp dt n1 pp-f np1? av vhz dt n1 vvn, cst cs po21 ng1 n1 vvi p-acp dt n1, pns21 vmd2 vvi pno31 a-acp;
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not onely in respect of thy duty to thy neighbor, but also to the beast which stands in need of thy helpe, of thy goodnesse.
not only in respect of thy duty to thy neighbour, but also to the beast which Stands in need of thy help, of thy Goodness.
xx av-j p-acp n1 pp-f po21 n1 p-acp po21 n1, cc-acp av p-acp dt n1 r-crq vvz p-acp n1 pp-f po21 n1, pp-f po21 n1.
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And it is also commanded, that thy beast should rest the seauenth day: it is a goodnes thy beast desires of thee.
And it is also commanded, that thy beast should rest the Seventh day: it is a Goodness thy beast Desires of thee.
cc pn31 vbz av vvn, cst po21 n1 vmd vvi dt ord n1: pn31 vbz dt n1 po21 n1 vvz pp-f pno21.
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Besides, thou must not mouzel themouth of the Oxe that treades out the corne: that duty of goodnes thy Oxe desires of thee.
Beside, thou must not mouzel themouth of the Ox that treads out the corn: that duty of Goodness thy Ox Desires of thee.
p-acp, pns21 vmb xx n1 n1 pp-f dt n1 cst vvz av dt n1: cst n1 pp-f n1 po21 n1 vvz pp-f pno21.
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And hence it is sayd, that the righteous man regardes the life of his beast.
And hence it is said, that the righteous man regards the life of his beast.
cc av pn31 vbz vvn, cst dt j n1 vvz dt n1 pp-f po31 n1.
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And because wee doe not performe this duty of goodnesse to the creatures, therefore doe they grone and sigh, as people vnder a cruell Tyrant, to bee deliuered from the bondag and cruelty vnder which wee hold them.
And Because we do not perform this duty of Goodness to the creatures, Therefore do they groan and sighs, as people under a cruel Tyrant, to be Delivered from the bondag and cruelty under which we hold them.
cc c-acp pns12 vdb xx vvi d n1 pp-f n1 p-acp dt n2, av vdb pns32 vvi cc vvi, p-acp n1 p-acp dt j n1, pc-acp vbi vvn p-acp dt n1 cc n1 p-acp r-crq pns12 vvb pno32.
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And I maruell in my heart, when I seriously thinke on it, wee doe not heare them sigh and grone.
And I marvel in my heart, when I seriously think on it, we do not hear them sighs and groan.
cc pns11 vvb p-acp po11 n1, c-crq pns11 av-j vvb p-acp pn31, pns12 vdb xx vvi pno32 vvi cc vvi.
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For surely they speake in their language aloude: and if our horrible sinnes did not strangely deafe vs, wee should heare them.
For surely they speak in their language aloud: and if our horrible Sins did not strangely deaf us, we should hear them.
p-acp av-j pns32 vvb p-acp po32 n1 av: cc cs po12 j n2 vdd xx av-j j pno12, pns12 vmd vvi pno32.
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For euen for this cause, that wee doe not performe this duty of goodnes to them,
For even for this cause, that we do not perform this duty of Goodness to them,
p-acp av-j c-acp d n1, cst pns12 vdb xx vvi d n1 pp-f n1 p-acp pno32,
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but doe miserably abuse and tyrannize them, doe they rebell against vs: the heauen drowning the earth, the ayre infecting our bodies, the earth denying her fruite,
but do miserably abuse and tyrannise them, do they rebel against us: the heaven drowning the earth, the air infecting our bodies, the earth denying her fruit,
cc-acp vdb av-j vvi cc vvi pno32, vdb pns32 vvi p-acp pno12: dt n1 vvg dt n1, dt n1 vvg po12 n2, dt n1 vvg po31 n1,
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and all of them being vp in armes against vs, to be reuenged of vs for want of goodnesse to them.
and all of them being up in arms against us, to be revenged of us for want of Goodness to them.
cc d pp-f pno32 vbg p-acp p-acp n2 p-acp pno12, pc-acp vbi vvn pp-f pno12 p-acp n1 pp-f n1 p-acp pno32.
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For neuer was there any bloody or mercilesse Tyrant in the world, that did so wickedly tyrannize ouer his people,
For never was there any bloody or merciless Tyrant in the world, that did so wickedly tyrannise over his people,
p-acp av-x vbds a-acp d j cc j n1 p-acp dt n1, cst vdd av av-j vvi p-acp po31 n1,
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as wee in this Age doe tyrannize & abuse all the good creatures of God.
as we in this Age do tyrannise & abuse all the good creatures of God.
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Now then, if thou hast not this goodnes to bestow all thou hast or art, to the good of others:
Now then, if thou hast not this Goodness to bestow all thou hast or art, to the good of Others:
av av, cs pns21 vh2 xx d n1 pc-acp vvi d pns21 vh2 cc n1, p-acp dt j pp-f n2-jn:
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thou art first iniurious to God: secondly iniurious to the Angells: Thirdly iniurious to Man-kinde: Fourthly iniurious to thy owne Soule:
thou art First injurious to God: secondly injurious to the Angels: Thirdly injurious to Mankind: Fourthly injurious to thy own Soul:
pns21 vb2r ord j p-acp np1: ord j p-acp dt n2: ord j p-acp n1: ord j p-acp po21 d n1:
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Fiftly iniurious to all the creatures. Most iniurious art thou to God, because thou rebellest against him; to the Angells; because thou grieuest them;
Fifty injurious to all the creatures. Most injurious art thou to God, Because thou rebellest against him; to the Angels; Because thou grievest them;
ord j p-acp d dt n2. ds j n1 pns21 p-acp np1, c-acp pns21 vv2 p-acp pno31; p-acp dt n2; c-acp pns21 vv2 pno32;
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to Man, because thou doest not loue him: to thy selfe, because thou hatest thy own Soule:
to Man, Because thou dost not love him: to thy self, Because thou Hatest thy own Soul:
p-acp n1, c-acp pns21 vd2 xx vvi pno31: p-acp po21 n1, c-acp pns21 vv2 po21 d n1:
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to the creatures, because thou abufest them.
to the creatures, Because thou abufest them.
p-acp dt n2, c-acp pns21 vv2 pno32.
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Seeing then, all that God and Angells, Men and thy own Soule, the heauens, and all the creatures desire of thee, is thy goodnesse:
Seeing then, all that God and Angels, Men and thy own Soul, the heavens, and all the creatures desire of thee, is thy Goodness:
vvg av, d cst np1 cc n2, n2 cc po21 d n1, dt n2, cc d dt n2 vvb pp-f pno21, vbz po21 n1:
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thou art taught hereby to regulate and order thy affections and desires towards all men, according to the same rule:
thou art taught hereby to regulate and order thy affections and Desires towards all men, according to the same Rule:
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namely, not to desire that they might be rich, honorable, learned, beautifull or the like:
namely, not to desire that they might be rich, honourable, learned, beautiful or the like:
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but to desire that they might be good, godly, pious, gracious, and in all manner of conuersation godly.
but to desire that they might be good, godly, pious, gracious, and in all manner of Conversation godly.
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And not onely so, but withall, that they may grow in goodnes;
And not only so, but withal, that they may grow in Goodness;
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for that also doth God, Angels, men, our selues, and the creatures desire of vs. Solus Deus melior esse non vult,
for that also does God, Angels, men, our selves, and the creatures desire of us Solus Deus melior esse non vult,
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quia non valet, saith that deuout Father: Onely God it is that will not be better, because he cannot be better; quia non valet, Says that devout Father: Only God it is that will not be better, Because he cannot be better;
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but with men, it must not be so.
but with men, it must not be so.
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Minime pro certo bonus es, si non vis esse melior, vbi incipis nolle esse melior, ibi desinis esse bonus. Minime Pro certo bonus es, si non vis esse melior, vbi incipis nolle esse melior, There desinis esse bonus.
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For a truth thou art not good, if thou desirest not to be better:
For a truth thou art not good, if thou Desirest not to be better:
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For where thou beginnest not to desire to be better, there thou leauest off to bee good at all.
For where thou beginnest not to desire to be better, there thou Leavest off to be good At all.
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Therfore we must desire that al mē may grow frō saith to saith, frō grace to grace, follow the truth in loue,
Therefore we must desire that all men may grow from Says to Says, from grace to grace, follow the truth in love,
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& grow vp into him in all things, who is the head, which is Christ.
& grow up into him in all things, who is the head, which is christ.
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Euen as the body from a small beginning, grows till it come to a ful stature and furniture of euery part: so must christians grow.
Eve as the body from a small beginning, grows till it come to a full stature and furniture of every part: so must Christians grow.
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This was the practise of all holy mēt I follow hard towards the marke for the high calling of God in Christ Iesus. This was the practice of all holy meant I follow hard towards the mark for the high calling of God in christ Iesus.
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Steppe after steppe did this holy man follow, till he came to the very top of holines.
Step After step did this holy man follow, till he Come to the very top of holiness.
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Thus are wee come to the fourth and last columne of this building, viz: the reasons enforcing this duty of goodnes.
Thus Are we come to the fourth and last column of this building, videlicet: the Reasons enforcing this duty of Goodness.
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These I finde in the Text to be six. The First I called Facilitas officij, the facility of the duty.
These I find in the Text to be six. The First I called Facilitas officij, the facility of the duty.
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For it is but one duty for all, onely goodnesse. It was wont to be said, Tria sunt omnia: Three things includes all things:
For it is but one duty for all, only Goodness. It was wont to be said, Tria sunt omnia: Three things includes all things:
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But now it is said, Vnumest omnia, one thing is all things. Goodnesse answeres to all.
But now it is said, Vnumest omnia, one thing is all things. goodness answers to all.
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At the first God gaue man 10. commandements, but because the number seemed tedious, our Sauiour contracted them all into two, the loue of God, and of our neighbours.
At the First God gave man 10. Commandments, but Because the number seemed tedious, our Saviour contracted them all into two, the love of God, and of our neighbours.
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But here for our better helpe and memory, all are reduced 〈 ◊ 〉 one, namely, Bonitas, Goodnesse.
But Here for our better help and memory, all Are reduced 〈 ◊ 〉 one, namely, Bonitas, goodness.
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Vnum necessarium: one thing is necessary. And yet being but one, I know not how it grows heauie;One Necessary: one thing is necessary. And yet being but one, I know not how it grows heavy;
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but sure I am, that as our Sauior said, to that good young man, that had performed all the Commandements from his youth vp; yet one thing is wanting:
but sure I am, that as our Saviour said, to that good young man, that had performed all the commandments from his youth up; yet one thing is wanting:
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so he may truely say to vs all, This one thing of goodnesse is awanting.
so he may truly say to us all, This one thing of Goodness is awanting.
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What shame is it to neglect one duety, so easy, because but one duety & no more? What shame not to do a duety so easy as is goodnes? the very name of it makes it easy: For we loue the name.
What shame is it to neglect one duty, so easy, Because but one duty & no more? What shame not to do a duty so easy as is Goodness? the very name of it makes it easy: For we love the name.
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And Omnia difficilia facit amor facilia: Loue makes all difficult things, to be of great facility.
And Omnia Difficulties facit amor facilia: Love makes all difficult things, to be of great facility.
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What is more easy, then to vnderstand and doe that which is good? Is it not more easy then to doe euill? Surely there is much more difficulty in doing euill then in doing good.
What is more easy, then to understand and do that which is good? Is it not more easy then to do evil? Surely there is much more difficulty in doing evil then in doing good.
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For as nothing is more difficult then for birds to make wings against the storme, sloops to sayle against the winde and tide, Planets to moue against the motion and course of the firmament;
For as nothing is more difficult then for Birds to make wings against the storm, sloops to sail against the wind and tide, Planets to move against the motion and course of the firmament;
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so is nothing more difficult for man then to fly against the blast of the Holy Ghost, to make head against the floods and stormes of his owne Conscience,
so is nothing more difficult for man then to fly against the blast of the Holy Ghost, to make head against the floods and storms of his own Conscience,
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and to run against the firmament of Gods commandements:
and to run against the firmament of God's Commandments:
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all which doe mainely resist the euill actions of sinfull men, and assist the indeuors of Gods children.
all which do mainly resist the evil actions of sinful men, and assist the endeavours of God's children.
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Therefore it was said to Saul, It is hard for thee to kicke against the pricks.
Therefore it was said to Saul, It is hard for thee to kick against the pricks.
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Hence the wicked themselues confesse, that they are wearied in the way of wickednesse: but the godly finde no such lassitude and wearinesse in the way of godlinesse;
Hence the wicked themselves confess, that they Are wearied in the Way of wickedness: but the godly find no such lassitude and weariness in the Way of godliness;
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but doe with Dauid, runne the way of Gods commandements, nay, they take more pleasure in them,
but do with David, run the Way of God's Commandments, nay, they take more pleasure in them,
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then in all manner of riches; they are the very ioy of their hearts. Therefore if goodnesse bee not easy vnto vs, we are not yet in Christ;
then in all manner of riches; they Are the very joy of their hearts. Therefore if Goodness be not easy unto us, we Are not yet in christ;
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for vnto his, the commandements are not grieuous, His yoake is easy.
for unto his, the Commandments Are not grievous, His yoke is easy.
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And albeit the Philosopher saith, that the obiect of vertue, is Bonum & difficile, a good, difficult and hard to compasse: And the wise Roman:
And albeit the Philosopher Says, that the Object of virtue, is Bonum & difficile, a good, difficult and hard to compass: And the wise Roman:
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that Res difficilis est Virtus: Vertue is a difficult point to obtaine: yet that is onely:
that Rest Difficult est Virtus: Virtue is a difficult point to obtain: yet that is only:
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First in respect of the naturall man, who perceiues not the things of the spirit of God,
First in respect of the natural man, who perceives not the things of the Spirit of God,
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and therefore hath great reluctation in doing of good.
and Therefore hath great reluctation in doing of good.
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Secondly, in that euill presents it self vnto him, in the habit of good, and so makes the commission of the act more facill.
Secondly, in that evil presents it self unto him, in the habit of good, and so makes the commission of the act more facill.
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Thirdly, in respect of the opposition that Sathan makes by his manifold temptations, making way for the commission of sinne, casting blocks in the way of vertue.
Thirdly, in respect of the opposition that Sathan makes by his manifold temptations, making Way for the commission of sin, casting blocks in the Way of virtue.
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But simply in respect of the nature of the thing it selfe, goodnesse and vertue is much more facill to a man endued with the spirit of God, then wickednesse and vice.
But simply in respect of the nature of the thing it self, Goodness and virtue is much more facill to a man endued with the Spirit of God, then wickedness and vice.
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And therefore the Apostle said, I can doe all things through him that comforts me.
And Therefore the Apostle said, I can do all things through him that comforts me.
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The second reason I said, was Necessitas officij, the necessity of the duty, taken from the bond, whereby we are tyed to God, Angels, men, our selues, and the creatures:
The second reason I said, was Necessity officij, the necessity of the duty, taken from the bound, whereby we Are tied to God, Angels, men, our selves, and the creatures:
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to all which, but chiefely to God, we are by so many obligations bound to performe this duty.
to all which, but chiefly to God, we Are by so many obligations bound to perform this duty.
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All these doe cry vnto vs; Bonum te fecit Deus, & tu faceres bonitatem: God did therfore make thee good, that thou shouldest do that is good.
All these do cry unto us; Bonum te fecit Deus, & tu faceres bonitatem: God did Therefore make thee good, that thou Shouldst do that is good.
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Therfore if we haue not this goodnesse, these foure, God, Angels, man, and the creatures, shall rise vp in iudgement against vs. Miserable men that we are, who shall haue, Deum iratum, Conscientiā mordentem, amicos inim cos, & creaturas armatas:
Therefore if we have not this Goodness, these foure, God, Angels, man, and the creatures, shall rise up in judgement against us Miserable men that we Are, who shall have, God iratum, Conscientiam mordentem, amicos inim cos, & Creaturas armatas:
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God angry with vs, our Conscience biting and gnawing vs, our friends turned to be our enemies,
God angry with us, our Conscience biting and gnawing us, our Friends turned to be our enemies,
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and the creatures armed against vs, and condemne vs for want of this goodnesse which they desire of vs,
and the creatures armed against us, and condemn us for want of this Goodness which they desire of us,
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and we are tied to performe to them all. The wife doe say, that the Lawes appoint no punishment against ingrate and vnthankfull men,
and we Are tied to perform to them all. The wife do say, that the Laws appoint no punishment against ingrate and unthankful men,
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but in respect of immanity and greatnesse of the offence, leaues it vnto God to punish;
but in respect of immanity and greatness of the offence, leaves it unto God to Punish;
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whereas they discerne and appoint punishments for theeues, murtherers, and other malefactors.
whereas they discern and appoint punishments for thieves, murderers, and other malefactors.
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Let vs then take heede of Gods most seuere iudgements for our monstrous ingratitude, who being bound vnto him so infinitely for his vnspeakeable goodnesse, haue in vs so little goodnesse,
Let us then take heed of God's most severe Judgments for our monstrous ingratitude, who being bound unto him so infinitely for his unspeakable Goodness, have in us so little Goodness,
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as that neyther God, Angels, Man, our selues, nor the creatures, can haue any goodnesse of vs, but all vnthankefullnesse.
as that neither God, Angels, Man, our selves, nor the creatures, can have any Goodness of us, but all vnthankefullnesse.
