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THE TRVE ART of liuing well. MATTH. CHAP. 10. VER. 16. Be ye therefore wise as serpents, and innocent as doues.
THE TRUE ART of living well. MATTHEW. CHAP. 10. VER. 16. Be you Therefore wise as Serpents, and innocent as Dove.
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IN the s•cond Epistle to Timothie, the third Chapter and first verse, the Apostle prophecieth of our times:
IN the s•cond Epistle to Timothy, the third Chapter and First verse, the Apostle Prophesieth of our times:
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This know (saith he) that in the last dayes shall come perillous times. There is none that doubteth, but that these, wherein we liue, be the last dayes,This know (Says he) that in the last days shall come perilous times. There is none that doubteth, but that these, wherein we live, be the last days,
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and therefore it is more then certaine that these be the perillous times:
and Therefore it is more then certain that these be the perilous times:
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wherein (as saith Nazianzen ) especially to men of our profession, NONLATINALPHABET, there be whole labyrinths of cares, whole faires of affaires, whole seas of troubles, whole worlds of wickednesse which daily oppresse vs. NONLATINALPHABET. All goodnes ebbing hideth it selfe; all naughtinesse bare-faced blusheth not.
wherein (as Says Nazianzen) especially to men of our profession,, there be Whole labyrinths of Cares, Whole fairs of affairs, Whole Seas of Troubles, Whole world's of wickedness which daily oppress us. All Goodness ebbing Hideth it self; all naughtiness barefaced blusheth not.
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NONLATINALPHABET, that is NONLATINALPHABET, our ship, that is our soule saileth in the night.
, that is, our ship, that is our soul saileth in the night.
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NONLATINALPHABET, Christ is asleepe, if not in the ship, yet in the soules and consciences of men.
, christ is asleep, if not in the ship, yet in the Souls and Consciences of men.
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In the 29. of Genesis Rahel, that is ouis a sheepe, beareth Beniamin, that is lupum rapacem, a rauenous wolf, in the 49. of Genesis:
In the 29. of Genesis Rachel, that is ouis a sheep, bears Benjamin, that is lupum rapacem, a ravenous wolf, in the 49. of Genesis:
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but it cost her her life for her labour; the sheepe died in trauell with the wolfe:
but it cost her her life for her labour; the sheep died in travel with the wolf:
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Genes. 35. But in the beginning of this verse, the words immediatly going before my text there is a greater danger:Genesis. 35. But in the beginning of this verse, the words immediately going before my text there is a greater danger:
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not partus, but, pugna luporum, not the birth of one, but the battaile of manie wolues of your soules.
not partus, but, pugna luporum, not the birth of one, but the battle of many wolves of your Souls.
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Ecce ego mitto vos, Behold I send you, tanquam oues, as sheepe in the middest of wolues: Ecce ego mitto vos, Behold I send you, tanquam oues, as sheep in the midst of wolves:
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which could not be without daunger of death.
which could not be without danger of death.
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And therefore as a wise captaine, in these words he warneth and armeth vs and them against the dangerous conflict in this perilous time.
And Therefore as a wise captain, in these words he warneth and armeth us and them against the dangerous conflict in this perilous time.
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Estote igitur: Be ye therfore wise as serpents, but innocent as doues: where there is not a word that hath not suum pondus his weight:Estote igitur: Be you Therefore wise as Serpents, but innocent as Dove: where there is not a word that hath not suum pondus his weight:
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nay euery word is pondus, it is a weight;
nay every word is pondus, it is a weight;
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for without this euery man hath his Tekel, that is, euery one is weyed in the ballance, & found too light.
for without this every man hath his Tekel, that is, every one is weighed in the balance, & found too Light.
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Dan. 5. 27. But if wisedome be in the one scale, that is, in our vnderstanding,Dan. 5. 27. But if Wisdom be in the one scale, that is, in our understanding,
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and innocencie or simplicitie in the other, that is our will, we shall weigh somewhat in the ballance, that is in the estimation of Christ our Sauiour.
and innocence or simplicity in the other, that is our will, we shall weigh somewhat in the balance, that is in the estimation of christ our Saviour.
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The one is the weight of iudgement: Be ye wise as serpents: and the other the weight of iustice: and innocent as doues.
The one is the weight of judgement: Be you wise as Serpents: and the other the weight of Justice: and innocent as Dove.
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And as we see in a case of weights, all of them be contained one in the other,
And as we see in a case of weights, all of them be contained one in the other,
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so likewise the parts of this text stand like weights one within another. For first here be two precepts or commaundements: Be ye wise as serpents: this is the first precept;
so likewise the parts of this text stand like weights one within Another. For First Here be two Precepts or Commandments: Be you wise as Serpents: this is the First precept;
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And innocent as doues: this is the second. And these two precepts haue two vertues in them:And innocent as Dove: this is the second. And these two Precepts have two Virtues in them:
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the first is wisedome, prudentes, wise as serpents. The second innocencie, innocentes, innocent as doues. And these two vertues haue two examples: Sicut serpentes, as serpents;
the First is Wisdom, prudentes, wise as Serpents. The second innocence, innocentes, innocent as Dove. And these two Virtues have two Examples: Sicut Serpents, as Serpents;
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this is the first example or patterne:
this is the First Exampl or pattern:
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Sicut columbae, as doues, this is the second patterne or example. Two precepts, two vertues, two exāples, all of them one within the other waight-wise.Sicut columbae, as Dove, this is the second pattern or Exampl. Two Precepts, two Virtues, two Examples, all of them one within the other waight-wise.
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For first, for the former precept, there is Estote, Be ye; this is the precept, then prudentes, wise, here is the vertue:
For First, for the former precept, there is Estote, Be you; this is the precept, then prudentes, wise, Here is the virtue:
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and then, sicut serpentes, as serpents, here is the example.
and then, sicut Serpents, as Serpents, Here is the Exampl.
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Againe for the later precept, first we must repeate Estote, Be ye, and this maketh the precept,
Again for the later precept, First we must repeat Estote, Be you, and this makes the precept,
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then innocentes, innocent, that is the vertue: and then sicut columbae, as doues, this is the example.
then innocentes, innocent, that is the virtue: and then sicut columbae, as Dove, this is the Exampl.
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Be ye therefore wise as serpents, and innocēt as doues. Estote, Be ye. To euery commandemēt there be annexed two estates NONLATINALPHABET, & NONLATINALPHABET, the commanding and commanded estates:Be you Therefore wise as Serpents, and innocent as Dove. Estote, Be you. To every Commandment there be annexed two estates, &, the commanding and commanded estates:
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and these two estates require two conditions: the one is NONLATINALPHABET, authoritie in the commander:
and these two estates require two conditions: the one is, Authority in the commander:
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and the other is NONLATINALPHABET, abilitie in the commanded, and these two iointly together make good euery cōmandement:
and the other is, ability in the commanded, and these two jointly together make good every Commandment:
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potestas, authoritie in the superiour to command; and potentia, power in the inferiour to do that which is commanded:potestas, Authority in the superior to command; and potentia, power in the inferior to do that which is commanded:
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and these two be comprised vnder this one word Estote, Be ye. First for potestas the authoritie of the commander, it is Christ that saith Estote, Be ye, and he is their and our Lord.
and these two be comprised under this one word Estote, Be you. First for potestas the Authority of the commander, it is christ that Says Estote, Be you, and he is their and our Lord.
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Ioh. 13. Ye call me Lord and maister, and ye say well, for so I am: John 13. You call me Lord and master, and you say well, for so I am:
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and therefore he hath good authority to command.
and Therefore he hath good Authority to command.
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Nay he is silius the sonne of God, and in this regard he saith, Mat. 28. Data est mihi omnis potestas:
Nay he is silius the son of God, and in this regard he Says, Mathew 28. Data est mihi omnis potestas:
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all power or authoritie is giuen me, both in heauen and earth. all power or Authority is given me, both in heaven and earth.
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Secondly for potentia, the ability of the Apostles and all true Christians to obey this commandement: Estote prudentes, Be ye wise:
Secondly for potentia, the ability of the Apostles and all true Christians to obey this Commandment: Estote prudentes, Be you wise:
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that also is taken from their maister: for the words of Christ are able to make men wise:
that also is taken from their master: for the words of christ Are able to make men wise:
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nay they are able to make the sonnes of men the sonnes of God:
nay they Are able to make the Sons of men the Sons of God:
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Ioh. 1. 12. As many as receiued him to them he gaue power to be the sonnes of God. John 1. 12. As many as received him to them he gave power to be the Sons of God.
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And therfore all they that heare the word of God and beleeue it, haue power also in some sort to do it.
And Therefore all they that hear the word of God and believe it, have power also in Some sort to do it.
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For Christs cōmandement is not Dictum, a meere word, but it is Dictum factum, a word done, it gineth ability of doing to all those that hearken vnto it:
For Christ Commandment is not Dictum, a mere word, but it is Dictum factum, a word done, it gineth ability of doing to all those that harken unto it:
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NONLATINALPHABET, his word and his deed goeth together.
, his word and his deed Goes together.
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And therefore no doubt this verie word Estote, Be ye, was his act to make them wise.
And Therefore no doubt this very word Estote, Be you, was his act to make them wise.
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And he continueth the same in the 20. of Iohn: for to those that in this place he saith Estote, Be ye wise:
And he Continueth the same in the 20. of John: for to those that in this place he Says Estote, Be you wise:
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to those in that place he saith, Accipite, Receiue the holy Ghost:
to those in that place he Says, Accipite, Receive the holy Ghost:
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and with him Tetigisse is Docuisse, if the holy Ghost do but touch the heart, it teacheth it wisedome, and all goodnesse.
and with him Tetigisse is Docuisse, if the holy Ghost do but touch the heart, it Teaches it Wisdom, and all Goodness.
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Thus you see the equitie of this Estote, this commandement, for so I had rather call it,
Thus you see the equity of this Estote, this Commandment, for so I had rather call it,
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then an exhortation, consisteth in two things:
then an exhortation, Consisteth in two things:
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in the authority of the commander, which is Christ the sonne of God, and in the abilitie of the Apostles, who are enabled by Christ and the holy Ghost.
in the Authority of the commander, which is christ the son of God, and in the ability of the Apostles, who Are enabled by christ and the holy Ghost.
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And from the equity of this commandement we may learne to know the iniquitie of all other commandemēts that swerue from this, which consisteth likewise in two points:
And from the equity of this Commandment we may Learn to know the iniquity of all other Commandments that swerve from this, which Consisteth likewise in two points:
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either in vsurpation, in coming to authoritie; or in tyrannie in vsing it:
either in usurpation, in coming to Authority; or in tyranny in using it:
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when he commandeth that ought to obey, or that is commāded that can not be done.
when he commands that ought to obey, or that is commanded that can not be done.
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And from hence all that be in authoritie either in Church or commonwealth, or haue anie place or calling in either of them both, may learne to examine themselues, both in the cause & effect of their calling.
And from hence all that be in Authority either in Church or commonwealth, or have any place or calling in either of them both, may Learn to examine themselves, both in the cause & Effect of their calling.
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First whether they haue Christs commandement, Christs call for their calling:
First whither they have Christ Commandment, Christ call for their calling:
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whether he said vnto them, Estote, Be ye: Be ye Bishops, be ye Magistrates, be ye Ministers,
whither he said unto them, Estote, Be you: Be you Bishops, be you Magistrates, be you Ministers,
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or else they crept vnto it by corruption. But if they be so blind that they cannot see this simply in it selfe,
or Else they crept unto it by corruption. But if they be so blind that they cannot see this simply in it self,
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then let them looke vnto it in the effect, let them consider how they fit their place and calling,
then let them look unto it in the Effect, let them Consider how they fit their place and calling,
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how able they are to go through with the workes of God: for whosoeuer is called of God, is enabled of God;
how able they Are to go through with the works of God: for whosoever is called of God, is enabled of God;
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for they that haue from him Estote, haue Accipite also:
for they that have from him Estote, have Accipite also:
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to whom he saith, Be ye, to the same he saith, Receiue ye: Be ye, that you may receiue:
to whom he Says, Be you, to the same he Says, Receive you: Be you, that you may receive:
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Receiue ye, that you may be able to be such as he willeth you to be.
Receive you, that you may be able to be such as he wills you to be.
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Estote, Be ye: thus much of this word single by it selfe: now as it is ioyned to the rest of the words of my text.Estote, Be you: thus much of this word single by it self: now as it is joined to the rest of the words of my text.
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Estote, Be ye: not sicut serpentes, as serpents, for the serpent is not to be imitated of vs in all things, not in the poison of the serpent,Estote, Be you: not sicut Serpents, as Serpents, for the serpent is not to be imitated of us in all things, not in the poison of the serpent,
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but in the wisdome of the serpent:
but in the Wisdom of the serpent:
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Estote prudentes, Be ye wise as serpents, not first sicut serpentes, Be ye as serpents, & then prudentes, wise: for then the poison should beare sway,Estote prudentes, Be you wise as Serpents, not First sicut Serpents, Be you as Serpents, & then prudentes, wise: for then the poison should bear sway,
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and the wisdome would be corrupted:
and the Wisdom would be corrupted:
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but first prudentes, be ye wise, and then sicut serpentes, as serpents, and so the wisedome preuaileth,
but First prudentes, be you wise, and then sicut Serpents, as Serpents, and so the Wisdom prevaileth,
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and the poison which is our corrupt nature, is purged and sanctified by that heauenly wisedome.
and the poison which is our corrupt nature, is purged and sanctified by that heavenly Wisdom.
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Estote igitur prudentes: Be ye therfore wise. This is the vertue, not that which Aristotle maketh the forme of all moral vertues,Estote igitur prudentes: Be you Therefore wise. This is the virtue, not that which Aristotle makes the Form of all moral Virtues,
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but which Christ maketh the ground of Diuine politiques. Estote prudentes, be ye wise. Some deuide all Diuinitie according to the threefold vse thereof into these three kinds:
but which christ makes the ground of Divine politics. Estote prudentes, be you wise. some divide all Divinity according to the threefold use thereof into these three Kinds:
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the one is schoole diuinitie, and that is in speciall request amongst the Papistes: the other is preaching diuinitie, & that is wholly studied by the Puritanes:
the one is school divinity, and that is in special request among the Papists: the other is preaching divinity, & that is wholly studied by the Puritanes:
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the third is politicke diuinitie, and that is put in practise amongst all, but especially in the Popes pallace and colledge of Cardinals;
the third is politic divinity, and that is put in practice among all, but especially in the Popes palace and college of Cardinals;
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where you shall haue some, that whē they are good neither for the schoole, nor for the pulpit,
where you shall have Some, that when they Are good neither for the school, nor for the pulpit,
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yet because they can lay a plot for a liuing, and plot a peece of knauerie, of policie I should say,
yet Because they can lay a plot for a living, and plot a piece of knavery, of policy I should say,
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as well as anie of Machiuel his scholers, haue gotten great place in the Church, & are highly esteemed of for their gouernmēt;
as well as any of Machiavellian his Scholars, have got great place in the Church, & Are highly esteemed of for their government;
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which gouernment of theirs is pure policie:
which government of theirs is pure policy:
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but as for poore Diuinitie, they seeme either not to haue it, or care not for to vse it.
but as for poor Divinity, they seem either not to have it, or care not for to use it.
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O say they, it is not good in policie, when their conscience telleth them it is good in honesty.
O say they, it is not good in policy, when their conscience Telleth them it is good in honesty.
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These be wise men but without learning or honestie.
These be wise men but without learning or honesty.
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And I assure you, beloued, when I consider the course of the world, what plots, policies,
And I assure you, Beloved, when I Consider the course of the world, what plots, policies,
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and circumuentions be in the world, then I thinke men be too wise:
and circumventions be in the world, then I think men be too wise:
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but when againe I behold the want of religion, and the feare of God which is the beginning of wisedome, as the Scripture saith,
but when again I behold the want of Religion, and the Fear of God which is the beginning of Wisdom, as the Scripture Says,
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when I see they want the beginning of wisdome, then I begine to think that they are not wise at all:
when I see they want the beginning of Wisdom, then I begin to think that they Are not wise At all:
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then say I to my selfe, Surely Policie hath smothered Diuinitie:
then say I to my self, Surely Policy hath smothered Divinity:
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this policie that is accounted the wisedome of the world is the diuels policie, to steale from man the wisedome of God.
this policy that is accounted the Wisdom of the world is the Devils policy, to steal from man the Wisdom of God.
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For this I dare auouch, that Machiuel his policie, is as good as Achitophels diuinitie: but Christs diuinitie is better policie.
For this I Dare avouch, that Machiavellian his policy, is as good as Achitophels divinity: but Christ divinity is better policy.
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For this containeth the purity and quintessence of all, without anie drosse or dregs at all.
For this Containeth the purity and quintessence of all, without any dross or dregs At all.
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Diuinitie, disputing, preaching, practising hath here the right vse: and this maketh the good Christian, right professor, and true Protestant.
Divinity, disputing, preaching, practising hath Here the right use: and this makes the good Christian, right professor, and true Protestant.
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Let vs therefore now heare and learne this:
Let us Therefore now hear and Learn this:
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Estote igitur prudētes: Be ye therfore wise. Estote igitur prudētes: Be you Therefore wise.
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Now I beseech you vnderstand and consider that this heauenly wisedome, to which we are in this place inuited, is of diuers kinds, or rather hath diuers degrees.
Now I beseech you understand and Consider that this heavenly Wisdom, to which we Are in this place invited, is of diverse Kinds, or rather hath diverse Degrees.
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The first is prouidence, wherby we do prospicere, looke before vs, & whereunto we are stirred vp:
The First is providence, whereby we do prospicere, look before us, & whereunto we Are stirred up:
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Prou. 6. Vade ad formicam ô piger: Prou. 6. Vade ad formicam o piger:
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Go to the pismire ô thou sluggard, she prepareth her meate in sommer, and gathereth her foode in haruest. Go to the pismire o thou sluggard, she Prepareth her meat in summer, and gathereth her food in harvest.
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And in the 10. of the Prouerbs, verse 5. He that gathereth in sommer is the sonne of wisedome:
And in the 10. of the Proverbs, verse 5. He that gathereth in summer is the son of Wisdom:
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but he that sleepeth in haruest is the sonne of cōfusion. but he that Sleepeth in harvest is the son of confusion.
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An example hereof we haue in Ioseph, in auoiding spirituall euil in the case of Potiphars wife,
an Exampl hereof we have in Ioseph, in avoiding spiritual evil in the case of Potiphars wife,
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and in storing & hoording vp temporal goods in the place of Pharaos officer: Gen. 41.
and in storing & hoarding up temporal goods in the place of Pharaohs officer: Gen. 41.
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The second kinde or degree of this wisedome is circumspection, not only prospicere, to looke before vs,
The second kind or degree of this Wisdom is circumspection, not only prospicere, to look before us,
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but on euerie side of vs: the definition is cautela contrariorum vitiorum, a diligent heed of auoiding contrarie vices;
but on every side of us: the definition is cautela Contrary Vitiorum, a diligent heed of avoiding contrary vices;
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and the worke is to order the affections.
and the work is to order the affections.
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To beware of contrarie vices, it behoueth vs to be circumspect, lest in shunning couetousnesse we fal into prodigalitie,
To beware of contrary vices, it behooves us to be circumspect, lest in shunning covetousness we fall into prodigality,
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or in auoiding rashnesse we become too fearefull; and therefore it is wisedome to be circūspect, that is, to looke round about vs,
or in avoiding rashness we become too fearful; and Therefore it is Wisdom to be circumspect, that is, to look round about us,
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& to order all our affections. And to this purpose the holy Ghost speaketh:
& to order all our affections. And to this purpose the holy Ghost speaks:
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Prou. 4. Omni custodiâ custodi cor tuum, Looke to thine heart, and the affections thereof, with all diligence; being about to say Custodi, keepe, he first saith, Omni custodiâ, with all diligence keepe thine heart;Prou. 4. Omni custodiâ Custodi cor tuum, Look to thine heart, and the affections thereof, with all diligence; being about to say Custodi, keep, he First Says, Omni custodiâ, with all diligence keep thine heart;
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least thou shut the doores on this side of the heart against thine enemies, and open the gates vnto them on the other.
lest thou shut the doors on this side of the heart against thine enemies, and open the gates unto them on the other.
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This kind of wisdome they haue not, who do so shun pouertie or other present euill, that they fall into eternall euill;
This kind of Wisdom they have not, who do so shun poverty or other present evil, that they fallen into Eternal evil;
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not vnlike vnto starting horses, which starting and shunning shadowes, plunge them selues into true danger, from whence they cannot get out.
not unlike unto starting Horses, which starting and shunning shadows, plunge them selves into true danger, from whence they cannot get out.
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And this kind or degree of wisedome, is commended vnto vs in the first of Ezechiel, in the similitude of a wheele that did runne round about,
And this kind or degree of Wisdom, is commended unto us in the First of Ezechiel, in the similitude of a wheel that did run round about,
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and in the similitude of the rings in the wheele, which were round in a round;
and in the similitude of the rings in the wheel, which were round in a round;
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but especially in the eyes in the rings: and their rings were full of eyes:
but especially in the eyes in the rings: and their rings were full of eyes:
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the minde of a circumspect man is like eyes in a ring, and rings in a wheele, which be round, see round, and runne round.
the mind of a circumspect man is like eyes in a ring, and rings in a wheel, which be round, see round, and run round.
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The third kind of this heauenly wisdome, is discretion:
The third kind of this heavenly Wisdom, is discretion:
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and the worke hereof is not only as the first kind prospicere, to looke before vs;
and the work hereof is not only as the First kind prospicere, to look before us;
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nor as the second, circumspicere, to looke round about vs: but it is introspicere, to looke into matters.
nor as the second, circumspicere, to look round about us: but it is introspicere, to look into matters.
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And this worke of discretion introspicere, to looke into things, is of two sorts:
And this work of discretion introspicere, to look into things, is of two sorts:
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the one is generall, to looke into all things, & discernere, and to discerne betweene vertue and vice, betweene bad and good:
the one is general, to look into all things, & discernere, and to discern between virtue and vice, between bad and good:
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& the other is more particular;
& the other is more particular;
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to looke into the good, & pretium rerum aestimare, to esteeme of euerie thing as it is woorth.
to look into the good, & Price rerum aestimare, to esteem of every thing as it is worth.
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The first worke of discretion is to discerne betweene good and bad: for there be certaine vices, that beare the face of vertues.
The First work of discretion is to discern between good and bad: for there be certain vices, that bear the face of Virtues.
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Crueltic is couered with the name of iustice, remisnes called lenitie, couetousnesse is cloathed like thrift, pride like liberalitie;
Crueltic is covered with the name of Justice, remissness called lenity, covetousness is clothed like thrift, pride like liberality;
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so that a man may be deceiued in them:
so that a man may be deceived in them:
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but he that is so discreet as to discerne betweene good and euill, shall neuer incurre the danger of the curse, Isa, 5. Wo be vnto you that call euill good, and good euill; darknesse light, and light darknesse.
but he that is so discreet as to discern between good and evil, shall never incur the danger of the curse, Isaiah, 5. Woe be unto you that call evil good, and good evil; darkness Light, and Light darkness.
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And he that is thus wise shall see and acknowledge, in the abundance of tēporall commodities great want, in the ioy of earthly pleasures much sorrow, in the inioying of worldly glory much ignominie, in the glorie of fleshly beautie great deformitie.
And he that is thus wise shall see and acknowledge, in the abundance of temporal commodities great want, in the joy of earthly pleasures much sorrow, in the enjoying of worldly glory much ignominy, in the glory of fleshly beauty great deformity.
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And this is the first worke of discretion.
And this is the First work of discretion.
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The second is the good being separated from the bad, pretium rerum aestimare, to iudge of the good as euerie parcell is worth;
The second is the good being separated from the bad, Price rerum aestimare, to judge of the good as every parcel is worth;
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and this also is an high point of wisdome, to know the price of things,
and this also is an high point of Wisdom, to know the price of things,
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and requireth the whole knowledge of all diuinitie, for there is none can prize anie thing without the knowledge of the thing;
and requires the Whole knowledge of all divinity, for there is none can prize any thing without the knowledge of the thing;
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and there is no true knowledge but in diuinitie.
and there is no true knowledge but in divinity.
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And therfore that we may know truly how to prize all things, wee must haue the knowledge of all Diuinitie;
And Therefore that we may know truly how to prize all things, we must have the knowledge of all Divinity;
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and that is set down by S. Augustine in two words or syllables: Nouerim te, nouerim me:
and that is Set down by S. Augustine in two words or syllables: Novenum te, Novenum me:
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Giue me grace, ô Lord, saith he, that I may know thee, that I may know me.
Give me grace, o Lord, Says he, that I may know thee, that I may know me.
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Nouerim te, that I may know thee to be the creator of heauen and earth:Noverim te, that I may know thee to be the creator of heaven and earth:
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Nouerim me, that I may know my selfe the worke of thy hands, and may in discretion demeane my selfe towards thee as one of thy creatures:Novenum me, that I may know my self the work of thy hands, and may in discretion demean my self towards thee as one of thy creatures:
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Nouerim te, that I may know thee to be the redcemer of mankinde:Novenum te, that I may know thee to be the Redeemer of mankind:
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Nouerim me, that I may know my selfe to be a grieuous sinner, & therupon in discretiō make meanes to be redeemed by faith and repentance.Novenum me, that I may know my self to be a grievous sinner, & thereupon in discretion make means to be redeemed by faith and Repentance.
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Nouerim te, nouerim me, that is, nouerim te in me: that is, Giue me thy grace ô God, that I may know thee & me, that I may know thee in me, that is, that we may know the gifts of God that be in vs;Noverim te, Novenum me, that is, Novenum te in me: that is, Give me thy grace o God, that I may know thee & me, that I may know thee in me, that is, that we may know the Gifts of God that be in us;
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that wee prize not our selues at a lower rate then God hath set of vs. God hath giuen vs immortall soules, which be more worth then all this transitorie world besides, he hath promised vs eternal life which is better thē many worlds;
that we prize not our selves At a lower rate then God hath Set of us God hath given us immortal Souls, which be more worth then all this transitory world beside, he hath promised us Eternal life which is better them many world's;
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nay he hath bought vs, and putchased all this for vs with his most precious bloud, euerie drop wherof is worth ten thousand worlds.
nay he hath bought us, and putchased all this for us with his most precious blood, every drop whereof is worth ten thousand world's.
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And therefore seeing hee hath paid so deare a price for vs, let vs in discretion learne to know our owne worthinesse,
And Therefore seeing he hath paid so deer a price for us, let us in discretion Learn to know our own worthiness,
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and neith•r sell our selues for nothing as did Ahah, who sold himselfe to worke wickednes in the sight of God:
and neith•r fell our selves for nothing as did Ahah, who sold himself to work wickedness in the sighed of God:
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neither let vs sell our heritage, to wit, euerlasting life, for a thing of nothing, a temporarie commoditie, a momentarie pleasure, a mease of pottage,
neither let us fell our heritage, to wit, everlasting life, for a thing of nothing, a temporary commodity, a momentary pleasure, a mease of pottage,
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as did Esau. But let vs with S. Paul, account all things as losse and doung in comparison of the crosse of Christ and the benefits therof.
as did Esau But let us with S. Paul, account all things as loss and dung in comparison of the cross of christ and the benefits thereof.
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And so we shall rightly looke into and iudge of the price of things, if we thus discreetly looke into matters.
And so we shall rightly look into and judge of the price of things, if we thus discreetly look into matters.
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For the mind of a discreot mā, is like the beasts that were about the throne, that had eyes ante and retro, before and behind, Reu. 4. 6. nay like the bodies of those beastes, that were full of eyes within, Reuel. 4. 8.
For the mind of a discreot man, is like the beasts that were about the throne, that had eyes ante and retro, before and behind, Reu. 4. 6. nay like the bodies of those beasts, that were full of eyes within, Revel. 4. 8.
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The fourth and last degree or kinde of this wisedome is, NONLATINALPHABET as Plato speaketh, that that directeth all the rest, which determineth, what,
The fourth and last degree or kind of this Wisdom is, as Plato speaks, that that directeth all the rest, which determineth, what,
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whē, where and how any matter is to be brought to passe: and it shall be called by me Direction, because it directeth all the rest.
when, where and how any matter is to be brought to pass: and it shall be called by me Direction, Because it directeth all the rest.
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And this kinde beareth the name of the Genus, & is deuided by Tully in the second of his Rhetorickes as the whole, into these parts:
And this kind bears the name of the Genus, & is divided by Tully in the second of his Rhetorics as the Whole, into these parts:
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Prudentiae tres sunt partes, there be three parts of wisedome: memoria, intelligentia, prouidentia. Memoria est, per quam animus repetit illa quae fuerunt. Prudentiae tres sunt parts, there be three parts of Wisdom: memoria, Intelligence, Providence. Memoria est, per quam animus repetit illa Quae fuerunt.
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Memorie is that by which the mind recalleth those things that are past:
Memory is that by which the mind recalleth those things that Are past:
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Intelligentia, per quam ea prospicit quae sunt, Vnderstanding or insight is that whereby the minde spieth those things that now are.Intelligence, per quam ea prospicit Quae sunt, Understanding or insight is that whereby the mind spieth those things that now Are.
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Prouidentia, per quam futuri aliquid videtur antequā factum est, Prouidence is that whereby the minde descrieth a thing to come long before it be done;Providence, per quam Future Aliquid videtur antequā factum est, Providence is that whereby the mind Describeth a thing to come long before it be done;
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and all these saith Seneca, when they be in course and order, be the worke of direction.
and all these Says Senecca, when they be in course and order, be the work of direction.
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Praesentia, ordina, order (saith he) things present; futura prouide, prouide for things to come: Praeterita recordare, remember things past.Presence, ordina, order (Says he) things present; futura provide, provide for things to come: Things past Remember, Remember things past.
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And what is this but the work of direction in euery one of these? Order, remember, prouide, things present, past, to come:
And what is this but the work of direction in every one of these? Order, Remember, provide, things present, past, to come:
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me thinketh that I heare the voice of a maister of a familie, giuing direction to his familie.
me Thinketh that I hear the voice of a master of a family, giving direction to his family.
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S. Bernard setteth out this matter most elegantly by three particles: vnde, vbi, and quo: whence, where, and whither:
S. Bernard sets out this matter most elegantly by three particles: vnde, vbi, and quo: whence, where, and whither:
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and all this is brought in with a Considera, consider, which implieth discretion. Considera vnde venis, consider whence thou comest, & erubesce, and blush for shame: vbies, where thou art;
and all this is brought in with a Considera, Consider, which Implies discretion. Considera vnde venis, Consider whence thou Comest, & Erubesce, and blush for shame: Vibes, where thou art;
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& ingemisce, and sigh for sorrow: quo tendis, whither thou goest, & contremisce, and quake for feare.& ingemisce, and sighs for sorrow: quo tends, whither thou goest, & contremisce, and quake for Fear.
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Quake for feare, when thou considerest of the desolation of the graue, whither thou goest; sigh for sorow whē thou hearest the wickednesse of the world where in thou art:
Quake for Fear, when thou Considerest of the desolation of the graven, whither thou goest; sighs for sorrow when thou Hearst the wickedness of the world where in thou art:
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blush for shame when thou seest the basenesse of the earth from whence thou art taken:
blush for shame when thou See the baseness of the earth from whence thou art taken:
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the earth that bare thee, breedeth wormes to deuour thee; the world that keepeth thee, keepeth wolues to destroy thee:
the earth that bore thee, breeds worms to devour thee; the world that Keepeth thee, Keepeth wolves to destroy thee:
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the graue that expecteth thee, hath darknesse to couer thee:
the graven that Expects thee, hath darkness to cover thee:
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of our selues we can sing no other song then that that hath bene sung alreadie,
of our selves we can sing no other song then that that hath be sung already,
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though toanother tune & in another case, NONLATINALPHABET, Miser, per miserū, à misero, ad miserum: Miserable man, goeth frō the miserable earth, by the miserable world, to the miserable graue:
though toanother tune & in Another case,, Miser, per miserū, à misero, ad miserum: Miserable man, Goes from the miserable earth, by the miserable world, to the miserable graven:
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neither is there anie remedie to be found for all this, but in the house of wisedome,
neither is there any remedy to be found for all this, but in the house of Wisdom,
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neither haue we any wisedome but by direction; neither is there anie better direction in the whole Scripture then in this place.
neither have we any Wisdom but by direction; neither is there any better direction in the Whole Scripture then in this place.
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Estote igitur prudentes sicut serpentes: Be ye therefore wise as serpents. Estote igitur prudentes sicut Serpents: Be you Therefore wise as Serpents.
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For here you haue heard the commandement of wisedome, Estote, Be ye; and the vertue it self, prudentes, wise, and now you shal heate the example and see the patterne. Sicut serpentes, As serpents.
For Here you have herd the Commandment of Wisdom, Estote, Be you; and the virtue it self, prudentes, wise, and now you shall heat the Exampl and see the pattern. Sicut Serpents, As Serpents.
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Not Estote serpentes, Be ye serpents, nor estote sicut serpentes, be ye as serpēts in all things,
Not Estote Serpents, Be you Serpents, nor estote sicut Serpents, be you as Serpents in all things,
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nor, estote malitiosi, or venenosi sicut serpentes, be ye malicious or venemous as serpents: no nor estote astuti, be ye subtle to deceiue as serpēts:
nor, estote malitiosi, or venenosi sicut Serpents, be you malicious or venomous as Serpents: no nor estote astuti, be you subtle to deceive as Serpents:
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but, estate prudentes sicut serpentes, be ye wise as serpents: where in there be three circumstances, quid, à quo, quomodo.
but, estate prudentes sicut Serpents, be you wise as Serpents: where in there be three Circumstances, quid, à quo, quomodo.
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Quid, what we must learne, and that is, bonum serpentis, that which is good in the serpent, to wit, his wisdome, chose the good, and leaue the euill.Quid, what we must Learn, and that is, bonum serpentis, that which is good in the serpent, to wit, his Wisdom, chosen the good, and leave the evil.
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A quo, of whom we must learne, à serpente, of the serpent the betrayer of man;A quo, of whom we must Learn, à serpent, of the serpent the betrayer of man;
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we must not be ashamed to learne good of our enemies, nay learne good of the euill if they haue anie,
we must not be ashamed to Learn good of our enemies, nay Learn good of the evil if they have any,
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nay of the diuel him selfe if it were possible. Thirdly, quomode, how we must learne this wisdome of the serpent: sicut, as:
nay of the Devil him self if it were possible. Thirdly, quomode, how we must Learn this Wisdom of the serpent: sicut, as:
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sicut, euē as, this is the meanes how to do it, if we conforme our selues to the wisedome of the serpent;sicut, even as, this is the means how to do it, if we conform our selves to the Wisdom of the serpent;
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and that is to be done in three points. This sicut is of three sorts.
and that is to be done in three points. This sicut is of three sorts.
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The first (according to S. Hierom ) is, that the serpent, for the sauegard of his head, doth expose his whole bodie to danger, winding in & couering his head with his whole bodie beside, NONLATINALPHABET.
The First (according to S. Hieronymus) is, that the serpent, for the safeguard of his head, does expose his Whole body to danger, winding in & covering his head with his Whole body beside,.
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So we likewise for our head Christ Iesus ought to neglect our owne liues, and all that is ours, to vndergo any calamitie either in bodie or goods,
So we likewise for our head christ Iesus ought to neglect our own lives, and all that is ours, to undergo any calamity either in body or goods,
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so that we may, as the Apostle speaketh, NONLATINALPHABET, holde fast the head vnto the end by a liuely faith in Christ Iesus, who is our head, which we must striue to hold fast by the hand of faith, what danger soeuer befal vs. If we be Christs sheepe, let the worlds wolues, in Gods name, take our fleece,
so that we may, as the Apostle speaks,, hold fast the head unto the end by a lively faith in christ Iesus, who is our head, which we must strive to hold fast by the hand of faith, what danger soever befall us If we be Christ sheep, let the world's wolves, in God's name, take our fleece,
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& teare our carkas, so we haue this wit with the serpēt to keepe our head, we shall not lose by the bargaine.
& tear our carcase, so we have this wit with the serpent to keep our head, we shall not loose by the bargain.
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The second wisedome of the serpent to be imitated of vs, is, that the serpent stoppeth her eare at the voice of the charmer, charme he neuer so wisely, as it is in the Psalme;
The second Wisdom of the serpent to be imitated of us, is, that the serpent stoppeth her ear At the voice of the charmer, charm he never so wisely, as it is in the Psalm;
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the charmer seeketh for a certaine poyson in the serpents head which is medicinable:
the charmer seeks for a certain poison in the Serpents head which is medicinable:
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& the serpent to preuent him, and not be beguiled by his inchantments, stoppeth one of his eares with the earth,
& the serpent to prevent him, and not be beguiled by his enchantments, stoppeth one of his ears with the earth,
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and the other with his taile:
and the other with his tail:
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so wise & holy men do stop one eare with the remēbrance of death, and the other with the consideration of their owne frailtie, weighing diligently by what and how many waies they may perish,
so wise & holy men do stop one ear with the remembrance of death, and the other with the consideration of their own frailty, weighing diligently by what and how many ways they may perish,
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lest they should giue eare vnto the suggestions of the diuell.
lest they should give ear unto the suggestions of the Devil.
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For this is both a spurre and a bridle, a spurre to goodnesse, and a bridle from wickednesse:
For this is both a spur and a bridle, a spur to Goodness, and a bridle from wickedness:
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Whatsoeuer thou tekest in hand, remember the end, and thou shalt neuer do amisse: Eccles. 7. the last verse.Whatsoever thou tekest in hand, Remember the end, and thou shalt never do amiss: Eccles. 7. the last verse.
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The third wis•dome of the serpent is, that he strippeth off his old skin:
The third wis•dome of the serpent is, that he strippeth off his old skin:
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for when he is waxen old, and beginneth to feele his bodie to be a burden vnto him, by reason of the corruption that is in him;
for when he is waxed old, and begins to feel his body to be a burden unto him, by reason of the corruption that is in him;
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he glideth himselfe through some straight hole, in some rocke, and so leauing his skin behind him, is made whole, and becometh young againe.
he glides himself through Some straight hold, in Some rock, and so leaving his skin behind him, is made Whole, and Becometh young again.
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And so we, saith S. Augustine, Sicut serpens exuuias deponit, it a nos veterem hominem exuamus:
And so we, Says S. Augustine, Sicut serpens exuuias Deposit, it a nos veterem hominem exuamus:
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As the serpent strippeth off his old skin ▪ so let vs put off the old man, if we will be wise as the serpent.As the serpent strippeth off his old skin ▪ so let us put off the old man, if we will be wise as the serpent.
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Deponite vos, put off saith S. Paul, concerning the conuersation in times past, the old man: Deposite vos, put off Says S. Paul, Concerning the Conversation in times past, the old man:
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Ephes. 4. 22. Wherein there be two speciall points to be paralleled in a Christian life.Ephesians 4. 22. Wherein there be two special points to be paralleled in a Christian life.
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The one is, Foranimis angustia, the straightnesse of the hole:
The one is, Foranimis angustia, the straightness of the hold:
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for if the hole be wide, the serpēt creepeth in without any great adoe, and passeth through also to no purpose,
for if the hold be wide, the serpent creeps in without any great ado, and passes through also to no purpose,
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for he carieth his skin with him, although heleaue the place or hole behind him: & therfore he choseth a straight or narrow hole.
for he Carrieth his skin with him, although heleaue the place or hold behind him: & Therefore he chooses a straight or narrow hold.
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The second is, Loci stabilitas, for though the hole be narrow, yet if the place be not firme it is to lesse purpose.
The second is, Loci stabilitas, for though the hold be narrow, yet if the place be not firm it is to less purpose.
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For as if the hole be too wide, he carieth his skin with him: so if the place be not firme, he carieth the hole with him;
For as if the hold be too wide, he Carrieth his skin with him: so if the place be not firm, he Carrieth the hold with him;
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both the place and his skin goeth with him, and so his burden is increased:
both the place and his skin Goes with him, and so his burden is increased:
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and therefore he chooseth a narrow hole, there is angustia, and a narrow hole in a rocke, there is stabilitas, firmenesse or stabilitie:
and Therefore he chooses a narrow hold, there is angustia, and a narrow hold in a rock, there is stabilitas, firmness or stability:
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and these two are to be imitated of vs. First for angustia viae, the straitnesse of the way:
and these two Are to be imitated of us First for angustia Viae, the straitness of the Way:
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Luk. 13. 24. Striue to enter in at the strait gate; striue to enter, there is difficultie in the action;Luk. 13. 24. Strive to enter in At the strait gate; strive to enter, there is difficulty in the actium;
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at the straite gate, there is viae angustia, the hard passage, and the reason why we should striue is set downe Matth. 7. 14. Because the gate is strait, the may narrow that leadeth to life,
At the strait gate, there is Viae angustia, the hard passage, and the reason why we should strive is Set down Matthew 7. 14. Because the gate is strait, the may narrow that leads to life,
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& pauci inueniunt, and few there be that finde it. & Pauci inueniunt, and few there be that find it.
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The gate is strait, no passage for 2. men at once, the old mā & the new man can not enter in together;
The gate is strait, no passage for 2. men At once, the old man & the new man can not enter in together;
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but the old man must be cast off, and then the newe man may get in at this straite gate.
but the old man must be cast off, and then the new man may get in At this strait gate.
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The gate is strait, yea and the way is narrow too, it is hard for a man that is heauie loaden, to get ouer a narrow bridge,
The gate is strait, yea and the Way is narrow too, it is hard for a man that is heavy loaded, to get over a narrow bridge,
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but if he wil go ouer, he must lay down his burden, and so passe ouer himselfe.
but if he will go over, he must lay down his burden, and so pass over himself.
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And so we, must cast off vs the burden of sinne by repentance, if we meane to walke in this narrowe way:
And so we, must cast off us the burden of sin by Repentance, if we mean to walk in this narrow Way:
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the gate straite, the way narrow, & pauci inueniunt, and few there be that find it:
the gate strait, the Way narrow, & Pauci inueniunt, and few there be that find it:
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it is no common roade high-way, wherein the blind and the lame do walke, but pauci inueniunt, few there be that find it.
it is no Common road highway, wherein the blind and the lame do walk, but Pauci inueniunt, few there be that find it.
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He must haue his eyes in his head, that is the eyes of his vnderstāding, enlightened with true wisdome;
He must have his eyes in his head, that is the eyes of his understanding, enlightened with true Wisdom;
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and his feet sound, that is, a good conuersatiō, that entreth in with few into this gate, and walke in this way:
and his feet found, that is, a good Conversation, that entereth in with few into this gate, and walk in this Way:
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for this is porta salutis, and via vitae, the gate of saluation, and the way of life.
for this is porta Salutis, and via vitae, the gate of salvation, and the Way of life.
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Secondly, besides the straitnesse of the way, there is required in the life of a Christian, stabilit as petrae, the firmenesse of a rocke, that his ground may be good:
Secondly, beside the straitness of the Way, there is required in the life of a Christian, stabilit as Rock, the firmness of a rock, that his ground may be good:
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for many of the heathen walked in a straite way, and kept a strict course of liuing:
for many of the heathen walked in a strait Way, and kept a strict course of living:
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Crysippus verie continent, Fabritius very abstinent, Aristides verie iust, Socrates verie patient, but because their ground was not good,Chrysippus very continent, Fabritius very abstinent, Aristides very just, Socrates very patient, but Because their ground was not good,
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though their way was straite, all their good actions were nothing else, but splendida peccata, sinne in silken apparell.
though their Way was strait, all their good actions were nothing Else, but splendida Peccata, sin in silken apparel.
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And therefore the true Christian, that meaneth to leade a new life, must manere in stabili proposito, hauing his whole soule by faith setled and grounded vpon Christ, who is the true spirituall rocke, 1. Cor. 10. 4.
And Therefore the true Christian, that means to lead a new life, must manner in stabili Purpose, having his Whole soul by faith settled and grounded upon christ, who is the true spiritual rock, 1. Cor. 10. 4.
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And this is, sicut serpentes, as serpēts:
And this is, sicut Serpents, as Serpents:
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as serpents couer your head in the day of battel, that the serpent slay you not:
as Serpents cover your head in the day of battle, that the serpent slay you not:
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as serpents, stop your eares in the time of danger, that the serpent intrap you not:
as Serpents, stop your ears in the time of danger, that the serpent entrap you not:
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as serpents, strip off your old man, that the old serpent out-strip you not. Be ye therfore wise as serpents, because the serpent is your enemie.
as Serpents, strip off your old man, that the old serpent outstrip you not. Be you Therefore wise as Serpents, Because the serpent is your enemy.
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And this shall suffice, of the first precept, the first vertue, and first example.
And this shall suffice, of the First precept, the First virtue, and First Exampl.
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The second precept, because it is not explicitè, expresly set downe with an Estote, Beye, as the former:
The second precept, Because it is not explicitè, expressly Set down with an Estote, Beye, as the former:
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but implicitè, infolded in this coniunction NONLATINALPHABET, and, therefore you must conceiue, that it was likewise implicitè, infolded in infolding the former,
but implicitè, enfolded in this conjunction, and, Therefore you must conceive, that it was likewise implicitè, enfolded in infolding the former,
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and so leauing this, as painters do their pictures to be considered on the other side of the table, I come to the vertue & example, which be specified in my text.
and so leaving this, as Painters do their pictures to be considered on the other side of the table, I come to the virtue & Exampl, which be specified in my text.
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And innocent as doues. And innocent as Dove.
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But first a word or two of the coherence of both these precepts implied in the first particle NONLATINALPHABET, and. There is great affinitie betweene doing good & eschuing euill,
But First a word or two of the coherence of both these Precepts implied in the First particle, and. There is great affinity between doing good & Eschewing evil,
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and therefore both our Sauiour Christ here, and S. Paule elsewhere, ioyneth them together as vnseparable companions.
and Therefore both our Saviour christ Here, and S. Paul elsewhere, Joineth them together as unseparable Sodales.
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S. Paule in the 16 to the Romaines, verse 19. both expoundeth this place, and maketh the selfe same connexion that is here.
S. Paul in the 16 to the Romans, verse 19. both expoundeth this place, and makes the self same connexion that is Here.
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Volo vos sapientes esse in bono: Volo vos Wise esse in Bono:
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I will that ye be wise in that which is good, that is, be ye wise as serpents. Simplices verò in malo:
I will that you be wise in that which is good, that is, be you wise as Serpents. Simplices verò in Malo:
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But simple in that which is euill, that is, and innocent as doues. Paules volo, and Christs estote is the same,But simple in that which is evil, that is, and innocent as Dove. Paul's volo, and Christ estote is the same,
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but that the one is set downe in the obiect, and the other in the subiect.
but that the one is Set down in the Object, and the other in the Subject.
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S. Gregorie in his pastor: cap. 25. alledging this verie place saith, Valdè in electorum cordibus debet astutiae, serpentis, columbae simplicitatem astruere, S. Gregory in his pastor: cap. 25. alleging this very place Says, Valdè in electorum cordibus debet astutiae, serpentis, columbae simplicitatem astruere,
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& serpentis astutiam columbae simplicitas temperare; & serpentis astutiam columbae simplicitas temperare;
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In the harts of the elect the subtiltie of the serpent ought to vphold the simplicitie of the doue;
In the hearts of the elect the subtlety of the serpent ought to uphold the simplicity of the dove;
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and the simplicitie of the doue to temper the subtiltie of the serpent. Estote prudentes sicut serpentes, ad intelligendas fraudes:
and the simplicity of the dove to temper the subtlety of the serpent. Estote prudentes sicut Serpents, ad intelligendas frauds:
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Be ye wise as serpēts (saith Chrysostome ) to vnderstand their deceit:
Be you wise as Serpents (Says Chrysostom) to understand their deceit:
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simplices sicut columbae, ad ignoscendas iniurias, and simple or innocent as doues to pardon their iniuries.simplices sicut columbae, ad ignoscendas Injuries, and simple or innocent as Dove to pardon their injuries.
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Nazi•nzen, he will haue the medley of these vertues to make a mixture:Nazi•nzen, he will have the medley of these Virtues to make a mixture:
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and this AND to be the physitions Ana. Be ye wise as serpents, AND innocent, this And is Ana: that is, take as much innocencie as wisedome: ana, of both alike;
and this AND to be the Physicians Ana. Be you wise as Serpents, AND innocent, this And is Ana: that is, take as much innocence as Wisdom: ana, of both alike;
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and then the whole dosis, the whole receipt he maketh in this sort NONLATINALPHABET, Goodnesse mingled with knowledge.
and then the Whole dosis, the Whole receipt he makes in this sort, goodness mingled with knowledge.
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Now it is plaine, that NONLATINALPHABET, that is, knowledge or vnderstāding, is in the former vertue in wisedome, and is contained in this:
Now it is plain, that, that is, knowledge or understanding, is in the former virtue in Wisdom, and is contained in this:
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Be ye wise. And therefore it is certaine, that NONLATINALPHABET goodnesse is in this later, in innocencie;Be you wise. And Therefore it is certain, that Goodness is in this later, in innocence;
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contained in this, Be ye innocent. And I will shew and proue vnto you, that this is a principal vertue, more principall then iustice it selfe:
contained in this, Be you innocent. And I will show and prove unto you, that this is a principal virtue, more principal then Justice it self:
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And first to begin with the furthest degree of simplicitie.
And First to begin with the furthest degree of simplicity.
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Some there be, that because they see the words vis and ius to haue neither more nor lesse, but the selfe same letters:
some there be, that Because they see the words vis and Just to have neither more nor less, but the self same letters:
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therefore they thinke the things also to be neither more nor lesse, but iust the selfe same:
Therefore they think the things also to be neither more nor less, but just the self same:
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if they might, they thinke they haue right to doe as they list, and to haue what they like.
if they might, they think they have right to do as they list, and to have what they like.
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These haue neither part nor portion in this vertue:
These have neither part nor portion in this virtue:
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but yet this I will say for them, they come nearer to it then the hypocrites:
but yet this I will say for them, they come nearer to it then the Hypocrites:
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for the sinnes of violence be simple, that is, single: but the sinnes of deceipt be double, both the sinne and the deceipt.
for the Sins of violence be simple, that is, single: but the Sins of deceit be double, both the sin and the deceit.
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This is the one kinde of naughtie goodnesse, that are good to none but themselues.
This is the one kind of naughty Goodness, that Are good to none but themselves.
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This is the first and worst kind of simplicitie, the simplicitie of sinne, which is, simpliciter malum, simply euill.
This is the First and worst kind of simplicity, the simplicity of sin, which is, simpliciter malum, simply evil.
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The second kinde of simplicitie is, whē men be by nature simple without vnderstanding, such as we call innocents:
The second kind of simplicity is, when men be by nature simple without understanding, such as we call Innocents:
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and these, though they haue no share in this commandement, yet are they better then the former.
and these, though they have no share in this Commandment, yet Are they better then the former.
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A foole is better then a violent or vniust man;
A fool is better then a violent or unjust man;
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for this, though it be simplex malum, a simple euill, yet is it not malum simpliciter, an euill simply,
for this, though it be simplex malum, a simple evil, yet is it not malum simpliciter, an evil simply,
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because I take it to be malum poenae, not culpae; a punishment that is laid vpon them, rather then any fault of their owne.
Because I take it to be malum Poenae, not Culpae; a punishment that is laid upon them, rather then any fault of their own.
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The third degree of simplicitie and innocencie is in them that carrie this minde, Neminem laedere, as Tullie saith, to hurt no bodie.
The third degree of simplicity and innocence is in them that carry this mind, Neminem laedere, as Tullie Says, to hurt no body.
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And here simplicitie or innocencie entreth into the degrees of goodnesse;
And Here simplicity or innocence entereth into the Degrees of Goodness;
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it is a step to goodnesse to haue this conseience, and to beare this mind, that thou wilt hurt no body neither by thought, word nor deed.
it is a step to Goodness to have this conscience, and to bear this mind, that thou wilt hurt no body neither by Thought, word nor deed.
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The fourth degree is propulsare iniuriam, as the Orator speaketh, not onely not to do iniurie thy selfe,
The fourth degree is propulsare iniuriam, as the Orator speaks, not only not to do injury thy self,
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but to hinder others also from doing iniurie as much as in thee lieth;
but to hinder Others also from doing injury as much as in thee lies;
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to be so far from hurting thy brother, that thou hast a care of him that he be not hurt by others.
to be so Far from hurting thy brother, that thou hast a care of him that he be not hurt by Others.
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And this is a further degree of goodnesse then the former.
And this is a further degree of Goodness then the former.
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The fifth and last is, vince malum bono, Ouercome euill with goodnesse, Rom. 12. 21. Not onely not to doe iniurie, which is good;
The fifth and last is, vince malum Bono, Overcome evil with Goodness, Rom. 12. 21. Not only not to do injury, which is good;
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but defend from iniurie, which is better: nay, not only not to do iniurie, and to defend against iniurie;
but defend from injury, which is better: nay, not only not to do injury, and to defend against injury;
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but to do good, that is, to be beneficiall, and that to thine enemie, to do good against euill.
but to do good, that is, to be beneficial, and that to thine enemy, to do good against evil.
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To do euill for good, is merè diabolicum, meere diuellish; for so did he, in slandering, and transgressing against God who created him good:
To do evil for good, is merè diabolicum, mere devilish; for so did he, in slandering, and transgressing against God who created him good:
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to do euill for euill is merè belluinum, meere brutishnesse, for so do they which hurt and goare one another:
to do evil for evil is merè Belluinum, mere brutishness, for so do they which hurt and gore one Another:
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to do good for good is merè humanum, meere humane; for so do we, for this is common courtesie amongst men:
to do good for good is merè humanum, mere humane; for so do we, for this is Common courtesy among men:
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to do good for euill, is merè diuinum, meere diuine; for so did Christ when he prayed for his enemies.
to do good for evil, is merè Divine, mere divine; for so did christ when he prayed for his enemies.
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And this is the true patterne of perfect innocencie: which maketh Dauid to appeale vnto the Lord for iudgement:
And this is the true pattern of perfect innocence: which makes David to appeal unto the Lord for judgement:
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The Lord be iudge betweene thee and me, when he had done good for euil. 1. Sa. 24. This was Dauids innocencie,The Lord be judge between thee and me, when he had done good for evil. 1. Sa. 24. This was David innocence,
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and this was Christs innocencie, and this innocencie is goodnesse, & this goodnesse is better then righteousnesse,
and this was Christ innocence, and this innocence is Goodness, & this Goodness is better then righteousness,
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for it goeth a degree beyond it:
for it Goes a degree beyond it:
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Rom. 5. 7. Doubtlesse a man would scarce die for a righteous man, but for a good man it may be one durst die: Rom. 5. 7. Doubtless a man would scarce die for a righteous man, but for a good man it may be one durst die:
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where NONLATINALPHABET, a righteous man, is he that doth no iniurie, but dealeth vprightly with all.
where, a righteous man, is he that does not injury, but deals uprightly with all.
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But this NONLATINALPHABET is NONLATINALPHABET, which is the nearest to NONLATINALPHABET, a good man is he that doth good to all, to his power.
But this is, which is the nearest to, a good man is he that does good to all, to his power.
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And this NONLATINALPHABET, this good man is Christs NONLATINALPHABET, as Nazianzen implieth, and as the word it selfe may seem to implie:
And this, this good man is Christ, as Nazianzen Implies, and as the word it self may seem to imply:
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for NONLATINALPHABET, whose simple is to compound, is a compoūd word, & yet it signifieth a simple man;
for, whose simple is to compound, is a compound word, & yet it signifies a simple man;
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which implieth thus much, that this simplex, is not a simple simple man, but a simple man,
which Implies thus much, that this simplex, is not a simple simple man, but a simple man,
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and a good man, that liueth in all singlenesse, integritie, and sinceritie of life:
and a good man, that lives in all singleness, integrity, and sincerity of life:
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and this is the weight of our Sauiour his words in this place, NONLATINALPHABET, and innocent. Now followeth the last point, the patterne or example of the later vertue.
and this is the weight of our Saviour his words in this place,, and innocent. Now follows the last point, the pattern or Exampl of the later virtue.
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Sicut columbae, as doues. Sicut columbae, as Dove.
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The holy Scripture attributeth vnto Doues, both argumēts of praise, which the godly lay hold on,
The holy Scripture attributeth unto Dove, both Arguments of praise, which the godly lay hold on,
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and matter of dispraise, which the vngodly follow.
and matter of dispraise, which the ungodly follow.
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The arguments of praise be, that they flie most swifily, lacke gall and bitternesse, feed not on dead ca•kasses, loue cleare waters;
The Arguments of praise be, that they fly most swifily, lack Gall and bitterness, feed not on dead ca•kasses, love clear waters;
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all which be proportionably answered in the quality of Gods children. But one thing is worthie the reprehension in them, that they are easily deceiued:
all which be proportionably answered in the quality of God's children. But one thing is worthy the reprehension in them, that they Are Easily deceived:
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and in this one thing the vngodly be like vnto thē: Ose 7. 11. Factus est Ephraim sicut columba seducta:
and in this one thing the ungodly be like unto them: Ose 7. 11. Factus est Ephraim sicut Columbam seducta:
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Ephraim is like a done deceiued. But all is nothing to this place, but the innocencie of the done. Be ye innocent as doues. Ephraim is like a done deceived. But all is nothing to this place, but the innocence of the done. Be you innocent as Dove.
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And that cōsisteth in two points, NONLATINALPHABET, and NONLATINALPHABET, the doue is without anie violent passions, and without anie great hurt.
And that Consisteth in two points,, and, the dove is without any violent passion, and without any great hurt.