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But if the necessity might not moue vs, yet, Modus officij, the manner of the duty, which is the third reason, may worke with vs. It is greatly desired, sought for,
But if the necessity might not move us, yet, Modus officij, the manner of the duty, which is the third reason, may work with us It is greatly desired, sought for,
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nay besought and intreated at our hands; whereas God might haue commanded it. To deny a duty to him, who louingly desires and intreates the discharge of it,
nay besought and entreated At our hands; whereas God might have commanded it. To deny a duty to him, who lovingly Desires and intreats the discharge of it,
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and that without our hurt, nay to our eternall good: (as the Apostle speakes, who desired a fruite that might further the Phillippians reckoning:
and that without our hurt, nay to our Eternal good: (as the Apostle speaks, who desired a fruit that might further the Philippians reckoning:
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not a gift for himselfe, but a fruite of the spirit, euen goodnesse, that odour that smells sweete, a Sacrifice acceptable & pleasing to God:) to deny, I say, a due debt so sweetely intreated, not a gift for himself, but a fruit of the Spirit, even Goodness, that odour that smells sweet, a Sacrifice acceptable & pleasing to God:) to deny, I say, a due debt so sweetly entreated,
xx dt n1 p-acp px31, cc-acp dt n1 pp-f dt n1, av n1, cst n1 cst vvz j, dt n1 j cc j-vvg p-acp np1:) pc-acp vvi, pns11 vvb, dt j-jn n1 av av-j vvn,
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so profitable to them that pay it, as that it inricheth them more and more,
so profitable to them that pay it, as that it enricheth them more and more,
av j p-acp pno32 cst vvb pn31, c-acp cst pn31 vvz pno32 n1 cc av-dc,
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and the oftener they pay it, the more they haue, being like the treasures of Gods house, the more wee tast them, the more in-exhausted they are;
and the oftener they pay it, the more they have, being like the treasures of God's house, the more we taste them, the more in-exhausted they Are;
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to deny this debt so sweetely demanded, so profitable being performed, is great inhumanity, and no lesse indiscretion.
to deny this debt so sweetly demanded, so profitable being performed, is great inhumanity, and no less indiscretion.
p-acp vvi d n1 av av-j vvn, av j vbg vvn, vbz j n1, cc dx dc n1.
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Yet if the manner of demanding do not moue vs, let Tempus officij, the time of performing this duty which is the fourth motiue, the Holy Ghost vseth, stirre vp this goodnesse in vs. He doth not say, that which shall bee,
Yet if the manner of demanding do not move us, let Tempus officij, the time of performing this duty which is the fourth motive, the Holy Ghost uses, stir up this Goodness in us He does not say, that which shall be,
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or hath beene desired, but that which is euen now desired;
or hath been desired, but that which is even now desired;
cc vhz vbn vvn, cc-acp cst r-crq vbz av av vvd;
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whilest the beames of Gods goodnesse by the preaching of the Gospel, and other infinite blessings bestowed on vs, doe shine vpon vs. Euen now let vs shew forth this fruite of the spirit, this goodnes,
whilst the beams of God's Goodness by the preaching of the Gospel, and other infinite blessings bestowed on us, do shine upon us Even now let us show forth this fruit of the Spirit, this Goodness,
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whilst we haue time, let vs doe good.
while we have time, let us do good.
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Let vs remember our creator in the dayes of our youth, before the dayes come, in which we will say, we haue no pleasure in them. Let us Remember our creator in the days of our youth, before the days come, in which we will say, we have no pleasure in them.
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Let vs euer be doing some good.
Let us ever be doing Some good.
vvb pno12 av vbi vdg d j.
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903
Non semper aestas fuerit, cōponite nidos, the sommer will not last euer, let vs make our nests against the sharpe assaults of winter.Non semper Estas fuerit, componite Nidos, the summer will not last ever, let us make our nests against the sharp assaults of winter.
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The day will not continue for euer, the night comes when no man can worke. Our time is but short and vncertaine;
The day will not continue for ever, the night comes when no man can work. Our time is but short and uncertain;
dt n1 vmb xx vvi p-acp av, dt n1 vvz c-crq dx n1 vmb vvi. po12 n1 vbz p-acp j cc j;
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one little nunc, one short now; therefore wholly to bee spent in goodnesse. To do good and distribute forget not, for with such Satrifice God is, pleased.
one little nunc, one short now; Therefore wholly to be spent in Goodness. To do good and distribute forget not, for with such Satrifice God is, pleased.
crd j fw-la, crd j av; av av-jn pc-acp vbi vvn p-acp n1. pc-acp vdi j cc vvi vvb xx, c-acp p-acp d n1 np1 vbz, vvn.
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If we consider in what miserable plight the foolish virgins are that tooke not their time, or the rich glutton that abused his time, we will make more pretious account of time then we do.
If we Consider in what miserable plighted the foolish Virgins Are that took not their time, or the rich glutton that abused his time, we will make more precious account of time then we do.
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And because, there is none of Gods blessings greater then time, and yet none more abused, I must not be slack in commending this argument of time vnto you something largely.
And Because, there is none of God's blessings greater then time, and yet none more abused, I must not be slack in commending this argument of time unto you something largely.
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For all of vs spend our times too carelesly, eyther malè agendo, or nihil agendo, or aliud agendo; in doing wickedly, in doing nothing,
For all of us spend our times too carelessly, either malè Agendo, or nihil Agendo, or Aliud Agendo; in doing wickedly, in doing nothing,
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or in doing euery thing rather then that we should do.
or in doing every thing rather then that we should do.
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Consider therefore, I pray you, aduisedly these few arguments to stirre vs vp to the right vse of our time.
Consider Therefore, I pray you, advisedly these few Arguments to stir us up to the right use of our time.
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911
Consider first, the diligence of the Holy Ghost al ouer the Scriptures, in admonishing vs to prescrue and make much of time, and eschew the thing that is euill.
Consider First, the diligence of the Holy Ghost all over the Scriptures, in admonishing us to prescrue and make much of time, and eschew the thing that is evil.
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Giue not thy yeares to the cruell:
Give not thy Years to the cruel:
vvb xx po21 n2 p-acp dt j:
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it is a very foolish and mad thing to giue so pretious a thing as is our time, to so cruell an enemy as is Sathan, spending it in his seruice. Redeeme the time: it is a very foolish and mad thing to give so precious a thing as is our time, to so cruel an enemy as is Sathan, spending it in his service. redeem the time:
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that is, purchase it backe againe out of morgage, at any rate. Whilest wee haue time, let vs doe good. that is, purchase it back again out of mortgage, At any rate. Whilst we have time, let us do good.
cst vbz, vvb pn31 av av av pp-f n1, p-acp d n1. cs pns12 vhb n1, vvb pno12 vdb j.
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Infinite are the passages of Scripture, where the holy Ghost insists purposely vpon this argument of preseruing our time: Infinite Are the passages of Scripture, where the holy Ghost insists purposely upon this argument of preserving our time:
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the day of the Lord will come as a theefe in the night, as sorrow vpon a woman in trauell,
the day of the Lord will come as a thief in the night, as sorrow upon a woman in travel,
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as the lightning out of the East into the West: Therefore watch, saith our Sauiour, make vse of this present time.
as the lightning out of the East into the West: Therefore watch, Says our Saviour, make use of this present time.
c-acp dt n1 av pp-f dt n1 p-acp dt n1: av vvb, vvz po12 n1, vvb n1 pp-f d j n1.
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Consider withall, the examples of the creatures, who all of them obserue their times.
Consider withal, the Examples of the creatures, who all of them observe their times.
vvb av, dt n2 pp-f dt n2, r-crq d pp-f pno32 vvi po32 n2.
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For hauing receiued a time to worke in, they doe all their businesse they can doe in that time,
For having received a time to work in, they do all their business they can do in that time,
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and suffer not the time to spend in vaine.
and suffer not the time to spend in vain.
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Therefore the Preacher tells vs, Omnia tempus habent, There is a time for euery thing vnder the Sunne.
Therefore the Preacher tells us, Omnia Tempus habent, There is a time for every thing under the Sun.
av dt n1 vvz pno12, fw-la fw-la fw-la, pc-acp vbz dt n1 p-acp d n1 p-acp dt n1.
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Consider also, the nature of time it selfe. For 1. it is short: our dayes are short and full of misery;
Consider also, the nature of time it self. For 1. it is short: our days Are short and full of misery;
vvb av, dt n1 pp-f n1 pn31 n1. p-acp crd pn31 vbz j: po12 n2 vbr j cc j pp-f n1;
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they are but a spanne long, as Dauid saith: they Are but a span long, as David Says:
pns32 vbr p-acp dt n1 av-j, c-acp np1 vvz:
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a thousand yeers with the Lord, are but as yesterday that is past. 2. They are swift, euen as a weauers shuttle.
a thousand Years with the Lord, Are but as yesterday that is past. 2. They Are swift, even as a weavers shuttle.
dt crd n2 p-acp dt n1, vbr p-acp c-acp av-an d vbz j. crd pns32 vbr j, av p-acp dt ng1 n1.
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Infinita est velocitas temporis, punctum est quod viuimus, & puncto minus: Infinita est velocitas Temporis, punctum est quod viuimus, & puncto minus:
np1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, cc fw-la fw-la:
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saith the wise Romane, Infinite is the swiftnesse of our time, it is but a point or moment that wee liue,
Says the wise Roman, Infinite is the swiftness of our time, it is but a point or moment that we live,
vvz dt j jp, j vbz dt n1 pp-f po12 n1, pn31 vbz p-acp dt n1 cc n1 cst pns12 vvb,
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and lesse then a moment. 3. It is irrecouerable, as wordes spoken cannot bee recalled, no more can time that is spent be reuoked,
and less then a moment. 3. It is irrecoverable, as words spoken cannot be Recalled, no more can time that is spent be revoked,
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if a man would giue a world for it. Therefore being so short, so swift, so irrecouerable, it would be well spent.
if a man would give a world for it. Therefore being so short, so swift, so irrecoverable, it would be well spent.
cs dt n1 vmd vvi dt n1 p-acp pn31. av vbg av j, av j, av j, pn31 vmd vbi av vvn.
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Let vs then cōsider the pretiousnesse of time: that deuout Father laments the losse of it thus:
Let us then Consider the Preciousness of time: that devout Father laments the loss of it thus:
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Heu tempore nihil pretiosius, at hodie nihil vilius inuenitur; Heu tempore nihil pretiosius, At hodie nihil Vilius Inuenitur;
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Alas, there is nothing more pretious then time, and yet at this day, there is not found a thing that men make viler account of:
Alas, there is nothing more precious then time, and yet At this day, there is not found a thing that men make Viler account of:
uh, a-acp vbz pix av-dc j cs n1, cc av p-acp d n1, pc-acp vbz xx vvn dt n1 cst n2 vvb jc n1 pp-f:
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The pretiousnesse of time is set forth vntows, in these three conceptions.
The Preciousness of time is Set forth vntows, in these three conceptions.
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First, in that the possession of time is very rare, seeing there is but still one time onely,
First, in that the possession of time is very rare, seeing there is but still one time only,
ord, p-acp d dt n1 pp-f n1 vbz av j, vvg a-acp vbz p-acp av crd n1 av-j,
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and that is the present time.
and that is the present time.
cc d vbz dt j n1.
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But for the time past, and time to come, neither of them are in our possession.
But for the time past, and time to come, neither of them Are in our possession.
p-acp p-acp dt n1 j, cc n1 pc-acp vvi, av-dx pp-f pno32 vbr p-acp po12 n1.
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As it is sayde of the Phoenix, that there is neuer but one of them in the world:
As it is said of the Phoenix, that there is never but one of them in the world:
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so it may bee sayd of time.
so it may be said of time.
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Therefore seeing all rare things are pretious and deare, how much more should time bee deare and pretious vnto vs, being so rare, that there is neuer but one time,
Therefore seeing all rare things Are precious and deer, how much more should time be deer and precious unto us, being so rare, that there is never but one time,
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and that so short as is a moment? 2. There is a place, in which one houre of time to repent in, would bee more worth then a world, and that place is Hell;
and that so short as is a moment? 2. There is a place, in which one hour of time to Repent in, would be more worth then a world, and that place is Hell;
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where the damned spirits would giue a thousand worldes for one houre to repent in, if they had them:
where the damned spirits would give a thousand world's for one hour to Repent in, if they had them:
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but can neuer obtaine it. 3. In oue houre of time, ouery man may so behaue himselfe, by the helpe of Gods spirit,
but can never obtain it. 3. In oue hour of time, ouery man may so behave himself, by the help of God's Spirit,
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and vse of holy meanes, that he may please God, obtaine remission of his sinnes, the grace of God in Christ, and eternall saluation.
and use of holy means, that he may please God, obtain remission of his Sins, the grace of God in christ, and Eternal salvation.
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943
Therefore time being so pretious and vnualuable, would bee spent in goodnes. Consider besides, that we are debters of all & euery part of our time:
Therefore time being so precious and unvaluable, would be spent in Goodness. Consider beside, that we Are debtors of all & every part of our time:
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and none of it is our own, nor doe wee owe it to one, but to many.
and none of it is our own, nor do we owe it to one, but to many.
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And how foolish, or rather madde were hee, that hauing but a little stocke, and owing it all to sundry creditors, more to the least then all his stocke comes vnto, would be so prodigall and gracelesse as to cast it all at one chance of the Dice? Would you not account such a man worthy of Bedlem,
And how foolish, or rather mad were he, that having but a little stock, and owing it all to sundry creditors, more to the least then all his stock comes unto, would be so prodigal and graceless as to cast it all At one chance of the Dice? Would you not account such a man worthy of Bedlam,
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and to be bound and beaten soundly till hee came to his right sences againe? Surely such is the condition of euery one of vs:
and to be bound and beaten soundly till he Come to his right Senses again? Surely such is the condition of every one of us:
cc pc-acp vbi vvn cc vvn av-j c-acp pns31 vvd p-acp po31 j-jn n2 av? np1 d vbz dt n1 pp-f d crd pp-f pno12:
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our stock of time, is wonderful short: for euen now wee are, and euen now wee are not:
our stock of time, is wondered short: for even now we Are, and even now we Are not:
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yet doe wee spend it, as if wee should neuer come to the bottom of our store.
yet do we spend it, as if we should never come to the bottom of our store.
av vdb pns12 vvb pn31, c-acp cs pns12 vmd av-x vvi p-acp dt n1 pp-f po12 n1.
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949
O, saith that good Father, Sicognouisses quam multa, & quam multis debeas, videres quod nihil est, quod facis: Oh, Says that good Father, Sicognouisses quam Multa, & quam multis debeas, videres quod nihil est, quod facis:
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950
If thou did deft but know how much & to how many thou oweft thy time, thou wouldest confesse, that all thou doest is iust nothing. 1. Thou owest to Christ Iesus all thy life,
If thou did deft but know how much & to how many thou oweft thy time, thou Wouldst confess, that all thou dost is just nothing. 1. Thou owest to christ Iesus all thy life,
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for hee layde downe his life for thine. 2. Thy sins past require thy life to come, to bring foorth fruites worthy amendement of life:
for he laid down his life for thine. 2. Thy Sins passed require thy life to come, to bring forth fruits worthy amendment of life:
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Recogitare omnes annos tuos, in amarioudine animae tuae: Recogitare omnes annos tuos, in amarioudine Spirits tuae:
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To thinke vpon all thy yeares past, in the bitternesse of thy soule. 3. The desire of that glory, which eye hath not seene, care heard,
To think upon all thy Years past, in the bitterness of thy soul. 3. The desire of that glory, which eye hath not seen, care herd,
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nor entred into mans heart, is another creditour to which thou owest all thy time:
nor entered into men heart, is Another creditor to which thou owest all thy time:
ccx vvd p-acp ng1 n1, vbz j-jn n1 p-acp r-crq pns21 vv2 d po21 n1:
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And wilt thou not giue thy selfe, and all that thou hast for this? And yet when all is done, the sufferings of this life are not worthie of the glory that shall be reuealed. 4. To the last creditour, which is God himselfe, thou owest all thou hast,
And wilt thou not give thy self, and all that thou hast for this? And yet when all is done, the sufferings of this life Are not worthy of the glory that shall be revealed. 4. To the last creditor, which is God himself, thou owest all thou hast,
cc vm2 pns21 xx vvi po21 n1, cc d cst pns21 vh2 p-acp d? cc av c-crq d vbz vdn, dt n2 pp-f d n1 vbr xx j pp-f dt n1 cst vmb vbi vvn. crd p-acp dt ord n1, r-crq vbz n1 px31, pns21 vv2 d pns21 vh2,
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yea euery moment of thy life and time. For he it was that made thee, blessed thee, ministred all good things to thee;
yea every moment of thy life and time. For he it was that made thee, blessed thee, ministered all good things to thee;
uh d n1 pp-f po21 n1 cc n1. p-acp pns31 pn31 vbds cst vvd pno21, vvd pno21, vvd d j n2 p-acp pno21;
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and craues the well vsing of thy time, that hee might for euer glorifie thee.
and craves the well using of thy time, that he might for ever Glorify thee.
cc vvz dt av vvg pp-f po21 n1, cst pns31 vmd p-acp av vvi pno21.
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If wee consider the account that must bee made of our time, it will moue vs much to bestowe it well.
If we Consider the account that must be made of our time, it will move us much to bestow it well.
cs pns12 vvb dt n1 cst vmb vbi vvn pp-f po12 n1, pn31 vmb vvi pno12 d pc-acp vvi pn31 av.
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It will bee a most strickt one. Omne tempus tibi impensum, requiretur àte, qualiter sit expensum:
It will be a most strict one. Omne Tempus tibi impensum, requiretur àte, qualiter sit expensum:
pn31 vmb vbi dt av-ds j pi. fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la:
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Euery houre of time that God hath bestowed on thee in this life, shall bee required of thee, in what sort it is spent.