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For the first, S. Hierome writing vpon the seuenth of Osee, saith, that other birds when their yong ones be taken from them, do fight before,
For the First, S. Jerome writing upon the Seventh of Hosea, Says, that other Birds when their young ones be taken from them, do fight before,
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& mourne after they be gone; but the doue when her yong ones be taken, non dolet, nō requirit:
& mourn After they be gone; but the dove when her young ones be taken, non Dolet, non Requires:
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and so must thou, if thou beest the child of God:
and so must thou, if thou Best the child of God:
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though thy children, that is, whatsoeuer is deare vnto thee, be taken from thee, non dolere, not to be sorie,
though thy children, that is, whatsoever is deer unto thee, be taken from thee, non Dolere, not to be sorry,
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for the saurum habebis in caelo, Thou shalt haue treasure in heauen:
for the saurum habebis in caelo, Thou shalt have treasure in heaven:
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non requirere, neither must ye make anie great adoe to get them againe, for dabitur vobis, it shall be giuen vnto you, ful measure, pressed downe, shaken together, and running ouer. non requirere, neither must you make any great ado to get them again, for dabitur vobis, it shall be given unto you, full measure, pressed down, shaken together, and running over.
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For the second, NONLATINALPHABET, they are without hurt.
For the second,, they Are without hurt.
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Theophilact vpō this my text writeth, that Doues, though they leese their yong ones, yet they returne ad cosdem dominos, to the same maisters that robbed them:Theophilact upon this my text Writeth, that Dove, though they lose their young ones, yet they return ad cosdem dominos, to the same masters that robbed them:
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ad easdem aedes, to the same houses that betraied thē:ad easdem aedes, to the same houses that betrayed them:
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nay, ad eosdem nidos, nay they hatch againe in the same nests that their other yong ones were killed in, stil enriching those that still spoile them.
nay, ad eosdem Nidos, nay they hatch again in the same nests that their other young ones were killed in, still enriching those that still spoil them.
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And so ought we by our Lord and maisters commandement: to him that smiteth vs on the one Cheeke, turne the other:
And so ought we by our Lord and masters Commandment: to him that smites us on the one Cheek, turn the other:
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and he that would take away thy cloake, giue him thy coate also. And this is the sence of this place, Be ye innocent as doues. and he that would take away thy cloak, give him thy coat also. And this is the sense of this place, Be you innocent as Dove.
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The summe of all that hath bene deliuered, is expressed by the Orator in two words vnawares:
The sum of all that hath be Delivered, is expressed by the Orator in two words unawares:
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Ars viuendi: it is the art of liuing well, which exceedeth all other arts in the better part.Ars viuendi: it is the art of living well, which exceeds all other arts in the better part.
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The principles of all other arts be true only, but the leuell of life, or the art of liuing is both true & good.
The principles of all other arts be true only, but the level of life, or the art of living is both true & good.
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This is ars architectonica, the mistresse art of all others: all other arts be but instruments of this art of liuing.
This is ars Architectural, the mistress art of all Others: all other arts be but Instruments of this art of living.
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The grounds of Grammer, the arguments of Logicke, the perswasions of Rhetorike, the delights of Musicke, the numbers of Arithmeticke, the measures of Geometrie, the motions of Astronomie, be but instruments and inuentions of men, to perfect the vnderstanding.
The grounds of Grammar, the Arguments of Logic, the persuasions of Rhetoric, the delights of Music, the numbers of Arithmetic, the measures of Geometry, the motions of Astronomy, be but Instruments and Inventions of men, to perfect the understanding.
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All manuarie arts serue especially for the bodie, as the art of plowing & tilling the groūd,
All manuary arts serve especially for the body, as the art of plowing & tilling the ground,
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for the vse of the bellie: the art of spinning and weauing, for the cloathing of the backe:
for the use of the belly: the art of spinning and weaving, for the clothing of the back:
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but this art of liuing maketh vse of all other arts as instruments, and it furnisheth both the bodie and the soule with good and profitable things.
but this art of living makes use of all other arts as Instruments, and it furnisheth both the body and the soul with good and profitable things.
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It gouerneth the mind with wisdome, knowledge and discretion; and this is the first Estote, Be ye wise.
It Governs the mind with Wisdom, knowledge and discretion; and this is the First Estote, Be you wise.
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It ruleth the bodie by temperance, abstinencie, sobrietic & chastity; and this is the secōd Estote, Be ye innocent.
It Ruleth the body by temperance, abstinency, sobrietic & chastity; and this is the secōd Estote, Be you innocent.
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It persecteth thē both, by the feare of God, and loue of our neighbours; and this is both the first and second, both wisedome and innoconcie.
It persecteth them both, by the Fear of God, and love of our neighbours; and this is both the First and second, both Wisdom and innoconcie.
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This is Christian ethicks, the verie art of liuing:
This is Christian ethics, the very art of living:
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so that whosoeuer hath not takē out this lesson, liueth by chaunce and not by art,
so that whosoever hath not taken out this Lesson, lives by chance and not by art,
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because he hath not the art of liuing. For he that is not wise, is caried away with euerie companie, vpon euery occasion, vnto all naughtinesse.
Because he hath not the art of living. For he that is not wise, is carried away with every company, upon every occasion, unto all naughtiness.
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And he that careth not to be innocent, with the drunkards plaieth the good felow, with the swearers is a forward gentleman, with adulterers is a companion, with theeues he is a sharer.
And he that Careth not to be innocent, with the drunkards playeth the good fellow, with the swearers is a forward gentleman, with Adulterers is a Companion, with thieves he is a sharer.
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And that you may see euidently that he liueth by chaunce, the Scripture saith plainely of such a one, that a wauering minded man is vnstable in all his wayes.
And that you may see evidently that he lives by chance, the Scripture Says plainly of such a one, that a wavering minded man is unstable in all his ways.
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But he that is sapiens and innocens, wise and innocent, is quadratus, fower squared.
But he that is sapiens and Innocent, wise and innocent, is quadratus, fower squared.
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Take a fower square stone, & tosse it, tumble it, and cast it which way you will,
Take a fower square stone, & toss it, tumble it, and cast it which weigh you will,
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and it falleth alwayes alike ▪ there is no alteration, but stil there will be fower corners aboue, fower beneath, and fower on each side:
and it falls always alike ▪ there is no alteration, but still there will be fower corners above, fower beneath, and fower on each side:
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so take a godly man, that is wise and innocent, and turne him from aduersitie to prosperitie,
so take a godly man, that is wise and innocent, and turn him from adversity to Prosperity,
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and from prosperitie to aduersitie againe, and he will be still the same, still quadratus, fower square.
and from Prosperity to adversity again, and he will be still the same, still quadratus, fower square.
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Aboue, that is in prosperitie, he hath fower corners; thankfulnesse to God, friendlinesse to his neighbours, pitifulnesse to the poore, gentlenesse to all men.
Above, that is in Prosperity, he hath fower corners; thankfulness to God, friendliness to his neighbours, pitifulness to the poor, gentleness to all men.
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Beneath, that is in aduersitie, he hath fower likewise; patience without grudging, meekenesse without repining, hope without enuying, faith without wauering;
Beneath, that is in adversity, he hath fower likewise; patience without grudging, meekness without repining, hope without envying, faith without wavering;
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and these be they that make a man innocent. On both sides, that is, in both estates, he hath foure: prouidence, circumspection, discretion and direction;
and these be they that make a man innocent. On both sides, that is, in both estates, he hath foure: providence, circumspection, discretion and direction;
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and these be they that make a man wise:
and these be they that make a man wise:
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and these be they that neuer can be moued, what storme of triall soeuer shall arise.
and these be they that never can be moved, what storm of trial soever shall arise.
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Estote igitur, &c. Be ye therfore wise as serpents, and innocent as doues.
Estote igitur, etc. Be you Therefore wise as Serpents, and innocent as Dove.
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THE RIGHT vse of things indifferent. 1. Cor. 10. 23, 24. 23 All things are lawfull for me,
THE RIGHT use of things indifferent. 1. Cor. 10. 23, 24. 23 All things Are lawful for me,
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but all things are not expedient: all things are lawfull for me, but all things edifie not. but all things Are not expedient: all things Are lawful for me, but all things edify not.
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24 Let no man seeke his owne, but euery man anothers wealth.
24 Let no man seek his own, but every man another's wealth.
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THE generall doctrine of these three Chapters, the eight, ninth, and tenth Chapters, is for the most part a direction for vs, in rebus medijs & externis, in matters indifferent and externall things.
THE general Doctrine of these three Chapters, the eight, ninth, and tenth Chapters, is for the most part a direction for us, in rebus Medias & externis, in matters indifferent and external things.
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For although God, who is a spirit, Ioh. 4. will be worshipped in spirit and in truth,
For although God, who is a Spirit, John 4. will be worshipped in Spirit and in truth,
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yet it is verie materiall and auailable to Christianity and true religion, that the Church be rightly ordered,
yet it is very material and available to Christianity and true Religion, that the Church be rightly ordered,
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and reformed in these outward, temporall, and indifferent matters:
and reformed in these outward, temporal, and indifferent matters:
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partly in regard of our selues, that wee by these outward exercises may be drawne into the meditation of heauenly things:
partly in regard of our selves, that we by these outward exercises may be drawn into the meditation of heavenly things:
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and partly in respect of God, who will haue nothing to be done fainedly or counterseitly.
and partly in respect of God, who will have nothing to be done fainedly or counterseitly.
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And therefore they are greatly deceiued, who do so greatly boast of the integritie of the soule, that in externall and outward affaires they thinke all things to be lawfull vnto them,
And Therefore they Are greatly deceived, who do so greatly boast of the integrity of the soul, that in external and outward affairs they think all things to be lawful unto them,
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and thereby apply themselues to the wils and dispositions of all men. The particular doctrine is concerning the right vse of meates, how farre they be lawfull, and when vnlawfull.
and thereby apply themselves to the wills and dispositions of all men. The particular Doctrine is Concerning the right use of Meats, how Far they be lawful, and when unlawful.
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But the especial point of these three Chapters which concerned the Corinthians especially, was the reproofe of the abuse of diuerse straying Christians amongst thē, who although they had giuen their names to Christ,
But the especial point of these three Chapters which concerned the Corinthians especially, was the reproof of the abuse of diverse straying Christians among them, who although they had given their names to christ,
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yet did they keepe company with idolaters, they did eate & drinke with them euen those meates which were the remainders of beasts sacrificed to idols:
yet did they keep company with Idolaters, they did eat & drink with them even those Meats which were the remainders of beasts sacrificed to Idols:
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whereby the weake consciēces of many of their brethren were grieuously offended.
whereby the weak Consciences of many of their brothers were grievously offended.
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We will stand vpon that doctrine which shall be agreeable to our times, and most profitable for this auditorie, following the generall doctrine in my exposition, touching all indifferent things,
We will stand upon that Doctrine which shall be agreeable to our times, and most profitable for this auditory, following the general Doctrine in my exposition, touching all indifferent things,
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& externall, which compriseth vnder it the particular doctrine of meates, and the speciall, as concerning things sacrificed to idols:
& external, which compriseth under it the particular Doctrine of Meats, and the special, as Concerning things sacrificed to Idols:
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and this exposition wil be most profitable for you to heare, & most easie for me to speake of.
and this exposition will be most profitable for you to hear, & most easy for me to speak of.
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Now therefore (that I may come to my text) these two Verses containe two rules;
Now Therefore (that I may come to my text) these two Verses contain two rules;
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the first is, lex veritatis, the law rule of truth, in the 23. verse: the second lex charitatis, the true rule of charitie, in the 24. verse. More plainely thus;
the First is, lex veritatis, the law Rule of truth, in the 23. verse: the second lex charitatis, the true Rule of charity, in the 24. verse. More plainly thus;
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first here is a directiue explicatiō or a direction, by way of explication, which setteth downe verum the truth, in the 23. verse;
First Here is a directive explication or a direction, by Way of explication, which sets down verum the truth, in the 23. verse;
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then here is an exhortatiue application, or an exhortation to applie rightly the directions vnto our selues in the course of our liues,
then Here is an exhortative application, or an exhortation to apply rightly the directions unto our selves in the course of our lives,
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& squaring of our actions accordingly, which implieth verum bonum, both true, and good.
& squaring of our actions accordingly, which Implies verum bonum, both true, and good.
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In the direction there be two parts, the first a maxima, or generall rule, Omnia mihi licent, All things are lawfull to me:
In the direction there be two parts, the First a maxima, or general Rule, Omnia mihi licent, All things Are lawful to me:
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which although it be simplex, single, and but one in deede and sence, yet verbis duplex, it is twise iterated in this place, Omnia mihi licēt, sed non omnia conducunt, All things are lawfull to me, but all things prosite not:
which although it be simplex, single, and but one in deed and sense, yet verbis duplex, it is twice iterated in this place, Omnia mihi licent, sed non omnia conducunt, All things Are lawful to me, but all things prosite not:
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and againe, Omnia mihi licent, sed non omnia adisicant; All things are lawfull to me, but all things edisie not.
and again, Omnia mihi licent, sed non omnia adisicant; All things Are lawful to me, but all things edify not.
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Secondly a caution or limitation of this generall rule, and that is two fold.
Secondly a caution or limitation of this general Rule, and that is two fold.
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For although all indifferent things simply in themselues considered, without regard of circumstances, be simply lawfull,
For although all indifferent things simply in themselves considered, without regard of Circumstances, be simply lawful,
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yet if either in regard of our selues they be not expedient, or profitable to vs;
yet if either in regard of our selves they be not expedient, or profitable to us;
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or in respect of our neighbors and brethren they tend not to the edification of our brethren,
or in respect of our neighbours and brothers they tend not to the edification of our brothers,
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but rather to their hurt, then be they to vs vnlawfull: Omnia mihi licen, sed non cōducunt:
but rather to their hurt, then be they to us unlawful: Omnia mihi licen, sed non cōducunt:
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But al things be not profitable vnto me: this is the first caution: Omnia mihi licent, sed non omnia adificant:
But all things be not profitable unto me: this is the First caution: Omnia mihi licent, sed non omnia adificant:
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But all things do not edifie: this is the second.But all things do not edify: this is the second.
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So thatin these indifferēt matters, which may be either done or not done, we must briefly cōsider these two points:
So thatin these indifferent matters, which may be either done or not done, we must briefly Consider these two points:
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First, whether it be expedient for vs to do thē or not: secondly, whether they tend to the edifying of our brethren or not:
First, whither it be expedient for us to do them or not: secondly, whither they tend to the edifying of our brothers or not:
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if both these concurre, then are they to be done;
if both these concur, then Are they to be done;
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if both or either repugne, then are they not to be done, but to be auoided.
if both or either repugn, then Are they not to be done, but to be avoided.
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The rule of charitie by way of application, both in regard of the matter and maner is two fold.
The Rule of charity by Way of application, both in regard of the matter and manner is two fold.
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For the matter, it either respecteth our selues or our neighbours: for the maner, it is either affirmatiue or negatiue: it regardeth our selues negatiuely: Nemo querat quod suum est:
For the matter, it either respecteth our selves or our neighbours: for the manner, it is either affirmative or negative: it Regardeth our selves negatively: Nemo querat quod suum est:
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Let no man seek that which is his owne: it respecteth our neighbour affirmatiuely: Sed quisque quaerat quod alterius est:
Let no man seek that which is his own: it respecteth our neighbour affirmatively: said Quisque quaerat quod alterius est:
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But let euery man seeke that which is anothers. But let every man seek that which is another's.
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Omnia, All things. Omnia, All things.
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First for remouing of all doubt, and clearing of my text in all points from all ambiguitie, this question commeth euen now into my minde:
First for removing of all doubt, and clearing of my text in all points from all ambiguity, this question comes even now into my mind:
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how this may be, that all things should be lawfull, seeing that manie and almost innumerable things be altogether vnlawfull and vtterly forbidden.
how this may be, that all things should be lawful, seeing that many and almost innumerable things be altogether unlawful and utterly forbidden.
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If this were the rule, and thus roughly to be vnderstood, then were it lawfull to sweare with the swearer, to drink with the drunkard, to steale with the theefe,
If this were the Rule, and thus roughly to be understood, then were it lawful to swear with the swearer, to drink with the drunkard, to steal with the thief,
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and to be a partaker with the adulterer, and such like.
and to be a partaker with the adulterer, and such like.
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To this I answer, first that we must learne of this our author, to make account of vnlawfull things as of sinne, priuatiuè, priuatiuely,
To this I answer, First that we must Learn of this our author, to make account of unlawful things as of sin, priuatiuè, privatively,
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and not positiuè, positiuely, calling sinne NONLATINALPHABET, a transgression of the law, or as Anselmus defineth originall sinne, to be nothing else but carentia originalis iustitia, a want of originall iustice:
and not positiuè, positively, calling sin, a Transgression of the law, or as Anselm defineth original sin, to be nothing Else but Carentia originalis iustitia, a want of original Justice:
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so is all sinne nothing else, nor all vnlawfull things anie thing else, but a want of iustice, a meere want, and therefore a meere nothing:
so is all sin nothing Else, nor all unlawful things any thing Else, but a want of Justice, a mere want, and Therefore a mere nothing:
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and so Iustine Martyr telleth vs, NONLATINALPHABET for euil and vnlawful things, saith he, by an euill,
and so Justin Martyr Telleth us, for evil and unlawful things, Says he, by an evil,
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& vnreasonable vse, and not by nature, are made euill: and if they be nothing in nature, then are they worse then nothing in grace.
& unreasonable use, and not by nature, Are made evil: and if they be nothing in nature, then Are they Worse then nothing in grace.
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All vnlawfull things therefore, and all sins, quatenus & quamdiu, so far forth, and so long as they are such, both in nature, law, and grace, they are nothing.
All unlawful things Therefore, and all Sins, quatenus & Quamdiu, so Far forth, and so long as they Are such, both in nature, law, and grace, they Are nothing.
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Secondly I answer, that it is a common rule, well knowne in schooles, vniuersales voces non esse vltra terminos causae de qua agitur extendendas, that is, no vniuersall voices or words are to be stretched beyond the confines of their causes of which they are spoken:
Secondly I answer, that it is a Common Rule, well known in Schools, universales voces non esse vltra terminos causae de qua agitur extendendas, that is, no universal voices or words Are to be stretched beyond the confines of their Causes of which they Are spoken:
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and so in this place, in that he saith, that all things are lawfull vnto me, the meaning is thus to be vnderstood and not otherwise, all dayes, diets and meates, all indifferent things are lawfull to me.
and so in this place, in that he Says, that all things Are lawful unto me, the meaning is thus to be understood and not otherwise, all days, diets and Meats, all indifferent things Are lawful to me.
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This is the state of the things: now followeth the case of law.
This is the state of the things: now follows the case of law.
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Licent, are lawfull. Licent, Are lawful.
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There is a licet necessitatis, a licet of necessitie, and a licet libertatis, a licet of libertie.
There is a licet necessitatis, a licet of necessity, and a licet libertatis, a licet of liberty.
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For things may be said to be lawfull either absolutae nécessitatis, of absolute necessitie, and these include but one part of the contradiction,
For things may be said to be lawful either absolutae nécessitatis, of absolute necessity, and these include but one part of the contradiction,
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as to honor thy father is lawfull, but not to honor thy father is vnlawfull: to worship God is lawfull, but not to worship him is altogether vnlawfull.
as to honour thy father is lawful, but not to honour thy father is unlawful: to worship God is lawful, but not to worship him is altogether unlawful.
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On the other side, not to steale lawfull, & therefore to steale vnlawfull, &c. Or else things are called lawfull permissiuae libertatis, of libertie permitted,
On the other side, not to steal lawful, & Therefore to steal unlawful, etc. Or Else things Are called lawful permissiuae libertatis, of liberty permitted,
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& these include vtramque contradictionis partem, both the parts of the cōtradiction, both the affirmatiue and negatiue part:
& these include vtramque contradictionis partem, both the parts of the contradiction, both the affirmative and negative part:
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as to obserue, and not obserue a day is both alike, to eate meate is lawful,
as to observe, and not observe a day is both alike, to eat meat is lawful,
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and not to eate meate is not vnlawfull;
and not to eat meat is not unlawful;
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to weare some kind of apparell is lawfull, and not to weare some kind of apparell is likewise lawfull, &c. And this is the licet, which our Apostle speaketh of here, the licet of libertie of permission,
to wear Some kind of apparel is lawful, and not to wear Some kind of apparel is likewise lawful, etc. And this is the licet, which our Apostle speaks of Here, the licet of liberty of permission,
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or permitted libertie in matters indifferent. This is the priuiledge of the new Testament aboue the old;
or permitted liberty in matters indifferent. This is the privilege of the new Testament above the old;
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libertie aboue law, and law aboue law; the law of libertie aboue the law of feare.
liberty above law, and law above law; the law of liberty above the law of Fear.
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The Law saith, to touch a dead carkas defileth a man, and maketh him vncleane, Deut. 14. But libertie saith, Omnia munda mundis: All things are cleane to the cleane:
The Law Says, to touch a dead carcase Defileth a man, and makes him unclean, Deuteronomy 14. But liberty Says, Omnia munda mundis: All things Are clean to the clean:
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Tit. 1. 15. The law of feare saith, as the minister of grace telleth vs, touch not, tast not, handle not, Col. 2. 21. But the law of libertie saith, Arise Peter, kill and eate, Act. 10. 13. The things that God hath purified pollute thou not, Act. 10. 15. The old Testament saith, many things are vnlawfull, in so much as to weare a garment of wollen and linnen, and to plow with an oxe and an asse is vnlawful, Deu. 22. 10. 11. and that many beasts, manie foules, many fishes are vnlawfull to be eaten. Tit. 1. 15. The law of Fear Says, as the minister of grace Telleth us, touch not, taste not, handle not, Col. 2. 21. But the law of liberty Says, Arise Peter, kill and eat, Act. 10. 13. The things that God hath purified pollute thou not, Act. 10. 15. The old Testament Says, many things Are unlawful, in so much as to wear a garment of woollen and linen, and to blow with an ox and an Ass is unlawful, Deu. 22. 10. 11. and that many beasts, many fowls, many Fish Are unlawful to be eaten.
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But the new Testamēt (as here you may see) telleth vs, that Omnia mihi licēt, all things are lawful to me:
But the new Testament (as Here you may see) Telleth us, that Omnia mihi licent, all things Are lawful to me:
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I know and am perswaded through the Lord Iesus, that nothing is vncleane of it selfe:
I know and am persuaded through the Lord Iesus, that nothing is unclean of it self:
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Rom. 14. 14. Non quaero quo vescaris, sed quo delecteris: Rom. 14. 14. Non Quaero quo vescaris, sed quo delecteris:
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I demand not what thou doest eate, but wherewith thou art delighted (saith S. Augustine. ) And S. Paule reporteth vnto vs, that the Iewish ceremonies be now impotent and beggerly rudiments: and that one word, which is, Domino, to the Lord, will serue for all;
I demand not what thou dost eat, but wherewith thou art delighted (Says S. Augustine.) And S. Paul Reporteth unto us, that the Jewish ceremonies be now impotent and beggarly rudiments: and that one word, which is, Domino, to the Lord, will serve for all;
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so all be done in the Lord, and to the Lord, all is well. Rom. 14. 6. He that obserueth the day obserueth it to the Lord:
so all be done in the Lord, and to the Lord, all is well. Rom. 14. 6. He that observeth the day observeth it to the Lord:
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and he that obserueth not the day, obserueth it not to the Lord: He that eateth eateth to the Lord, for he giueth God thanks:
and he that observeth not the day, observeth it not to the Lord: He that Eateth Eateth to the Lord, for he gives God thanks:
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and he that eateth not, eateth not to the Lord, & giueth God thanks.
and he that Eateth not, Eateth not to the Lord, & gives God thanks.
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And this In Domino, in the Lord, or to the Lord, as it requireth our obedience with ioy,
And this In Domino, in the Lord, or to the Lord, as it requires our Obedience with joy,
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& our ioy with thanksgiuing, & all things in good order, and our order to be subalterne to the ordinance of God:
& our joy with thanksgiving, & all things in good order, and our order to be subaltern to the Ordinance of God:
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so doth it ipso facto exclude all cōtrarietie, & subcontrarietie to God, that our law case may alwayes haue a reference to our law-giuer.
so does it ipso facto exclude all contrariety, & subcontrarietie to God, that our law case may always have a Referente to our lawgiver.
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Wherefore we must take heed that we be not contrarie to the Lord, in doing any thing opposit to the expresse word of God,
Wherefore we must take heed that we be not contrary to the Lord, in doing any thing opposite to the express word of God,
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neither be subcontrarie vnto him in resisting the substitute of God, who hath a commission from God,
neither be subcontrary unto him in resisting the substitute of God, who hath a commission from God,
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for the right ordering of these matters vnder God; for here goeth out the date of this licence.
for the right ordering of these matters under God; for Here Goes out the date of this licence.
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Omnia mihi licent, All things are lawfull for me. Omnia mihi licent, All things Are lawful for me.
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This was a common saying among them, which they tooke vnto themselues, as a special warrant of Christian libertie, frō the chiefe Iustice of peace Iesus Christ, who hath made peace between heauen and earth, God & man.
This was a Common saying among them, which they took unto themselves, as a special warrant of Christian liberty, from the chief justice of peace Iesus christ, who hath made peace between heaven and earth, God & man.
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And indeed it seemeth to be NONLATINALPHABET spokē of all externall indifferēt things, as to eate, to drinke, to weare this or that apparell is lawfull for me,
And indeed it seems to be spoken of all external indifferent things, as to eat, to drink, to wear this or that apparel is lawful for me,
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yet is it not NONLATINALPHABET, vniuersally to be vnderstood. True it is, Omnia licent, but yet not omnibus personis, omni tempore, & omni loco:
yet is it not, universally to be understood. True it is, Omnia licent, but yet not omnibus Persons, omni tempore, & omni loco:
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all things are lawfull, but not to all men, at all times, and in all places;
all things Are lawful, but not to all men, At all times, and in all places;
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neither yet, which is a principal matter omni modo, in euerie forme or manner.
neither yet, which is a principal matter omni modo, in every Form or manner.
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As for example, to eate flesh is lawfull, but not in time forbidden by the law of our country:
As for Exampl, to eat Flesh is lawful, but not in time forbidden by the law of our country:
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for si adres medias praeceptum accedat, fiunt necessariae: to buy & sell is lawful, but not in the Church:
for si adres medias Precept Accedat, Fluent necessariae: to buy & fell is lawful, but not in the Church:
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to sweare is lawfull, but onely before a Iudge, to end some controuersie: to sleepe is lawfull and natural, but not in the Sermon time: to weare apparel not forbidden; to swear is lawful, but only before a Judge, to end Some controversy: to sleep is lawful and natural, but not in the Sermon time: to wear apparel not forbidden;
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but for a Minister to go like a ruffian, or not to vse decent habiliments in the Church, is a thing offensiue and not so lawfull;
but for a Minister to go like a ruffian, or not to use decent habiliments in the Church, is a thing offensive and not so lawful;
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neither is the manner alwayes allowable, as animo contradicendi, with a gainsaying minde and purpose, to feast on good Friday,
neither is the manner always allowable, as animo contradicendi, with a gainsaying mind and purpose, to feast on good Friday,
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and fast at Christmas, which thing is reproued by Caluin himselfe.
and fast At Christmas, which thing is reproved by Calvin himself.
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Not that either he or we, put or place any religion in the things themselues, either in obseruing of a day or not, in eating or abstaining from flesh, in wearing or not wearing of this or that kind of apparell, or such like: but because, as one saith:
Not that either he or we, put or place any Religion in the things themselves, either in observing of a day or not, in eating or abstaining from Flesh, in wearing or not wearing of this or that kind of apparel, or such like: but Because, as one Says:
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Sunt in homine veluti mundi duo, quibus & varij reges, & variae leges praeesse possunt: Sunt in homine Veluti mundi duo, quibus & varij reges, & Variae leges Presse possunt:
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Two worlds as it were, be in a man, one resembled in the soule, the other in the bodie, two kings ouer these two worlds, Christ,
Two world's as it were, be in a man, one resembled in the soul, the other in the body, two Kings over these two world's, christ,
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and Christ his deputie the lawfull magistrate;
and christ his deputy the lawful magistrate;
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two kinds of lawes correspondent to all the rest, Ciuil or positiue law of the countrey from the king thereof;
two Kinds of laws correspondent to all the rest, Civil or positive law of the country from the King thereof;
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spirituall & eternall of the Church, from Christ her head.
spiritual & Eternal of the Church, from christ her head.
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The spirituall kingdome of Christ yeelding vnto the politique or ciuill kingdome of the Lieutenant of Christ, some authoritie here on earth,
The spiritual Kingdom of christ yielding unto the politic or civil Kingdom of the Lieutenant of christ, Some Authority Here on earth,
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for ordering & gouerning the Church in these indifferēt and external things, and omitting some matters, willingly as of purpose to be ordered by him;
for ordering & governing the Church in these indifferent and external things, and omitting Some matters, willingly as of purpose to be ordered by him;
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although in elementis, in the elements or simples of our profession, and in the infancie of the Church, being at that time a meere Church separated frō the bodie politique, Beda his rule is both true and certaine, licita tractanda erant non praescripto legis,
although in Elementis, in the elements or simples of our profession, and in the infancy of the Church, being At that time a mere Church separated from the body politic, Beda his Rule is both true and certain, Licita tractanda Erant non praescripto Legis,
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sed consilio charitatis, Lawful things were to be vrged not by the strictnesse of the law,sed consilio charitatis, Lawful things were to be urged not by the strictness of the law,
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but by the counsell of charitie, yet in mixtis & cōpositis, in the mixt and compound, the states being incorporated,
but by the counsel of charity, yet in mixtis & cōpositis, in the mixed and compound, the states being incorporated,
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& the commaundements compounded in the florishing and established state of the Church, the Kings commaundement being backed and seconded by God himselfe,
& the Commandments compounded in the flourishing and established state of the Church, the Kings Commandment being backed and seconded by God himself,
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and his Church being committed vnto him, there is euen in these indifferent things some conscience to be made,
and his Church being committed unto him, there is even in these indifferent things Some conscience to be made,
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and some religious order to be obserued.
and Some religious order to be observed.
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Neither thinke I that any man ought so stifly to stand or sticke vpon Christian libertie herein,
Neither think I that any man ought so stiffly to stand or stick upon Christian liberty herein,
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whereas there being but three parts of Christiā libertie, the last and least of all the rest consisteth and is in NONLATINALPHABET, in things indifferent:
whereas there being but three parts of Christian liberty, the last and least of all the rest Consisteth and is in, in things indifferent:
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& a plain rule of the Apostle is broken, and a manifest commandement of God contemned, in resisting authoritie euen in these indifferēt matters.
& a plain Rule of the Apostle is broken, and a manifest Commandment of God contemned, in resisting Authority even in these indifferent matters.
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This therefore was the error of the Corinthians, which the Apostle propoundeth in his owne person,
This Therefore was the error of the Corinthians, which the Apostle propoundeth in his own person,
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and taxeth them for by a concession, that they thought that this was Christian libertie, that they might at all times, in all places or occasions, vse or not vse these indifferent things.
and Taxes them for by a concession, that they Thought that this was Christian liberty, that they might At all times, in all places or occasions, use or not use these indifferent things.
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And this is a point of discretion in the Apostle, that he doth not by an inuectiue sharply reproue them,
And this is a point of discretion in the Apostle, that he does not by an invective sharply reprove them,
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but speaking in his own person, he most wisely teacheth what they should do in these cases.
but speaking in his own person, he most wisely Teaches what they should do in these cases.
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But in that he doubleth it, Omnia mihi licent, All things are lawfull to me: and againe, Omnia mihi licent, All things are lawful;
But in that he doubles it, Omnia mihi licent, All things Are lawful to me: and again, Omnia mihi licent, All things Are lawful;
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the reasons may be th•se, either because they did oftentimes rehearse this saying, that all things were lawfull to them:
the Reasons may be th•se, either Because they did oftentimes rehearse this saying, that all things were lawful to them:
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or else because of the double dammage which happened vnto them hereby.
or Else Because of the double damage which happened unto them hereby.
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First in that they prouoked the Lord Gods displeasure against themselues, in that they were partakers of the table of diuels.
First in that they provoked the Lord God's displeasure against themselves, in that they were partakers of the table of Devils.
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Secondly, in that they hurt and destoryed the weake cōsciences of their brethren, and strengthened the hand of the wicked in their idolatrie, by this their indiscreet action and fact,
Secondly, in that they hurt and destoryed the weak Consciences of their brothers, and strengthened the hand of the wicked in their idolatry, by this their indiscreet actium and fact,
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and so offended against our Apostles diuinity principle in another place, Let al things be done to edification:
and so offended against our Apostles divinity principle in Another place, Let all things be done to edification:
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and this is our Apostles meaning and sence in this place.
and this is our Apostles meaning and sense in this place.
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Omnia mihi licent, All things are lawfull for me. Omnia mihi licent, All things Are lawful for me.
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In the fourteenth chapter to the Romaines the twentieth verse, this part of my text ioyned to the part following, hath a commentarie;
In the fourteenth chapter to the Romans the twentieth verse, this part of my text joined to the part following, hath a commentary;
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All things indeed are pure saith he there: that expresseth what he meaneth by all lawfull things here.All things indeed Are pure Says he there: that Expresses what he means by all lawful things Here.
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All things are lawfull, that is, there is not now vnder Christ as there were vnder Moses, many things impure;All things Are lawful, that is, there is not now under christ as there were under Moses, many things impure;
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but all things are now indeed pure emphatically: But, saith he here, but saith he there;
but all things Are now indeed pure emphatically: But, Says he Here, but Says he there;
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but yet say we, therefore this doctrine i• not thus to be left thus vnlimited; there is a further matter to be considered. Wherefore it followeth here:
but yet say we, Therefore this Doctrine i• not thus to be left thus unlimited; there is a further matter to be considered. Wherefore it follows Here:
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But all things are not expedient. Which the commentarie in that place expresseth in more plaine words:But all things Are not expedient. Which the commentary in that place Expresses in more plain words:
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but it is euill for the man which eateth with offence: but it is evil for the man which Eateth with offence:
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so that a man may vse things, or rather abuse things lawfull in them selues to the hurt of himselfe, that is,
so that a man may use things, or rather abuse things lawful in them selves to the hurt of himself, that is,
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whē things indifferent are done with offence: for this hath a vae, a wo denounced against it by Christ himselfe:
when things indifferent Are done with offence: for this hath a vae, a woe denounced against it by christ himself:
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vae homini per quē scandala: wo be to that man by whom offences come. vae Homini per quē Scandal: woe be to that man by whom offences come.
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Wherefore for a further commentary of this commentary, you shall take the old distinction as it is cōmonly vsed:
Wherefore for a further commentary of this commentary, you shall take the old distinction as it is commonly used:
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there is scandalum acceptum, an offence taken: & there is scandalum datum, an offence giuen.
there is scandalum acceptum, an offence taken: & there is scandalum datum, an offence given.
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But as for scandalum acceptum, an offence taken where none is giuen, neither is there anie vae, anie wo denounced against it by Christ,
But as for scandalum acceptum, an offence taken where none is given, neither is there any vae, any woe denounced against it by christ,
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neither is it the euill spoken of by S. Paule: for euen our Sauiour himselfe (who was without sin,
neither is it the evil spoken of by S. Paul: for even our Saviour himself (who was without since,
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and therefore without euill) had notwithstanding this scandal, this offence taken at his wordes, which were the words of truth,
and Therefore without evil) had notwithstanding this scandal, this offence taken At his words, which were the words of truth,
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and at himselfe who is truth it selfe, Ioh. 6. It is therfore scandalum datum, a scandale or an offence giuen, which causeth the woe to him that bringeth it,
and At himself who is truth it self, John 6. It is Therefore scandalum datum, a scandal or an offence given, which Causes the woe to him that brings it,
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and bringeth the euill to him that causeth it.
and brings the evil to him that Causes it.
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To shew and illustrate this point in the matters that we haue in hand, as also to be a further commentary to both the former commentaries, take the sixth Chapter of this Epistle, verse 12. the tenure whereof be these:
To show and illustrate this point in the matters that we have in hand, as also to be a further commentary to both the former commentaries, take the sixth Chapter of this Epistle, verse 12. the tenure whereof be these:
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Omnia mihi licent, sed non omnia conducunt, &c. All things are lawfull for me, but all things are not expedient: Omnia mihi licent, sed non omnia conducunt, etc. All things Are lawful for me, but all things Are not expedient:
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all things are lawfull, but I am not brought into subiection of any thing: all things Are lawful, but I am not brought into subjection of any thing:
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which place teacheth vs, first, that which this place also doth, that our licent must haue a conducunt, our lawful must be profitable to our selues and others,
which place Teaches us, First, that which this place also does, that our licent must have a conducunt, our lawful must be profitable to our selves and Others,
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or else our libertie without restraint, will be nothing but the abstract of licet, licentia, a meere licentiousnes:
or Else our liberty without restraint, will be nothing but the abstract of licet, licentia, a mere licentiousness:
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secondly, that in this our libertie, we are put in mind of our seruice to God, in that he saith in that place, that he is brought into the subiectió of nothing.
secondly, that in this our liberty, we Are put in mind of our service to God, in that he Says in that place, that he is brought into the subiectió of nothing.
ord, cst p-acp d po12 n1, pns12 vbr vvn p-acp n1 pp-f po12 n1 p-acp np1, p-acp cst pns31 vvz p-acp d n1, cst pns31 vbz vvn p-acp dt n1 pp-f pix.
(12) part (DIV2)
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For this is the libertie of the seruants of God, that they must serue him onely,
For this is the liberty of the Servants of God, that they must serve him only,
p-acp d vbz dt n1 pp-f dt n2 pp-f np1, cst pns32 vmb vvi pno31 av-j,
(12) part (DIV2)
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and not be subiect to anie other thing, neither to principalities nor powers, to Angels nor Archangels, much lesse to the elements, the baser things of this world.
and not be Subject to any other thing, neither to principalities nor Powers, to Angels nor Archangels, much less to the elements, the baser things of this world.
cc xx vbi j-jn p-acp d j-jn n1, av-dx p-acp n2 ccx n2, p-acp n2 ccx n2, av-d av-dc p-acp dt n2, dt jc n2 pp-f d n1.
(12) part (DIV2)
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This disableth the authoritie of the things ouer man, & enfranchiseth or setteth man at liberty frō the things;
This disableth the Authority of the things over man, & enfranchiseth or sets man At liberty from the things;
np1 vvz dt n1 pp-f dt n2 p-acp n1, cc vvz cc vvz n1 p-acp n1 p-acp dt n2;
(12) part (DIV2)
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but it doth not disable the authority of man ouer the things, or dischargeth man from the authoritie of man commaunding a decent order to be kept in the right vse of the things.
but it does not disable the Authority of man over the things, or dischargeth man from the Authority of man commanding a decent order to be kept in the right use of the things.
cc-acp pn31 vdz xx vvi dt n1 pp-f n1 p-acp dt n2, cc vvz n1 p-acp dt n1 pp-f n1 vvg dt j n1 pc-acp vbi vvn p-acp dt j-jn n1 pp-f dt n2.
(12) part (DIV2)
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Now then seeing that these lawfull things whereof the Apostle maketh mention in this place, be partly the bounds of Christian libertie,
Now then seeing that these lawful things whereof the Apostle makes mention in this place, be partly the bounds of Christian liberty,
av av vvg cst d j n2 c-crq dt n1 vvz n1 p-acp d n1, vbb av dt n2 pp-f njp n1,
(12) part (DIV2)
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and this libertie is but the libertie of seruants:
and this liberty is but the liberty of Servants:
cc d n1 vbz p-acp dt n1 pp-f n2:
(12) part (DIV2)
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therfore as we see here among vs, those seruants deserue especiall commendation, that be first profitable themselues,
Therefore as we see Here among us, those Servants deserve especial commendation, that be First profitable themselves,
av c-acp pns12 vvb av p-acp pno12, d n2 vvb j n1, cst vbb ord j px32,
(12) part (DIV2)
38
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and then stirre vp others to become good seruants:
and then stir up Others to become good Servants:
cc av vvb a-acp n2-jn pc-acp vvi j n2:
(12) part (DIV2)
38
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so they do especially vse their Christian libertie well, who first regard NONLATINALPHABET, whether the thing lawfull be profitable,
so they do especially use their Christian liberty well, who First regard, whither the thing lawful be profitable,
av pns32 vdb av-j vvi po32 np1 n1 av, r-crq ord n1, cs dt n1 j vbi j,
(12) part (DIV2)
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and then NONLATINALPHABET, whether it edifieth or not.
and then, whither it Edifieth or not.
cc av, cs pn31 vvz cc xx.
(12) part (DIV2)
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For he onely is the good and faithfull seruant of God, who in all things seeketh to aduance the kingdom of God:
For he only is the good and faithful servant of God, who in all things seeks to advance the Kingdom of God:
p-acp pns31 av-j vbz dt j cc j n1 pp-f np1, r-crq p-acp d n2 vvz pc-acp vvi dt n1 pp-f np1:
(12) part (DIV2)
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and therefore our Apostle Paule in another place saith of himself:
and Therefore our Apostle Paul in Another place Says of himself:
cc av po12 n1 np1 p-acp j-jn n1 vvz pp-f px31:
(12) part (DIV2)
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Omnia omnibus factus sum: I am made all things to all men: there is the practise of this Omnia licent, all things are lawfull. Omnia omnibus factus sum: I am made all things to all men: there is the practice of this Omnia licent, all things Are lawful.
fw-la fw-la fw-la fw-la: pns11 vbm vvn d n2 p-acp d n2: a-acp vbz dt n1 pp-f d fw-la j, d n2 vbr j.
(12) part (DIV2)
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If you aske him to what end: he will answer, NONLATINALPHABET: That I may winne, that I may saue, both in one verse;
If you ask him to what end: he will answer,: That I may win, that I may save, both in one verse;
cs pn22 vvb pno31 p-acp r-crq n1: pns31 vmb vvi,: cst pns11 vmb vvi, cst pns11 vmb vvi, d p-acp crd n1;
(12) part (DIV2)
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both words of profite, which is the first limitation: the first exercise of conducere to profite, is lucrefacere to gaine:
both words of profit, which is the First limitation: the First exercise of conducere to profit, is lucrefacere to gain:
d n2 pp-f n1, r-crq vbz dt ord n1: dt ord n1 pp-f j pc-acp vvi, vbz fw-la p-acp n1:
(12) part (DIV2)
38
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the next is saluos facere, to saue or keepe safe.
the next is saluos facere, to save or keep safe.
dt ord vbz fw-la fw-la, pc-acp vvi cc vvi j.
(12) part (DIV2)
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If further you demaund, what he would winne or saue, his answer is nonnullos; vt lucrefaciam infirmos, vt saluos faciam nonnullos, that I might win the weake, that I might by all meanes saue some:
If further you demand, what he would win or save, his answer is Some; vt lucrefaciam Infirmos, vt saluos faciam Some, that I might win the weak, that I might by all means save Some:
cs av-j pn22 vvb, r-crq pns31 vmd vvi cc vvi, po31 n1 vbz n2; fw-la fw-la n2, fw-la fw-la fw-la n1, cst pns11 vmd vvi dt j, cst pns11 vmd p-acp d n2 p-acp d:
(12) part (DIV2)
38
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there is the second point of this place, to wit, edification.
there is the second point of this place, to wit, edification.
a-acp vbz dt ord n1 pp-f d n1, pc-acp vvi, n1.
(12) part (DIV2)
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What greater helpe vnder God to all this in these indifferent things then conformitie, where brethren go hand in hand,
What greater help under God to all this in these indifferent things then conformity, where brothers go hand in hand,
q-crq jc n1 p-acp np1 p-acp d d p-acp d j n2 av n1, c-crq n2 vvb n1 p-acp n1,
(12) part (DIV2)
39
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and all draw one way, and all follow one course? What greater hurt then confusion, where the minds being distracted, the workmen are disturbed,
and all draw one Way, and all follow one course? What greater hurt then confusion, where the minds being distracted, the workmen Are disturbed,
cc d vvb crd n1, cc d vvb crd n1? q-crq jc n1 cs n1, c-crq dt n2 vbg vvn, dt n2 vbr vvn,
(12) part (DIV2)
39
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and the worke is dissolued? Let this therefore be the triall who giueth the scandale or offence, he that conformeth himselfe, that iointly with his brethren and fellow labourers he may set forward the worke;
and the work is dissolved? Let this Therefore be the trial who gives the scandal or offence, he that conformeth himself, that jointly with his brothers and fellow labourers he may Set forward the work;
cc dt n1 vbz vvn? vvb d av vbb dt n1 r-crq vvz dt n1 cc n1, pns31 cst vvz px31, cst av-j p-acp po31 n2 cc n1 n2 pns31 vmb vvi av-j dt n1;
(12) part (DIV2)
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or he that separateth and secludeth himselfe, for small matters, left at libertie to be done or not to be done (sauing only that herein we are tyed to the ordinance of man,
or he that separateth and secludeth himself, for small matters, left At liberty to be done or not to be done (Saving only that herein we Are tied to the Ordinance of man,
cc pns31 cst vvz cc vvz px31, p-acp j n2, vvn p-acp n1 pc-acp vbi vdn cc xx pc-acp vbi vdn (vvg av-j cst av pns12 vbr vvn p-acp dt n1 pp-f n1,
(12) part (DIV2)
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as the authoritie appointed by God) thereby breeding confusion and disorder in the Church, thereby making a breach amongst brethren, thereby laying a stumbling blocke in the way of the weake, thereby laying open a gap to the enemie,
as the Authority appointed by God) thereby breeding confusion and disorder in the Church, thereby making a breach among brothers, thereby laying a stumbling block in the Way of the weak, thereby laying open a gap to the enemy,
c-acp dt n1 vvn p-acp np1) av vvg n1 cc n1 p-acp dt n1, av vvg dt n1 p-acp n2, av vvg dt j-vvg n1 p-acp dt n1 pp-f dt j, av vvg av-j dt n1 p-acp dt n1,
(12) part (DIV2)
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and thereby bringing hinderance to the worke of the Lord.
and thereby bringing hindrance to the work of the Lord.
cc av vvg n1 p-acp dt n1 pp-f dt n1.
(12) part (DIV2)
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Thus much of the maxima and the two limitations thereof iointly, now seuerally a word or two of either of these two limitations.
Thus much of the maxima and the two limitations thereof jointly, now severally a word or two of either of these two limitations.
av d pp-f dt fw-la cc dt crd n2 av av-j, av av-j dt n1 cc crd pp-f d pp-f d crd n2.
(12) part (DIV2)
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The first limitation that restraineth libertie that it becommeth not licentious, is conducunt, if they haue an eye that they vse not their libertie in anie thing that shal not be expedient or profitable.
The First limitation that restraineth liberty that it becomes not licentious, is conducunt, if they have an eye that they use not their liberty in any thing that shall not be expedient or profitable.
dt ord n1 cst vvz n1 cst pn31 vvz xx j, vbz fw-la, cs pns32 vhb dt n1 cst pns32 vvb xx po32 n1 p-acp d n1 cst vmb xx vbi j cc j.
(12) part (DIV2)
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Bonum autem expediens, is of diuers sorts;Bonum autem expediens, is of diverse sorts;
fw-la fw-la n1, vbz pp-f j n2;
(12) part (DIV2)
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for either it is NONLATINALPHABET, which causeth profit, or NONLATINALPHABET, which is profitable, in keeping that which is gotten,
for either it is, which Causes profit, or, which is profitable, in keeping that which is got,
p-acp d pn31 vbz, r-crq vvz n1, cc, r-crq vbz j, p-acp vvg d r-crq vbz vvn,
(12) part (DIV2)
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or NONLATINALPHABET, which signifieth & sheweth vs that which is expedient:
or, which signifies & shows us that which is expedient:
cc, r-crq vvz cc vvz pno12 d r-crq vbz j:
(12) part (DIV2)
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for as in the state of our bodie we say, that in one respect medicina is sana, physicke is healthfull,
for as in the state of our body we say, that in one respect medicina is sanam, physic is healthful,
c-acp c-acp p-acp dt n1 pp-f po12 n1 pns12 vvb, cst p-acp crd n1 fw-la vbz n1, n1 vbz j,
(12) part (DIV2)
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because it causeth & procureth health;
Because it Causes & procureth health;
c-acp pn31 vvz cc vvz n1;
(12) part (DIV2)
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in another respect we say, that cibus is sanus, our diet is healthfull, and exercitation sana, our exercise is healthfull in that it preserueth our health, in another vrina est sana, the water is a sound or healthful water, in that it sheweth the partie whose vrine it is to be both healthful & sound:
in Another respect we say, that cibus is Sanus, our diet is healthful, and exercitation sana, our exercise is healthful in that it Preserveth our health, in Another vrina est sana, the water is a found or healthful water, in that it shows the party whose urine it is to be both healthful & found:
p-acp j-jn n1 pns12 vvb, cst fw-la vbz fw-la, po12 n1 vbz j, cc n1 fw-la, po12 n1 vbz j p-acp cst pn31 vvz po12 n1, p-acp j-jn fw-la fw-la fw-la, dt n1 vbz dt n1 cc j n1, p-acp cst pn31 vvz dt n1 rg-crq n1 pn31 vbz pc-acp vbi d j cc j:
(12) part (DIV2)
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so likewise in our soules, the spirit and word of God is the health of our souls, in that by these blessings our soules health is procured and preserued to vs. But our words and works they be NONLATINALPHABET, they also may be said to be sound and healthfull,
so likewise in our Souls, the Spirit and word of God is the health of our Souls, in that by these blessings our Souls health is procured and preserved to us But our words and works they be, they also may be said to be found and healthful,
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(12) part (DIV2)
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as far forth as they be signes of the soundnesse of the heart, and frutes of the spirit working by loue.
as Far forth as they be Signs of the soundness of the heart, and fruits of the Spirit working by love.
c-acp av-j av c-acp pns32 vbb n2 pp-f dt n1 pp-f dt n1, cc n2 pp-f dt n1 vvg p-acp n1.
(12) part (DIV2)
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And in the whole church and gouernment thereof, as confusion and disorder be signes of distempered humours,
And in the Whole Church and government thereof, as confusion and disorder be Signs of distempered humours,
cc p-acp dt j-jn n1 cc n1 av, c-acp n1 cc n1 vbb n2 pp-f j-vvn n2,
(12) part (DIV2)
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so conformi•i• and good order be, in these indifferent externall things, manifest signes of the eucrasie and good heal•h of the Church.
so conformi•i• and good order be, in these indifferent external things, manifest Signs of the eucrasy and good heal•h of the Church.
av n1 cc j n1 vbi, p-acp d j j n2, j n2 pp-f dt j cc j n1 pp-f dt n1.
(12) part (DIV2)
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Neither onely are these NONLATINALPHABET, signes in vs of the grace of God, but they may be NONLATINALPHABET in others by the good spirit of God woorking together in their harts:
Neither only Are these, Signs in us of the grace of God, but they may be in Others by the good Spirit of God working together in their hearts:
av-d av-j vbr d, n2 p-acp pno12 pp-f dt n1 pp-f np1, cc-acp pns32 vmb vbi p-acp n2-jn p-acp dt j n1 pp-f np1 vvg av p-acp po32 n2:
(12) part (DIV2)
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Let your light so shine before men, that they seeing your good works may glorifie your father which is in heauen. Let your Light so shine before men, that they seeing your good works may Glorify your father which is in heaven.
vvb po22 n1 av vvi p-acp n2, cst pns32 vvg po22 j n2 vmb vvi po22 n1 r-crq vbz p-acp n1.
(12) part (DIV2)
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Thus is your licet to be limited with cōducit, your lawfull to be accompanied with profitable.
Thus is your licet to be limited with conducit, your lawful to be accompanied with profitable.
av vbz po22 fw-la pc-acp vbi vvn p-acp vvb, po22 j pc-acp vbi vvn p-acp j.
(12) part (DIV2)
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I might set out this point by another similitude of the getting, keeping, and shewing foorth of riches:
I might Set out this point by Another similitude of the getting, keeping, and showing forth of riches:
pns11 vmd vvi av d n1 p-acp j-jn n1 pp-f dt n-vvg, vvg, cc vvg av pp-f n2:
(12) part (DIV2)
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As first the NONLATINALPHABET, the efficient cause of riches is the gift of God: The blessing of God maketh rich;
As First the, the efficient cause of riches is the gift of God: The blessing of God makes rich;
c-acp ord dt, dt j n1 pp-f n2 vbz dt n1 pp-f np1: dt n1 pp-f np1 vvz j;
(12) part (DIV2)
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the NONLATINALPHABET, the keeping of them is in the wisedome of man by the blessing of God:
the, the keeping of them is in the Wisdom of man by the blessing of God:
dt, dt n-vvg pp-f pno32 vbz p-acp dt n1 pp-f n1 p-acp dt n1 pp-f np1:
(12) part (DIV2)
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but the signe of riches, be liberall actions and workes which shew and set foorth the riches of anie man, both inwardly and outwardly, more then anie bragges or boastes of riches whatsoeuer:
but the Signen of riches, be liberal actions and works which show and Set forth the riches of any man, both inwardly and outwardly, more then any brags or boasts of riches whatsoever:
cc-acp dt n1 pp-f n2, vbb j n2 cc n2 r-crq vvb cc vvi av dt n2 pp-f d n1, av-d av-j cc av-j, av-dc cs d n2 cc n2 pp-f n2 r-crq:
(12) part (DIV2)
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and the holy Ghost seemeth in the Scripture to haue an ayme at this similitude, where he saith, Be rich in good works, that is,
and the holy Ghost seems in the Scripture to have an aim At this similitude, where he Says, Be rich in good works, that is,
cc dt j n1 vvz p-acp dt n1 pc-acp vhi dt n1 p-acp d n1, c-crq pns31 vvz, vbb j p-acp j n2, cst vbz,
(12) part (DIV2)
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as S. Iames aduiseth vs to shew or set forth faith by works, that they may be both expedient to your self in the growth and increase of faith,
as S. James adviseth us to show or Set forth faith by works, that they may be both expedient to your self in the growth and increase of faith,
c-acp n1 np1 vvz pno12 p-acp vvb cc vvi av n1 p-acp n2, cst pns32 vmb vbi av-d j p-acp po22 n1 p-acp dt n1 cc n1 pp-f n1,
(12) part (DIV2)
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and profitable to others to stirre them vp to newnesse of life, and edification, which is the second point towardes which I haste;
and profitable to Others to stir them up to newness of life, and edification, which is the second point towards which I haste;
cc j p-acp n2-jn pc-acp vvi pno32 a-acp p-acp n1 pp-f n1, cc n1, r-crq vbz dt ord n1 p-acp r-crq pns11 vvb;
(12) part (DIV2)
41
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onely thus much by the way, Caiphas tooke a wrong course, that applied lic•t to expedit, it is lawfull because expedient,
only thus much by the Way, Caiaphas took a wrong course, that applied lic•t to expedit, it is lawful Because expedient,
av-j av av-d p-acp dt n1, npg1 vvd dt n-jn n1, cst vvd j p-acp vvb, pn31 vbz j c-acp j,
(12) part (DIV2)
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when rather he should haue limited licet by expedit, first haue considered whether it were lawful that one man should die for the sinnes of the people,
when rather he should have limited licet by expedit, First have considered whither it were lawful that one man should die for the Sins of the people,
c-crq av-c pns31 vmd vhi vvn fw-la p-acp n1, ord vhb vvn cs pn31 vbdr j cst crd n1 vmd vvi p-acp dt n2 pp-f dt n1,
(12) part (DIV2)
41
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and then haue brought in his plea of expedit, it is expedient that one man should die that the whole nation perish not.
and then have brought in his plea of expedit, it is expedient that one man should die that the Whole Nation perish not.
cc av vhb vvn p-acp po31 n1 pp-f n1, pn31 vbz j cst crd n1 vmd vvi d dt j-jn n1 vvb xx.
(12) part (DIV2)
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The like impious sentence was that of the Pope of Rome, when he adiudged the Templars to sodaine destruction:
The like impious sentence was that of the Pope of Rome, when he adjudged the Templars to sudden destruction:
dt j j n1 vbds d pp-f dt n1 pp-f np1, c-crq pns31 vvd dt n2 p-acp j n1:
(12) part (DIV2)
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Etsi non licet per viam iustitiae, licet autē per viam expedientiae. Though non licet per viam iustitiae, licet autē per viam expedientiae.
fw-fr fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
(12) part (DIV2)
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Although (saith he) it be not lawfull by the way of iustice to destroy them,
Although (Says he) it be not lawful by the Way of Justice to destroy them,
cs (vvz pns31) pn31 vbi xx j p-acp dt n1 pp-f n1 pc-acp vvi pno32,
(12) part (DIV2)
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yet notwithstanding it is lawfull by the way of expediencie;
yet notwithstanding it is lawful by the Way of expediency;
av c-acp pn31 vbz j p-acp dt n1 pp-f n1;
(12) part (DIV2)
41
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a most senslesse sentence, and altogether not beseeming his holinesse, as though any thing could be expedient, that is not iust and lawfull:
a most senseless sentence, and altogether not beseeming his holiness, as though any thing could be expedient, that is not just and lawful:
dt av-ds j n1, cc av xx vvg po31 n1, c-acp cs d n1 vmd vbi j, cst vbz xx j cc j:
(12) part (DIV2)
41
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many things are iust and lawfull which are not expedient, not any otherwise. But I come to the second limitation.
many things Are just and lawful which Are not expedient, not any otherwise. But I come to the second limitation.
d n2 vbr j cc j r-crq vbr xx j, xx d av. p-acp pns11 vvb p-acp dt ord n1.