Every hour of time that God hath bestowed on thee in this life, shall be required of thee, in what sort it is spent.
d n1 pp-f n1 cst np1 vhz vvn p-acp pno21 p-acp d n1, vmb vbi vvn pp-f pno21, p-acp r-crq n1 pn31 vbz vvn.
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And it is most sure, that Sicut capillus (as the same Father saith) non peribit de capite, sic nec momentum de tempore:
And it is most sure, that Sicut Capillus (as the same Father Says) non Peribit de capite, sic nec momentum de tempore:
cc pn31 vbz av-ds j, cst fw-la fw-la (c-acp dt d n1 vvz) fw-fr fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la:
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As one haire of the head shall not perish, so one moment of time shall not passe without being accounted for.
As one hair of the head shall not perish, so one moment of time shall not pass without being accounted for.
p-acp crd n1 pp-f dt n1 vmb xx vvi, av crd n1 pp-f n1 vmb xx vvi p-acp vbg vvn p-acp.
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O how strong and vnanswerable an argument will the benefit of time be against them that haue abused it!
O how strong and unanswerable an argument will the benefit of time be against them that have abused it!
sy q-crq j cc j dt n1 vmb dt n1 pp-f n1 vbb p-acp pno32 cst vhb vvn pn31!
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and wholly bestowed it to the dishonour of God, and satisfying of their owne lusts! But seeing most men make no reckoning of this account;
and wholly bestowed it to the dishonour of God, and satisfying of their own Lustiest! But seeing most men make no reckoning of this account;
cc av-jn vvd pn31 p-acp dt n1 pp-f np1, cc vvg pp-f po32 d n2! p-acp vvg ds n2 vvb dx n-vvg pp-f d n1;
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let it be considered, that time, in a most strange and speciall manner is in our possession.
let it be considered, that time, in a most strange and special manner is in our possession.
vvb pn31 vbi vvn, cst n1, p-acp dt av-ds j cc j n1 vbz p-acp po12 n1.
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For of all the things of this world, onely time is our owne, and nothing else.
For of all the things of this world, only time is our own, and nothing Else.
p-acp pp-f d dt n2 pp-f d n1, j n1 vbz po12 d, cc pix av.
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For as that wise Heathen sayde well:
For as that wise Heathen said well:
p-acp a-acp cst j j-jn vvd av:
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Reliqua à nobis aliena sunt, tempus tantū nostrum est, All other things may be taken from vs, Rest à nobis Aliena sunt, Tempus tantū nostrum est, All other things may be taken from us,
np1 fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, d j-jn n2 vmb vbi vvn p-acp pno12,
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but time is such a thing as no Tyrant can take from vs. Time doth so adhere to our beings, that if wee lose time, wee doe in some sort lose our selues.
but time is such a thing as no Tyrant can take from us Time does so adhere to our beings, that if we loose time, we do in Some sort loose our selves.
cc-acp n1 vbz d dt n1 p-acp dx n1 vmb vvi p-acp pno12 n1 vdz av vvi p-acp po12 n2, cst cs pns12 vvb n1, pns12 vdb p-acp d n1 vvi po12 n2.
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So that hee who loseth the one halfe of his time, loseth halfe himselfe; hee that loseth all his time, loseth all himselfe;
So that he who loses the one half of his time, loses half himself; he that loses all his time, loses all himself;
av cst pns31 r-crq vvz dt crd n-jn pp-f po31 n1, vvz j-jn px31; pns31 cst vvz d po31 n1, vvz av-d px31;
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and looke how much a man loseth of his time, so much hee loseth of himselfe.
and look how much a man loses of his time, so much he loses of himself.
cc vvb c-crq d dt n1 vvz pp-f po31 n1, av av-d pns31 vvz pp-f px31.
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Therefore in this consideration, euery man being most deare vnto himselfe, wee should haue great care of vsing our time wel, that we do not vtterly lose our selues.
Therefore in this consideration, every man being most deer unto himself, we should have great care of using our time well, that we do not utterly loose our selves.
av p-acp d n1, d n1 vbg ds j-jn p-acp px31, pns12 vmd vhi j n1 pp-f vvg po12 n1 av, cst pns12 vdb xx av-j vvi po12 n2.
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Yet happely none of these reasons being able to worke out any respect for times priuiledge, let it not be forgotten, that the losse of time is a certain kind of death.
Yet happily none of these Reasons being able to work out any respect for times privilege, let it not be forgotten, that the loss of time is a certain kind of death.
av av-j pi pp-f d n2 vbg j pc-acp vvi av d n1 p-acp ng1 n1, vvb pn31 xx vbi vvn, cst dt n1 pp-f n1 vbz dt j n1 pp-f n1.
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For it is the losse of life, and what is that I pray you, but death? Yet alas, who is it that settes any deare rate vpon the time? Who it it that inhaunceth the price of it? Quis intelligit, saith the learned Romane, se quotidiè mori? Who is it that vnderstands how he doth daily die? Quotidiè morimur, quotidiè demitur aliqua pars vitae, et tunc cùm crescimus, vita decrescit.
For it is the loss of life, and what is that I pray you, but death? Yet alas, who is it that sets any deer rate upon the time? Who it it that inhanceth the price of it? Quis intelligit, Says the learned Roman, se quotidiè Mori? Who is it that understands how he does daily die? Quotidiè morimur, quotidiè demitur Any pars vitae, et tunc cùm crescimus, vita decrescit.
p-acp pn31 vbz dt n1 pp-f n1, cc r-crq vbz cst pns11 vvb pn22, cc-acp n1? av uh, q-crq vbz pn31 cst vvz d j-jn n1 p-acp dt n1? r-crq pn31 pn31 cst vvz dt n1 pp-f pn31? fw-la fw-la, vvz dt j jp, fw-la fw-fr fw-la? r-crq vbz pn31 cst vvz c-crq pns31 vdz av-j vvi? fw-fr fw-la, fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la.
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We die daily, daily some part of our life is taken from vs, and whilest wee increase and grow, our life doth decrease and fade.
We die daily, daily Some part of our life is taken from us, and whilst we increase and grow, our life does decrease and fade.
pns12 vvb av-j, av-j d n1 pp-f po12 n1 vbz vvn p-acp pno12, cc cs pns12 vvb cc vvi, po12 n1 vdz vvi cc vvi.
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The houre glasse which wee hourely behold, and doth now measure out my speech vnto you, is a perfect embleme,
The hour glass which we hourly behold, and does now measure out my speech unto you, is a perfect emblem,
dt n1 n1 r-crq pns12 av-j vvb, cc vdz av vvi av po11 n1 p-acp pn22, vbz dt j n1,
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and resemblance of the losse of our liues, by the hand of time:
and resemblance of the loss of our lives, by the hand of time:
cc n1 pp-f dt n1 pp-f po12 n2, p-acp dt n1 pp-f n1:
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for as it doth insensibly growe great below, so doth it waste and growe lesse and lesse aboue, vntill it bee vtterly spent.
for as it does insensibly grow great below, so does it waste and grow less and less above, until it be utterly spent.
c-acp c-acp pn31 vdz av-j vvi j a-acp, av vdz pn31 vvi cc vvi av-dc cc av-dc p-acp, c-acp pn31 vbb av-j vvn.
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Such is the spending and losse of mans life by time:
Such is the spending and loss of men life by time:
d vbz dt vvg cc n1 pp-f ng1 n1 p-acp n1:
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euery moment depriues him of a little portion of life, and neuer leaues till it haue depriued him of all,
every moment deprives him of a little portion of life, and never leaves till it have deprived him of all,
d n1 vvz pno31 pp-f dt j n1 pp-f n1, cc av-x vvz c-acp pn31 vhb vvn pno31 pp-f d,
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and left him timelesse as the glasse is sandlesse.
and left him timeless as the glass is sandless.
cc vvd pno31 j c-acp dt n1 vbz j.
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These considerations, would God might worke in vs some care to bestow our times better then we haue done, in piety and goodnes which my text desires now of vs.
These considerations, would God might work in us Some care to bestow our times better then we have done, in piety and Goodness which my text Desires now of us
np1 n2, vmd np1 vmd vvi p-acp pno12 d n1 pc-acp vvi po12 n2 av-jc cs pns12 vhb vdn, p-acp n1 cc n1 r-crq po11 n1 vvz av pp-f pno12
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THE SECOND Sermon. PRO. 19.22. That that is desired of a man is his goodnesse, or, the desire of a man is his kindnesse.
THE SECOND Sermon. PRO. 19.22. That that is desired of a man is his Goodness, or, the desire of a man is his kindness.
dt ord n1. fw-la. crd. cst d vbz vvn pp-f dt n1 vbz po31 n1, cc, dt n1 pp-f dt n1 vbz po31 n1.
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AS you haue beene graciously pleased to take a view of the front and outroomes in the Palace of goodnesse,
AS you have been graciously pleased to take a view of the front and outroomes in the Palace of Goodness,
p-acp pn22 vhb vbn av-j vvn pc-acp vvi dt n1 pp-f dt n1 cc n2 p-acp dt n1 pp-f n1,
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so lend mee your patience, I beseech you, awhile, till by this Perspectiue, I giue you a ful suruey of the whole building.
so lend me your patience, I beseech you, awhile, till by this Perspective, I give you a full survey of the Whole building.
av vvb pno11 po22 n1, pns11 vvb pn22, av, c-acp p-acp d n1, pns11 vvb pn22 dt j n1 pp-f dt j-jn n1.
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The next roome then that you see, affordes another argument out of the Text to enforce this duty of goodnesse:
The next room then that you see, affords Another argument out of the Text to enforce this duty of Goodness:
dt ord n1 av cst pn22 vvb, vvz j-jn n1 av pp-f dt n1 pc-acp vvi d n1 pp-f n1:
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which I call Familiaritas officij, The familiarity and naturallnesse of the duty:
which I call Familiaritas officij, The familiarity and naturallnesse of the duty:
r-crq sy vvb fw-la fw-la, dt n1 cc n1 pp-f dt n1:
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being such, as that no creatute but hath a particular goodnesse, and all for our good, without which wee could not liue an houre.
being such, as that no creature but hath a particular Goodness, and all for our good, without which we could not live an hour.
vbg av, c-acp cst dx n1 cc-acp vhz dt j n1, cc d p-acp po12 j, p-acp r-crq pns12 vmd xx vvi dt n1.
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Therefore one saith, that Bonitas est id, ratione cuius bonum agit bonum: Goodnesse is that, by reason whereof, good doth that which is good.
Therefore one Says, that Bonitas est id, ratione cuius bonum agit bonum: goodness is that, by reason whereof, good does that which is good.
av pi vvz, cst fw-la fw-la fw-la, fw-la crd fw-la fw-fr fw-la: n1 vbz d, p-acp n1 c-crq, j vdz d r-crq vbz j.
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The creature is therefore naturally good, that it might doe vs some good;
The creature is Therefore naturally good, that it might do us Some good;
dt n1 vbz av av-j j, cst pn31 vmd vdi pno12 d j;
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if then wee would enioy the goodnes of the creatures, and not turne those excellent blessings into cursings, let vs imitate them in goodnesse, seeing wee are Lords of the creatures.
if then we would enjoy the Goodness of the creatures, and not turn those excellent blessings into cursings, let us imitate them in Goodness, seeing we Are lords of the creatures.
cs av pns12 vmd vvi dt n1 pp-f dt n2, cc xx vvi d j n2 p-acp n2-vvg, vvb pno12 vvi pno32 p-acp n1, vvg pns12 vbr n2 pp-f dt n2.
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They haue all their goodnesse to the benefite of vs, and one of another: Let vs not bee more dull then the insensible creatures.
They have all their Goodness to the benefit of us, and one of Another: Let us not be more dull then the insensible creatures.
pns32 vhb d po32 n1 p-acp dt n1 pp-f pno12, cc crd pp-f n-jn: vvb pno12 xx vbi av-dc j cs dt j n2.
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There is written vpon euery creature these three sentences; Accipe beneficium, redde debitum, caue supplicium: Receiue the benefite of the creatures:
There is written upon every creature these three sentences; Receive beneficium, red Debitum, cave supplicium: Receive the benefit of the creatures:
pc-acp vbz vvn p-acp d n1 d crd n2; fw-la fw-la, j-jn fw-la, n1 fw-la: vvb dt n1 pp-f dt n2:
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doe the duty of the creatures: take heed of the punishment for abusing & not imitating the creatures.
do the duty of the creatures: take heed of the punishment for abusing & not imitating the creatures.
vdb dt n1 pp-f dt n2: vvb n1 pp-f dt n1 p-acp vvg cc xx vvg dt n2.
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If thē thou wilt take the comforts of the creatures, and not doe the duty of the creatures, bee sure thou shalt not auoide the punishment:
If them thou wilt take the comforts of the creatures, and not do the duty of the creatures, be sure thou shalt not avoid the punishment:
cs pno32 pns21 vm2 vvi dt n2 pp-f dt n2, cc xx vdi dt n1 pp-f dt n2, vbb j pns21 vm2 xx vvi dt n1:
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the benefit of them is, the supply of thy wants: the duty is goodnesse and thankefulnes to God for that supply;
the benefit of them is, the supply of thy Wants: the duty is Goodness and thankfulness to God for that supply;
dt n1 pp-f pno32 vbz, dt n1 pp-f po21 n2: dt n1 vbz n1 cc n1 p-acp np1 p-acp d n1;
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the punishment madnesse, for want of that duty. the punishment madness, for want of that duty.
dt n1 n1, p-acp n1 pp-f d n1.
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The last but not the least argument to prouoke this duty of goodnesse, I call Excellentia officij, The excellency of the duty:
The last but not the least argument to provoke this duty of Goodness, I call Excellence officij, The excellency of the duty:
dt ord p-acp xx dt ds n1 pc-acp vvi d n1 pp-f n1, pns11 vvb np1 fw-la, dt n1 pp-f dt n1:
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that, euen that excellent duty of goodnesse, & none else. The Pronoune quòd, is the force of this reason:
that, even that excellent duty of Goodness, & none Else. The Pronoun quòd, is the force of this reason:
cst, av cst j n1 pp-f n1, cc pix av. dt vvb fw-la, vbz dt n1 pp-f d n1:
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as if hee should haue sayde, That duty and none else: that particularly and alone, and none else but that.
as if he should have said, That duty and none Else: that particularly and alone, and none Else but that.
c-acp cs pns31 vmd vhi vvn, cst n1 cc pix av: cst av-j cc av-j, cc pix av cc-acp d.
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Not wisedome, nor knowledge, nor honour, nor riches, nor strength, nor beauty, not any other thing but that,
Not Wisdom, nor knowledge, nor honour, nor riches, nor strength, nor beauty, not any other thing but that,
xx n1, ccx n1, ccx n1, ccx n2, ccx n1, ccx n1, xx d j-jn n1 p-acp d,
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euen that goodnes which answeres to all.
even that Goodness which answers to all.
av cst n1 r-crq n2 p-acp d.
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Truely may that bee spoken of goodnes, which the wise King spake of that excellent woman;
Truly may that be spoken of Goodness, which the wise King spoke of that excellent woman;
av-j vmb d vbi vvn pp-f n1, r-crq dt j n1 vvd pp-f cst j n1;
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many daughters haue done vertu ously, but thou surmountest them all. Many graces are commended, but goodnes surpasseth them all. many daughters have done virtue ously, but thou surmountest them all. Many graces Are commended, but Goodness Surpasses them all.
d n2 vhb vdn n1 av-j, cc-acp pns21 vv2 pno32 d. av-d n2 vbr vvn, cc-acp n1 vvz pno32 d.
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There was neuer any shippe brought home any such marchandise; neuer any vineyard bore any such grapes: neuer field any such fruit; neuer wooll, any such cloath; neuer flaxe, any such linnen.
There was never any ship brought home any such merchandise; never any vineyard boar any such grapes: never field any such fruit; never wool, any such cloth; never flax, any such linen.
pc-acp vbds av-x d n1 vvn av-an d d n1; av d n1 vvd d d n2: av-x n1 d d n1; av-x n1, d d n1; av-x n1, d d n1.
(4) sermon (DIV1)
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1006
For strength and honor are the cloathing of goodnes, and in the latter day, goodnes shall reioyce.
For strength and honour Are the clothing of Goodness, and in the latter day, Goodness shall rejoice.
p-acp n1 cc n1 vbr dt n1 pp-f n1, cc p-acp dt d n1, n1 vmb vvi.
(4) sermon (DIV1)
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To goodnes it shall bee sayd, Beholde good and faithfull seruant, thou hast beene faithfull in little, I will make thee ruler ouer much, enter into thy Masters ioy.
To Goodness it shall be said, Behold good and faithful servant, thou hast been faithful in little, I will make thee ruler over much, enter into thy Masters joy.
p-acp n1 pn31 vmb vbi vvn, vvb j cc j n1, pns21 vh2 vbn j p-acp j, pns11 vmb vvi pno21 n1 p-acp d, vvb p-acp po21 ng1 n1.
(4) sermon (DIV1)
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Now the holy Ghost not without great cause hath thus fortified & enforced this duty of goodnes with so many strong motiues and reasons.
Now the holy Ghost not without great cause hath thus fortified & Enforced this duty of Goodness with so many strong motives and Reasons.
av dt j n1 xx p-acp j n1 vhz av vvn cc vvn d n1 pp-f n1 p-acp av d j n2 cc n2.
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Because Sathan impugnes nothing more then the progresse and successe of goodnesse.
Because Sathan impugnes nothing more then the progress and success of Goodness.
p-acp np1 vvz pix av-dc cs dt n1 cc n1 pp-f n1.