(12) part (DIV2)
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Sed non omnia aedificant: But al things edifie not. This is the second limitation, and it raiseth the state of Christianitie a step higher,said non omnia edify: But all things edify not. This is the second limitation, and it Raiseth the state of Christianity a step higher,
vvd fw-fr fw-la j: cc-acp d n2 vvi xx. d vbz dt ord n1, cc pn31 vvz dt n1 pp-f np1 dt n1 av-jc,
(13) part (DIV2)
41
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for licet, without expedit, lawful and not profitable, is good law, but naughtie policie, expedit, without aedificat, profitable & not edifying is good policie, but naughtie diuinitie:
for licet, without expedit, lawful and not profitable, is good law, but naughty policy, expedit, without aedificat, profitable & not edifying is good policy, but naughty divinity:
c-acp fw-la, p-acp n1, j cc xx j, vbz j n1, cc-acp j n1, n1, p-acp fw-la, j cc xx vvg vbz j n1, cc-acp j n1:
(13) part (DIV2)
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licet, expedit, aedificat, lawfull, profitable, and edifying, is good law, policie and diuinitie.licet, expedit, aedificat, lawful, profitable, and edifying, is good law, policy and divinity.
fw-la, fw-la, fw-la, j, j, cc j-vvg, vbz j n1, n1 cc n1.
(13) part (DIV2)
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So that the true Christian, must neither let his cause hang in licet, the common pleas, where is all law,
So that the true Christian, must neither let his cause hang in licet, the Common pleasant, where is all law,
av cst dt j njp, vmb av-dx vvi po31 n1 vvi p-acp fw-la, dt j n2, q-crq vbz d n1,
(13) part (DIV2)
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and not so great respect of conscience, nor in expedit, the Kings bench, where is both law and profite, but small regard of religion;
and not so great respect of conscience, nor in expedit, the Kings bench, where is both law and profit, but small regard of Religion;
cc xx av j n1 pp-f n1, ccx p-acp vvi, dt ng1 n1, q-crq vbz d n1 cc n1, cc-acp j n1 pp-f n1;
(13) part (DIV2)
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but he must bring it to aedificat, the court of conscience or Chancerie, where both law and profite be tempered by charitie.
but he must bring it to aedificat, the court of conscience or Chancery, where both law and profit be tempered by charity.
cc-acp pns31 vmb vvi pn31 p-acp fw-la, dt n1 pp-f n1 cc n1, c-crq d n1 cc n1 vbb vvn p-acp n1.
(13) part (DIV2)
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I might also compare these three words to the three parts of the Bible, the Law, the Prophets,
I might also compare these three words to the three parts of the bible, the Law, the prophets,
pns11 vmd av vvi d crd n2 p-acp dt crd n2 pp-f dt n1, dt n1, dt n2,
(13) part (DIV2)
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& the Gospell, licet est legis vocabulum, lawfull, is a law terme, expedit est Prophetarum vox, profitable, is the Prophets voice,
& the Gospel, licet est Legis Vocabulum, lawful, is a law term, expedit est Prophetarum vox, profitable, is the prophets voice,
cc dt n1, fw-la fw-la fw-la fw-la, j, vbz dt n1 n1, vvb fw-la fw-la fw-la, j, vbz dt ng1 n1,
(13) part (DIV2)
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but aedificat, but edifying is the Gospels speech: but this may suffice of this point:
but aedificat, but edifying is the Gospels speech: but this may suffice of this point:
cc-acp fw-la, p-acp vvg vbz dt ng1 n1: cc-acp d vmb vvi pp-f d n1:
(13) part (DIV2)
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only I wil adde this, that aedificat, edification is both finis legis veritatis, the ende of the law of truth, in this verse;
only I will add this, that aedificat, edification is both finis Legis veritatis, the end of the law of truth, in this verse;
av-j pns11 vmb vvi d, cst fw-la, n1 vbz d fw-la fw-la fw-la, dt n1 pp-f dt n1 pp-f n1, p-acp d n1;
(13) part (DIV2)
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and also principium regulae charitatis, the beginning of the rule of charitie, in the next:
and also principium regulae charitatis, the beginning of the Rule of charity, in the next:
cc av fw-la fw-la fw-la, dt n-vvg pp-f dt n1 pp-f n1, p-acp dt ord:
(13) part (DIV2)
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that as words of truth must tend to edification, so all workes of charitie begin from edification;
that as words of truth must tend to edification, so all works of charity begin from edification;
cst p-acp n2 pp-f n1 vmb vvi p-acp n1, av d n2 pp-f n1 vvb p-acp n1;
(13) part (DIV2)
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and therfore vpō this principle of truth, is grounded and followeth this precept of charitie: Let no man seeke that which is his owne, but euery man anothers wealth.
and Therefore upon this principle of truth, is grounded and follows this precept of charity: Let no man seek that which is his own, but every man another's wealth.
cc av p-acp d n1 pp-f n1, vbz vvn cc vvz d n1 pp-f n1: vvb dx n1 vvi d r-crq vbz po31 d, cc-acp d n1 j-jn n1.
(13) part (DIV2)
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Nemo quaerat quod suum est, &c. Let no man seeke that which is his own. Nemo quaerat quod suum est, etc. Let no man seek that which is his own.
np1 fw-la fw-la fw-la fw-la, av vvb dx n1 vvi d r-crq vbz po31 d.
(14) part (DIV2)
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This 24. verse I said was regula charitatis, the rule of charitie, and that I will now proue by conferring the two parts of this verse with two other places of Scripture.
This 24. verse I said was regula charitatis, the Rule of charity, and that I will now prove by conferring the two parts of this verse with two other places of Scripture.
d crd n1 pns11 vvd vbds fw-la fw-la, dt n1 pp-f n1, cc cst pns11 vmb av vvi p-acp vvg dt crd n2 pp-f d n1 p-acp crd j-jn n2 pp-f n1.
(14) part (DIV2)
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The first is in the 13. Chapter of this first Epistle to the Corinthiās: Charitie seeketh not those things that be her owne:
The First is in the 13. Chapter of this First Epistle to the Corinthians: Charity seeks not those things that be her own:
dt ord vbz p-acp dt crd n1 pp-f d ord n1 p-acp dt njp2: n1 vvz xx d n2 cst vbb po31 d:
(14) part (DIV2)
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what else saith the Apostle here: Let no man seeke that which is his owne;
what Else Says the Apostle Here: Let no man seek that which is his own;
r-crq av vvz dt n1 av: vvb dx n1 vvi d r-crq vbz po31 d;
(14) part (DIV2)
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but onely he applieth that here by particular exhortation, which before he deliuered in vniuersall doctrine.
but only he Applieth that Here by particular exhortation, which before he Delivered in universal Doctrine.
p-acp av-j pns31 vvz cst av p-acp j n1, r-crq c-acp pns31 vvd p-acp j n1.
(14) part (DIV2)
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The second place is in the first to the Corinthians. 8. 1. Charitas aedificat, Charitie edifieth.
The second place is in the First to the Corinthians. 8. 1. Charitas aedificat, Charity Edifieth.
dt ord n1 vbz p-acp dt ord p-acp dt njp2. crd crd fw-la fw-la, n1 vvz.
(14) part (DIV2)
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What else meaneth he in this place by the affirmatiue p••t, when he willeth vs that euery man should seeke that which is anothers, but that we should endeuour to edifie one another?
What Else means he in this place by the affirmative p••t, when he wills us that every man should seek that which is another's, but that we should endeavour to edify one Another?
q-crq av vvz pns31 p-acp d n1 p-acp dt j n1, c-crq pns31 vvz pno12 d d n1 vmd vvi d r-crq vbz j-jn, p-acp cst pns12 vmd n1 pc-acp vvi pi j-jn?
(14) part (DIV2)
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Nemo quaerat quod suum est. Let no man, &c. This lesson is too much and yet not enough learned of worldly men;Nemo quaerat quod suum est. Let no man, etc. This Lesson is too much and yet not enough learned of worldly men;
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(15) part (DIV2)
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too much in one sence, in that there be some kind of men, that because the Apostle forbiddeth euerie man that he should seeke his owne;
too much in one sense, in that there be Some kind of men, that Because the Apostle forbiddeth every man that he should seek his own;
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(15) part (DIV2)
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and no man can call any thing suum, properly his own, but sinne, transg ession, corruption, & shame;
and no man can call any thing suum, properly his own, but sin, transg ession, corruption, & shame;
cc dx n1 vmb vvi d n1 fw-la, av-j po31 d, cc-acp n1, vvg n1, n1, cc n1;
(15) part (DIV2)
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sua peccata, sua fraus, suum scelus, sua iniquitas: their sinnes be their owne, thei• deceipts, their wickednes, and their iniquities;sua Peccata, sua fraus, suum scelus, sua iniquitas: their Sins be their own, thei• Deceits, their wickedness, and their iniquities;
fw-la n1, fw-la fw-la, fw-la fw-la, fw-la fw-la: po32 n2 vbb po32 d, n1 n2, po32 n1, cc po32 n2;
(15) part (DIV2)
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therfore they will hudwinke them selues wilfully that they may not see and seeke to find out their owne sinne and wickednes, that they may heale them:
Therefore they will hoodwink them selves wilfully that they may not see and seek to find out their own sin and wickedness, that they may heal them:
av pns32 vmb vvi pno32 n2 av-j cst pns32 vmb xx vvi cc vvi pc-acp vvi av po32 d n1 cc n1, cst pns32 vmb vvi pno32:
(15) part (DIV2)
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these mistaking the marke do ouer-shoote it on the left hand.
these mistaking the mark do overshoot it on the left hand.
d vvg dt n1 vdb j pn31 p-acp dt j n1.
(15) part (DIV2)
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But if you do dextrè intelligere, rightly vnderstand it, the whole world cometh short of it.
But if you do dextrè intelligere, rightly understand it, the Whole world comes short of it.
p-acp cs pn22 vdb n1 fw-la, av-jn vvi pn31, dt j-jn n1 vvz j pp-f pn31.
(15) part (DIV2)
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Let no man (to wit, in the vse of Christian liberty) seeke his owne, that is, quod ipsi licet libet: for as it was the speech of an incestuous mōster, si libet, licet, to make lust a law:Let no man (to wit, in the use of Christian liberty) seek his own, that is, quod ipsi licet libet: for as it was the speech of an incestuous monster, si libet, licet, to make lust a law:
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(15) part (DIV2)
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so quicqūid licet, libet, to do whatsoeuer we may do by law, is the part of a libertine Christian.
so quicqunid licet, libet, to do whatsoever we may do by law, is the part of a libertine Christian.
av vvb fw-la, fw-la, pc-acp vdi r-crq pns12 vmb vdi p-acp n1, vbz dt n1 pp-f dt n1 np1.
(15) part (DIV2)
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We must somtimes decedere de iure nostro, depart from our owne right, euen as Christ Iesus being the sonne of God did humble himself, sub forma serui, vnto the state of a seruant, for our sakes.
We must sometimes decedere de iure nostro, depart from our own right, even as christ Iesus being the son of God did humble himself, sub forma Servant, unto the state of a servant, for our sakes.
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(15) part (DIV2)
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Sed quisque quaerat quod alterius est. But let euery man seeke anothers wealth. said Quisque quaerat quod alterius est. But let every man seek another's wealth.
vvd fw-la fw-la fw-la fw-la fw-la. cc-acp vvb d n1 vvi j-jn n1.
(16) part (DIV2)
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This part also is too much followed of some in the wrong sence, and too litle of all in the true:
This part also is too much followed of Some in the wrong sense, and too little of all in the true:
d n1 av vbz av av-d vvn pp-f d p-acp dt j-jn n1, cc av j pp-f d p-acp dt j:
(16) part (DIV2)
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for to seeke other mens commodities to drawe them to themselues, to seeke other mens goods for their own vse, is so common a practise, that it seemeth that men haue no need to be instructed in this point:
for to seek other men's commodities to draw them to themselves, to seek other men's goods for their own use, is so Common a practice, that it seems that men have no need to be instructed in this point:
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(16) part (DIV2)
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but to seeke other mens wealth so that they will do nothing that may giue iust offence to the least,
but to seek other men's wealth so that they will do nothing that may give just offence to the least,
cc-acp pc-acp vvi j-jn ng2 n1 av cst pns32 vmb vdi pix cst vmb vvi j n1 p-acp dt ds,
(16) part (DIV2)
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& will do any thing that may edifie the most men, herein they are such dunces & non proficiēts, that men will not learne, no though they be instructed by the spirite of God.
& will do any thing that may edify the most men, herein they Are such dunces & non proficients, that men will not Learn, no though they be instructed by the Spirit of God.
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(16) part (DIV2)
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Quod alterius est, That which is anothers. Quod alterius est, That which is another's.
fw-la fw-la fw-la, cst r-crq vbz j-jn.
(17) part (DIV2)
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This word alterius, anothers, maketh the action of seeking to be a relatiue action, and this relation of all our actions and endeauors in things indifferent vnto the good of others, is to be considered either in common, or in seuerall.
This word alterius, another's, makes the actium of seeking to be a relative actium, and this Relation of all our actions and endeavors in things indifferent unto the good of Others, is to be considered either in Common, or in several.
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(17) part (DIV2)
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In cōmon, euery man is bound to maintaine with all might & maine, nay to preferre, the common good of Church or commonwealth before his owne priuate gaine or commoditie.
In Common, every man is bound to maintain with all might & main, nay to prefer, the Common good of Church or commonwealth before his own private gain or commodity.
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The heathen Oratouis instruction is worthie the attention of Christians in this point:
The heathen Oratouis instruction is worthy the attention of Christians in this point:
dt j-jn np1 n1 vbz j dt n1 pp-f np1 p-acp d n1:
(17) part (DIV2)
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As we are not borne of our selues, so we are not bo•ne to or for our selues alone:
As we Are not born of our selves, so we Are not bo•ne to or for our selves alone:
c-acp pns12 vbr xx vvn pp-f po12 n2, av pns12 vbr xx vvn p-acp cc p-acp po12 n2 av-j:
(17) part (DIV2)
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one part of our life our wiues and children will take vp, another part our friends and kinsfolke,
one part of our life our wives and children will take up, Another part our Friends and kinsfolk,
pi n1 pp-f po12 n1 po12 n2 cc n2 vmb vvi a-acp, j-jn vvi po12 n2 cc n1,
(17) part (DIV2)
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and the greatest part of all our country and commonwealth doth challenge of dutie to belong vnto it.
and the greatest part of all our country and commonwealth does challenge of duty to belong unto it.
cc dt js n1 pp-f d po12 n1 cc n1 vdz vvi pp-f n1 pc-acp vvi p-acp pn31.
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And as this is the part of euerie man, so more chiefly of those whose persons are fitted to this purpose;
And as this is the part of every man, so more chiefly of those whose Persons Are fitted to this purpose;
cc c-acp d vbz dt n1 pp-f d n1, av dc av-jn pp-f d rg-crq n2 vbr vvn p-acp d n1;
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publique persons must seeke the publique commoditie before others, and the common good before their owne and proper welfare.
public Persons must seek the public commodity before Others, and the Common good before their own and proper welfare.
j n2 vmb vvi dt j n1 p-acp n2-jn, cc dt j j p-acp po32 d cc j n1.
(17) part (DIV2)
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The publike persons office and good is in some sort described by the heathē Philosopher:
The public Persons office and good is in Some sort described by the heathen Philosopher:
dt j ng1 n1 cc j vbz p-acp d n1 vvn p-acp dt j-jn n1:
(17) part (DIV2)
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Omnium somnos illius vigilantia defendit, omnium otium illius labor, omnium delicias illius industria, omnium vacationem illius occupatio: Omnium Somnos Illius vigilantia defendit, omnium otium Illius labour, omnium Delicias Illius Industria, omnium vacationem Illius occupatio:
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(17) part (DIV2)
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His office and care preserueth the estate of al, and procureth the good of all;
His office and care Preserveth the estate of all, and procureth the good of all;
po31 n1 cc n1 vvz dt n1 pp-f d, cc vvz dt j pp-f d;
(17) part (DIV2)
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all mens sle•pe his watchfulnesse, all mens ease his labour, all mens delights his industrie, all mens vacation his occupation.
all men's sle•pe his watchfulness, all men's ease his labour, all men's delights his industry, all men's vacation his occupation.
d ng2 n1 po31 n1, d ng2 n1 po31 n1, d ng2 n2 po31 n1, d ng2 n1 po31 n1.
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These publike persons be of two sorts: the Magistrate, and the Minister.
These public Persons be of two sorts: the Magistrate, and the Minister.
np1 j n2 vbb pp-f crd n2: dt n1, cc dt n1.
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An example of a good magistrate we haue in Moses, whose zeale for the common good of Israell was so great, that for their sakes he desired to be razed out of Gods booke.
an Exampl of a good magistrate we have in Moses, whose zeal for the Common good of Israel was so great, that for their sakes he desired to be razed out of God's book.
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Exod. 32. 33. An example of a good Minister we haue in Paule, who for the benefite of his brethren could wish to be separated frō Christ, Rom. 9. 3. Thus is this relation,Exod 32. 33. an Exampl of a good Minister we have in Paul, who for the benefit of his brothers could wish to be separated from christ, Rom. 9. 3. Thus is this Relation,
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or relatiue action of seeking anothers good to be considered in common:
or relative actium of seeking another's good to be considered in Common:
cc j n1 pp-f vvg j-jn j pc-acp vbi vvn p-acp j:
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and againe in seueral it hath three combinations, or relatiue coniugations. One another, may be either the superiour to his inferiour, the equall to his equall,
and again in several it hath three combinations, or relative conjugations. One Another, may be either the superior to his inferior, the equal to his equal,
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or the inferior to his superior, and euerie one of these haue seuerall duties which be his owne,
or the inferior to his superior, and every one of these have several duties which be his own,
cc dt j-jn p-acp po31 j-jn, cc d crd pp-f d vhb j n2 r-crq vbb po31 d,
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and pertaining vnto him, and ought of dutie to be performed vnto him of the other:
and pertaining unto him, and ought of duty to be performed unto him of the other:
cc vvg p-acp pno31, cc pi pp-f n1 pc-acp vbi vvn p-acp pno31 pp-f dt n-jn:
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the inferior to his superior must giue reuerentiam and obedientiam, the equall to his equall supplie, auxilium and consilium, the superior to his inferior must repay custodiam and disciplinam. A word or two of either of these, and so an end.
the inferior to his superior must give reuerentiam and obedientiam, the equal to his equal supply, auxilium and consilium, the superior to his inferior must repay custodiam and Disciplinam. A word or two of either of these, and so an end.
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The duties that the inferiour oweth to his superiour, be reuerence & obedience; reuerence, as the homage of his bodie in all outward behauiour, as well in action,
The duties that the inferior owes to his superior, be Reverence & Obedience; Reverence, as the homage of his body in all outward behaviour, as well in actium,
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(17) part (DIV2)
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as to rise vp to him, & vse some action of submission, as in word, not to speake without due regard to whom he speaketh,
as to rise up to him, & use Some actium of submission, as in word, not to speak without due regard to whom he speaks,
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(17) part (DIV2)
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and that the countenance be voide of all proud and disdainfull lookes;
and that the countenance be void of all proud and disdainful looks;
cc cst dt n1 vbb j pp-f d j cc j n2;
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& in a word, that all his iesture and outward behauiour be so ordered, that the superiour may haue no exception against the cariage of his inferiour towards him.
& in a word, that all his gesture and outward behaviour be so ordered, that the superior may have no exception against the carriage of his inferior towards him.
cc p-acp dt n1, cst d po31 n1 cc j n1 vbb av vvn, cst dt j-jn vmb vhb dx n1 p-acp dt n1 pp-f po31 j-jn p-acp pno31.
(17) part (DIV2)
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But yet this is not all, for obedience bindeth the inferiour more nearely to his superiour,
But yet this is not all, for Obedience binds the inferior more nearly to his superior,
p-acp av d vbz xx d, p-acp n1 vvz dt j-jn n1 av-j p-acp po31 j-jn,
(17) part (DIV2)
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for it tieth his soule in subiectiō vnto him: NONLATINALPHABET Let euery soule (saith our Apostle) be subiect to the superiour power.
for it tieth his soul in subjection unto him: Let every soul (Says our Apostle) be Subject to the superior power.
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If thy better, to wit, the Magistrate, thy maister, thy father, or anie that is in authoritie ouer thee, commaund thee any thing,
If thy better, to wit, the Magistrate, thy master, thy father, or any that is in Authority over thee, command thee any thing,
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so thou doest it, thou thinkest thou hast discharged thy dutie;
so thou dost it, thou Thinkest thou hast discharged thy duty;
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but I tell thee whosoeuer thou art, if thou doest it mutteringly or vnwillingly, thou haddest as good not do it at all,
but I tell thee whosoever thou art, if thou dost it mutteringly or unwillingly, thou Hadst as good not do it At all,
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for thou owest obedience, that is souleseruice, vnto thy superiour, but thou canst not serue in soule but by the will,
for thou owest Obedience, that is souleseruice, unto thy superior, but thou Canst not serve in soul but by the will,
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and therefore he that is vnwilling doth not obey.
and Therefore he that is unwilling does not obey.
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What account thē thinke you make they of the Apostles rule, who are so indifferent in these indifferēt matters, that they wil not in anie case yeeld vnto the authoritie of their superiours herein? Wherein (I pray you) consisteth their obedience? wherein their charitie? wherein seeke they the edisying of the Church, in procuring and seeking the good of others? Forsooth in this, in maintaining that doctrine which formerly they haue taught, in disobeying authoritie in these matters of indifferencie.
What account them think you make they of the Apostles Rule, who Are so indifferent in these indifferent matters, that they will not in any case yield unto the Authority of their superiors herein? Wherein (I pray you) Consisteth their Obedience? wherein their charity? wherein seek they the edifying of the Church, in procuring and seeking the good of Others? Forsooth in this, in maintaining that Doctrine which formerly they have taught, in disobeying Authority in these matters of indifferency.
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Yea but what if they ought not to haue taught it, for who is he that ought to teach the doctrine of disobedience? And surely if the Prince directed & aduised by the learned and grauest men,
Yea but what if they ought not to have taught it, for who is he that ought to teach the Doctrine of disobedience? And surely if the Prince directed & advised by the learned and Gravest men,
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and men in authoritie in his realme, hath not power in his hāds to commaund all the Ministers in his land to keepe a decent and comely order in their minist•rie, I knowe not wherein his supremacie doth consist:
and men in Authority in his realm, hath not power in his hands to command all the Ministers in his land to keep a decent and comely order in their minist•rie, I know not wherein his supremacy does consist:
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Let euery man, I meane euery Minister, be Pope in his own Parish. But yet constantiâ causae, they most goe on where they haue begun.
Let every man, I mean every Minister, be Pope in his own Parish. But yet constantiâ causae, they most go on where they have begun.
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This were wel if there were causa constantiae, constancie of the cause where there is cause of constancie is good.
This were well if there were causa constantiae, constancy of the cause where there is cause of constancy is good.
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But tell me, I pray you, what cause of constancie where the cause was neuer good,
But tell me, I pray you, what cause of constancy where the cause was never good,
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and the•fore neuer good for constancie, which as it is alwayes good, so must it alwayes haue a good cause:
and the•fore never good for constancy, which as it is always good, so must it always have a good cause:
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for error in principio an error in the beginning, groweth oftentimes to be an heresie in the ende.
for error in principio an error in the beginning, grows oftentimes to be an heresy in the end.
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My aduice herein I refer vnto the next point, which is the second combination. The duties of the equal to his equal be auxilium and consilium, counsell and helpe:
My Advice herein I refer unto the next point, which is the second combination. The duties of the equal to his equal be auxilium and consilium, counsel and help:
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if thy neighbor that is thy equall be distressed, and thy helpe may in any matter releeue him and stand him in stead, thou art bound by Christian dutie to put too thy helping hand:
if thy neighbour that is thy equal be distressed, and thy help may in any matter relieve him and stand him in stead, thou art bound by Christian duty to put too thy helping hand:
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if at anie time he erre and be deceiued, the same dutie bindeth thee to counsell him.
if At any time he err and be deceived, the same duty binds thee to counsel him.
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The best counsell and helpe that I can giue vnto my brethren, as concerning the cases now in hand, which also I promised in the former point, is this, poenitentia nunquam sera, si seria.
The best counsel and help that I can give unto my brothers, as Concerning the cases now in hand, which also I promised in the former point, is this, Penitence Never sera, si Seria.
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The third and last relation is, of the superiour to the inferiour;
The third and last Relation is, of the superior to the inferior;
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and the duties thereof be custodia and disciplina, custodie and discipline, the inferiours are the charge of the superiours,
and the duties thereof be Custodia and Discipline, custody and discipline, the inferiors Are the charge of the superiors,
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& they ought both to keepe them from harme by custodie, and in order by discipline.
& they ought both to keep them from harm by custody, and in order by discipline.
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The Magistrates dutie is, to preserue the innocent people from the iniurie of the oppressor, & to punish the guiltie by the rod of discipline:
The Magistrates duty is, to preserve the innocent people from the injury of the oppressor, & to Punish the guilty by the rod of discipline:
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and so the Minister is to keepe his flocke from rauening wolues, and separate the scabbed sheepe from the sound by the rod of discipline, and so in all others.
and so the Minister is to keep his flock from ravening wolves, and separate the scabbed sheep from the found by the rod of discipline, and so in all Others.
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In regard of which two duties, of keeping and ordering of the people, the word of God resembleth a good king vnto a diligent pastor or shepheard,
In regard of which two duties, of keeping and ordering of the people, the word of God resembles a good King unto a diligent pastor or shepherd,
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and a carelesse Prince vnto a negligēt shepheard, 1. King. 22. 17. Then he said, I saw all Israell scattered vpon the mountaines,
and a careless Prince unto a negligent shepherd, 1. King. 22. 17. Then he said, I saw all Israel scattered upon the Mountains,
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as sheepe that had no shepheard:
as sheep that had no shepherd:
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& the Lord said, these haue no maister, let euery man returne to his house in peace. & the Lord said, these have no master, let every man return to his house in peace.
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Where the people are kept, that is, duly fed and kept in order, that is, disciplined aright, there be both sheepe and shepheard:
Where the people Are kept, that is, duly fed and kept in order, that is, disciplined aright, there be both sheep and shepherd:
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but where they be either not at all, or not in order kept, there be sheep without a shepheard.
but where they be either not At all, or not in order kept, there be sheep without a shepherd.
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From hence blinde Homer borrowed some light, and seemeth to see somwhat, whose king and chiefe magistrate is entituled and called NONLATINALPHABET, the shepheard of the people, whose fold is custody & whose dog is discipline.
From hence blind Homer borrowed Some Light, and seems to see somewhat, whose King and chief magistrate is entitled and called, the shepherd of the people, whose fold is custody & whose dog is discipline.
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Now if some man shall say, that he is so base that he hath no inferiour, to him I answer plainly, there is no man so base but he hath an inferiour,
Now if Some man shall say, that he is so base that he hath no inferior, to him I answer plainly, there is no man so base but he hath an inferior,
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if not amongst others, yet in himselfe:
if not among Others, yet in himself:
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first in the whole man, the bodie is inferiour to the soule, and the godly haue performed in themselues these duties to their bodies:
First in the Whole man, the body is inferior to the soul, and the godly have performed in themselves these duties to their bodies:
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Set a watch, ô Lord, before my mouth, saith the Prophet Dauid; there is custodie. And in another place NONLATINALPHABET. Set a watch, o Lord, before my Mouth, Says the Prophet David; there is custody. And in Another place.
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I tame my body and bring it into subiection, saith S. Paul 1. Cor. 9. 27. there is discipline.I tame my body and bring it into subjection, Says S. Paul 1. Cor. 9. 27. there is discipline.
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Againe in the soule, the vnreasonable part is inferiour to the reasonable, the affections vnto reason:
Again in the soul, the unreasonable part is inferior to the reasonable, the affections unto reason:
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and therefore the Preacher speaking of the hart, the seate of affections, giueth vs this counsell, Omni custodia custodi cor tuum, Looke to thy heart, and the affections therof with all diligence, let reason rule them.
and Therefore the Preacher speaking of the heart, the seat of affections, gives us this counsel, Omni Custodia Custodi cor tuum, Look to thy heart, and the affections thereof with all diligence, let reason Rule them.
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And euen in reason, in the vnderstanding and will of man ▪ nature, corrupt nature ought to be subiect to grace.
And even in reason, in the understanding and will of man ▪ nature, corrupt nature ought to be Subject to grace.
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For that we may instare in proposito, to seeke our owne, and to neglect anothers wealth, is the part of a carnall and naturall man,
For that we may instare in Purpose, to seek our own, and to neglect another's wealth, is the part of a carnal and natural man,
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although he be well instructed in the knowledge of truth.
although he be well instructed in the knowledge of truth.
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Contrariwise to seeke anothers good more then our owne pleasure or profite, is the property of a man indued with the spirit of Christ, and true charitie.
Contrariwise to seek another's good more then our own pleasure or profit, is the property of a man endued with the Spirit of christ, and true charity.
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God for his infinite mercie graunt that his grace may rectifie our reason, our reason may reforme our affections,
God for his infinite mercy grant that his grace may rectify our reason, our reason may reform our affections,
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and our reformed affections may so gouerne our bodies, that we may grow vp into perfect men in Christ lesus:
and our reformed affections may so govern our bodies, that we may grow up into perfect men in christ Jesus:
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to whō with thee ô Father, and thy holy Ghost, be all honor, glory, thanksgiuing and praise, now and for euer. Amen.
to whom with thee o Father, and thy holy Ghost, be all honour, glory, thanksgiving and praise, now and for ever. Amen.
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THE PLAINE foot-path to the parádise of God. Matth. 21. 5. Ecce, rex tuus venit tibi mansuetus.
THE PLAIN footpath to the parádise of God. Matthew 21. 5. Ecce, rex Thy venit tibi Mansuetus.
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Behold thy king cometh vnto thee meeke.
Behold thy King comes unto thee meek.
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OVR Sauiour Christ coming into the world, alwayes and at all times loued pouertie and humilitie:
OUR Saviour christ coming into the world, always and At all times loved poverty and humility:
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as in his birth, in his life, in his death, & after his death. In his birth, for he had an humble and poore mother;
as in his birth, in his life, in his death, & After his death. In his birth, for he had an humble and poor mother;
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in his life, for he had poore companions and fellowes:
in his life, for he had poor Sodales and Fellows:
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in his death, for he had a straite bed, to wit, his crosse, which was so narrowe and straite, that it affoorded not place for both his feete,
in his death, for he had a strait Bed, to wit, his cross, which was so narrow and strait, that it afforded not place for both his feet,
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but that the one was faine to be nailed vpon the other:
but that the one was feign to be nailed upon the other:
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after his death, for he had a poore sepulcher, for he was not layd in his owne sepulcher but in another mans.
After his death, for he had a poor sepulcher, for he was not laid in his own sepulcher but in Another men.
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And yet for all this we ought not to think the more basely of him, but rather the more highly to esteeme him:
And yet for all this we ought not to think the more basely of him, but rather the more highly to esteem him:
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because as S. Augustine saith, Humilitas virtutum est sublimitas, humilitie is the height of all vertues:
Because as S. Augustine Says, Humilitas Virtues est Sublimitas, humility is the height of all Virtues:
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and therefore our Sauiour Christ, though he was humilis, yet is he not vilis, though humble, yet not base.
and Therefore our Saviour christ, though he was Humilis, yet is he not vilis, though humble, yet not base.
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As also this place enforceth to vs, mansuetus, he was meeke, there is humilitie: Rex tuus, thy king, there is sublimitie.
As also this place enforceth to us, Mansuetus, he was meek, there is humility: Rex Thy, thy King, there is sublimity.
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Rex tuus, thy king, there is the height of his estate: Mansuetus, meeke, there is the lowlinesse of his heart.Rex Thy, thy King, there is the height of his estate: Mansuetus, meek, there is the lowliness of his heart.
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And these two be two parts of this text: the height of his estate, and the lowlinesse of his heart.
And these two be two parts of this text: the height of his estate, and the lowliness of his heart.
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And the third part is betweene these two, and is the vse and application of both these vnto vs. Venit tibi, commeth to thee, saith our Sauiour speaking to the Church, the congregation of the faithfull.
And the third part is between these two, and is the use and application of both these unto us Venit tibi, comes to thee, Says our Saviour speaking to the Church, the congregation of the faithful.
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Say he is a king, that is his glorie: say he is meeke, that is his vertue:
Say he is a King, that is his glory: say he is meek, that is his virtue:
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but say as he saith here; that he is thy king, and cometh vnto thee meeke, and that is thy comfort.
but say as he Says Here; that he is thy King, and comes unto thee meek, and that is thy Comfort.
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Is he a king? then is he to be feated. Is he meeke? then is he to be loued.
Is he a King? then is he to be feated. Is he meek? then is he to be loved.
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Is he thy king & cometh vnto thee meeke? then is he to be reuerenced, that is, both to be feared and to be loued of thee. These be the parts: of these in their order.
Is he thy King & comes unto thee meek? then is he to be reverenced, that is, both to be feared and to be loved of thee. These be the parts: of these in their order.
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The first is the height of his estate; Rex tuus, thy king: but here me thinketh I misse a word not spoken of in my diuision. Ecce, Behold: behold thy king. It is true indeed:
The First is the height of his estate; Rex Thy, thy King: but Here me Thinketh I miss a word not spoken of in my division. Ecce, Behold: behold thy King. It is true indeed:
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but yet we did not forget it neither: for it belongeth to the height of his estate.
but yet we did not forget it neither: for it belongeth to the height of his estate.
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For as we see high states, great personages haue their gentlemen-vshers go before thē to make them way:
For as we see high states, great Personages have their gentlemen-ushers go before them to make them Way:
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so before Rex tuus, thy king, goeth Ecce, behold thy king cometh;
so before Rex Thy, thy King, Goes Ecce, behold thy King comes;
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to prepare way for this high estate in the harts of men, whither this king meaneth to come:
to prepare Way for this high estate in the hearts of men, whither this King means to come:
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so that this Ecce, in this place, as it is in most other places, is the gentleman vsher word, preparing way in the heart, for greater matter following.
so that this Ecce, in this place, as it is in most other places, is the gentleman usher word, preparing Way in the heart, for greater matter following.
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So that, as when so euer you see any gentleman-vsher, you know that he is some great personage that cometh next:
So that, as when so ever you see any Gentleman-usher, you know that he is Some great personage that comes next:
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so when so euer you see this word Ecce, Behold, you may be sure that it is some great matter that followeth next after it.
so when so ever you see this word Ecce, Behold, you may be sure that it is Some great matter that follows next After it.
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And as this Eccc, is a preparatiue word, so is it in this place a peaceable word.
And as this Eccc, is a preparative word, so is it in this place a peaceable word.
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For Behold in this place is as much as be bold: for he is not a traitor, but he is a king:
For Behold in this place is as much as be bold: for he is not a traitor, but he is a King:
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and not a strange king, who perhaps is now in league with thee, but may hereafter do thee a displeasure,
and not a strange King, who perhaps is now in league with thee, but may hereafter do thee a displeasure,
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if now he see where thou art weakest; but he is Rex tuus ô Sion, that will build vp the breaches of Sion,
if now he see where thou art Weakest; but he is Rex Thy o Sion, that will built up the Breaches of Sion,
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and repaire the decayed places of Hicrusalem: and repair the decayed places of Jerusalem:
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he it is that cometh, and therefore Ecce, Behold, that is, be bold to let him enter in.
he it is that comes, and Therefore Ecce, Behold, that is, be bold to let him enter in.
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Attollite portas, List vp the gates, saith Dauid in the Psal. & introibit rex gloriae, and the king of glorie shall come in: Attollite portas, List up the gates, Says David in the Psalm & introibit rex Glory, and the King of glory shall come in:
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Ecce, behold, saith our Sauior here in the Gospell, Behold, that is, be bold to lift vp the gates of thy heart:Ecce, behold, Says our Saviour Here in the Gospel, Behold, that is, be bold to lift up the gates of thy heart:
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venit rex tuus tibi: thy king cometh vnto thee: so that this Ecce, behold, hath a double office, outwardly and inwardly.venit rex Thy tibi: thy King comes unto thee: so that this Ecce, behold, hath a double office, outwardly and inwardly.
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Outwardly, to prepare the cares, which be the first gates, that Christ by the preaching of the word passeth thorough to come into our hearts:
Outwardly, to prepare the Cares, which be the First gates, that christ by the preaching of the word passes through to come into our hearts:
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and also it hath an office inwardly, and that againe is of two sorts:
and also it hath an office inwardly, and that again is of two sorts:
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to prepare the vnderstanding to know his greatnesse, that he may be reuerently receiucd, because he is a king:
to prepare the understanding to know his greatness, that he may be reverently receiucd, Because he is a King:
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and againe to prepare the will to be willing to acknowledge his kindnes, that he may be most louingly entertained and embraced,
and again to prepare the will to be willing to acknowledge his kindness, that he may be most lovingly entertained and embraced,
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because he is thy king, but so that as his kindnes in that he would be ours, saith, Behold, I do not dlsdaine:
Because he is thy King, but so that as his kindness in that he would be ours, Says, Behold, I do not dlsdaine:
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so his greatnesse, in that he is a king, saith, Behold, doe not you presume: Behold, his goodnesse saith he is thine, and therefore be bold:
so his greatness, in that he is a King, Says, Behold, do not you presume: Behold, his Goodness Says he is thine, and Therefore be bold:
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Behold, his greatnesse saith he is a king, and therefore be not too bold. Greatnesse and goodnesse begot this child of admiration, Ecce, Behold: Behold, thy king.
Behold, his greatness Says he is a King, and Therefore be not too bold. Greatness and Goodness begotten this child of admiration, Ecce, Behold: Behold, thy King.
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But now leauing these circumstances, let vs come to the substance of the text;
But now leaving these Circumstances, let us come to the substance of the text;
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wherein first we must consider what manner of king this is, and how it cometh to passe that he is ours.
wherein First we must Consider what manner of King this is, and how it comes to pass that he is ours.
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Iustine Martyr taxeth the Iewes as grosse headed, and earthly minded, for expounding all the promises of the Messias to be meant visibly and grosly of some great worldly Prince, mightie potentate,Justin Martyr Taxes the Iewes as gross headed, and earthly minded, for expounding all the promises of the Messias to be meant visibly and grossly of Some great worldly Prince, mighty potentate,
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or glorious captaine and warrior, who should subdue all natiōs, and bring them in subiection vnto the Iewes:
or glorious captain and warrior, who should subdue all Nations, and bring them in subjection unto the Iewes:
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when as the might, power and authoritie he vsed at his first comming was saith he NONLATINALPHABET, a secret vertue and power, not pompous, plausible,
when as the might, power and Authority he used At his First coming was Says he, a secret virtue and power, not pompous, plausible,
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or visible to the eyes of the world: and this he proueth to be paralleled before in the destruction of Amelech:
or visible to the eyes of the world: and this he Proves to be paralleled before in the destruction of Amalek:
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NONLATINALPHABET, for with a secret hand or might God fighteth against Amelech: spiritually Amelech is Satan. You may therefore vnderstand, that the secret vertue of God was in Christ crucified:
, for with a secret hand or might God fights against Amalek: spiritually Amalek is Satan. You may Therefore understand, that the secret virtue of God was in christ Crucified:
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whom the diuels do tremble at, and all principalities and powers in the world do feare.
whom the Devils do tremble At, and all principalities and Powers in the world do Fear.
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And this power of God in Christ, as without all shew of pompe it did, and doth worke the destruction of our enemies;
And this power of God in christ, as without all show of pomp it did, and does work the destruction of our enemies;
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so in like sort secretly and couertly doth it work our saluation by ruling vs inwardly, not with glorious shewes, but with his truth.
so in like sort secretly and covertly does it work our salvation by ruling us inwardly, not with glorious shows, but with his truth.
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There is indeed a specious and flourishing kind of gouernment ordained of God, which is regnum inter nos, the kingdome that is amongst vs:
There is indeed a specious and flourishing kind of government ordained of God, which is Kingdom inter nos, the Kingdom that is among us:
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but that whether it be ciuill authoritie is disclaimed by our Sauiour in the case of the two brethren:
but that whither it be civil Authority is disclaimed by our Saviour in the case of the two brothers:
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no not Iudex inter nos, not so much as a Iudge, much lesse Rex inter nos, a king among vs. Or else Ecclesiasticall, in his subiection to the high Priests authoritie is not stood vpon;
no not Judge inter nos, not so much as a Judge, much less Rex inter nos, a King among us Or Else Ecclesiastical, in his subjection to the high Priests Authority is not stood upon;
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and yet Rex, yet was he a King by the testimonie of the heathen, both wise men, vbi est ille, qui natus est rex Iudaeorum? where is he that is borne king of the Iewes? and mightie:
and yet Rex, yet was he a King by the testimony of the heathen, both wise men, vbi est Isle, qui Born est rex Jews? where is he that is born King of the Iewes? and mighty:
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Iesus of Nazareth the king of the Iewes. Iesus of Nazareth the King of the Iewes.
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This kingdome therfore being not in sight, must needs be that NONLATINALPHABET, that secret power, not regnum inter nos, but intra nos: not the kingdome that is amongst vs,
This Kingdom Therefore being not in sighed, must needs be that, that secret power, not Kingdom inter nos, but intra nos: not the Kingdom that is among us,
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but which is within vs. And this as it is, with lesse noise and shew, so is it with greater maiestie and power then that other.
but which is within us And this as it is, with less noise and show, so is it with greater majesty and power then that other.
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All the authoritie of the kings in the world, let them trie the vttermost they can do, either by threatnings or promises, loue or feare, cannot plucke one of these subiects from God,
All the Authority of the Kings in the world, let them try the uttermost they can do, either by threatenings or promises, love or Fear, cannot pluck one of these Subjects from God,
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or remoue a true Christian from Christ:
or remove a true Christian from christ:
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witnesse Ioseph in the prison, Ieremie in the dungeon, the three children in the fornace, Daniel in the Liōs denne;
witness Ioseph in the prison, Ieremie in the dungeon, the three children in the furnace, daniel in the Lions den;
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and all the Apostles, S. Iohn in wil, the rest in deed: & infinit Martyrs in the primitiue Church euen in death it self.
and all the Apostles, S. John in will, the rest in deed: & infinite Martyrs in the primitive Church even in death it self.
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T ertullian stādeth vpō this point against the heathen;TO ertullian Stands upon this point against the heathen;
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Iustin Martyr buildeth vpō this groūd against the Iewes, but S. Paule is verie maruellous in this case against all the world.Justin Martyr builds upon this ground against the Iewes, but S. Paul is very marvelous in this case against all the world.
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Rom. 8. 38. 39 For I am perswaded (saith he) that neither death, nor life, Rom. 8. 38. 39 For I am persuaded (Says he) that neither death, nor life,
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nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height,
nor Angels, nor principalities, nor Powers, nor things present, nor things to come, nor height,
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nor depth, nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord: nor depth, nor any other creature shall be able to separate us from the love of God which is in christ Iesus our Lord:
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Take the particulars and know the reasons, Rom. 14. 17. For the kingdome of God is not meat nor drinke,
Take the particulars and know the Reasons, Rom. 14. 17. For the Kingdom of God is not meat nor drink,
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but righteousnesse and peace and ioy in the holy Ghost; these be they that vphold the kingdome of Christ in vs, not meate and drinke:
but righteousness and peace and joy in the holy Ghost; these be they that uphold the Kingdom of christ in us, not meat and drink:
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for the Apostles rule is surely true:
for the Apostles Rule is surely true:
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meates for the bellie, and the bellie for the meats, but God shall destroy both it and them: Meats for the belly, and the belly for the Meats, but God shall destroy both it and them:
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howbeit, the kingdome of God, and the good that there is neuer shal decay. Indeed all other kingdomes without, besides, or contrarie to Christ;
howbeit, the Kingdom of God, and the good that there is never shall decay. Indeed all other kingdoms without, beside, or contrary to christ;
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take away these things from them, let them haue no meate and drinke, and they will soone come to nothing:
take away these things from them, let them have no meat and drink, and they will soon come to nothing:
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but the kingdome of God, when all meate, all men, all the world, and all the kingdomes in the world, are ouerthrowne and consumed,
but the Kingdom of God, when all meat, all men, all the world, and all the kingdoms in the world, Are overthrown and consumed,
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then shall it flourish in the perfect beautie:
then shall it flourish in the perfect beauty:
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for righteousnes, peace, ioy in the holy Ghost, and such like spirituall fruites of the kingdome of Christ, they be NONLATINALPHABET as Iustine Martyr speaketh.
for righteousness, peace, joy in the holy Ghost, and such like spiritual fruits of the Kingdom of christ, they be as Justin Martyr speaks.
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This then is the first point in this king to be considered, the manner of his kingdome.
This then is the First point in this King to be considered, the manner of his Kingdom.
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Hereunto are to be added three other:
Hereunto Are to be added three other:
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to the manner of the kingdom, the nature of his subiects, the coronation of the king, the glorie of all, both of king, kingdome,
to the manner of the Kingdom, the nature of his Subjects, the coronation of the King, the glory of all, both of King, Kingdom,
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and subiects, is to be annexed.
and Subjects, is to be annexed.
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For the nature of the subiects, vnderstand that the two kinds of kingdomes, internos, and intranos, haue two kinds of subiects, deliuered vnder two similitudes, of two kind of sonnes in two promises vnto the patriarkes.
For the nature of the Subjects, understand that the two Kinds of kingdoms, internos, and intranos, have two Kinds of Subjects, Delivered under two Similitudes, of two kind of Sons in two promises unto the Patriarchs.
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The one similitude resembling one kind of sonnes or subiects is deliuered in that promise, as the dust of the earth:
The one similitude resembling one kind of Sons or Subjects is Delivered in that promise, as the dust of the earth:
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Gen. 13. 16. 1. Sam. 13. 5. NONLATINALPHABET, as the sand on the sea which is innumerable. Gen. 13. 16. 1. Sam. 13. 5., as the sand on the sea which is innumerable.
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The sand on the sea side saith Iustine Martyr, as it is innumerable, so is it vnprofitable and vnfruitfull too, for no fruite groweth theron:
The sand on the sea side Says Justin Martyr, as it is innumerable, so is it unprofitable and unfruitful too, for no fruit grows theron:
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this innumerable & vnprofitable seed of Abraham, was the children of Abraham according to the flesh:
this innumerable & unprofitable seed of Abraham, was the children of Abraham according to the Flesh:
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of this seed the Pharises were, and bragged thereof to our Sauiour Christ, We are the seed of Abraham, Abraham is our father.
of this seed the Pharisees were, and bragged thereof to our Saviour christ, We Are the seed of Abraham, Abraham is our father.
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Ioh. 8. 39. Another kinde of subiects, children and seed of Abraham, are deliuered in another promise, vnder another similitude, and in another place:John 8. 39. another kind of Subjects, children and seed of Abraham, Are Delivered in Another promise, under Another similitude, and in Another place:
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sicut stellae coeli: Gen. 26. 4. and in the 15. of Genes. he willeth Abraham to looke vp to heauen, sicut Star coeli: Gen. 26. 4. and in the 15. of Genesis. he wills Abraham to look up to heaven,
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and to tell the starres if he could, and saith: sic erit semen tuum. And these are the seed, children, and subiects which our Sauior Christ himselfe speaketh of,and to tell the Stars if he could, and Says: sic erit semen tuum. And these Are the seed, children, and Subjects which our Saviour christ himself speaks of,
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when he reiecteth the Pharises as the bastard brood of Abraham: If you were the sonnes of Abraham, you would do the worke of Abraham:
when he rejects the Pharisees as the bastard brood of Abraham: If you were the Sons of Abraham, you would do the work of Abraham:
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Ioh. 8. 39. 40. 41. Stellae coeli, the starres of heauen saith the promise: the sonnes or citizens of heauen saith the practise. John 8. 39. 40. 41. Star coeli, the Stars of heaven Says the promise: the Sons or Citizens of heaven Says the practice.
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Nostra conuersatio est in coelis, Our conuersation is in heauen, saith S. Paule Phil. 3. 20. These be the attendants,Nostra conversation est in Coelis, Our Conversation is in heaven, Says S. Paul Philip 3. 20. These be the attendants,
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and this is the attendance that this king requireth: not the dust of the earth, for they were the Pharises:
and this is the attendance that this King requires: not the dust of the earth, for they were the Pharisees:
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but the stars of heauen, for they be the faithfull; and yet both the seed of Abraham.
but the Stars of heaven, for they be the faithful; and yet both the seed of Abraham.
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The next point that cometh in and offereth it selfe to be considered in this place, is the coronation of this great king:
The next point that comes in and Offereth it self to be considered in this place, is the coronation of this great King:
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wherein a principall matter (as you know in euerie coronation it is materiall) is, vnctio, the annointing of the king:
wherein a principal matter (as you know in every coronation it is material) is, Unction, the anointing of the King:
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this annointing is described vnto vs in the 45. Psalme, verse 7. first in the author and act of annointing:
this anointing is described unto us in the 45. Psalm, verse 7. First in the author and act of anointing:
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because God euen thy God hath annointed thee: and secondly in the qualitie of the oile; with the oile of gladnesse: Because God even thy God hath anointed thee: and secondly in the quality of the oil; with the oil of gladness:
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and thirdly in the quantitie thereof:
and Thirdly in the quantity thereof:
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aboue thy fellowes. In all which points is pointed out vnto vs nothing else but the spirituall annointing of Christ with grace, which is there called the oile of gladnesse:above thy Fellows. In all which points is pointed out unto us nothing Else but the spiritual anointing of christ with grace, which is there called the oil of gladness:
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and that the oile of gladnes is grace, and signifieth grace in that place, it is plaine by the effect which is set downe in the first wordes of that verse, to be the loue of righteousnesse, and hatred of wickednesse;
and that the oil of gladness is grace, and signifies grace in that place, it is plain by the Effect which is Set down in the First words of that verse, to be the love of righteousness, and hatred of wickedness;
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and all this is the worke of grace.
and all this is the work of grace.
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And that Christ was and is annointed with this spirituall oile, the speciall grace of God, that is plaine both by his conception, Luke 1. 35. The holy Ghost shall come vpon thee,
And that christ was and is anointed with this spiritual oil, the special grace of God, that is plain both by his conception, Lycia 1. 35. The holy Ghost shall come upon thee,
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and the power of the most highest shall ouershadow thee: and the power of the most highest shall overshadow thee:
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and also by his life, Luk. 2. 40. And the child grew, and waxed strong in spirit,
and also by his life, Luk. 2. 40. And the child grew, and waxed strong in Spirit,
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and was filled with wisedome, and the grace of God was with him. and was filled with Wisdom, and the grace of God was with him.
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And further that hee was annointed with spirituall oile, the speciall grace of God aboue his fellowes, that is easily declared in three points.
And further that he was anointed with spiritual oil, the special grace of God above his Fellows, that is Easily declared in three points.
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The first grace of God, that Christ had aboue all his fellowes, all the children of God, is gratia capitis, he hath grace to be the head, whereof the whole Church is the bodie:
The First grace of God, that christ had above all his Fellows, all the children of God, is Gratia capitis, he hath grace to be the head, whereof the Whole Church is the body:
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Ephes. 5. 23. Col. 2. 19. The second grace th•t Christ hath aboue all his fellowes, is gratia originalis tustitiae, the grace of originall righteousnes:Ephesians 5. 23. Col. 2. 19. The second grace th•t christ hath above all his Fellows, is Gratia originalis tustitiae, the grace of original righteousness:
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we all are conceiued and borne in originall sinne, but he without sinne, in originall holinesse and righteousnesse;
we all Are conceived and born in original sin, but he without sin, in original holiness and righteousness;
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and therefore he is called in the first of S. Luke NONLATINALPHABET, that holy thing which shall be borne of thee, borne holy,
and Therefore he is called in the First of S. Lycia, that holy thing which shall be born of thee, born holy,
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and doth liue holy for euer: in which sence he is called by Dauid: Deus iustitiae, the God of righteousnesse:
and does live holy for ever: in which sense he is called by David: Deus iustitiae, the God of righteousness:
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& of Paule is he said to be, Homo iustitiae, 1. Cor. 1. 30. who of God is made vnto vs wisdom, righteousnesse, and sanctification and redemption.
& of Paul is he said to be, Homo iustitiae, 1. Cor. 1. 30. who of God is made unto us Wisdom, righteousness, and sanctification and redemption.
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The third wherein Christ surpasseth all his fellowes, all Christians, who through his grace are made also the children of God, is gratia hypostaticae vnionis, the grace of his hypostaticall vnion, whereby God and man are made one Christ, hauing vnited in one person the two in some respect, otherwise contrarie natures of the Godhead and the manhood.
The third wherein christ Surpasses all his Fellows, all Christians, who through his grace Are made also the children of God, is Gratia hypostaticae vnionis, the grace of his hypostatical Union, whereby God and man Are made one christ, having united in one person the two in Some respect, otherwise contrary nature's of the Godhead and the manhood.
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Phil. 2. 6. 7. Gratiâ capitis, in the grace of the head, gratiâ originalis iustitiae, in the grace of originall iustice,Philip 2. 6. 7. Gratiâ capitis, in the grace of the head, gratiâ originalis iustitiae, in the grace of original Justice,
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and gratiâ hypostaticae vnionis, in the grace of hypostaticall vnion: in these three annointings, in these three graces, Christ excelleth all Christians;
and gratiâ hypostaticae vnionis, in the grace of hypostatical Union: in these three anointings, in these three graces, christ excels all Christians;
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and all kings, Christians and others.
and all Kings, Christians and Others.
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And the reuersion of these three graces, and the ouerplus of these three ointments of Christ addeth or implieth three essentiall points in the office of all kings.
And the reversion of these three graces, and the overplus of these three ointments of christ adds or Implies three essential points in the office of all Kings.
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First as Christ is the head of the Church, so vnder God the king is supreme head of his kingdome in all causes.
First as christ is the head of the Church, so under God the King is supreme head of his Kingdom in all Causes.
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Secondly, as Christ hath originall iustice, so all the offices of iustice, all the ministers of iustice,
Secondly, as christ hath original Justice, so all the Offices of Justice, all the Ministers of Justice,
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and all the acts of iustice in the whole realme, be originally in the king, and come originally from the king.
and all the acts of Justice in the Whole realm, be originally in the King, and come originally from the King.
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Thirdly, as in the person of Christ both the natures be vnited:
Thirdly, as in the person of christ both the nature's be united:
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so in the office of the king both estates be combined, and he himselfe being the Lieutenant of God in his office,
so in the office of the King both estates be combined, and he himself being the Lieutenant of God in his office,
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after a sort may iustly be said to be ioyned vnto God. The second thing that is done at the coronation of this king, is the proclamation, or title proclaimed:
After a sort may justly be said to be joined unto God. The second thing that is done At the coronation of this King, is the proclamation, or title proclaimed:
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and that is not Rex Franciae, the king of France, nor Rex Asiae, the king of Asia,
and that is not Rex Franciae, the King of France, nor Rex Asia, the King of Asia,
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nor Rex terrae, the king of the whole earth: but Rex magnus super omnes Deos, a great king aboue all Gods:
nor Rex terrae, the King of the Whole earth: but Rex magnus super omnes Gods, a great King above all God's:
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Psal. 95. 3. Rex regum, Dominus dominantium, that is blessed and Prince onely king of kings,
Psalm 95. 3. Rex regum, Dominus Dominant, that is blessed and Prince only King of Kings,
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and Lord of Lords. 1. Tim. 6. 15. Nay, when he is crowned, the trumpets of heauen,and Lord of lords. 1. Tim. 6. 15. Nay, when he is crowned, the trumpets of heaven,
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nay the Angels of God, nay the Spirit of God giueth him this title, Rex gloriae, the king of glorie, and Dominus exercituum, the Lord of hosts:
nay the Angels of God, nay the Spirit of God gives him this title, Rex Glory, the King of glory, and Dominus Exercituum, the Lord of hosts:
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Psal. 25. There be two gifts of God which in a summe or in an epitome do set downe vnto vs all God his gifts:Psalm 25. There be two Gifts of God which in a sum or in an epitome do Set down unto us all God his Gifts:
np1 crd a-acp vbb crd n2 pp-f np1 r-crq p-acp dt n1 cc p-acp dt n1 vdb vvi a-acp p-acp pno12 d n1 po31 n2:
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the one is the gift of God his grace, the other of his glorie.
the one is the gift of God his grace, the other of his glory.
dt pi vbz dt n1 pp-f np1 po31 n1, dt n-jn pp-f po31 n1.
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779
Grace is present at the coronation of Christ our king, but glory is the crown it selfe which lasteth for euer.
Grace is present At the coronation of christ our King, but glory is the crown it self which lasteth for ever.
n1 vbz j p-acp dt n1 pp-f np1 po12 n1, cc-acp n1 vbz dt n1 pn31 n1 q-crq vvz p-acp av.
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780
Now if anie desire to know this and to see this, he desireth an excellent thing:
Now if any desire to know this and to see this, he Desires an excellent thing:
av cs d n1 pc-acp vvi d cc pc-acp vvi d, pns31 vvz dt j n1:
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781
but let him not be too busie for seare his eyes be dazled, & for feare of presumption, and so of confusion.
but let him not be too busy for sear his eyes be dazzled, & for Fear of presumption, and so of confusion.
cc-acp vvb pno31 xx vbi av j c-acp vvi po31 n2 vbb vvn, cc p-acp n1 pp-f n1, cc av pp-f n1.
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782
One there is that seemeth to set downe twelue things or marks whereby the greatnesse of the glorie of the Saints in some sort may be vnderstood,
One there is that seems to Set down twelue things or marks whereby the greatness of the glory of the Saints in Some sort may be understood,
pi a-acp vbz cst vvz pc-acp vvi a-acp crd n2 cc n2 c-crq dt n1 pp-f dt n1 pp-f dt n2 p-acp d n1 vmb vbi vvn,
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783
but we will acknowledge our owne weakenesse, shallownes and vnworthinesse, and not seeke to be wiser,
but we will acknowledge our own weakness, shallowness and unworthiness, and not seek to be Wiser,
cc-acp pns12 vmb vvi po12 d n1, n1 cc n1, cc xx vvi pc-acp vbi jc,
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or seeme to see more then the Apostle Paule (though caught vp into the third heauen) could euer attaine vnto:
or seem to see more then the Apostle Paul (though caught up into the third heaven) could ever attain unto:
cc vvb pc-acp vvi av-dc cs dt n1 np1 (cs vvn a-acp p-acp dt ord n1) vmd av vvi p-acp:
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785
for he confesseth, the things which eye hath not seene, neither eare hath heard, neither came into mans hart, are, which God hath prepared for them that loue him.
for he Confesses, the things which eye hath not seen, neither ear hath herd, neither Come into men heart, Are, which God hath prepared for them that love him.
c-acp pns31 vvz, dt n2 r-crq n1 vhz xx vvn, dx n1 vhz vvn, av-dx vvd p-acp ng1 n1, vbr, r-crq np1 vhz vvn p-acp pno32 cst n1 pno31.