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For 1. whereas the holy Ghost commends the duety to vs, from the facilitie of it,
For 1. whereas the holy Ghost commends the duty to us, from the facility of it,
p-acp crd cs dt j n1 vvz dt n1 p-acp pno12, p-acp dt n1 pp-f pn31,
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and that in a double respect: First, because but one duty: Secondly, for that a louely duty, the duty of goodnes:
and that in a double respect: First, Because but one duty: Secondly, for that a lovely duty, the duty of Goodness:
cc cst p-acp dt j-jn n1: ord, c-acp p-acp crd n1: ord, c-acp cst dt j n1, dt n1 pp-f n1:
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Sathan labours to infringe this argument by instilling this perswasion intows, that a good mans life is like a ring:
Sathan labours to infringe this argument by instilling this persuasion intows, that a good men life is like a ring:
np1 vvz pc-acp vvi d n1 p-acp vvg d n1 vvz, cst dt j ng1 n1 vbz av-j dt n1:
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the beginning & ending, is without beginning and ending:
the beginning & ending, is without beginning and ending:
dt n1 cc vvg, vbz p-acp n1 cc n-vvg:
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1014
like a husbandmans life, euer plowing, or harrowing, or sowing, or dunging, or weeding, or reaping, still in labour: from prayer to sermons:
like a husbandman's life, ever plowing, or harrowing, or sowing, or dunging, or weeding, or reaping, still in labour: from prayer to Sermons:
av-j dt ng1 n1, av vvg, cc n-vvg, cc vvg, cc vvg, cc n-vvg, cc vvg, av p-acp n1: p-acp n1 p-acp n2:
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from sermons to prayer and meditation, from that to reading and discoursing, from one holy exercise to another.
from Sermons to prayer and meditation, from that to reading and discoursing, from one holy exercise to Another.
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Therefore not so easie a matter, saith hee, as they would make it seeme.
Therefore not so easy a matter, Says he, as they would make it seem.
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And besides, neither is it so louely a duty, saith he, for few of any fort can away with the company of goodnes.
And beside, neither is it so lovely a duty, Says he, for few of any fort can away with the company of Goodness.
cc a-acp, av-dx vbz pn31 av j dt n1, vvz pns31, c-acp d pp-f d n1 vmb av p-acp dt n1 pp-f n1.
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Thus spake he in the Scribes and Pharisies against our Sauiour Christ:
Thus spoke he in the Scribes and Pharisees against our Saviour christ:
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Doe any of the Rulers beleeue in him? 2. Whereas it is recommended by the necessity of it, hee labours to take off that argument,
Do any of the Rulers believe in him? 2. Whereas it is recommended by the necessity of it, he labours to take off that argument,
vdb d pp-f dt n2 vvb p-acp pno31? crd cs pn31 vbz vvn p-acp dt n1 pp-f pn31, pns31 vvz pc-acp vvi a-acp d n1,
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as hee did in Pharaoh, Who is the Lord that I should obey him? As in those wicked:
as he did in Pharaoh, Who is the Lord that I should obey him? As in those wicked:
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1021
Who is the Almighty that wee should serue him? and what profit should we haue,
Who is the Almighty that we should serve him? and what profit should we have,
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if wee pray vnto him? 3. Whereas the duty of goodnes is commended, in that it is desired and entreated of vs, hee perswadeth and suggesteth that goodnes, piety, religion,
if we pray unto him? 3. Whereas the duty of Goodness is commended, in that it is desired and entreated of us, he Persuadeth and suggests that Goodness, piety, Religion,
cs pns12 vvb p-acp pno31? crd cs dt n1 pp-f n1 vbz vvn, p-acp cst pn31 vbz vvn cc vvn pp-f pno12, pns31 vvz cc vvz d n1, n1, n1,
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and holinesse, are but matters of forme and policie;
and holiness, Are but matters of Form and policy;
cc n1, vbr cc-acp n2 pp-f n1 cc n1;
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else they would bee more strictly commanded, and the neglect more seuerely punished. 4. Whereas the argument of the present time enforceth the duty;
Else they would be more strictly commanded, and the neglect more severely punished. 4. Whereas the argument of the present time enforceth the duty;
av pns32 vmd vbi av-dc av-j vvn, cc dt n1 av-dc av-j vvn. crd cs dt n1 pp-f dt j n1 vvz dt n1;
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hee perswadeth, (as wee may see him speake out of the mouth of the vngodly crue in the olde worlde,
he Persuadeth, (as we may see him speak out of the Mouth of the ungodly crew in the old world,
pns31 vvz, (c-acp pns12 vmb vvi pno31 vvi av pp-f dt n1 pp-f dt j n1 p-acp dt j n1,
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& as hee speakes in the liues generally of all sorts of men in this euill world:) Our time is short, come let vs enioy the good things that are present:
& as he speaks in the lives generally of all sorts of men in this evil world:) Our time is short, come let us enjoy the good things that Are present:
cc c-acp pns31 vvz p-acp dt n2 av-j pp-f d n2 pp-f n2 p-acp d j-jn n1:) po12 n1 vbz j, vvb vvb pno12 vvi dt j n2 cst vbr j:
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let vs vse the creatures as in youth, let vs fill our selues with new wine, let vs annoint our selues with the best oyntments, let not the floure of our time passe away, let vs crown our selues with rose buds;
let us use the creatures as in youth, let us fill our selves with new wine, let us anoint our selves with the best ointments, let not the flower of our time pass away, let us crown our selves with rose buds;
vvb pno12 vvi dt n2 a-acp p-acp n1, vvb pno12 vvi po12 n2 p-acp j n1, vvb pno12 vvi po12 n2 p-acp dt js n2, vvb xx dt n1 pp-f po12 n1 vvi av, vvb pno12 vvi po12 n2 p-acp n1 vvz;
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let none of vs go without his part of voluptuousnesse, let vs leaue some token of our pleasures euery where,
let none of us go without his part of voluptuousness, let us leave Some token of our pleasures every where,
vvb pix pp-f pno12 vvi p-acp po31 n1 pp-f n1, vvb pno12 vvi d n1 pp-f po12 n2 d c-crq,
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for this is our portion, this our lot.
for this is our portion, this our lot.
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This perswasion he vsed with the rich man in the Gospell, whose sentence was, Hâc nocte repetent animam tuam, This night will they fetch away thy Soule,
This persuasion he used with the rich man in the Gospel, whose sentence was, Hâc nocte repetent animam tuam, This night will they fetch away thy Soul,
d n1 pns31 vvd p-acp dt j n1 p-acp dt n1, rg-crq n1 vbds, fw-la fw-la j fw-la fw-la, d n1 vmb pns32 vvi av po21 n1,
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and then whose shall all these things be?
and then whose shall all these things be?
cc av r-crq vmb d d n2 vbi?
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Fiftly, whereas it is commended vnder the reason of naturalnesse, he labours to perswade that it is most vnnaturall,
Fifty, whereas it is commended under the reason of naturalness, he labours to persuade that it is most unnatural,
ord, cs pn31 vbz vvn p-acp dt n1 pp-f n1, pns31 vvz pc-acp vvi cst pn31 vbz av-ds j,
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as the wicked speake in the Psalm: Whilest men doe good to themselues, euery man will speake good of them;
as the wicked speak in the Psalm: Whilst men do good to themselves, every man will speak good of them;
c-acp dt j vvi p-acp dt n1: cs n2 vdb j p-acp px32, d n1 vmb vvi j pp-f pno32;
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but not whilest they doe good to others, and our selues are the nearest to our selues.
but not whilst they do good to Others, and our selves Are the nearest to our selves.
cc-acp xx cs pns32 vdb j p-acp n2-jn, cc po12 n2 vbr dt js p-acp po12 n2.
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Therefore in nature we should haue all care of our selues.
Therefore in nature we should have all care of our selves.
av p-acp n1 pns12 vmd vhi d n1 pp-f po12 n2.
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Lastly where it is commended vnder the title of excellency, Satan perswades that the most excellent things are, honours, riches, carnall pleasures, fleshly delights, ease, greatnesse, and the like:
Lastly where it is commended under the title of excellency, Satan persuades that the most excellent things Are, honours, riches, carnal pleasures, fleshly delights, ease, greatness, and the like:
ord c-crq pn31 vbz vvn p-acp dt n1 pp-f n1, np1 vvz cst dt av-ds j n2 vbr, n2, n2, j n2, j n2, n1, n1, cc dt j:
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euen as Ieroboam did with the Israelites touching the golden Calues:
even as Jeroboam did with the Israelites touching the golden Calves:
av c-acp np1 vdd p-acp dt np1 vvg dt j n2:
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1038
These are thy Gods O Israel, that brought thee out of Egypt: and as he did to our Sauiour, shewing him all the kingdomes of the world,
These Are thy God's Oh Israel, that brought thee out of Egypt: and as he did to our Saviour, showing him all the kingdoms of the world,
d vbr po21 n2 uh np1, cst vvd pno21 av pp-f np1: cc c-acp pns31 vdd p-acp po12 n1, vvg pno31 d dt n2 pp-f dt n1,
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as the most excellent things, and to be preferred before all goodnesse, all duties to God or man.
as the most excellent things, and to be preferred before all Goodness, all duties to God or man.
c-acp dt av-ds j n2, cc pc-acp vbi vvn p-acp d n1, d n2 p-acp np1 cc n1.
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Therefore our good God knowing that Sathan by might and maine opposeth the growth and thrift of goodnesse, doth here thus strongly enforce it, by a sixe fold cable: of reason.
Therefore our good God knowing that Sathan by might and main Opposeth the growth and thrift of Goodness, does Here thus strongly enforce it, by a sixe fold cable: of reason.
av po12 j np1 vvg cst np1 p-acp n1 cc n1 vvz dt n1 cc n1 pp-f n1, vdz av av av-j vvi pn31, p-acp dt crd n1 n1: pp-f n1.
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But alas, for all this, so little do all these motiues preuaile, and so much doth Sathan, that it may be said of the greatest part of men in our times as truely,
But alas, for all this, so little do all these motives prevail, and so much does Sathan, that it may be said of the greatest part of men in our times as truly,
cc-acp uh, p-acp d d, av av-j vdb d d n2 vvi, cc av d vdz np1, cst pn31 vmb vbi vvn pp-f dt js n1 pp-f n2 p-acp po12 n2 c-acp av-j,
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as one spake truely and merrily of the Pope;
as one spoke truly and merrily of the Pope;
c-acp pi vvd av-j cc av-j pp-f dt n1;
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that all his holinesse was in his heeles, and for that cause men desired so much to kisse his foote:
that all his holiness was in his heals, and for that cause men desired so much to kiss his foot:
cst d po31 n1 vbds p-acp po31 n2, cc p-acp d n1 n2 vvd av av-d pc-acp vvi po31 n1:
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so all our goodnesse is (at the best) in our lips, but for the most part in our heeles, and on our backs;
so all our Goodness is (At the best) in our lips, but for the most part in our heals, and on our backs;
av d po12 n1 vbz (p-acp dt js) p-acp po12 n2, cc-acp p-acp dt av-ds n1 p-acp po12 n2, cc p-acp po12 n2;
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& therfore we make so many kisses and applauses, and seruices on our heeles and backs;
& Therefore we make so many Kisses and applauses, and services on our heals and backs;
cc av pns12 vvb av d n2 cc n2, cc n2 p-acp po12 n2 cc n2;
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many meane men (God knowes) carying as much cost about their heeles, as our best noble men within this forty yeeres wore about their heads.
many mean men (God knows) carrying as much cost about their heals, as our best noble men within this forty Years wore about their Heads.
d j n2 (np1 vvz) vvg p-acp d n1 p-acp po32 n2, c-acp po12 js j n2 p-acp d crd n2 vvd a-acp po32 n2.
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And this is the greatest part of our times goodnesse.
And this is the greatest part of our times Goodness.
cc d vbz dt js n1 pp-f po12 n2 n1.
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1048
But now that I am speaking of the excellency of this duety, I should doe you wrong to conceale any part of her beauty from you.
But now that I am speaking of the excellency of this duty, I should do you wrong to conceal any part of her beauty from you.
p-acp av cst pns11 vbm vvg pp-f dt n1 pp-f d n1, pns11 vmd vdi pn22 n-jn pc-acp vvi d n1 pp-f po31 n1 p-acp pn22.
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Acquaint your selues therefore, I pray you with these three considerations, to the end you may the better be acquainted with the excellency of goodnesse.
Acquaint your selves Therefore, I pray you with these three considerations, to the end you may the better be acquainted with the excellency of Goodness.
vvb po22 n2 av, pns11 vvb pn22 p-acp d crd n2, p-acp dt n1 pn22 vmb dt av-jc vbi vvn p-acp dt n1 pp-f n1.
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The first is, what kinds of goodnesse there are. The Second, what rules of goodnesse are to bee obserued.
The First is, what Kinds of Goodness there Are. The Second, what rules of Goodness Are to be observed.
dt ord vbz, q-crq n2 pp-f n1 pc-acp vbr. dt ord, r-crq vvz pp-f n1 vbr pc-acp vbi vvn.
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The third, what are the euidences and markes of goodnesse. I finde but three kindes. The first is, preseruing goodnesse.
The third, what Are the evidences and marks of Goodness. I find but three Kinds. The First is, preserving Goodness.
dt ord, r-crq vbr dt n2 cc n2 pp-f n1. pns11 vvb cc-acp crd n2. dt ord vbz, vvg n1.
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We must not doe good to our selues onely, but to all others, in labouring to keepe and preserue them from the contagion of sinne:
We must not do good to our selves only, but to all Others, in labouring to keep and preserve them from the contagion of sin:
pns12 vmb xx vdi j p-acp po12 n2 av-j, cc-acp p-acp d n2-jn, p-acp vvg pc-acp vvi cc vvi pno32 p-acp dt n1 pp-f n1:
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1053
from falling from grace and their most holy calling and profession; and that by all meanes, as well example of life, as speeches seasoned with salt.
from falling from grace and their most holy calling and profession; and that by all means, as well Exampl of life, as Speeches seasoned with salt.
p-acp vvg p-acp n1 cc po32 av-ds j n-vvg cc n1; cc cst p-acp d n2, c-acp av n1 pp-f n1, c-acp n2 vvn p-acp n1.
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For it is the mayne scope of mans life in this world to draw others to saluation.
For it is the main scope of men life in this world to draw Others to salvation.
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So did Barnabas, who comming to Antioch, and seeing the grace of God that was giuen them, confirmed them therein, exhorting that with purpose of heart they would cleaue to the Lord.
So did Barnabas, who coming to Antioch, and seeing the grace of God that was given them, confirmed them therein, exhorting that with purpose of heart they would cleave to the Lord.
av vdd np1, r-crq vvg p-acp np1, cc vvg dt n1 pp-f np1 cst vbds vvn pno32, vvd pno32 av, vvg cst p-acp n1 pp-f n1 pns32 vmd vvi p-acp dt n1.
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1056
The Second is, vniting goodnesse, to set men at vnity, who are at variance. Hence Christ calls peace-makers the children of God.
The Second is, uniting Goodness, to Set men At unity, who Are At variance. Hence christ calls peacemakers the children of God.
dt ord vbz, n-vvg n1, pc-acp vvi n2 p-acp n1, r-crq vbr p-acp n1. av np1 vvz n2 dt n2 pp-f np1.
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For no sonne resembles his father so much in any quality as those resemble God, that make peace.
For no son resembles his father so much in any quality as those resemble God, that make peace.
p-acp dx n1 vvz po31 n1 av av-d p-acp d n1 p-acp d vvb np1, cst vvb n1.
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1058
For God makes men to be of one mind in a house, and so will the children of God also labour to do. For God makes men to be of one mind in a house, and so will the children of God also labour to do.
p-acp np1 vvz n2 pc-acp vbi pp-f crd n1 p-acp dt n1, cc av vmb dt n2 pp-f np1 av vvi pc-acp vdi.
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There is another kinde of goodnesse, called communicating goodnesse: and this hath foure steppes or degrees.
There is Another kind of Goodness, called communicating Goodness: and this hath foure steps or Degrees.
pc-acp vbz j-jn n1 pp-f n1, vvd vvg n1: cc d vhz crd n2 cc n2.
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For first, we must communicate temporall things vnto the necessity of the Saints. And for spirituall things and blessings, as euery man hath receiued, so must he distribute.
For First, we must communicate temporal things unto the necessity of the Saints. And for spiritual things and blessings, as every man hath received, so must he distribute.
p-acp ord, pns12 vmb vvi j n2 p-acp dt n1 pp-f dt n2. cc p-acp j n2 cc n2, p-acp d n1 vhz vvn, av vmb pns31 vvi.
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1061
Secondly, we must bee plentifull in the workes of mercy: not in being good to some, and not to others:
Secondly, we must be plentiful in the works of mercy: not in being good to Some, and not to Others:
ord, pns12 vmb vbi j p-acp dt n2 pp-f n1: xx p-acp vbg j p-acp d, cc xx p-acp n2-jn:
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1062
but in being rich in good workes to all. Charge them to bee rich in good workes.
but in being rich in good works to all. Charge them to be rich in good works.
cc-acp p-acp vbg j p-acp j n2 p-acp d. vvb pno32 pc-acp vbi j p-acp j n2.
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1063
Herein we must be like Dorcas, who cloathed the poore with garments shee made at her owne cost. Herein we must be like Dorcas, who clothed the poor with garments she made At her own cost.
av pns12 vmb vbi j np1, q-crq vvd dt j p-acp n2 pns31 vvd p-acp po31 d n1.
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1064
Like the good woman who opens the palme of her hand to the poore: like good Iob whom the loynes of the poore blessed.