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And if for all them that loue him these incomparable good things be prepared, then how much more for his owne only begotten Son, in whom he is well pleased, be these infinite, incomprehensible, glorious, good things, not prepared onely, but also powred out vpon:
And if for all them that love him these incomparable good things be prepared, then how much more for his own only begotten Son, in whom he is well pleased, be these infinite, incomprehensible, glorious, good things, not prepared only, but also poured out upon:
cc cs p-acp d pno32 cst vvb pno31 d j j n2 vbb vvn, av c-crq av-d av-dc p-acp po31 d av-j vvn n1, p-acp ro-crq pns31 vbz av vvn, vbb d j, j, j, j n2, xx vvn av-j, cc-acp av vvn av p-acp:
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and this in generall, though what they be, our shallow braine and weake capacity cannot comprehend, is the crowne of glorie fitted to the king of glorie,
and this in general, though what they be, our shallow brain and weak capacity cannot comprehend, is the crown of glory fitted to the King of glory,
cc d p-acp n1, cs r-crq pns32 vbb, po12 j n1 cc j n1 vmbx vvi, vbz dt n1 pp-f n1 vvn p-acp dt n1 pp-f n1,
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and by him bestowed likewise vpon the vessels of gloric.
and by him bestowed likewise upon the vessels of gloric.
cc p-acp pno31 vvd av p-acp dt n2 pp-f n1.
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789
Iustine Martyr, rather telling what it is not then what it is, in fower priuatiue words, doth,Justin Martyr, rather telling what it is not then what it is, in fower privative words, does,
np1 n1, av-c vvg r-crq pn31 vbz xx av r-crq pn31 vbz, p-acp crd j n2, vdz,
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790
as neare as another, set out this crowne of glorie, NONLATINALPHABET, the first depriueth vs of passion, the scond of corruption, the third of sorow, & the fourth of mortalitie.
as near as Another, Set out this crown of glory,, the First depriveth us of passion, the scond of corruption, the third of sorrow, & the fourth of mortality.
c-acp av-j c-acp j-jn, vvd av d n1 pp-f n1,, dt ord vvz pno12 pp-f n1, dt vvb pp-f n1, dt ord pp-f n1, cc dt ord pp-f n1.
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791
For this letter NONLATINALPHABET, is NONLATINALPHABET, a priuatiue in euery one of these words, but yet a priuatiue of our priuations, which is an excellent infinite good thing, we being infinite euill and corrupt, to be depriued of all our priuations,
For this Letter, is, a privative in every one of these words, but yet a privative of our privations, which is an excellent infinite good thing, we being infinite evil and corrupt, to be deprived of all our privations,
p-acp d n1, vbz, dt j p-acp d crd pp-f d n2, cc-acp av dt j pp-f po12 n2, r-crq vbz dt j j j n1, pns12 vbg j j-jn cc j, pc-acp vbi vvn pp-f d po12 n2,
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and to be refined from all our corruption, is an vnualuable benefite and blessing of almighty God:
and to be refined from all our corruption, is an unvaluable benefit and blessing of almighty God:
cc pc-acp vbi vvn p-acp d po12 n1, vbz dt j n1 cc n1 pp-f j-jn np1:
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793
and not onely this our euill shall be taken from vs, but also this, his goods shall be bestowed and conferred vpon vs:
and not only this our evil shall be taken from us, but also this, his goods shall be bestowed and conferred upon us:
cc xx av-j d po12 j-jn vmb vbi vvn p-acp pno12, cc-acp av d, po31 n2-j vmb vbi vvn cc vvn p-acp pno12:
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and this is that, that inferreth the next point, in the next word: Tuus, thine: that appropriateth this king vnto vs, to euerie one in particular: Rex tuus: thy king:
and this is that, that infers the next point, in the next word: Thy, thine: that appropriateth this King unto us, to every one in particular: Rex Thy: thy King:
cc d vbz d, cst vvz dt ord n1, p-acp dt ord n1: fw-la, png21: cst vvz d n1 p-acp pno12, p-acp d pi p-acp j: fw-la fw-la: po21 n1:
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for what was said to Sion, as to the whole Church, that is said to euery citizen of Sion, euery member of the Church in particular.
for what was said to Sion, as to the Whole Church, that is said to every citizen of Sion, every member of the Church in particular.
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Eccerex tuus: Behold thy king. We are his, and therfore he is ours: he our God, we his creatures;Eccerex Thy: Behold thy King. We Are his, and Therefore he is ours: he our God, we his creatures;
fw-la fw-la: vvb po21 n1. pns12 vbr po31, cc av pns31 vbz png12: pns31 po12 n1, pns12 po31 n2;
(19) part (DIV2)
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he our redeemer, we his redeemed; he our Lord, we his seruants; he our king, we his subiects.
he our redeemer, we his redeemed; he our Lord, we his Servants; he our King, we his Subjects.
pns31 po12 n1, pns12 po31 vvn; pns31 po12 n1, pns12 po31 n2; pns31 po12 n1, pns12 po31 n2-jn.
(19) part (DIV2)
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798
Quod sumus, that we are, we are of him: Quod sumus filij, in that we are sonnes, we are it in him.Quod sumus, that we Are, we Are of him: Quod sumus filij, in that we Are Sons, we Are it in him.
fw-la fw-la, cst pns12 vbr, pns12 vbr pp-f pno31: fw-la fw-la fw-la, p-acp cst pns12 vbr n2, pns12 vbr pn31 p-acp pno31.
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If thou hast anie grace it is his gift; if thou hast any goodnesse, it is his grace.
If thou hast any grace it is his gift; if thou hast any Goodness, it is his grace.
cs pns21 vh2 d n1 pn31 vbz po31 n1; cs pns21 vh2 d n1, pn31 vbz po31 n1.
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800
Nam de plenitudine eius omnes bibimus, for of his fulnesse we all haue drunke.Nam de Plenitude eius omnes bibimus, for of his fullness we all have drunk.
fw-la fw-mi fw-la fw-la fw-la fw-la, p-acp pp-f po31 n1 pns12 d vhb vvn.
(19) part (DIV2)
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801
What then? is his fulnes euer a whit the emptier because all haue drunke thereof? not at all:
What then? is his fullness ever a whit the emptier Because all have drunk thereof? not At all:
q-crq av? vbz po31 n1 av dt n1 dt jc p-acp d vhb vvn av? xx p-acp d:
(19) part (DIV2)
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802
for in him is plenitudo sontis, the fulnesse of the fountain, in vs there is plenitudo v•sis, the fulnesse of a vessell:
for in him is plenitudo sontis, the fullness of the fountain, in us there is plenitudo v•sis, the fullness of a vessel:
c-acp p-acp pno31 vbz fw-la fw-la, dt n1 pp-f dt n1, p-acp pno12 pc-acp vbz fw-la fw-la, dt n1 pp-f dt n1:
(19) part (DIV2)
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and therefore according as in other, nay infinitely aboue the nature and excellencie of all other fountains:
and Therefore according as in other, nay infinitely above the nature and excellency of all other fountains:
cc av vvg a-acp p-acp j-jn, uh-x av-j p-acp dt n1 cc n1 pp-f d j-jn n2:
(19) part (DIV2)
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804
though all the vessels be filled with grace from the fountaine, yet is the fountaine of grace neuer a whit the emptier.
though all the vessels be filled with grace from the fountain, yet is the fountain of grace never a whit the emptier.
cs d dt n2 vbb vvn p-acp n1 p-acp dt n1, av vbz dt n1 pp-f n1 av-x dt n1 dt jc.
(19) part (DIV2)
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805
Thus hast thou possession in him, and yet he full of power in himselfe notwithstanding:
Thus hast thou possession in him, and yet he full of power in himself notwithstanding:
av vh2 pns21 n1 p-acp pno31, cc av pns31 j pp-f n1 p-acp px31 a-acp:
(19) part (DIV2)
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806
thus hath he bestowed a benefite vpon thee in that he is thine, and thou doest owe a dutie vnto him, in that he is thy king, which requireth thy obedience,
thus hath he bestowed a benefit upon thee in that he is thine, and thou dost owe a duty unto him, in that he is thy King, which requires thy Obedience,
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and that in such sort as he is thy king.
and that in such sort as he is thy King.
cc cst p-acp d n1 c-acp pns31 vbz po21 n1.
(19) part (DIV2)
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808
To him that is the king of our countrey, we must do such seruice as our countrey lawes commaund vs:
To him that is the King of our country, we must do such service as our country laws command us:
p-acp pno31 cst vbz dt n1 pp-f po12 n1, pns12 vmb vdi d n1 p-acp po12 n1 n2 vvb pno12:
(19) part (DIV2)
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809
to him that is our spirituall king, we owe spirituall obedience:
to him that is our spiritual King, we owe spiritual Obedience:
p-acp pno31 cst vbz po12 j n1, pns12 vvb j n1:
(19) part (DIV2)
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810
and to him that is our heauenly king, we must performe that d•tie that is required of all those that shall be made citizens of the kingdome of heauen:
and to him that is our heavenly King, we must perform that d•tie that is required of all those that shall be made Citizens of the Kingdom of heaven:
cc p-acp pno31 cst vbz po12 j n1, pns12 vmb vvi d n1 cst vbz vvn pp-f d d cst vmb vbi vvn n2 pp-f dt n1 pp-f n1:
(19) part (DIV2)
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that is, inwardly to serue God in spirit and in truth. Yea but he speaketh but to Sion onely, Tell the daughter Sion, Behold, thy king;
that is, inwardly to serve God in Spirit and in truth. Yea but he speaks but to Sion only, Tell the daughter Sion, Behold, thy King;
cst vbz, av-j pc-acp vvi np1 p-acp n1 cc p-acp n1. uh cc-acp pns31 vvz p-acp p-acp np1 av-j, vvb dt n1 np1, vvb, po21 n1;
(19) part (DIV2)
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812
and therefore it seemeth that none but the Iewes had this interest in him.
and Therefore it seems that none but the Iewes had this Interest in him.
cc av pn31 vvz d pix cc-acp dt np2 vhd d n1 p-acp pno31.
(19) part (DIV2)
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813
Yea but this title was written ouer his head at his death, Iesus of Nazareth king of the Iewes, in three languages.
Yea but this title was written over his head At his death, Iesus of Nazareth King of the Iewes, in three languages.
uh p-acp d n1 vbds vvn p-acp po31 n1 p-acp po31 n1, np1 pp-f np1 n1 pp-f dt np2, p-acp crd n2.
(19) part (DIV2)
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Hebrew, Greeke and Latine, to signifie, that as well Grecians, and Romaines, or anie nation else that trusteth in his name, haue this interest in him as well as the Iewes, that he will be th•ir king:
Hebrew, Greek and Latin, to signify, that as well Greeks, and Romans, or any Nation Else that Trusteth in his name, have this Interest in him as well as the Iewes, that he will be th•ir King:
njp, jp cc jp, pc-acp vvi, cst c-acp av njp2, cc njp2, cc d n1 av cst vvz p-acp po31 n1, vhb d n1 p-acp pno31 a-acp av c-acp dt np2, cst pns31 vmb vbi j n1:
(19) part (DIV2)
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815
For he is not a Iewe that is one outward, neither is that circumcision that is outwardly in the flesh, For he is not a Iewe that is one outward, neither is that circumcision that is outwardly in the Flesh,
c-acp pns31 vbz xx dt np1 cst vbz pi j, av-dx vbz d n1 cst vbz av-j p-acp dt n1,
(19) part (DIV2)
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816
but he is a Iew that is one within, and that is circumcision that is inwardly in the heart, as the Apostle Paule witnesseth. but he is a Iew that is one within, and that is circumcision that is inwardly in the heart, as the Apostle Paul Witnesseth.
cc-acp pns31 vbz dt np1 cst vbz pi p-acp, cc cst vbz n1 cst vbz av-j p-acp dt n1, p-acp dt n1 np1 vvz.
(19) part (DIV2)
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Yea, but how could any haue this interest in him seeing he is God? To this a certaine auncient diuine answereth, that, fuit in eo sublimit as diuina, cum infirmitate humana, diuine excellencie, with humane infirmitie:
Yea, but how could any have this Interest in him seeing he is God? To this a certain ancient divine Answers, that, fuit in eo sublimit as Divine, cum Infirmity Humana, divine excellency, with humane infirmity:
uh, cc-acp q-crq vmd d vhb d n1 p-acp pno31 vvg pns31 vbz np1? p-acp d dt j j-jn j-jn vvz, cst, fw-la p-acp fw-la n1 p-acp fw-la, fw-la vvb fw-la, j-jn n1, p-acp j n1:
(19) part (DIV2)
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818
he is Rex, the king, in that he is the great God: he is tuus, thine, in that he was made weake man.
he is Rex, the King, in that he is the great God: he is Thy, thine, in that he was made weak man.
pns31 vbz np1, dt n1, p-acp cst pns31 vbz dt j np1: pns31 vbz fw-la, png21, p-acp cst pns31 vbds vvn j n1.
(19) part (DIV2)
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819
Whereby we may see, that we may prepare the way to the next point, how farre Christ humbled himselfe, that he might be ours.
Whereby we may see, that we may prepare the Way to the next point, how Far christ humbled himself, that he might be ours.
c-crq pns12 vmb vvi, cst pns12 vmb vvi dt n1 p-acp dt ord n1, c-crq av-j np1 vvn px31, cst pns31 vmd vbi png12.
(19) part (DIV2)
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820
Belowe the nature of God is the nature of Angels, belowe the nature of Angels is the nature of man, below the nature of man is the punishment due to mans nature peruerted and depraued.
Below the nature of God is the nature of Angels, below the nature of Angels is the nature of man, below the nature of man is the punishment due to men nature perverted and depraved.
p-acp dt n1 pp-f np1 vbz dt n1 pp-f n2, p-acp dt n1 pp-f n2 vbz dt n1 pp-f n1, p-acp dt n1 pp-f n1 vbz dt n1 j-jn p-acp ng1 n1 vvn cc j-vvn.
(19) part (DIV2)
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First therefore Christ humbled himselfe below himselfe, below his diuine nature, in that he was made lesse then himself:
First Therefore christ humbled himself below himself, below his divine nature, in that he was made less then himself:
np1 av np1 vvd px31 p-acp px31, p-acp po31 j-jn n1, p-acp cst pns31 vbds vvn av-dc cs px31:
(19) part (DIV2)
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Phil. 2. againe he humbled himself below the Angels in that he could suffer, which the Angels can not:Philip 2. again he humbled himself below the Angels in that he could suffer, which the Angels can not:
np1 crd av pns31 vvd px31 p-acp dt n2 p-acp cst pns31 vmd vvi, r-crq dt n2 vmb xx:
(19) part (DIV2)
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and therefore it is said in another place, Minuisti cum pauso minus Angelis: Thou hast made him a litle lower then the Angels.
and Therefore it is said in Another place, Minuisti cum pauso minus Angels: Thou hast made him a little lower then the Angels.
cc av pn31 vbz vvn p-acp j-jn n1, fw-la fw-la fw-la fw-la np1: pns21 vh2 vvn pno31 dt av-j jc cs dt n2.
(19) part (DIV2)
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824
Thirdly he descended lower then the nature of man, in that he was a reproach among men, vermis sum & non homo, I am a worme and not a man:
Thirdly he descended lower then the nature of man, in that he was a reproach among men, vermis sum & non homo, I am a worm and not a man:
ord pns31 vvd av-jc cs dt n1 pp-f n1, p-acp cst pns31 vbds dt n1 p-acp n2, fw-fr n1 cc fw-la fw-la, pns11 vbm dt n1 cc xx dt n1:
(19) part (DIV2)
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Esa. 53. 2. Non est ei species neque decor: He hath neither forme nor beauty. Fourthly he humbled him selfe euen vnto punishment.Isaiah 53. 2. Non est ei species neque decor: He hath neither Form nor beauty. Fourthly he humbled him self even unto punishment.
np1 crd crd fw-fr fw-fr fw-la n2 fw-la fw-la: pns31 vhz dx n1 ccx n1. ord pns31 vvd pno31 n1 av-j p-acp n1.
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Now there be three degrees of punishmēts:
Now there be three Degrees of punishments:
av a-acp vbb crd n2 pp-f n2:
(19) part (DIV2)
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there is poena valdè ignominiosa, a verie shamefull death, as that of hanging, which belongeth to malefactors, there is poena valdè laboriosa, a verie painfull death,
there is poena valdè ignominiosa, a very shameful death, as that of hanging, which belongeth to malefactors, there is poena valdè Laboriosa, a very painful death,
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(19) part (DIV2)
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as to be fleyed, as was S. Bartholomew, or to be broiled, as was S. Laurence: and there is poena, a punishment, that is both these, both verie shamefull and verie painfull,
as to be flay, as was S. Bartholomew, or to be broiled, as was S. Laurence: and there is poena, a punishment, that is both these, both very shameful and very painful,
c-acp pc-acp vbi vvi, c-acp vbds np1 np1, cc pc-acp vbi vvn, c-acp vbds np1 np1: cc pc-acp vbz fw-la, dt n1, cst vbz d d, av-d av j cc j j,
(19) part (DIV2)
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and this is the death of the crosse, both shamefull as being the death of theeues, painfull as tormented in the most neruous and sensatiue partes.
and this is the death of the cross, both shameful as being the death of thieves, painful as tormented in the most nervous and sensatiue parts.
cc d vbz dt n1 pp-f dt n1, d j p-acp vbg dt n1 pp-f n2, j c-acp vvn p-acp dt av-ds j cc j n2.
(19) part (DIV2)
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830
Wilt thou now trie thy state in him, and see his estate in him selfe:
Wilt thou now try thy state in him, and see his estate in him self:
vm2 pns21 av vvi po21 n1 p-acp pno31, cc vvi po31 n1 p-acp pno31 n1:
(19) part (DIV2)
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then must thou ascend vnto him by the same steppes or degrees by the which he hath descended vnto thee;
then must thou ascend unto him by the same steps or Degrees by the which he hath descended unto thee;
av vmb pns21 vvi p-acp pno31 p-acp dt d n2 cc n2 p-acp dt r-crq pns31 vhz vvn p-acp pno21;
(19) part (DIV2)
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he is thy punishmēt remoued because he bare the punishment due vnto thee; he is thy man, in that he was made man for thee;
he is thy punishment removed Because he bore the punishment due unto thee; he is thy man, in that he was made man for thee;
pns31 vbz po21 n1 vvn c-acp pns31 vvd dt n1 j-jn p-acp pno21; pns31 vbz po21 n1, p-acp cst pns31 vbds vvn n1 p-acp pno21;
(19) part (DIV2)
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833
he is thy Angell, in that he is the messenger of God for thy saluation; he is thy God, in that he made thee;
he is thy Angel, in that he is the Messenger of God for thy salvation; he is thy God, in that he made thee;
pns31 vbz po21 n1, p-acp cst pns31 vbz dt n1 pp-f np1 p-acp po21 n1; pns31 vbz po21 n1, p-acp cst pns31 vvd pno21;
(19) part (DIV2)
57
Image 6
834
he is thy king, in that he is thy God: thy punishment, thy man, thy Angell, thy God, thy king.
he is thy King, in that he is thy God: thy punishment, thy man, thy Angel, thy God, thy King.
pns31 vbz po21 n1, p-acp cst pns31 vbz po21 n1: po21 n1, po21 n1, po21 n1, po21 n1, po21 n1.
(19) part (DIV2)
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Image 6
835
Thy punishment, to free thee from paine, thy man to shield thee from shame, thy Angell to bring thee vnto God, thy God to guide thee with his grace, thy king to giue thee of his glorie.
Thy punishment, to free thee from pain, thy man to shield thee from shame, thy Angel to bring thee unto God, thy God to guide thee with his grace, thy King to give thee of his glory.
po21 n1, pc-acp vvi pno21 p-acp n1, po21 n1 pc-acp vvi pno21 p-acp n1, po21 n1 pc-acp vvi pno21 p-acp np1, po21 n1 pc-acp vvi pno21 p-acp po31 n1, po21 n1 pc-acp vvi pno21 pp-f po31 n1.
(19) part (DIV2)
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Image 6
836
And thus much of the first point, which is the height of his estate; now followeth the second, which is the lowlinesse of his heart.
And thus much of the First point, which is the height of his estate; now follows the second, which is the lowliness of his heart.
cc av d pp-f dt ord n1, r-crq vbz dt n1 pp-f po31 n1; av vvz dt ord, r-crq vbz dt n1 pp-f po31 n1.
(19) part (DIV2)
57
Image 6
837
Mansuetus, meeke. This is the verie receptacle and vessell whereinto God vseth to powre all his graces:Mansuetus, meek. This is the very receptacle and vessel whereinto God uses to pour all his graces:
np1, j. d vbz dt j n1 cc n1 c-crq np1 vvz pc-acp vvi d po31 n2:
(20) part (DIV2)
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Image 6
838
Humilibus dat gratiam, God giueth grace to the humble: Humilibus that gratiam, God gives grace to the humble:
np1 cst fw-la, np1 vvz n1 p-acp dt j:
(20) part (DIV2)
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Image 6
839
Iam. 4. Sicut enim aqua ad loca ima, ita gratia ad corda humilia currit, saith S. Augustine, as the water runneth to the lower places,Iam. 4. Sicut enim aqua ad loca Ima, ita Gratia ad Corda humilia Currit, Says S. Augustine, as the water Runneth to the lower places,
np1 crd fw-la fw-la fw-la fw-la fw-mi fw-la, fw-la fw-la fw-la fw-la fw-la n1, vvz n1 np1, p-acp dt n1 vvz p-acp dt jc n2,
(20) part (DIV2)
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Image 6
840
so grace floweth to the lowly heart.
so grace flows to the lowly heart.
av n1 vvz p-acp dt j n1.
(20) part (DIV2)
58
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841
And in his tenth booke De verbis Domini speaking of Marie Magdalene, he saith, Quanto humiliùs sedebat, tanto ampliùs capiebat, the lower that she sate, the more was her receipt of grace:
And in his tenth book De verbis Domini speaking of Marry Magdalene, he Says, Quanto humiliùs Sedebat, tanto ampliùs capiebat, the lower that she sat, the more was her receipt of grace:
cc p-acp po31 ord n1 fw-fr fw-la fw-la vvg pp-f uh np1, pns31 vvz, fw-es fw-la fw-la, fw-la fw-la fw-la, dt jc cst pns31 vvd, dt av-dc vbds po31 n1 pp-f n1:
(20) part (DIV2)
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Image 6
842
at our Sauiours feete she receiued more grace then in the kings throne. Iacob, when hee was lowest, euen on the ground;
At our Saviour's feet she received more grace then in the Kings throne. Iacob, when he was lowest, even on the ground;
p-acp po12 ng1 n2 pns31 vvd dc n1 cs p-acp dt ng1 n1. np1, c-crq pns31 vbds js, av p-acp dt n1;
(20) part (DIV2)
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Image 6
843
and when he was weakest, euen disarmed of al his senses by sleepe:
and when he was Weakest, even disarmed of all his Senses by sleep:
cc c-crq pns31 vbds js, av vvn pp-f d po31 n2 p-acp n1:
(20) part (DIV2)
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Image 6
844
then was he greatest in Gods fauour, for then he saw a ladder reaching from heauen to earth,
then was he greatest in God's favour, for then he saw a ladder reaching from heaven to earth,
av vbds pns31 js p-acp ng1 n1, c-acp cs pns31 vvd dt n1 vvg p-acp n1 p-acp n1,
(20) part (DIV2)
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Image 6
845
& the Angels descending and ascending the•upon, Gen. 28. Confluit aqua ad humilitatis conuallem, the water floweth to the lowly vallies;
& the Angels descending and ascending the•upon, Gen. 28. Confluit aqua ad humilitatis conuallem, the water flows to the lowly valleys;
cc dt n2 vvg cc vvg av, np1 crd np1 fw-la fw-la fw-la fw-la, dt n1 vvz p-acp dt j n2;
(20) part (DIV2)
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Image 6
846
and therefore high places are drie whē low are full of water: light things of no worth, as feathers, mount with the wind;
and Therefore high places Are dry when low Are full of water: Light things of no worth, as Feathers, mount with the wind;
cc av j n2 vbr j c-crq j vbr j pp-f n1: j n2 pp-f dx n1, c-acp n2, vvb p-acp dt n1;
(20) part (DIV2)
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Image 6
847
but things that haue substance and be of value, as gold, lye still below on the ground.
but things that have substance and be of valve, as gold, lie still below on the ground.
cc-acp n2 cst vhb n1 cc vbi pp-f n1, c-acp n1, vvb av a-acp p-acp dt n1.
(20) part (DIV2)
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848
The best eares of corne bow downe their heads, but they that haue nothing in them stand starting and staring bolt vpright:
The best ears of corn bow down their Heads, but they that have nothing in them stand starting and staring bolt upright:
dt js n2 pp-f n1 vvb a-acp po32 n2, cc-acp pns32 cst vhi pix p-acp pno32 vvi vvg cc j-vvg n1 av-j:
(20) part (DIV2)
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Image 6
849
and the Pharisey amongst men, that braggeth of himselfe, is of lesser estimation with Christ, then the Publican that beateth his breast.
and the Pharisee among men, that braggeth of himself, is of lesser estimation with christ, then the Publican that beats his breast.
cc dt np1 p-acp n2, cst vvz pp-f px31, vbz pp-f jc n1 p-acp np1, cs dt n1 cst vvz po31 n1.
(20) part (DIV2)
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850
S. Gregorie in his Pastorals, saith, that pupilla oculi nigra videt, albuginem tollerans non videt, the apple of the eye that seemeth blacke, doth see;S. Gregory in his Pastorals, Says, that Pupil oculi nigra videt, albuginem tollerans non videt, the apple of the eye that seems black, does see;
np1 np1 p-acp po31 n2-jn, vvz, cst fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, dt n1 pp-f dt n1 cst vvz j-jn, vdz vvi;
(20) part (DIV2)
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Image 6
851
but that which hath a white filme ouer it, that hath a pearle in it, seeth not:
but that which hath a white film over it, that hath a pearl in it, sees not:
cc-acp cst r-crq vhz dt j-jn n1 p-acp pn31, cst vhz dt n1 p-acp pn31, vvz xx:
(20) part (DIV2)
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Image 6
852
so is it with the eye of the soule, as it is with the eye of the bodie:
so is it with the eye of the soul, as it is with the eye of the body:
av vbz pn31 p-acp dt n1 pp-f dt n1, c-acp pn31 vbz p-acp dt n1 pp-f dt n1:
(20) part (DIV2)
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Image 6
853
that minde that seemeth blacke in it owne sight, that seemeth darke, vile and vglie of it selfe to it selfe, that mind seeth it selfe:
that mind that seems black in it own sighed, that seems dark, vile and ugly of it self to it self, that mind sees it self:
cst n1 cst vvz j-jn p-acp pn31 d n1, cst vvz j, j cc j pp-f pn31 n1 p-acp pn31 n1, cst n1 vvz pn31 n1:
(20) part (DIV2)
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Image 6
854
if thy vnderstāding naturally seemeth darke vnto thee, thy wil deformed, thy affections vile and base,
if thy understanding naturally seems dark unto thee, thy will deformed, thy affections vile and base,
cs po21 n1 av-j vvz j p-acp pno21, po21 n1 vvn, po21 n2 j cc j,
(20) part (DIV2)
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Image 6
855
and thy whole naturall man vglie and corrupt in thy sight, then is the ball of thine eye black, then seest thou.
and thy Whole natural man ugly and corrupt in thy sighed, then is the ball of thine eye black, then See thou.
cc po21 j-jn j n1 j cc j p-acp po21 n1, av vbz dt n1 pp-f po21 n1 j-jn, av vv2 pns21.
(20) part (DIV2)
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Image 6
856
But if all seeme pleasant, faire and goodly, and nothing in thy sight is amisse,
But if all seem pleasant, fair and goodly, and nothing in thy sighed is amiss,
p-acp cs d vvb j, j cc j, cc pix p-acp po21 n1 vbz av,
(20) part (DIV2)
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Image 6
857
then hast thou a white filme drawne ouer thine eye, thē hast thou a pearle in thine eye,
then hast thou a white film drawn over thine eye, them hast thou a pearl in thine eye,
av vh2 pns21 dt j-jn n1 vvn p-acp po21 n1, pno32 vh2 pns21 dt n1 p-acp po21 n1,
(20) part (DIV2)
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Image 6
858
and this precious eye with a pearle in it seeth not at all, neither it selfe nor anie thing else,
and this precious eye with a pearl in it sees not At all, neither it self nor any thing Else,
cc d j n1 p-acp dt n1 p-acp pn31 vvz xx p-acp d, av-dx pn31 n1 ccx d n1 av,
(20) part (DIV2)
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Image 6
859
as it is in deed, & as it ought to see it.
as it is in deed, & as it ought to see it.
c-acp pn31 vbz p-acp n1, cc c-acp pn31 vmd pc-acp vvi pn31.
(20) part (DIV2)
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Image 6
860
And therefore Ptolomie well saith, that inter sapientes, sapientior qui humilior, amongst wise men, he is the wiser that is the humbler: and the wise man saith:
And Therefore Ptolemy well Says, that inter Wise, sapientior qui humilior, among wise men, he is the Wiser that is the humbler: and the wise man Says:
cc av np1 av vvz, cst vvb n2, fw-la fw-la fw-la, p-acp j n2, pns31 vbz dt jc cst vbz dt jc: cc dt j n1 vvz:
(20) part (DIV2)
58
Image 6
861
Pro. 11. Vbi humilitas ibi sapientia, Where there is humilitie there is wisedome. Scalpon the Philosopher writing to Alexander hath these words, Praesto est Deus tibi dare sapientiam: Pro 11. Vbi humilitas There sapientia, Where there is humility there is Wisdom. Scalpon the Philosopher writing to Alexander hath these words, Praesto est Deus tibi Dare sapientiam:
np1 crd fw-la fw-la fw-la fw-la, c-crq pc-acp vbz n1 pc-acp vbz n1. av dt n1 vvg p-acp np1 vhz d n2, fw-la fw-la fw-la fw-la vvb fw-la:
(20) part (DIV2)
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862
God indeed (saith he) is readie to giue thee wisedome, sed non habes vbiteneas eam, cum superbia plenus sis:
God indeed (Says he) is ready to give thee Wisdom, sed non habes vbiteneas eam, cum superbia plenus sis:
np1 av (vvz pns31) vbz j pc-acp vvi pno21 n1, fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
(20) part (DIV2)
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Image 6
863
but thou hast not wherein to put it, seeing thou art full of pride. And therefore Isidore he saith, Descende vt ascendas, descend that thou mayest ascend;
but thou hast not wherein to put it, seeing thou art full of pride. And Therefore Isidore he Says, Descend vt ascendas, descend that thou Mayest ascend;
cc-acp pns21 vh2 xx c-crq pc-acp vvi pn31, vvg pns21 vb2r j pp-f n1. cc av np1 pns31 vvz, vvb fw-la fw-la, vvb cst pns21 vm2 vvi;
(20) part (DIV2)
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Image 6
864
be humbled that thou mayest be exalted:
be humbled that thou Mayest be exalted:
vbb vvn cst pns21 vm2 vbi vvn:
(20) part (DIV2)
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Image 6
865
for he that extolleth himselfe shall be abased, and he that exalteth himselfe shall be brought low.
for he that extolleth himself shall be abased, and he that Exalteth himself shall be brought low.
c-acp pns31 cst vvz px31 vmb vbi vvd, cc pns31 cst vvz px31 vmb vbi vvn av-j.
(20) part (DIV2)
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Image 6
866
And here I pray you marke three degrees or steps of humilitie: the first is subdere se maiori, nec praeferre se equali:
And Here I pray you mark three Degrees or steps of humility: the First is subdere se maiori, nec praeferre se equali:
cc av pns11 vvb pn22 vvb crd n2 cc n2 pp-f n1: dt ord vbz fw-la fw-la fw-la, fw-la vvb fw-la fw-la:
(20) part (DIV2)
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Image 6
867
to submit our selues vnto our betters, and not to preferre our selues before our equals, & isle, and this is necessarie to saluation.
to submit our selves unto our betters, and not to prefer our selves before our equals, & Isle, and this is necessary to salvation.
pc-acp vvi po12 n2 p-acp po12 n2-j, cc xx pc-acp vvi po12 n2 p-acp po12 n2-jn, cc n1, cc d vbz j p-acp n1.
(20) part (DIV2)
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Image 6
868
The second is subdere se aequali ▪ nec se praeferre minori:
The second is subdere se aequali ▪ nec se praeferre minori:
dt ord vbz fw-la fw-la fw-la ▪ fw-la fw-la vvb fw-la:
(20) part (DIV2)
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Image 6
869
a man to submit himselfe to his equall, and not to preferre himselfe before his inferiou•s, & isle, and this is abundans, this aboundeth.
a man to submit himself to his equal, and not to prefer himself before his inferiou•s, & Isle, and this is abundans, this Aboundeth.
dt n1 pc-acp vvi px31 p-acp po31 j-jn, cc xx pc-acp vvi px31 p-acp po31 n2, cc n1, cc d vbz n2, d vvz.
(20) part (DIV2)
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870
The third is yet one d•gree further: subdere se minori, in quo esi omnis iustitia; to submit himselfe to his inseriour, wherein consisteth ail iustice.
The third is yet one d•gree further: subdere se minori, in quo esi omnis iustitia; to submit himself to his inseriour, wherein Consisteth ail Justice.
dt ord vbz av crd n1 av-jc: fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la; pc-acp vvi px31 p-acp po31 j-jn, q-crq vvz vvi n1.
(20) part (DIV2)
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871
But to come something more neare to this point that we haue in hand: other do otherwise distinguish the works of humilitie, into these soure steps or degrees.
But to come something more near to this point that we have in hand: other do otherwise distinguish the works of humility, into these sour steps or Degrees.
p-acp pc-acp vvi pi dc av-j p-acp d n1 cst pns12 vhb p-acp n1: n-jn vdb av vvi dt n2 pp-f n1, p-acp d j n2 cc n2.
(20) part (DIV2)
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Image 6
872
The first is spernere mundum, to despise the world; this is the first step to humilitie:
The First is spernere Mundum, to despise the world; this is the First step to humility:
dt ord vbz fw-la fw-la, pc-acp vvi dt n1; d vbz dt ord n1 p-acp n1:
(20) part (DIV2)
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Image 6
873
the second is ▪ spernere nullum, to despise no man: the third is, spernere seipsum, but to thinke basely of himselfe:
the second is ▪ spernere nullum, to despise no man: the third is, spernere seipsum, but to think basely of himself:
dt ord vbz ▪ fw-la fw-la, pc-acp vvi dx n1: dt ord vbz, fw-la fw-la, p-acp pc-acp vvi av-j pp-f px31:
(20) part (DIV2)
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Image 6
874
the fourth is, non spernere seipsum sperni, not to scorne that he is scorned, not to despise that he himselfe is despised:
the fourth is, non spernere seipsum sperni, not to scorn that he is scorned, not to despise that he himself is despised:
dt ord vbz, fw-fr fw-la fw-la fw-la, xx pc-acp vvi cst pns31 vbz vvn, xx pc-acp vvi cst pns31 px31 vbz vvn:
(20) part (DIV2)
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Image 6
875
and this indeede is the proper worke of meekenesse, which is defined by the auncient diuines:
and this indeed is the proper work of meekness, which is defined by the ancient Divines:
cc d av vbz dt j n1 pp-f n1, r-crq vbz vvn p-acp dt j-jn n2-jn:
(20) part (DIV2)
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Image 6
876
Tranquilitas animi nullis molestus irritati, Me•knesse is the quietnesse of a mind, that can be prouoked by no troubles to disquietnesse;Tranquilitas animi nullis Molestus irritati, Me•knesse is the quietness of a mind, that can be provoked by no Troubles to disquietness;
fw-la fw-la fw-la fw-la n1, n1 vbz dt n1 pp-f dt n1, cst vmb vbi vvn p-acp dx n2 p-acp n1;
(20) part (DIV2)
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Image 6
877
and this is non spernere seipsum sperni: not to scorne that he himselfe is scorned:
and this is non spernere seipsum sperni: not to scorn that he himself is scorned:
cc d vbz fw-fr fw-la fw-la fw-la: xx pc-acp vvi cst pns31 px31 vbz vvn:
(20) part (DIV2)
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Image 6
878
for many can beare other troubles, as pouertie, sicknesse, imprisonment patiently, and some can beare reproches and not reuile againe;
for many can bear other Troubles, as poverty, sickness, imprisonment patiently, and Some can bear Reproaches and not revile again;
c-acp d vmb vvi j-jn n2, c-acp n1, n1, n1 av-j, cc d vmb vvi n2 cc xx vvi av;
(20) part (DIV2)
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Image 6
879
but he that can be contented to be cōtemned and scorned in this world, he that scorneth not this, he sure is built vpon a sure rocke, he hath that quietnesse of mind that can not be disquieted; he is meeke:
but he that can be contented to be contemned and scorned in this world, he that scorneth not this, he sure is built upon a sure rock, he hath that quietness of mind that can not be disquieted; he is meek:
cc-acp pns31 cst vmb vbi vvn pc-acp vbi vvn cc vvn p-acp d n1, pns31 cst vvz xx d, pns31 av-j vbz vvn p-acp dt j n1, pns31 vhz d n1 pp-f n1 cst vmb xx vbi vvn; pns31 vbz j:
(20) part (DIV2)
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Image 6
880
and such was this king, that despised not when he was despised: nay he came into the world that he might be scorned:
and such was this King, that despised not when he was despised: nay he Come into the world that he might be scorned:
cc d vbds d n1, cst vvd xx c-crq pns31 vbds vvn: uh-x pns31 vvd p-acp dt n1 cst pns31 vmd vbi vvn:
(20) part (DIV2)
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Image 6
881
and yet being a king he did not destroy, but purchased a pardon with his owne heart bloud,
and yet being a King he did not destroy, but purchased a pardon with his own heart blood,
cc av vbg dt n1 pns31 vdd xx vvi, cc-acp vvd dt n1 p-acp po31 d n1 n1,
(20) part (DIV2)
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Image 6
882
euen for those that scorned him.
even for those that scorned him.
av p-acp d cst vvd pno31.
(20) part (DIV2)
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Image 6
883
And such shall we be, if we hūble our selues vnder his hand that humbled himselfe for vs,
And such shall we be, if we humble our selves under his hand that humbled himself for us,
cc d vmb pns12 vbi, cs pns12 vvb po12 n2 p-acp po31 n1 cst vvd px31 p-acp pno12,
(20) part (DIV2)
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Image 6
884
euen vnto the death, and that the death of the crosse for vs: Phil. 2. 8. Mansueti dicuntur quasi manu assueti:
even unto the death, and that the death of the cross for us: Philip 2. 8. Mansueti dicuntur quasi manu assueti:
av p-acp dt n1, cc cst dt n1 pp-f dt n1 p-acp pno12: np1 crd crd np1 fw-la fw-la fw-la fw-la:
(20) part (DIV2)
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885
They are said to be meek saith the Philosopher, that are brought vp by the hand:
They Are said to be meek Says the Philosopher, that Are brought up by the hand:
pns32 vbr vvn pc-acp vbi j vvz dt n1, cst vbr vvn a-acp p-acp dt n1:
(20) part (DIV2)
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Image 6
886
and therefore repentant sinners are said to be meeke, who leauing their fiercenesse and naughtinesse, are conuerted to come vnto the hands of the Lord of mercie.
and Therefore repentant Sinners Are said to be meek, who leaving their fierceness and naughtiness, Are converted to come unto the hands of the Lord of mercy.
cc av j n2 vbr vvn pc-acp vbi j, r-crq vvg po32 n1 cc n1, vbr vvn pc-acp vvi p-acp dt n2 pp-f dt n1 pp-f n1.
(20) part (DIV2)
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Image 6
887
Now there be two wayes whereby sinners are made meeke.
Now there be two ways whereby Sinners Are made meek.
av pc-acp vbi crd n2 c-crq n2 vbr vvn j.
(20) part (DIV2)
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Image 6
888
For Albertus saith, that there be some beasts & birds as Faulcons and such like, which are made tame,
For Albert Says, that there be Some beasts & Birds as Falcons and such like, which Are made tame,
p-acp np1 vvz, cst pc-acp vbi d n2 cc n2 c-acp n2 cc d av-j, r-crq vbr vvn j,
(20) part (DIV2)
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Image 6
889
and returne to the hand of their maister, when they perceiue and feele some benefit, receiue some meate from the hand of him that called them:
and return to the hand of their master, when they perceive and feel Some benefit, receive Some meat from the hand of him that called them:
cc vvi p-acp dt n1 pp-f po32 n1, c-crq pns32 vvb cc vvi d n1, vvb d n1 p-acp dt n1 pp-f pno31 cst vvd pno32:
(20) part (DIV2)
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Image 6
890
and so Christ, willing to conuert sinners vnto himselfe, leaueth not off to offer his benefites vnto them,
and so christ, willing to convert Sinners unto himself, Leaveth not off to offer his benefits unto them,
cc av np1, vvg pc-acp vvi n2 p-acp px31, vvz xx a-acp pc-acp vvi po31 n2 p-acp pno32,
(20) part (DIV2)
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Image 6
891
and to feede them with his owne flesh and bloud; and thus he cometh meeke.
and to feed them with his own Flesh and blood; and thus he comes meek.
cc pc-acp vvi pno32 p-acp po31 d n1 cc n1; cc av pns31 vvz j.
(20) part (DIV2)
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Image 6
892
But there be some that will not be made meeke or tame, but by blowes, by whips and punishments:
But there be Some that will not be made meek or tame, but by blows, by whips and punishments:
p-acp a-acp vbb d cst vmb xx vbi vvn j cc j, cc-acp p-acp n2, p-acp n2 cc n2:
(20) part (DIV2)
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893
For the Philosopher saith, lib. 8. de animalibus, that the Elephant being taken is beaten of his rider, that he may obey him,
For the Philosopher Says, lib. 8. de animalibus, that the Elephant being taken is beaten of his rider, that he may obey him,
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(20) part (DIV2)
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and thus they do tame him; his two former feete are tied hard together vntill such time as he becometh tame, and quiet;
and thus they do tame him; his two former feet Are tied hard together until such time as he Becometh tame, and quiet;
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(20) part (DIV2)
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and then euer after he becometh as obedient and familiar as anie dog.
and then ever After he Becometh as obedient and familiar as any dog.
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(20) part (DIV2)
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896
Now then beloued, if we be of the nature of Elephants, stubburne and proud, and will not be tamed but by blowes,
Now then Beloved, if we be of the nature of Elephants, stubborn and proud, and will not be tamed but by blows,
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(20) part (DIV2)
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so that God to tame vs is euen driuen as it were, to send famine, the sword, and pestilence:
so that God to tame us is even driven as it were, to send famine, the sword, and pestilence:
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(20) part (DIV2)
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898
the fault is not therefore in God, for he is meeke;
the fault is not Therefore in God, for he is meek;
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(20) part (DIV2)
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but the fault is in our selues, for we would not regard him when he sent vs his benefiets, of peace, plentie,
but the fault is in our selves, for we would not regard him when he sent us his benefiets, of peace, plenty,
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(20) part (DIV2)
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& health, neither would we be made tame or become meeke thereby.
& health, neither would we be made tame or become meek thereby.
cc n1, dx vmd pns12 vbi vvn j cc vvi j av.
(20) part (DIV2)
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901
If therefore now in stead of peace he shall giue vs warre, in stead of plentie he shall send a famine,
If Therefore now in stead of peace he shall give us war, in stead of plenty he shall send a famine,
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(20) part (DIV2)
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902
and in stead of health such sicknesses and diseases as haue not bene heard of in anie ages:
and in stead of health such Sicknesses and diseases as have not be herd of in any ages:
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(20) part (DIV2)
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903
yet is he no changeling, but we will not be chaunged: O that yet ye would repent and returne vnto him, and you shall trie him,
yet is he not changeling, but we will not be changed: Oh that yet you would Repent and return unto him, and you shall try him,
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(20) part (DIV2)
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euen yet also to be meeke and gentle, to forgiue you all your sinnes, and to receiue you into fauour:
even yet also to be meek and gentle, to forgive you all your Sins, and to receive you into favour:
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(20) part (DIV2)
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and thus much of the second part, the lowlinesse of his heart. Now followeth the third part, which is the vse and application of both the other,
and thus much of the second part, the lowliness of his heart. Now follows the third part, which is the use and application of both the other,
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(20) part (DIV2)
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and therefore is placed in the midst betweene them both.
and Therefore is placed in the midst between them both.
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(20) part (DIV2)
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Venit tibi: Cometh vnto thee. Venit tibi: Comes unto thee.
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(21) part (DIV2)
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908
If he be a king, and be not our king, what is that to vs? If he be our king,
If he be a King, and be not our King, what is that to us? If he be our King,
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(21) part (DIV2)
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909
and be not meeke, what comfort is that to vs? If he be a king, our king, and meeke;
and be not meek, what Comfort is that to us? If he be a King, our King, and meek;
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(21) part (DIV2)
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and yet come not vnto vs, what benefite haue we by all this? And therefore this venit tibi, cometh vnto thee is the vse of all:
and yet come not unto us, what benefit have we by all this? And Therefore this venit tibi, comes unto thee is the use of all:
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(21) part (DIV2)
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for this causeth both our king and his meeknesse to be good vnto vs.
for this Causes both our King and his meekness to be good unto us
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(21) part (DIV2)
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Venit tibi: Cometh vnto thee. That is, ad vtilitatem tuam, for thy profite, he cometh to thee:Venit tibi: Comes unto thee. That is, ad vtilitatem tuam, for thy profit, he comes to thee:
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(22) part (DIV2)
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for thy profite, to suffer death for thee. See here the exceeding loue of our Sauior, ioyned with our infinite profite:
for thy profit, to suffer death for thee. See Here the exceeding love of our Saviour, joined with our infinite profit:
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(22) part (DIV2)
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914
Greater loue hath no man then this, that a man should lay downe his life for his friends: Iohn. Greater love hath no man then this, that a man should lay down his life for his Friends: John.
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(22) part (DIV2)
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915
15. For whereas there be foure signes to manifest our loue by, the last and greatest of all is this,
15. For whereas there be foure Signs to manifest our love by, the last and greatest of all is this,
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as you shall see by their seuerall examples. First loue is made manifest by words, as by signes;
as you shall see by their several Examples. First love is made manifest by words, as by Signs;
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(22) part (DIV2)
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for when the heart is full of loue, then the mouth is ful of words of loue:
for when the heart is full of love, then the Mouth is full of words of love:
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(22) part (DIV2)
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Luk. 6. Ex abundantia cordis os loquitur, Of the abundance of the heart the mouth speaketh. Luk. 6. Ex abundantia Cordis os loquitur, Of the abundance of the heart the Mouth speaks.
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(22) part (DIV2)
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Secondly loue is made manifest by benefites bestowed, and this is greater then the first:
Secondly love is made manifest by benefits bestowed, and this is greater then the First:
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(22) part (DIV2)
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for manie will speake good words and full of loue, which will not performe the like in action. And therefore S. Gregori• saith:
for many will speak good words and full of love, which will not perform the like in actium. And Therefore S. Gregori• Says:
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(22) part (DIV2)
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Probatio dilectionis exhibitio est operis, the proofe of a mans good will is the bestowing of a good turne.Probation dilectionis exhibitio est operis, the proof of a men good will is the bestowing of a good turn.
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(22) part (DIV2)
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Thirdly loue is made manifest by personal obedience, if anie man for loue in person doth seruice;
Thirdly love is made manifest by personal Obedience, if any man for love in person does service;
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(22) part (DIV2)
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and this is greater then the former:
and this is greater then the former:
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(22) part (DIV2)
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924
for many would be content to supply in loue the want of their friends, but not to serue in person:
for many would be content to supply in love the want of their Friends, but not to serve in person:
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(22) part (DIV2)
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925
but Iacob serued Laban seauen yeares for Rahel, Gen. 19. because he loued her. Fourthly, loue is made manifest by suffering aduersitie for the thing loued:
but Iacob served Laban seauen Years for Rachel, Gen. 19. Because he loved her. Fourthly, love is made manifest by suffering adversity for the thing loved:
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(22) part (DIV2)
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926
Multi enim darent personam suam ad seruiendum, qui non darent animā suam ad moriendum; saith one;Multi enim darent Personam suam ad seruiendum, qui non darent animā suam ad Moriendum; Says one;
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(22) part (DIV2)
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Many would giue their bodies to serue, who neuer will giu• their liues to die for loue:
Many would give their bodies to serve, who never will giu• their lives to die for love:
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(22) part (DIV2)
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and of this signe of this loue, the Apostle Paule, the true disciple of Christ speaketh, 2. Cor. 12. 15. I will most gladly bestow,
and of this Signen of this love, the Apostle Paul, the true disciple of christ speaks, 2. Cor. 12. 15. I will most gladly bestow,
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(22) part (DIV2)
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and will be bestowed for you: and will be bestowed for you:
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(22) part (DIV2)
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but Christ the maister of Paule & all Christians, he hath shewed all these signes of his loue vnto his spouse, which is his Church.
but christ the master of Paul & all Christians, he hath showed all these Signs of his love unto his spouse, which is his Church.
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For in the time of the Law and the Prophets, he shewed his loue by his words: Baruch. 4. Beati sumus Israel:
For in the time of the Law and the prophets, he showed his love by his words: baruch. 4. Beati sumus Israel:
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(22) part (DIV2)
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We are blessed ô Israel, because those things that please God are manifest to vs. Secondly he shewed his loue by his benefites bestowed, both in the law,We Are blessed o Israel, Because those things that please God Are manifest to us Secondly he showed his love by his benefits bestowed, both in the law,
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(22) part (DIV2)
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before the law, and after the law:
before the law, and After the law:
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(22) part (DIV2)
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he hath giuen vs both temporall, corporal, and spirituall blessings, and he hath promised vs also celestial and heauenly benefites:
he hath given us both temporal, corporal, and spiritual blessings, and he hath promised us also celestial and heavenly benefits:
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(22) part (DIV2)
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Mat. 6. Thirdly he came in person and serued for vs, not seauen yeares, as Iacob did, but thirtie yeares;Mathew 6. Thirdly he Come in person and served for us, not seauen Years, as Iacob did, but thirtie Years;
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(22) part (DIV2)
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in forma serui, euen in the forme of a seruant:in forma Servant, even in the Form of a servant:
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(22) part (DIV2)
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Phil. 2. 8. But principally in this place his loue is set downe, where he is said to come vnto vs, not to dine with vs,Philip 2. 8. But principally in this place his love is Set down, where he is said to come unto us, not to dine with us,
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(22) part (DIV2)
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but to die for vs, not to suppe with vs, but to suffer for vs. And what did he come to suffer? Dura verba, duriora verbera, durissima crucis tormenta:
but to die for us, not to sup with us, but to suffer for us And what did he come to suffer? Dura verba, duriora Verbera, durissima crucis tormenta:
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He came to suffer hard words, harder stripes, but the most hard and cruell torments of the crosse.
He Come to suffer hard words, harder stripes, but the most hard and cruel torments of the cross.
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(22) part (DIV2)
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Wherein as he taketh infinite paines, so he doth exceeding good.
Wherein as he Takes infinite pains, so he does exceeding good.
c-crq c-acp pns31 vvz j n2, av pns31 vdz vvg j.
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For first in that he commeth, he must of necessitie mouere, moue towards vs, and Christus est primum mobile Die, the first moueable goods of God;
For First in that he comes, he must of necessity mouere, move towards us, and Christus est primum mobile Die, the First moveable goods of God;
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(22) part (DIV2)
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and as Christ moueth, so moue all the spheres of the grace of God, whether spirituall or temporall,
and as christ moves, so move all the spheres of the grace of God, whither spiritual or temporal,
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(22) part (DIV2)
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for our good, according to our Sauior Christ his owne speech in the Gospel:
for our good, according to our Saviour christ his own speech in the Gospel:
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Primum quaerite regnum Dei, First seeke the kingdome of God, and the righteousnesse thereof, and all other things shall be cast vnto you. Primum Seek Kingdom Dei, First seek the Kingdom of God, and the righteousness thereof, and all other things shall be cast unto you.
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Secondly, in that he commeth vnto vs, he must needs remouere, remoue all those things that make a separation betweene him and vs;
Secondly, in that he comes unto us, he must needs remouere, remove all those things that make a separation between him and us;
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(22) part (DIV2)
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for eiusdem est remouere, cuius est mouere, it belōgeth vnto the same to remoue whose propertie it is to moue:
for eiusdem est remouere, cuius est mouere, it belongeth unto the same to remove whose property it is to move:
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as we see in the fire, it hath a propertie to moue vpward, and it hath an abilitie to remoue those things that hinder it from mouing vpward,
as we see in the fire, it hath a property to move upward, and it hath an ability to remove those things that hinder it from moving upward,
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(22) part (DIV2)
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as straw, wood, stone, or whatsoeuer cometh in the way whē it moueth, by burning it remoueth:
as straw, wood, stone, or whatsoever comes in the Way when it moves, by burning it Removeth:
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and so Christ coming vnto vs, that he might moue the better vnto vs, he hath remoued and broken downe the partition wall of sinne, that made a separation betweene him and vs, by dying he hath taken away the sting of death,
and so christ coming unto us, that he might move the better unto us, he hath removed and broken down the partition wall of sin, that made a separation between him and us, by dying he hath taken away the sting of death,
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(22) part (DIV2)
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and by descending into hell, he, the true spirituall Sampson, hath broken open and borne away the gates of hell, that he might come vnto vs. Looke how farre the East is from the West,
and by descending into hell, he, the true spiritual Sampson, hath broken open and born away the gates of hell, that he might come unto us Look how Far the East is from the West,
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(22) part (DIV2)
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so far hath he remoued all euil from thee, by mouing, that is, by comming vnto thee,
so Far hath he removed all evil from thee, by moving, that is, by coming unto thee,
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if thy heart be prepared by faith and repentance to receiue him.
if thy heart be prepared by faith and Repentance to receive him.
cs po21 n1 vbi vvn p-acp n1 cc n1 pc-acp vvi pno31.
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Thirdly by coming vnto vs, he doth not only mouere, moue ouer vs by his protectiō;
Thirdly by coming unto us, he does not only mouere, move over us by his protection;
ord p-acp vvg p-acp pno12, pns31 vdz xx av-j fw-la, vvb p-acp pno12 p-acp po31 n1;
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nor yet remouere, remoue euill from vs by his power:
nor yet remouere, remove evil from us by his power:
ccx av fw-la, vvb j-jn p-acp pno12 p-acp po31 n1:
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but he doth also promouerè, promote, & set forward the grace of God in vs by his mercy;
but he does also promouerè, promote, & Set forward the grace of God in us by his mercy;
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for therefore is he called Rex tuus, thy king in his iourney towards thee:
for Therefore is he called Rex Thy, thy King in his journey towards thee:
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Behold thy king cometh vnto thee, that like as a king preferreth his seruants, so Christ preferreth all Christians that are truly so called;
Behold thy King comes unto thee, that like as a King preferreth his Servants, so christ preferreth all Christians that Are truly so called;
vvb po21 n1 vvz p-acp pno21, cst av-j c-acp dt n1 vvz po31 n2, av np1 vvz d np1 cst vbr av-j av vvn;
(22) part (DIV2)
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that is, all those that not only in name, but in nature also resemble Christ.
that is, all those that not only in name, but in nature also resemble christ.
d vbz, d d d xx av-j p-acp n1, cc-acp p-acp n1 av vvi np1.
(22) part (DIV2)
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959
It is accounted in the way to preferment, to be admitted to come to the king,
It is accounted in the Way to preferment, to be admitted to come to the King,
pn31 vbz vvn p-acp dt n1 p-acp n1, pc-acp vbi vvn pc-acp vvi p-acp dt n1,
(22) part (DIV2)
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960
and to haue accesse vnto him:
and to have access unto him:
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(22) part (DIV2)
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961
but if the king vouchsafe to come vnto thee, thou shalt haue worship in the sight of all the people:
but if the King vouchsafe to come unto thee, thou shalt have worship in the sighed of all the people:
cc-acp cs dt n1 vvb pc-acp vvi p-acp pno21, pns21 vm2 vhi n1 p-acp dt n1 pp-f d dt n1:
(22) part (DIV2)
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962
but if the king will vouchsafe to be thy king, and then come vnto thee, what canst thou want, that thou shalt not haue at his hands;
but if the King will vouchsafe to be thy King, and then come unto thee, what Canst thou want, that thou shalt not have At his hands;
cc-acp cs dt n1 vmb vvi pc-acp vbi po21 n1, cc av vvb p-acp pno21, q-crq vm2 pns21 vvi, cst pns21 vm2 xx vhi p-acp po31 n2;
(22) part (DIV2)
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963
when he himselfe is thy portion and thy possession, and cometh vnto thee as thy possession for euermore? Euen so Lord Iesus come quickly. Amen.
when he himself is thy portion and thy possession, and comes unto thee as thy possession for evermore? Eve so Lord Iesus come quickly. Amen.
c-crq pns31 px31 vbz po21 n1 cc po21 n1, cc vvz p-acp pno21 p-acp po21 n1 c-acp av? np1 av n1 np1 vvb av-j. uh-n.
(22) part (DIV2)
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