Like the good woman who Opens the palm of her hand to the poor: like good Job whom the loins of the poor blessed.
j dt j n1 r-crq vvz dt n1 pp-f po31 n1 p-acp dt j: j j np1 ro-crq dt n2 pp-f dt j vvn.
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97
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1065
Thirdly, wee must bee much in goodnesse:
Thirdly, we must be much in Goodness:
ord, pns12 vmb vbi av-d p-acp n1:
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1066
which is in communicating to others aboundantly the blessings wherewith God hath stored vs, not in louing onely,
which is in communicating to Others abundantly the blessings wherewith God hath stored us, not in loving only,
r-crq vbz p-acp vvg p-acp n2-jn av-j dt n2 c-crq np1 vhz vvn pno12, xx p-acp vvg av-j,
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1067
but in liberall supplying their wants also.
but in liberal supplying their Wants also.
cc-acp p-acp j vvg po32 n2 av.
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1068
As Obadiah did in spending his liuing and ventring his life, to hide a thousand of the Lords Prophets from the rage of wicked Iezabell. Lastly, we must bee super-abundant in goodnesse,
As Obadiah did in spending his living and venturing his life, to hide a thousand of the lords prophets from the rage of wicked Jezebel. Lastly, we must be superabundant in Goodness,
p-acp np1 vdd p-acp vvg po31 n-vvg cc vvg po31 n1, pc-acp vvi dt crd pp-f dt n2 n2 p-acp dt n1 pp-f j np1. ord, pns12 vmb vbi j p-acp n1,
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1069
like the poore widdow, that would rather want her selfe, then be wanting in the contribution of the Lords treasury;
like the poor widow, that would rather want her self, then be wanting in the contribution of the lords treasury;
av-j dt j n1, cst vmd av-c vvi po31 n1, av vbi vvg p-acp dt n1 pp-f dt n2 n1;
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1070
and therefore cast into the Corban two mites, euen all she had.
and Therefore cast into the Corban two mites, even all she had.
cc av vvd p-acp dt np1 crd n2, av d pns31 vhd.
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1071
So that we must relieue the wants of others as wee are able, and sometimes aboue that we are able,
So that we must relieve the Wants of Others as we Are able, and sometime above that we Are able,
av cst pns12 vmb vvi dt n2 pp-f n2-jn p-acp pns12 vbr j, cc av p-acp cst pns12 vbr j,
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1072
as Paule said of the Corinthians, that to their power and beyond their power, they were willing to minister to the necessities of the brethren.
as Paul said of the Corinthians, that to their power and beyond their power, they were willing to minister to the necessities of the brothers.
c-acp np1 vvd pp-f dt njp2, cst p-acp po32 n1 cc p-acp po32 n1, pns32 vbdr j pc-acp vvi p-acp dt n2 pp-f dt n2.
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1073
Now are we to know what are the rules to be obserued in goodnesse, and those I finde to bee 4. The first rule is, that we must doe good onely of that is our owne.
Now Are we to know what Are the rules to be observed in Goodness, and those I find to be 4. The First Rule is, that we must do good only of that is our own.
av vbr pns12 pc-acp vvi r-crq vbr dt n2 pc-acp vbi vvn p-acp n1, cc d pns11 vvb pc-acp vbi crd dt ord n1 vbz, cst pns12 vmb vdi j av-j pp-f d vbz po12 d.
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1074
No robbing of Peter to pay Paule. No dealing vniustly with any to doe good to others: such Sacrifice God abhorres.
No robbing of Peter to pay Paul. No dealing unjustly with any to do good to Others: such Sacrifice God abhors.
dx n-vvg pp-f np1 pc-acp vvi np1. uh-dx n-vvg av-j p-acp d pc-acp vdi j p-acp n2-jn: d n1 np1 vvz.
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1075
Hence Dauid would not offer burnt Sacrifice of that which cost him nothing, which was not his own.
Hence David would not offer burned Sacrifice of that which cost him nothing, which was not his own.
av np1 vmd xx vvi j-vvn n1 pp-f d r-crq vvd pno31 pix, r-crq vbds xx po31 d.
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1076
Secondly, we must doe good with alacrity and cheerefulnesse: for God loues a cheerefull giuer.
Secondly, we must do good with alacrity and cheerfulness: for God loves a cheerful giver.
ord, pns12 vmb vdi j p-acp n1 cc n1: c-acp np1 vvz dt j n1.
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Therfore one saith very aptly, Well doing must proceed from well wishing, for such as is the affectiō, such wil be the action. Therefore one Says very aptly, Well doing must proceed from well wishing, for such as is the affection, such will be the actium.
av pi vvz av av-j, av vdg vmb vvi p-acp av vvg, p-acp d c-acp vbz dt n1, d vmb vbi dt n1.
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Therefore we must giue freely, else it is no gift. In doing good we must not bee hucksters, wee must not truck one for another,
Therefore we must give freely, Else it is no gift. In doing good we must not be hucksters, we must not truck one for Another,
av pns12 vmb vvi av-j, av pn31 vbz dx n1. p-acp vdg j pns12 vmb xx vbi n2, pns12 vmb xx vvi pi p-acp n-jn,
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for euen Publicans and sinners doe the same. Therefore one saith truely, Danda sunt beneficia, non foeneranda:
for even Publicans and Sinners do the same. Therefore one Says truly, Danda sunt Benefices, non foeneranda:
c-acp j n2 cc n2 vdb dt d. av pi vvz av-j, fw-la fw-la fw-la, fw-la fw-la:
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Good turnes and benefites are freely to be giuen, not couetously put to vsury. Good turns and benefits Are freely to be given, not covetously put to Usury.
j n2 cc n2 vbr av-j pc-acp vbi vvn, xx av-j vvn p-acp n1.
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Thirdly, the next rule is, that we so giue to others, that we disable not our selues, from iust maintenance of our selues.
Thirdly, the next Rule is, that we so give to Others, that we disable not our selves, from just maintenance of our selves.
ord, dt ord n1 vbz, cst pns12 av vvb p-acp n2-jn, cst pns12 vvb xx po12 n2, p-acp j n1 pp-f po12 n2.
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All sent succour to the brethren, but yet it was according to their ability: All sent succour to the brothers, but yet it was according to their ability:
d vvd n1 p-acp dt n2, cc-acp av pn31 vbds vvg p-acp po32 n1:
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but herein I neede not spend much argument, for our age giues not a man of this excesse.
but herein I need not spend much argument, for our age gives not a man of this excess.
cc-acp av pns11 vvb xx vvi d n1, p-acp po12 n1 vvz xx dt n1 pp-f d n1.
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The last rule is, that wee must doe all the good wee can, within the compasse of our calling;
The last Rule is, that we must do all the good we can, within the compass of our calling;
dt ord n1 vbz, cst pns12 vmb vdi d dt j pns12 vmb, p-acp dt n1 pp-f po12 n1;
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and not so onely, but also hinder all the euill wee can hinder by any meanes.
and not so only, but also hinder all the evil we can hinder by any means.
cc xx av av-j, cc-acp av vvi d dt j-jn pns12 vmb vvi p-acp d n2.
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But here some may obiect vnto me, God himselfe doth not all the good hee may doe,
But Here Some may Object unto me, God himself does not all the good he may do,
p-acp av d vmb vvi p-acp pno11, np1 px31 vdz xx d dt j pns31 vmb vdi,
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nor yet hinder all the euill he may; therefore neyther are we bound to do it.
nor yet hinder all the evil he may; Therefore neither Are we bound to do it.
ccx av vvi d dt n-jn pns31 vmb; av av-dx vbr pns12 vvn pc-acp vdi pn31.
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For satisfaction hereof, I say, that in this behalfe we are not to imitate God.
For satisfaction hereof, I say, that in this behalf we Are not to imitate God.
p-acp n1 av, pns11 vvb, cst p-acp d n1 pns12 vbr xx pc-acp vvi np1.
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First, because wee are subiect to that Law, Thou shalt not doe euill, that good may come thereof:
First, Because we Are Subject to that Law, Thou shalt not do evil, that good may come thereof:
ord, c-acp pns12 vbr j-jn p-acp d n1, pns21 vm2 xx vdi j-jn, cst j vmb vvi av:
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but God is not subiect to any Law, no, not to his owne Law: besides, hee hath power to dispence with it; so haue not wee.
but God is not Subject to any Law, no, not to his own Law: beside, he hath power to dispense with it; so have not we.
cc-acp np1 vbz xx j-jn p-acp d n1, uh-dx, xx p-acp po31 d n1: a-acp, pns31 vhz n1 pc-acp vvi p-acp pn31; av vhb xx pns12.
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Secondly, hee is able to draw good out of euill, and light out of darkenes, which we cannot doe.
Secondly, he is able to draw good out of evil, and Light out of darkness, which we cannot do.
ord, pns31 vbz j pc-acp vvi j av pp-f n-jn, cc vvi av pp-f n1, r-crq pns12 vmbx vdi.
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Thirdly, God is the generall good; wee are the particular good. Now, betwixt these two there is great difference.
Thirdly, God is the general good; we Are the particular good. Now, betwixt these two there is great difference.
ord, np1 vbz dt j j; pns12 vbr dt j j. av, p-acp d crd a-acp vbz j n1.
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For the particular good must procure all the good, and hinder all the euill it can, within his calling:
For the particular good must procure all the good, and hinder all the evil it can, within his calling:
p-acp dt j j vmb vvi d dt j, cc vvi d dt j-jn pn31 vmb, p-acp po31 n-vvg:
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but to the nature of the vniuersall good, there are these three things appertayning. First, that all things bee good in some measure of goodnesse.
but to the nature of the universal good, there Are these three things aPPERTAINING. First, that all things be good in Some measure of Goodness.
cc-acp p-acp dt n1 pp-f dt j j, pc-acp vbr d crd n2 vvg. ord, cst d n2 vbb j p-acp d n1 pp-f n1.
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Secondly, that some things be better then others.
Secondly, that Some things be better then Others.
ord, cst d n2 vbb jc cs n2-jn.
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Thirdly, that those things which are defectiue in goodnesse, that is, all euill things, should be ordayned to the common good. As for better explanation: In a well ordered house;
Thirdly, that those things which Are defective in Goodness, that is, all evil things, should be ordained to the Common good. As for better explanation: In a well ordered house;
ord, cst d n2 r-crq vbr j p-acp n1, cst vbz, d j-jn n2, vmd vbi vvn p-acp dt j j. p-acp p-acp jc n1: p-acp dt av vvd n1;
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first, all the parts thereof are good in their kind. Secondly, some are better then others, and of more maiesty and vse: vessels of honor & dishonor.
First, all the parts thereof Are good in their kind. Secondly, Some Are better then Others, and of more majesty and use: vessels of honour & dishonour.
ord, d dt n2 av vbr j p-acp po32 n1. ord, d vbr j av n2-jn, cc pp-f dc n1 cc n1: n2 pp-f n1 cc n1.
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Thirdly, those parts of the house that are destitute of goodnesse, as sinkes, draughts, and such voyding places, (seruing for base, Thirdly, those parts of the house that Are destitute of Goodness, as sinks, draughts, and such voiding places, (serving for base,
ord, d n2 pp-f dt n1 cst vbr j pp-f n1, c-acp vvz, n2, cc d j-vvg n2, (vvg p-acp j,
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yet necessary vses) are ordayned to the common good of the whole house, and so,
yet necessary uses) Are ordained to the Common good of the Whole house, and so,
av j n2) vbr vvn p-acp dt j j pp-f dt j-jn n1, cc av,
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as that it cannot want them, without a great inconuenience.
as that it cannot want them, without a great inconvenience.
c-acp cst pn31 vmbx vvi pno32, p-acp dt j n1.
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And therefore if the master builder (to preuent these particular euills) should leaue them our of his building, he should preiudice and hurt the common good of his house, which cannot bee without them.
And Therefore if the master builder (to prevent these particular evils) should leave them our of his building, he should prejudice and hurt the Common good of his house, which cannot be without them.
cc av cs dt n1 n1 (pc-acp vvi d j n2-jn) vmd vvi pno32 po12 pp-f po31 n-vvg, pns31 vmd n1 cc vvi dt j j pp-f po31 n1, r-crq vmbx vbi p-acp pno32.
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So hath our God prouided in this goodly building of the World, that euery man should bee good in his nature and kinde:
So hath our God provided in this goodly building of the World, that every man should be good in his nature and kind:
np1 vhz po12 n1 vvn p-acp d j n-vvg pp-f dt n1, cst d n1 vmd vbi j p-acp po31 n1 cc n1:
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and that some should be vessels of honor, better then the rest, and withall that the wicked and impenitent, which are the sinks and draughts to keepe the rest of the house sweete, should for the common good, exercise,
and that Some should be vessels of honour, better then the rest, and withal that the wicked and impenitent, which Are the sinks and draughts to keep the rest of the house sweet, should for the Common good, exercise,
cc cst d vmd vbi n2 pp-f n1, jc cs dt n1, cc av cst dt j cc j, r-crq vbr dt n2 cc n2 pc-acp vvi dt n1 pp-f dt n1 j, vmd p-acp dt j j, n1,
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and seruice of the whole house, be tollerated as necessary, though stinking and noy-some euills. Next are wee to consider the markes and euidences of goodnesse;
and service of the Whole house, be tolerated as necessary, though stinking and noisome evils. Next Are we to Consider the marks and evidences of Goodness;
cc n1 pp-f dt j-jn n1, vbb vvn p-acp j, cs j-vvg cc j n2-jn. ord vbr pns12 pc-acp vvi dt n2 cc n2 pp-f n1;
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that it may bee knowne of euery man.
that it may be known of every man.
cst pn31 vmb vbi vvn pp-f d n1.
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It is so painted out in the holy Scriptures, and in such broade characters, that euen runners may reade them.
It is so painted out in the holy Scriptures, and in such broad characters, that even runners may read them.
pn31 vbz av vvn av p-acp dt j n2, cc p-acp d j n2, cst av-j n2 vmb vvi pno32.
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Therefore if you would know where goodnesse is by the head, you must obserue these foure enrollements, First, her witnesses. Secondly, her seales and assurances. Thirdly, vshers. Fourthly, her attendants.
Therefore if you would know where Goodness is by the head, you must observe these foure enrollements, First, her Witnesses. Secondly, her Seals and assurances. Thirdly, ushers. Fourthly, her attendants.
av cs pn22 vmd vvi c-crq n1 vbz p-acp dt n1, pn22 vmb vvi d crd n2, ord, po31 n2. ord, po31 n2 cc n2. ord, n2. ord, po31 n2-jn.
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First, the witnesses which testifie for goodnesse, are to bee found out.
First, the Witnesses which testify for Goodness, Are to be found out.
ord, dt n2 r-crq vvb p-acp n1, vbr pc-acp vbi vvn av.
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For if witnesses bee needefull in euery doubtfull case, then to prooue where true goodnesse is, witnesses will bee most needefull.
For if Witnesses be needful in every doubtful case, then to prove where true Goodness is, Witnesses will be most needful.
p-acp cs n2 vbb j p-acp d j n1, cs pc-acp vvi c-crq j n1 vbz, n2 vmb vbi av-ds j.
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If you please to call for them, Saint Paùle hath rankt them for you into a short but sweete summe.
If you please to call for them, Saint Paùle hath ranked them for you into a short but sweet sum.
cs pn22 vvb pc-acp vvi p-acp pno32, n1 j vhz vvn pno32 p-acp pn22 p-acp dt j p-acp j n1.
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These witnesses are without all exception; they wil proue infallibly where goodnesse is. Let vs produce them.
These Witnesses Are without all exception; they will prove infallibly where Goodness is. Let us produce them.
np1 n2 vbr p-acp d n1; pns32 vmb vvi av-j c-crq n1 vbz. vvb pno12 vvi pno32.
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The first witnesse, is a care to come out of our sinnes. The second is, a clearing of the Conscience, by a true and vnfayned repentance.
The First witness, is a care to come out of our Sins. The second is, a clearing of the Conscience, by a true and unfeigned Repentance.
dt ord n1, vbz dt n1 pc-acp vvi av pp-f po12 n2. dt ord vbz, dt n-vvg pp-f dt n1, p-acp dt j cc j n1.
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The third is, an indignation against sinne, and our selues for our sinnes. The fourth is, a holy feare to fall into any sin againe.
The third is, an Indignation against sin, and our selves for our Sins. The fourth is, a holy Fear to fallen into any since again.
dt ord vbz, dt n1 p-acp n1, cc po12 n2 p-acp po12 n2. dt ord vbz, dt j n1 pc-acp vvi p-acp d n1 av.
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The fift is, a great desire to be out of that fearefull and damnable estate. The sixt is a zeale of Gods glory.
The fift is, a great desire to be out of that fearful and damnable estate. The sixt is a zeal of God's glory.
dt ord vbz, dt j n1 pc-acp vbi av pp-f d j cc j n1. dt ord vbz dt n1 pp-f npg1 n1.
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The seauenth is a punishing and taking vengeance of our selues for our sinnes, that God may not punish vs nor take vengeance on vs, here or hereafter.
The Seventh is a punishing and taking vengeance of our selves for our Sins, that God may not Punish us nor take vengeance on us, Here or hereafter.
dt ord vbz dt n-vvg cc vvg n1 pp-f po12 n2 p-acp po12 n2, cst np1 vmb xx vvi pno12 cc vvb n1 p-acp pno12, av cc av.
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Examine the goodnesse of thy heart by these witnesses: If these witnesse for thee, then happy art thou that euer thou wast borne:
Examine the Goodness of thy heart by these Witnesses: If these witness for thee, then happy art thou that ever thou wast born:
vvb dt n1 pp-f po21 n1 p-acp d n2: cs d n1 p-acp pno21, av j vb2r pns21 cst av pns21 vbd2s vvn:
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if not, labour to get these witnesses; but take heede of suborning them. The seales and assurances of goodnesse, come next to be examined.
if not, labour to get these Witnesses; but take heed of suborning them. The Seals and assurances of Goodness, come next to be examined.
cs xx, vvb pc-acp vvi d n2; cc-acp vvb n1 pp-f vvg pno32. dt n2 cc n2 pp-f n1, vvb ord pc-acp vbi vvn.
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Call for them of Saint Peter, they are also seauen in number. The first of them is a liuely faith working by loue.
Call for them of Saint Peter, they Are also seauen in number. The First of them is a lively faith working by love.
n1 p-acp pno32 pp-f n1 np1, pns32 vbr av crd p-acp n1. dt ord pp-f pno32 vbz dt j n1 vvg p-acp n1.
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The second is, a sound knowledge of God in Iesus Christ. The third is, temperance in all the good creatures of God:
The second is, a found knowledge of God in Iesus christ. The third is, temperance in all the good creatures of God:
dt ord vbz, dt j n1 pp-f np1 p-acp np1 np1. dt ord vbz, n1 p-acp d dt j n2 pp-f np1:
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the fourth is patience to beare sweetely whatsoeuer God shall please to lay vpon him.
the fourth is patience to bear sweetly whatsoever God shall please to lay upon him.
dt ord vbz n1 pc-acp vvi av-j r-crq n1 vmb vvi pc-acp vvi p-acp pno31.
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The fift is godlinesse, not to stagger or swerue from the commandements of God for any disaster.
The fift is godliness, not to stagger or swerve from the Commandments of God for any disaster.
dt ord vbz n1, xx pc-acp vvi cc vvi p-acp dt n2 pp-f np1 p-acp d n1.
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The sixt is, brotherly kindnesse in dispensing the blessings of God.
The sixt is, brotherly kindness in dispensing the blessings of God.
dt ord vbz, av-j n1 p-acp vvg dt n2 pp-f np1.
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The last is, loue of God and man, euen our enemies, that they may not want the vttermost of our helpe in body, goods, and minde.
The last is, love of God and man, even our enemies, that they may not want the uttermost of our help in body, goods, and mind.
dt ord vbz, n1 pp-f np1 cc n1, av po12 n2, cst pns32 vmb xx vvi dt j pp-f po12 n1 p-acp n1, n2-j, cc n1.
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If these things be amongst vs, and abound, wee shall neuer bee vnfruitfull in the knowledge of our Lord Iesus Christ: These seales make our calling and election sure,
If these things be among us, and abound, we shall never be unfruitful in the knowledge of our Lord Iesus christ: These Seals make our calling and election sure,
cs d n2 vbb p-acp pno12, cc vvi, pns12 vmb av-x vbi j p-acp dt n1 pp-f po12 n1 np1 np1: d n2 vvi po12 n1 cc n1 j,
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for if these things be in vs, we shall neuer fall.
for if these things be in us, we shall never fallen.
c-acp cs d n2 vbb p-acp pno12, pns12 vmb av-x vvi.
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Let our labour bee to get these seales of goodnesse, to seale vnto vs the inheritance of Heauen.
Let our labour be to get these Seals of Goodness, to seal unto us the inheritance of Heaven.
vvb po12 n1 vbb pc-acp vvi d n2 pp-f n1, pc-acp vvi p-acp pno12 dt n1 pp-f n1.
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But the better to know this noble Empresse, this goodnesse, we must also behold her vshers.
But the better to know this noble Empress, this Goodness, we must also behold her ushers.
p-acp dt jc pc-acp vvi d j n1, d n1, pns12 vmb av vvi po31 n2.
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For as Kings and noble Personages are knowne by their vshers, euen so is goodnes. Now shee hath not only one, but fiue seueral vshers;
For as Kings and noble Personages Are known by their ushers, even so is Goodness. Now she hath not only one, but fiue several ushers;
c-acp c-acp n2 cc j n2 vbr vvn p-acp po32 n2, av av vbz n1. av pns31 vhz xx av-j pi, cc-acp crd j n2;
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no quarter waiters, they waite all at once. The first is called loue, for all true goodnesse proceeds from loue. no quarter waiters, they wait all At once. The First is called love, for all true Goodness proceeds from love.
dx n1 n2, pns32 vvb d p-acp a-acp. dt ord vbz vvn n1, p-acp d j n1 vvz p-acp n1.
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The second is ioy, for goodnes reioyceth whē it doth any good.
The second is joy, for Goodness rejoices when it does any good.
dt ord vbz n1, p-acp n1 vvz c-crq pn31 vdz d j.
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The third is peace, for euen the peace of God which passeth all vnderstanding, is in the heart of him that loues goodnes.
The third is peace, for even the peace of God which passes all understanding, is in the heart of him that loves Goodness.
dt ord vbz n1, c-acp av-j dt n1 pp-f np1 r-crq vvz d n1, vbz p-acp dt n1 pp-f pno31 cst vvz n1.
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The fourth is long suffering, for no iniuries can abate his goodnes. The last is gentlenesse, to entertaine sweetly all occasions of doing good. And then followes goodnes.
The fourth is long suffering, for no injuries can abate his Goodness. The last is gentleness, to entertain sweetly all occasions of doing good. And then follows Goodness.
dt ord vbz av-j vvg, c-acp dx n2 vmb vvi po31 n1. dt ord vbz n1, pc-acp vvi av-j d n2 pp-f vdg j. cc av vvz n1.
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All these I call vshers to goodnes, because they leade and conduct goodnes to all her honourable actions:
All these I call ushers to Goodness, Because they lead and conduct Goodness to all her honourable actions:
av-d d pns11 vvb n2 p-acp n1, c-acp pns32 vvb cc vvi n1 p-acp d po31 j n2:
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for these make the way for goodnesse to worke. In a word, the last meanes to know goodnes by, is her attendants.
for these make the Way for Goodness to work. In a word, the last means to know Goodness by, is her attendants.
c-acp d vvb dt n1 p-acp n1 pc-acp vvi. p-acp dt n1, dt ord n2 pc-acp vvi n1 p-acp, vbz po31 n2.
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They are not many, but they are very excellent: you may euer know her by them. They are but three: as Saint Paul accounts them;
They Are not many, but they Are very excellent: you may ever know her by them. They Are but three: as Saint Paul accounts them;
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but they are worth all the glittering traynes of Kings and Emperours of the world. One of them is called Faith, a fit attendant to waite on goodnes and all great personages.
but they Are worth all the glittering trains of Kings and emperors of the world. One of them is called Faith, a fit attendant to wait on Goodness and all great Personages.
cc-acp pns32 vbr j d dt j-vvg n2 pp-f n2 cc n2 pp-f dt n1. crd pp-f pno32 vbz vvn n1, dt j n-jn pc-acp vvi p-acp n1 cc d j n2.
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The second is Meeknesse, the sonne and heire of Faith, euermore at the heeles of goodnes, that shee swell not with any conceite of her owne worth.
The second is Meekness, the son and heir of Faith, evermore At the heals of Goodness, that she swell not with any conceit of her own worth.
dt ord vbz n1, dt n1 cc n1 pp-f n1, av p-acp dt n2 pp-f n1, cst pns31 vvb xx p-acp d n1 pp-f po31 d n1.
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The last is Temperance, another of Faiths issue, to bring goodnes onely necessaries, and to keepe off all superfluities.
The last is Temperance, Another of Faiths issue, to bring Goodness only necessaries, and to keep off all superfluities.
dt ord vbz n1, j-jn pp-f ng1 n1, pc-acp vvi n1 j n2-j, cc pc-acp vvi a-acp d n2.
(4) sermon (DIV1)
105
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1139
Thus goes goodnes attended, you easily may know her by her traine, no King in the worlde is so nobly attended.
Thus Goes Goodness attended, you Easily may know her by her train, no King in the world is so nobly attended.
av vvz n1 vvn, pn22 av-j vmb vvi pno31 p-acp po31 n1, dx n1 p-acp dt n1 vbz av av-j vvn.
(4) sermon (DIV1)
106
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1140
For seldome doe such seruants as these get any roome to serue in with great personages.
For seldom do such Servants as these get any room to serve in with great Personages.
p-acp av vdb d n2 c-acp d vvb d n1 pc-acp vvi p-acp p-acp j n2.
(4) sermon (DIV1)
106
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1141
Onely goodnes giues them entertaynement, else they might goe a begging.
Only Goodness gives them entertainment, Else they might go a begging.
j n1 vvz pno32 n1, av pns32 vmd vvi dt n-vvg.
(4) sermon (DIV1)
106
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1142
For who will admit into his seruice, such poore, base, bare, leane, hunger-bitten strangers, as faith, meeknesse, and temperance;
For who will admit into his service, such poor, base, bore, lean, hunger-bitten Strangers, as faith, meekness, and temperance;
p-acp r-crq vmb vvi p-acp po31 n1, d j, j, j, j, j n2, c-acp n1, n1, cc n1;
(4) sermon (DIV1)
106
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1143
but I must make an end. Thus you see what a worlde of excellent matter my theame offers mee:
but I must make an end. Thus you see what a world of excellent matter my theme offers me:
cc-acp pns11 vmb vvi dt n1. av pn22 vvb r-crq dt n1 pp-f j n1 po11 n1 vvz pno11:
(4) sermon (DIV1)
106
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1144
euen a whole body of Diuinity, an Ocean of learning. But I must now be contented to haue brought you thus farre acquainted with goodnesse:
even a Whole body of Divinity, an Ocean of learning. But I must now be contented to have brought you thus Far acquainted with Goodness:
av dt j-jn n1 pp-f n1, dt n1 pp-f n1. p-acp pns11 vmb av vbi vvn pc-acp vhi vvn pn22 av av-j vvn p-acp n1:
(4) sermon (DIV1)
106
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1145
in hope that Gods grace may so work the loue of it in your harts, that you may be enamoured and rauished with the wonderfull beautie of it.
in hope that God's grace may so work the love of it in your hearts, that you may be enamoured and ravished with the wonderful beauty of it.
p-acp n1 cst ng1 n1 vmb av vvi dt n1 pp-f pn31 p-acp po22 n2, cst pn22 vmb vbi vvn cc vvn p-acp dt j n1 pp-f pn31.
(4) sermon (DIV1)
106
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1146
And that this beautifull Rahel may possesse the loue of your hearts, the onely way is, to put away that bleare eyde Leah, the loue of the world;
And that this beautiful Rachel may possess the love of your hearts, the only Way is, to put away that blear eyed Leah, the love of the world;
cc cst d j np1 vmb vvi dt n1 pp-f po22 n2, dt j n1 vbz, pc-acp vvi av d vvi vvd np1, dt n1 pp-f dt n1;
(4) sermon (DIV1)
107
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1147
for the loue of goodnesse, and the loue of this world can neuer stand in any league together.
for the love of Goodness, and the love of this world can never stand in any league together.
p-acp dt n1 pp-f n1, cc dt n1 pp-f d n1 vmb av-x vvi p-acp d n1 av.
(4) sermon (DIV1)
107
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1148
The sicke person though hee change his bedde and lodging neuer so oft, hath neuer the better rest,
The sick person though he change his Bed and lodging never so oft, hath never the better rest,
dt j n1 cs pns31 vvb po31 n1 cc n1 av-x av av, vhz av-x dt jc n1,
(4) sermon (DIV1)
107
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1149
because hee carries his sicknesse with him, the cause of his vnrest.
Because he carries his sickness with him, the cause of his unrest.
c-acp pns31 vvz po31 n1 p-acp pno31, dt n1 pp-f po31 n1.
(4) sermon (DIV1)
107
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1150
So though we lie neuer so soft, though we think neuer so well of our selues,
So though we lie never so soft, though we think never so well of our selves,
av cs pns12 vvb av-x av j, cs pns12 vvb av av av pp-f po12 n2,
(4) sermon (DIV1)
107
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1151
yea except wee put away the loue of our goods, which doth hinder euermore the loue of goodnes, we shall neuer become the children of goodnesse, or heires with God.
yea except we put away the love of our goods, which does hinder evermore the love of Goodness, we shall never become the children of Goodness, or Heirs with God.
uh c-acp pns12 vvd av dt n1 pp-f po12 n2-j, r-crq vdz vvi av dt n1 pp-f n1, pns12 vmb av-x vvi dt n2 pp-f n1, cc n2 p-acp np1.
(4) sermon (DIV1)
107
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1152
Temporall things, may wel be compared to the tree that the Elephant leanes vnto, that beeing halfe cut thorow, deceiues him when he leanes vnto it.
Temporal things, may well be compared to the tree that the Elephant leans unto, that being half Cut thorough, deceives him when he leans unto it.
j n2, vmb av vbi vvn p-acp dt n1 cst dt n1 vvz p-acp, cst vbg av-jn vvn p-acp, vvz pno31 c-crq pns31 vvz p-acp pn31.
(4) sermon (DIV1)
108
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1153
Like vnto mandrage, which if duly taken, is good phificke, but if immoderatly, it casts one asleepe, congeales the spirits, and killes the naturall faculties:
Like unto mandrage, which if duly taken, is good phificke, but if immoderately, it Cast one asleep, congeals the spirits, and kills the natural faculties:
j p-acp n1, r-crq cs av-jn vvn, vbz j j, cc-acp cs av-j, pn31 vvz pi j, vvz dt n2, cc vvz dt j n2:
(4) sermon (DIV1)
108
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1154
So doe riches and the things of this life, if we loue them immoderately;
So do riches and the things of this life, if we love them immoderately;
av vdb n2 cc dt n2 pp-f d n1, cs pns12 vvb pno32 av-j;
(4) sermon (DIV1)
108
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1155
they cast vs into strange dreames, make vs growe colde in deuotion and religion, congeales our affections,
they cast us into strange dreams, make us grow cold in devotion and Religion, congeals our affections,
pns32 vvd pno12 p-acp j n2, vvb pno12 vvi j-jn p-acp n1 cc n1, vvz po12 n2,
(4) sermon (DIV1)
108
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1156
and in conclusion kils both soule & bodie.
and in conclusion kills both soul & body.
cc p-acp n1 vvz d n1 cc n1.
(4) sermon (DIV1)
108
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1157
Like the seedes of henbane, which kill all birds sauing Sparrowes, to whom they are nourishing food:
Like the seeds of henbane, which kill all Birds Saving Sparrows, to whom they Are nourishing food:
j dt n2 pp-f n1, r-crq vvb d n2 vvg n2, p-acp ro-crq pns32 vbr vvg n1:
(4) sermon (DIV1)
108
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& it kils not thē, as one saith, because their veines are so narrow, that the fumes of it cannot passe to the heart, to kill it,
& it kills not them, as one Says, Because their Veins Are so narrow, that the fumes of it cannot pass to the heart, to kill it,
cc pn31 vvz xx pno32, c-acp pi vvz, c-acp po32 n2 vbr av j, cst dt n2 pp-f pn31 vmbx vvi p-acp dt n1, pc-acp vvi pn31,
(4) sermon (DIV1)
108
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1159
as they doe to other creatures. So temporall blessings doe not hurt the godly, as they doe the wicked;
as they do to other creatures. So temporal blessings do not hurt the godly, as they do the wicked;
c-acp pns32 vdb p-acp j-jn n2. av j n2 vdb xx vvi dt j, c-acp pns32 vdb dt j;
(4) sermon (DIV1)
108
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1160
because they haue the narrowe veines of knowledge and pitty, so that the deadly fumes of that henbane, the loue of worldly things, neuer passe to the heart:
Because they have the narrow Veins of knowledge and pity, so that the deadly fumes of that henbane, the love of worldly things, never pass to the heart:
c-acp pns32 vhb dt j n2 pp-f n1 cc n1, av cst dt j n2 pp-f d n1, dt n1 pp-f j n2, av-x vvb p-acp dt n1:
(4) sermon (DIV1)
108
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1161
If riches increase, if honours increase, they set not their hearts vpon them.
If riches increase, if honours increase, they Set not their hearts upon them.
cs n2 vvb, cs n2 vvb, pns32 vvd xx po32 n2 p-acp pno32.
(4) sermon (DIV1)
108
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1162
For as the Wise man saith, Omnia bonis in bonum, All things to the good & godly are turned to good.
For as the Wise man Says, Omnia bonis in bonum, All things to the good & godly Are turned to good.
p-acp p-acp dt j n1 vvz, fw-la fw-la p-acp fw-la, d n2 p-acp dt j cc j vbr vvn p-acp j.
(4) sermon (DIV1)
108
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1163
If then we will giue our own soules satisfaction, touching this excellent duty of goodnes, which is Totum hominis, All that can be desired of a man:
If then we will give our own Souls satisfaction, touching this excellent duty of Goodness, which is Totum hominis, All that can be desired of a man:
cs av pns12 vmb vvi po12 d ng1 n1, vvg d j n1 pp-f n1, r-crq vbz fw-la fw-la, d cst vmb vbi vvn pp-f dt n1:
(4) sermon (DIV1)
108
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1164
let vs not leane to this false deceiuable tree of the world, that is cut thorough,
let us not lean to this false deceivable tree of the world, that is Cut through,
vvb pno12 xx vvi p-acp d j j n1 pp-f dt n1, cst vbz vvn a-acp,
(4) sermon (DIV1)
108
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1165
and deceiues and ruines all the Elephants and mighty men of the worlde, that leane vnto it:
and deceives and ruins all the Elephants and mighty men of the world, that lean unto it:
cc vvz cc vvz d dt n2 cc j n2 pp-f dt n1, cst j p-acp pn31:
(4) sermon (DIV1)
108
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1166
nor let vs so greedily swallowe this Mandrage which stupifies our vnderstandings and reasons, congeales our deuotion,
nor let us so greedily swallow this Mandrage which stupifies our understandings and Reasons, congeals our devotion,
ccx vvi pno12 av av-j vvi d n1 r-crq vvz po12 n2 cc n2, vvz po12 n1,
(4) sermon (DIV1)
108
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1167
& goodnesse, and casts vs into a dead sleepe of security.
& Goodness, and Cast us into a dead sleep of security.
cc n1, cc vvz pno12 p-acp dt j n1 pp-f n1.
(4) sermon (DIV1)
108
Page 155
1168
Nor let vs aduenture vpon this henbane, that so soone kils the heart, except we bee assured of our selues, that we are those holy Sparrowes, that will not suffer the fumes of it:
Nor let us adventure upon this henbane, that so soon kills the heart, except we be assured of our selves, that we Are those holy Sparrows, that will not suffer the fumes of it:
ccx vvi pno12 vvi p-acp d n1, cst av av vvz dt n1, c-acp pns12 vbb vvn pp-f po12 n2, cst pns12 vbr d j n2, cst vmb xx vvi dt n2 pp-f pn31:
(4) sermon (DIV1)
108
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1169
that is, the loue of the worlde to possesse our hearts.
that is, the love of the world to possess our hearts.
cst vbz, dt n1 pp-f dt n1 pc-acp vvi po12 n2.
(4) sermon (DIV1)
108
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1170
For it is this goodnes onely, that is like vnto Salomons siluer, and answereth vnto all.
For it is this Goodness only, that is like unto Solomon's silver, and Answers unto all.
p-acp pn31 vbz d n1 av-j, cst vbz av-j p-acp np1 n1, cc vvz p-acp d.
(4) sermon (DIV1)
108
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1171
I know the world doth like much better of Salomons siluer, then of Salomons goodnesse: but it is for want of that acquaintance with goodnes, that they haue with siluer.
I know the world does like much better of Solomon's silver, then of Solomon's Goodness: but it is for want of that acquaintance with Goodness, that they have with silver.
pns11 vvb dt n1 vdz vvi d j pp-f np1 n1, av pp-f np1 n1: cc-acp pn31 vbz p-acp n1 pp-f d n1 p-acp n1, cst pns32 vhb p-acp n1.
(4) sermon (DIV1)
108
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1172
Cicero saith, that in his time, Nihil erat tam populare quàm bonitas; There was nothing that the people of Rome affected more then goodnes;Cicero Says, that in his time, Nihil erat tam populare quàm bonitas; There was nothing that the people of Room affected more then Goodness;
np1 vvz, cst p-acp po31 n1, fw-la fw-la fw-la fw-la fw-la fw-la; a-acp vbds pix cst dt n1 pp-f vvb vvn av-dc cs n1;
(4) sermon (DIV1)
108
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1173
and what made goodnes so popular, but the practice of it, and the number of excellent persons,
and what made Goodness so popular, but the practice of it, and the number of excellent Persons,
cc q-crq vvd n1 av j, cc-acp dt n1 pp-f pn31, cc dt n1 pp-f j n2,
(4) sermon (DIV1)
108
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1174
as Cato, Fabritius, and many more, who loued and countenanced it? Such men are the very barres, gates, and brazen walles of kingdomes.
as Cato, Fabritius, and many more, who loved and countenanced it? Such men Are the very bars, gates, and brazen walls of kingdoms.
c-acp np1, np1, cc d dc, r-crq vvd cc vvn pn31? d n2 vbr dt j n2, n2, cc j n2 pp-f n2.
(4) sermon (DIV1)
108
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1175
Therefore one sayd wel, that in a kingdome well gouerned, the want of one good man was more,
Therefore one said well, that in a Kingdom well governed, the want of one good man was more,
av pi vvd av, cst p-acp dt n1 av vvn, dt n1 pp-f crd j n1 vbds av-dc,
(4) sermon (DIV1)
108
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1176
then the famine of bread and wine.
then the famine of bred and wine.
cs dt n1 pp-f n1 cc n1.
(4) sermon (DIV1)
108
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1177
For wee haue seene God send a famine for the demerits of one man, and after that, abundance for one good mans sake.
For we have seen God send a famine for the demerits of one man, and After that, abundance for one good men sake.
c-acp pns12 vhb vvn np1 vvi dt n1 p-acp dt n2 pp-f crd n1, cc p-acp d, n1 p-acp crd j ng1 n1.
(4) sermon (DIV1)
108
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1178
What goodnes hath a common-wealth, if it haue no good men? And what wants it,
What Goodness hath a commonwealth, if it have no good men? And what Wants it,
q-crq n1 vhz dt n1, cs pn31 vhb dx j n2? cc q-crq vvz pn31,
(4) sermon (DIV1)
108
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1179
if it want not good men? To which purpose is that, one reports of Saint Peter, that he heard Saint Peter speake it:
if it want not good men? To which purpose is that, one reports of Saint Peter, that he herd Saint Peter speak it:
cs pn31 vvb xx j n2? p-acp r-crq n1 vbz d, crd n2 pp-f n1 np1, cst pns31 vvd n1 np1 vvb pn31:
(4) sermon (DIV1)
108
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1180
That if Abraham had not interceded, when God burnt Sodome and her three sisters with fire and brimstone, the whole world had been burnt,
That if Abraham had not interceded, when God burned Sodom and her three Sisters with fire and brimstone, the Whole world had been burned,
cst cs np1 vhd xx vvd, c-crq np1 vvd np1 cc po31 crd n2 p-acp n1 cc n1, dt j-jn n1 vhd vbn vvn,
(4) sermon (DIV1)
108
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1181
so wicked was the whole worlde at that day: and yet at Abrahams prayer, the iudgement fell onely on Sodome and her three sisters.
so wicked was the Whole world At that day: and yet At Abrahams prayer, the judgement fell only on Sodom and her three Sisters.
av j vbds dt j-jn n1 p-acp d n1: cc av p-acp npg1 n1, dt n1 vvd av-j p-acp np1 cc po31 crd n2.
(4) sermon (DIV1)
108
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1182
And surely it seemeth, that the prayer of Lot saued Zoar, albeit the Inhabitants were most flagitious and wicked men.
And surely it seems, that the prayer of Lot saved Zoar, albeit the Inhabitants were most flagitious and wicked men.
cc av-j pn31 vvz, cst dt n1 pp-f n1 vvd vvi, cs dt n2 vbdr av-ds j cc j n2.
(4) sermon (DIV1)
108
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1183
And of such value are good men, that a Father confesseth, whensoeuer he heard a knell ring for the dying, his soule was sore perplexed,
And of such valve Are good men, that a Father Confesses, whensoever he herd a knell ring for the dying, his soul was soar perplexed,
cc pp-f d n1 vbr j n2, cst dt n1 vvz, c-crq pns31 vvd dt n1 n1 p-acp dt j-vvg, po31 n1 vbds av-j vvn,
(4) sermon (DIV1)
108
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1184
whether hee should pray for the good that die, that they might liue longer, or the wicked that liue, that they might liue better.
whither he should pray for the good that die, that they might live longer, or the wicked that live, that they might live better.
cs pns31 vmd vvi p-acp dt j cst vvb, cst pns32 vmd vvi av-jc, cc dt j cst vvb, cst pns32 vmd vvi av-jc.
(4) sermon (DIV1)
108
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1185
For that there is as great reason to weep for the life of the badde, as for the death of the good.
For that there is as great reason to weep for the life of the bad, as for the death of the good.
p-acp d pc-acp vbz p-acp j n1 pc-acp vvi p-acp dt n1 pp-f dt vvd, c-acp p-acp dt n1 pp-f dt j.
(4) sermon (DIV1)
108
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1186
All this that I haue sayd, is to shew the vnualuable worth of goodnes & good men,
All this that I have said, is to show the unvaluable worth of Goodness & good men,
av-d d cst pns11 vhb vvn, vbz pc-acp vvi dt j n1 pp-f n1 cc j n2,
(4) sermon (DIV1)
108
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1187
and what preseruatiues they are to that State wherein they liue and are cherished.
and what preservatives they Are to that State wherein they live and Are cherished.
cc r-crq n2 pns32 vbr p-acp d n1 c-crq pns32 vvb cc vbr vvn.
(4) sermon (DIV1)
108
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1188
Now must I then conclude all I haue to say, in these three obseruations out of the Text.
Now must I then conclude all I have to say, in these three observations out of the Text.
av vmb pns11 av vvi d pns11 vhb pc-acp vvi, p-acp d crd n2 av pp-f dt np1
(4) sermon (DIV1)
109
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1189
The first is, that vnder this one vocable of Goodnes, is comprised all the substance and marrow of piety, religion and honesty;
The First is, that under this one vocable of goodness, is comprised all the substance and marrow of piety, Religion and honesty;
dt ord vbz, cst p-acp d crd j pp-f n1, vbz vvn d dt n1 cc n1 pp-f n1, n1 cc n1;
(4) sermon (DIV1)
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1190
and vnder that word, Man, euery man liuing of what condition soeuer:
and under that word, Man, every man living of what condition soever:
cc p-acp d n1, n1, d n1 vvg pp-f r-crq n1 av:
(4) sermon (DIV1)
110
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1191
whereby we may be put in minde of an excellent grace, that should be amongst vs: namely, vnity.
whereby we may be put in mind of an excellent grace, that should be among us: namely, unity.
c-crq pns12 vmb vbi vvn p-acp n1 pp-f dt j n1, cst vmd vbi p-acp pno12: av, n1.
(4) sermon (DIV1)
110
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1192
That wee should bee all, Tanquam vir vnus, As one man in euery thing that tends to the glory and preseruation of the Church and Policy;
That we should be all, Tanquam vir vnus, As one man in every thing that tends to the glory and preservation of the Church and Policy;
cst pns12 vmd vbi d, fw-la fw-la fw-la, p-acp crd n1 p-acp d n1 cst vvz p-acp dt n1 cc n1 pp-f dt n1 cc n1;
(4) sermon (DIV1)
110
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1193
to bee thus one, is to bee all and more then all:
to be thus one, is to be all and more then all:
pc-acp vbi av crd, vbz pc-acp vbi d cc av-dc cs d:
(4) sermon (DIV1)
110
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1194
to be more or lesse then thus one, is in the end, to be none and lesse then none.
to be more or less then thus one, is in the end, to be none and less then none.
pc-acp vbi av-dc cc av-dc cs av crd, vbz p-acp dt n1, pc-acp vbi pix cc av-dc cs pix.
(4) sermon (DIV1)
110
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1195
Diuision is an ill companion to glory, perpetuity and safety: A house diuided, a Kingdome, a City, cannot stand.
Division is an ill Companion to glory, perpetuity and safety: A house divided, a Kingdom, a city, cannot stand.
n1 vbz dt j-jn n1 p-acp n1, n1 cc n1: dt n1 vvn, dt n1, dt n1, vmbx vvi.
(4) sermon (DIV1)
111
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1196
Truth that cannot lie, hath spoken it, and those diuided shall surely feele it.
Truth that cannot lie, hath spoken it, and those divided shall surely feel it.
n1 cst vmbx vvi, vhz vvn pn31, cc d j-vvn vmb av-j vvi pn31.
(4) sermon (DIV1)
111
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1197
One is the beginning of all numbers, without which no number can bee, into which all numbers are resolued,
One is the beginning of all numbers, without which no number can be, into which all numbers Are resolved,
pi vbz dt n1 pp-f d n2, p-acp r-crq dx n1 vmb vbi, p-acp r-crq d n2 vbr vvn,
(4) sermon (DIV1)
111
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1198
and by addition of which, numbers are multiplied. So God hath of one blood made all nations of men;
and by addition of which, numbers Are multiplied. So God hath of one blood made all Nations of men;
cc p-acp n1 pp-f r-crq, n2 vbr vvn. av np1 vhz pp-f crd n1 vvd d n2 pp-f n2;
(4) sermon (DIV1)
111
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1199
nay, wee are all the of spring of God himself, who is simplicissima vnitas, The most simple vnity.
nay, we Are all the of spring of God himself, who is simplicissima vnitas, The most simple unity.
uh-x, pns12 vbr d av pp-f n1 pp-f np1 px31, r-crq vbz fw-la fw-la, dt av-ds j n1.
(4) sermon (DIV1)
111
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1200
And we cannot bee of the number of his children, except wee beginne, continue, and end in one;
And we cannot be of the number of his children, except we begin, continue, and end in one;
cc pns12 vmbx vbi pp-f dt n1 pp-f po31 n2, c-acp pns12 vvb, vvb, cc vvi p-acp pi;
(4) sermon (DIV1)
111
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1201
nay, resolue all as one man;
nay, resolve all as one man;
uh-x, vvb d p-acp crd n1;
(4) sermon (DIV1)
111
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1202
and so by addition of this one, shall we be multiplyed as the starres of Heauen which cannot be numbred.
and so by addition of this one, shall we be multiplied as the Stars of Heaven which cannot be numbered.
cc av p-acp n1 pp-f d crd, vmb pns12 vbi vvn p-acp dt n2 pp-f n1 r-crq vmbx vbi vvn.
(4) sermon (DIV1)
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1203
All excellent things in nature are but one: one Frmament, one Sunne, one Sea, one Earth, one Fire, one Ayre,
All excellent things in nature Are but one: one Firmament, one Sun, one Sea, one Earth, one Fire, one Air,
d j n2 p-acp n1 vbr p-acp crd: crd n1, crd n1, crd n1, crd n1, crd n1, crd n1,
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1204
& euery pretious stone, is but vnio, an vnion of many beauties and perfections in one body.
& every precious stone, is but Union, an Union of many beauty's and perfections in one body.
cc d j n1, vbz p-acp fw-la, dt n1 pp-f d n2 cc n2 p-acp crd n1.
(4) sermon (DIV1)
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1205
All excellent things aboue nature are but one: one God, one Faith, one Hope, one Charity;
All excellent things above nature Are but one: one God, one Faith, one Hope, one Charity;
av-d j n2 p-acp n1 vbr p-acp crd: crd np1, crd n1, crd n1, crd n1;
(4) sermon (DIV1)
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1206
so in my Text, one man, one goodnes:
so in my Text, one man, one Goodness:
av p-acp po11 n1, crd n1, crd n1:
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1207
therefore if wee will bee excellent any kinde of way, in nature, or in grace, wee must be one.
Therefore if we will be excellent any kind of Way, in nature, or in grace, we must be one.
av cs pns12 vmb vbi j d n1 pp-f n1, p-acp n1, cc p-acp n1, pns12 vmb vbi pi.
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1208
As many members make but one body, many branches but one tree, many graines but one loafe,
As many members make but one body, many branches but one tree, many grains but one loaf,
p-acp d n2 vvb p-acp crd n1, d n2 p-acp crd n1, d n2 p-acp crd n1,
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112
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1209
so many persons by faith and loue, make but one Church. My doue, my vndefiled is but one, saith Christ.
so many Persons by faith and love, make but one Church. My dove, my undefiled is but one, Says christ.
av d n2 p-acp n1 cc n1, vvb p-acp crd n1. po11 n1, po11 j vbz cc-acp pi, vvz np1.
(4) sermon (DIV1)
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1210
Ye are all one in Iesus Christ, saith Paule: there is neither Iew nor Gentile, English not Scottish, bond nor free, male nor female; but all are one.
You Are all one in Iesus christ, Says Paul: there is neither Iew nor Gentile, English not Scottish, bound nor free, male nor female; but all Are one.
pn22 vbr d pi p-acp np1 np1, vvz np1: pc-acp vbz dx np1 ccx j, np1 xx np1, n1 ccx j, n1 ccx n-jn; cc-acp d vbr pi.
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1211
What then? Then fall not out by the way, saith Ioseph to his brethren: What then? Then fallen not out by the Way, Says Ioseph to his brothers:
q-crq av? av vvb xx av p-acp dt n1, vvz np1 p-acp po31 n2:
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1212
If you bite and deuour one another, take heed ye be not consumed one of another. If you bite and devour one Another, take heed you be not consumed one of Another.
cs pn22 vvb cc vvi pi j-jn, vvb n1 pn22 vbb xx vvn crd pp-f n-jn.
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1213
Charity and loue is like the cement and mortar, that of many stones and those different in nature, makes one wall, able to keep off the violence of many stormes.
Charity and love is like the cement and mortar, that of many stones and those different in nature, makes one wall, able to keep off the violence of many storms.
n1 cc n1 vbz av-j dt n1 cc n1, cst pp-f d n2 cc d j p-acp n1, vvz crd n1, j pc-acp vvi a-acp dt n1 pp-f d n2.
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1214
Like the seed Pistillij, that of sundry peeces of flesh in one pot, makes not onely good broth, but also one firme lump.
Like the seed Pistillij, that of sundry Pieces of Flesh in one pot, makes not only good broth, but also one firm lump.
j dt n1 np1, cst pp-f j n2 pp-f n1 p-acp crd n1, vvz xx av-j j n1, cc-acp av crd j n1.
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1215
For whersoeuer the seeds of charity sowne in the heart by the holy Ghost, do boyle, they work a sound cōiunction of natures in themselues most diuided.
For wheresoever the seeds of charity sown in the heart by the holy Ghost, do boil, they work a found conjunction of nature's in themselves most divided.
p-acp c-crq dt n2 pp-f n1 vvn p-acp dt n1 p-acp dt j n1, vdb vvi, pns32 vvb dt j n1 pp-f n2 p-acp px32 av-js vvn.
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1216
Wheresoeuer is bonitas, goodnes, there all mē are but as one man: euery one labouring the good of another, as his own.
Wheresoever is bonitas, Goodness, there all men Are but as one man: every one labouring the good of Another, as his own.
c-crq vbz fw-la, n1, a-acp d n2 vbr p-acp c-acp crd n1: d pi vvg dt j pp-f j-jn, c-acp po31 d.
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1217
The Poets feigne, that the three Gorgons being three most beautifull sisters, had all three but one eye, which they lent one to another by turnes:
The Poets feign, that the three Gorgons being three most beautiful Sisters, had all three but one eye, which they lent one to Another by turns:
dt n2 vvi, cst dt crd npg1 n1 crd av-ds j n2, vhd d crd p-acp crd n1, r-crq pns32 vvd pi p-acp j-jn p-acp n2:
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1218
so must wee lend not onely all the eye of the heart, but euen all the good wee haue receiued to the good of others.
so must we lend not only all the eye of the heart, but even all the good we have received to the good of Others.
av vmb pns12 vvi xx av-j d dt n1 pp-f dt n1, p-acp av d dt j pns12 vhb vvn p-acp dt j pp-f n2-jn.
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1219
For as there are many members of the body, yet but one heart to impart life to them all:
For as there Are many members of the body, yet but one heart to impart life to them all:
p-acp a-acp pc-acp vbr d n2 pp-f dt n1, av p-acp crd n1 pc-acp vvi n1 p-acp pno32 d:
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1220
so all cit wee are many, yet must we haue but one heart: the multitude of beleeuers haue but one heart, one soule.
so all cit we Are many, yet must we have but one heart: the multitude of believers have but one heart, one soul.
av d vvi pns12 vbr d, av vmb pns12 vhi p-acp crd n1: dt n1 pp-f n2 vhb p-acp crd n1, crd n1.
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1221
God will giue them one heart, and put a new spirit into them.
God will give them one heart, and put a new Spirit into them.
np1 vmb vvi pno32 crd n1, cc vvd dt j n1 p-acp pno32.
(4) sermon (DIV1)
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1222
Shall the wicked say, Marsupium sit vnvm, let vs haue all one purse, and shall not wee much rather say, Let vs haue one heart? Beholde how good and ioyfull a thing it is,
Shall the wicked say, Marsupium sit vnvm, let us have all one purse, and shall not we much rather say, Let us have one heart? Behold how good and joyful a thing it is,
vmb dt j vvi, np1 fw-la fw-la, vvb pno12 vhi d crd n1, cc vmb xx pns12 av-d av-c vvi, vvb pno12 vhi crd n1? vvb c-crq j cc j dt n1 pn31 vbz,
(4) sermon (DIV1)
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1223
for brethren to dwell in vnity? First, it is good. Secondly, pleasant.
for brothers to dwell in unity? First, it is good. Secondly, pleasant.
c-acp n2 pc-acp vvi p-acp n1? ord, pn31 vbz j. ord, j.
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1224
Et nullius boni sine socio, iucunda possessio, Without a cōpanion, there is no pleasure in any possessions. Thirdly, it is deare; for brethren: Et Nullius boni sine socio, iucunda possessio, Without a Companion, there is no pleasure in any possessions. Thirdly, it is deer; for brothers:
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, p-acp dt n1, pc-acp vbz dx n1 p-acp d n2. ord, pn31 vbz j-jn; p-acp n2:
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1225
and what more deare then they? Fourthly, it is safe: for in vnum, they dwell in vnity.
and what more deer then they? Fourthly, it is safe: for in One, they dwell in unity.
cc q-crq dc j-jn cs pns32? ord, pn31 vbz j: c-acp p-acp fw-la, pns32 vvb p-acp n1.
(4) sermon (DIV1)
113
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1226
Many valiant souldiers are not easily ouercome:
Many valiant Soldiers Are not Easily overcome:
av-d j n2 vbr xx av-j vvn:
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1227
many stickes in a bundle, many small hayres in a lace are not easily broken, by the strongest man.
many sticks in a bundle, many small hairs in a lace Are not Easily broken, by the Strongest man.
d vvz p-acp dt n1, d j n2 p-acp dt n1 vbr xx av-j vvn, p-acp dt js n1.
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1228
Consider, that this goodnesse is the true stampe, figure, feature, and shape of a perfect man,
Consider, that this Goodness is the true stamp, figure, feature, and shape of a perfect man,
vvb, cst d n1 vbz dt j n1, n1, n1, cc n1 pp-f dt j n1,
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1229
and deliuers vs all the dimensions of a good Christian. Would you make choyce of seruants? Here is their full dimension, goodnesse.
and delivers us all the dimensions of a good Christian. Would you make choice of Servants? Here is their full dimension, Goodness.
cc vvz pno12 d dt n2 pp-f dt j njp. vmd pn22 vvi n1 pp-f n2? av vbz po32 j n1, n1.
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1230
If he haue it not, he is no fit seruant: for he is not man, but beast.
If he have it not, he is no fit servant: for he is not man, but beast.
cs pns31 vhi pn31 xx, pns31 vbz dx j n1: c-acp pns31 vbz xx n1, cc-acp n1.
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1231
Will you haue a wife chosen out of the multitude? Beholde here is her dimension too, euen goodnesse.
Will you have a wife chosen out of the multitude? Behold Here is her dimension too, even Goodness.
n1 pn22 vhb dt n1 vvn av pp-f dt n1? vvb av vbz po31 n1 av, av n1.
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1232
If she want this, she is no fit wife.
If she want this, she is no fit wife.
cs pns31 vvb d, pns31 vbz dx j n1.
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1233
Would you haue a magistrate to your liking? Here is his dimension also, euen goodnesse.
Would you have a magistrate to your liking? Here is his dimension also, even Goodness.
vmd pn22 vhi dt n1 p-acp po22 n-vvg? av vbz po31 n1 av, av n1.
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1234
Would you haue an excellent preacher? Here is his dimension, goodnes. If they want this, they are no fit magistrates, no fit preachers.
Would you have an excellent preacher? Here is his dimension, Goodness. If they want this, they Are no fit Magistrates, no fit Preachers.
vmd pn22 vhi dt j n1? av vbz po31 n1, n1. cs pns32 vvb d, pns32 vbr dx j n2, dx j n2.
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1235
And the same man we say: of all sorts of men. O that God would giue vs the goodnesse of his grace to chuse our wiues,
And the same man we say: of all sorts of men. O that God would give us the Goodness of his grace to choose our wives,
cc dt d n1 pns12 vvb: pp-f d n2 pp-f n2. sy cst np1 vmd vvi pno12 dt n1 pp-f po31 n1 pc-acp vvi po12 n2,
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1236
and seruants, our magistrates and preachers by this dimension.
and Servants, our Magistrates and Preachers by this dimension.
cc n2, po12 n2 cc n2 p-acp d n1.
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1237
Then how happy should masters of Families be in their wiues and seruants? How blessed should the Church bee in their magistrates and preachers?
Then how happy should Masters of Families be in their wives and Servants? How blessed should the Church be in their Magistrates and Preachers?
av c-crq j vmd n2 pp-f n2 vbb p-acp po32 n2 cc n2? np1 vvn vmd dt n1 vbb p-acp po32 n2 cc n2?
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1238
What mischiefe the want of this direction works in all estates is well seene, and lamentably felt.
What mischief the want of this direction works in all estates is well seen, and lamentably felt.
q-crq n1 dt n1 pp-f d n1 vvz p-acp d n2 vbz av vvn, cc av-j vvn.
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1239
But especially if the seruants of kings and Princes be not aduanced for their goodnesse.
But especially if the Servants of Kings and Princes be not advanced for their Goodness.
p-acp av-j cs dt n2 pp-f n2 cc n2 vbb xx vvd p-acp po32 n1.
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1240
If the wife and seruant know not God, feare him not, leade not a godly and Christian life, they are ill chosen wiues and seruants.
If the wife and servant know not God, Fear him not, lead not a godly and Christian life, they Are ill chosen wives and Servants.
cs dt n1 cc n1 vvb xx np1, vvb pno31 xx, vvb xx dt j cc np1 n1, pns32 vbr j-jn j-vvn n2 cc n2.
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1241
If the magistrate and the preacher doe not the like, and make a Conscience of all their wayes;
If the magistrate and the preacher do not the like, and make a Conscience of all their ways;
cs dt n1 cc dt n1 vdb xx dt j, cc vvi dt n1 pp-f d po32 n2;
(4) sermon (DIV1)
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1242
they are but staynes to their places, and banes to their owne Soules. It is not wealth, nor wit, nor beauty and kindred in wiues:
they Are but stains to their places, and banes to their own Souls. It is not wealth, nor wit, nor beauty and kindred in wives:
pns32 vbr p-acp n2 p-acp po32 n2, cc n2 p-acp po32 d n2. pn31 vbz xx n1, ccx n1, ccx n1 cc n1 p-acp n2:
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1243
It is not sharpenesse of witte, excellency of shape, Learning, wisedome, nor other excellent qualities in seruants, that makes them fit, but onely goodnesse.
It is not sharpness of wit, excellency of shape, Learning, Wisdom, nor other excellent qualities in Servants, that makes them fit, but only Goodness.
pn31 vbz xx n1 pp-f n1, n1 pp-f n1, n1, n1, ccx j-jn j n2 p-acp n2, cst vvz pno32 j, cc-acp av-j n1.
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1244
It is not witte, and experience and skill in the Lawes and policy, not eloquence and profoundnesse in the magistrate and preacher that makes them fitte: but onely goodnesse.
It is not wit, and experience and skill in the Laws and policy, not eloquence and profoundness in the magistrate and preacher that makes them fit: but only Goodness.
pn31 vbz xx n1, cc n1 cc n1 p-acp dt n2 cc n1, xx n1 cc n1 p-acp dt n1 cc n1 cst vvz pno32 vvi: cc-acp av-j n1.
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1245
For that is the whole dimension of an excellent man, and what hee wants of that, hee wants of Man.
For that is the Whole dimension of an excellent man, and what he Wants of that, he Wants of Man.
p-acp d vbz dt j-jn n1 pp-f dt j n1, cc r-crq pns31 vvz pp-f d, pns31 vvz pp-f n1
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1246
Lastly, seeing goodnesse is such, that it delights God, Angels, men, and all the creatures; and euery good giuing & perfect gift, is from aboue:
Lastly, seeing Goodness is such, that it delights God, Angels, men, and all the creatures; and every good giving & perfect gift, is from above:
ord, vvg n1 vbz d, cst pn31 vvz np1, n2, n2, cc d dt n2; cc d j vvg cc j n1, vbz p-acp a-acp:
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1247
Let vs labour by all holy meanes to acquaint our selues with this goodnesse, that so we may procure the continuance of Gods goodnesse to vs,
Let us labour by all holy means to acquaint our selves with this Goodness, that so we may procure the Continuance of God's Goodness to us,
vvb pno12 vvi p-acp d j n2 pc-acp vvi po12 n2 p-acp d n1, cst av pns12 vmb vvi dt n1 pp-f npg1 n1 p-acp pno12,
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1248
and turne away his iudgements from vs. You cannot but remember how that for want of this goodnesse amongst vs, God hath taken his goodnesse from vs,
and turn away his Judgments from us You cannot but Remember how that for want of this Goodness among us, God hath taken his Goodness from us,
cc vvi av po31 n2 p-acp pno12 pn22 vmbx cc-acp vvi c-crq d p-acp n1 pp-f d n1 p-acp pno12, np1 vhz vvn po31 n1 p-acp pno12,
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1249
and scourged this kingdome with many plagues: Fires consuming many townes, and much treasure and riches:
and scourged this Kingdom with many plagues: Fires consuming many Towns, and much treasure and riches:
cc vvd d n1 p-acp d n2: n2 vvg d n2, cc d n1 cc n2:
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1250
and after fires, waters drowning many townes, and much lands. And after waters, pests and sicknesse wasting and wandring thorowe the veines of this land.
and After fires, waters drowning many Towns, and much Lands. And After waters, pests and sickness wasting and wandering thorough the Veins of this land.
cc p-acp n2, n2 vvg d n2, cc d n2. cc p-acp n2, n2 cc n1 vvg cc vvg p-acp dt n2 pp-f d n1.
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1251
And after all these, worse then all these, a deadly vnrecouerable blow, which striking at the roote, lopt away the noblest, highest,
And After all these, Worse then all these, a deadly unrecoverable blow, which striking At the root, lopped away the Noblest, highest,
cc p-acp d d, av-jc cs d d, dt j j n1, r-crq vvg p-acp dt n1, vvd av dt js, js,
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1252
and chiefest branch, the right eye of this land, the glorious Sun-rising of a happy succeeding age, the very ioy of our hearts took away, I say suddenly,
and chiefest branch, the right eye of this land, the glorious Sunrising of a happy succeeding age, the very joy of our hearts took away, I say suddenly,
cc js-jn n1, dt j-jn n1 pp-f d n1, dt j n1 pp-f dt j j-vvg n1, dt j n1 pp-f po12 n2 vvd av, pns11 vvb av-j,
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1253
and for our finnes, for our pride, whoredome and other monstrous impieties; for want of goodnesse, I say it againe and againe, for want of goodnes.
and for our fins, for our pride, whoredom and other monstrous impieties; for want of Goodness, I say it again and again, for want of Goodness.
cc p-acp po12 n2, p-acp po12 n1, n1 cc j-jn j n2; p-acp n1 pp-f n1, pns11 vvb pn31 av cc av, p-acp n1 pp-f n1.
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1254
Let vs take heede that our sinnes prouoke not God any more: For as the wife Roman said well:
Let us take heed that our Sins provoke not God any more: For as the wife Roman said well:
vvb pno12 vvi n1 cst po12 n2 vvi xx np1 d av-dc: c-acp c-acp dt n1 np1 vvd av:
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1255
In illa die qua luserant nauigia, absorbentur: In illa die qua luserant nauigia, absorbentur:
p-acp fw-la vvb fw-la fw-la fw-la, fw-la:
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1256
In the same day that the shippes seeme to dally and play with the Ocean, in the same day are they swallowed vp.
In the same day that the ships seem to dally and play with the Ocean, in the same day Are they swallowed up.
p-acp dt d n1 cst dt n2 vvb pc-acp vvi cc vvi p-acp dt n1, p-acp dt d n1 vbr pns32 vvn a-acp.
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1257
So was it with vs then, and so now: wee were vnder sayle, top and toppegallant:
So was it with us then, and so now: we were under sail, top and toppegallant:
np1 vbds pn31 p-acp pno12 av, cc av av: pns12 vbdr p-acp n1, n1 cc n1:
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1258
but suddenly a storme came, that not onely made vs strike sayle, but brake our maine mast close to the hatches.
but suddenly a storm Come, that not only made us strike sail, but brake our main mast close to the Hates.
cc-acp av-j dt n1 vvd, cst xx av-j vvn pno12 vvi n1, cc-acp vvd po12 j n1 av-j p-acp dt n2.
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1259
God grant it neuer bee so any more with vs. The Israelites would not let Dauid goe out to battell,
God grant it never be so any more with us The Israelites would not let David go out to battle,
np1 vvb pn31 av-x vbi av d dc p-acp pno12 dt np1 vmd xx vvi np1 vvb av p-acp n1,
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1260
lest they should extinguish the light of Israel: How much more ought our care to be, that our vngodlinesse and impieties put not out the light of England? For our sins are more like to do it to vs, then Dauids battles to them.
lest they should extinguish the Light of Israel: How much more ought our care to be, that our ungodliness and impieties put not out the Light of England? For our Sins Are more like to do it to us, then David battles to them.
cs pns32 vmd vvi dt n1 pp-f np1: c-crq av-d av-dc pi po12 n1 pc-acp vbi, cst po12 n1 cc n2 vvb xx av dt n1 pp-f np1? p-acp po12 n2 vbr av-dc j pc-acp vdi pn31 p-acp pno12, av npg1 n2 p-acp pno32.
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1261
God in his greatest mercy continue his goodnesse to vs, that this blessed sparke of our hope, this glorious beame of our comforts, be neuer put out, bee neuer eclipsed:
God in his greatest mercy continue his Goodness to us, that this blessed spark of our hope, this glorious beam of our comforts, be never put out, be never eclipsed:
np1 p-acp po31 js n1 vvi po31 n1 p-acp pno12, cst d j-vvn n1 pp-f po12 n1, d j n1 pp-f po12 n2, vbb av-x vvn av, vbb av-x vvn:
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1262
but that he may come to his graue in a full age, as a shock of corne commeth in, in his season:
but that he may come to his graven in a full age, as a shock of corn comes in, in his season:
cc-acp cst pns31 vmb vvi p-acp po31 n1 p-acp dt j n1, p-acp dt n1 pp-f n1 vvz p-acp, p-acp po31 n1:
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1263
that the stones of the fielde may be at league with him, and the beasts of the field at peace with him;
that the stones of the field may be At league with him, and the beasts of the field At peace with him;
cst dt n2 pp-f dt n1 vmb vbi p-acp n1 p-acp pno31, cc dt n2 pp-f dt n1 p-acp n1 p-acp pno31;
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1264
that there may be peace in his Tabernacle all the dayes of his life, and in his death, the peace of God, Amen. FINIS.
that there may be peace in his Tabernacle all the days of his life, and in his death, the peace of God, Amen. FINIS.
cst a-acp vmb vbi n1 p-acp po31 n1 d dt n2 pp-f po31 n1, cc p-acp po31 n1, dt n1 pp-f np1, uh-n. fw-la.
(4) sermon (DIV1)
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